Day's festiuals or, twelve of his sermons deliuered by him at seueral times to the parishioners of St Maryes in Oxford, on the three chiefe festivals of the yeere, Christmas, Easter, and Whit-sontide. Three of vvhich sermons, are touching our Saviour; one, the Holy Ghost; two, the two sacraments; the other six, such severall duties, as belong to the severall sorts of all Christians.
Great was the expectation throughout the whole Land, the preparation as great, Prayers every where for her safe deliverance, and Masses thicke and threefold.
Great was the expectation throughout the Whole Land, the preparation as great, Prayers every where for her safe deliverance, and Masses thick and threefold.
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I, the very Cradle it selfe was made, and these Verses wrote vpon it: Quam Mariae sobolem Deus optime summe dedisti Anglis incolumem redde, tuere, rege.
I, the very Cradle it self was made, and these Verses wrote upon it: Quam Mary sobolem Deus optime sum dedisti Anglis incolumem red, tuere, rege.
Which vpon the selfe same Cradle thus were englished, The Child which thou to Mary, o Lord of might hast send To Englands ioy in health preserue, keepe, and defend.
Which upon the self same Cradle thus were englished, The Child which thou to Marry, oh Lord of might hast send To Englands joy in health preserve, keep, and defend.
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<2^PAGES^MISSING> For the better handling of which words, may you bee pleased to obserue with me First the occasion of them, then whose they were, then who wrote them, then how they were written, and when.
<2^PAGES^MISSING> For the better handling of which words, may you be pleased to observe with me First the occasion of them, then whose they were, then who wrote them, then how they were written, and when.
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The Iewes as they ever had beene Durae cervicis, a stiffe-necked People, a People like vnto their Forefathers, a faithlesse, and stubborne generation, a generation that set not their heart aright,
The Iewes as they ever had been Durae cervicis, a Stiffnecked People, a People like unto their Forefathers, a faithless, and stubborn generation, a generation that Set not their heart aright,
and Prince, being all out of frame, from the soale of the foot vnto the head nothing whole as speakes our Prophet, but wounds and swelling, & soares full of corruption, some vengeance might come vpon them their wickednesse so full.
and Prince, being all out of frame, from the Soale of the foot unto the head nothing Whole as speaks our Prophet, but wounds and swelling, & soars full of corruption, Some vengeance might come upon them their wickedness so full.
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Once before this time came these two Kings against him, and as the the Scripture saith, they overthrew him, tooke of his People many Prisoners, slew many thousands of them in one day.
Once before this time Come these two Kings against him, and as the the Scripture Says, they overthrew him, took of his People many Prisoners, slew many thousands of them in one day.
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when every mans heart began to faile him, and they feared vtter ruine indeed, comes me the word of the Lord to the Prophet Esay, and the Prophet by vertue of that word in the seaventh, eight, and this ninth chapter we haue in hand, giues many a good comfort to the king, wils him not to feare his Enemies,
when every men heart began to fail him, and they feared utter ruin indeed, comes me the word of the Lord to the Prophet Isaiah, and the Prophet by virtue of that word in the Seventh, eight, and this ninth chapter we have in hand, gives many a good Comfort to the King, wills him not to Fear his Enemies,
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Now among all the comforts given vnto him by this our Prophet in those chapters, the chiefest and greatest of all was from the Birth of the Messias, and of that he there speakes in two diverse and sundry places, First in the seaventh chapter, and secondly in this ninth.
Now among all the comforts given unto him by this our Prophet in those Chapters, the chiefest and greatest of all was from the Birth of the Messias, and of that he there speaks in two diverse and sundry places, First in the Seventh chapter, and secondly in this ninth.
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For he spake by Oracles, he spake by Visions, he spake by Dreames, he spake by Vrim and Thummim, the two precious stones that were on the brest-plate of the high Priest,
For he spoke by Oracles, he spoke by Visions, he spoke by Dreams, he spoke by Urim and Thummim, the two precious stones that were on the breastplate of the high Priest,
then to gather thence such Instructions as the same shall afford vnto vs. This I take to be my best course, the rather for I speake to you who consist of two sorts, the Learned,
then to gather thence such Instructions as the same shall afford unto us This I take to be my best course, the rather for I speak to you who consist of two sorts, the Learned,
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Vpon the reason of which word Horruisti, To abhorre, howsoever I cannot now stand, partly, for I haue farre to goe, partly, for it is not manhood to disclose those secrets of nature, which are Arcana Puerperij, the mysteries of Childbirth,
Upon the reason of which word Horruisti, To abhor, howsoever I cannot now stand, partly, for I have Far to go, partly, for it is not manhood to disclose those secrets of nature, which Are Arcana Puerperij, the Mysteres of Childbirth,
Here if so be we except this one circumstance of Being brought together into blood of the seed of man, and By the pleasure that commeth with sleepe, what is else said of Kings in generall, that they all had,
Here if so be we except this one circumstance of Being brought together into blood of the seed of man, and By the pleasure that comes with sleep, what is Else said of Kings in general, that they all had,
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He was not made of man & woman, but of a woman only, and therefore the Apostle S. Paule, when the fulnesse of time was come, saith he, God sent forth his sonne made of a woman, Gal. 4.4. Maritus sermo, saith S. Austen, vxor auricula: the Angels word was the Husband, and the Eare of the Virgin was the wife, Hoc splendore concipitur Dei filius, saith he, hac mundicia generatur: such was the glory & excellency of the conception of the Sonne of God, such was the purenesse of his Birth.
He was not made of man & woman, but of a woman only, and Therefore the Apostle S. Paul, when the fullness of time was come, Says he, God sent forth his son made of a woman, Gal. 4.4. Maritus sermon, Says S. Austen, vxor auricula: the Angels word was the Husband, and the Ear of the Virgae was the wife, Hoc splendore concipitur Dei filius, Says he, hac mundicia generatur: such was the glory & excellency of the conception of the Son of God, such was the pureness of his Birth.
hee issued forth in goare blood, he was swadled in clouts, he was appeased and pacified with motherly moanes, he that held the whole World it selfe in his fist, was content to be contained within the circumference of a maunger.
he issued forth in gore blood, he was swaddled in clouts, he was appeased and pacified with motherly moans, he that held the Whole World it self in his fist, was content to be contained within the circumference of a manger.
He that is not contained, nor in the Earth, nor in the Sea, no nor yet in Heaven it selfe, is comprehended within the compasse of a little sillie body.
He that is not contained, nor in the Earth, nor in the Sea, no nor yet in Heaven it self, is comprehended within the compass of a little silly body.
The fift, and sixt, and seauenth promises were much more lightsome then this, for the Fift declared the Partie that should bring him into the world, namely a Virgin, Esay, 7.17. The Sixt, the Place hee should bee borne in, namely Bethlehem a Citie of Iuda, Micah. 5.2.
The fift, and sixt, and Seventh promises were much more lightsome then this, for the Fift declared the Party that should bring him into the world, namely a Virgae, Isaiah, 7.17. The Sixt, the Place he should be born in, namely Bethlehem a city of Iuda, micah. 5.2.
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The seauenth declared the Time, namely 70 weeks of yeares from the time the Prophet Daniel liu'd in, that is foure hundred, fourescore, and tenne yeares, Dan. 9.24.
The Seventh declared the Time, namely 70 weeks of Years from the time the Prophet daniel lived in, that is foure hundred, fourescore, and tenne Years, Dan. 9.24.
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And thus when the fulnesse of time was come, saith the Apostle S. Paule, God sent forth his Sonne made of a woman, Gal. 4.4. For vnto vs a Child is borne.
And thus when the fullness of time was come, Says the Apostle S. Paul, God sent forth his Son made of a woman, Gal. 4.4. For unto us a Child is born.
God, saith our Saviour, so lou'd the world, that he hath giuen his onely begotten sonne that whosoever beleeveth in him should not perish, but haue everlasting life.
God, Says our Saviour, so loved the world, that he hath given his only begotten son that whosoever Believeth in him should not perish, but have everlasting life.
The very time of sending Gifts from one Friend to another drawing now neere at hand, I meane of Newyeares Gifts, may call to minde the pretiousnesse of this Gift giuen vnto vs,
The very time of sending Gifts from one Friend to Another drawing now near At hand, I mean of New years Gifts, may call to mind the Preciousness of this Gift given unto us,
Now if you would knowe what these All Things are, the same Apostle in another place thus specifies the same vnto vs. Let no man reioyce in men, saith he, for all things are yours.
Now if you would know what these All Things Are, the same Apostle in Another place thus Specifies the same unto us Let no man rejoice in men, Says he, for all things Are yours.
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Whence commeth this to me, saith Elizabeth, that the mother of my Lord should come to me? and whence cōmeth this to vs, that our Lord himselfe should so come to vs? especially our selues being in that plight whereof the Apostle to the Ephesians, yee were without Christ, and were aliants from the commonwealth of Israel,
Whence comes this to me, Says Elizabeth, that the mother of my Lord should come to me? and whence comes this to us, that our Lord himself should so come to us? especially our selves being in that plighted whereof the Apostle to the Ephesians, ye were without christ, and were aliants from the commonwealth of Israel,
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For howsoever in Christ Iesus all be one, and therefore the Apostle St Paul, There is neither Iew, saith he, nor Grecian: there is neither bond nor free:
For howsoever in christ Iesus all be one, and Therefore the Apostle Saint Paul, There is neither Iew, Says he, nor Grecian: there is neither bound nor free:
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and haue bene of rype age at the very first, but he would needes become a Childe, he would bee borne as we our selues are, he would be wrapped in swadling clowts, hee would be laid even in a Cratch, he would be partaker of our infirmities.
and have be of ripe age At the very First, but he would needs become a Child, he would be born as we our selves Are, he would be wrapped in swaddling clouts, he would be laid even in a Cratch, he would be partaker of our infirmities.
thus of his Mother, and therefore was he borne not for himselfe, but for vs. Non Angelis quo { que }, saith the same Father, qui cum magnum haberent, parvulum non requirebant.
thus of his Mother, and Therefore was he born not for himself, but for us Non Angels quo { que }, Says the same Father, qui cum magnum haberent, parvulum non requirebant.
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and necessary to every of vs in particular, and therefore high and low, rich and poore, one with an other, we may all of vs say, Nobis natus, nobis & datus, quia nobis necessarius:
and necessary to every of us in particular, and Therefore high and low, rich and poor, one with an other, we may all of us say, Nobis Born, nobis & Datus, quia nobis Necessary:
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Borne he was to vs, and to vs was he given, for that he was necessary vnto vs. Thus may the Marryed, thus may the Vnmarryed, thus may the Maister, thus may the Servant, they may all of them say, Nobis natus, nobis & datus quia nobis necessarius.
Born he was to us, and to us was he given, for that he was necessary unto us Thus may the Married, thus may the Unmarried, thus may the Master, thus may the Servant, they may all of them say, Nobis Born, nobis & Datus quia nobis Necessary.
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Borne he was to vs, & to vs was he given, for that he was necessary vnto vs. My conclusion shall be in this point as is St Bernards in that place, De nobis nato & dato, faciamus ad quod natus est & datus.
Born he was to us, & to us was he given, for that he was necessary unto us My conclusion shall be in this point as is Saint Bernards in that place, De nobis nato & dato, Faciamus ad quod Born est & Datus.
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Concerning the words in this place, And the Government is vpon his shoulder, it is a certaine kinde of speech that was frequently vsed among the Iews, signifying with them the having of Dominion.
Concerning the words in this place, And the Government is upon his shoulder, it is a certain kind of speech that was frequently used among the Iews, signifying with them the having of Dominion.
It is not a phrase of speech so vsuall with vs, and yet wee haue an other that comes somewhat neere it, of laying our shoulders to the burthen, when any office is put vpon vs. But concerning the words themselues we shall the better conceiue them if so we but cast our eies vpon an other passage of this our Prophet:
It is not a phrase of speech so usual with us, and yet we have an other that comes somewhat near it, of laying our shoulders to the burden, when any office is put upon us But Concerning the words themselves we shall the better conceive them if so we but cast our eyes upon an other passage of this our Prophet:
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& the Keyes thereby, evē to be on our Saviours Shoulder, to signifie vnto vs that he is the Steward, even the Ruler of the House of God which is the Church of the living God, 1. Tim. 3.15.
& the Keys thereby, even to be on our Saviors Shoulder, to signify unto us that he is the Steward, even the Ruler of the House of God which is the Church of the living God, 1. Tim. 3.15.
I, saith he, am with you alwaies vntill the end of the world: Non solum Nobiscum se esse dixit saith Salvianus, sed etiam omnibus diebus esse nobiscum.
I, Says he, am with you always until the end of the world: Non solum Nobiscum se esse dixit Says Salvianus, sed etiam omnibus diebus esse nobiscum.
all the haires of our head are numbred, and it is St Austens inference therevpon, si sic custodiuntur superflua tua, in quanta securitate est anima tua.
all the hairs of our head Are numbered, and it is Saint Austen's Inference thereupon, si sic custodiuntur superflua tua, in quanta securitate est anima tua.
If our superfluities be so kept, the Soule it selfe, how is that kept? It followeth, And he shall call his name Wonderfull, Counseller, the mighty God, the everlasting Father, the Prince of Peace, and so forth.
If our superfluities be so kept, the Soul it self, how is that kept? It follows, And he shall call his name Wonderful, Counsellor, the mighty God, the everlasting Father, the Prince of Peace, and so forth.
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If so be we looke vnto the premisses, we shal finde, that in the third verse of this Chapter the Prophet hath these words, Thou hast multiplied the nation, and not increased their ioy.
If so be we look unto the premises, we shall find, that in the third verse of this Chapter the Prophet hath these words, Thou hast multiplied the Nation, and not increased their joy.
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but then are we little the neerer, for who is this Thou mentioned there in those places? Needes wee must, no remedy, haue recourse to the Chapter before,
but then Are we little the nearer, for who is this Thou mentioned there in those places? Needs we must, no remedy, have recourse to the Chapter before,
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and large, and to to tedious to bee still repeated, and therefore the meaning here is, that he may wel be called by these names in regard of his noble acts,
and large, and to to tedious to be still repeated, and Therefore the meaning Here is, that he may well be called by these names in regard of his noble acts,
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but it shewes it selfe not long after, & even in dying, how with a many it is ready at hand to attend them, witnesse the Donatists of old, who lou'd their Errors better then their liues.
but it shows it self not long After, & even in dying, how with a many it is ready At hand to attend them, witness the Donatists of old, who loved their Errors better then their lives.
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as well the one, as the other, for there is even in Hell a Dives, and a Begger, as there is in heaven an Abraham, and a Lazarus. Of all the Sinnes that are, wee haue greatest cause to beware of this.
as well the one, as the other, for there is even in Hell a Dives, and a Beggar, as there is in heaven an Abraham, and a Lazarus. Of all the Sins that Are, we have greatest cause to beware of this.
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Pride never goes before, but shame goes with it. King Solomon will tel vs as much, Prov. 11.2. The same King Solomon in another place, Pride, saith he, goeth before destruction, and an high mind before the fall.
Pride never Goes before, but shame Goes with it. King Solomon will tell us as much, Curae 11.2. The same King Solomon in Another place, Pride, Says he, Goes before destruction, and an high mind before the fallen.
and wormes? But that which should moue vs most of all to abhorre & detest this vice of Pride, is the manner of our Saviours Birth, & the basenes thereof.
and worms? But that which should move us most of all to abhor & detest this vice of Pride, is the manner of our Saviors Birth, & the baseness thereof.
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And therefore S. Austen, By reason of this Sin, by reason of this great sinne of Pride, saith he, God became humble. This very cause, this huge Sin, this great disease of Soules, brought downe from heaven our omnipotent Physitian.
And Therefore S. Austen, By reason of this since, by reason of this great sin of Pride, Says he, God became humble. This very cause, this huge since, this great disease of Souls, brought down from heaven our omnipotent physician.
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It humbled him to the forme of a Servant, it loaded him with reproaches, it hung him on a tree, that by the meanes of a medicine so soveraigne, this tumor might be healed.
It humbled him to the Form of a Servant, it loaded him with Reproaches, it hung him on a tree, that by the means of a medicine so sovereign, this tumor might be healed.
learne now at the length a lesson of humilitie even from the mouth of that Teacher, who is not able as yet to speake vnto thee by reason of his Infancy.
Learn now At the length a Lesson of humility even from the Mouth of that Teacher, who is not able as yet to speak unto thee by reason of his Infancy.
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Hee by obedience to his Father (mortall as hee was) came into the streights of a narrow roome, that so by dying he might seeke out thee that wast dead.
He by Obedience to his Father (Mortal as he was) Come into the straights of a narrow room, that so by dying he might seek out thee that wast dead.
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If some great offender hauing been at the Bar, arraigned of the most notorious crymes, accused by many witnesses, condemned by the Iury, the Sentence pronounced by the Iudge, were now dolefully marching to his long home, hauing the Executioner at his heeles, every one expecting the last Act of his wofull Tragedy, there should come vnto him in this nicke of time not only a pardon from his Prince whom hee had so grievously offended,
If Some great offender having been At the Bar, arraigned of the most notorious crimes, accused by many Witnesses, condemned by the Jury, the Sentence pronounced by the Judge, were now dolefully marching to his long home, having the Executioner At his heals, every one expecting the last Act of his woeful Tragedy, there should come unto him in this neck of time not only a pardon from his Prince whom he had so grievously offended,
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would not his Spirit reviue like Iacobs Spirit when as Ioseph sent for him into Egypt? would not every one stand amazed at the admirable clemency of that king, that not only not punished,
would not his Spirit revive like Iacobs Spirit when as Ioseph sent for him into Egypt? would not every one stand amazed At the admirable clemency of that King, that not only not punished,
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First the Prophet Hosea saith, Though I haue redeemed them, yet haue they spoken lyes against mee, Hos. 7.3. The Prophet Ioel saith, The wine-presse is full, yea the wine-presses run over, for their wickednes is great, Ioel. 3.13. The Prophet Amos, he saith, I am pressed vnder you as a Cart is pressed that is full of sheaues, Amos, 2.13. The Prophet Obadiah, he saith, The pride of thy heart hath deceiued thee, Obad. 1.3. The Prophet Ionas, he is impatient that we are not already executed:
First the Prophet Hosea Says, Though I have redeemed them, yet have they spoken lies against me, Hos. 7.3. The Prophet Joel Says, The winepress is full, yea the Winepresses run over, for their wickedness is great, Joel 3.13. The Prophet Amos, he Says, I am pressed under you as a Cart is pressed that is full of sheaves, Amos, 2.13. The Prophet Obadiah, he Says, The pride of thy heart hath deceived thee, Obadiah 1.3. The Prophet Ionas, he is impatient that we Are not already executed:
I need not goe over the Rest, the Prophet Micah, the Prophet Nahum, the Prophet Habakuk, and so forth, they all sing the selfesame note, know one, and know all.
I need not go over the Rest, the Prophet micah, the Prophet Nahum, the Prophet Habakkuk, and so forth, they all sing the selfsame note, know one, and know all.
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Even in this nicke of time, this very, very instant, when there was but as a step betweene our selues and eternall death, not only a Pardon comes from heaven to forgiue vs all,
Even in this neck of time, this very, very instant, when there was but as a step between our selves and Eternal death, not only a Pardon comes from heaven to forgive us all,
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I say his Presence with vs, not by a Proxy, but by him selfe, his owne deare selfe, insomuch that every of vs may say as doth the Psalmist, God is my king of old, the helpe that is done vpō earth, he doth it himself.
I say his Presence with us, not by a Proxy, but by him self, his own deer self, insomuch that every of us may say as does the Psalmist, God is my King of old, the help that is done upon earth, he does it himself.
We had no more known him now a daies, then we know King Alfred, or VVilliam the Conquerour, who were so many hundreds of yeares before vs. But the truth is,
We had no more known him now a days, then we know King Alfred, or William the Conqueror, who were so many hundreds of Years before us But the truth is,
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and wee may perswade our selues, that neither Death, nor Life, nor Angels, nor Principalities, nor Powers, nor things present, nor things to come, nor height, nor depth, nor any other creature hath beene able to separate,
and we may persuade our selves, that neither Death, nor Life, nor Angels, nor Principalities, nor Powers, nor things present, nor things to come, nor height, nor depth, nor any other creature hath been able to separate,
and whenas Saul began to persecute it, he touched the apple (as it were) of his eie, Saul, Saul, why persecutest thou me? Act. 9.4. Come we to the severall Churches throughout the world, and he walkes in the midst of their Candlestick•s, Rev. 1.12. Come we to particular Congregations such as is this where we are now assembled, and he is in the very midst of vs, Mat. 18.20.
and whenas Saul began to persecute it, he touched the apple (as it were) of his eye, Saul, Saul, why Persecutest thou me? Act. 9.4. Come we to the several Churches throughout the world, and he walks in the midst of their Candlestick•s, Rev. 1.12. Come we to particular Congregations such as is this where we Are now assembled, and he is in the very midst of us, Mathew 18.20.
Lastly, come we to every member in particular, what one is there amongst vs that hath not his presence with him? First the Magistrate, I will not leaue thee, nor forsake thee, Iosh. 1.5.
Lastly, come we to every member in particular, what one is there among us that hath not his presence with him? First the Magistrate, I will not leave thee, nor forsake thee, Joshua 1.5.
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is any sicke and ill at ease? The Lord comfort him, saith the Psalmist, when he lyeth sicke on his bed, make thou all his bed in his sicknesse, Psal. 41.3.
is any sick and ill At ease? The Lord Comfort him, Says the Psalmist, when he lies sick on his Bed, make thou all his Bed in his sickness, Psalm 41.3.
Doth any man droope by reason of sinne, & doth he go mourning in reguard thereof? I, saith the Lord, even I am he that putteth away thine iniquities for my owne sake,
Does any man droop by reason of sin, & does he go mourning in reguard thereof? I, Says the Lord, even I am he that putteth away thine iniquities for my own sake,
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say not in thy heart, saith the Apostle, who shall ascend into heaven! (that is to bring Christ from aboue.) The word is neere thee even in thy mouth and in thine heart.
say not in thy heart, Says the Apostle, who shall ascend into heaven! (that is to bring christ from above.) The word is near thee even in thy Mouth and in thine heart.
as the Apostle describes it to the Hebrewes, Heb. 11.1. then doubtlesse is this our Faith as faire an evidence to vs of our Saviours Presence with vs howsoever vnseene.
as the Apostle describes it to the Hebrews, Hebrew 11.1. then doubtless is this our Faith as fair an evidence to us of our Saviors Presence with us howsoever unseen.
and also hath adioyned the nature of his flesh to the nature of his eternity vnder the Sacrament of his flesh to be communicated vnto vs. So that wee doe truely and verily receiue our Saviour by participating of the Sacrament,
and also hath adjoined the nature of his Flesh to the nature of his eternity under the Sacrament of his Flesh to be communicated unto us So that we do truly and verily receive our Saviour by participating of the Sacrament,
even as verily and truely as he is now in heaven aboue. That he is now aboue in heaven St Peter will enforme vs, Act. 3.21. Whom the heaven, saith St Peter, must containe: that we truely and verily doe receiue him, St. Hilary hath taught vs in these words.
even as verily and truly as he is now in heaven above. That he is now above in heaven Saint Peter will inform us, Act. 3.21. Whom the heaven, Says Saint Peter, must contain: that we truly and verily do receive him, Saint Hilary hath taught us in these words.
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and workes, and offices to bee perfourmed, we also haue a care to answere the Name given to vs. The name given to vs is the name of CHRISTIANS, and it was given to vs first at Antioch: but I knowe not how it comes to passe, vt etiam nos (as Salvianus speaks) qui nos Christianos esse diximus, perdamus vim tanti nominis, vitio pravitatis, we of this age by reason of our wickednesse loose the worth of a name so glorious.
and works, and Offices to be performed, we also have a care to answer the Name given to us The name given to us is the name of CHRISTIANS, and it was given to us First At Antioch: but I know not how it comes to pass, vt etiam nos (as Salvianus speaks) qui nos Christians esse Diximus, perdamus vim tanti Nominis, vitio pravitatis, we of this age by reason of our wickedness lose the worth of a name so glorious.
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and if any of vs can endure that when his Childe is much debosht, doth him all the wrong that may be, liue an odious & hatefull life, all the People should say Like father, like childe:
and if any of us can endure that when his Child is much deboshed, does him all the wrong that may be, live an odious & hateful life, all the People should say Like father, like child:
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but yet there will be a time when he that shall come, will come, and will expostulate with every of vs for that his Name is thus blasphemed, I say not among the Gentiles, but which is all one in effect, among the Papists, through vs. This his first comming was base, in a Cratch,
but yet there will be a time when he that shall come, will come, and will expostulate with every of us for that his Name is thus blasphemed, I say not among the Gentiles, but which is all one in Effect, among the Papists, through us This his First coming was base, in a Cratch,
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The same Lord so blesse vs, and the seed that hath beene sowen, that with you of the Poorer sort, the cares of this world: with you of the Wealthier, the deceitfulnes of your Riches, with Either of you of either sort, the lusts of other things, grow not vp like Thornes and choake it.
The same Lord so bless us, and the seed that hath been sown, that with you of the Poorer sort, the Cares of this world: with you of the Wealthier, the deceitfulness of your Riches, with Either of you of either sort, the Lustiest of other things, grow not up like Thorns and choke it.
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IT may seeme no good congruity Right worshipfull, & dearely Beloued, to speak of our Saviours Passion, on the day of his Incarnation: of his great distresse,
IT may seem no good congruity Right worshipful, & dearly beloved, to speak of our Saviors Passion, on the day of his Incarnation: of his great distress,
& misery, on the day of his Nativitie. A tale out of time, saith the Sonne of Syrach, is as Musicke in mourning, and surely vpon this Day, a relation of our Saviours Death, is as mourning in Musick.
& misery, on the day of his Nativity. A tale out of time, Says the Son of Sirach, is as Music in mourning, and surely upon this Day, a Relation of our Saviors Death, is as mourning in Music.
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Howbeit such hath been this whole yeare past, partly in respect of my selfe, the losse of so many of my deerest Friends, partly in respect of vs all, the losse of ONE aboue all, that as Mourning befits Me best the Speaker at this time,
Howbeit such hath been this Whole year passed, partly in respect of my self, the loss of so many of my dearest Friends, partly in respect of us all, the loss of ONE above all, that as Mourning befits Me best the Speaker At this time,
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as haue beene to a many of vs this yeare past, either of one Friend loosing another, or losse of Husband, or losse of Wife, or losse of Parents, or losse of PRINCE, let vs now behold the Death of ONE who was all,
as have been to a many of us this year past, either of one Friend losing Another, or loss of Husband, or loss of Wife, or loss of Parents, or loss of PRINCE, let us now behold the Death of ONE who was all,
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then this Prince of Princes, this great Monarch I am now to speake of, so much the more to be remembred of all and every of vs here present, in regard he died for our Salvation,
then this Prince of Princes, this great Monarch I am now to speak of, so much the more to be remembered of all and every of us Here present, in regard he died for our Salvation,
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To this end and purpose haue I chosen at this time a certaine passage of Esay the Prophet, who though hee lived 700 yeares before that Death of his indeed, describ'd it notwithstanding so fully,
To this end and purpose have I chosen At this time a certain passage of Isaiah the Prophet, who though he lived 700 Years before that Death of his indeed, described it notwithstanding so Fully,
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so compleatly in every respect as that S. Ierom, as I haue told you before, stickes not to call him rather an Evangelist, then a Prophet. The Prophet Esay then,
so completely in every respect as that S. Jerom, as I have told you before, sticks not to call him rather an Evangelist, then a Prophet. The Prophet Isaiah then,
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But he was wounded for our transgressions, he was broken for our iniquities: the chastisement of our peace was vpon him, and with his stripes we are healed.
But he was wounded for our transgressions, he was broken for our iniquities: the chastisement of our peace was upon him, and with his stripes we Are healed.
For the Prophet Esay speaking in this place of Our Infirmities, Our Sorrowes, Our Transgressions, Our Iniquities, manifestly sheweth that we are the Parties to whom these Infirmities, these Sorrowes, these Transgressions, these Iniquities, of right did appertaine.
For the Prophet Isaiah speaking in this place of Our Infirmities, Our Sorrows, Our Transgressions, Our Iniquities, manifestly shows that we Are the Parties to whom these Infirmities, these Sorrows, these Transgressions, these Iniquities, of right did appertain.
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and yet by nature are wrapped still: Our Infirmities: Our Sorrowes: Our Transgressiōs: Our Iniquities. Surely he hath borne our Infirmities, and carried our Sorrowes.
and yet by nature Are wrapped still: Our Infirmities: Our Sorrows: Our Transgressions: Our Iniquities. Surely he hath born our Infirmities, and carried our Sorrows.
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but every Nation of the world, I, every Person of every Nation of what Sex and state soever, was placed by God in Paradise to begin the world new begunne, it is not I hope vnknowne vnto the meanest of vs here, what high favours they then were which he found at Gods hands:
but every nation of the world, I, every Person of every nation of what Sex and state soever, was placed by God in Paradise to begin the world new begun, it is not I hope unknown unto the Meanest of us Here, what high favours they then were which he found At God's hands:
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and cast downe, as that he had no vnderstanding at al, but was to be compared to the Beasts that perish, Psal. 49.20, Nate vbi forma nitens? niuea { que } in fronte serenus Ille color, dulcis { que } oculorum aspectus,
and cast down, as that he had no understanding At all, but was to be compared to the Beasts that perish, Psalm 49.20, Nate vbi forma nitens? niuea { que } in front serenus Isle colour, dulcis { que } oculorum Aspect,
The Lord God called to the man, and said vnto him, Where art thou? Non in quo, saith S. Ambrose, sed in quibus es: non in quo loco quaero, sed in quo statu.
The Lord God called to the man, and said unto him, Where art thou? Non in quo, Says S. Ambrose, said in quibus es: non in quo loco Quaero, sed in quo Statu.
According to the propagatiō of the flesh, saith S. Austen, we were all in him before we were borne, we were al of vs in him as in our Father, in our Roote.
According to the propagation of the Flesh, Says S. Austen, we were all in him before we were born, we were all of us in him as in our Father, in our Root.
Now as from a Roote that is but rotten, nothing can issue but rotten Branches, which Branches spread their rottennesse into other Twigs that come of them:
Now as from a Root that is but rotten, nothing can issue but rotten Branches, which Branches spread their rottenness into other Twigs that come of them:
For such as the Tree is, such is the Fruit. Doe men gather grapes of thornes, saith our Saviour, or figs of thistles? A good tree cannot bring forth evill fruit,
For such as the Tree is, such is the Fruit. Doe men gather grapes of thorns, Says our Saviour, or figs of thistles? A good tree cannot bring forth evil fruit,
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Dost thou not marke how when it springeth againe, it ariseth againe with a huske, howsoever at first it was sowne without it? Right so Parents, saith he, though themselues bee good, holy,
Dost thou not mark how when it springs again, it arises again with a husk, howsoever At First it was sown without it? Right so Parents, Says he, though themselves be good, holy,
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Come we from Infancie vnto Childhood, and are we not then fraught with the effects of Originall Sinne? Haue we not the overplus of Actuall besides, Sinnes of omission, Sinnes of commission, Sinnes in thought,
Come we from Infancy unto Childhood, and Are we not then fraught with the effects of Original Sin? Have we not the overplus of Actual beside, Sinnes of omission, Sinnes of commission, Sinnes in Thought,
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and word, & deed? Yes without all doubt, and therefore hence those many precepts of wise king Solomon concerning the correcting of Children, as Prov. 13.24. Prov. 19.18. Prov. 22.15 Prov. 23.13. and Prov. 29.17. I spare to alleage the Places you may looke them over at leasure.
and word, & deed? Yes without all doubt, and Therefore hence those many Precepts of wise King Solomon Concerning the correcting of Children, as Curae 13.24. Curae 19.18. Curae 22.15 Curae 23.13. and Curae 29.17. I spare to allege the Places you may look them over At leisure.
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Come we afterwards to Mans estate, and then we feele these Reliques of Sinne more then euer, Nam antea quî scire posses aut ingenium noscere, dum aetas, metus, magister prohibebant.
Come we afterwards to men estate, and then we feel these Relics of Sin more then ever, Nam Antea quî Scire poss Or ingenium noscere, dum Aetas, metus, magister prohibebant.
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And Solomon, as if some exception might haue beene made to words so generall, Even a iust man saith hee, fals seaven times a day, meaning perhaps seaventy times seaven, sure I am that Seaven there in that place may be more, it cannot be lesse.
And Solomon, as if Some exception might have been made to words so general, Even a just man Says he, falls seaven times a day, meaning perhaps seaventy times seaven, sure I am that Seaven there in that place may be more, it cannot be less.
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For there being in vs this Sinne Originall, and the same since that time having sprowted forth, dayly and hourely as it hath, what are we but a sort of Caytiffes, & miserable Creatures in Gods sight, in whom there is nothing whole,
For there being in us this Sin Original, and the same since that time having sprowted forth, daily and hourly as it hath, what Are we but a sort of Caitiffs, & miserable Creatures in God's sighed, in whom there is nothing Whole,
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Which kinde of state of ours will the better appeare vnto vs, if so be finding our selues thus Sinnefull, we consider in the next place, the Punishments due to Sinne.
Which kind of state of ours will the better appear unto us, if so be finding our selves thus Sinful, we Consider in the next place, the Punishments due to Sin.
First cōcerning Wrath. Is the wrath of an earthly king as Messengers of death, for so king Solomon speaketh, Prov. 16.14? What is it to bee subiect to Gods wrath? The Prophet David when he did but thinke of it,
First Concerning Wrath. Is the wrath of an earthly King as Messengers of death, for so King Solomon speaks, Curae 16.14? What is it to be Subject to God's wrath? The Prophet David when he did but think of it,
and but of the kindling of it neither, how was he presently appalled with it? If his wrath saith he, be kindled, yea but a little, blessed are all they that put their trust in him.
and but of the kindling of it neither, how was he presently appalled with it? If his wrath Says he, be kindled, yea but a little, blessed Are all they that put their trust in him.
Secondly, concerning the Curse, were the Curses of Prophets in times past of such present force and efficacie as that they brought Beares out of the wood to destroy a number of gracelesse Children,
Secondly, Concerning the Curse, were the Curses of prophets in times past of such present force and efficacy as that they brought Bears out of the wood to destroy a number of graceless Children,
nay Fire downe from heaven, to destroy an Army of gracelesse men? What is it to be cursed by him from whom those Prophets had all their power? The Earth we tread vpon can tell vs somewhat, concerning which since those words past, Cursed is the earth for thy sake:
nay Fire down from heaven, to destroy an Army of graceless men? What is it to be cursed by him from whom those prophets had all their power? The Earth we tread upon can tell us somewhat, Concerning which since those words past, Cursed is the earth for thy sake:
Post ignem aetheria domo Subductum, macies, & nova febrium Terris incubuit cohors: Semoti { que } prius tarda necessitas Laethi corripuit gradum. They imputed it to Prometheus his stealing Fier out of heaven:
Post Ignem aetheria domo Subductum, macies, & nova febrium Terris incubuit Cohors: Semoti { que } prius Tard Necessity Laethi Corripuit Gradum. They imputed it to Prometheus his stealing Fire out of heaven:
what a Death of Deaths is the second, I meane the Death of Soule which containes therein as a worthy Prelate obserues, Reiection, Malediction, Fier & Perpetuity of Fier, all included in those words to be pronounced by our Saviour in the day of Iudgement to the wicked, Depart from me yee Cursed into everlasting fire, Mat. 25.41. Depart from me, ther's Reiection: yee Cursed, ther's Malediction:
what a Death of Death's is the second, I mean the Death of Soul which contains therein as a worthy Prelate observes, Rejection, Malediction, Fire & Perpetuity of Fire, all included in those words to be pronounced by our Saviour in the day of Judgement to the wicked, Depart from me ye Cursed into everlasting fire, Mathew 25.41. Depart from me, ther's Rejection: ye Cursed, ther's Malediction:
or shall be, haue had haires on their head, there might be some hope of having those paines ended after that, they might the better be borne and endured:
or shall be, have had hairs on their head, there might be Some hope of having those pains ended After that, they might the better be born and endured:
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oh Lord, who may abide it? And our Saviour to this purpose, Yee saith he, when yee haue done all those things which are commanded you, say, we are vnprofitable servants.
o Lord, who may abide it? And our Saviour to this purpose, Ye Says he, when ye have done all those things which Are commanded you, say, we Are unprofitable Servants.
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And now Beloved, what difference? May not the same condition be to the Iust, and to the Wicked, to the Good, & to the Pure, & to the Polluted, and to him that Sacrificeth, and to him that Sacrificeth not? May not the Good be as is the Sinner,
And now beloved, what difference? May not the same condition be to the Just, and to the Wicked, to the Good, & to the Pure, & to the Polluted, and to him that Sacrificeth, and to him that Sacrificeth not? May not the Good be as is the Sinner,
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For how many Sins passe vs to and fro that we do not so much as thinke of? How many againe doe we thinke of, that we thinke of but very slightly? If our Hands did never offer any violence to our Neighbour,
For how many Sins pass us to and from that we do not so much as think of? How many again do we think of, that we think of but very slightly? If our Hands did never offer any violence to our Neighbour,
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if so be we cast our eies to the thirteenth verse of the former Chapter, wee shall finde the Party here meant, to bee called there a Servant: Behold my servant shall prosper:
if so be we cast our eyes to the thirteenth verse of the former Chapter, we shall find the Party Here meant, to be called there a Servant: Behold my servant shall prosper:
so on the contrary the Lord of heauen took so great delight in the Eunuchs Reading, howsoever he vnderstood not all he read, that he sent him presently an Interpreter to vnfold what he read vnto him.
so on the contrary the Lord of heaven took so great delight in the Eunuchs Reading, howsoever he understood not all he read, that he sent him presently an Interpreter to unfold what he read unto him.
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What? will some man say, and doth the Lord then there in that place cal Iesus his Servant? what? Iesus his Sonne? & what? the Sonne of his womb? and what? the Sonne of his desires? I, Beloued,
What? will Some man say, and does the Lord then there in that place call Iesus his Servant? what? Iesus his Son? & what? the Son of his womb? and what? the Son of his Desires? I, beloved,
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even Iesus, and that not onely there in that place, but in a many more places besides, as Esay, 42.1. Behold my servant I will stay vpon him, mine elect in whom my soule delighteth.
even Iesus, and that not only there in that place, but in a many more places beside, as Isaiah, 42.1. Behold my servant I will stay upon him, mine elect in whom my soul delights.
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I, and as the victorious Blacke Prince the Sonne of Edward the Third, vsed this old english word, ICH DIEN, that is, I SERVE (in imitation whereof our Princes vse it to this day, according to that of the Apostle, The Heire as long as he is a child differeth nothing from a servant ) right so our Saviour of himselfe (though past a child) The Lord, saith he, that formed mee from the wombe to bee his servant:
I, and as the victorious Black Prince the Son of Edward the Third, used this old english word, ICH DIEN, that is, I SERVE (in imitation whereof our Princes use it to this day, according to that of the Apostle, The Heir as long as he is a child differeth nothing from a servant) right so our Saviour of himself (though passed a child) The Lord, Says he, that formed me from the womb to be his servant:
as touching his Godhead, yet for our sakes would he be inferiour to him, and take vpon him our Manhood, that being flesh of our flesh and bone of our bones, he might recover for vs that by obedience, which by Adams disobedience wee had lost.
as touching his Godhead, yet for our sakes would he be inferior to him, and take upon him our Manhood, that being Flesh of our Flesh and bone of our bones, he might recover for us that by Obedience, which by Adams disobedience we had lost.
and true holines, is there a Servant, as Rom. 6.22. and Luk. 1.74. Secondly, one that serueth, and obeyeth God, not onely in the common profession of godlinesse,
and true holiness, is there a Servant, as Rom. 6.22. and Luk. 1.74. Secondly, one that serveth, and Obeyeth God, not only in the Common profession of godliness,
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or some particular iudgement, is there a Servant also. Nay every Creature of God obeying his will, is called there the Servant of God, and therefore the Prophet David:
or Some particular judgement, is there a Servant also. Nay every Creature of God obeying his will, is called there the Servant of God, and Therefore the Prophet David:
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Our Saviour was a Servant here in the second sense, and meaning, and his particular Function was, in that hee executed as a Mediatour the will of God in working Mans redemption,
Our Saviour was a Servant Here in the second sense, and meaning, and his particular Function was, in that he executed as a Mediator the will of God in working men redemption,
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for he was made our Redemption, through the whole course of his Life, and what ever hee did was somewhat towards the effect of that Redemption. But the holy Scripture attributing cōmonly our Redemption to his Death, because that Death of his was the very chiefest,
for he was made our Redemption, through the Whole course of his Life, and what ever he did was somewhat towards the Effect of that Redemption. But the holy Scripture attributing commonly our Redemption to his Death, Because that Death of his was the very chiefest,
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& whatsoever they record is oftentimes read vnto you, I shall not neede to rehearse the particulars as being well knowne (I hope) to every of you, only somewhat shall I say of his DEATH,
& whatsoever they record is oftentimes read unto you, I shall not need to rehearse the particulars as being well known (I hope) to every of you, only somewhat shall I say of his DEATH,
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but in perfect sense, and perfect patience both of Body and Soule, he voluntarily, and miraculously, as he was praying to his Father, resigned his Spirit into his Fathers hands.
but in perfect sense, and perfect patience both of Body and Soul, he voluntarily, and miraculously, as he was praying to his Father, resigned his Spirit into his Father's hands.
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yet vnlesse it please God to shorten, or lighten the rage of their paine, the Flesh repineth at the present anguish, howsoever Grace support the Soule that it sincke not vnder the burthen:
yet unless it please God to shorten, or lighten the rage of their pain, the Flesh repineth At the present anguish, howsoever Grace support the Soul that it sink not under the burden:
Wherevpon St Ierome obserues that the Centurion hearing his Prayer, and seeing him presently of his owne accord to send forth his Spirit, Moved, saith he, with the greatnesse of the wonder, he said,
Whereupon Saint Jerome observes that the Centurion hearing his Prayer, and seeing him presently of his own accord to send forth his Spirit, Moved, Says he, with the greatness of the wonder, he said,
The laying downe then of his life was no punishment imposed on him, for who could rebuke him of sinne? Nor was it a forcible invasion of Death, for the sting of Death is sinne:
The laying down then of his life was no punishment imposed on him, for who could rebuke him of sin? Nor was it a forcible invasion of Death, for the sting of Death is sin:
Or if Stripes, and Chastisement, and Breaking, and Wounding, and Humbling, and Smiting, and Plaguing, be not sufficient to expresse this Death of his vnto vs, goe we to the seaventh verse of this Chapter,
Or if Stripes, and Chastisement, and Breaking, and Wounding, and Humbling, and Smiting, and Plaguing, be not sufficient to express this Death of his unto us, go we to the Seventh verse of this Chapter,
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Or if that neither be enough, then let vs go to the twelfe verse, and there shall we finde him, Powring out his Soule vnto death, as if so be the Prophet had now seene (and he saw it no doubt with the eies of Faith) that which the Evangelist saw with his bodily eies,
Or if that neither be enough, then let us go to the twelfe verse, and there shall we find him, Pouring out his Soul unto death, as if so be the Prophet had now seen (and he saw it no doubt with the eyes of Faith) that which the Evangelist saw with his bodily eyes,
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& that he dyed guiltlesse, doth that advantage vs? Yes Beloved, exceeding much, for had not he thus dyed, we had dyed everlastingly Body and Soule. Now by this meanes the wrath of God is wholy appeased, the law of God satisfied that lay so heavie vpon our Shoulders,
& that he died guiltless, does that advantage us? Yes beloved, exceeding much, for had not he thus died, we had died everlastingly Body and Soul. Now by this means the wrath of God is wholly appeased, the law of God satisfied that lay so heavy upon our Shoulders,
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Muscipula Diaboli, Crux Domini, saith S. Austen, The Crosse of our Lord, was a trap to take the Divell in, the Bayt wherewith hee was caught, was the Death of our Lord.
Muscipula Diaboli, Crux Domini, Says S. Austen, The Cross of our Lord, was a trap to take the devil in, the Bait wherewith he was caught, was the Death of our Lord.
It fared a while with the Divell, as it did with Turnus that slew Pallas, and was so Ioviall therevpon, Quo nunc Turnus ovat spolio, gaudet { que } potitus who but Turnus now, hauing slain his Enemy in the field,
It fared a while with the devil, as it did with Turnus that slew Pallas, and was so Jovial thereupon, Quo nunc Turnus ovat spolio, Gadet { que } potitus who but Turnus now, having slave his Enemy in the field,
but the Poet adds shortly after, Turno tempus erit, magno cum optaverit emptum Intactum Pallanta, & cum Spolia ista, Diem { que } Oderit The time would come whenas Turnus would much repent him of that bargaine,
but the Poet adds shortly After, Turno Tempus erit, magno cum optaverit emptum Intactum Pallanta, & cum Spolia ista, Diem { que } Oderit The time would come whenas Turnus would much Repent him of that bargain,
This prowd Goliah, this Vrbicapus, occisor Regum, Sacker of Cities, and Queller of Kings, who thought no man in all the world able to match him, found One even in Israel, Flesh of our Flesh,
This proud Goliath, this Vrbicapus, Occisor Regum, Sacker of Cities, and Queller of Kings, who Thought no man in all the world able to match him, found One even in Israel, Flesh of our Flesh,
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So that as Adam being Lord of Paradise, for presuming vpon ONE FRVIT that was forbidden him by the Lord, lost his interest in all the rest, which hee might haue enioyed all his life:
So that as Adam being Lord of Paradise, for presuming upon ONE FRUIT that was forbidden him by the Lord, lost his Interest in all the rest, which he might have enjoyed all his life:
right so Sathan having authoritie giuen him ouer all Sinners throughout the VVorld, for that he so far presumed over ONE that was in truth no Sinner at all, hee forfeited to him ipso facto all his Authoritie hee formerly had.
right so Sathan having Authority given him over all Sinners throughout the World, for that he so Far presumed over ONE that was in truth no Sinner At all, he forfeited to him ipso facto all his authority he formerly had.
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Thus our Saviour by his Death as it was prophesied long before, being bruised (as it were) by the Divell, did breake the Divels Head. For as if hee had committed but one sinne, one only sinne whatsoever, he could never haue recouered himselfe,
Thus our Saviour by his Death as it was prophesied long before, being Bruised (as it were) by the devil, did break the Devils Head. For as if he had committed but one sin, one only sin whatsoever, he could never have recovered himself,
and finding mention also of their Parents, they alwaies finde some Items concerning the Sorrowes of those Parents for the death of those their Children:
and finding mention also of their Parents, they always find Some Items Concerning the Sorrows of those Parents for the death of those their Children:
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Iob, when after those many Messages, first, of the losse of his Oxē: secōdly, of his Asses; thirdly, of his Sheepe; fourthly, of his Camels; and in every of these of his Servants miscarying;
Job, when After those many Messages, First, of the loss of his Oxen: secōdly, of his Asses; Thirdly, of his Sheep; fourthly, of his Camels; and in every of these of his Servants miscarrying;
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Iacob saw but Iosephs Coat imbrued with blood, and supposing him to be slaine, he rent his cloathes, saith the Scripture, and put sackcloth about his loynes,
Iacob saw but Joseph's Coat imbrued with blood, and supposing him to be slain, he rend his clothes, Says the Scripture, and put Sackcloth about his loins,
Those tender Babes in Bethleem that were murthered by Herod, Quibus in primo nascendi limine, as one speaketh, aeterna vita obviam venit: whom Life everlasting did meet (as it were) on the very Threshold of their Birth, what a voice did they cause in Rama, Mourning & weeping, and great lamentation, Rachel weeping for her children,
Those tender Babes in Bethlehem that were murdered by Herod, Quibus in primo nascendi limine, as one speaks, aeterna vita Obviam venit: whom Life everlasting did meet (as it were) on the very Threshold of their Birth, what a voice did they cause in Rama, Mourning & weeping, and great lamentation, Rachel weeping for her children,
The Prophet David when his Sonne Absolon died, that wicked and vngratious Sonne, what bitter moane did hee make for him? O my sonne Absolon, saith hee, my sonne, my sonne Absolon:
The Prophet David when his Son Absalom died, that wicked and ungracious Son, what bitter moan did he make for him? Oh my son Absalom, Says he, my son, my son Absalom:
though no doubt it was then fulfilled which Simeon spake of long before, That a Sword should peirce through her soule, Luk. 2.35. It is storied of a Painter that being to describe how a certaine Damsell was going to her Death (who vpon occasion was to be sacrificed) he tooke vpon him to expresse it with all the cunning that hee had.
though no doubt it was then fulfilled which Simeon spoke of long before, That a Sword should pierce through her soul, Luk. 2.35. It is storied of a Painter that being to describe how a certain Damsel was going to her Death (who upon occasion was to be sacrificed) he took upon him to express it with all the cunning that he had.
In setting downe of which three Sadnesses, when he had spent al his cunning, and the Father of the Damsell was next to followe, who was in all congruitie, to bee sadder then all the rest, the Painter for he could not expresse that Sadnesse, in as liuely a sort as it should haue beene, drew a Vaile over his face,
In setting down of which three Sadnesses, when he had spent all his cunning, and the Father of the Damsel was next to follow, who was in all congruity, to be sadder then all the rest, the Painter for he could not express that Sadness, in as lively a sort as it should have been, drew a Veil over his face,
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I cannot thinke, Beloued, that the Spirit of God did in this respect conceale the Sorrow of the Blessed Virgin towardes her Son, as vnable to expresse it.
I cannot think, beloved, that the Spirit of God did in this respect conceal the Sorrow of the Blessed Virgae towards her Son, as unable to express it.
as cracks of Thunder leames, or flashes of Lightnings, Thūderbolts, & such like, what could not the Spirit of God haue expressed, that is such a Discerner of our thoughts, and intents of the heart, Heb. 4.12.
as cracks of Thunder leames, or flashes of Lightnings, Thunderbolts, & such like, what could not the Spirit of God have expressed, that is such a Discerner of our thoughts, and intents of the heart, Hebrew 4.12.
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some for this indignation towardes the Iewes, but yet we must not here rest, wee must goe farther then so, we must acknowledge OVR SELVES the very causes, of all that ever was done vnto him:
Some for this Indignation towards the Iewes, but yet we must not Here rest, we must go farther then so, we must acknowledge OUR SELVES the very Causes, of all that ever was done unto him:
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Si ille non occideretur, saith St Austen, Mors non moreretur. And therefore St Austen againe, Hodierno die Dominus noster pependit in cruce, saith he, & nos epislamur, vt discati• quoniam Crux Christi Feriae sunt & Nundinae spiritales.
Si Isle non occideretur, Says Saint Austen, Mors non moreretur. And Therefore Saint Austen again, Hodierno die Dominus Noster pependit in Cruce, Says he, & nos epislamur, vt discati• quoniam Crux Christ Feriae sunt & Nundinae spiritales.
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and cryest out in great agony, Alasse Maister, how shall we doe? My answere shall be vnto thee that of Elisha, Feare not, for they that be with vs, are more then they that be with them.
and Christ out in great agony, Alas Master, how shall we do? My answer shall be unto thee that of Elisha, fear not, for they that be with us, Are more then they that be with them.
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Witnesse the Apostle to the Colossians, You saith he, which were dead in sinnes, and in the vncircumcision of your flesh, hath he quickned together with him forgiving you all your trespasses,
Witness the Apostle to the colossians, You Says he, which were dead in Sins, and in the uncircumcision of your Flesh, hath he quickened together with him forgiving you all your Trespasses,
and maketh request also for vs. And therefore in the words immediatly following, Who saith he, shall separate vs from the loue of Christ? Shall Tribulatiō,
and makes request also for us And Therefore in the words immediately following, Who Says he, shall separate us from the love of christ? Shall Tribulation,
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or Anguish, or Persecution, or Famine, or Nakednes, or Peril, or Sword? In all these things we are more then Conquerours through him that loved vs. For I am perswaded that neither Death,
or Anguish, or Persecution, or Famine, or Nakedness, or Peril, or Sword? In all these things we Are more then Conquerors through him that loved us For I am persuaded that neither Death,
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but what shall I finde in Gods word in particular to My selfe? What? But to apply by a true Faith that to thy selfe in particular, that which is generally there set downe.
but what shall I find in God's word in particular to My self? What? But to apply by a true Faith that to thy self in particular, that which is generally there Set down.
So the Prophet Esay, as a Minister, to another in particular, Hee is neere that iustifieth thee, who will contend with thee? Behold the Lord God will helpe thee, who is he that can condemne thee? So the Apostle S. Paule, vnto himselfe, I liue saith he, by the faith in the Sonne of God, who hath loved ME, and given himselfe for ME.
So the Prophet Isaiah, as a Minister, to Another in particular, He is near that Justifieth thee, who will contend with thee? Behold the Lord God will help thee, who is he that can condemn thee? So the Apostle S. Paul, unto himself, I live Says he, by the faith in the Son of God, who hath loved ME, and given himself for ME.
Nay, will you see how the same Apostle applyeth that in particular to any one, which in particular was spoken to an other? The place is, Heb. 13.5, where that which was said to Ioshua, Iosh. 1.5, As I was with Moses,
Nay, will you see how the same Apostle Applieth that in particular to any one, which in particular was spoken to an other? The place is, Hebrew 13.5, where that which was said to Ioshua, Joshua 1.5, As I was with Moses,
I will not leaue thee, nor forsake thee, the Apostle applies to any Hebrew, any Christian whatsoever, Let your conversation saith he, be without covetousnesse, and be content with those things which yee haue:
I will not leave thee, nor forsake thee, the Apostle Applies to any Hebrew, any Christian whatsoever, Let your Conversation Says he, be without covetousness, and be content with those things which ye have:
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and thou maist as truely say of thy selfe in particular, Surely he hath borne MY infirmities, and carried MY sorrowes. He was wounded for MY transgressions, he was broken for MINE iniquities: the chastisment of MY peace was vpon him, and with his stripes, I am healed.
and thou Mayest as truly say of thy self in particular, Surely he hath born MY infirmities, and carried MY sorrows. He was wounded for MY transgressions, he was broken for MINE iniquities: the chastisement of MY peace was upon him, and with his stripes, I am healed.
But alas to what end and purpose speake I now to Distressed Soules? Where are they? Where liue they? Where may we but heare of such an one? I for my part would honour the ground that such an one treads vpon, I would kisse even the shadow of such an ones Feet.
But alas to what end and purpose speak I now to Distressed Souls? Where Are they? Where live they? Where may we but hear of such an one? I for my part would honour the ground that such an one treads upon, I would kiss even the shadow of such an ones Feet.
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We may see on the contrary a world of hayry Scalpes that goe on still in their wickednes, that add (as Moses speakes) Drunkennes vnto Thirst, that is, Security vnto Sinne,
We may see on the contrary a world of hairy Scalps that go on still in their wickedness, that add (as Moses speaks) drunkenness unto Thirst, that is, Security unto Sin,
When Israel saith the Psalmist, came out of Egypt, & the house of Iacob from among the strange people, the Sea saw that and fled, Iordan was driven backe.
When Israel Says the Psalmist, Come out of Egypt, & the house of Iacob from among the strange people, the Sea saw that and fled, Iordan was driven back.
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Wherevpon the Psalmist beginning to reason with them, What ayleth thee, O thou Sea, that thou fleddest? And thou Iordan, that thou wast driven backe? Yee mountaines that yee skipped like Rams,
Whereupon the Psalmist beginning to reason with them, What aileth thee, Oh thou Sea, that thou fleddest? And thou Iordan, that thou wast driven back? Ye Mountains that ye skipped like Rams,
and yee little hils like young sheepe? The answere there is, as it is in one of our Trāslations, The earth trēbled at the presence of the Lord, at the presence of the God of Iacob.
and ye little hills like young sheep? The answer there is, as it is in one of our Translations, The earth trembled At the presence of the Lord, At the presence of the God of Iacob.
and will not he tell thee of like presence of the selfe same Lord, & God of Iacob, & how he then died on the Crosse? Will not he tell thee, that the same Ierusalē which IESVS had crowned with such Glory, that it was the ioy of the whole Earth, crowned him againe with thorns? That that People which IESVS laded with spoyles out of Egypt, spoiled him of the Robes he wore? That they for whō IESVS dryed vp the red Sea, to lead them through the Deep as through a wildernes, dryed vp the Ocean of his bloud by spilling it on the ground? That they whom in the daie time IESVS led with a clowd,
and will not he tell thee of like presence of the self same Lord, & God of Iacob, & how he then died on the Cross? Will not he tell thee, that the same Ierusalē which JESUS had crowned with such Glory, that it was the joy of the Whole Earth, crowned him again with thorns? That that People which JESUS jaded with spoils out of Egypt, spoiled him of the Robes he wore? That they for whom JESUS dried up the read Sea, to led them through the Deep as through a Wilderness, dried up the Ocean of his blood by spilling it on the ground? That they whom in the day time JESUS led with a cloud,
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and made them bread of the wheat of heaven, had from them, and by their meanes Wood mingled with his bread? That IESVS who gaue to them water out of the very Rocke, had Vinegar and Gall given him againe by way of amends? Exceeding great Ingratitude,
and made them bred of the wheat of heaven, had from them, and by their means Wood mingled with his bred? That JESUS who gave to them water out of the very Rock, had Vinegar and Gall given him again by Way of amends? Exceeding great Ingratitude,
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and as a Body would thinke vnmatchable, and yet see, oh see, thou Seed of Canaan, and not of Iuda, whether thy Ingratitude towards him be not more by much, much more.
and as a Body would think unmatchable, and yet see, o see, thou Seed of Canaan, and not of Iuda, whither thy Ingratitude towards him be not more by much, much more.
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For they for their parts knew not, no they knew not what they did, our Saviour himselfe did beare thē witnes, Father, saith he, forgiue them, for they know not what they doe:
For they for their parts knew not, no they knew not what they did, our Saviour himself did bear them witness, Father, Says he, forgive them, for they know not what they do:
So Zacharias, Iohn Baptists Father, but he goeth one step farther, That wee, saith he, being delivered out of the hands of our enemies, should serue him without feare all the daies of our life, in holinesse and righteousnes before him.
So Zacharias, John Baptists Father, but he Goes one step farther, That we, Says he, being Delivered out of the hands of our enemies, should serve him without Fear all the days of our life, in holiness and righteousness before him.
If after deliverance from Sinne (the effect of this his CROSSE, and which principally wee obtaine in receauing the holy Sacrament) we liue not In righteousnesse, as speaks S. Peter,
If After deliverance from Sin (the Effect of this his CROSSE, and which principally we obtain in receiving the holy Sacrament) we live not In righteousness, as speaks S. Peter,
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or serue him not In Holinesse, and Righteousnesse, as Zacharias speakes, or liue not Soberly, and Righteously, & Godly, as speakes the Apostle S. Paule, Soberly in regard of our selues, Righteously in regard of our Neighbours, Godly in regard of our Saviour,
or serve him not In Holiness, and Righteousness, as Zacharias speaks, or live not Soberly, and Righteously, & Godly, as speaks the Apostle S. Paul, Soberly in regard of our selves, Righteously in regard of our Neighbours, Godly in regard of our Saviour,
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Let vs fill our selues with costly wine, and oyntments, and let not the floure of life passe by vs? Let vs crowne our selues with Rose buds afore they be withered.
Let us fill our selves with costly wine, and ointments, and let not the flower of life pass by us? Let us crown our selves with Rose buds afore they be withered.
Nor shall they speed a whit better, who shall vse more wordes to that purpose, Many, saith our Saviour, will say vnto me in that day, Lord, Lord, haue wee not by thy Name prophesied? and by thy Name cast out Divells? and by thy Name done many great workes? And then, saith our Saviour, will I professe to them, I never knewe you:
Nor shall they speed a whit better, who shall use more words to that purpose, Many, Says our Saviour, will say unto me in that day, Lord, Lord, have we not by thy Name prophesied? and by thy Name cast out Devils? and by thy Name done many great works? And then, Says our Saviour, will I profess to them, I never knew you:
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And say not the mercy of God is great, he wil forgiue my manifold sinnes: for Mercy & Wrath come frō him, & his indignation commeth downe vpon Sinners.
And say not the mercy of God is great, he will forgive my manifold Sins: for Mercy & Wrath come from him, & his Indignation comes down upon Sinners.
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True it is, it is very true, that Christ Iesus came into the world to saue Sinners, the Apostle St Paule saith it of him, I, he saith it of himselfe, The sonne of man, saith he, is come to seeke, and to saue that which was lost, and therefore he preferred whē time was, the Publican, before the Pharisee, Mary Magdalen before Simon, banquetted his Prodigall Sonne more sumptuously then his ever obedient Brother: carried on his owne Shoulders his lost Sheep, lookt most narrowly for his lost Groat, requited their Paines with equall Wages that came to worke at vnequal Houres:
True it is, it is very true, that christ Iesus Come into the world to save Sinners, the Apostle Saint Paul Says it of him, I, he Says it of himself, The son of man, Says he, is come to seek, and to save that which was lost, and Therefore he preferred when time was, the Publican, before the Pharisee, Marry Magdalen before Simon, banqueted his Prodigal Son more sumptuously then his ever obedient Brother: carried on his own Shoulders his lost Sheep, looked most narrowly for his lost Groat, requited their Pains with equal Wages that Come to work At unequal Hours:
in a word, that taught S. Peter that most Christian Arithmetike (and therefore himselfe no doubt was most expert in it) of Multiplying Seaven Times, by seaventie times seaven times, in forgiving his Christian Brother: and yet is that as true which the Apostle hath to the Hebrews,
in a word, that taught S. Peter that most Christian Arithmetic (and Therefore himself no doubt was most expert in it) of Multiplying Seaven Times, by seaventie times seaven times, in forgiving his Christian Brother: and yet is that as true which the Apostle hath to the Hebrews,
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As soone as Sinne then begins to sprout in vs, bee it but (as it were) a dram of Pride, a thought of Pleasure, a desire of Revenge, or vnlawful Gaine, &c:
As soon as Sin then begins to sprout in us, be it but (as it were) a dram of Pride, a Thought of Pleasure, a desire of Revenge, or unlawful Gain, etc.:
Let vs strangle Sinne while it is but a Brat, least if we suffer it still to grow, in continuance of time it strangle vs. It was a wise saying of Ʋlysses in the Poet, Matris quidem me moeror attonitae movet, Magis Pelasgae me tamen Matres movent, Quarum iste magnos crescit in luctus puer.
Let us strangle Sin while it is but a Brat, lest if we suffer it still to grow, in Continuance of time it strangle us It was a wise saying of Ʋlysses in the Poet, Matris quidem me moeror attonitae Movet, Magis Pelasgae me tamen Matres movent, Whom iste Magnos crescit in Luctus puer.
Of a trueth thou movest me somewhat, in that thou doest promise vnto me such heaps both of Silver, and of Gold, yet our Saviours words mooue me more, What shall it profit a man though he should winne the whole world,
Of a truth thou movest me somewhat, in that thou dost promise unto me such heaps both of Silver, and of Gold, yet our Saviors words move me more, What shall it profit a man though he should win the Whole world,
But if so be we now returne againe as doth the Dogge to his owne Vomit, or as the Sow that was washed, to the wallowing in the mire, our state is dāgerous, our case fearefull.
But if so be we now return again as does the Dog to his own Vomit, or as the Sow that was washed, to the wallowing in the mire, our state is dangerous, our case fearful.
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St Austen speaking of the Dog, Si Canis, saith he, hoc faciens horret oculis tuis, tu quid eris oculis Dei? If thou abhorrest to see a Dog to doe so beastly in thy sight, imagine what thou thy selfe art,
Saint Austen speaking of the Dog, Si Canis, Says he, hoc Faciens Horret oculis tuis, tu quid eris oculis Dei? If thou Abhorrest to see a Dog to do so beastly in thy sighed, imagine what thou thy self art,
For since by man came death, by man came also, the resurrection of the dead. 1. COR. 15.20. THE comparison is not vneven, Right Worshipfull, and dearely Beloved, which that golden mouthed Father St Chrysostom doth make, betweene St Paule, & that glorious Sunne in the Firmament.
For since by man Come death, by man Come also, the resurrection of the dead. 1. COR. 15.20. THE comparison is not uneven, Right Worshipful, and dearly beloved, which that golden mouthed Father Saint Chrysostom does make, between Saint Paul, & that glorious Sun in the Firmament.
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And St Chrysostom speaking of S. Paule, The Apostle S. Paul, saith he, is vnto men as it were a second Sunne, who with the radiant Beames of his Tongue hath illightned the whole World,
And Saint Chrysostom speaking of S. Paul, The Apostle S. Paul, Says he, is unto men as it were a second Sun, who with the radiant Beams of his Tongue hath enlightened the Whole World,
First then for the Creating of this Sun, we shall finde it in the ninth Chapter of the Acts when like that other Sun in the firmament being produced out of darknes, there fell from his eies as it had beene scales,
First then for the Creating of this Sun, we shall find it in the ninth Chapter of the Acts when like that other Sun in the firmament being produced out of darkness, there fell from his eyes as it had been scales,
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so arose the Apostle St Paule aboue the Horizon of the Church, when as it was said vnto the Church by the mouth of the Holy Ghost, Separate me Barnabas and Saul,
so arose the Apostle Saint Paul above the Horizon of the Church, when as it was said unto the Church by the Mouth of the Holy Ghost, Separate me Barnabas and Saul,
for the worke wherevnto I haue called them, Act. 13.2. The way whereby the Sunne goeth is called by Astronomers the Zodiacke, in the which are twelue Signes, which being divided into foure Triplicities, square out into foure partes, the foure Seasons of the Yeare.
for the work whereunto I have called them, Act. 13.2. The Way whereby the Sun Goes is called by Astronomers the Zodiac, in the which Are twelue Signs, which being divided into foure Triplicities, square out into foure parts, the foure Seasons of the Year.
The Signes, (as it were) in our Apostles Zodiacke, were the Regions of the world, which himselfe dividing into as many parts as are the Seasons of the Yeare, in visiting every of them he made (as it were) foure Travailes.
The Signs, (as it were) in our Apostles Zodiac, were the Regions of the world, which himself dividing into as many parts as Are the Seasons of the Year, in visiting every of them he made (as it were) foure Travails.
The Degrees (if I may so tearme them) of every of these Signes, or (to speake a little more plainely for the capacity of some among you) the Places through which he past in every of these his Travailes, were in his first Travaile, Selcucia, Cyprus, Pamphylia, Antioch in Pisidia:
The Degrees (if I may so term them) of every of these Signs, or (to speak a little more plainly for the capacity of Some among you) the Places through which he passed in every of these his Travails, were in his First Travail, Selcucia, Cyprus, Pamphylia, Antioch in Pisidia:
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& his more speciall Places of aboad, were Iconium, and Lystra. The places through which he passed in his secōd Travaile, were Syria, Silicia, Asia minor, and Greece:
& his more special Places of abode, were Iconium, and Lystra. The places through which he passed in his secōd Travail, were Syria, Silicia, Asia minor, and Greece:
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and the more special Places of his aboad were Thessalonica, Beraea, Athens, Corinth, and Ephesus. The Places through which he past in his third Travaile, were Galatia, Phrygia, & Greece againe:
and the more special Places of his abode were Thessalonica, Beraea, Athens, Corinth, and Ephesus. The Places through which he passed in his third Travail, were Galatia, Phrygia, & Greece again:
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and the more speciall Places of his aboad, were Ephesus againe, Macedonia, Troas, Assos, and Miletum: from whence returning by Coos, Rhodes, Phaenicia, Tyrus, Ptol•mais, Caesarea, and so forth, he arrived at length at Ierusalem. The places through which he past in his fourth and last Travaile were Sidon, Cyprus againe, Mira, Gnidus and Creet, and the most speciall Place of his aboad was Rome. And at Rome this Sun did set,
and the more special Places of his abode, were Ephesus again, Macedonia, Troas, Assos, and Miletus: from whence returning by Coos, Rhodes, Phoenicia, Tyre, Ptol•mais, Caesarea, and so forth, he arrived At length At Ierusalem. The places through which he passed in his fourth and last Travail were Sidon, Cyprus again, Mira, Gnidus and Treat, and the most special Place of his abode was Rome. And At Room this Sun did Set,
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and Corinth in that his Travaile, one of the more speciall Places of his aboad, wee shall finde in the 18 Chapter of the Acts, both from whence it was he thither came,
and Corinth in that his Travail, one of the more special Places of his abode, we shall find in the 18 Chapter of the Acts, both from whence it was he thither Come,
Athens, the common schoole of Mankind, for so Diodorus Siculus tearmes it; Athens, saith Philo Iudaeus, the same in Greece, that the Apple is in the Eye, or Reason in the Mind;
Athens, the Common school of Mankind, for so Diodorus Siculus terms it; Athens, Says Philo Iudaeus, the same in Greece, that the Apple is in the Eye, or Reason in the Mind;
In a word, Athens was as OXFORD is, an Vniversitie, and a City. What it was he did at Corinth, is related by himselfe in divers passages of this Epistle.
In a word, Athens was as OXFORD is, an university, and a city. What it was he did At Corinth, is related by himself in diverse passages of this Epistle.
According to the grace of God giuen vnto him, as a skilfull Master Builder he there laid the Foundation. In Christ Iesus he beget them through the Gospell.
According to the grace of God given unto him, as a skilful Master Builder he there laid the Foundation. In christ Iesus he beget them through the Gospel.
The aboad hee made in this Citie was somewhat longer then vsually hee made in other places, it being some Twelue month & an halfe: soiourning at the first with Aquila, & Priscilla, of whome he speakes in divers places:
The abode he made in this city was somewhat longer then usually he made in other places, it being Some Twelue Monn & an half: sojourning At the First with Aquila, & Priscilla, of whom he speaks in diverse places:
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so these Corinthians forgetting their old Instructor, and wholy addicted now to New, came at length to that downefall as that they stucke not to call in question (nay more then to call) the very cheefest Article of Christian beleefe, THE RESVRRECTION OF THE DEAD.
so these Corinthians forgetting their old Instructor, and wholly addicted now to New, Come At length to that downfall as that they stuck not to call in question (nay more then to call) the very chiefest Article of Christian belief, THE RESURRECTION OF THE DEAD.
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& some that it concern'd not the Body so much as the Renuing of the minde, into so many wandring Errors did they wofully cast themselues, who so wilfully forsooke that Path that the Apostle at first trod out vnto them.
& Some that it concerned not the Body so much as the Renewing of the mind, into so many wandering Errors did they woefully cast themselves, who so wilfully forsook that Path that the Apostle At First trod out unto them.
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The Apostle, who vpon this Newes was by all likelyhood much daunted, and well perceauing that if he helpt not in time, it would be the hazard of so many Soules, betakes himselfe vnto his PEN,
The Apostle, who upon this News was by all likelihood much daunted, and well perceiving that if he helped not in time, it would be the hazard of so many Souls, betakes himself unto his PEN,
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and preacheth now vnto them by way of Writing, that he who in former times by the high Prists Letters had so much persecuted the Christians, might by Letters of his owne, indeavour as much as might be, to preserue them againe in all good sort.
and Preacheth now unto them by Way of Writing, that he who in former times by the high Priests Letters had so much persecuted the Christians, might by Letters of his own, endeavour as much as might be, to preserve them again in all good sort.
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Among his several Letters to this purpose, some foureteene in all, is this Epistle of his to the Corinthians written vnto them from Philippi. Wherein after sundry passages of a many matters he had in hand.
Among his several Letters to this purpose, Some foureteene in all, is this Epistle of his to the Corinthians written unto them from Philippi. Wherein After sundry passages of a many matters he had in hand.
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in the Fift, concerning the incestuous Person: in the Sixt, concerning their quarrels: in the Seaventh, concerning Questions about Mariage and Virginitie:
in the Fift, Concerning the incestuous Person: in the Sixt, Concerning their quarrels: in the Seventh, Concerning Questions about Marriage and Virginity:
he commeth in this Fifteenth Chapter (from whence the words of my Text are takē) to the grand Question of all, concerning the Resurrection of the Dead, which vntil he commeth vnto my Text, he hādleth in this manner.
he comes in this Fifteenth Chapter (from whence the words of my Text Are taken) to the grand Question of all, Concerning the Resurrection of the Dead, which until he comes unto my Text, he handleth in this manner.
but Christians are not miserable, much lesse of all men the most miserable, therefore in this life onely, they hope not in Christ, and consequently they are to rise againe from the dead, that they may bee partakers of that Hope concerning the Life that is to come.
but Christians Are not miserable, much less of all men the most miserable, Therefore in this life only, they hope not in christ, and consequently they Are to rise again from the dead, that they may be partakers of that Hope Concerning the Life that is to come.
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Hee had delivered a little before, namely in the sixteenth verse (and it was part of the first Reason hee had made) that if so bee there were no Resurrection of the dead, thē that Christ was not raised at all.
He had Delivered a little before, namely in the sixteenth verse (and it was part of the First Reason he had made) that if so be there were no Resurrection of the dead, them that christ was not raised At all.
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Which words, were I to handle before the Learned only, such as some of you are, that here are present, I would obserue out of the same these severall parcels to be considered: First, a Propositiō:
Which words, were I to handle before the Learned only, such as Some of you Are, that Here Are present, I would observe out of the same these several parcels to be considered: First, a Proposition:
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The ground whereof, is that of our Saviour, Ioh. 16.23, Verely, verely, I say vnto you, whatsoever yee shall aske the Father in my name he will giue it you.
The ground whereof, is that of our Saviour, John 16.23, Verily, verily, I say unto you, whatsoever ye shall ask the Father in my name he will give it you.
as PRINCES, PRIESTS, and PROPHETS, partly to signifie the great Conflicts they were every of them to indure, partly the plentifulnesse of Gods Spirit, that by that annointing was given vnto thē:
as PRINCES, PRIESTS, and PROPHETS, partly to signify the great Conflicts they were every of them to endure, partly the plentifulness of God's Spirit, that by that anointing was given unto them:
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This word Now, here in this place saith a learned Interpreter, Non temporis habet connotationem, sed praemissae argumentationis conclusionem, betokens not the time whē this Resurrection was performed,
This word Now, Here in this place Says a learned Interpreter, Non Temporis habet connotationem, sed praemissae argumentationis conclusionem, betokens not the time when this Resurrection was performed,
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if we respect his manifold Sorrowes in it) when on Goodfryday I say, he humbled himselfe, and became obedient vnto the death, even the death of the Crosse.
if we respect his manifold Sorrows in it) when on Goodfryday I say, he humbled himself, and became obedient unto the death, even the death of the Cross.
When to speake in St Bernards words, The incomprehensible God, would needs be comprehended; the highest, humbled; the most mighty, despised; the most beautiful, deformed;
When to speak in Saint Bernards words, The incomprehensible God, would needs be comprehended; the highest, humbled; the most mighty, despised; the most beautiful, deformed;
What is higher then God, saith he, what is baser then a worme? Howbeit as Moses said to the Children of Israel when they were environed with their Enemies,
What is higher then God, Says he, what is baser then a worm? Howbeit as Moses said to the Children of Israel when they were environed with their Enemies,
right so Beloved, let vs not feare at what hath beene said concerning our Saviour, but behold the Salvation of the Lord which he hath shewed vnto vs this day.
right so beloved, let us not Fear At what hath been said Concerning our Saviour, but behold the Salvation of the Lord which he hath showed unto us this day.
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He that spake to the Fish, and it cast vp Ionas, spake to the Earth, and it cast vp Iesus. Whom God saith St Peter, raised vp, and loosed the sorrowes of death,
He that spoke to the Fish, and it cast up Ionas, spoke to the Earth, and it cast up Iesus. Whom God Says Saint Peter, raised up, and loosed the sorrows of death,
Quid expressius at { que } signatius, saith Tertullian, in hanc causam, aut cui alij rei tale documentum? What can be alleaged for better proof in behalfe of the cause we haue in hand, what other thing hath ever been better cōfirmed to vs? So that as Tully said in Roscius his case, Hoc ego loco, soluto & quieto sum animo,
Quid expressius At { que } signatius, Says Tertullian, in hanc Causam, Or cui alij rei tale documentum? What can be alleged for better proof in behalf of the cause we have in hand, what other thing hath ever been better confirmed to us? So that as Tully said in Roscius his case, Hoc ego loco, Soluto & quieto sum animo,
That in this place by Them that Slept, are meant the Dead, is a Note perhaps that needes not, were there not some in this Assembly, not so skilfull in Holy Scripture as are the rest.
That in this place by Them that Slept, Are meant the Dead, is a Note perhaps that needs not, were there not Some in this Assembly, not so skilful in Holy Scripture as Are the rest.
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And to say the very truth, diverse and sundry are the properties that Death hath with Sleep, and Sleepe, with Death. First, no man living can alwaies wake,
And to say the very truth, diverse and sundry Are the properties that Death hath with Sleep, and Sleep, with Death. First, no man living can always wake,
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Thirdly, Sleepe as Philosophy teacheth vs, comes from the vapours in the Head, and the fruit forbidden that Adam our Head tasted of, hath exhaled ever since such a noisome vapour in every of vs, that die we must, we must die, we must all and every of vs fall at length into this dead sleepe.
Thirdly, Sleep as Philosophy Teaches us, comes from the vapours in the Head, and the fruit forbidden that Adam our Head tasted of, hath exhaled ever since such a noisome vapour in every of us, that die we must, we must die, we must all and every of us fallen At length into this dead sleep.
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Fourthly, Sleepe is a sweete Recreation to vs for all the labours of the Day past, Somne quies rerum, placidissime somne Deorum, Pax animi, quem cura fugit, qui corpora duris Fessa ministerijs mulces, reparas { que } labori:
Fourthly, Sleep is a sweet Recreation to us for all the labours of the Day past, Somne quies rerum, placidissime somne Gods, Pax animi, Whom Cure Fugitive, qui corpora duris Fessa ministerijs mulces, reparas { que } labori:
and Death is a sweet Repose for all our Labours, & all our Travailes. O Death, saith the Sonne of Syrach, how acceptable is thy iudgement vnto the needfull,
and Death is a sweet Repose for all our Labours, & all our Travails. Oh Death, Says the Son of Sirach, how acceptable is thy judgement unto the needful,
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But it is not my proiect & purpose to deliuer vnto you at this time all the mutuall correspondences that are betweene Sleep and Death, it is enough that you vnderstand that the Dead are meant in this place by those that Sleepe, and now must I shew vnto you why our Saviour is here named, The first fruits of the Dead, in that it is here said, And was made the first fruits of them that slept.
But it is not my project & purpose to deliver unto you At this time all the mutual correspondences that Are between Sleep and Death, it is enough that you understand that the Dead Are meant in this place by those that Sleep, and now must I show unto you why our Saviour is Here nam, The First fruits of the Dead, in that it is Here said, And was made the First fruits of them that slept.
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They were brought into the Temple for the Priest to blesse, that in blessing of the same, the rest also that were as yet abroad in the Fields, might participate of that blessing.
They were brought into the Temple for the Priest to bless, that in blessing of the same, the rest also that were as yet abroad in the Fields, might participate of that blessing.
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Such then being the First fruits, the meaning is, That our Saviour was the First that rose againe from the dead, who in that case being sanctified as the first fruits of the dead vnto God, the Dead likewise that then were,
Such then being the First fruits, the meaning is, That our Saviour was the First that rose again from the dead, who in that case being sanctified as the First fruits of the dead unto God, the Dead likewise that then were,
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it is true they were thus restored indeed, howbeit after their returne to life, they were still subiect to Sinne and Death as they had bin alwaies before that.
it is true they were thus restored indeed, howbeit After their return to life, they were still Subject to Sin and Death as they had been always before that.
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But the first that ever rose into a happy and heavenly life, that without all doubt was our Saviour, who in that respect is tearmed The first that should rise from the dead, Act. 26.23: and, The first begotten of the dead, Rev. 1.5. The first begotten of the dead, saith S. Basil, quia causa fuit, & est, vt omnes mortui resurgant ad vitam immortalem:
But the First that ever rose into a happy and heavenly life, that without all doubt was our Saviour, who in that respect is termed The First that should rise from the dead, Act. 26.23: and, The First begotten of the dead, Rev. 1.5. The First begotten of the dead, Says S. Basil, quia causa fuit, & est, vt omnes Deads resurgant ad vitam immortalem:
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It is a story set downe at large, and should I as largely relate it to you, the time would cut me of, and prevent my other meditations. The Summe thereof is this.
It is a story Set down At large, and should I as largely relate it to you, the time would Cut me of, and prevent my other meditations. The Sum thereof is this.
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Let the waters bee gathered into one place, and let the dry land appeare, and there was both Earth and Sea. Let there bee lights in the firmament of the heaven, & there was both Sunne and Moone, and Starres.
Let the waters be gathered into one place, and let the dry land appear, and there was both Earth and Sea. Let there be lights in the firmament of the heaven, & there was both Sun and Moon, and Stars.
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And here with Tertullian, let vs consider ere we goe any farther, the many goodnesses of God towards Man. The Goodnesse of God made him first of all, of the dust of the Earth:
And Here with Tertullian, let us Consider ere we go any farther, the many Goodnesses of God towards Man. The goodness of God made him First of all, of the dust of the Earth:
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the Goodnesse of God gaue him a Law too, that man himselfe might only be subiect to that God, who had made a little before, all things subiect vnto man:
the goodness of God gave him a Law too, that man himself might only be Subject to that God, who had made a little before, all things Subject unto man:
the Goodnesse of God foretold him the perill that would ensue if hee brake that Law, vnwilling doubtlesse, saith Tertullian, that ever hee should breake it, who foretold him so truely the punishment before.
the goodness of God foretold him the peril that would ensue if he brake that Law, unwilling doubtless, Says Tertullian, that ever he should break it, who foretold him so truly the punishment before.
The Ruby, the Topaz, the Diamond, the Chrysolite, the Onix, the Iasper, the Saphier, the Emrod, and the Carbuncle: he was the annointed Cherub; And yet for all this what became of Man at length? Man, saith the Psalmist, being in honour hath no vnderstanding,
The Ruby, the Topaz, the Diamond, the chrysolite, the Onix, the Iasper, the Saphier, the Emrod, and the Carbuncle: he was the anointed Cherub; And yet for all this what became of Man At length? Man, Says the Psalmist, being in honour hath no understanding,
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And thus hath Adam plunged vs all into a Gulph of miseries, insomuch that all and every of vs may now say with Esdras, O Adam, what hast thou done? for in that thou hast sinned, thou art not fallen alone,
And thus hath Adam plunged us all into a Gulf of misery's, insomuch that all and every of us may now say with Ezra, Oh Adam, what hast thou done? for in that thou hast sinned, thou art not fallen alone,
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The Lord spake it, and performed as much, there was a noyse, and a shaking, and the Bones came together, bone to his bone, the Sinews and the Flesh grew vpon them, the Skin covered them, & they did liue.
The Lord spoke it, and performed as much, there was a noise, and a shaking, and the Bones Come together, bone to his bone, the Sinews and the Flesh grew upon them, the Skin covered them, & they did live.
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so our Saviours Flesh is the Treacle that shal quickē vs al, & every one. He was the First-borne of the Dead, he was the First-fruits of them that slept,
so our Saviors Flesh is the Treacle that shall quicken us all, & every one. He was the Firstborn of the Dead, he was the Firstfruits of them that slept,
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and to every seed his owne Body. Excellent are the words of Tertullian herevpon: The Grane of corne, saith he, is sowen without an huske, or without an eare,
and to every seed his own Body. Excellent Are the words of Tertullian hereupon: The Grane of corn, Says he, is sown without an husk, or without an ear,
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Now whereas there may seeme more likelyhood of our Saviors Body rising againe, then may possibly be of Ours, forasmuch as he rose againe the third day, our Bodies are not like to rise againe manie hundreds of yeeres after their Burial (no more then theirs that haue beene buried so many severall Ages gone and past) that saith St Austen, is al one:
Now whereas there may seem more likelihood of our Saviors Body rising again, then may possibly be of Ours, forasmuch as he rose again the third day, our Bodies Are not like to rise again many hundreds of Years After their Burial (no more then theirs that have been buried so many several Ages gone and passed) that Says Saint Austen, is all one:
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even so the Apostle saith he, enforming vs that the Resurrection shall be perfourmed in the twinckling of an eie, it is as easie for Gods Omnipotencie to raise vp Carkases already dead many thousands of yeeres agoe,
even so the Apostle Says he, informing us that the Resurrection shall be performed in the twinkling of an eye, it is as easy for God's Omnipotency to raise up Carcases already dead many thousands of Years ago,
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And thus much of the Words as they lie in order in my Text, nowe as touching such Instructions as the same shall afforde vnto vs. But now is Christ risen from the dead,
And thus much of the Words as they lie in order in my Text, now as touching such Instructions as the same shall afford unto us But now is christ risen from the dead,
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Remember saith the Apostle St Paul among his many Memorandums vnto Timothy, that Iesus Christ made of the seed of David, was raised againe from the dead.
remember Says the Apostle Saint Paul among his many Memoranda unto Timothy, that Iesus christ made of the seed of David, was raised again from the dead.
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and the Scriptures of a Childe, & (if the Translation of the Postscript of St Pauls second Epistle vnto him, deceiue vs not) the First Bishop of the Church of Ephesus:
and the Scriptures of a Child, & (if the translation of the Postscript of Saint Paul's second Epistle unto him, deceive us not) the First Bishop of the Church of Ephesus:
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The memory of man, goes often a wool-gathering, nor is it in any mans power whatsoever to saie aforehand, he will remember such a thing, and at such a time.
The memory of man, Goes often a woolgathering, nor is it in any men power whatsoever to say aforehand, he will Remember such a thing, and At such a time.
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The most obnoxious to Faults of Forgetfulnes are commonly Old men, and yet saith Cato, I for my part haue never heard of an Old man that ever forgot where he hid his Gold.
The most obnoxious to Faults of Forgetfulness Are commonly Old men, and yet Says Cato, I for my part have never herd of an Old man that ever forgotten where he hid his Gold.
Nor is it preiudiciall herevnto that this his Raising againe is attributed sometimes to the FATHER, sometimes to the HOLY GHOST, seeing the Holy Ghost, the Father, and Himself are all one:
Nor is it prejudicial hereunto that this his Raising again is attributed sometime to the FATHER, sometime to the HOLY GHOST, seeing the Holy Ghost, the Father, and Himself Are all one:
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And howsoever the Father is Almighty, the Sonne Almighty: & the Holy Ghost Almighty: yet as Athanasius tels vs, they are not three Almighties but one Almighty.
And howsoever the Father is Almighty, the Son Almighty: & the Holy Ghost Almighty: yet as Athanasius tells us, they Are not three Almighty's but one Almighty.
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<2^PAGES^MISSING> 〈 … 〉 • … dy, that yee should obey it in the lusts thereof. Nether giue ye your Members, as weapons of vnrighteousnesse vnto sinne:
<2^PAGES^MISSING> 〈 … 〉 • … die, that ye should obey it in the Lustiest thereof. Neither give you your Members, as weapons of unrighteousness unto sin:
there is not a Second, without a First: if so bee thou beginnest not in this life with this first Resurrection thus spoken of, there must concurre a many Miracles to make thee partaker of the Second. It is true concerning the Theefe, Subito in ictu oculi de Cruce in Coelum transiliuit:
there is not a Second, without a First: if so be thou beginnest not in this life with this First Resurrection thus spoken of, there must concur a many Miracles to make thee partaker of the Second. It is true Concerning the Thief, Subito in ictu oculi de Cruce in Coelum transiliuit:
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God hath promised, I grant, forgiuenesse of sinnes, when ever thou shalt repent, but if so bee thou repent not to day before to morrow, hee hath no where made promise to thee, that thou shalt liue till to morrow.
God hath promised, I grant, forgiveness of Sins, when ever thou shalt Repent, but if so be thou Repent not to day before to morrow, he hath no where made promise to thee, that thou shalt live till to morrow.
True it is, wee hold a CERTAINTIE, but not a SECVRITIE of Salvation: Certus sum, saith the Apostle S. Paul, I am perswaded that neither Death, nor Life,
True it is, we hold a CERTAINTIE, but not a SECURITY of Salvation: Certus sum, Says the Apostle S. Paul, I am persuaded that neither Death, nor Life,
nor Depth, nor any other Creature shall be able to separate vs frō the loue of God, who wills the Philippians notwithstanding, Christians as good as were the Romans, to make an end of their owne Salvation with Feare, and Trembling. But thus much of the Second Instruction.
nor Depth, nor any other Creature shall be able to separate us from the love of God, who wills the Philippians notwithstanding, Christians as good as were the Roman, to make an end of their own Salvation with fear, and Trembling. But thus much of the Second Instruction.
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Not that I would haue Death despised altogether, since it came in first by Sinne: and it is the Punishment of Sinne, and wholy to despise Death, is an Argument, saith a learned Writer, of a Mind scant religious.
Not that I would have Death despised altogether, since it Come in First by Sin: and it is the Punishment of Sin, and wholly to despise Death, is an Argument, Says a learned Writer, of a Mind scant religious.
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It is an vngracious Child that despiseth the Punishment of his Father, and that Servant that sets but light by his Masters Correctiō, is without all doubt a lewd Servant. Howbeit here, Beloved,
It is an ungracious Child that despises the Punishment of his Father, and that Servant that sets but Light by his Masters Correction, is without all doubt a lewd Servant. Howbeit Here, beloved,
for all our Life past what hath it beene but a kind of Death? To those that sayle in this troublesome and tempestuous Sea of the world there is no Port, or Haven, but Death: and yet notwithstanding al this, let it be a mans owne case,
for all our Life passed what hath it been but a kind of Death? To those that sail in this troublesome and tempestuous Sea of the world there is no Port, or Haven, but Death: and yet notwithstanding all this, let it be a men own case,
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By occasion whereof hauing then some time to talke, and meeting with another of his Fellowes, he fell in deliberation with him, what were best for him to doe,
By occasion whereof having then Some time to talk, and meeting with Another of his Fellows, he fell in deliberation with him, what were best for him to do,
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Wherevnto the tother Hart advised him to fly no farther, least the Bitch might happen to find him againe, at such time as he should with the labour of farther flying, be fallē out of breath,
Whereunto the tother Heart advised him to fly no farther, lest the Bitch might happen to find him again, At such time as he should with the labour of farther flying, be fallen out of breath,
But yet, and you will go back with me, then me thinke wee shall bee strong enough against that one Bitch betweene vs both, wherevnto the tother Hart agreed,
But yet, and you will go back with me, then me think we shall be strong enough against that one Bitch between us both, whereunto the tother Heart agreed,
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Hoc opus, hic labor est, that were a point of Manhood indeed, — Pauci quos aequus amavit Iuppiter, aut ardens evexit ad aethera Virtus, Dijs geniti ▪ potuere.
Hoc opus, hic labour est, that were a point of Manhood indeed, — Pauci quos aequus amavit Jupiter, Or Arden evexit ad aethera Virtus, Dis geniti ▪ potuere.
& mortem times? Goe out, my Soule, goe out, saith he, what is it thou art afraid of? These threescore and ten yeeres well neere, hast thou served thy Lord Christ,
& mortem times? Go out, my Soul, go out, Says he, what is it thou art afraid of? These threescore and ten Years well near, hast thou served thy Lord christ,
The truth is, DEATH in it selfe is, as Aristotle speaketh, NONLATINALPHABET, of Things Terrible, the most TERRIBLE, •, Rex Terrorum, as Bildad speaketh, The King of Feare:
The truth is, DEATH in it self is, as Aristotle speaks,, of Things Terrible, the most TERRIBLE, •, Rex Terrors, as Bildad speaks, The King of fear:
and the third day rose againe, why should Death be fearefull to vs, and to speake in Saint Austens phrase, Why should we feare the Sunneset of Death, seeing the Day spring from an high shall visite vs againe.
and the third day rose again, why should Death be fearful to us, and to speak in Saint Austen's phrase, Why should we Fear the Suneset of Death, seeing the Day spring from an high shall visit us again.
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This spake hee of the Spirit, which they that beleeued in him should receiue: For the Holy Ghost was not yet giuen, because that Iesus was not yet glorified. Ioh. 7.37,38,39.
This spoke he of the Spirit, which they that believed in him should receive: For the Holy Ghost was not yet given, Because that Iesus was not yet glorified. John 7.37,38,39.
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AS Gods extraordinary presence, saith a Reverend Writer, hath hallowed, and sanctified certaine Places, so they are his extraordinary Workes, that haue truely and worthely advanced certain Times. In regard whereof the Son of Syrach to a Question that might bee demaunded,
AS God's extraordinary presence, Says a Reverend Writer, hath hallowed, and sanctified certain Places, so they Are his extraordinary Works, that have truly and worthily advanced certain Times. In regard whereof the Son of Sirach to a Question that might be demanded,
The times which he hath chosen, and sanctified, that is, sanctified to himselfe, and commaunded the Iewes to obserue, were ordinarily the Saboth, extraordinarily the solem Feasts, and Solemnities of the Yeere.
The times which he hath chosen, and sanctified, that is, sanctified to himself, and commanded the Iewes to observe, were ordinarily the Sabbath, extraordinarily the solemn Feasts, and Solemnities of the Year.
The Feast of Vnleauened Bread which was their Feast of Easter: the Feast of Harvest, or of their first Fruits, which was their Whitsontide, and the Feast of Gathering fruites in the end of the Yeare, which was the Feast of Tabernacles. Three time: saith the Lord in Exodus, thou shalt keepe a feast vnto me in the yeere.
The Feast of Unleavened Bred which was their Feast of Easter: the Feast of Harvest, or of their First Fruits, which was their Whitsuntide, and the Feast of Gathering fruits in the end of the Year, which was the Feast of Tabernacles. Three time: Says the Lord in Exodus, thou shalt keep a feast unto me in the year.
Now Who they were, and How they were, to come vnto these Feasts, Moses declareth to vs as in this very place of Exodus, so Deut. 16.16. Three times in the yeere, saith Moses, shall all the Males appeare before the Lord thy God in the place which he shall choose:
Now Who they were, and How they were, to come unto these Feasts, Moses Declareth to us as in this very place of Exodus, so Deuteronomy 16.16. Three times in the year, Says Moses, shall all the Males appear before the Lord thy God in the place which he shall choose:
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And whereas it might be thought it should be dangerous to their Land to haue the People go in such sort all of them at once, his promise was that in the mean time their Land shold be secured from all invasion.
And whereas it might be Thought it should be dangerous to their Land to have the People go in such sort all of them At once, his promise was that in the mean time their Land should be secured from all invasion.
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Their Feast of Easter was in remēbrance of their deliuerance out of Egypt, & it was cald the Feast of the Passouer, in reguard that whē the Lord past through the Land of Egipt, he smote all the first borne in the Land and both Man and Beast,
Their Feast of Easter was in remembrance of their deliverance out of Egypt, & it was called the Feast of the Passover, in reguard that when the Lord passed through the Land of Egypt, he smote all the First born in the Land and both Man and Beast,
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but passed ouer the Israelites, Exod. 12.13. Their Feast of Haruest called Whitsontide was kept fifty daies after Easter, partly in tokē that the Law was giuen fifty daies after their deliuerance, partly in remēbrance that they were to bring their first Fruits of the Land into Gods house, that so the rest of their Fruits might be holy to, Rom. 11.16.
but passed over the Israelites, Exod 12.13. Their Feast of Harvest called Whitsuntide was kept fifty days After Easter, partly in token that the Law was given fifty days After their deliverance, partly in remembrance that they were to bring their First Fruits of the Land into God's house, that so the rest of their Fruits might be holy to, Rom. 11.16.
Our Saviour Christ that came to keep the Law, & to obserue it every tittle, that it might be truly said of him by the voyce of God himselfe which Pilate said by his owne experience,
Our Saviour christ that Come to keep the Law, & to observe it every tittle, that it might be truly said of him by the voice of God himself which Pilate said by his own experience,
The Feast here specified then, being the Feast of Tabernacles, and our Saviour being at this Feast, the next thing to be considered is his manner of Behaviour there.
The Feast Here specified then, being the Feast of Tabernacles, and our Saviour being At this Feast, the next thing to be considered is his manner of Behaviour there.
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for the Holy Ghost was not yet giuen, because that Iesus was not yet glorified. In the Substāce of the Sermon here made, I shal obserue vnto you these Points:
for the Holy Ghost was not yet given, Because that Iesus was not yet glorified. In the Substance of the Sermon Here made, I shall observe unto you these Points:
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He that by the Apostle St Paul giues instruction vnto Bishops, that they shold be HOSPITALES, Harberous and good Houskeepers, giuing themselues to Hospitality euen in things cōcerning the Body:
He that by the Apostle Saint Paul gives instruction unto Bishops, that they should be HOSPITALES, Harberous and good Housekeepers, giving themselves to Hospitality even in things Concerning the Body:
he being himselfe the cheife Shepheard, and Bishop of our Soules, giues himselfe euen now adaies being at Gods right hand, to noe lesse Hospitality, in things concerning the Spirit. Hence it is that the Apostle St Paul in his Epistle to the Ephesians, acquaints vs with his benevolences,
he being himself the chief Shepherd, and Bishop of our Souls, gives himself even now adais being At God's right hand, to no less Hospitality, in things Concerning the Spirit. Hence it is that the Apostle Saint Paul in his Epistle to the Ephesians, acquaints us with his benevolences,
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& out of the threescore and eight Psalme proueth manifestly vnto vs, that when he ascended vp on high, he led Captivity captiue, and gaue Gifts vnto men.
& out of the threescore and eight Psalm Proves manifestly unto us, that when he ascended up on high, he led Captivity captive, and gave Gifts unto men.
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Howbeit those kinds of Gifts there specified, were for the work of the Ministery, & for the edification of the Body of Christ and therefore is it said immediatly, that he gaue some to be Apostles, and some Prophets, and some Evangelists, and some Pastors, and Teachers: now their are Gifts more generall then all these, whereof not the Pastors, and Teachers only,
Howbeit those Kinds of Gifts there specified, were for the work of the Ministry, & for the edification of the Body of christ and Therefore is it said immediately, that he gave Some to be Apostles, and Some prophets, and Some Evangelists, and Some Pastors, and Teachers: now their Are Gifts more general then all these, whereof not the Pastors, and Teachers only,
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nor to Frinds only, but to Strāgers, evē to such as are without Christ, aliants from the common wealth of Israell, and Straungers from the Couenants of promise, Eph. 2.12. If any man thirst let him come vnto me, and drink.
nor to Friends only, but to Strangers, even to such as Are without christ, aliants from the Common wealth of Israel, and Strangers from the Covenants of promise, Ephesians 2.12. If any man thirst let him come unto me, and drink.
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Our Saviour, who when time was, would not his Apostles should goe into the way of the Gentiles, Mat. 10.5. after his Resurrection from the Dead, bad them goe, & teach all Nations, Mat. 28.19. If any Man thirst, let him come vnto me.
Our Saviour, who when time was, would not his Apostles should go into the Way of the Gentiles, Mathew 10.5. After his Resurrection from the Dead, bade them go, & teach all nations, Mathew 28.19. If any Man thirst, let him come unto me.
Who saith Sol•mon, hath ascended vp to heauen, & descended? who hath gathered the winde in his fist? Who hath bound the waters in a garment? Who hath established all the ends of the world? What is his Name,
Who Says Sol•mon, hath ascended up to heaven, & descended? who hath gathered the wind in his fist? Who hath bound the waters in a garment? Who hath established all the ends of the world? What is his Name,
and descend, in regard of his vniversal providēce, Psal. 113.5; and to haue gathered the winde in his fist, for he bringeth it out of his treasures, Psal. 135.7;
and descend, in regard of his universal providence, Psalm 113.5; and to have gathered the wind in his fist, for he brings it out of his treasures, Psalm 135.7;
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and layeth them vp as in a Wardrobe, Psal. 33.7. and to establish the ends of the world, for he hath placed the Sand for the bounds of the Sea by the perpetuall decree that it cannot passe it, Ier. 5.22. I, & we can name him, as St Ierome obserues, by Tenne severall Names. And as concerning his Sonnes Name, what that Name is, we need not goe farre to finde it, the Evangelist St Iohn sets it here downe in the very Forefront of this my Text:
and Layeth them up as in a Wardrobe, Psalm 33.7. and to establish the ends of the world, for he hath placed the Sand for the bounds of the Sea by the perpetual Decree that it cannot pass it, Jeremiah 5.22. I, & we can name him, as Saint Jerome observes, by Tenne several Names. And as Concerning his Sons Name, what that Name is, we need not go Far to find it, the Evangelist Saint John sets it Here down in the very Forefront of this my Text:
I haue had occasion heretofore to speake of his other Name, the Name of CHRIST, whiCh I told you did signifie as much as Annointed, for because he was annointed to be our Prophet, Priest, & Prince, & he was annointed with the Holy Ghost; & with Power, Act. 10.38.
I have had occasion heretofore to speak of his other Name, the Name of CHRIST, whiCh I told you did signify as much as Anointed, for Because he was anointed to be our Prophet, Priest, & Prince, & he was anointed with the Holy Ghost; & with Power, Act. 10.38.
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Wherefore God hath also highly exalted him, and given him a Name aboue every name. That at the Name of Iesus should every knee bow, both of things in heaven,
Wherefore God hath also highly exalted him, and given him a Name above every name. That At the Name of Iesus should every knee bow, both of things in heaven,
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Osiander was of opinion that this name Iesus came not of Iashang the Hebrew word, which signifies to Saue, but of Iehova the Name of God, by putting in, Shin, the Hebrew letter,
Osiander was of opinion that this name Iesus Come not of Jashang the Hebrew word, which signifies to Save, but of Jehovah the Name of God, by putting in, Shin, the Hebrew Letter,
Howbeit since Illyricus hath refuted this his conceipt with diverse and sundry Reasons, and for because it is somewhat finer then common Eares can well conceiue, I wil not trouble you with it at this time, I had rather now relate vnto you what St Bernard hath of this Name.
Howbeit since Illyricus hath refuted this his conceit with diverse and sundry Reasons, and for Because it is somewhat finer then Common Ears can well conceive, I will not trouble you with it At this time, I had rather now relate unto you what Saint Bernard hath of this Name.
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As often as thou remembrest it, art thou not as often comforted with it? What is it that in such sort makes the minde of him that thinketh on it so far and well liking? What doth so restore our Senses, strengthen our Ʋertues, quicken and refresh our good Behaviour cherish and nourish our chast Affections? Al Food of the Soule is as dry as a kix,
As often as thou Rememberest it, art thou not as often comforted with it? What is it that in such sort makes the mind of him that Thinketh on it so Far and well liking? What does so restore our Senses, strengthen our Ʋertues, quicken and refresh our good Behaviour cherish and nourish our chaste Affections? All Food of the Soul is as dry as a kix,
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Is any man falne into some notorious Crime, & would afterwards through despaire goe and make avvay himselfe? if so bee hee can but call vpon this Name of Life:
Is any man fallen into Some notorious Crime, & would afterwards through despair go and make away himself? if so be he can but call upon this Name of Life:
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O my Soule, thou hast this Electuary closed vp, as it were in the Box of this Name Iesus, doubtlesse exceeding wholesome & of sufficient force & strength to expell any Plague that may possibly surprize thee.
Oh my Soul, thou hast this Electuary closed up, as it were in the Box of this Name Iesus, doubtless exceeding wholesome & of sufficient force & strength to expel any Plague that may possibly surprise thee.
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For Will from all Co-action wee graunt is Free: and yet we abhorre Freewill, as also those peevish Paradoxes about it, which our Adversaries are pleased to lay to our charge.
For Will from all Coaction we grant is Free: and yet we abhor Freewill, as also those peevish Paradoxes about it, which our Adversaries Are pleased to lay to our charge.
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Eligant are the words of St. Austen herevpon, Let them not saith St Austen, deceiue themselues which say, to what purpose are we taught and commaunded to eschew evill, and to doe good;
Eligant Are the words of Saint Austen hereupon, Let them not Says Saint Austen, deceive themselves which say, to what purpose Are we taught and commanded to eschew evil, and to do good;
and to work? Nay rather let them vnderstand, if they be the Children of God, that they are made pliable by Gods Spirit, to doe the things that ought to be done,
and to work? Nay rather let them understand, if they be the Children of God, that they Are made pliable by God's Spirit, to do the things that ought to be done,
Father Latimer on a tyme when Dr Weston disputed with him and asked him where he found that a Woman should receiue the Sacrament? I finde it saith he in the eleauenth Chapter to the Corinthians, where the words being thus, Probet seipsū homo: he asked the Doctour againe what Gender Homo was? whereunto when it was replyed, that howsoeuer in Latine it were the common Gender,
Father Latimer on a time when Dr Weston disputed with him and asked him where he found that a Woman should receive the Sacrament? I find it Says he in the eleauenth Chapter to the Corinthians, where the words being thus, He may prove seipsū homo: he asked the Doctor again what Gender Homo was? whereunto when it was replied, that howsoever in Latin it were the Common Gender,
yet in Greeke it was NONLATINALPHABET, and in the Latine, Seipsum, What then quoth Father Latimer, I trowe when the Woman touched our Saviour he spake not in the Feminine,
yet in Greek it was, and in the Latin, Seipsum, What then quoth Father Latimer, I trow when the Woman touched our Saviour he spoke not in the Faemin,
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but in the Masculine Gender, Quis tetigit me? And Scio quòd aliquis me tetigit. The trewth is, that in Christ Iesus there is nor Male nor Female, Gal 3.21. nor is there a Woman that trusteth in God, but is to haue an Hidden Man of the heart, 1 Pet. 3.4. A Poynt which for one Poststellus obserued not as he should haue done, grew (they say) to that Phrensy, that he stuck not to mayntayne that Women as yet were not redeemd.
but in the Masculine Gender, Quis tetigit me? And Scio quòd aliquis me tetigit. The truth is, that in christ Iesus there is nor Male nor Female, Gall 3.21. nor is there a Woman that Trusteth in God, but is to have an Hidden Man of the heart, 1 Pet. 3.4. A Point which for one Poststellus observed not as he should have done, grew (they say) to that Frenzy, that he stuck not to maintain that Women as yet were not redeemed.
I confes our Aduersaryes the Papists cast not this Mans Head in our Dish, but by that you may be sure hee was nor Lutherā, nor Calvinist, nor Puritan, nor Protestant. I feare me hee was a IESVITE.
I confess our Adversaries the Papists cast not this men Head in our Dish, but by that you may be sure he was nor Lutheran, nor Calvinist, nor Puritan, nor Protestant. I Fear me he was a IESVITE.
vnto the First borne of the Maydservant that is at the Mill. Harken, my beloued Brethren, saith St Iames, Hath not God chosen the poore of this world that they should be Rich in faith,
unto the First born of the Maydservant that is At the Mill. Harken, my Beloved Brothers, Says Saint James, Hath not God chosen the poor of this world that they should be Rich in faith,
A third Point to be obserued, is that after such a Feast as was the Feast of Tabernacles, wherein they dranke no doubt more then vsually, (and it was lawfull for them so to doe, Nehem. 8.12.) our Saviour should vse at that time such a speech as this, If any man thirst. Doubtlesse it was to put them in mind,
A third Point to be observed, is that After such a Feast as was the Feast of Tabernacles, wherein they drank no doubt more then usually, (and it was lawful for them so to do, Nehemiah 8.12.) our Saviour should use At that time such a speech as this, If any man thirst. Doubtless it was to put them in mind,
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& yet as if they had al bin nothing to the Thirst he did indure, he cōplaind not of thē a whit, of the other, he seem'd to doe, Sitio, saith he, I thirst, Ioh. 19.28.
& yet as if they had all been nothing to the Thirst he did endure, he complained not of them a whit, of the other, he seemed to do, Sicily, Says he, I thirst, John 19.28.
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as he respected not los of Life so much, that which he thē respected most, was the quenching of his thirst, Giue me, saith hee, a little water to drinke,
as he respected not los of Life so much, that which he them respected most, was the quenching of his thirst, Give me, Says he, a little water to drink,
and now shall I die for thirst, and fall into the hands of the vncircumcised? So it is, it is even so, nothing in such a case more vnsupportable then Thirst, and therefore Diana in the Poet, Haustus aquae mihi nectar erit, vitam { que } fatebor Accepisse simul, vitam dederitis in vndis.
and now shall I die for thirst, and fallen into the hands of the uncircumcised? So it is, it is even so, nothing in such a case more unsupportable then Thirst, and Therefore Diana in the Poet, Haustus Water mihi nectar erit, vitam { que } Fatebor Accepisse simul, vitam dederitis in vndis.
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She would esteeme of a draught of water, as if they had given her an other Life. And is it not thus with a crased Conscience? are not the pangs of a troubled Cōscience as grievous to be borne? The Spirit of a man saith king Solomon, will sustaine his infirmity: but a wounded Spirit who can beare it? Even as if he had said, not one among a thousand, witnesse as good as ever were.
She would esteem of a draught of water, as if they had given her an other Life. And is it not thus with a crazed Conscience? Are not the pangs of a troubled Conscience as grievous to be born? The Spirit of a man Says King Solomon, will sustain his infirmity: but a wounded Spirit who can bear it? Even as if he had said, not one among a thousand, witness as good as ever were.
David, the Prophet David, how did he sing when time was, no man aliue a sweeter noate, The Lord is full of compassion & mercy, long suffering, and of great goodnesse.
David, the Prophet David, how did he sing when time was, no man alive a Sweeten noate, The Lord is full of compassion & mercy, long suffering, and of great Goodness.
Yet let vs visite him againe at some other time, and how shall we finde him all a mort? What passions? What pensiuenes? What bitternesse of Soule? Will the Lord absent himselfe for ever,
Yet let us visit him again At Some other time, and how shall we find him all a Murder? What passion? What pensiveness? What bitterness of Soul? Will the Lord absent himself for ever,
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Nay, he spake with the least it seemes whē he spake of Groaning, his words in an other place are much more passionate, I am brought saith he, into so great trouble and misery, that I go mourning all the day long.
Nay, he spoke with the least it seems when he spoke of Groaning, his words in an other place Are much more passionate, I am brought Says he, into so great trouble and misery, that I go mourning all the day long.
The day shall come wherein Drunkennesse shall be had in high esteeme, and it shall be accounted a point of Manhood to bee able to quaffe, and to carowse.
The day shall come wherein drunkenness shall be had in high esteem, and it shall be accounted a point of Manhood to be able to quaff, and to carouse.
It was not many yeares agoe that our Nation much abhorred it in the best of our Friends the Hollanders, insomuch that advice was giuen to his Excellency that then was Governour, by one (it should seeme) that wisht vs well, that the English should endeavour to beare with thē for a fault that was so engrafted into them by nature, howsoever they Themselues did detest it.
It was not many Years ago that our nation much abhorred it in the best of our Friends the Hollanders, insomuch that Advice was given to his Excellency that then was Governor, by one (it should seem) that wished us well, that the English should endeavour to bear with them for a fault that was so engrafted into them by nature, howsoever they Themselves did detest it.
These are not drunken as yee suppose, since it is but the third houre of the day (that is, Nine a clock before Noone) he should haue more adoe to make his Reason sound,
These Are not drunken as ye suppose, since it is but the third hour of the day (that is, Nine a clock before Noon) he should have more ado to make his Reason found,
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Nor doe I wrong Drunkennesse awhit, to say it riseth with the Larke, seeing of Drunkards it may be said what Tertullian saith of the like in his daies, Quales istos Sol in occasu reliquit, quos iam marcidos vino Oriens aspicit:
Nor do I wrong drunkenness awhit, to say it Riseth with the Lark, seeing of Drunkards it may be said what Tertullian Says of the like in his days, Quales istos Sol in occasu reliquit, quos iam marcidos vino Orient aspicit:
What? we to make our BODIES (those glorious Temples of the Holy Ghost) but so many Barrells to hold Beere in? We to striue to bee Tantò Nequiores, as speakes S. Austen, quantò sub poculo Invictiores: the more conquering our Pots, the more conquered by Sinne? We to carry our selues more prophanely then ever Esaw did, who sold his Birth-right (& it was but a worldly Birth-right ) for necessary Food,
What? we to make our BODIES (those glorious Temples of the Holy Ghost) but so many Barrels to hold Beer in? We to strive to be Tantò Nequiores, as speaks S. Austen, quantò sub poculo Invictiores: the more conquering our Pots, the more conquered by Sin? We to carry our selves more profanely then ever Esau did, who sold his Birthright (& it was but a worldly Birthright) for necessary Food,
and Sustenance, we our heavenly Birth-right, and that most vnnecessarily, and all for a draught of Drinke? For what doe they else, Beloued, what doe they else doe, who drinke so roundly,
and Sustenance, we our heavenly Birthright, and that most unnecessarily, and all for a draught of Drink? For what do they Else, beloved, what do they Else do, who drink so roundly,
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and (which is the consequence of such drinking) sleeping againe as soundly, giue that Roaring Lyon opportunitie, hee that walketh about (as S. Peter speaketh) seeking whom he may devoure, giue that Roaring Lyon (I say) opportunity, to take them napping,
and (which is the consequence of such drinking) sleeping again as soundly, give that Roaring lion opportunity, he that walks about (as S. Peter speaks) seeking whom he may devour, give that Roaring lion (I say) opportunity, to take them napping,
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we then put our trust, & confidence in him, when we put our confidence in him in that respect, Except saith our Saviour, yee beleeue, that I am he, yee shall die in your Sinnes.
we then put our trust, & confidence in him, when we put our confidence in him in that respect, Except Says our Saviour, ye believe, that I am he, ye shall die in your Sins.
You see Beloved, the consequence then, both of Beliefe, and Vnbeliefe. And concerning the consequence of Beliefe, it is that which is in this place specified vnto vs in these words, that out of his Belly shal flow Rivers of water of Life, meaning no doubt life Eternall;
You see beloved, the consequence then, both of Belief, and Unbelief. And Concerning the consequence of Belief, it is that which is in this place specified unto us in these words, that out of his Belly shall flow rivers of water of Life, meaning no doubt life Eternal;
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Everlasting, and Endlesse life, which Everlasting life what it is, if so be wee would faine know, wee may in some sort take a scantling by this Life of ours we now enioy.
Everlasting, and Endless life, which Everlasting life what it is, if so be we would feign know, we may in Some sort take a scantling by this Life of ours we now enjoy.
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And hence saith he, may wee rightly consider, how we are to esteeme of Life Everlasting, for if this miserable & wretched Life, and which of necessity must one day ende, is so much loved,
And hence Says he, may we rightly Consider, how we Are to esteem of Life Everlasting, for if this miserable & wretched Life, and which of necessity must one day end, is so much loved,
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Now as there are in the Booke of God a many divers and sundry Attributes that are annexed to this Life, as first there is the Tree of Life, Rev. 2.7. thē, there is the Crown of Life, Rev. 2.10. then, there is the Booke of Life, Rev. 3.5. then, there is the Spirit of Life, Rev. 11.11. so is there nothing there so oftentimes mentioned, as is the Water, or Fountaine of Life: as First, in this place, Ioh. 7.38. thē, in the Prophet Ieremy, Ier. 2.13. then, in the Prophet Zachary, Zach. 14.8. then, in the Revelation, and oftentimes there, as Rev. 7.17. Rev. 21.6. Rev. 22.17.
Now as there Are in the Book of God a many diverse and sundry Attributes that Are annexed to this Life, as First there is the Tree of Life, Rev. 2.7. them, there is the Crown of Life, Rev. 2.10. then, there is the Book of Life, Rev. 3.5. then, there is the Spirit of Life, Rev. 11.11. so is there nothing there so oftentimes mentioned, as is the Water, or Fountain of Life: as First, in this place, John 7.38. them, in the Prophet Ieremy, Jeremiah 2.13. then, in the Prophet Zachary, Zach 14.8. then, in the Revelation, and oftentimes there, as Rev. 7.17. Rev. 21.6. Rev. 22.17.
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The next thing to bee considered, is as I tould you his Manner in making it, which is expressed in these words, Now in the last and great day of the Feast Iesus stood & cryed:
The next thing to be considered, is as I told you his Manner in making it, which is expressed in these words, Now in the last and great day of the Feast Iesus stood & cried:
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Secondly, his Gesture of Body, Iesus stood: Thirdly, his Manner of speaking, Iesus stood & cryed. In the First I had thought to haue observed that it was the Eight day, and as they beganne the Feast with such godly Exercises,
Secondly, his Gesture of Body, Iesus stood: Thirdly, his Manner of speaking, Iesus stood & cried. In the First I had Thought to have observed that it was the Eight day, and as they began the Feast with such godly Exercises,
when he spake of Rivers of water of Life, doth intimate vnto vs the speciall correspondence betweene those Rivers, and the Spirit. The holy Scriptures saith St Chrysostome, tearme the Grace of the holy Ghost somtimes, Fier, sometimes, Water, to giue vs therby to vnderstand, not his Substance, but his Working.
when he spoke of rivers of water of Life, does intimate unto us the special correspondence between those rivers, and the Spirit. The holy Scriptures Says Saint Chrysostom, term the Grace of the holy Ghost sometimes, Fire, sometime, Water, to give us thereby to understand, not his Substance, but his Working.
And the same holy Ghost againe is called, Water, to signifie the washing, & cooling of vs. For as by Water saith hee, an Orchard is continually kept greene,
And the same holy Ghost again is called, Water, to signify the washing, & cooling of us For as by Water Says he, an Orchard is continually kept green,
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& traps of Sathā deceiue vs, but by vertue therof we may quēch his fiery darts whēsoeuer he throwes them at vs. Now the Holy Ghost is likened to Water, in three respects:
& traps of Sathā deceive us, but by virtue thereof we may quench his fiery darts whensoever he throws them At us Now the Holy Ghost is likened to Water, in three respects:
and therefore Diogenes of a water that was not all of the cleerest, Qui hîc se lavant saith he, vbi lavantur? They that wash themselues in this water, where doe they wash themselues? Even so the Holy Ghost doeth spiritually wash away our Sinnes, which are the Filth and Foulenes of our Soules,
and Therefore Diogenes of a water that was not all of the Clearest, Qui hîc se lavant Says he, vbi lavantur? They that wash themselves in this water, where do they wash themselves? Even so the Holy Ghost doth spiritually wash away our Sins, which Are the Filth and Foulness of our Souls,
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and scantly able to go on forwards, and therefore one in the Poet, Tale tuum Carmen nobis divine Poetae, Quale sopor fessis in gramine, quale per aestum Dulcis aquae saliente sitim restinguere rivo:
and scantly able to go on forward, and Therefore one in the Poet, Tale tuum Carmen nobis divine Poetae, Quale sopor fessis in gramine, quale per aestum Dulcis Water saliente sitim restinguere rivo:
This Newes as it was exceeding dolefull to the eares of the Apostles, who could haue wished to haue had him stil, their affection vnto him was so great:
This News as it was exceeding doleful to the ears of the Apostles, who could have wished to have had him still, their affection unto him was so great:
so to comfort them again for that his departure, being to leaue them Orphans in the world, he oftentimes promised to send vnto them the Holy Ghost to be their Comfort.
so to Comfort them again for that his departure, being to leave them Orphans in the world, he oftentimes promised to send unto them the Holy Ghost to be their Comfort.
The First & formost Promise in this kind made, is in the Gospel of St Matthew, where our Saviour foretelling them that they should bee delivered vp to Councels,
The First & foremost Promise in this kind made, is in the Gospel of Saint Matthew, where our Saviour foretelling them that they should be Delivered up to Counsels,
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So likewise at an other time, I, saith our Saviour, will pray the Father, and he shall giue you an other Comforter that he may abide with you for ever, even the Spirit of truth.
So likewise At an other time, I, Says our Saviour, will pray the Father, and he shall give you an other Comforter that he may abide with you for ever, even the Spirit of truth.
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And expressing a little after who this other Comforter should be, The Comforter saith he, which is the Holy Ghost, whō the Father will send in my Name, he shall teach you all things,
And expressing a little After who this other Comforter should be, The Comforter Says he, which is the Holy Ghost, whom the Father will send in my Name, he shall teach you all things,
And being now ready to ascend into Heaven, & to take his leaue of the World concerning his corporall presence, When hee had gathered saith St Luke, his Disciples togither, he commanded them that they should not depart from Ierusalem,
And being now ready to ascend into Heaven, & to take his leave of the World Concerning his corporal presence, When he had gathered Says Saint Luke, his Disciples together, he commanded them that they should not depart from Ierusalem,
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The Holy Ghost was then given them, and our Saviour before had beene glorified, so that when our Saviour spake these words, the Holy Ghost was not then given,
The Holy Ghost was then given them, and our Saviour before had been glorified, so that when our Saviour spoke these words, the Holy Ghost was not then given,
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No? will some man say, was not the Holy Ghost then given? Spake not the Patriarchs, and Moses, & the Prophets by the Holy Ghost? Is it not expresly said of David, Mark. 12.36, that David spake by the Holy Ghost? Was it not foretold of our Savior Christ that he should baptize with the Holy Ghost, Mat. 3.11? though Iesus himselfe baptized not, Iohn 4.2.
No? will Some man say, was not the Holy Ghost then given? Spoke not the Patriarchs, and Moses, & the prophets by the Holy Ghost? Is it not expressly said of David, Mark. 12.36, that David spoke by the Holy Ghost? Was it not foretold of our Saviour christ that he should baptise with the Holy Ghost, Mathew 3.11? though Iesus himself baptised not, John 4.2.
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so hee did, & the Holy Ghost I graunt was given before, to the Patriarches, and to the Prophets, and to Moses, and to David, and to the Disciples, & to many others,
so he did, & the Holy Ghost I grant was given before, to the Patriarchs, and to the prophets, and to Moses, and to David, and to the Disciples, & to many Others,
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so pressed downe, and shaken togither, running over into their bosomes, as speakes our Saviour in an other case, that some mocked, and said, they were full of new wine.
so pressed down, and shaken together, running over into their bosoms, as speaks our Saviour in an other case, that Some mocked, and said, they were full of new wine.
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Before the comming of the Holy Ghost about the time of our Saviours Passion, some of his Disciples betooke themselues to their heeles, some so terrified with a silly gyrle that they flatly denied their Lord & Master:
Before the coming of the Holy Ghost about the time of our Saviors Passion, Some of his Disciples betook themselves to their heals, Some so terrified with a silly girl that they flatly denied their Lord & Master:
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He feared not afterwards, Rome, saith Leo, the Lady of the World, who in the house of Caiphas the High Priest was afraid of a silly Wench. And thus much of our Saviours Sermon here, his Manner in making it,
He feared not afterwards, Room, Says Leo, the Lady of the World, who in the house of Caiaphas the High Priest was afraid of a silly Wench. And thus much of our Saviors Sermon Here, his Manner in making it,
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There was a Time and some now present may remember it very well, when these Creatures of Bread, and, Wine were so dignified, I, deified, in Church Assemblies, that he was counted then no Christian, that would not say to the Bread, and Wine, at least wise to a Wafer, that which some said in the Prophet Ieremies time to a Tree, & to a Stone, Thou art my Father, thou hast begotten me, Ier. 2.27.
There was a Time and Some now present may Remember it very well, when these Creatures of Bred, and, Wine were so dignified, I, deified, in Church Assemblies, that he was counted then no Christian, that would not say to the Bred, and Wine, At least wise to a Wafer, that which Some said in the Prophet Jeremiahs time to a Tree, & to a Stone, Thou art my Father, thou hast begotten me, Jeremiah 2.27.
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That wee, Beloued, may the better beare our selues betweene these two Extreames, and take an even course in the middle way, not to high for the (Popish) Pye, nor to low for the carrion Crow, it will not be amisse to harken to HER who hath more then Motherly authoritie over vs,
That we, beloved, may the better bear our selves between these two Extremes, and take an even course in the middle Way, not to high for the (Popish) Pie, nor to low for the carrion Crow, it will not be amiss to harken to HER who hath more then Motherly Authority over us,
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and by whose breeding and bringing vp, we are what we are, evē Citizens with the Saints, and of the Houshold of God. She then Catechising vs at the first:
and by whose breeding and bringing up, we Are what we Are, even Citizens with the Saints, and of the Household of God. She then Catechising us At the First:
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What, saith She, is the outward part, or Signe of the Lords Supper? And Shee teacheth vs to answere, Bread, and Wine, which the Lord hath commanded to be receaued.
What, Says She, is the outward part, or Signen of the lords Supper? And She Teaches us to answer, Bred, and Wine, which the Lord hath commanded to be received.
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Whosoever shall eate this Bread, & drinke the cup of the Lord vnworthely, shall bee guiltie of the Bodie and Blood of the Lord, immediatly annexeth therevnto, Let a man therefore examine himselfe,
Whosoever shall eat this Bred, & drink the cup of the Lord unworthily, shall be guilty of the Body and Blood of the Lord, immediately annexeth thereunto, Let a man Therefore examine himself,
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and so let him eate of this Bread, & drinke of this Cup. So that the way (you see) to be a worthie Receauer is to examine a Mans owne selfe before he presume to come and tast of these mysteries.
and so let him eat of this Bred, & drink of this Cup. So that the Way (you see) to be a worthy Receiver is to examine a men own self before he presume to come and taste of these Mysteres.
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Petre quid ad te? Peter what hadst thou to doe, whether Iohn should liue or die? If I will, saith our Saviour, that hee tary till I come, what is that to thee? Follow thou mee.
Petre quid ad te? Peter what Hadst thou to do, whither John should live or die? If I will, Says our Saviour, that he tarry till I come, what is that to thee? Follow thou me.
Commune wee then with our owne Hearts, or in our Chambers, or vpon our Beds, search wee out our owne Spirits, let vs powre out our Hearts by our selues.
Commune we then with our own Hearts, or in our Chambers, or upon our Beds, search we out our own Spirits, let us pour out our Hearts by our selves.
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Nor let vs doe it superficially, but discusse wee our owne Consciences, let vs set our selues downe vpon the iudgement seat of our owne Hearts, and in no wise bee partiall to our selues.
Nor let us do it superficially, but discuss we our own Consciences, let us Set our selves down upon the judgement seat of our own Hearts, and in no wise be partial to our selves.
What? are they all of them out of frame? is there none of them good, no not one? Then hast thou Pilats Powre over them, either to crucifie, or to loose thē:
What? Are they all of them out of frame? is there none of them good, no not one? Then hast thou Pilats Pour over them, either to crucify, or to lose them:
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If Sinnes of Iniquitie & greater Consequence, if great and grieuous Crymes, vastantia Conscientiam, as speakes S. Austen, destroying & wasting our very Conscience, let vs, or, mortifie them,
If Sins of Iniquity & greater Consequence, if great and grievous Crimes, vastantia Conscientiam, as speaks S. Austen, destroying & wasting our very Conscience, let us, or, mortify them,
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as speakes the Apostle, Coloss. 3.5. or, as our Saviour giues vs counsaile, let vs cut off their chiefest instruments, and cast them away from vs, Mat. 5.30.
as speaks the Apostle, Coloss. 3.5. or, as our Saviour gives us counsel, let us Cut off their chiefest Instruments, and cast them away from us, Mathew 5.30.
How the very Body and Blood of Christ is now at this time to bee receaued, considering our Senses tell vs that what we receaue is Bread, and Wine; we must of necessity haue in this case the Help of FAITH to direct vs,
How the very Body and Blood of christ is now At this time to be received, considering our Senses tell us that what we receive is Bred, and Wine; we must of necessity have in this case the Help of FAITH to Direct us,
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Verily I say vnto you, saith hee, if yee haue Faith as much as is a graine of mustard seed, ye shal say vnto this Mountaine remooue hence to yonder place,
Verily I say unto you, Says he, if ye have Faith as much as is a grain of mustard seed, you shall say unto this Mountain remove hence to yonder place,
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It subdueth kingdomes, workes righteousnesse, obtaines the promises, stops the mouthes of Lyons, quencheth the violence of fire, makes vs to escape the edge of the sword, of weake makes vs strong, makes vs valiant in battaile,
It subdueth kingdoms, works righteousness, obtains the promises, stops the mouths of Lyons, quenches the violence of fire, makes us to escape the edge of the sword, of weak makes us strong, makes us valiant in battle,
howbeit, as S. Ierom speakes in another case, Habet nescio quid latentis NONLATINALPHABET viva vox: & in aures Discipuli de Autoris ore tranfusa fortius sonat:
howbeit, as S. Jerom speaks in Another case, Habet nescio quid latentis viva vox: & in aures disciples de Autoris over tranfusa fortius Sonnet:
Hence it was that whereas other Holy Dayes haue all some reference to our Saviour Christ, and haue accordingly their Names; as First, the Annuntiation of his Birth by Angelical Embassage, commonly called our Lady Day. Secondly, his blessed Nativitie it selfe, commonly called Christmas, (though there are that will not so speake,
Hence it was that whereas other Holy Days have all Some Referente to our Saviour christ, and have accordingly their Names; as First, the Annunciation of his Birth by Angelical Embassy, commonly called our Lady Day. Secondly, his blessed Nativity it self, commonly called Christmas, (though there Are that will not so speak,
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for feare of I wot not what feare, happily that the Psalmist speakes of, They were afraid where no feare was, sure I am, where none is) Thirdly, the ministery of his Legall Circumcision commonly called, Newyeersday: Fourthly, the testification of his true Incarnation by the Purification of Her which brought him into the world, commonly called Candlemas day: Fiftly, his Resurrection: Sixtly, his Ascention:
for Fear of I wot not what Fear, happily that the Psalmist speaks of, They were afraid where no Fear was, sure I am, where none is) Thirdly, the Ministry of his Legal Circumcision commonly called, Newyeersday: Fourthly, the testification of his true Incarnation by the Purification of Her which brought him into the world, commonly called Candlemas day: Fifty, his Resurrection: Sixty, his Ascension:
Seaventhly, the admirable sending downe of his Spirit, commonly called Whitsunday, and (which consequently ensued) the notice of that incomprehensible Trinitie thereby giuen to the Church of God, commonly called Trinitie Sunday: Eightly, his Glorification in his Saints which had the honour to suffer for his sake before they had age and abilitie to knowe him;
Seaventhly, the admirable sending down of his Spirit, commonly called Whitsunday, and (which consequently ensued) the notice of that incomprehensible Trinity thereby given to the Church of God, commonly called Trinity Sunday: Eighth, his Glorification in his Saints which had the honour to suffer for his sake before they had age and ability to know him;
in those Sages of the East that came to adore him, commonly called the Epiphany, or the Twelfe Day; in Iohn the Baptist; in the Apostles; his Glorification in the Angels,
in those Sages of the East that Come to adore him, commonly called the Epiphany, or the Twelfe Day; in John the Baptist; in the Apostles; his Glorification in the Angels,
To Morrow, and the Next Day after, to bee annexed to this Feast, & the First Two Dayes in Whitsonweeke, haue no proper and peculiar Names giuen vnto them,
To Morrow, and the Next Day After, to be annexed to this Feast, & the First Two Days in Whitsunweek, have no proper and peculiar Names given unto them,
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Knowe yee not that all we which haue beene baptised into Iesus Christ, haue beene baptised into his Death? we are buried then with him by Baptisme into his Death, that like as Christ was raised vp from the dead, by the glory of the Father,
Know ye not that all we which have been baptised into Iesus christ, have been baptised into his Death? we Are buried then with him by Baptism into his Death, that like as christ was raised up from the dead, by the glory of the Father,
so wee also should walke in newnesse of life. In which wordes, I obserue and note vnto you two principall Points. First, a Proposition: Secondly, a Consequence therevpon.
so we also should walk in newness of life. In which words, I observe and note unto you two principal Points. First, a Proposition: Secondly, a Consequence thereupon.
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And againe, to those two Disciples going vnto Emaus, Cleophas and the other (St Ambrose cals him Amaon, or Amaus ) O Fooles saith he, and slow of heart to beleeue all that the Prophets haue spoken, ought not Christ to haue suffered these things,
And again, to those two Disciples going unto Emaus, Cleophas and the other (Saint Ambrose calls him Amaon, or Amaus) Oh Fools Says he, and slow of heart to believe all that the prophets have spoken, ought not christ to have suffered these things,
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and to enter into his glory? Thus this our Apostle also in an other place, speaking of the other Sacrament, The Cup of Blessing which we blesse saith he, is it not the Cōmunion of the Bloud of Christ? The Bread which we breake, is it not the Communion of the Body of Christ? Doubtlesse it was spoken more significantly,
and to enter into his glory? Thus this our Apostle also in an other place, speaking of the other Sacrament, The Cup of Blessing which we bless Says he, is it not the Communion of the Blood of christ? The Bred which we break, is it not the Communion of the Body of christ? Doubtless it was spoken more significantly,
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If there come any vnto you, & bring not this Doctrine, namely, That All we which haue beene baptized into Iesus Christ, haue beene baptized into his Death, receiue him not to house, neither bid him God speed.
If there come any unto you, & bring not this Doctrine, namely, That All we which have been baptised into Iesus christ, have been baptised into his Death, receive him not to house, neither bid him God speed.
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As touching the Evangelists, St Marke may stand for al, who speaking of the Iewes and Pharisees, When they come saith he, from the Market, NONLATINALPHABET, except they wash they eate not,
As touching the Evangelists, Saint Mark may stand for all, who speaking of the Iewes and Pharisees, When they come Says he, from the Market,, except they wash they eat not,
& many other things there be, which they haue taken vpon them to obserue, as NONLATINALPHABET, the washings of Cups, and Pots, Brasen Vessels, & of Tables.
& many other things there be, which they have taken upon them to observe, as, the washings of Cups, and Pots, Brazen Vessels, & of Tables.
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So the Vulgar doth read it to, Nisi baptisentur, non comedunt: and Baptismata Calicum, & Vrceorum, & Aeramentorum, & Lectorum, which the Rhemists interpret thus:
So the vulgar does read it to, Nisi baptisentur, non comedunt: and Baptismata Calicum, & Vrceorum, & Aeramentorum, & Lectorum, which the Rhemists interpret thus:
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Where by the way, Beloved, it may be wondred that our Rhemists treading so oftentimes the selfe same Steps that the Vulgar doth (their Fathers of Trent supposing the Muses, nay that God himselfe spake in that goodly Dialect,
Where by the Way, beloved, it may be wondered that our Rhemists treading so oftentimes the self same Steps that the vulgar does (their Father's of Trent supposing the Muses, nay that God himself spoke in that goodly Dialect,
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and not as Varro would haue thought, in Plautus his, had they ever spoken Latine ) it may be wondred I say, they trāslated it not, The Baptismes of Brasen Vessels, doubtlesse it would haue chimed wondrous well with Baptising of their Bels. But to returne vnto my purpose.
and not as Varro would have Thought, in Plautus his, had they ever spoken Latin) it may be wondered I say, they translated it not, The Baptisms of Brazen Vessels, doubtless it would have chimed wondrous well with Baptizing of their Bells. But to return unto my purpose.
Baptisme signifying a Bathing, or a Washing of the Flesh, it is not vnknown to thē that are conversant in holy Writ, that there were in the time of the Law diverse & sundry kindes of Washings. All which for that they were Shadowes of Christ to come,
Baptism signifying a Bathing, or a Washing of the Flesh, it is not unknown to them that Are conversant in holy Writ, that there were in the time of the Law diverse & sundry Kinds of Washings. All which for that they were Shadows of christ to come,
hence it was that when Christ was come, in liew & steed of them, there should come with him an other kinde of Washing never to be reiterated againe, to wit a Sacrament of that Washing, that is but once, & done for ever.
hence it was that when christ was come, in lieu & steed of them, there should come with him an other kind of Washing never to be reiterated again, to wit a Sacrament of that Washing, that is but once, & done for ever.
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Baptisme then such a Sacrament, what doth it else but signe vnto vs, that we are as certainely washed from our Sinnes by the Bloud of Iesus Christ, as our Bodies are certainely washed,
Baptism then such a Sacrament, what does it Else but Signen unto us, that we Are as Certainly washed from our Sins by the Blood of Iesus christ, as our Bodies Are Certainly washed,
that we are sprinkled in our hearts frō an evil conscience, & washed in our Bodies with pure water, not that the Baptisme which saveth vs is (as Legal Purifications were) a cleansing of the Flesh from outward impurity,
that we Are sprinkled in our hearts from an evil conscience, & washed in our Bodies with pure water, not that the Baptism which Saveth us is (as Legal Purifications were) a cleansing of the Flesh from outward impurity,
as NONLATINALPHABET, He hath saved vs, Tit. 3.5. NONLATINALPHABET, That now saveth vs, 1. Pet. 3.21. And NONLATINALPHABET, He shalbe saved, Marc. 16.16.
as, He hath saved us, Tit. 3.5., That now Saveth us, 1. Pet. 3.21. And, He shall saved, Marc. 16.16.
and cleansed more and more, Iam vos mundi estis, saith S. Austen, mundi scilicet, at { que } mūdandi, You are now saith he, Cleane; Cleane, and to be Cleansed:
and cleansed more and more, Iam vos mundi Ye are, Says S. Austen, mundi scilicet, At { que } mūdandi, You Are now Says he, Clean; Clean, and to be Cleansed:
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and is it possible it should now be so great a Blessing vnto Man? But what cannot he worke that commands Light out of Darknesse: & what will he not worke for our sakes, who can turne the Sea it selfe, into dry Land.
and is it possible it should now be so great a Blessing unto Man? But what cannot he work that commands Light out of Darkness: & what will he not work for our sakes, who can turn the Sea it self, into dry Land.
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— Vsus communis Aquarum est: Nec Solem proprium Natura, nec Aera fecit, Nec tenues Vndas. None are Lords Proprietaries of Water, Sunne, and Ayre. True it is, in want thereof nothing more made of,
— Vsus Communis Aquarum est: Nec Solemn proprium Nature, nec Era fecit, Nec tenues Vndas. None Are lords Proprietaries of Water, Sun, and Air. True it is, in want thereof nothing more made of,
And yet see, Beloued, even in this, the good Pleasure, and Purpose of God, who hath chosen the Foolish things of the world, to confound the Wise, and the Weake things of the world, to confound the Mighty things, and Ʋile things of the World,
And yet see, beloved, even in this, the good Pleasure, and Purpose of God, who hath chosen the Foolish things of the world, to confound the Wise, and the Weak things of the world, to confound the Mighty things, and Ʋile things of the World,
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and things which are despised hath God chosen, and things which are not, to bring to naught things that are, that no Flesh should reioyce in his presence.
and things which Are despised hath God chosen, and things which Are not, to bring to nought things that Are, that no Flesh should rejoice in his presence.
& Trumpets in the other, Iudg. 7.20? Sampsons weapon that he slew so many withall, what was it but an Asses iawbone, Iudg. 15.16? With the Iaw of an Asse, saith he, are heapes vpon heapes: with the Iaw of an Asse haue I slaine a thousand men.
& Trumpets in the other, Judges 7.20? Sampsons weapon that he slew so many withal, what was it but an Asses jawbone, Judges 15.16? With the Jaw of an Ass, Says he, Are heaps upon heaps: with the Jaw of an Ass have I slain a thousand men.
Goe wee to the other Sacrament, & is the Substance of it any more then a Morsell of Bread, and a Draught of Wine? And yet hath it pleased our Saviour to say, This is my Body, This is my Bloud, Mat. 26.26. But now to proceed onwards.
Go we to the other Sacrament, & is the Substance of it any more then a Morsel of Bred, and a Draught of Wine? And yet hath it pleased our Saviour to say, This is my Body, This is my Blood, Mathew 26.26. But now to proceed onward.
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& therefore all those whom S. Paul himselfe did beget to Christ, or any other of the Apostles, Non Paulianos, saith S, Austen, aut Petrianos, sed Christianos nominaverunt:
& Therefore all those whom S. Paul himself did beget to christ, or any other of the Apostles, Non Paulianos, Says S, Austen, Or Petrianos, sed Christians nominaverunt:
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They named them not Paulians of Paul, or Petrians of Peter, but Christians, of our Saviour Christ. And this is that Worthy Name after which we be now named.
They nam them not Paulians of Paul, or Petrians of Peter, but Christians, of our Saviour christ. And this is that Worthy Name After which we be now nam.
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First, in that wee are Free: Secondly, in that we are Sanctified: Thirdly, in that we are Iustified: Fourthly, in that we are Sonnes: Fiftly, in that we are Heires: Sixtly, in that wee are Brethren with Christ:
First, in that we Are Free: Secondly, in that we Are Sanctified: Thirdly, in that we Are Justified: Fourthly, in that we Are Sons: Fifty, in that we Are Heirs: Sixty, in that we Are Brothers with christ:
S. Chrysostome, Ʋitae huius Purgatorium: The purging place, or Furnace of this Life: S. Ambrose; Pascha Christianorum, The Christian mans Easter, or Resurrection:
S. Chrysostom, Ʋitae Huius Purgatory: The purging place, or Furnace of this Life: S. Ambrose; Pascha Christians, The Christian men Easter, or Resurrection:
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and remitted vnto me this Sinne, and all other my horrible and deadly Sinnes besides, in that sacred Water of Holy Baptisme? Hee knew no doubt hee was forgiven them,
and remitted unto me this Sin, and all other my horrible and deadly Sins beside, in that sacred Water of Holy Baptism? He knew no doubt he was forgiven them,
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Quid retribuam Domino saith he, quòd recolit haec Memoria mea, & Anima mea non metuit inde? What shall I render to the Lord, that these my Sinnes past,
Quid retribuam Domino Says he, quòd recolit haec Memoria mea, & Anima mea non metuit inde? What shall I render to the Lord, that these my Sins past,
The Consequence of our Saviours Death, was our Saviours Resurrection. and the Consequence of our Death to Sinne, is our Buriall to Sinne, and Newnesse of Life. First concerning Buriall, it was not enough (you know) in our Creed to beleeue of our Saviour Christ, that he was Mortuus, Dead; but that he was Sepultus to, Dead and Buried; partly, for that the truth and certainety of his Death might be the better confirm'd vnto vs:
The Consequence of our Saviors Death, was our Saviors Resurrection. and the Consequence of our Death to Sin, is our Burial to Sin, and Newness of Life. First Concerning Burial, it was not enough (you know) in our Creed to believe of our Saviour christ, that he was Mortuus, Dead; but that he was Sepultus to, Dead and Buried; partly, for that the truth and certainty of his Death might be the better confirmed unto us:
I will not here with Salomon bid you goe to the Pismire for example, or with the Prophet Esay to the Oxe, and the Asse, or with our Saviour himselfe to the Fowles of Heaven: but go we to the greatest Prince, to the greatest Potentate that is,
I will not Here with Solomon bid you go to the Pismire for Exampl, or with the Prophet Isaiah to the Ox, and the Ass, or with our Saviour himself to the Fowls of Heaven: but go we to the greatest Prince, to the greatest Potentate that is,
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and may we not say of him, after hee hath enhabited his Toomb a while, what the Poet said of that great Achilles, Iam cinis est: & de tam magno restat Achille Nescio quid, so we:
and may we not say of him, After he hath inhabited his Toomb a while, what the Poet said of that great Achilles, Iam Cinis est: & de tam magno restat Achille Nescio quid, so we:
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and nothing at all remaining of him, saue only a little Modicum, scarce an Handful to speake of? Indeed the Body when it goes to the Earth, hath then its whole and entire Proportion, every Part,
and nothing At all remaining of him, save only a little Modicum, scarce an Handful to speak of? Indeed the Body when it Goes to the Earth, hath then its Whole and entire Proportion, every Part,
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We there shall read of A New Covenant; A New Ierusalem; A New Song; A New Heaven, and a New Earth; New Cloath; New Wine. We shal there read of A New Birth; A New Creature; A New Heart; A New Lump; New Tongues, and what not? Behold, saith the Apostle St Paule, all things are become New, 2. Cor. 5.17.
We there shall read of A New Covenant; A New Ierusalem; A New Song; A New Heaven, and a New Earth; New Cloth; New Wine. We shall there read of A New Birth; A New Creature; A New Heart; A New Lump; New Tongues, and what not? Behold, Says the Apostle Saint Paul, all things Are become New, 2. Cor. 5.17.
or I am not the Womā, I was. Nor mattereth it what we haue beene. I, saith the Apostle, forget that which is behinde, and this is a good Forgetfulnes.
or I am not the Woman, I was. Nor mattereth it what we have been. I, Says the Apostle, forget that which is behind, and this is a good Forgetfulness.
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nay Phalaris Bul. Giue me a fleshly and sensuall man, an Adulterer, or haunter of baudy houses, you shall see him in a trice both sober, and chast, & continent.
nay Phalaris Bul. Give me a fleshly and sensual man, an Adulterer, or haunter of Bawdy houses, you shall see him in a trice both Sobrium, and chaste, & continent.
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For a few words and Precepts of God doe so change the whole man, and by casting off the Old, make him a New one, as that you will hardly suppose him to bee the same Man he was.
For a few words and Precepts of God do so change the Whole man, and by casting off the Old, make him a New one, as that you will hardly suppose him to be the same Man he was.
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Nor must wee goe the Gentiles Walke, who walke in vanitie of their mind, Ephes. 4.17. The Prophet Esay tels vs of Some that walke with Stretched out Neckes:
Nor must we go the Gentiles Walk, who walk in vanity of their mind, Ephesians 4.17. The Prophet Isaiah tells us of some that walk with Stretched out Necks:
and calls them Vngodly Lusts. Wee must bee the Antipodes also to these walkers, we must walke worthy of the vocation wherevnto we are called, Ephes. 4.1.
and calls them Ungodly Lusts. we must be the Antipodes also to these walker's, we must walk worthy of the vocation whereunto we Are called, Ephesians 4.1.
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So shall we be true Peripateticks. I will end this Point with the Counsaile of S. Ierom which hee gaue vnto Lucinius, concerning a iourney intended by him to goe to Ierusalem,
So shall we be true Peripatetics. I will end this Point with the Counsel of S. Jerom which he gave unto Lucinius, Concerning a journey intended by him to go to Ierusalem,
least the Plough, the Hem of our Saviours Garment, his Locks wetted with the dew of Heaven, which once thou tookest hold of, thou shouldst carelesly let goe againe.
lest the Plough, the Hem of our Saviors Garment, his Locks wetted with the due of Heaven, which once thou tookest hold of, thou Shouldst carelessly let go again.
Know yee not, that al we which haue been baptised into Iesus Christ haue beene baptised into his death? Wee are buried then with him by Baptisme into his Death, that like as Christ was raysed vp from the dead by the glory of the Father,
Know ye not, that all we which have been baptised into Iesus christ have been baptised into his death? we Are buried then with him by Baptism into his Death, that like as christ was raised up from the dead by the glory of the Father,
The First Instruction I gather hence, is from the Interrogation here, Knowe yee not? and it being (as you see) an Interrogation, it is as if he had said, which he said in another place, concerning the other Sacrament, I speake as vnto them which haue vnderstanding, iudge yee what I say.
The First Instruction I gather hence, is from the Interrogation Here, Know ye not? and it being (as you see) an Interrogation, it is as if he had said, which he said in Another place, Concerning the other Sacrament, I speak as unto them which have understanding, judge ye what I say.
The Cup of Blessing which we blesse, is it not the Communion of the Bloud of Christ? The Bread which wee breake is it not the Communion of the Body of Christ? So that the Apostle there in that place vsing a like interrogation,
The Cup of Blessing which we bless, is it not the Communion of the Blood of christ? The Bred which we break is it not the Communion of the Body of christ? So that the Apostle there in that place using a like interrogation,
Had the Romans, and the Corinthians, vnderstanding in the Sacraments, and could they iudge in those cases what the Apostle wrote vnto them? How much more doth it behooue you to be expert herein,
Had the Roman, and the Corinthians, understanding in the Sacraments, and could they judge in those cases what the Apostle wrote unto them? How much more does it behoove you to be expert herein,
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and in all other things of such nature, as are absolutely necessarie to your Salvation, considering your many Advantages which neither the Romans, nor Corinthians had.
and in all other things of such nature, as Are absolutely necessary to your Salvation, considering your many Advantages which neither the Romans, nor Corinthians had.
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For howsoever they outstript you in one onely, namely that they had the Apostle S. Paul himselfe to bee their Instructour: yet in how many points besides, may you be said to outstrip them.
For howsoever they outstripped you in one only, namely that they had the Apostle S. Paul himself to be their Instructor: yet in how many points beside, may you be said to outstrip them.
Then, was a time of Persecution, now of Peace; Then, were Princes, & Potentates, Tygres, Beares, Lions, and Wolues, now are they Nursing Fathers, and Queenes are Nurses;
Then, was a time of Persecution, now of Peace; Then, were Princes, & Potentates, Tigers, Bears, Lions, and Wolves, now Are they Nursing Father's, and Queens Are Nurse's;
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but God chose the foolish things, the weake things, the vile things of the World, and things which are despised did God choose, & things which were not;
but God chosen the foolish things, the weak things, the vile things of the World, and things which Are despised did God choose, & things which were not;
now Wisdome, and Might, and Nobilitie are like the three Graces hand in hand, all concurring in loueliest sort to the vpholding of the Church, & of Christiā Religion amongst vs. And are we yet, Beloued, ignorant stil? Come we so farre short of those old Christians? Doe we still expect like Babes to haue our Spirituall Food chewed to vs? Memorable is that of the Apostle to the Hebrews:
now Wisdom, and Might, and Nobilt Are like the three Graces hand in hand, all concurring in loveliest sort to the upholding of the Church, & of Christian Religion among us And Are we yet, beloved, ignorant still? Come we so Far short of those old Christians? Do we still expect like Babes to have our Spiritual Food chewed to us? Memorable is that of the Apostle to the Hebrews:
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What? and did he then say, Concerning the time, meaning Those Times? what would he haue said now a dayes, concerning Our Times? What would hee haue said by this time, that we that are English, ought to haue been? Beloued, I speak it confidently, No Nation vnder Heaven, As concerning the time, should rather haue beene Teachers then the People of this Nation, I say it againe, No Nation vnder Heaven:
What? and did he then say, Concerning the time, meaning Those Times? what would he have said now a days, Concerning Our Times? What would he have said by this time, that we that Are English, ought to have been? beloved, I speak it confidently, No nation under Heaven, As Concerning the time, should rather have been Teachers then the People of this nation, I say it again, No nation under Heaven:
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Others, except against those they heare, they are forsooth Formalists, & Time-servers; or they preach but seldome, Strawbery Sermons; or they mix the word with profane Learning, and I wot not what:
Others, except against those they hear, they Are forsooth Formalists, & Time-servers; or they preach but seldom, Strawberry Sermons; or they mix the word with profane Learning, and I wot not what:
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we all of vs put the Lord to that olde complaint of his, concerning the Vineyard of the Iewes, too too true of our Vineyard, I looked that it should bring forth Grapes,
we all of us put the Lord to that old complaint of his, Concerning the Vineyard of the Iewes, too too true of our Vineyard, I looked that it should bring forth Grapes,
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And indeed to say the Truth, the Grapes are worse then Wild, even of those that beare the shew of the purest Professors amongst vs. But thus much of the first Instruction.
And indeed to say the Truth, the Grapes Are Worse then Wild, even of those that bear the show of the Purest Professors among us But thus much of the First Instruction.
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when we for our parts were but INFANTS, and (as it were) but of a Span long. How by reason of this Baptisme here spoken of in this place, he hath favourably receaued vs, he hath imbraced vs with the armes of his mercy, hee hath promised to giue vnto vs the blessing of eternall life,
when we for our parts were but INFANTS, and (as it were) but of a Span long. How by reason of this Baptism Here spoken of in this place, he hath favourably received us, he hath embraced us with the arms of his mercy, he hath promised to give unto us the blessing of Eternal life,
but to Vs, when we were but Children: even then, as speakes S. Austen, When our Mother the Church lent vs other Folkes Feet to come vnto her with, other Folkes Hearts to beleeue,
but to Us, when we were but Children: even then, as speaks S. Austen, When our Mother the Church lent us other Folks Feet to come unto her with, other Folks Hearts to believe,
Whē that admirable kindnesse past from David to Mephibosheth, and David began vnto him in these words, Feare not, for I will surely shew thee kindnesse for Ionathan thy Fathers sake,
When that admirable kindness passed from David to Mephibosheth, and David began unto him in these words, fear not, for I will surely show thee kindness for Ionathan thy Father's sake,
For what, Beloved, what were we, before this Baptisme of ours, but naturally the Children of wrath, without Christ, Aliants from the Common-wealth of Israel, Staungers from the Covenants of promise:
For what, beloved, what were we, before this Baptism of ours, but naturally the Children of wrath, without christ, Aliants from the Commonwealth of Israel, Staungers from the Covenants of promise:
insomuch that as we are not naturally Men, without the benefit of our Naturall Birth, no more are wee Christian Men in the Churches Eie, without the benefit of this New Birth. Ab eo tempore censemur saith St Ierome, ex quo in Christo renascimur:
insomuch that as we Are not naturally Men, without the benefit of our Natural Birth, no more Are we Christian Men in the Churches Eye, without the benefit of this New Birth. Ab eo tempore censemur Says Saint Jerome, ex quo in Christ renascimur:
& Mothers Childe, how might we much better vse the words of Mephibosheth coulde wee haue spoken at such a time, to expresse thereby our owne Basenesse.
& Mother's Child, how might we much better use the words of Mephibosheth could we have spoken At such a time, to express thereby our own Baseness.
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Thus David to Mephibosheth, but whom did ever the Lord faile that were halfe so trusty to him as Mephibosheth was to David. Nay how many of vs even after our Baptisme, haue played the pranckes of Ziba with him, what in one respect,
Thus David to Mephibosheth, but whom did ever the Lord fail that were half so trusty to him as Mephibosheth was to David. Nay how many of us even After our Baptism, have played the pranks of Ziba with him, what in one respect,
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and to vse Sr Thomas Moores words, how doth hee himselfe play the Iaylour with vs, wringing some by the Browes with a Meygreme; collering others by the Necke with a Quinsie; bolting others by the Armes with a Paulsie; manacling the Hands of others with the Gowte in their Fingers; wringing others by the Legs with the Cramp in their Shinnes;
and to use Sir Thomas Moores words, how does he himself play the Jailer with us, wringing Some by the Brows with a Meygreme; collering Others by the Neck with a Quinsie; bolting Others by the Arms with a Paulsie; manacling the Hands of Others with the Gout in their Fingers; wringing Others by the Legs with the Cramp in their Shins;
The third Instruction I gather is, that being Baptized into our Saviours Death, and by consequence Dead to Sinne, Sinne should now die in vs, at least wise it should not haue Dominion over vs. It is the Apostles Conclusion herevpon in the twelfth verse of this Chapter:
The third Instruction I gather is, that being Baptised into our Saviors Death, and by consequence Dead to Sin, Sin should now die in us, At least wise it should not have Dominion over us It is the Apostles Conclusion hereupon in the twelfth verse of this Chapter:
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And hee calleth them in an other place Puft-vp Bladders (meaning Pelagians, and Coelestinians, somewhat a kinne to our Popish Adversaries ) who dared to say that Men in this Life might be without Sinne.
And he calls them in an other place Puffed-up Bladders (meaning Pelagians, and Coelestinians, somewhat a kin to our Popish Adversaries) who dared to say that Men in this Life might be without Sin.
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when Sinne is not so much in vs, as we in Sinne, it is the Apostle St Paules phrase, 1. Cor. 15.17. Secondly, when we continue in Sinne, Rom. 6.1. Thirdly, when wee serue Sinne, Rom 6.6. Fourthly, when we are sould vnder Sin, Rom. 7.14. Fiftly, when we fulfill Sinne, 1. Thess. 2.16. Lastly, when we are laden with Sinne, 2. Tim. 3.6.
when Sin is not so much in us, as we in Sin, it is the Apostle Saint Paul's phrase, 1. Cor. 15.17. Secondly, when we continue in Sin, Rom. 6.1. Thirdly, when we serve Sin, Rom 6.6. Fourthly, when we Are should under since, Rom. 7.14. Fifty, when we fulfil Sin, 1. Thess 2.16. Lastly, when we Are laden with Sin, 2. Tim. 3.6.
As for those that are Infirmities, & surprize vs ere we are aware, and nothing comparable vnto these, either in Quantity, or Quality, Those dayly Sinnes, saith St Austen, & light to speake of, haue their daily Remedies to, he meanes as is there specified Dayly Praier, Giving of Almes and amendment of our Liues. But are our Sinnes, Beloved, Sinnes of Infirmity only,
As for those that Are Infirmities, & surprise us ere we Are aware, and nothing comparable unto these, either in Quantity, or Quality, Those daily Sins, Says Saint Austen, & Light to speak of, have their daily Remedies to, he means as is there specified Daily Prayer, Giving of Alms and amendment of our Lives. But Are our Sins, beloved, Sinnes of Infirmity only,
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& shall we not see every where, & in every place some other-gates Sinnes then these? Sinnes of Gluttony, Sins of Drunkennesse, Sins of Swearing, & Forswearing, capitall Crimes of this Age? It is storyed of Fulvius a Noble Man of Rome, that when a Son of his had followed Cataline, & Fulvius had lighted vpon him by chaunce, Syrrha saith Fulvius, I begate thee to thy Country, not to Cataline, and with that drawing his Dagger, hee stab'd him to the Heart.
& shall we not see every where, & in every place Some othergate Sinnes then these? Sins of Gluttony, Sins of drunkenness, Sins of Swearing, & Forswearing, capital Crimes of this Age? It is storied of fulvius a Noble Man of Rome, that when a Son of his had followed Cataline, & fulvius had lighted upon him by chance, Syrrha Says fulvius, I begat thee to thy Country, not to Cataline, and with that drawing his Dagger, he stabbed him to the Heart.
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Right so Beloved, the Lord of Heaven hath begotten vs to Christ, not to Belial; to Light not to Darknesse; which Belial the Prince of Darknesse, if so be we will needs serue, no remedy, who knoweth how neere the Dagger may be vnto his Hart? Because saith the Prophet Esay, yee haue cast of the word of God,
Right so beloved, the Lord of Heaven hath begotten us to christ, not to Belial; to Light not to Darkness; which Belial the Prince of Darkness, if so be we will needs serve, no remedy, who Knoweth how near the Dagger may be unto his Heart? Because Says the Prophet Isaiah, ye have cast of the word of God,
therefore this iniquity shall be vnto you as a Breach that falleth, or a Swelling in a high wall, whose breaking commeth suddainely in a moment, Esay, 30.12.
Therefore this iniquity shall be unto you as a Breach that falls, or a Swelling in a high wall, whose breaking comes suddenly in a moment, Isaiah, 30.12.
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I hasten to my Fourth, and last Instruction, and my last Instruction is this, that we should not only die to Sinne, but liue vnto Righteousnesse. It is the same in effect which the Psalmist hath,
I hasten to my Fourth, and last Instruction, and my last Instruction is this, that we should not only die to Sin, but live unto Righteousness. It is the same in Effect which the Psalmist hath,
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though in other wordes, Flee from evil, and doe the thing that is good, Psalm. 37.27. The same hath the Prophet Esay, the same the Prophet Amos, and the Apostle St Paule the same:
though in other words, Flee from evil, and do the thing that is good, Psalm. 37.27. The same hath the Prophet Isaiah, the same the Prophet Amos, and the Apostle Saint Paul the same:
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For indeed Beloved, to say the truth, what is it for vs to liue like Cyphars here, some Daies, or Months, or Yeeres, and to depart at length from hence, neither caring, nor cared for.
For indeed beloved, to say the truth, what is it for us to live like Cyphers Here, Some Days, or Months, or years, and to depart At length from hence, neither caring, nor cared for.
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What? saith St Austen, did hee then seeke that which was an other Mans? No, we read not there of any violence he offered, he removed not the Meere-stones, he spoyled not the Poore, he circumvented not the Simple, only he began to thinke, where,
What? Says Saint Austen, did he then seek that which was an other men? No, we read not there of any violence he offered, he removed not the Mere-stones, he spoiled not the Poor, he circumvented not the Simple, only he began to think, where,
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For what? will he giue to Fooles, trow yee, the kingdome of Heaven? No the fiue Foolish Virgins can tell so much who for all their knocking, were vnknown, Mat. 25.12.
For what? will he give to Fools, trow ye, the Kingdom of Heaven? No the fiue Foolish Virgins can tell so much who for all their knocking, were unknown, Mathew 25.12.
So the Evangelist speaking of Dives, and calling him A certaine Rich man; Rich he was, saith the same S. Austen, the Evangelist saith not, he was a Slanderer,
So the Evangelist speaking of Dives, and calling him A certain Rich man; Rich he was, Says the same S. Austen, the Evangelist Says not, he was a Slanderer,
He that gaue not a Crum of Bread was driuen to that exigence, as to craue a Draught of Drinke. What? and are Almes then our onely Fruit wee ought to beare? In liuing vnto Righteousnesse, ought wee to bring forth nothing else? Nay,
He that gave not a Crumb of Bred was driven to that exigence, as to crave a Draught of Drink. What? and Are Alms then our only Fruit we ought to bear? In living unto Righteousness, ought we to bring forth nothing Else? Nay,
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but there are a many besides, which wee are to bring forth in much abundance, which the Apostle S. Paul calls the Fruit of the Spirit, and reckons them vp to be these:
but there Are a many beside, which we Are to bring forth in much abundance, which the Apostle S. Paul calls the Fruit of the Spirit, and reckons them up to be these:
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The Fruit of the Spirit, saith he, is Loue, Ioy, Peace, Long-suffering, Gentlenesse, Goodnes, Faith, hee meaneth Faithfulnesse in keeping Promises, Mecknesse, Temperancy, against such, saith hee, there is no law. And these, Beloued, are our Fruits, or if they bee not, oh let them now be:
The Fruit of the Spirit, Says he, is Love, Joy, Peace, Long-suffering, Gentleness, goodness, Faith, he means Faithfulness in keeping Promises, Meekness, Temperancy, against such, Says he, there is no law. And these, beloved, Are our Fruits, or if they be not, o let them now be:
that al of vs of One Body, sanctified by One Spirit, through the Sacramēt of One Baptisme, may be knit to Christ by One Faith, to our selues in One Loue, to serue together One Lord, who after wee haue suffered a little, shall make vs perfect, confirme, strengthen, and stablish vs:
that all of us of One Body, sanctified by One Spirit, through the Sacrament of One Baptism, may be knit to christ by One Faith, to our selves in One Love, to serve together One Lord, who After we have suffered a little, shall make us perfect, confirm, strengthen, and establish us:
I will end with that of S. Austen, Now the Red-Sea of Baptisme consecrated with Christ his Bloud, hath conveyed vs, and waft vs over. The Egyptians are overwhelmed.
I will end with that of S. Austen, Now the Red sea of Baptism consecrated with christ his Blood, hath conveyed us, and waft us over. The egyptians Are overwhelmed.
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Henceforth bethinke we our selues, how to passe the Wildernesse of this our Life, that so we may come to the Land of Promise, Ierusalem which is aboue.
Henceforth bethink we our selves, how to pass the Wilderness of this our Life, that so we may come to the Land of Promise, Ierusalem which is above.
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Others, by Lustings after Flesh-pots, and Loathing thy heavenly Mannae; Others, by Rebelling against our Moses, and in him against thy Ordinance; Others, by Discouraging of their Brethren,
Others, by Lustings After Fleshpots, and Loathing thy heavenly Mannae; Others, by Rebelling against our Moses, and in him against thy Ordinance; Others, by Discouraging of their Brothers,
and Saviour Christ Iesus: I hold it convenient now at this time, to entreat of another Argument, & yet such an one as is no lesse fitting, and sutable to the Time.
and Saviour christ Iesus: I hold it convenient now At this time, to entreat of Another Argument, & yet such an one as is no less fitting, and suitable to the Time.
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Now that every Parishioner should so communicate, that was enioyned long before, and it is in the Booke of Common Prayer, alluding belike, or to that of Deut. Deut. 16.16. Three times in the yeare shall all the Males appeare before the Lord, and they shall not appeare before him empty:
Now that every Parishioner should so communicate, that was enjoined long before, and it is in the Book of Common Prayer, alluding belike, or to that of Deuteronomy Deuteronomy 16.16. Three times in the year shall all the Males appear before the Lord, and they shall not appear before him empty:
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and that at Easter, which when Popery was amongst vs, so prevailed then with that Custome, that the Relicks of it remain with a Many (I might say, the Most of vs) evē to this day.
and that At Easter, which when Popery was among us, so prevailed then with that Custom, that the Relics of it remain with a Many (I might say, the Most of us) even to this day.
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Some Few indeed come at all times, when ever the Sacrament is administred, but we come All of vs at Easter, a great probabilitie that either the Law prevailes with vs more then doth the Gospell, Custome more then Conscience, or that indeed we know not yet the Vertue of this Sacramēt, & who it is that saith vnto vs aswell at other times,
some Few indeed come At all times, when ever the Sacrament is administered, but we come All of us At Easter, a great probability that either the Law prevails with us more then does the Gospel, Custom more then Conscience, or that indeed we know not yet the Virtue of this Sacrament, & who it is that Says unto us aswell At other times,
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For were wee perswaded in very deed, that this indeed is Gods Dinner, and that his Oxen, and Fatlings are here, that is, here is Strong Meat, and here is Milke, Vt abundet quod perfectus comedat, abundet etiam quod parvulus sugat, to speake as doth Fulgentius, Plenty of that which the Strong may eat of,
For were we persuaded in very deed, that this indeed is God's Dinner, and that his Oxen, and Fatlings Are Here, that is, Here is Strong Meat, and Here is Milk, Vt abundet quod perfectus comedat, abundet etiam quod Parvulus sugat, to speak as does Fulgentius, Plenty of that which the Strong may eat of,
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that is, The Vnlettered, and the Learned may haue sufficiency here, as the Israelites had of Manna each of them an Homer full: would wee come so seldome to it as we doe? Should onely Once content vs a whole Tweluemonth? No doubtlesse,
that is, The Unlettered, and the Learned may have sufficiency Here, as the Israelites had of Manna each of them an Homer full: would we come so seldom to it as we do? Should only Once content us a Whole Twelvemonth? No doubtless,
Thou shouldst haue smitten fiue or six times, so thou shouldst haue smitten Aram till thou hadst consumed it, where now thou shalt smite Aram but thrice.
Thou Shouldst have smitten fiue or six times, so thou Shouldst have smitten Aram till thou Hadst consumed it, where now thou shalt smite Aram but thrice.
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so should wee haue smitten Sathan till wee had consumed him, where now wee shall smite him but Thrice. And I would to God, Beloued, wee would endeavour to smite him Thrice too, I meane in this sort, I would wee would yearely smite him Thrice, that as our great Captaine Iesus Christ at his NATIVITIE, at his RESVRRECTION,
so should we have smitten Sathan till we had consumed him, where now we shall smite him but Thrice. And I would to God, beloved, we would endeavour to smite him Thrice too, I mean in this sort, I would we would yearly smite him Thrice, that as our great Captain Iesus christ At his NATIVITY, At his RESURRECTION,
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so doe we, even every Yeare at those severall Feasts giue him by vertue of this Sacrament, so many severall deadly Wounds. To the better hartning of vs to which Onset, and often Receauing of this Sacrament, may you be pleased to consider with mee a few Words of our Saviour Christ as they are related to vs in the Sixt Chapter of the Gospell of St Iohn, the three and fiftith, foure & fiftith, and fiue and fiftith Verses, the Words are these:
so do we, even every Year At those several Feasts give him by virtue of this Sacrament, so many several deadly Wounds. To the better heartening of us to which Onset, and often Receiving of this Sacrament, may you be pleased to Consider with me a few Words of our Saviour christ as they Are related to us in the Sixt Chapter of the Gospel of Saint John, the three and fiftieth, foure & fiftieth, and fiue and fiftieth Verses, the Words Are these:
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Thirdly, the Words themselues, Verily, Verily, I say vnto you, and so forth. Concerning the Party speaking, I haue told you heretofore what the Name of Iesus signified; Osiander his conceits therevpon;
Thirdly, the Words themselves, Verily, Verily, I say unto you, and so forth. Concerning the Party speaking, I have told you heretofore what the Name of Iesus signified; Osiander his conceits thereupon;
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excellency, as Ioh. 7.46, but that he spake in truth and veritie, for hee was even Truth it selfe, Ioh. 14.6. He is, saith the Schoolmen, Summa & prima Veritas: The cheef & primary Truth of all: and therefore S. Austen:
excellency, as John 7.46, but that he spoke in truth and verity, for he was even Truth it self, John 14.6. He is, Says the Schoolmen, Summa & prima Veritas: The chief & primary Truth of all: and Therefore S. Austen:
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& now at this time to bee handled, least as when they were first spoken, they were spoken to the losse of a many Disciples who forsooke him vtterly therevpon,
& now At this time to be handled, lest as when they were First spoken, they were spoken to the loss of a many Disciples who forsook him utterly thereupon,
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For being Truth it selfe in the Abstract, was it possible that the least Sparkle of Falshood could light on him? Can Whitnes it selfe be blacke? Whitenesse in the Abstract? A White thing may be soild indeed, I, a white thing may bee blacke,
For being Truth it self in the Abstract, was it possible that the least Sparkle of Falsehood could Light on him? Can Whitnes it self be black? Whiteness in the Abstract? A White thing may be soiled indeed, I, a white thing may be black,
but Whitnesse it selfe can by no meanes be, no more then Knowledge it selfe can bee Ignorance, or Light, Darknesse. What Fellowship, saith the Apostle, hath Righteousnesse with Vnrighteousnesse? & what Communion hath Light with Darknesse?
but Whitnesse it self can by no means be, no more then Knowledge it self can be Ignorance, or Light, Darkness. What Fellowship, Says the Apostle, hath Righteousness with Unrighteousness? & what Communion hath Light with Darkness?
Capernaum (whereof the Inhabitants were called Capernaits, Men famous for their misbeleefe, and grosse vnderstanding of our Saviours words about the Eating of his Flesh ) was a City in Iudaea scituate,
Capernaum (whereof the Inhabitants were called Capernaits, Men famous for their misbelief, and gross understanding of our Saviors words about the Eating of his Flesh) was a city in Iudaea situate,
& built, in the Borders of Zabulon, and Nephthalim, and neere vnto the Sea, I meane the Lake of Gennezaret, for so in the Hebrewe phrase Lakes are tearmed.
& built, in the Borders of Zebulon, and Nephthalim, and near unto the Sea, I mean the Lake of Gennezaret, for so in the Hebrew phrase Lakes Are termed.
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When Iohn Baptist was imprisoned about Herods Marriage with his Brothers Wife, it pleased our Saviour Christ to leaue his owne Country Nazareth•, and to goe and dwell in this Citie. Here it was hee sowed first the first Seed of heavenly Doctrine;
When John Baptist was imprisoned about Herods Marriage with his Brother's Wife, it pleased our Saviour christ to leave his own Country Nazareth•, and to go and dwell in this city. Here it was he sowed First the First Seed of heavenly Doctrine;
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many a great Miracle hee wrought here, to bring them to Repētance, which yet tooke so smal effect, that on a time he could not but thunder against them the Iudgments of the Lord.
many a great Miracle he wrought Here, to bring them to Repentance, which yet took so small Effect, that on a time he could not but thunder against them the Judgments of the Lord.
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Our Saviour a little before had fed with Fiue Leaues and two Fishes, noe lesse then Fiue Thousand Men. He had fed at an other time Foure Thousand, but then he had Seaven Loaues, which was doubtlesse a great Myracle:
Our Saviour a little before had fed with Fiue Leaves and two Fish, no less then Fiue Thousand Men. He had fed At an other time Foure Thousand, but then he had Seaven Loaves, which was doubtless a great Miracle:
and it was so marveylous in their Eies, that as Men in a sodaine passion, are oftentimes more Liberall thē they would be, had they leasure to take advice,
and it was so marvelous in their Eyes, that as Men in a sudden passion, Are oftentimes more Liberal them they would be, had they leisure to take Advice,
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Our Savior that knew their intents, and had other matters to think vpon, then earthly Crowns and worldly Diademes, refused that Court Holy-water, & fled from it amaine.
Our Saviour that knew their intents, and had other matters to think upon, then earthly Crowns and worldly Diadems, refused that Court Holy water, & fled from it amain.
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Hence it was that at their next meeting, vppon occasion of this Myracle of Bread, he discoursed in their Synagogue of the very true Bread indeed, Vt quorum satiauit Panibus ventres, satiet saith the same Father, & Sermonibus mentes: that whose Bellies he had filled with the hidden Treasure of those Loaues, he might fill their Mindes also with the Treasure of his Words. Not with such a Bread as that was, the vertue whereof was spēt by this time,
Hence it was that At their next meeting, upon occasion of this Miracle of Bred, he discoursed in their Synagogue of the very true Bred indeed, Vt quorum satiauit Panibus ventres, satiet Says the same Father, & Sermonibus mentes: that whose Bellies he had filled with the hidden Treasure of those Loaves, he might fill their Minds also with the Treasure of his Words. Not with such a Bred as that was, the virtue whereof was spent by this time,
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but with the very true Bread of God, that which descended downe from Heaven, and as it is in the three and thirteeth verse of this Chapter, that which was to giue Life vnto the world.
but with the very true Bred of God, that which descended down from Heaven, and as it is in the three and thirteeth verse of this Chapter, that which was to give Life unto the world.
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In proces of which Speach hauing said that he himselfe was then that Bread, and that that Bread was his Flesh, & that that Flesh of his should be giuen for the Life of the World (meaning vppon the Crosse, which was performed at his Death and Passion ) they mistaking this his meaning,
In Process of which Speech having said that he himself was then that Bred, and that that Bred was his Flesh, & that that Flesh of his should be given for the Life of the World (meaning upon the Cross, which was performed At his Death and Passion) they mistaking this his meaning,
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or heard of that Noble Man, who said in like case, (but it cost him his Life for it) Though the Lord would make Windows in the Heaven, could this thing come to passe? Nay, saith S. Cyril, it had beene meete rather, that first they should haue set the Roote of Faith in their mind,
or herd of that Noble Man, who said in like case, (but it cost him his Life for it) Though the Lord would make Windows in the Heaven, could this thing come to pass? Nay, Says S. Cyril, it had been meet rather, that First they should have Set the Root of Faith in their mind,
And thus much of the Parties spoken to, who will needs themselues be Speakers now, who had they heard with more Humilitie what was spoken vnto them by our Saviour, they had much more profited then they did, in the true vnderstanding of our Saviours Words.
And thus much of the Parties spoken to, who will needs themselves be Speakers now, who had they herd with more Humility what was spoken unto them by our Saviour, they had much more profited then they did, in the true understanding of our Saviors Words.
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& drinke his Bloud, ye haue no life in you. Secondly, the Profit, and Commodity of Feeding on the one, and Drinking of the other, and that in these words:
& drink his Blood, you have no life in you. Secondly, the Profit, and Commodity of Feeding on the one, and Drinking of the other, and that in these words:
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Howbeit the Sonne of Man is sometimes taken for our Saviour in particular, who being indeed the Sonne of God, calleth himselfe notwithstanding the Sonne of Man, as Mat. 8.20, and Mat. 10.23, and Ioh. 3.13. Idem ipse, saith S. Austen, & Filius Dei per quem facti sumus, & Filius Hominis per quem refecti sumus.
Howbeit the Son of Man is sometime taken for our Saviour in particular, who being indeed the Son of God, calls himself notwithstanding the Son of Man, as Mathew 8.20, and Mathew 10.23, and John 3.13. Idem ipse, Says S. Austen, & Filius Dei per Whom facti sumus, & Filius Hominis per Whom refecti sumus.
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for that by this Name he would shew vnto vs, how he accounteth himselfe (as it were) our Brother: Flesh of our Flesh, and Bone of our Bone, and more it is that he calls himselfe the Sonne of Man, thē had he cald himselfe Man only.
for that by this Name he would show unto us, how he accounteth himself (as it were) our Brother: Flesh of our Flesh, and Bone of our Bone, and more it is that he calls himself the Son of Man, them had he called himself Man only.
and so should he indeed haue beene Flesh, but he should not haue beene Our Flesh: now in that hee calls himselfe the Sonne of Man, sure we are, hee is Bone of our Bone, and Flesh of our Flesh, so that now what ever he did,
and so should he indeed have been Flesh, but he should not have been Our Flesh: now in that he calls himself the Son of Man, sure we Are, he is Bone of our Bone, and Flesh of our Flesh, so that now what ever he did,
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it followeth now to be considered, what it is, to eate his Flesh, what it is, to drinke his Bloud: Except yee eate the Flesh of the Sonne of Man, and drinke his Bloud. Right Worshipfull, and dearely Beloued:
it follows now to be considered, what it is, to eat his Flesh, what it is, to drink his Blood: Except ye eat the Flesh of the Son of Man, and drink his Blood. Right Worshipful, and dearly beloved:
I am now entreating of those Wordes, about the true vnderstanding whereof (& of those that are so nigh a kin vnto them, This is my Body, Mat. 26.26) there hath been these many years,
I am now entreating of those Words, about the true understanding whereof (& of those that Are so High a kin unto them, This is my Body, Mathew 26.26) there hath been these many Years,
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yet considering their oftē Vntruths in every petty Pamphlet they set forth, that we admit not of the Fathers, that we quite and cleane forsake them, that we dare not be tryed by them:
yet considering their often Untruths in every Petty Pamphlet they Set forth, that we admit not of the Father's, that we quite and clean forsake them, that we Dare not be tried by them:
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yea, or no. One of those Fathers then was S. Austen, and he giuing a many Instructions concerning the vnderstanding of the Scriptures, If it bee, saith he, a speech of commandment, forbidding any wickednesse,
yea, or no. One of those Father's then was S. Austen, and he giving a many Instructions Concerning the understanding of the Scriptures, If it be, Says he, a speech of Commandment, forbidding any wickedness,
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Hee seemeth, saith S. Austen, to commaund an heynous offence, or a wicked deed: therefore it is a FIGVRE, commanding vs to communicate with the Passion of our Lord,
He seems, Says S. Austen, to command an heinous offence, or a wicked deed: Therefore it is a FIGVRE, commanding us to communicate with the Passion of our Lord,
and sweetly, and profitably to keep in memory, that his Flesh was crucified, and wounded for vs. So that St Austen (you see) not only takes the wordes to bee Figuratiue in this place,
and sweetly, and profitably to keep in memory, that his Flesh was Crucified, and wounded for us So that Saint Austen (you see) not only Takes the words to be Figurative in this place,
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The Maister saith hee, of this Institution saide, that except wee did eate (his Flesh) and drinke his Bloud, we should haue no life in vs, instructing vs with a SPIRITVALL LESSON, and opening our Vnderstanding for the conceiving of so hidden a matter, thereby to let vs know, that our abiding in him is Eating,
The Master Says he, of this Institution said, that except we did eat (his Flesh) and drink his Blood, we should have no life in us, instructing us with a SPIRITUAL LESSON, and opening our Understanding for the conceiving of so hidden a matter, thereby to let us know, that our abiding in him is Eating,
that which Meate is to the Body, that the Word is to the Spirit by a more excellent vertue perfourming that eternally which Carnall Food perfourmeth but for a short, and certaine season.
that which Meat is to the Body, that the Word is to the Spirit by a more excellent virtue performing that eternally which Carnal Food Performeth but for a short, and certain season.
or any one Example of the Primitiue Church, whereby it may clearely, and plainely be proved, that the People was then taught to beleeue, that Christs Body is REALLY, SVBSTANTIALLY, CORPORALLY, CARNALLY, or NATVRALLY in the Sacrament, he was content to yeeld and to subscribe.
or any one Exampl of the Primitive Church, whereby it may clearly, and plainly be proved, that the People was then taught to believe, that Christ Body is REALLY, SVBSTANTIALLY, CORPORALLY, CARNALLY, or NATURALLY in the Sacrament, he was content to yield and to subscribe.
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& how for want of Fathers to prooue that Christs Body was REALLY, and CORPORALLY, in the Sacrament: hee altered the State of the Question, and endeavoured to prooue, that Christs Body is ioyned,
& how for want of Father's to prove that Christ Body was REALLY, and CORPORALLY, in the Sacrament: he altered the State of the Question, and endeavoured to prove, that Christ Body is joined,
And, whosoever eateth: Againe, Hath eternall Life: And, My Flesh is Meate: And againe, My Bloud is Drinke: all in the present tence, what doth it meane in our Saviours vnderstanding,
And, whosoever Eateth: Again, Hath Eternal Life: And, My Flesh is Meat: And again, My Blood is Drink: all in the present tense, what does it mean in our Saviors understanding,
Besides as the Words here spoken were a whole Twelue-month at the least before his Passion, and consequently before the administration of the Sacrament: so suppose that since they were many, some of them had dyed within that Twelue months space before the Receauing of the Sacrament, and yet had Beleeved in our Saviour Christ, should those Some notwithstanding haue beene said, not to haue eaten of our Saviours Flesh, and by consequence to haue beene damned? For our Saviours Words are peremptory, Except ye eate the Flesh of the Sonne of man,
Beside as the Words Here spoken were a Whole Twelvemonth At the least before his Passion, and consequently before the administration of the Sacrament: so suppose that since they were many, Some of them had died within that Twelue months Molle before the Receiving of the Sacrament, and yet had Believed in our Saviour christ, should those some notwithstanding have been said, not to have eaten of our Saviors Flesh, and by consequence to have been damned? For our Saviors Words Are peremptory, Except you eat the Flesh of the Son of man,
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for they dranke of the spirituall Rocke that followed them, & the Rock was Christ. I will end this Point with a saying of St Austens, a Riddle in shew,
for they drank of the spiritual Rock that followed them, & the Rock was christ. I will end this Point with a saying of Saint Austen's, a Riddle in show,
but once conceived & vnderstood, excellently declaring the Eating, and Drinking we haue in hand. Non manducans manducat saith St Austen, & manducans non manducat. He that eateth not, eateth:
but once conceived & understood, excellently declaring the Eating, and Drinking we have in hand. Non manducans manducat Says Saint Austen, & manducans non manducat. He that Eateth not, Eateth:
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he that thinketh to eate our Saviour Christ by chewing, or by chamming, and vse of Bodyly Mouth, vtterly mistakes this Meat, and knowes not what he eates, he takes it,
he that Thinketh to eat our Saviour christ by chewing, or by chamming, and use of Bodily Mouth, utterly mistakes this Meat, and knows not what he eats, he Takes it,
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And thus haue wee now seene what it is to eate his Flesh, what it is to drinke his Bloud, come we now to the Necessity of such an Eating, and such a Drinking, which I told you was in these words, Verely, verely, I say vnto you,
And thus have we now seen what it is to eat his Flesh, what it is to drink his Blood, come we now to the Necessity of such an Eating, and such a Drinking, which I told you was in these words, Verily, verily, I say unto you,
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Lastly, there is an Absolute Necessity by way of Consequence, I meane when we cannot possibly attaine vnto a thing, without the helpe of some other thing:
Lastly, there is an Absolute Necessity by Way of Consequence, I mean when we cannot possibly attain unto a thing, without the help of Some other thing:
The word is Hebrew, and derived of a Word in that language that signifieth Truth, even as Verely our English word comes of Verè the Latine, which comes of Veritas, signifiing Truth too.
The word is Hebrew, and derived of a Word in that language that signifies Truth, even as Verily our English word comes of Vere the Latin, which comes of Veritas, signifying Truth too.
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Else when thou blessest with the Spirit, how shall hee that occupieth the roome of the vnlearned say Amen at thy giuing of thanks, seeing he knoweth not what thou saist.
Else when thou blessest with the Spirit, how shall he that occupieth the room of the unlearned say Amen At thy giving of thanks, seeing he Knoweth not what thou Sayest.
S. Ierom he calls it, Sigillum Orationis Dominicae: The Seale of the Lords Prayer, and Mr Perkins affirmeth that it is of more value, then al the Prayer besides.
S. Jerom he calls it, Sigillum Orationis Dominicae: The Seal of the lords Prayer, and Mr Perkins Affirmeth that it is of more valve, then all the Prayer beside.
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His reason is, for it is a Testification of our Faith, whereas all the Petitions besides, saith he, are Testifications only of our Desires. But to returne where I left.
His reason is, for it is a Testification of our Faith, whereas all the Petitions beside, Says he, Are Testifications only of our Desires. But to return where I left.
but where the Word is doubled, there it hath the greater force, as is often to bee found in S. Iohns Gospell, our Saviour there intreating of heavenly, and profound Mysteries of Faith.
but where the Word is doubled, there it hath the greater force, as is often to be found in S. Iohns Gospel, our Saviour there entreating of heavenly, and profound Mysteres of Faith.
And indeed to say the truth, what great benefit should it be, to enioy such a Life as this, by eating our Saviours Flesh, and drinking of his Bloud: a Life full of Crosses and Calamities, wherein every Day hath his Griefe, and every Night her Terrour: Fights without,
And indeed to say the truth, what great benefit should it be, to enjoy such a Life as this, by eating our Saviors Flesh, and drinking of his Blood: a Life full of Crosses and Calamities, wherein every Day hath his Grief, and every Night her Terror: Fights without,
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Great travaile, saith the Sonne of Syrach, is created for all men, and a heavy yoake vpon the Sonnes of Adam, from the day they goe out of their Mothers wombe, to the day that they returne to the Mother of all things.
Great travail, Says the Son of Sirach, is created for all men, and a heavy yoke upon the Sons of Adam, from the day they go out of their Mother's womb, to the day that they return to the Mother of all things.
This Life, not the Life then, here meant in this place, what kind of Life might it be? what? but Everlasting Life: what? but Life Eternall, for so our Saviour in the next words:
This Life, not the Life then, Here meant in this place, what kind of Life might it be? what? but Everlasting Life: what? but Life Eternal, for so our Saviour in the next words:
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The meaning then is, Except yee eate the Flesh of the Sonne of Man, and drinke his Bloud, you haue noe Life in you, that is, you haue not Eternall Life, and if you haue not Life Eternall,
The meaning then is, Except ye eat the Flesh of the Son of Man, and drink his Blood, you have no Life in you, that is, you have not Eternal Life, and if you have not Life Eternal,
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I, but some will say, seeing this Eating our Saviours Flesh, & Drinking our Saviours Bloud may be done by every of vs Spiritually in this sort, what need we doe it then by the Sacrament, seeing we may without it Eate Spiritually, and we eate but Spiritually with it? Beloued, the Question is not what in this respect we may, but what we must performe:
I, but Some will say, seeing this Eating our Saviors Flesh, & Drinking our Saviors Blood may be done by every of us Spiritually in this sort, what need we do it then by the Sacrament, seeing we may without it Eat Spiritually, and we eat but Spiritually with it? beloved, the Question is not what in this respect we may, but what we must perform:
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howbeit after the Lord had made it a Covenant, and protested that the vncircumcised Man-child should be cut of from his People, was it, trow we, in their power whether they would be circumcised or no? No doubtlesse,
howbeit After the Lord had made it a Covenant, and protested that the uncircumcised Manchild should be Cut of from his People, was it, trow we, in their power whither they would be circumcised or no? No doubtless,
and therefore Moses, even Moses himselfe, for hee had neglected it in a Child of his, it had likt to haue cost him his life, Exod. 4.24. There was, saith the Scripture, a certaine Man of the Children of the Prophets, that said vnto his Neighbour by the commandement of the Lord, Smite me, I pray thee.
and Therefore Moses, even Moses himself, for he had neglected it in a Child of his, it had liked to have cost him his life, Exod 4.24. There was, Says the Scripture, a certain Man of the Children of the prophets, that said unto his Neighbour by the Commandment of the Lord, Smite me, I pray thee.
If Moses himselfe had like to haue beene slaine, and another was slaine in very deed for not obeying the voice of the Lord in a matter hee might haue seemed to haue some Scripture on his side, Touch not mine Annointed, and doe my Prophets no harme, Ps. 105.15:
If Moses himself had like to have been slain, and Another was slain in very deed for not obeying the voice of the Lord in a matter he might have seemed to have Some Scripture on his side, Touch not mine Anointed, and do my prophets no harm, Ps. 105.15:
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and not to dispute as Naamā did whether Abanah, & Pharpar, Rivers of Damascus, were not better then all the waters in Israell. Well then, wilt thou say:
and not to dispute as Naamam did whither Abanah, & Pharpar, rivers of Damascus, were not better then all the waters in Israel. Well then, wilt thou say:
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Indeed some things done but once, they are done for all ever, and therefore Abishai said to David when Saul lay sleeping within the Fort, God, saith hee, hath closed thine enemie into thy hand this day:
Indeed Some things done but once, they Are done for all ever, and Therefore Abishai said to David when Saul lay sleeping within the Fort, God, Says he, hath closed thine enemy into thy hand this day:
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And to say the very truth, Oft and Often are the Times, that it ought to bee done by vs. Witnesse, First of all, the Name it hath of being Food vnto our Soules. For howsoever the Comparison hold not in every respect, of being to bee taken as is our corporal Food often every day,
And to say the very truth, Oft and Often Are the Times, that it ought to be done by us Witness, First of all, the Name it hath of being Food unto our Souls. For howsoever the Comparison hold not in every respect, of being to be taken as is our corporal Food often every day,
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yet doth it hold to be takē often, & therefore S. Chrysostom twice in one Homily Non es Oblatione, aut Communione dignus? igitur ne { que } Precatione.
yet does it hold to be taken often, & Therefore S. Chrysostom twice in one Homily Non es Oblation, Or Communion Dignus? igitur ne { que } Precation.
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The very same words hath St Austen, though in an other place he say (if so be that Booke be his) To receiue the Sacrament every day I neither praise it,
The very same words hath Saint Austen, though in an other place he say (if so be that Book be his) To receive the Sacrament every day I neither praise it,
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so that he haue no will to commit (enormous) Sinnes. Adde herevnto the Word of Abiding, or Dwelling, which our Saviour vseth in this Chapter, which as a worthy Writer observeth signifieth such a Coniunction as is not only to begin,
so that he have no will to commit (enormous) Sins. Add hereunto the Word of Abiding, or Dwelling, which our Saviour uses in this Chapter, which as a worthy Writer observeth signifies such a Conjunction as is not only to begin,
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the chiefest whereof are the Preaching of the Gospell, and Administration of this Sacrament. Besides that this Coniunction of ours is at first to be wrought by Faith, which Faith as it is capable of Increase, and Decrease, so, that it ought continually to be increased, witnes these insuing Places which you may pervse at your own leysure, Mark. 9.24. Luk. 17.5. Rom. 1.17.2. Thess. 1.3.
the chiefest whereof Are the Preaching of the Gospel, and Administration of this Sacrament. Beside that this Conjunction of ours is At First to be wrought by Faith, which Faith as it is capable of Increase, and Decrease, so, that it ought continually to be increased, witness these ensuing Places which you may peruse At your own leisure, Mark. 9.24. Luk. 17.5. Rom. 1.17.2. Thess 1.3.
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First, the Commodity it selfe, which is twofold, Life Eternall, and The Resurrection: Secondly, the Extent of that Commodity, to all and every one that eateth & drinketh thus, Whosoever. Whosoever eateth my Flesh,
First, the Commodity it self, which is twofold, Life Eternal, and The Resurrection: Secondly, the Extent of that Commodity, to all and every one that Eateth & Drinketh thus, Whosoever. Whosoever Eateth my Flesh,
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The things saith he, which Eie hath not seene, neither Eare hath heard, neither came into Mans heart, are which God hath prepared for them that loue him.
The things Says he, which Eye hath not seen, neither Ear hath herd, neither Come into men heart, Are which God hath prepared for them that love him.
And therefore the Prophets, for they could by no wordes expresse that Spirituall Blessednes in it selfe, endeavour to portray it out vnder Figuratiue Speeches drawne from externall and carnall things.
And Therefore the prophets, for they could by no words express that Spiritual Blessedness in it self, endeavour to portray it out under Figurative Speeches drawn from external and carnal things.
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Concerning the Having of Eternall Life [ whosoever eateth my Flesh, and drinketh my Bloud, hath eternal Life ] Habet vitam aeternam saith St Austen, non quòd patet, sed quòd latet.
Concerning the Having of Eternal Life [ whosoever Eateth my Flesh, and Drinketh my Blood, hath Eternal Life ] Habet vitam aeternam Says Saint Austen, non quòd patet, sed quòd latet.
This then is that Hidden Manna: this, that White Stone: this that Earnest of our Inheritance, and as S. Austen noateth very wittyly, Rather an Earnest, then a Pledge,
This then is that Hidden Manna: this, that White Stone: this that Earnest of our Inheritance, and as S. Austen noateth very wittily, Rather an Earnest, then a Pledge,
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and the knowledge of the truth, which is according to godlinesse, vnder the hope of eternall life, which God that cannot lie, hath promised before the world began.
and the knowledge of the truth, which is according to godliness, under the hope of Eternal life, which God that cannot lie, hath promised before the world began.
So likewise to the Hebrewes, God, saith the Apostle, willing more aboundantly to shew vnto the Heyres of promise the stablenes of his Counsell, bound himselfe by an Oath;
So likewise to the Hebrews, God, Says the Apostle, willing more abundantly to show unto the Heirs of promise the stableness of his Counsel, bound himself by an Oath;
or Anguish, or Persecution, or Famine, or Nakednesse, or Perill, or Sword? In all these things wee are more then Conquerours through him that loved vs. Fot I am perswaded, that neither Death,
or Anguish, or Persecution, or Famine, or Nakedness, or Peril, or Sword? In all these things we Are more then Conquerors through him that loved us Fot I am persuaded, that neither Death,
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And they shall come forth that haue done good, vnto the Resurrection of Life: but they that haue done evill, vnto the Resurrection of Condemnation. Or thus: I wil raise him vp:
And they shall come forth that have done good, unto the Resurrection of Life: but they that have done evil, unto the Resurrection of Condemnation. Or thus: I will raise him up:
Ignatius, A medicine which procureth immortalitie, and preventeth death; Irenaeus, The Nourishment of our Bodies to eternall Life, & their Preservatiue from Corruption.
Ignatius, A medicine which procureth immortality, and preventeth death; Irnaeus, The Nourishment of our Bodies to Eternal Life, & their Preservative from Corruption.
For seeing it appeareth vnto vs by these Premisses, that the Resurrection is a singular Benefit of Christ vnto the Godly, how commeth it then to passe that the Wicked also shall rise againe? Yes:
For seeing it appears unto us by these Premises, that the Resurrection is a singular Benefit of christ unto the Godly, how comes it then to pass that the Wicked also shall rise again? Yes:
the Wicked shall rise againe, and that by the Vertue of Christ to, but not as he is a Redeemer, but as he is a terrible Iudge, and is to execute iustice vpon them.
the Wicked shall rise again, and that by the Virtue of christ to, but not as he is a Redeemer, but as he is a terrible Judge, and is to execute Justice upon them.
Of a truth saith St Peter, I perceiue that God is no Accepter of Persons, but in every Nation he that feareth him, and worketh righteousnesse is accepted with him.
Of a truth Says Saint Peter, I perceive that God is no Accepter of Persons, but in every nation he that fears him, and works righteousness is accepted with him.
The Word in the Originall, which it seemes he vsed there by word of Mouth, NONLATINALPHABET, An accepter of Persons, hee afterwards vsed with his Pen, when writing to the Faithfull, hee sheweth them that the Lord without respect of Persons iudgeth according to every mans Worde.
The Word in the Original, which it seems he used there by word of Mouth,, an accepter of Persons, he afterwards used with his Pen, when writing to the Faithful, he shows them that the Lord without respect of Persons Judgeth according to every men Word.
Wherefore the Areopagites, saith he, they vsed to heare mens causes by Night, and all for they would not be carried away with any by-respect whatsoever.
Wherefore the Areopagites, Says he, they used to hear men's Causes by Night, and all for they would not be carried away with any by-respect whatsoever.
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And this is that which is done in every Age by the Ministery of the Word, & therefore our Saviour Christ, Goe, saith he, and teach all Nations, baptising them in the Name of the Father,
And this is that which is done in every Age by the Ministry of the Word, & Therefore our Saviour christ, Go, Says he, and teach all nations, Baptizing them in the Name of the Father,
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so if any of them againe beleeue in him, serue, and obey him, eate his Flesh, and drinke his Bloud, according vnto that Dyet which our Saviour prescribeth here, he hath where withall both to feed the Hungry with good things,
so if any of them again believe in him, serve, and obey him, eat his Flesh, and drink his Blood, according unto that Diet which our Saviour prescribeth Here, he hath where withal both to feed the Hungry with good things,
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shall both vnderstand what is here ment in the words I am now handling, namely, that it is Bread, & how our Saviors Flesh is Meat, and his Bloud, Drinke: and how his Flesh is Meat indeed,
shall both understand what is Here meant in the words I am now handling, namely, that it is Bred, & how our Saviors Flesh is Meat, and his Blood, Drink: and how his Flesh is Meat indeed,
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First, the Meat ment here, that it is Bread, witnesse the Wordes of our Saviour himselfe, who when in the seaven and twenteth verse hee had said vnto them, Labour not for the Meat which perisheth,
First, the Meat meant Here, that it is Bred, witness the Words of our Saviour himself, who when in the seaven and Twentieth verse he had said unto them, Labour not for the Meat which Perishes,
so incomparably beyond Manna, as Manna was beyond it selfe, when as it was Angels Food, Ps. 78.26, and when it stuncke, & was full of wormes, Exod. 16.20.
so incomparably beyond Manna, as Manna was beyond it self, when as it was Angels Food, Ps. 78.26, and when it stunk, & was full of worms, Exod 16.20.
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and his Bloud, Drinke indeed, wee shall the better vnderstand, if so be we call to mind the severall Properties that Bread hath (the Meat here vnderstood) and the great Preheminence that this Bread hath, aboue all other Bread whatsoever.
and his Blood, Drink indeed, we shall the better understand, if so be we call to mind the several Properties that Bred hath (the Meat Here understood) and the great Pre-eminence that this Bred hath, above all other Bred whatsoever.
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& therefore the Prophet Esay, hee calls it The Stay of Bread: the Prophet Ezechiel The Staffe of Bread. Indeed were it not for Bread, it would be woe with Mankind, we being able no more to want that peculiar kind of Food,
& Therefore the Prophet Isaiah, he calls it The Stay of Bred: the Prophet Ezechiel The Staff of Bred. Indeed were it not for Bred, it would be woe with Mankind, we being able no more to want that peculiar kind of Food,
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But in vaine did hee spread that Net in the sight of that Bird. Our Saviours answere vnto him was, Man liueth not by Bread onely, Mat. 4.4. Another Property of Bread, is, that Bread is good for Medicine:
But in vain did he spread that Net in the sighed of that Bird. Our Saviors answer unto him was, Man lives not by Bred only, Mathew 4.4. another Property of Bred, is, that Bred is good for Medicine:
So that Bread (you see) is Meat, and Medicine. And is not our Saviour CHRIST so? Nay, is he not more then so? First, Bread, though it be never so necessary,
So that Bred (you see) is Meat, and Medicine. And is not our Saviour CHRIST so? Nay, is he not more then so? First, Bred, though it be never so necessary,
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Secondly, is Bread good for Medicine? Hath it such an infinite nomber of medicinable Faculties? Doth it mollifie Impostumes? Asswage Hardnes? Is it of force against Rhewmes, and so forth? Even so our Saviour Christ: First, he cures Prides Impostume, that which makes vs swel so much,
Secondly, is Bred good for Medicine? Hath it such an infinite number of medicinable Faculties? Does it mollify Impostumes? Assuage Hardness? Is it of force against Rheums, and so forth? Even so our Saviour christ: First, he cures Prides Impostume, that which makes us swell so much,
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and place insteed thereof, a Heart of Flesh. Thirdly, hee cures our Sinnefull Rhewmes, I meane that perpetuall Flux of Sinne which lasteth in every of vs,
and place instead thereof, a Heart of Flesh. Thirdly, he cures our Sinful Rheums, I mean that perpetual Flux of Sin which lasteth in every of us,
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So that when this Corruptible hath put on Incorruption, and this Mortall hath put on Immortality, then shall bee brought to passe, the saying that is written, Death is swallowed vp into Victory.
So that when this Corruptible hath put on Incorruption, and this Mortal hath put on Immortality, then shall be brought to pass, the saying that is written, Death is swallowed up into Victory.
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O Death, where is thy sting? O Graue, where is thy Ʋictory? Fourthly, he cures our Bruised Places by reason of Stripes, and Blowes, such as is likely the Apostle St Paul had,
O Death, where is thy sting? O Grave, where is thy Ʋictory? Fourthly, he cures our bruised Places by reason of Stripes, and Blows, such as is likely the Apostle Saint Paul had,
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Lastly, he cures our Dislocations, I meane our Mēbers out of ioint, be it an Arme, or an Hand, or a Leg, in not perfourming such Christian offices as every of them ought, or should performed.
Lastly, he cures our Dislocations, I mean our Members out of joint, be it an Arm, or an Hand, or a Leg, in not performing such Christian Offices as every of them ought, or should performed.
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Are wee on the other side troubled with SORROW? Let it presently come vnto our mindes, that that that is not true Affliction? Are we delighted with the SWEETNES and VARIETIE of DISHES? Let the faithfull Soule say, The Flesh of Christ is Meate indeed, the Bloud of Christ is Drinke indeed.
are we on the other side troubled with SORROW? Let it presently come unto our minds, that that that is not true Affliction? are we delighted with the SWEETNES and VARIETIE of DISHES? Let the faithful Soul say, The Flesh of christ is Meat indeed, the Blood of christ is Drink indeed.
And thus, Beloved, haue you heard of the Necessity of eating our Saviours Flesh, and drinking of his Bloud. You haue heard of the Profit, and Commodity of it.
And thus, beloved, have you herd of the Necessity of eating our Saviors Flesh, and drinking of his Blood. You have herd of the Profit, and Commodity of it.
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What remaineth but now at this time, & every time hereafter when as the Sacrament shall be administred, we every of vs endeavour (I meane such as are of lawfull age) to experiment what hath beene spoken:
What remains but now At this time, & every time hereafter when as the Sacrament shall be administered, we every of us endeavour (I mean such as Are of lawful age) to experiment what hath been spoken:
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& neglect his holy Testament, and nothing feare what may in few Howres hang over our Heads for the same? Our Adversaries the Papists, when ever they speake of our Communion, they spend Cart-loads of Revilings, & Railings vpon it.
& neglect his holy Testament, and nothing Fear what may in few Hours hang over our Heads for the same? Our Adversaries the Papists, when ever they speak of our Communion, they spend Cartloads of Revilings, & Railings upon it.
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One tels vs of One of his Fellowes that being once at it, saw a fowle Blacke Dog to take it evermore at the Ministers hands, still as he offered it vnto the Communicants.
One tells us of One of his Fellows that being once At it, saw a fowl Black Dog to take it evermore At the Ministers hands, still as he offered it unto the Communicants.
after fifty yeares Preaching and vpwards, the Children of the Marriage Chamber thēselues come so seldome to this Sacrament as that a Many of them could be contented (it seemes) to repaire vnto them yeerely, no not Once, that it is that strikes deeper to the very hearts of vs your Ministers, nay of Religion it selfe,
After fifty Years Preaching and upwards, the Children of the Marriage Chamber themselves come so seldom to this Sacrament as that a Many of them could be contented (it seems) to repair unto them yearly, no not Once, that it is that strikes Deeper to the very hearts of us your Ministers, nay of Religion it self,
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or in you all, If whatsoever else be praise worthy, and pleasing vnto God, amend this One Fault of Receiuing but Once a yeere, especially You that be Maisters, and Mistresses of Families,
or in you all, If whatsoever Else be praise worthy, and pleasing unto God, amend this One Fault of Receiving but Once a year, especially You that be Masters, and Mistress's of Families,
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Or if Everie Daie be now to often, and not correspondent to our Times, as it was to the Times they lived in, in regard that Then was a time of Persecution,
Or if Every Day be now to often, and not correspondent to our Times, as it was to the Times they lived in, in regard that Then was a time of Persecution,
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and therefore as St Austen, Quid tibi prodest non offensus Pater, qui offensam vindicat Matrem, what will it availe thee though thou offend not thy Father, if so be thou offend thy Mother, for whose sake hee will punish thee no lesse then for his owne:
and Therefore as Saint Austen, Quid tibi profits non offensus Pater, qui offensam Vindicates Matrem, what will it avail thee though thou offend not thy Father, if so be thou offend thy Mother, for whose sake he will Punish thee no less then for his own:
true it is, hee no where saith the selfesame Syllables, or Words: but he oftentimes saith vnto vs, that we should in any hand obey our Mothers, and if the Mothers of our Bodies, how much more our Mother the CHVRCH.
true it is, he no where Says the selfsame Syllables, or Words: but he oftentimes Says unto us, that we should in any hand obey our Mother's, and if the Mother's of our Bodies, how much more our Mother the CHURCH.
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Wiues againe even as the Church is in subiection vnto Christ, so they would be vnto their Husbands: if Parents would bring vp their Children in instruction,
Wives again even as the Church is in subjection unto christ, so they would be unto their Husbands: if Parents would bring up their Children in instruction,
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Children againe would obey their Parents: if Maisters would doe to their Servants that which is iust and equall, knowing that they also haue a Maister in heaven;
Children again would obey their Parents: if Masters would do to their Servants that which is just and equal, knowing that they also have a Master in heaven;
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Now as in Church, & Common-wealth, so were the like observed by the like, I meane by Man, and Wife, Parents and Children, Maisters, and Servants in any one PARISH whatsoever which is a little Church, a little Common-wealth, what an orderly Parish should that be? What a Heaven vpon Earth? The knowledge is not great that we haue here on Earth, concerning things that are done in Heaven, notwithstanding thus much we may assure our selues that there is a Trinity in Vnity there, ONE that commandeth, Others that obey:
Now as in Church, & Commonwealth, so were the like observed by the like, I mean by Man, and Wife, Parents and Children, Masters, and Servants in any one PARISH whatsoever which is a little Church, a little Commonwealth, what an orderly Parish should that be? What a Heaven upon Earth? The knowledge is not great that we have Here on Earth, Concerning things that Are done in Heaven, notwithstanding thus much we may assure our selves that there is a Trinity in Unity there, ONE that commands, Others that obey:
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after so many severall Arguments already handled by me, as of our Saviours Nativity, of our Saviours Passiō, of our Saviours Resurrectiō, of the Comming of the Holy Ghost, of both the Sacraments, to thinke now of some other Matters to be intreated of, for your farther good:
After so many several Arguments already handled by me, as of our Saviors Nativity, of our Saviors Passion, of our Saviors Resurrection, of the Coming of the Holy Ghost, of both the Sacraments, to think now of Some other Matters to be entreated of, for your farther good:
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First then of Man & Wife: hereafter if God will, of Parents, & Children, Maisters, and Servants. The Text I haue chosen to this purpose is in the Foureteenth Chapter of the Proverbs of Salomon, the first verse of that Chapter. The words be these;
First then of Man & Wife: hereafter if God will, of Parents, & Children, Masters, and Servants. The Text I have chosen to this purpose is in the Foureteenth Chapter of the Proverbs of Solomon, the First verse of that Chapter. The words be these;
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Where first of all let it not seeme strange vnto you that being to speake of Man and Wife, I haue chosen such a Text wherein the Woman only is spoken of:
Where First of all let it not seem strange unto you that being to speak of Man and Wife, I have chosen such a Text wherein the Woman only is spoken of:
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you shall see how as at the first God framed Woman out of Man: so ere I haue done with this my Text, I shal frame Man here, out of Woman. For if a wise Woman build her House,
you shall see how as At the First God framed Woman out of Man: so ere I have done with this my Text, I shall frame Man Here, out of Woman. For if a wise Woman built her House,
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The Speaker was king Salomon, and who amongst vs all hath not often times heard of wise king Salomon? King Salomon saith the Scripture exceeded all the kings of the earth, both in Riches and Wisedome.
The Speaker was King Solomon, and who among us all hath not often times herd of wise King Solomon? King Solomon Says the Scripture exceeded all the Kings of the earth, both in Riches and Wisdom.
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Now if it behooveth vs when a Wise man speaks to giue speciall heed vnto him, Shall a wise man saith Eliphaz, speake words of the Wind? shall he dispute with Words not comely,
Now if it behooveth us when a Wise man speaks to give special heed unto him, Shall a wise man Says Eliphaz, speak words of the Wind? shall he dispute with Words not comely,
So that the Spirit infusing into him what here he teacheth vs by writing, wee may well say of him in this case as did Pharaohs Inchanters in an other, Digitus Dei est hic: This is the Finger of God.
So that the Spirit infusing into him what Here he Teaches us by writing, we may well say of him in this case as did Pharaohs Enchanters in an other, Digitus Dei est hic: This is the Finger of God.
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First, and formost, two Sorts of women, Wise and Foolish: Secondly, the difference betweene them both here made in regard of their diverse Actions, the One a Builder, the Other a Destroyer: Thirdly, the Manner of her destroying who is the Destroyer here, it is with her owne Hands.
First, and foremost, two Sorts of women, Wise and Foolish: Secondly, the difference between them both Here made in regard of their diverse Actions, the One a Builder, the Other a Destroyer: Thirdly, the Manner of her destroying who is the Destroyer Here, it is with her own Hands.
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For when the Lord at first had made her out of one of Adams Ribs, and afterwards brought her vnto him againe, This now saith he, is bone of my bones, and flesh of my flesh.
For when the Lord At First had made her out of one of Adams Ribs, and afterwards brought her unto him again, This now Says he, is bone of my bones, and Flesh of my Flesh.
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Shee shalbe called Woman because shee was taken out of Man. It is in the Originall Ish and Isha: so that as her selfe was taken out of Man: so was her Name also derived from the Name of Man. A kind of agnomination which neither the English, nor Latine, nor Greeke so well expresseth.
Shee shall called Woman Because she was taken out of Man. It is in the Original Ish and Isha: so that as her self was taken out of Man: so was her Name also derived from the Name of Man. A kind of agnomination which neither the English, nor Latin, nor Greek so well Expresses.
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even as if Manna should signifie in English a Woman, and Adam should haue said to the vnderstanding of vs English men, This now is bone of my bones, and flesh of my Flesh.
even as if Manna should signify in English a Woman, and Adam should have said to the understanding of us English men, This now is bone of my bones, and Flesh of my Flesh.
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but out of the Substance of Man himselfe, out of his very Flesh, and very Bone. And here it is not amisse to consider the Manner of her being made, partly, in respect of the word the holy Ghost doth vse in the Original:
but out of the Substance of Man himself, out of his very Flesh, and very Bone. And Here it is not amiss to Consider the Manner of her being made, partly, in respect of the word the holy Ghost does use in the Original:
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God forbid, but that taking special knowledge of this their Perfection, they should the rather be guided by the Zeale of Honor, & the Bridle of Shamefastnesse, as one speaketh, not to violate so vnspeakable a Treasure, being assured that so great a Grace was never giuen them from Heaven to defile with Luxurie,
God forbid, but that taking special knowledge of this their Perfection, they should the rather be guided by the Zeal of Honour, & the Bridle of Shamefastness, as one speaks, not to violate so unspeakable a Treasure, being assured that so great a Grace was never given them from Heaven to defile with Luxury,
Their Vertues should bee more louely, appearing to the world in so louely Bodies, like as Saraes, and Rebeccaes, & Rachels, and Abigayles were, to the admiration of them that knewe them,
Their Virtues should be more lovely, appearing to the world in so lovely Bodies, like as Saraes, and Rebecca's, & Rachels, and Abigayles were, to the admiration of them that knew them,
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Concerning that part of Man wherof she was framed, it was (as I said) of the Rib of Man. She was not made of the Foot of Man, that so He might thinke to make her his Slaue:
Concerning that part of Man whereof she was framed, it was (as I said) of the Rib of Man. She was not made of the Foot of Man, that so He might think to make her his Slave:
but made shee was of that part which being so nigh to his very Heart, what did it intimate but that ever after, she should be his Companion, his Fellow, his Mate. And yet not so his Mate, or Fellowe either,
but made she was of that part which being so High to his very Heart, what did it intimate but that ever After, she should be his Companion, his Fellow, his Mate. And yet not so his Mate, or Fellow either,
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A many Gallants at the beseeging of Ardea, being on a time merry among themselues, fell every one of them amidst their talke, in high commendation of his Wife. Wherevpon Collatinus, My Masters, quoth he, what need many words, we may within few howres make a tryall how my LVCRETIA is farre beyond all yours,
A many Gallants At the besieging of Ardea, being on a time merry among themselves, fell every one of them amid their talk, in high commendation of his Wife. Whereupon Collatinus, My Masters, quoth he, what need many words, we may within few hours make a trial how my LVCRETIA is Far beyond all yours,
Agreed saith one, agreed saith another, and with that they tooke horse, & as late as it was, to Rome they went, where finding all the rest of their Wiues gossipping with one another,
Agreed Says one, agreed Says Another, and with that they took horse, & as late as it was, to Room they went, where finding all the rest of their Wives Gossiping with one Another,
It it as memorable which our English Story relateth of Queene Catherine the wife of King Henry the Eight, how when both the Cardinals were sent vnto her about her Divorce, shee came out vnto them in her Chamber of Presence with a Skeyne of white thread about her Necke, hauing beene with her Maides at worke too.
It it as memorable which our English Story relateth of Queen Catherine the wife of King Henry the Eight, how when both the Cardinals were sent unto her about her Divorce, she Come out unto them in her Chamber of Presence with a Skein of white thread about her Neck, having been with her Maids At work too.
and from the Tenth Verse to the Nine and twenteth of the One and thirty Chapter of that Booke, we shall find so many several Parcells of Wisdome required in Women,
and from the Tenth Verse to the Nine and Twentieth of the One and thirty Chapter of that Book, we shall find so many several Parcels of Wisdom required in Women,
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Cleopatra the Queen of Egypt had two that were valued at Thirty Millions a peece, wherof she drank vp one of thē after she had steeped it in vinegar.
Cleopatra the Queen of Egypt had two that were valued At Thirty Millions a piece, whereof she drank up one of them After she had steeped it in vinegar.
It was the First of those precious Stones that was in Aarons Brest-plate, and our last Translation that renders it in the Text a Sardius, hath in the Margent a Ruby. So likewise the Prophet Ezechiel, Thou hast beene in Eden saith he, the Garden of God, every pretious Stone was in thy Garment, the Ruby, the Topaz,
It was the First of those precious Stones that was in Aaron's Breastplate, and our last translation that renders it in the Text a Sardius, hath in the Margin a Ruby. So likewise the Prophet Ezechiel, Thou hast been in Eden Says he, the Garden of God, every precious Stone was in thy Garment, the Ruby, the Topaz,
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& the Diamond, and so forth, where our last Translation having Sardius againe in the Text, hath in the Margent againe a Ruby. So that a Vertuous Woman is like this Ruby, she is like these precious Pearles, nay her Price is farre aboue them, of much more value, and estimation.
& the Diamond, and so forth, where our last translation having Sardius again in the Text, hath in the Margin again a Ruby. So that a Virtuous Woman is like this Ruby, she is like these precious Pearls, nay her Price is Far above them, of much more valve, and estimation.
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Now where king Salomon saith, Who shall finde a vertuous Woman? We must vnderstand saith St Austen, the Difficulty, not the Impossibility of finding her:
Now where King Solomon Says, Who shall find a virtuous Woman? We must understand Says Saint Austen, the Difficulty, not the Impossibility of finding her:
& king Salomon as hee speaketh of womē, so some where he saith of Men to, Who can find a faithful man, Prov. 20.6. It followeth, The hart of her Husband trusteth in her, and hee shall haue no need of spoile.
& King Solomon as he speaks of women, so Some where he Says of Men to, Who can find a faithful man, Curae 20.6. It follows, The heart of her Husband Trusteth in her, and he shall have no need of spoil.
Shee was made at first for Man, even to be an Help for him, Gen. 2.18, and his Triall of her hath been such, as that he reposeth now much confidence in her.
Shee was made At First for Man, even to be an Help for him, Gen. 2.18, and his Trial of her hath been such, as that he reposes now much confidence in her.
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If a Magistrate, not of Bribes; if a Patron, not of Simony; if a Private man, not of Purloyning; if a Tradsman not of false Weights; if a Landlord not of extortion, and oppression, and gryping of Tenants; her Huswyfry shalbe such as that she herself shalbe his Treasure. She will nether desire to fare more daintily,
If a Magistrate, not of Bribes; if a Patron, not of Simony; if a Private man, not of Purloining; if a Tradesman not of false Weights; if a Landlord not of extortion, and oppression, and groping of Tenants; her Huswyfry shall such as that she herself shall his Treasure. She will neither desire to fare more daintily,
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but beginnes with the first Elements, Wooll, and Flax. If so be shee haue them not at home, shee procures them by the Penny, and workes vpon them as cheerefully as she earnestly sought them out.
but begins with the First Elements, Wool, and Flax. If so be she have them not At home, she procures them by the Penny, and works upon them as cheerfully as she earnestly sought them out.
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nay shee seekes them, and findes them out, she knoweth the consequence of Idlenes, namely that it bringeth much evill, Ecclesiastic. 33.26. It followeth, She is like the Ships of Merchants:
nay she seeks them, and finds them out, she Knoweth the consequence of Idleness, namely that it brings much evil, Ecclesiastic. 33.26. It follows, She is like the Ships of Merchant's:
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So our former Translation, so our last, both intimating vnto vs, that she is as a Navy, rather then a Ship, in regarde of the Wares, and Commodities that she continually brings with her.
So our former translation, so our last, both intimating unto us, that she is as a Navy, rather then a Ship, in regard of the Wares, and Commodities that she continually brings with her.
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The Merchant saith a worthy Divine, is of all men the most laborious for his life, the most adventrous in his labour, the most peaceable vpon the Sea, the most profitable to the Land,
The Merchant Says a worthy Divine, is of all men the most laborious for his life, the most adventurous in his labour, the most peaceable upon the Sea, the most profitable to the Land,
By this we may conceiue what the Ships of Merchants are, & consequently a good Wife, which yet wil appeare the better by that which followeth in the next verse, She riseth while it is yet night,
By this we may conceive what the Ships of Merchant's Are, & consequently a good Wife, which yet will appear the better by that which follows in the next verse, She Riseth while it is yet night,
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Both indeed belong to Servants, as well Wages, and Ʋictuals, as Worke, and if the Righteous man regard the Life of his Beast, and indeed ought so to doe,
Both indeed belong to Servants, as well Wages, and Ʋictuals, as Work, and if the Righteous man regard the Life of his Beast, and indeed ought so to do,
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how much more precious vnto thē ought their Servants to be, not now as Servants, but aboue Servants, even as Brethren, or Sisters beloved, both in the Flesh,
how much more precious unto them ought their Servants to be, not now as Servants, but above Servants, even as Brothers, or Sisters Beloved, both in the Flesh,
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Nor gets shee a Field first, and considereth it afterwards, like him in the Gospell that had bought a Farme, and afterwards went to see it, but she first considereth, and then buyes it.
Nor gets she a Field First, and Considereth it afterwards, like him in the Gospel that had bought a Farm, and afterwards went to see it, but she First Considereth, and then buys it.
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she not only taketh this course of Removing all impediments, but She strengthneth her Armes, that is, she is alwaies in action, never idle, according to that of St Ierome, Bee alwaies a doing somewhat that the Divell when he comes to tempt thee, may finde thee still imployed.
she not only Takes this course of Removing all impediments, but She strengtheneth her Arms, that is, she is always in actium, never idle, according to that of Saint Jerome, be always a doing somewhat that the devil when he comes to tempt thee, may find thee still employed.
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Nor doth it indeed to this our Matron, nay it seemeth rather over-short, & therfore to the lēgthning of it, she is faine sometimes to borrow of the Night, according to that which followeth:
Nor does it indeed to this our Matron, nay it seems rather overshort, & Therefore to the lengthening of it, she is feign sometime to borrow of the Night, according to that which follows:
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And though our Saviour say in another sence, The night commeth when no man can worke, Ioh. 9.4, yet there are that labour night and day, Ecclus. 38.27.
And though our Saviour say in Another sense, The night comes when no man can work, John 9.4, yet there Are that labour night and day, Ecclus 38.27.
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and as I told you before of Lucretia, that shee was in the night time at worke with her Maids, right so this vertuous Matron here, Noctem addens operi, famulas { que } ad lumina longo Exercens penso. She borrowes of the Night some Houres to worke in,
and as I told you before of Lucretia, that she was in the night time At work with her Maids, right so this virtuous Matron Here, Noctem addens operi, famulas { que } ad lumina longo Exercens Penso. She borrows of the Night Some Hours to work in,
So our Matron here in this place, She putteth her hands to the Wheele, & her hands handle the Spindle, meane workes a Body would thinke, especially to bee remembred here in this place,
So our Matron Here in this place, She putteth her hands to the Wheel, & her hands handle the Spindle, mean works a Body would think, especially to be remembered Here in this place,
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and yet you here see how it pleaseth God to ioyne it with Lands and Merchandise, accounting it nothing inferior to either of those two in the performāce of our Duties, in regard of a true Vocation. It followeth:
and yet you Here see how it Pleases God to join it with Lands and Merchandise, accounting it nothing inferior to either of those two in the performance of our Duties, in regard of a true Vocation. It follows:
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shee is perswaded that it shall in the latter day bee said aswell to VVomen, as to Men, I was an hungred, and yee gaue mee meate, I thirsted, and yee gaue me drinke:
she is persuaded that it shall in the latter day be said aswell to VVomen, as to Men, I was an hungered, and ye gave me meat, I thirsted, and ye gave me drink:
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Openly; that Others may see her Good Works, & glorifie her Father which is in heauen, Mat. 5.16. In secret, that her Left Hand may not knowe what her Right Hand doth, Mat. 6.3. It followeth:
Openly; that Others may see her Good Works, & Glorify her Father which is in heaven, Mathew 5.16. In secret, that her Left Hand may not know what her Right Hand does, Mathew 6.3. It follows:
Our Matron it seemes provides accordingly, for all her Family is cloathed with Scarlet, or as it is in the Margent of our last Translation, With double Garmēts: that is,
Our Matron it seems provides accordingly, for all her Family is clothed with Scarlet, or as it is in the Margin of our last translation, With double Garments: that is,
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She hath for Necessitie, and she hath for Ornament too, and all of her owne making Garments, and Ornaments in their nature are things indifferent, we may vse them, and we may abuse them.
She hath for Necessity, and she hath for Ornament too, and all of her own making Garments, and Ornament in their nature Are things indifferent, we may use them, and we may abuse them.
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If so bee they be too Sumptuous, or aboue our Calling, or we take a Pride in them, ther's the Abuse, nay there are many Abuses, for where Pride is there are many.
If so be they be too Sumptuous, or above our Calling, or we take a Pride in them, ther's the Abuse, nay there Are many Abuses, for where Pride is there Are many.
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but like some other Flowers. What? and is it vnlawfull then for Women to be so attired? Indeed S. Peter speaking of Women, Whose apparrelling, saith he, let it not be outward,
but like Some other Flowers. What? and is it unlawful then for Women to be so attired? Indeed S. Peter speaking of Women, Whose apparelling, Says he, let it not be outward,
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for that every One must be apparelled according to their Conditiō, State, & Degree. His meaning hereby was, saith he, cleerely to condemne all Pride, and Excesse in apparrell,
for that every One must be appareled according to their Condition, State, & Degree. His meaning hereby was, Says he, clearly to condemn all Pride, and Excess in apparel,
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and to mooue all Women that they should study to decke their Soules inwardly with all Vertues, and not to bee curious outwardly to decke and adorne their Bodies with Sumptuous Apparel.
and to move all Women that they should study to deck their Souls inwardly with all Virtues, and not to be curious outwardly to deck and adorn their Bodies with Sumptuous Apparel.
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Whether it be the Latter Day of her Life in particular, concerning which shee may say with the Apostle St Paul, I haue fought a good fight, and haue finished my course: I haue kept the Faith.
Whither it be the Latter Day of her Life in particular, Concerning which she may say with the Apostle Saint Paul, I have fought a good fight, and have finished my course: I have kept the Faith.
and lift vp her head, for her Redemption draweth neere, Luk. 21.28. It followeth: She openeth her mouth with wisedome, & the Law of Grace is in her Tongue.
and lift up her head, for her Redemption draws near, Luk. 21.28. It follows: She Openeth her Mouth with Wisdom, & the Law of Grace is in her Tongue.
Nobile Lingua Bonum, nobile Lingua Malum, Esops Best Dish, and Esops Worst, that was to be had in all the Market. That the Tongue is the Best Member that Man, or Woman hath, witnesse that of a Prophet, O God, my heart is ready, my heart is ready, I will sing & giue praise with the best member that I haue:
Noble Lingua Bonum, Noble Lingua Malum, Esops Best Dish, and Esops Worst, that was to be had in all the Market. That the Tongue is the Best Member that Man, or Woman hath, witness that of a Prophet, Oh God, my heart is ready, my heart is ready, I will sing & give praise with the best member that I have:
This doubtlesse is most certaine that if she bestirre her selfe accordingly, neither shall shee her selfe eate the Bread of Idlenesse, nor shall Idlenesse eate her Bread.
This doubtless is most certain that if she Bestir her self accordingly, neither shall she her self eat the Bred of Idleness, nor shall Idleness eat her Bred.
It is the Duty of Children to praise their Parents, and the Praises that Husbands haue given their Wiues, haue prooved so harmefull to themselues, that he is but a Novice in History, that hath not Examples at his fingers ends.
It is the Duty of Children to praise their Parents, and the Praises that Husbands have given their Wives, have proved so harmful to themselves, that he is but a Novice in History, that hath not Examples At his fingers ends.
As of Caudaules in Heroditus, of Collatinus in Livy, whose vnseasonable Praises of their Wiues wrought at length their owne overthrow, at the least wise much woe.
As of Caudaules in Herodotus, of Collatinus in Livy, whose unseasonable Praises of their Wives wrought At length their own overthrow, At the least wise much woe.
First the Children rise vp, and call her Blessed, when being come to sufficient age, they remember not so much the long Toyle of Ten Moneths wearysomnesse which their Mothers endured for them in their VVomb, as the Benefit of Education their Mothers bestowed on them, their Fathers dead and gone.
First the Children rise up, and call her Blessed, when being come to sufficient age, they Remember not so much the long Toil of Ten Months wearysomnesse which their Mother's endured for them in their VVomb, as the Benefit of Education their Mother's bestowed on them, their Father's dead and gone.
and to such like Places, as did Hannah her Samuel to Silo, and themselues though but Marthaes in respect of their owne Vocations, haue notwithstāding provided for vs even Maries Coyce how are they ever to be blessed by vs. Blessed by vs in their Liues, blessed by vs after their Deathes, & consequently in their Memories, who (poore Soules) did so much for vs,
and to such like Places, as did Hannah her Samuel to Silo, and themselves though but Martha's in respect of their own Vocations, have notwithstanding provided for us even Mary's Coyce how Are they ever to be blessed by us Blessed by us in their Lives, blessed by us After their Deaths, & consequently in their Memories, who (poor Souls) did so much for us,
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I, saith St Austen, will not forget to set downe in writing whatsoever my Minde is in travaile concerning my Mother thy Servaunt, which brought me forth both according to the Flesh into this Life temporall,
I, Says Saint Austen, will not forget to Set down in writing whatsoever my Mind is in travail Concerning my Mother thy Servant, which brought me forth both according to the Flesh into this Life temporal,
All which if they seeme to many to bee remembred of vs, I will reduce them vnto Seaven, even to those Seaven which Reverend Hooker commended in One of his owne Flock.
All which if they seem to many to be remembered of us, I will reduce them unto Seaven, even to those Seaven which Reverend Hooker commended in One of his own Flock.
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Shee liued a Doue, saith he, and died a Lamb. And if amongst so many Vertues, harty DEVOTION towards God, towards Povertie tender COMPASSION, MOTHERLY AFFECTION towards Servants, towards Friends even serviceable KINDNES, milde BEHAVIOVR, and harmelesse Meaning towards all.
She lived a Dove, Says he, and died a Lamb. And if among so many Virtues, hearty DEVOTION towards God, towards Poverty tender COMPASSION, MOTHERLY AFFECTION towards Servants, towards Friends even serviceable KINDNES, mild BEHAVIOVR, and harmless Meaning towards all.
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If where so many Ʋertues were eminent, any bee worthie of speciall mention, I wish her deerest Friends of that Sex to be her neerest Followers in two things, SILENCE, sauing only whē Duty did exact speech,
If where so many Ʋertues were eminent, any be worthy of special mention, I wish her dearest Friends of that Sex to be her nearest Followers in two things, SILENCE, Saving only when Duty did exact speech,
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Would you know why amōg so many Notes & Properties of a Vertuous Womā, I haue omitted this of Beautie? It is a deceitfull Note, it is a vaine Note, it is a Note worth Nothing.
Would you know why among so many Notes & Properties of a Virtuous Woman, I have omitted this of Beauty? It is a deceitful Note, it is a vain Note, it is a Note worth Nothing.
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We haue seene, Beloued, one sort of Women in my Text, namely the Wiser: it may bee that after these, you care not much to see the Other. I will therefore shew you them in briefe.
We have seen, beloved, one sort of Women in my Text, namely the Wiser: it may be that After these, you care not much to see the Other. I will Therefore show you them in brief.
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or when she comes, regards not, or what shee heareth, or what she prayeth, She is the Foolish? Is She a wise Woman that is Painefull in her Vocation, that bestirres her selfe all the day about some businesse,
or when she comes, regards not, or what she hears, or what she Prayeth, She is the Foolish? Is She a wise Woman that is Painful in her Vocation, that bestirs her self all the day about Some business,
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or other, & seeth that her Servants so doe? then She that doth not so, that cares not which end goes forward, Yet a little sleepe, a little slumber, a little folding of the hands to sleepe, She is the Foolish. Is Shee a wise Woman that is alwaies adorned with Silence, vnlesse Duty to her Husband,
or other, & sees that her Servants so do? then She that does not so, that Cares not which end Goes forward, Yet a little sleep, a little slumber, a little folding of the hands to sleep, She is the Foolish. Is She a wise Woman that is always adorned with Silence, unless Duty to her Husband,
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She is the Foolish. Lastly, is She a wise Woman that is Charitable towards the Poore, and turneth not her face from them but casteth her Bread vpon the Waters? Then She that is over-hard,
She is the Foolish. Lastly, is She a wise Woman that is Charitable towards the Poor, and turns not her face from them but Cast her Bred upon the Waters? Then She that is overhard,
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and wil not part with what she hath, and giues thē hard language to, She is the Foolish. And thus hauing now seene who the Wise and Foolish are, let vs see in the next Place, the difference betweene them here made in regard of their diverse Actions, in that the One of them is a Builder, the Other a Plucker downe. A wise Woman buildeth her house, but the Foolish destroyeth it.
and will not part with what she hath, and gives them hard language to, She is the Foolish. And thus having now seen who the Wise and Foolish Are, let us see in the next Place, the difference between them Here made in regard of their diverse Actions, in that the One of them is a Builder, the Other a Plucker down. A wise Woman builds her house, but the Foolish Destroyeth it.
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But goe we from one Coast to another, from Citie to Coūtry, frō Gentry to Nobilitie, & where are the dwelling Places, where the Mansion Houses of Thousands that heretofore haue been famous in their times.
But go we from one Coast to Another, from city to Country, from Gentry to Nobilt, & where Are the Dwelling Places, where the Mansion Houses of Thousands that heretofore have been famous in their times.
how ought our endeavours for our Families to be in such sort, as that they also after vs may reach to a many Generations? It was a barbarous Speech of Nero, who when he heard one saying, NONLATINALPHABET, When I am dead let all the world be burnt:
how ought our endeavours for our Families to be in such sort, as that they also After us may reach to a many Generations? It was a barbarous Speech of Nero, who when he herd one saying,, When I am dead let all the world be burned:
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answered againe in a trice, NONLATINALPHABET, But while I liue, let all the world be burnt: so loath was that Miscreant, that any after should surviue him.
answered again in a trice,, But while I live, let all the world be burned: so loath was that Miscreant, that any After should survive him.
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Shee as shee provides for her owne time, so doth she for Posteritie too, & howsoever shee is not ignorant, that the World indeed shall burne at the last,
Shee as she provides for her own time, so does she for Posterity too, & howsoever she is not ignorant, that the World indeed shall burn At the last,
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Their Bullocke gendreth, and faileth not, their Cow calveth, and casteth not her Calfe. They send forth their Childrē like Sheep, and their Sonnes daunce.
Their Bullock gendereth, and Faileth not, their Cow calveth, and Cast not her Calf. They send forth their Children like Sheep, and their Sons dance.
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whether wee take House here for Family, & Posterity, as 2. Sam. 7.18: or for Substance, Goods, and Worldly Riches, as Mat. 23.14: or for Soule, and Bodie, our true House indeed, 2. Cor. 5.1.
whither we take House Here for Family, & Posterity, as 2. Sam. 7.18: or for Substance, Goods, and Worldly Riches, as Mathew 23.14: or for Soul, and Body, our true House indeed, 2. Cor. 5.1.
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And indeed, Everie good giving, and every perfect Gift is from aboue, and commeth downe from the Father of Lights, as speakes the Apostle St Iames: howbeit when it is added here, that a Foolish Woman destroies her House,
And indeed, Every good giving, and every perfect Gift is from above, and comes down from the Father of Lights, as speaks the Apostle Saint James: howbeit when it is added Here, that a Foolish Woman Destroys her House,
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or by some kinde of Punishment God doth send them (for when we his Ministers can doe no good, he will sometimes take the Rod into his owne hands) he Walketh through dry places: that is, he tempteth the Hearts of the Faithfull to see if he can harbour there,
or by Some kind of Punishment God does send them (for when we his Ministers can do no good, he will sometime take the Rod into his own hands) he Walks through dry places: that is, he tempts the Hearts of the Faithful to see if he can harbour there,
Within, in respect of Words; Without, in respect of outward Behavior, both which when he seeeth they come not from the Heart, but that they are like Painted Sepulchers, Faire without,
Within, in respect of Words; Without, in respect of outward Behaviour, both which when he seeth they come not from the Heart, but that they Are like Painted Sepulchers, Fair without,
but Fowle in the inmost Roome of all, then doth he associate vnto him Seaven other Spirits worse then himselfe, suppose the Spirit of Pride, the Spirit of Envy, the Spirit of Wrath, the Spirit of Avarice, the Spirit of Gluttony, the Spirit of Sloath, and that which alwaies accompanies that Spirit, the Spirit of Letcherie, and they enter in,
but Foul in the inmost Room of all, then does he associate unto him Seaven other Spirits Worse then himself, suppose the Spirit of Pride, the Spirit of Envy, the Spirit of Wrath, the Spirit of Avarice, the Spirit of Gluttony, the Spirit of Sloth, and that which always Accompanies that Spirit, the Spirit of Lechery, and they enter in,
and dwell there, and so is the Foolish Woman in this kinde as was Mary Magdalen before her Conversion, possessed of no lesse then Seaven Divels, Mark. 16.9.
and dwell there, and so is the Foolish Woman in this kind as was Mary Magdalen before her Conversion, possessed of no less then Seaven Devils, Mark. 16.9.
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And thus, Beloved, haue you heard of two Sorts of Women, Wise and Foolish. You haue heard of the Difference, that is between them, the one a Builder, the other a Plucker downe. You haue heard in the third place of her Manner of Plucking downe,
And thus, beloved, have you herd of two Sorts of Women, Wise and Foolish. You have herd of the Difference, that is between them, the one a Builder, the other a Plucker down. You have herd in the third place of her Manner of Plucking down,
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It is not besides my Text, at least wise besides the Meaning of it, to tell you now as much on the other side of two Sorts of Men, Wise and Foolish: Secondly, of the selfe same Difference that is betweene them both:
It is not beside my Text, At least wise beside the Meaning of it, to tell you now as much on the other side of two Sorts of Men, Wise and Foolish: Secondly, of the self same Difference that is between them both:
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how much more should Men be Foolish, how much more should Men destroy, and how much more with their owne Hands, seeing Men haue the opportunity of destroying more in a Day, then hath a Woman in Seaven Yeeres. Besides that as our Saviour saith, If the Light that is in thee be darknesse, how great is that darknesse:
how much more should Men be Foolish, how much more should Men destroy, and how much more with their own Hands, seeing Men have the opportunity of destroying more in a Day, then hath a Woman in Seaven years. Beside that as our Saviour Says, If the Light that is in thee be darkness, how great is that darkness:
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Vt in corporibus saith Pliny, sic in Imperio gravissimus est Morbus qui à Capite diffunditur. If the Disease bee a Head Disease it is the most daungerous disease that is.
Vt in corporibus Says pliny, sic in Imperial gravissimus est Morbus qui à Capite diffunditur. If the Disease be a Head Disease it is the most dangerous disease that is.
Nor shall it preiudice this Application that here is mention made of Wool, and Flax, of the Wheele, and the Spindle. Ne { que } ista Lanificia, saith St Austen, sunt à Viris aliena. These very Matters concerning Wool, may beseeme our owne Sex well enough.
Nor shall it prejudice this Application that Here is mention made of Wool, and Flax, of the Wheel, and the Spindle. Ne { que } ista Lanificia, Says Saint Austen, sunt à Viris Aliena. These very Matters Concerning Wool, may beseem our own Sex well enough.
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so our Good VVorkes, and Good Deeds should be in the Spindle, not in the Distaffe, that is, they should be such as haue past our Hands already, they should not bee still to come.
so our Good Works, and Good deeds should be in the Spindle, not in the Distaff, that is, they should be such as have passed our Hands already, they should not be still to come.
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His Reason is, that being now of ability to doe good works, & neglecting the opportunity, we may chaūce not to haue the like times offered hereafter againe vnto vs. To draw then towards an end,
His Reason is, that being now of ability to do good works, & neglecting the opportunity, we may chance not to have the like times offered hereafter again unto us To draw then towards an end,
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His Excellent Maiestie in that Golden Booke of Instructions to PRINCE HENRY (whom our manifold Sins would not suffer to continue longer amongst vs) among many admirable Passages therein, worthy to be written in Letters of Gold, VVould you see, saith he, how Good Men are rewarded,
His Excellent Majesty in that Golden Book of Instructions to PRINCE HENRY (whom our manifold Sins would not suffer to continue longer among us) among many admirable Passages therein, worthy to be written in Letters of Gold, Would you see, Says he, how Good Men Are rewarded,
and ƲƲicked punished? Looke the Historicall Parts of the Bookes of Moses, together with the Histories of Ioshua, the Iudges, Ezra, Nehemias, Esther, and Iob:
and ƲƲicked punished? Look the Historical Parts of the Books of Moses, together with the Histories of Ioshua, the Judges, Ezra, Nehemiah, Esther, and Job:
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Beloved, suffer me with a little alteration to say as much concerning Your selues. There being in this world two Sorts of Men and ƲƲomen, VVise and Foolish, & the one Sort being Builders, the other Destroyers, would you see how the VVise are rewarded, the Foolish punished? Look the Historicall Parts of the Books of Moses, togither with the Histories of Ioshua, the Iudges, Ezra, Nehemias, Ester, Iob, the Bookes of the Kings & Chronicles, but especially the Booke of Proverbs, wherewith you ought to be familiarly acquainted,
beloved, suffer me with a little alteration to say as much Concerning Your selves. There being in this world two Sorts of Men and ƲƲomen, Wise and Foolish, & the one Sort being Builders, the other Destroyers, would you see how the Wise Are rewarded, the Foolish punished? Look the Historical Parts of the Books of Moses, together with the Histories of Ioshua, the Judges, Ezra, Nehemiah, Ester, Job, the Books of the Kings & Chronicles, but especially the Book of Proverbs, wherewith you ought to be familiarly acquainted,
for there shal you see Your selues as in a Mirrour, either of the ƲƲise or Foolish Men, or of the VVise or Foolish Women. But I hope all of you that here are, are rather of the VViser Sort,
for there shall you see Your selves as in a Mirror, either of the ƲƲise or Foolish Men, or of the Wise or Foolish Women. But I hope all of you that Here Are, Are rather of the Wiser Sort,
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They that are Bretheren, saith an ancient Writer, howsoever they be borne of one, yet therefore are they borne, that they may betake themselues to diverse wayes:
They that Are Brethren, Says an ancient Writer, howsoever they be born of one, yet Therefore Are they born, that they may betake themselves to diverse ways:
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Let them then, Dearely Beloued, disagree with one another, let them be alwaies wrangling, and brangling, and snarling and biting too, who knowe not the worth of this Estate:
Let them then, Dearly beloved, disagree with one Another, let them be always wrangling, and brangling, and snarling and biting too, who know not the worth of this Estate:
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The Fruit of Marriage is Birth, and the Companion of Birth Travaile, and the End of Travaile Children, who are as S. Ambrose speakes, in respect of their Mothers, Stipendia Foeminarum Militiae, The wages of Womens warfare, in respect of their Fathers,
The Fruit of Marriage is Birth, and the Companion of Birth Travail, and the End of Travail Children, who Are as S. Ambrose speaks, in respect of their Mother's, Stipendia Foeminarum Militiae, The wages of Women's warfare, in respect of their Father's,
I, presupposing that God hath blessed you with a many Branches in this kind, or with some One, or Other, at the least, bee it an He, or be it a She, Parvulus Aeneas, aut Filia dulcior illo, will make it God willing, my next care, to entreate of those your Children, and of the true Relation,
I, presupposing that God hath blessed you with a many Branches in this kind, or with Some One, or Other, At the least, be it an He, or be it a She, Parvulus Aeneas, Or Filia dulcior illo, will make it God willing, my next care, to entreat of those your Children, and of the true Relation,
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Thirdly, the Persons of his Children, Male, and Female, comprehended in the word Sonnes; His Sonnes. Fourthly, the Persons of his Servants, Men and Maides; And his Houshold after him.
Thirdly, the Persons of his Children, Male, and Female, comprehended in the word Sons; His Sons. Fourthly, the Persons of his Servants, Men and Maids; And his Household After him.
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First, for the Person of the Lord here, who was indeed God Almightie, we are first of all to consider why He appeareth in this place. The Story is famous.
First, for the Person of the Lord Here, who was indeed God Almighty, we Are First of all to Consider why He appears in this place. The Story is famous.
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So that the wickednesse of those ROARING BOYES (pardon me if I vse this Phrase, of those daies Miscreants, the Cry of Sodom here calls it to mind) caused the Lord to come from Heaven, nay it caused HELL to come from Heaven, for so Salvianus speakes in one, or two Places.
So that the wickedness of those ROARING BOYES (pardon me if I use this Phrase, of those days Miscreants, the Cry of Sodom Here calls it to mind) caused the Lord to come from Heaven, nay it caused HELL to come from Heaven, for so Salvianus speaks in one, or two Places.
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Though why doe I speak of such a Knowledge? Every Man is thus knowne, aswell the Wicked, as the Godly, Abraham was knowne to God after a more peculiar kind of sort.
Though why do I speak of such a Knowledge? Every Man is thus known, aswell the Wicked, as the Godly, Abraham was known to God After a more peculiar kind of sort.
Scio. It is (as it were) an Academicall kind of Knowledge, Tùm Moribus, tùm Scientia, a knowledge of Abrahams Sufficiencie both for Life, & true Learning.
Scio. It is (as it were) an Academical kind of Knowledge, Tùm Moribus, tùm Scientia, a knowledge of Abrahams Sufficiency both for Life, & true Learning.
for so is Abraham styled, Gen. 26.24: nay Abraham a Prophet, for so he calleth him, Gen. 20.7: nay Abraham his Friend, for so is hee called to, Esay 41.8. VVhy hee should acquaint Abraham herewith, hee alleageth in this Chapter two several Reasons:
for so is Abraham styled, Gen. 26.24: nay Abraham a Prophet, for so he calls him, Gen. 20.7: nay Abraham his Friend, for so is he called to, Isaiah 41.8. Why he should acquaint Abraham herewith, he allegeth in this Chapter two several Reasons:
<2^PAGES^MISSING> 〈 … 〉 had them honored, when he spake like a Philosopher, not a Counsellor, like a Scholler, not like a Courtier, how should we come short of Duty to Parents, should our Parents be Vicious, who be they what be may, are still to be honored by vs. But of the Honour we owe them, hereafter:
<2^PAGES^MISSING> 〈 … 〉 had them honoured, when he spoke like a Philosopher, not a Counsellor, like a Scholar, not like a Courtier, how should we come short of Duty to Parents, should our Parents be Vicious, who be they what be may, Are still to be honoured by us But of the Honour we owe them, hereafter:
And therefore in the time of Nature, even before the Law was given, when Iuda was told how Thamar his Daughter in Law had plaid the Harlot, without any other forraigne hearing,
And Therefore in the time of Nature, even before the Law was given, when Iuda was told how Tamar his Daughter in Law had played the Harlot, without any other foreign hearing,
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yet as well to keepe Children in awe of their Parents, as vpon a presumption that no man could hate him whom hee had begotten without iust and evident cause, the Sword of the Magistrate was ever ready at the request of the Father to be vnsheathed against his Child,
yet as well to keep Children in awe of their Parents, as upon a presumption that no man could hate him whom he had begotten without just and evident cause, the Sword of the Magistrate was ever ready At the request of the Father to be unsheathed against his Child,
And least it should seeme that this was the Custome of a barbarous Nation only, such as that Country might seeme to be, we shall read of the selfe same Power graunted vnto Parents even in the Civill Law. And herein the Civill Law is all one in effect with the very Law of God, which in the Booke of Deuteronomy, concerning stubborne and disobedient Children, is thus set downe.
And lest it should seem that this was the Custom of a barbarous nation only, such as that Country might seem to be, we shall read of the self same Power granted unto Parents even in the Civil Law. And herein the Civil Law is all one in Effect with the very Law of God, which in the Book of Deuteronomy, Concerning stubborn and disobedient Children, is thus Set down.
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First, that Evill might be taken away from among them, intimating thereby that only for the Disobedience of Children left vnpunished, the Wrath of God lieth vpon a Land:
First, that Evil might be taken away from among them, intimating thereby that only for the Disobedience of Children left unpunished, the Wrath of God lies upon a Land:
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Now howsoever by Corruption of Time, or Decay of good Discipline, or vpon Reasons seeming good to them that are in Authoritie, these Lawes, Civill, and Divine, are abrogated,
Now howsoever by Corruption of Time, or Decay of good Discipline, or upon Reasons seeming good to them that Are in authority, these Laws, Civil, and Divine, Are abrogated,
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By all then that hath beene spoken, wee may all of vs perceaue that the Name of a Father, as speakes Tertullian, is a Name, Non Pietatis solùm, sed etiam Potestatis:
By all then that hath been spoken, we may all of us perceive that the Name of a Father, as speaks Tertullian, is a Name, Non Pietatis solùm, sed etiam Potestatis:
And commandeth ouer Childrē not only concerning inferiour Actions, as that Children in their Marriage were to be disposed of by their Parents, at least wise, not to marry with out their Parents Consent:
And commands over Children not only Concerning inferior Actions, as that Children in their Marriage were to be disposed of by their Parents, At least wise, not to marry with out their Parents Consent:
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And this is that Righteousnesse, and Iudgement here spoken of in this place, For I knowe him that he will command his Sone and his Houshold after him, that they keepe the way of the Lord to doe Righteousnesse, and Iudgement.
And this is that Righteousness, and Judgement Here spoken of in this place, For I know him that he will command his Soon and his Household After him, that they keep the Way of the Lord to do Righteousness, and Judgement.
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All the Law, saith the Apostle: which yet our Saviour called but the Second Commandement. Neither was this Authoritie of the Parents expyred when as their Children came to Age,
All the Law, Says the Apostle: which yet our Saviour called but the Second Commandment. Neither was this authority of the Parents expired when as their Children Come to Age,
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but where ever they liued, whatsoever became of them, Parents did evermore challenge this Right, and their Children held all that the Parents commaunded, both sacred, and to be performed.
but where ever they lived, whatsoever became of them, Parents did evermore challenge this Right, and their Children held all that the Parents commanded, both sacred, and to be performed.
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nor the religious perswasions of the sacred Priests could incline vnto compassion, but needs he would force the City of Rome, and make it a pray vnto their Enemies, shall wee not find (I say) how She by her motherly Authoritie caused him to retire with all his Forces,
nor the religious persuasions of the sacred Priests could incline unto compassion, but needs he would force the city of Room, and make it a pray unto their Enemies, shall we not find (I say) how She by her motherly authority caused him to retire with all his Forces,
and immediatly to depart? Come we to Calauius in the same Story, who when his Sonne the valorous Perolla had resolued to slay Hannibal, & came armed to that purpose,
and immediately to depart? Come we to Calauius in the same Story, who when his Son the valorous Perolla had resolved to slay Hannibal, & Come armed to that purpose,
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how did he immediatly disarme him againe, and by the authoritie of a Father, how did he master that great heart, which daring (as the case then stood) to set vpon Hannibal, was not otherwise to be daunted with a world of Enemies.
how did he immediately disarm him again, and by the Authority of a Father, how did he master that great heart, which daring (as the case then stood) to Set upon Hannibal, was not otherwise to be daunted with a world of Enemies.
I omit to tell you here how the Parents authoritie over their Children was such in times past, that their Commandement was a Law, not only for their Children whilst they liued,
I omit to tell you Here how the Parents Authority over their Children was such in times past, that their Commandment was a Law, not only for their Children while they lived,
I come now vnto the Second Point, namely the Duty that Children owe, & ought to performe vnto their Parents, intimated also in the word, Command: For I knowe him that he will command his Sonnes,
I come now unto the Second Point, namely the Duty that Children owe, & ought to perform unto their Parents, intimated also in the word, Command: For I know him that he will command his Sons,
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The Duty that Children owe, and ought to perfourme vnto their Parents, as it is intimated here in the word, Commaund (for in vaine are Parents to Commaund, vnles the Children be bound to Obey ) so is it specified to vs in the word [ Honour ] what kinde of Obedience that shoulde be,
The Duty that Children owe, and ought to perform unto their Parents, as it is intimated Here in the word, Command (for in vain Are Parents to Command, unless the Children be bound to Obey) so is it specified to us in the word [ Honour ] what kind of obedience that should be,
Secondly, the severall Reasons why such Honour is commanded. The severall Parcels of this Honour are First, Reverence; Secondly, Obedience; Thirdly, Gratitude.
Secondly, the several Reasons why such Honour is commanded. The several Parcels of this Honour Are First, reverence; Secondly, obedience; Thirdly, Gratitude.
and so indeed it came to passe) yet are wee not to neglect this Duty, we are still obliged to them in this Bond. I could here produce the Example of the selfe same Ioseph, of Salomon before mentioned, of our Saviour Christ himselfe,
and so indeed it Come to pass) yet Are we not to neglect this Duty, we Are still obliged to them in this Bond. I could Here produce the Exampl of the self same Ioseph, of Solomon before mentioned, of our Saviour christ himself,
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A worthy Patterne in those daies for all such Children as then lived, and no doubt a Terrour vnto such as should ever in those daies haue once come vnder his Fingers for misdemeanour towards their Parents.
A worthy Pattern in those days for all such Children as then lived, and no doubt a Terror unto such as should ever in those days have once come under his Fingers for misdemeanour towards their Parents.
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True it is our Church of England only, hath this Custome of Asking Blessing, an Argument that the Children of our Church, should be more conformable and dutifull,
True it is our Church of England only, hath this Custom of Asking Blessing, an Argument that the Children of our Church, should be more conformable and dutiful,
Some mainetaine it to stand with all reason that Children should simply, & without exception, bee obedient to their Parents in all their Commandes whatsoever.
some maintain it to stand with all reason that Children should simply, & without exception, be obedient to their Parents in all their Commands whatsoever.
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Howbeit Parents are Men, and haue their Passions, by which they are oftentimes transported in their desires beyond the Boundes of that which is agreeable to the Will of God.
Howbeit Parents Are Men, and have their Passion, by which they Are oftentimes transported in their Desires beyond the Bounds of that which is agreeable to the Will of God.
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and taking it vnkindly that he had denyed her her Request, saying withall that a Sonne should deny his Mother nothing, who had borne him in her Womb the space of nine Moneths:
and taking it unkindly that he had denied her her Request, saying withal that a Son should deny his Mother nothing, who had born him in her Womb the Molle of nine Months:
As for that of the Apostle, Children obey your Parents in all things, it is to be vnderstood of al those things which appertaine to the Right that Parents haue to command, as Thomas Aquinas well observeth.
As for that of the Apostle, Children obey your Parents in all things, it is to be understood of all those things which appertain to the Right that Parents have to command, as Thomas Aquinas well observeth.
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Wherewith Cardinall Bellarmine, it seemes not fully satisfied, though the Answere might content any Reasonable Body, will needs giue another though worse, Vel certè tenentur Filij, saith he, per omnia Parentibus obedire, sed dum parvuli sunt:
Wherewith Cardinal Bellarmine, it seems not Fully satisfied, though the Answer might content any Reasonable Body, will needs give Another though Worse, Vel certè tenentur Filij, Says he, per omnia Parentibus Obedire, sed dum Children sunt:
What? and no longer? Was not Eli punished for not chastning his Children: and likewise his Children againe for not harkening vnto him, who (it may be) were as Bigge (though not as Old) as Cardinall Bellarmine himselfe? Notwithstanding saith the Scripture, they obeyed not the voice of their Father,
What? and no longer? Was not Eli punished for not chastening his Children: and likewise his Children again for not Harkening unto him, who (it may be) were as Big (though not as Old) as Cardinal Bellarmine himself? Notwithstanding Says the Scripture, they obeyed not the voice of their Father,
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First, that the Division is insufficient, for besids Things that are absolutely Good, or Evill, there are a many which the Grecians call NONLATINALPHABET,
First, that the Division is insufficient, for besides Things that Are absolutely Good, or Evil, there Are a many which the Greeks call,
or NONLATINALPHABET, Things indifferent, and of a middle sort, all which being neither simply Good, nor simply Evil, but as they come accompanied with their circumstances which giue forme vnto all Morall Actions, are fit Subiects for the Commandements of Parents to worke vpon.
or, Things indifferent, and of a middle sort, all which being neither simply Good, nor simply Evil, but as they come accompanied with their Circumstances which give Form unto all Moral Actions, Are fit Subjects for the commandments of Parents to work upon.
Yet it must be confessed also that the Parents Commaundement, comming vnto Things that are simply Good of themselues ought to incite him that is most willing,
Yet it must be confessed also that the Parents Commandment, coming unto Things that Are simply Good of themselves ought to incite him that is most willing,
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yet neverthelesse for as much as God doth draw vs by meanes vnto himselfe, of which our Parents are the chiefest, it must needs be that even in these Things wee must bee obedient to their Commādements,
yet nevertheless for as much as God does draw us by means unto himself, of which our Parents Are the chiefest, it must needs be that even in these Things we must be obedient to their commandments,
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For I knowe him that he will command his Sonnes, and his Houshold after him, that they keepe the way of the Lord, to doe Righteousnesse, and Iudgement.
For I know him that he will command his Sons, and his Household After him, that they keep the Way of the Lord, to do Righteousness, and Judgement.
It is, saith S. Bernard, a very overthwart kind of dealing to professe Obedience in those things wherein thou shalt be convinced, to breake thy superior Obedience for that which is Inferiour, divine Obedience for that which is humane.
It is, Says S. Bernard, a very overthwart kind of dealing to profess obedience in those things wherein thou shalt be convinced, to break thy superior obedience for that which is Inferior, divine obedience for that which is humane.
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And yet notwithstanding even in those things wherein we are not to harken to our Parents, there is a good manner to bee obserued in the not doing of that which we are not to doe, though they command.
And yet notwithstanding even in those things wherein we Are not to harken to our Parents, there is a good manner to be observed in the not doing of that which we Are not to do, though they command.
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if to the disappointing of our Parents Desires, we adde Protervitie, Stubbornnesse, and rude Behaviour, especially whereas the Sweetnesse of the one may temper the Harshnesse of the other,
if to the disappointing of our Parents Desires, we add Protervitie, Stubbornness, and rude Behaviour, especially whereas the Sweetness of the one may temper the Harshness of the other,
The third thing intimated in this Honour is Gratitude, and Gratitude we must performe, not by saying vnto our Parents Corban, that is, by the Gift that is offered by me, thou maist haue profit, no: that is Pharisaicall, Mat. 15.5.
The third thing intimated in this Honour is Gratitude, and Gratitude we must perform, not by saying unto our Parents Corban, that is, by the Gift that is offered by me, thou Mayest have profit, no: that is Pharisaical, Mathew 15.5.
then to counsaile one another not to make their Cradles their Heads. Belike they haue seen too too many Exāples of Childrēs Ingratitude in this kinde, who vtterly forgetting the Wombe that bare them,
then to counsel one Another not to make their Cradles their Heads. Belike they have seen too too many Examples of Children's Ingratitude in this kind, who utterly forgetting the Womb that bore them,
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and whereas some, saith an Other, haue praised Wrath; some haue praised Pride; some, Ignorance; some, Iniustice; I, Drunkennesse, Sloath, Folly, haue had their Homers to set them fourth;
and whereas Some, Says an Other, have praised Wrath; Some have praised Pride; Some, Ignorance; Some, Injustice; I, drunkenness, Sloth, Folly, have had their Homers to Set them fourth;
Hee is a Sonne, and a Sonne of the Womb, and a Sonne of his Parents Desires, and should he prooue vngratefull to them? What, to those whom he ought to Reverence? and what, to those whom he ought to Obey? and what, to those whom he can never Recompense? In a word, to those whom by Gods expresse Commandement he ought to Honour? I will ende this Point concerning Honour, and the Precept of God that commandeth it, with that of Tertullian:
He is a Son, and a Son of the Womb, and a Son of his Parents Desires, and should he prove ungrateful to them? What, to those whom he ought to reverence? and what, to those whom he ought to Obey? and what, to those whom he can never Recompense? In a word, to those whom by God's express Commandment he ought to Honour? I will end this Point Concerning Honour, and the Precept of God that commands it, with that of Tertullian:
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So that seeing this Commandement of Honouring our Parents is placed before the Commandements of Murder, Adultery, and Stealth, wee may conclude that hee which honoureth not his Father,
So that seeing this Commandment of Honouring our Parents is placed before the commandments of Murder, Adultery, and Stealth, we may conclude that he which Honoureth not his Father,
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and his Mother, is worse then a Theefe, worse then an Adulterer, nay worse then a very Murtherer. And thus much of the Honour commanded in Gods Law to be performed by vs towards our Parents:
and his Mother, is Worse then a Thief, Worse then an Adulterer, nay Worse then a very Murderer. And thus much of the Honour commanded in God's Law to be performed by us towards our Parents:
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Now in Bearing vs, our Mothers Paines ought by no meanes to be forgotten, which should I endeavour to expresse what the selfe same Paines were, both before, or at, or after our Birth, I might indeavour aswell to single out vnto you the Sands of the Sea. Sufficeth vs to knowe in generall, that the Lord himselfe made Promise that hee would greatly increase their Sorrowes: and how hetherto he 〈 … 〉
Now in Bearing us, our Mother's Pains ought by no means to be forgotten, which should I endeavour to express what the self same Pains were, both before, or At, or After our Birth, I might endeavour aswell to single out unto you the Sands of the Sea. Suffices us to know in general, that the Lord himself made Promise that he would greatly increase their Sorrows: and how hitherto he 〈 … 〉
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And he said vnto him, so shall thy Seed be. It was made also the Fourth time, Gen. 15.18. It was made the Fift time, Gen. 17.4. It was made the Sixt time, Gen. 18.10. It was made the Seaventh time, Gen. 22.18, where the Lord speaking to Abraham, And in thy Seed saith he, shall all the Nations of the Earth be blessed.
And he said unto him, so shall thy Seed be. It was made also the Fourth time, Gen. 15.18. It was made the Fift time, Gen. 17.4. It was made the Sixt time, Gen. 18.10. It was made the Seventh time, Gen. 22.18, where the Lord speaking to Abraham, And in thy Seed Says he, shall all the nations of the Earth be blessed.
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Now for an excellent Commentary of all these Places, especially of this Last, we haue a worthy Passage of the Apostle St Paul in his Epistle to the Galathians:
Now for an excellent Commentary of all these Places, especially of this Last, we have a worthy Passage of the Apostle Saint Paul in his Epistle to the Galatians:
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that is, I of meere Mercy doe promise vnto thee, that CHRIST shall come of thy Seed, who shall bring the Blessing vpon all Nations oppressed with Sinne, and Death. That is, which shal deliver the Nations from the Everlasting Curse of Sinne, and Death, receiving this Promise by Faith, In thy Seed shall all the Nations of the earth be blessed.
that is, I of mere Mercy do promise unto thee, that CHRIST shall come of thy Seed, who shall bring the Blessing upon all nations oppressed with Sin, and Death. That is, which shall deliver the nations from the Everlasting Curse of Sin, and Death, receiving this Promise by Faith, In thy Seed shall all the nations of the earth be blessed.
and therefore what was said to him, was said also to all such Parents as would follow the Steps of faithfull Abraham in the Bringing vp of their Children.
and Therefore what was said to him, was said also to all such Parents as would follow the Steps of faithful Abraham in the Bringing up of their Children.
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And as Whatsoever things are written, so Whatsoever Persons are mentioned to, in the selfe same Scriptures, they are there mētioned for our example, that we in them may see our selues,
And as Whatsoever things Are written, so Whatsoever Persons Are mentioned to, in the self same Scriptures, they Are there mentioned for our Exampl, that we in them may see our selves,
Now that you may endeavour to bee such, I will commend vnto you two Points, First, that you remember with your selues who it is that hath made you Fathers of Children:
Now that you may endeavour to be such, I will commend unto you two Points, First, that you Remember with your selves who it is that hath made you Father's of Children:
What? Abraham Childlesse, who had receaued so many severall Blessings from the hand of God before? Abraham, who had otherwise the World at will, Rich in Cattell, in Silver,
What? Abraham Childless, who had received so many several Blessings from the hand of God before? Abraham, who had otherwise the World At will, Rich in Cattle, in Silver,
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and in Gold, nay very Rich, Gen. 13.2? Abraham, who had built an Altar, & called on the Name of the Lord, Gen. 12.8? Abraham Childlesse? when as Cham, wicked Cham, had long before, Cush and Mizraim, and Put, and Canaan: and Canaan, cursed Canaan, had Zidon, and Heth, and Iebusi, and Emori, and a many other besides? Abraham Childlesse? I, Beloued,
and in Gold, nay very Rich, Gen. 13.2? Abraham, who had built an Altar, & called on the Name of the Lord, Gen. 12.8? Abraham Childless? when as Cham, wicked Cham, had long before, Cush and Mizraim, and Put, and Canaan: and Canaan, cursed Canaan, had Sidon, and Heth, and Jebusites, and Emori, and a many other beside? Abraham Childless? I, beloved,
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even Abraham, and so every Married man, vntill the Lord doe say vnto him as he did to Abraham, I will certainely come vnto thee according to the time of Life,
even Abraham, and so every Married man, until the Lord do say unto him as he did to Abraham, I will Certainly come unto thee according to the time of Life,
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and Sarah thy wife shall haue a Sonne, Gen. 18.10. Loe Children, saith David, & the Fruit of the Womb, are an Heritage, and Gift that commeth of the Lord.
and Sarah thy wife shall have a Son, Gen. 18.10. Lo Children, Says David, & the Fruit of the Womb, Are an Heritage, and Gift that comes of the Lord.
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and also to bring forth, witnes those many Examples in holy writ, of Rahel, Hannah, Elizabeth, and the rest, whose Barrennesie for a long time, he afterwards recompenced with admirable Births. Children then thus given to Parents, they are to remember in the next place,
and also to bring forth, witness those many Examples in holy writ, of Rachel, Hannah, Elizabeth, and the rest, whose Barrennesie for a long time, he afterwards recompensed with admirable Births. Children then thus given to Parents, they Are to Remember in the next place,
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The Prophet David when hee sheweth vnto vs how they are an Heritage and Gift, that commeth of the Lord, inferreth immediatly therevpon, Like as the Arrowes saith he, in the hand of the Gyant:
The Prophet David when he shows unto us how they Are an Heritage and Gift, that comes of the Lord, infers immediately thereupon, Like as the Arrows Says he, in the hand of the Giant:
They shall not be ashamed when they speake with their Enemies in the Gate. Indeed the Church of God at that time had so many Bickrings with their Enemies,
They shall not be ashamed when they speak with their Enemies in the Gate. Indeed the Church of God At that time had so many Bickerings with their Enemies,
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so many severall Battailes did they fight, that no marvaile if they talked then of Arrowes, and Quivers, and Enemies, and of nothing but War. The case is now altered, wee now enioy the Time of PEACE,
so many several Battles did they fight, that no marvel if they talked then of Arrows, and Quivers, and Enemies, and of nothing but War. The case is now altered, we now enjoy the Time of PEACE,
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as also of such Peaceable Times as God hath giuen vnto vs. Let vs remember then that our private Families are the Nurceries out of which our Children are to bee taken, either for Church, or Commonwealth. Such for the most part as we frame them at home, they prooue thēselues abroad when once they goe into the World.
as also of such Peaceable Times as God hath given unto us Let us Remember then that our private Families Are the Nurseries out of which our Children Are to be taken, either for Church, or Commonwealth. Such for the most part as we frame them At home, they prove themselves abroad when once they go into the World.
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Of a Child, saith our Translation, From thine Infancy, say the Rhemists, who yet cannot indure that Children should bee put to the Reading of the Scriptures.
Of a Child, Says our translation, From thine Infancy, say the Rhemists, who yet cannot endure that Children should be put to the Reading of the Scriptures.
Nay, but we must not imagine, say the Rhemists that in the Primitiue Church the translated Bibles into the Ʋulgar Tongues, were in the hands of every Husbandman, Artificer, Prentice, Boyes, Gyrles, Mistresse, Maid, Man, and so forth.
Nay, but we must not imagine, say the Rhemists that in the Primitive Church the translated Bibles into the Ʋulgar Tongues, were in the hands of every Husbandman, Artificer, Prentice, Boys, Girls, Mistress, Maid, Man, and so forth.
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And what if we may not imagine that, by reason of the difficultie of procuring vnto them Books, ( Printing at that time not invented) were they not necessary for them notwithstanding? No, not for Boyes, & Gyrles, say they.
And what if we may not imagine that, by reason of the difficulty of procuring unto them Books, (Printing At that time not invented) were they not necessary for them notwithstanding? No, not for Boys, & Girls, say they.
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Let me instance even in David. Who did ever more cocker his Son, then hee did Ammon? He was loath, saith One Translatiō, to greiue his son Ammon, because hee was his First-borne.
Let me instance even in David. Who did ever more cocker his Son, then he did Ammon? He was loath, Says One translation, to grieve his son Ammon, Because he was his Firstborn.
Imagine he saith vnto you, when he giues you a Sonne, as was said by the Prophet in an other case, Keepe this Man, if he bee lost and want, thy Life shall goe for his Life.
Imagine he Says unto you, when he gives you a Son, as was said by the Prophet in an other case, Keep this Man, if he be lost and want, thy Life shall go for his Life.
<2^PAGES^MISSING> MASTERS AND SERVANTS. Easter Day April. 24. 1614. BEing to speake according to Promise of Masters, and Servants, Right Worshipfull, and dearely Beloved, in our Lord and Maister Christ Iesus, it may be, you expect at my hands, that I should continue that Portiō of Scripture which I haue haue handled heretofore concerning Abraham. And the Words indeed there follow: And his Houshold after him.
<2^PAGES^MISSING> MASTERS AND SERVANTS. Easter Day April. 24. 1614. BEing to speak according to Promise of Masters, and Servants, Right Worshipful, and dearly beloved, in our Lord and Master christ Iesus, it may be, you expect At my hands, that I should continue that Portion of Scripture which I have have handled heretofore Concerning Abraham. And the Words indeed there follow: And his Household After him.
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& leaving Moses, come to David, who in his Hundred and First Psalme, the eight, and ninth, & tenth verses hath an excellent Passage to this purpose, the Words be these:
& leaving Moses, come to David, who in his Hundred and First Psalm, the eight, and ninth, & tenth Verses hath an excellent Passage to this purpose, the Words be these:
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but that this was one of Davids Psalmes, is evident by the Title, for it hath in the Front thereof as it is in our Bibles, A Psalme of David. When David first wrote it, it is vncertaine,
but that this was one of Davids Psalms, is evident by the Title, for it hath in the Front thereof as it is in our Bibles, A Psalm of David. When David First wrote it, it is uncertain,
so the many Faults and Obliquities of his Predecessor King Saul. As concerning the Psalme it selfe it may be cald his BASILICON DORON (a Title wel known vnto vs all) His Royall Gift vnto the People, wherby they should knowe before, what they were to expect at his hands.
so the many Faults and Obliquities of his Predecessor King Saul. As Concerning the Psalm it self it may be called his BASILICON DORON (a Title well known unto us all) His Royal Gift unto the People, whereby they should know before, what they were to expect At his hands.
It may be cald his Promise, and Ʋow, made to God aboue, for the future Administration of his Kingdome, whervnto since the Lord had taken him from following the Ewes great with young ones, he protested to feed Iacob his People,
It may be called his Promise, and Ʋow, made to God above, for the future Administration of his Kingdom, whereunto since the Lord had taken him from following the Ewes great with young ones, he protested to feed Iacob his People,
& how at length might it haue prooved a wrack to his owne Person. For though to Private men saith Xiphilinus, it is sufficient if themselues doe no Wrong,
& how At length might it have proved a wrack to his own Person. For though to Private men Says Xiphilinus, it is sufficient if themselves do no Wrong,
yet a Prince must provide that none doe it about him, for that to them which once suffer Wrong, it is all one in effect, by whom that wrong was formerly done.
yet a Prince must provide that none do it about him, for that to them which once suffer Wrong, it is all one in Effect, by whom that wrong was formerly done.
yet because he suffered them to doe it, whom he ought to haue withdrawne, or was ignorant of that which he ought to haue knowne, he vtterly lost his reputation,
yet Because he suffered them to do it, whom he ought to have withdrawn, or was ignorant of that which he ought to have known, he utterly lost his reputation,
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and as he remembreth himselfe now at this time, to be a King of Israel, so will he by no meanes forget that hee is to bee a Father also of a Family. Whence,
and as he Remember himself now At this time, to be a King of Israel, so will he by no means forget that he is to be a Father also of a Family. Whence,
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if I take not my aime amisse Right Worshipfull, and dearely Beloved, as you that are Masters of Families, may learne by this great Master here, what vnto you doth appertaine,
if I take not my aim amiss Right Worshipful, and dearly beloved, as you that Are Masters of Families, may Learn by this great Master Here, what unto you does appertain,
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To come then to the Words themselues, may you be pleased to obserue therein two severall sorts of Persons, A Master, and his Servants. The Servants here are twofold, Good, & Bad: the Master is King David,
To come then to the Words themselves, may you be pleased to observe therein two several sorts of Persons, A Master, and his Servants. The Servants Here Are twofold, Good, & Bad: the Master is King David,
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they are First described to bee Faithfull: Secondly, to lead a Godly Life. Bad Servants are described doubly too, First of all by being Deceitfull: Secondly, by Telling of Lyes, and of both these, Good, and Bad, wee may speake as Ieremy did of the Figgs he saw, Ficus bonas, bonas valde: & malas, malas valde:
they Are First described to be Faithful: Secondly, to led a Godly Life. bade Servants Are described doubly too, First of all by being Deceitful: Secondly, by Telling of Lies, and of both these, Good, and Bad, we may speak as Ieremy did of the Figgs he saw, Ficus bonas, bonas Valde: & malas, malas Valde:
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The good Figges very good, and the naughtie, very naughtie. The Goodnesse of the Master is in Choosing, and Refusing, in Choosing of the Good, and Refusing of the Bad:
The good Figs very good, and the naughty, very naughty. The goodness of the Master is in Choosing, and Refusing, in Choosing of the Good, and Refusing of the Bad:
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As by the Sin of Adam, Death entred into the World, so by Chams Sinne, the Sonne of Noah, Service, or Servitude. The very first notice that is given vs in Scripture of this word Servant, is vpon occasiō that the foresaid Cham committed a Trespasse against his Father. The Story is famous.
As by the since of Adam, Death entered into the World, so by Chams Sin, the Son of Noah, Service, or Servitude. The very First notice that is given us in Scripture of this word Servant, is upon occasion that the foresaid Cham committed a Trespass against his Father. The Story is famous.
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Noah was drunken, and lay vncovered in the midst of his Tent, and Cham not content to be a Beholder only of that Sight, would needs be a Proclaimer of it to his Brethren.
Noah was drunken, and lay uncovered in the midst of his Tent, and Cham not content to be a Beholder only of that Sighed, would needs be a Proclaimer of it to his Brothers.
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and issuing forth of the same Womb, by his sin made a Servant, and his Liberty now lost the Yoake of most base Bondage was imposed on him, whence Servitude afterward had her beginning.
and issuing forth of the same Womb, by his since made a Servant, and his Liberty now lost the Yoke of most base Bondage was imposed on him, whence Servitude afterwards had her beginning.
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or keeping aliue, for that Men being taken in Warres, and their Liues preserved by those that tooke them, they were bound ever after in regard thereof, to perform their Service to them.
or keeping alive, for that Men being taken in Wars, and their Lives preserved by those that took them, they were bound ever After in regard thereof, to perform their Service to them.
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The Lacedemonians it should seem began about that time that King David was borne, but the Hebrewes were long before King Davids time, who as they themselues had beene in Bondage to the Egyptians, so had they others before King Davids time that were in Bondage vnto them.
The Lacedaemonians it should seem began about that time that King David was born, but the Hebrews were long before King Davids time, who as they themselves had been in Bondage to the egyptians, so had they Others before King Davids time that were in Bondage unto them.
and therefore this kind of People, and the disposing of them, and about them, takes vp (they say) the most part of the Digests & the Code. Now of Servants the Romans had two sorts, the One called Servi, or Vernae ( Servi were such as I told you of before, Vernae such as were borne of their Bondwomen) the Other were called Adscriptij Glebae, Bound to the Mannor,
and Therefore this kind of People, and the disposing of them, and about them, Takes up (they say) the most part of the Digests & the Code. Now of Servants the Roman had two sorts, the One called Servi, or Vernae (Servi were such as I told you of before, Vernae such as were born of their Bondwomen) the Other were called Adscriptij Glebae, Bound to the Manor,
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and consequently were subiect to their Laws, had their Servants in this sort, how be it afterwardes when Christian Religion was once imbraced, which maketh all of vs Brethren in Christ, and in respect of God, and Christ, Conservos, Fellow-Seruants, Men began to haue Conscience to hold in such Captivity and extreame Bondage, those whom they were to accoūt for Bretheren, & therefore in tract of time betook themselues to a milder course.
and consequently were Subject to their Laws, had their Servants in this sort, how be it afterwards when Christian Religion was once embraced, which makes all of us Brothers in christ, and in respect of God, and christ, Conservos, Fellow-Seruants, Men began to have Conscience to hold in such Captivity and extreme Bondage, those whom they were to account for Brethren, & Therefore in tract of time betook themselves to a milder course.
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Now among al the Courses they then tooke, there was, and still is, especially in our Land, a twofold kind of Servitude, or indeed of Service rather then Servitude. The one of Serving Men: the other of Prentises.
Now among all the Courses they then took, there was, and still is, especially in our Land, a twofold kind of Servitude, or indeed of Service rather then Servitude. The one of Serving Men: the other of Prentices.
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And indeed how haue our Prisons in every age beene replenished with such, as by the Registers of them that haue suffered, remaineth in Record to this day.
And indeed how have our Prisons in every age been replenished with such, as by the Registers of them that have suffered, remains in Record to this day.
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Which, I would to God, saith a Reverend Divine, might admonish such Serving men as now liue, to learne to practise some profitable Exercise at their vacant times, to stand them insteed when Age shall come,
Which, I would to God, Says a Reverend Divine, might admonish such Serving men as now live, to Learn to practise Some profitable Exercise At their vacant times, to stand them instead when Age shall come,
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The second kind of Servitude, or rather of Service, is that which we call Apprentiship (of the French word Apprendre, which signifies to Learne ) and it is a Service by Covenant,
The second kind of Servitude, or rather of Service, is that which we call Apprenticeship (of the French word Apprendre, which signifies to Learn) and it is a Service by Covenant,
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& dureth some certaine Yeeres, most commonly Seaven. The ground whereof I take to bee that which the Lord said in Exodus, when he gaue Laws vnto the Israelites, If thou buy, saith hee, an Ebrew Servant, he shall serue six yeares,
& dureth Some certain years, most commonly Seaven. The ground whereof I take to be that which the Lord said in Exodus, when he gave Laws unto the Israelites, If thou buy, Says he, an Hebrew Servant, he shall serve six Years,
The like we find in Deuteronomy, and there is an excellent Conclusion therevpon, Let it not greeue thee, saith the Lord, when thou lettest him goe out free from thee:
The like we find in Deuteronomy, and there is an excellent Conclusion thereupon, Let it not grieve thee, Says the Lord, when thou Lettest him go out free from thee:
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when I brought them out of the Land of Egypt, out of the House of Servants, saying, At the terme of seaven Yeeres, let yee goe every Man his Brother an Ebrew which hath bin sold vnto thee:
when I brought them out of the Land of Egypt, out of the House of Servants, saying, At the term of seaven years, let ye go every Man his Brother an Hebrew which hath been sold unto thee:
And afterwardes reproving them to, for not obeying him herein, Yee haue not saith the Lord, obeyed me in proclaiming Freedome every Man to his Brother,
And afterwards reproving them to, for not obeying him herein, Ye have not Says the Lord, obeyed me in proclaiming Freedom every Man to his Brother,
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& going out free in the Seaventh, or the very compleat Nomber of Seauē; for that Iacob served so long for Rachel, Gen. 29.20, or for that God himselfe rested the seaventh day from all the Work which he had made, Gen. 2.2; necessity & want of Bondmen hath caused Men to vse even Freemen to servile Offices:
& going out free in the Seventh, or the very complete Number of Seauē; for that Iacob served so long for Rachel, Gen. 29.20, or for that God himself rested the Seventh day from all the Work which he had made, Gen. 2.2; necessity & want of Bondmen hath caused Men to use even Freemen to servile Offices:
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Whence you may note, Beloved, you that are Servants, the great Good, & singular Commodity that every of you haue by Christian Religiō. Your Service I confesse, is a Servitude for the time,
Whence you may note, beloved, you that Are Servants, the great Good, & singular Commodity that every of you have by Christian Religion. Your Service I confess, is a Servitude for the time,
We in our daies saith Pliny, haue seene with our owne eies enfranchised Slaues to be sent againe with the Axes and Knitches of Rods deckt with Lawrell (he meanes, with Authority) to governe in those Countries from whence they came at first poore Slaues hauing their Feet chalked, & brāded for the Market.
We in our days Says pliny, have seen with our own eyes enfranchised Slaves to be sent again with the Axes and Knitches of Rods decked with Laurel (he means, with authority) to govern in those Countries from whence they Come At First poor Slaves having their Feet chalked, & branded for the Market.
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Vpon the least occasion that was, many times vpon none at all, but because it was their pleasure, they would send them or to the Mill, or Quarry, or to their Farmes in the Country, there to labour their hearts out.
Upon the least occasion that was, many times upon none At all, but Because it was their pleasure, they would send them or to the Mill, or Quarry, or to their Farms in the Country, there to labour their hearts out.
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That in the Comedy is well knowne of a Servant concerning his Maister, Si libitum fuerit, causam ceperit, quo iure, qua { que } iniuria, praecipitem me in Pistrinum dabit.
That in the Comedy is well known of a Servant Concerning his Master, Si libitum fuerit, Causam ceperit, quo iure, qua { que } Iniuria, praecipitem me in Pistrinum Dabit.
One of their Servants had by chaunce but broken a drinking Glasse, and Pollio his Maister condemned him to bee throwne into his Fish-poole, there to be Food vnto his Fish.
One of their Servants had by chance but broken a drinking Glass, and Pollio his Master condemned him to be thrown into his Fishpool, there to be Food unto his Fish.
If now in these dayes it be otherwise with Servants either in respect of that maine Matter, Life, and Death; or of selling them like Bruit Beasts; or of barbarous Sorts of Punishments; Christian Religion is the Cause, they are wholy beholding therevnto for those great Prerogatiues they now enioy, which Servants in those daies enioyed not.
If now in these days it be otherwise with Servants either in respect of that main Matter, Life, and Death; or of selling them like Bruit Beasts; or of barbarous Sorts of Punishments; Christian Religion is the Cause, they Are wholly beholding thereunto for those great Prerogatives they now enjoy, which Servants in those days enjoyed not.
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Ʋeraces Terrae, saith Tremellius: our Translation here renders it, Such as be Faithfull in the Land. Now this Word Faithfull as it signifies them, who beleeue the Promises of Christ,
Ʋeraces Terrae, Says Tremellius: our translation Here renders it, Such as be Faithful in the Land. Now this Word Faithful as it signifies them, who believe the Promises of christ,
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Such a Faithfull Servant was the Patriarke Iacob, & how was he himselfe adorned at length? Twenty yeeres had he beene with Laban, he was in the Day consumed with Heat, and with Frost in the Night,
Such a Faithful Servant was the Patriarch Iacob, & how was he himself adorned At length? Twenty Years had he been with Laban, he was in the Day consumed with Heat, and with Frost in the Night,
Ioseph was a Servant as Faithfull as Iacob was, and though his vngratefull Maister had cast him into Prison causelesly, The yron entred into his Soule:
Ioseph was a Servant as Faithful as Iacob was, and though his ungrateful Master had cast him into Prison causelessly, The iron entered into his Soul:
Wisedome beginnes with yron Fetters, but ends with a Golden Chaine. Such a Servant also was David, he that is the Maister in this my Text, of whom Ahimelech to king Saul (as vngratefull a Maister as Iosephs Maister,
Wisdom begins with iron Fetters, but ends with a Golden Chain. Such a Servant also was David, he that is the Master in this my Text, of whom Ahimelech to King Saul (as ungrateful a Master as Joseph's Master,
or Iacobs Maister either) Who is so Faithfull, saith he, among all thy Servants as David? howbeit the vnkindnes of that Maister, was recompenced at the length with the great Bounty,
or Iacobs Master either) Who is so Faithful, Says he, among all thy Servants as David? howbeit the unkindness of that Master, was recompensed At the length with the great Bounty,
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Now if we must be Subiect, and Obedient, and Faithfull vnto Such, how much more vnto those that are Good, and Curteous, especially seeing we serue not them so much as our Saviour Christ Iesus. But thus much of Faithfulnesse, the former of those two Points that are required in Good Servants.
Now if we must be Subject, and Obedient, and Faithful unto Such, how much more unto those that Are Good, and Courteous, especially seeing we serve not them so much as our Saviour christ Iesus. But thus much of Faithfulness, the former of those two Points that Are required in Good Servants.
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Ambulans in via immaculata, saith the Vulgar; Via integra, saith Tremellius; The Bible Translation, & our Last Translation, A Perfect way. All comes to one reckning, in that by this Vndefiled, and Pure, and Perfect way, a Godly Life is vnderstood.
Ambulans in via Immaculata, Says the vulgar; Via Whole, Says Tremellius; The bible translation, & our Last translation, A Perfect Way. All comes to one reckoning, in that by this Undefiled, and Pure, and Perfect Way, a Godly Life is understood.
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Hence it is, that as it is applied figuratiuely to such as take a bad course, as Ps. 1.1, Blessed is the Man that hath not walked in the Counsaile of the Ʋngodly:
Hence it is, that as it is applied figuratively to such as take a bad course, as Ps. 1.1, Blessed is the Man that hath not walked in the Counsel of the Ʋngodly:
For many walke of whom I haue told you often, and now tell you weeping, that they are the Enemies of the Crosse of Christ, whose end is damnation, whose God is their Belly,
For many walk of whom I have told you often, and now tell you weeping, that they Are the Enemies of the Cross of christ, whose end is damnation, whose God is their Belly,
And thus having now seene what this Vndefiled, and Pure, and Perfect way is, and what it is to Walke therein, wee haue seene by way of Consequence what it is to lead a Godly Life. If now in briefe you would haue mee tell you wherein a Godly life doth consist, I may referre it to three Points,
And thus having now seen what this Undefiled, and Pure, and Perfect Way is, and what it is to Walk therein, we have seen by Way of Consequence what it is to led a Godly Life. If now in brief you would have me tell you wherein a Godly life does consist, I may refer it to three Points,
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& Godly, in respect of God, or of Religion. Zacharias, Iohn Baptists Father, hee reduceth these Three to Two, Holynesse, and Righteousnes: That we, saith he, being delivered out of the Hands of our Enemies, might serue him without feare in Holinesse and Righteousnesse before him all the daies of our life.
& Godly, in respect of God, or of Religion. Zacharias, John Baptists Father, he reduceth these Three to Two, Holiness, and Righteousness: That we, Says he, being Delivered out of the Hands of our Enemies, might serve him without Fear in Holiness and Righteousness before him all the days of our life.
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if Righteousnesse be first, and we be Iust towards Men, it ends as commonly with Holinesse. But thus much both of Faithfulnesse, as also a Godly Life, & cōsequently of those Vertues that are to be in good Servants.
if Righteousness be First, and we be Just towards Men, it ends as commonly with Holiness. But thus much both of Faithfulness, as also a Godly Life, & consequently of those Virtues that Are to be in good Servants.
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Come we now to entreat of bad Servants, & of the Vices which in thē, which Vices here are twofold, Deceit, & Telling of Lyes. There shal no deceitful Person dwell in my House, he that telleth Lyes, shall not tarry in my sight.
Come we now to entreat of bad Servants, & of the Vices which in them, which Vices Here Are twofold, Deceit, & Telling of Lies. There shall no deceitful Person dwell in my House, he that Telleth Lies, shall not tarry in my sighed.
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namely the Haughtinesse of such Servants as Daunce vpon the Theshold so proudly, as speakes the Prophet Zephany, Zeph. 1.9. Poore Suiters knowe full well what the Prophet there meaneth.
namely the Haughtiness of such Servants as Dance upon the Theshold so proudly, as speaks the Prophet Zephany, Zephaniah 1.9. Poor Suitors know full well what the Prophet there means.
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Indeed the Deceitfull hath many Traynes, as speakes the Sonne Syrach, but hee hath as many Curses too, which are not such as commonly proceed from an intemperate and impotent Tongue, which rebound as commonly on the Speaker againe,
Indeed the Deceitful hath many Trains, as speaks the Son Sirach, but he hath as many Curses too, which Are not such as commonly proceed from an intemperate and impotent Tongue, which rebound as commonly on the Speaker again,
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And would you know what those Curses be? First, The Lord, saith David, will abhorre him, Ps. 5.6. The deceitfull Person shall bee affamished, saith Salomon, Prov. 19.15. He shall not roast what he takes in hunting, that is, hee shall not enioy the Goods he hath got, Prov. 12.27. They shall not liue out halfe their daies, Ps. 55.25. In a word.
And would you know what those Curses be? First, The Lord, Says David, will abhor him, Ps. 5.6. The deceitful Person shall be affamished, Says Solomon, Curae 19.15. He shall not roast what he Takes in hunting, that is, he shall not enjoy the Goods he hath god, Curae 12.27. They shall not live out half their days, Ps. 55.25. In a word.
So that Deceit being thus attended on with such a Troope of Curses, it is exceeding good Counsell that S. Peter giues vs, NONLATINALPHABET, to lay it aside, nay to cast it vtterly away from vs,
So that Deceit being thus attended on with such a Troop of Curses, it is exceeding good Counsel that S. Peter gives us,, to lay it aside, nay to cast it utterly away from us,
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then for a Rich Man to enter into the kingdome of God, they presently replied, Who then can be saved? For that al men were either Rich, or desired to be Rich, which was all one in effect:
then for a Rich Man to enter into the Kingdom of God, they presently replied, Who then can be saved? For that all men were either Rich, or desired to be Rich, which was all one in Effect:
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Our Prophet on a time supposed hee had spoken it in hast, whenas he had said vpon occasion, that All Men are Lyars, Psal. 116.10. but the Apostle S. Paul tooke leasure enough, & yet said he no lesse, Rom. 3.4.
Our Prophet on a time supposed he had spoken it in haste, whenas he had said upon occasion, that All Men Are Liars, Psalm 116.10. but the Apostle S. Paul took leisure enough, & yet said he no less, Rom. 3.4.
& I remember that Cardanus writes of himselfe that he was so great a Louer of Truth, that from the time hee was Foureteene yeeres old, hee never told a Lye: in another place that as he remembred, he never lyed in all his Life: I doe not thinke but his Memory failed him,
& I Remember that Cardanus writes of himself that he was so great a Lover of Truth, that from the time he was Foureteene Years old, he never told a Lie: in Another place that as he remembered, he never lied in all his Life: I do not think but his Memory failed him,
Nor is there any Vice besides, Sathans so peculairly as indeed the Vice of Lying. When he speaketh a Lye, saith our Saviour, then speaketh he of his owne,
Nor is there any Vice beside, Satan's so peculairly as indeed the Vice of Lying. When he speaks a Lie, Says our Saviour, then speaks he of his own,
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for hee is a Lyar, and the Father thereof. So that Lying is as it were his Sonne, even his First-borne, for it was the first Sinne committed in Paradice, Genes. 3.3. No doubt it hath gotten him as many Soules as any one Sin besides whatsoever, for the Mouth that speaketh Lyes slayeth the Soule, Wisd. 1.11.
for he is a Liar, and the Father thereof. So that Lying is as it were his Son, even his Firstborn, for it was the First Sin committed in Paradise, Genesis. 3.3. No doubt it hath got him as many Souls as any one since beside whatsoever, for the Mouth that speaks Lies slays the Soul, Wisdom 1.11.
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and to be feared of every of vs. For if so be our Saviour bad vs, not to feare them which kill the Body, but are not able to kill the Soule: this Sinne being of Power to kill the very Soule, how it ought to be scared, iudg yee.
and to be feared of every of us For if so be our Saviour bade us, not to Fear them which kill the Body, but Are not able to kill the Soul: this Sin being of Power to kill the very Soul, how it ought to be scared, judge ye.
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St Austen is very peremptory, Quolibet artis modo mentiatur, os quod mentitur occidit Animam: Vse we whatsoever Trickes or Devises we can, the Mouth that lyeth, slayeth the Soule.
Saint Austen is very peremptory, Quolibet artis modo mentiatur, os quod mentitur occidit Animam: Use we whatsoever Tricks or Devises we can, the Mouth that lies, slays the Soul.
The same St Austen hath left vnto vs a Couple of Treatises cōcerning Lying: The One is De Mendacio: The Other, Contra Mendacium, both in his Fourth Tome.
The same Saint Austen hath left unto us a Couple of Treatises Concerning Lying: The One is De Mendacio: The Other, Contra Mendacium, both in his Fourth Tome.
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In the Former of them he maketh mention of Eight sorts of Lyes, which Others haue reduced to Three, One contracts thē into Two: but whether Two, or Three, or Eight, St Austen there sheweth that no one of them is lawfull.
In the Former of them he makes mention of Eight sorts of Lies, which Others have reduced to Three, One contracts them into Two: but whither Two, or Three, or Eight, Saint Austen there shows that no one of them is lawful.
& consequently, of both kind of Servants, Good, and Bad. Come we now vnto the Maister whom we presumed to be Good for that he made choice of Good Servants,
& consequently, of both kind of Servants, Good, and Bad. Come we now unto the Master whom we presumed to be Good for that he made choice of Good Servants,
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But did I say wee must presume of the Goodnesse of the Maister here, for that hee made choice of Good Servants, and refused the Bad? Why, who would not willingly haue Good Servants? Who would not as willingly bee free from Bad? Indeed it is very true, there can be none so wicked,
But did I say we must presume of the goodness of the Master Here, for that he made choice of Good Servants, and refused the Bad? Why, who would not willingly have Good Servants? Who would not as willingly be free from Bad? Indeed it is very true, there can be none so wicked,
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As for those that haue Apprentises who most commonly are but young, it lyeth such Maisters vpon (if they be not so Good as they should be) to vse them in such sort what by faire meanes, what by foule (if Faire meanes will not serue,
As for those that have Apprentices who most commonly Are but young, it lies such Masters upon (if they be not so Good as they should be) to use them in such sort what by fair means, what by foul (if Fair means will not serve,
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I say, If foule means be not toto foule, for howsoever the Scripture sayth, A Servant will not be chastised with Words, meaning as St Austen notes that Blowes must be vsed to:
I say, If foul means be not toto foul, for howsoever the Scripture say, A Servant will not be chastised with Words, meaning as Saint Austen notes that Blows must be used to:
yet such is the Fury of some Maisters in punishing, and correcting, as that they forget themselues are Christians, as also those that belong vnto them.
yet such is the Fury of Some Masters in punishing, and correcting, as that they forget themselves Are Christians, as also those that belong unto them.
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yet when they came to be Maisters, were likely enough to forget themselues herein. When there shall be strife saith he, betweene men, and they shall come vnto iudgement,
yet when they Come to be Masters, were likely enough to forget themselves herein. When there shall be strife Says he, between men, and they shall come unto judgement,
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Now if such good order were taken when as the Iudge was not a Party, how much more doth it concerne a Maister of a Family who might in that respect much more easily forget himselfe, then a Iudge might doe.
Now if such good order were taken when as the Judge was not a Party, how much more does it concern a Master of a Family who might in that respect much more Easily forget himself, then a Judge might do.
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A golden meane is best, and best befitteth vs Christians which serue a Maister in heaven who by the Boūtifulnes of his Mercy looseth not the Severity of Iudgement, nor by iudging with Severity doth he loose the Bountifulnes of his Mercy. No man better coupleth these two together then doth Iesus the Sonne of Syrach:
A golden mean is best, and best befitteth us Christians which serve a Master in heaven who by the Bountifulness of his Mercy loses not the Severity of Judgement, nor by judging with Severity does he lose the Bountifulness of his Mercy. No man better Coupleth these two together then does Iesus the Son of Sirach:
But be not excessiue towards any, and without discretion doe nothing. It followeth: If thou haue a Faithfull Servant, let him be vnto thee as thine owne soule,
But be not excessive towards any, and without discretion do nothing. It follows: If thou have a Faithful Servant, let him be unto thee as thine own soul,
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Thou canst not saith St Austen, powre water vpon thine owne hands, thou canst not dresse thine owne Meate, thou canst not lackey by thine owne Horse, thou canst not tend thine owne Beast.
Thou Canst not Says Saint Austen, pour water upon thine own hands, thou Canst not dress thine own Meat, thou Canst not lackey by thine own Horse, thou Canst not tend thine own Beast.
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And thus Beloved, haue you now seene, what out of these words I haue had to say, concerning Maisters and Servants. I will but apply what hath beene spoken,
And thus beloved, have you now seen, what out of these words I have had to say, Concerning Masters and Servants. I will but apply what hath been spoken,
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And in truth who among you considering the Premisses, would not rather be of the Faithfull, and Godly, then of the Deceitfull, and Lying Sort, considering what Rewards Faithfulnesse, and Godlinesse haue, Deceitfulnesse, and Lying, what Punishments.
And in truth who among you considering the Premises, would not rather be of the Faithful, and Godly, then of the Deceitful, and Lying Sort, considering what Rewards Faithfulness, and Godliness have, Deceitfulness, and Lying, what Punishments.
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hee hath made you Christian Servants, that might haue made you (as Millions at this day) Without Christ, Aliants from the Commonwealth of Israel, Strangers from the Covenants of Promise, having no Hope,
he hath made you Christian Servants, that might have made you (as Millions At this day) Without christ, Aliants from the Commonwealth of Israel, Strangers from the Covenants of Promise, having no Hope,
He hath giuen vnto you, as to your Masters, the same Lord, the same Faith, the same Baptisme, I, to set with them at the selfe same Table, as you haue seene with your Eyes this day.
He hath given unto you, as to your Masters, the same Lord, the same Faith, the same Baptism, I, to Set with them At the self same Table, as you have seen with your Eyes this day.
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then all this already done? Divelish Deceit? Base Lying? Shall wee call Death vnto vs, Everlasting Death both with Words, & Hands? Shall the Example of a wicked Ziba prevaile more with vs,
then all this already done? Devilish Deceit? Base Lying? Shall we call Death unto us, Everlasting Death both with Words, & Hands? Shall the Exampl of a wicked Ziba prevail more with us,
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What a maine Temptation did assault him of being Vnfaithfull to his Master, and yet how constantly did hee repell it? Proffer was made vnto him of that which was his Masters cheifest Iewell. He sought it not, he watcht not a time, hee fore-casted not to haue it.
What a main Temptation did assault him of being Unfaithful to his Master, and yet how constantly did he repel it? Proffer was made unto him of that which was his Masters chiefest Jewel. He sought it not, he watched not a time, he forecasted not to have it.
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It was in a maner brought vnto him, and laid (as it were) at his Feet, and yet he, How can I doe, saith he, this great wickednesse, and so sin against God? How could he doe it? How? Nay,
It was in a manner brought unto him, and laid (as it were) At his Feet, and yet he, How can I do, Says he, this great wickedness, and so sin against God? How could he do it? How? Nay,
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how could he not haue done it? There was Opportunitie, there was Importunitie. Opportunitie, for it was offered him, Shee said vnto him, Lye with me, Gē. 39.7. Importunity, for She spake vnto him day by day, Gen. 39.10: and yet he for all this, How can I doe this great wickednesse, and so sinne against God? Mirrour of Chastity!
how could he not have done it? There was Opportunity, there was Importunity. Opportunity, for it was offered him, She said unto him, Lie with me, Gē. 39.7. Importunity, for She spoke unto him day by day, Gen. 39.10: and yet he for all this, How can I do this great wickedness, and so sin against God? Mirror of Chastity!
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how art thou much more to be admired then David was, when he returned to King Saul with the Head of Golias in his hand? Nay the Miracle was not so great of those three Children that walked in the midst of the Fiery Oven, considering the Flames that surrounded thee, who mighst not only haue had thy Pleasure, but by all worldly likelyhood Preferment too.
how art thou much more to be admired then David was, when he returned to King Saul with the Head of Goliath in his hand? Nay the Miracle was not so great of those three Children that walked in the midst of the Fiery Oven, considering the Flames that surrounded thee, who mighst not only have had thy Pleasure, but by all worldly likelihood Preferment too.
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But Ioseph would none of that Pleasure, Ioseph would none of that Preferment: A good Heart, saith a worthy Divine, will rather lie in the dust, then rise by wickednesse.
But Ioseph would none of that Pleasure, Ioseph would none of that Preferment: A good Heart, Says a worthy Divine, will rather lie in the dust, then rise by wickedness.
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I, but thou wilt say, such a Wickednesse indeed had beene great, such a wickednes had beene a grievous Sin, both against God, and against his Master: but what if I sin but a little? A little embeasling of my Masters Goods, a little pilfering of a few Pence, a little Purloining of that is his, Is it not a little one, said Lot in another Case, and my Soule shall liue!
I, but thou wilt say, such a Wickedness indeed had been great, such a wickedness had been a grievous since, both against God, and against his Master: but what if I sin but a little? A little embeasling of my Masters Goods, a little pilfering of a few Pence, a little Purloining of that is his, Is it not a little one, said Lot in Another Case, and my Soul shall live!
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and wilt thou endeavour to hazzard that Dowry of thine, and all for a little Pelfe, not worth the taking vp if it lay at thy Feet, didst thou but knowe the danger of it? But I come to them that are Masters.
and wilt thou endeavour to hazard that Dowry of thine, and all for a little Pelf, not worth the taking up if it lay At thy Feet, didst thou but know the danger of it? But I come to them that Are Masters.
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And First concerning this Graund Master, and this his Protestation of Choosing, and Refusing, what great expectance by these wordes might there haue beene of a great good Family now,
And First Concerning this Grand Master, and this his Protestation of Choosing, and Refusing, what great expectance by these words might there have been of a great good Family now,
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nay of a Court, and consequently of greatest Good both to Church, and Common-weale? But was this Prince indeed as good as his word? Did he make that very Choice? that very Refusall he here speaks of? Oh no: Alas he did not.
nay of a Court, and consequently of greatest Good both to Church, and Commonweal? But was this Prince indeed as good as his word? Did he make that very Choice? that very Refusal he Here speaks of? O no: Alas he did not.
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Witnesse the Lamentation for wicked Absolon that stoale away from him the Peoples hearts Witnesse the Punishing of faithfull Mephibosheth with losse of his Lands for no cause.
Witness the Lamentation for wicked Absalom that stoale away from him the Peoples hearts Witness the Punishing of faithful Mephibosheth with loss of his Lands for no cause.
Witnes the bestowing of them on Treacherous Ziba whom he should rather haue punished with the losse of his Head: all to teach vs how exceeding wary we should be in this kind,
Witness the bestowing of them on Treacherous Ziba whom he should rather have punished with the loss of his Head: all to teach us how exceeding wary we should be in this kind,
When Elisha the Prophet saw more in Hazael, then Sylla saw in Caesar, in whom hee saw yet so many Marij, but when Elisha saw in Hazael the Evill he should doe to the Children of Israel,
When Elisha the Prophet saw more in hazael, then Sylla saw in Caesar, in whom he saw yet so many Marij, but when Elisha saw in hazael the Evil he should do to the Children of Israel,
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What saith Hazael, is thy Servant a Dog, that I should doe this great thing? Hazael doubtles would haue sworne at that time, that hee would never haue done halfe so much,
What Says hazael, is thy Servant a Dog, that I should do this great thing? hazael doubtless would have sworn At that time, that he would never have done half so much,
Why, but be it thy Servants haue offended thee, and it may be mainely to, wilt thou offend on the other side by toto immoderate Correcting of them? No care? no regard at all, Whether the Fault were vnawares,
Why, but be it thy Servants have offended thee, and it may be mainly to, wilt thou offend on the other side by toto immoderate Correcting of them? No care? no regard At all, Whither the Fault were unawares,
or vpon advisement? Whether once, or often? Whether of Infirmity, or Villany? You haue heard how the Lord himselfe did stint such Strokes as should be given vnto Offenders,
or upon advisement? Whither once, or often? Whither of Infirmity, or Villainy? You have herd how the Lord himself did stint such Strokes as should be given unto Offenders,
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and he yeelded a Reason for it, Least thy Brother, saith he, should appeare despised in thy sight? What? & be they then thy Bretheren? and must thou in no wise Despise them? Or doth God himselfe yeeld a Reason, and wilt thou despise that Reason to? Hast thou forgotten the Scripture which saith:
and he yielded a Reason for it, lest thy Brother, Says he, should appear despised in thy sighed? What? & be they then thy Brethren? and must thou in no wise Despise them? Or does God himself yield a Reason, and wilt thou despise that Reason to? Hast thou forgotten the Scripture which Says:
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They that are given to any immoderate Mildnes, and offend as much on that side, let them feare old Elies Example, who for being remisse vnto his Childrē, how did he exasperate the Lord against him? The end of all was, that he had a fearefull end:
They that Are given to any immoderate Mildness, and offend as much on that side, let them Fear old Ely's Exampl, who for being remiss unto his Children, how did he exasperate the Lord against him? The end of all was, that he had a fearful end:
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and no doubt did make, some kinde of Apology ) of how much soarer punishment shall they bee worthy who are so remisse vnto their Servants, betweene whom and naturall Sonnes the difference is so great.
and no doubt did make, Some kind of Apology) of how much soarer punishment shall they be worthy who Are so remiss unto their Servants, between whom and natural Sons the difference is so great.
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Oh but thou wilt say, if so be I punish my Servant, how can I my selfe whensoever I offend, craue forgiuenesse at Gods hands? How shal I say as our Saviour wils me, Forgiue vs our Debts, as we also forgiue our Debters.
O but thou wilt say, if so be I Punish my Servant, how can I my self whensoever I offend, crave forgiveness At God's hands? How shall I say as our Saviour wills me, Forgive us our Debts, as we also forgive our Debtors.
Happyly he will say, why Sir, haue I offend you seaventy times seaven times? Nay saith St Austen, if severity of Discipline should lie a sleepe so long, by reason of such Prescription,
Happily he will say, why Sir, have I offend you seaventy times seaven times? Nay Says Saint Austen, if severity of Discipline should lie a sleep so long, by reason of such Prescription,
Now that, saith St Austen, is not Cruelty, God forbid, that that should be tearmed Cruelty, & Fiercenesse of the Phisition. He is fierce indeed vpon the Wound, that so his Patient may bee healed,
Now that, Says Saint Austen, is not Cruelty, God forbid, that that should be termed Cruelty, & Fierceness of the physician. He is fierce indeed upon the Wound, that so his Patient may be healed,
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And thus, Beloved, haue I now absolved at three severall times, that threefold Taske I tooke in hand, concerning Husbands, and Wiues: Parents, and Children: Maisters, and Servants. I haue shewed the mutuall correspondence, that is to bee betweene every of them,
And thus, beloved, have I now absolved At three several times, that threefold Task I took in hand, Concerning Husbands, and Wives: Parents, and Children: Masters, and Servants. I have showed the mutual correspondence, that is to be between every of them,
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and perfourme, To him that overcommeth: that is, to them which shall preserue themselues frō the many Corruptions of the Times they liue in, such as Neglect of Duty is,
and perform, To him that Overcometh: that is, to them which shall preserve themselves from the many Corruptions of the Times they live in, such as Neglect of Duty is,
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or on the Wiues, or Children, or Servants: To him that overcommeth, will I giue to eate of the Tree of Life, which is in the midst of the Paradice of God.
or on the Wives, or Children, or Servants: To him that Overcometh, will I give to eat of the Tree of Life, which is in the midst of the Paradise of God.
The Way indeed to that Tree of Life was once kept frō vs by him that set the Cherubims, & the Blade of a Sword shaken to keepe the way thereof, Gen. 3.24: but now is it opened againe vnto vs, and who that will may enter in, Verely, I say vnto thee, to day shalt thou bee with me in Paradice, Luk. 23.43.
The Way indeed to that Tree of Life was once kept from us by him that Set the Cherubims, & the Blade of a Sword shaken to keep the Way thereof, Gen. 3.24: but now is it opened again unto us, and who that will may enter in, Verily, I say unto thee, to day shalt thou be with me in Paradise, Luk. 23.43.
but she that is married, careth for the things of the World how she may please her Husband. 1. Cor. 7.32,33,34. I Haue here made choice of a Text, Right Worshipfull, and dearely Beloued, which well agrees with all and every of vs in generall:
but she that is married, Careth for the things of the World how she may please her Husband. 1. Cor. 7.32,33,34. I Have Here made choice of a Text, Right Worshipful, and dearly beloved, which well agrees with all and every of us in general:
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but with how many, or with how few of vs in each particular, ther's the Question. The Text speaketh in generall of Married, and Ʋnmarried, Wiues, and Ʋirgins, and who amongst vs all is none of these? But where it speaketh of the Vnmarried, that hee careth for the things of the Lord,
but with how many, or with how few of us in each particular, ther's the Question. The Text speaks in general of Married, and Ʋnmarried, Wives, and Ʋirgins, and who among us all is none of these? But where it speaks of the Unmarried, that he Careth for the things of the Lord,
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and who amongst vs all is one of these? I confesse it is my purpose at this time, to speake principally of Ʋirgins, for that of the Married, and of Wiues, I haue spoken heretofore,
and who among us all is one of these? I confess it is my purpose At this time, to speak principally of Ʋirgins, for that of the Married, and of Wives, I have spoken heretofore,
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howbeit for the Apostle in this place ioyneth the Ʋnmarried, and Married together, Ʋirgins, and Wiues, I also shall say somewhat of the Married, and of Wiues, but my cheefe intent and purpose is especially concerning VIRGINS.
howbeit for the Apostle in this place Joineth the Ʋnmarried, and Married together, Ʋirgins, and Wives, I also shall say somewhat of the Married, and of Wives, but my chief intent and purpose is especially Concerning VIRGINS.
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and that with our Saviours help, who was as S. Austen speaketh, Ʋirginis Filius, Ʋirginum Sponsus, Ʋirginali Vtero corporaliter natus, Ʋirginali Connubio spiritaliter coniugatus.
and that with our Saviors help, who was as S. Austen speaks, Ʋirginis Filius, Ʋirginum Sponsus, Ʋirginali Vtero corporaliter Born, Ʋirginali Connubio spiritaliter coniugatus.
and all, for he saith here in this Chapter, I would that all Men were even as I my selfe am, and yet saith Erasmus, Velex hoc loco conijcere licet, Paulo fuisse Coniugem, posteaquam de Coniugatis agens sui facit mentionē.
and all, for he Says Here in this Chapter, I would that all Men were even as I my self am, and yet Says Erasmus, Velex hoc loco conijcere licet, Paul Fuisse Coniugem, posteaquam de Coniugatis agens sui facit mentionē.
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I would that all Mē were even as I my selfe am, but as he said in another case to King Agrippa, I would that all were altogether such as I am, NONLATINALPHABET, except these Bonds. Now that Marriage is as Bonds, witnesse that of S. Ambrose, Bona Vincula Nuptiarum, sed tamen Ʋincula, saith he, et si Vincula, tamen Vincula Charitatis.
I would that all Men were even as I my self am, but as he said in Another case to King Agrippa, I would that all were altogether such as I am,, except these Bonds. Now that Marriage is as Bonds, witness that of S. Ambrose, Bona Vincula Nuptiarum, sed tamen Ʋincula, Says he, et si Vincula, tamen Vincula Charitatis.
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And againe in another place, Bonum quidem Charitatis vinculum est, sed tamen Vinculum, de quo cum velit se exuere Nupta non possit, nec Liberum sui habere arbitrium.
And again in Another place, Bonum quidem Charitatis vinculum est, sed tamen Vinculum, de quo cum velit se exuere Nupta non possit, nec Liberum sui habere Arbitrium.
as it is in the fiue & twentith verse of this Chapter, to whom may wee better harken then to S. Paul, in this case, especially if it be true which C. Livius saith in T. Livius, that No mā giues more faithfull counsaile,
as it is in the fiue & Twentieth verse of this Chapter, to whom may we better harken then to S. Paul, in this case, especially if it be true which C. Livius Says in T. Livius, that No man gives more faithful counsel,
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That our Apostle was at Corinth, the most famous Citie of Asia, and most flourishing in those daies, we read it in the Acts, and from whence it was he thether came,
That our Apostle was At Corinth, the most famous city of Asia, and most flourishing in those days, we read it in the Acts, and from whence it was he thither Come,
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Howbeit afterwards being compelled by the wickednesse of the Iewes to sayle into Syria, in his absence it so fell out, that false Apostles did enter amongst them,
Howbeit afterwards being compelled by the wickedness of the Iewes to sail into Syria, in his absence it so fell out, that false Apostles did enter among them,
Wherevpon the Corinthians wrighting vnto him, and acquainting him with their State, it should seem that in their Letter vnto him, they mooved certaine Questions wherein they desired to be resolued,
Whereupon the Corinthians wrighting unto him, and acquainting him with their State, it should seem that in their letter unto him, they moved certain Questions wherein they desired to be resolved,
Among other things the Corinthians enquired by their Letters, whether after the Faith of Christ they ought to liue a single Life? And whether for Continency sake, they should forsake their Wiues which they had already? Whether they that were Virgins when they receaued the Faith might take Matrimony vpon thē? And if both Parties were Paynims,
Among other things the Corinthians inquired by their Letters, whither After the Faith of christ they ought to live a single Life? And whither for Continency sake, they should forsake their Wives which they had already? Whither they that were Virgins when they received the Faith might take Matrimony upon them? And if both Parties were Pagans,
& one should receaue the Faith, Whether the Beleeuer should forsake the Vnbeleeuer? And if Wiues were to be married, whether they should marry Christians only, or also Paynims.
& one should receive the Faith, Whither the Believer should forsake the Unbeliever? And if Wives were to be married, whither they should marry Christians only, or also Pagans.
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namely vnto Virginitie. The Question then by all likelyhood, being this, or to this effect: Whether they that were Virgins when they receaued the Faith, might marry yea, or no:
namely unto Virginity. The Question then by all likelihood, being this, or to this Effect: Whither they that were Virgins when they received the Faith, might marry yea, or no:
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the Summe of the Apostles Answere seemes to be that in the fiue & twentith verse, that concerning Virgins hee had no Commandement, onely his Advice vnto them was, that in regard of those Times, it was good for them so to bee.
the Sum of the Apostles Answer seems to be that in the fiue & Twentieth verse, that Concerning Virgins he had no Commandment, only his advice unto them was, that in regard of those Times, it was good for them so to be.
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that is, as our Communion Book expresseth them, To forsake the Divel, and all his VVorkes, the vaine Pompe and glory of the World, with all covetous Desires of the same, the Carnall Desires of the Flesh,
that is, as our Communion Book Expresses them, To forsake the devil, and all his Works, the vain Pomp and glory of the World, with all covetous Desires of the same, the Carnal Desires of the Flesh,
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so that they would not followe, nor bee led by them, he shewes what aduantage Virginitie hath towards the fulfilling of all this, what distractions were in Marriage, and therefore if they intended indeed The things of the Lord, they should betake themselues to a Virgin-life. Which is not Beloved, to be so vnderstood,
so that they would not follow, nor be led by them, he shows what advantage Virginity hath towards the fulfilling of all this, what distractions were in Marriage, and Therefore if they intended indeed The things of the Lord, they should betake themselves to a Virgin-life. Which is not beloved, to be so understood,
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as if all Virginity had all these Commodities, and every Marriage had every encombrance, that the One could not but care for The things of the Lord, the Other would not but care for The things of the World:
as if all Virginity had all these Commodities, and every Marriage had every encumbrance, that the One could not but care for The things of the Lord, the Other would not but care for The things of the World:
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very Experience shews the contrary that this is not alwaies so, neither sometimes in respect of Virgins, that are carefull enough for The things of the World, neither in respect of Marryed Folkes that are as carefull for The Things of the Lord.
very Experience shows the contrary that this is not always so, neither sometime in respect of Virgins, that Are careful enough for The things of the World, neither in respect of Married Folks that Are as careful for The Things of the Lord.
The Speech here of the Apostle is like a Speech of our Saviours when as he said in St Matthewes Gospell, That out of the aboundance of the heart the mouth speaketh:
The Speech Here of the Apostle is like a Speech of our Saviors when as he said in Saint Matthew Gospel, That out of the abundance of the heart the Mouth speaks:
namely, that the Abundance of the Heart wil make the Mouth at sometimes bewray that, which lyeth in the Heart, notwithstanding all Hypocrisie ) for there were,
namely, that the Abundance of the Heart will make the Mouth At sometime bewray that, which lies in the Heart, notwithstanding all Hypocrisy) for there were,
Thirdly, their Actions about those Obiects, and those are Cares, both of them taking care, The Vnmarryed, and Married: The Ʋnmarryed, for the One; the Marryed, for the Other.
Thirdly, their Actions about those Objects, and those Are Cares, both of them taking care, The Unmarried, and Married: The Ʋnmarryed, for the One; the Married, for the Other.
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And of every of these in their several order, and first of the Vnmarryed, and Married, Virgins and Wiues. The Ʋnmarryed careth for the things of the Lord,
And of every of these in their several order, and First of the Unmarried, and Married, Virgins and Wives. The Ʋnmarryed Careth for the things of the Lord,
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I say, for the most part, for that as Causabon hath noted, the Iewes so little respected it, that if any among them remained a Virgin, it was esteemed a Reproach, and a kinde of Curse vpon her.
I say, for the most part, for that as Causabon hath noted, the Iewes so little respected it, that if any among them remained a Virgae, it was esteemed a Reproach, and a kind of Curse upon her.
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And Lycurgus he made a Law to punish such as would not marry, and it was a strange kinde of Penance that the Magistrate by his Law was to put them to, Quod Templo dicere non est:
And Lycurgus he made a Law to Punish such as would not marry, and it was a strange kind of Penance that the Magistrate by his Law was to put them to, Quod Templo dicere non est:
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Howbeit among the Romans it was of so great esteeme, as that the Keeping of the Sacred Fier, was committed vnto them, I meane to the Vestall Virgins. Of whom there were first of all but Foure, afterwards Two were added more,
Howbeit among the Romans it was of so great esteem, as that the Keeping of the Sacred Fire, was committed unto them, I mean to the Vestal Virgins. Of whom there were First of all but Foure, afterwards Two were added more,
Whensoever they went abroad, they had their Seriants to wait vpon thē, & if at the same time a Malefactor had beene going to his Death, he escaped the Punishment,
Whensoever they went abroad, they had their Sergeants to wait upon them, & if At the same time a Malefactor had been going to his Death, he escaped the Punishment,
Howbeit this was the Honour that was done to some Virgins, namely to the Vestal. The estimation that was had of Virgins, and Virginity in generall, was since the time of our Saviour Christ,
Howbeit this was the Honour that was done to Some Virgins, namely to the Vestal. The estimation that was had of Virgins, and Virginity in general, was since the time of our Saviour christ,
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For in regard of the Feare of the Magistrate making their meetings very earely, the People had thē in suspition that they lay promiscuously with one an other.
For in regard of the fear of the Magistrate making their meetings very early, the People had them in suspicion that they lay promiscuously with one an other.
A Fourth cause was, for that a great part that came to Christ were of the Heathen thēselues, who a many of them esteeming much of Virginity before their Conversiō, partly in one Respect, partly in an other, held it in honour ever after.
A Fourth cause was, for that a great part that Come to christ were of the Heathen themselves, who a many of them esteeming much of Virginity before their Conversion, partly in one Respect, partly in an other, held it in honour ever After.
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I might here alleage a Fift cause which Sadeel bringeth, namelie, that so many even of Christians themselues addicted at the first both to Polygamy and Fornication, in so much that for Fornication the Apostles were faine to forbid it in their Generall Councell at Ierusalem, they which did abstaine even frō lawfull Marriage it selfe, therby to shew their Temperāce the more, were highly esteemed of,
I might Here allege a Fift cause which Sadeel brings, namely, that so many even of Christians themselves addicted At the First both to Polygamy and Fornication, in so much that for Fornication the Apostles were feign to forbid it in their General Council At Ierusalem, they which did abstain even from lawful Marriage it self, thereby to show their Temperance the more, were highly esteemed of,
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but Virginity of Minde. For Perit & mente Ʋirginitas saith St Ierome, the very Minde may loose her Maydenhead. And againe in an other place, Quid prodest Corporis Pudicitia, animo constuprato? To what end and purpose is Chastity of Body,
but Virginity of Mind. For Perit & mente Ʋirginitas Says Saint Jerome, the very Mind may lose her Maidenhead. And again in an other place, Quid profits Corporis Chastity, animo constuprato? To what end and purpose is Chastity of Body,
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Holy Matrimony saith that Booke, is an honourable Estate, instituted of God in Paradice in the time of Mans innocency, signifying vnto vs the mysticall Vnion that is betwixt Christ, and his Church:
Holy Matrimony Says that Book, is an honourable Estate, instituted of God in Paradise in the time of men innocency, signifying unto us the mystical union that is betwixt christ, and his Church:
like bruit Beasts that haue no vnderstāding, but reverently, discreetly, advisedly, soberly, and in the feare of God, duly considering the Causes for which Matrimony was ordained.
like bruit Beasts that have no understanding, but reverently, discreetly, advisedly, soberly, and in the Fear of God, duly considering the Causes for which Matrimony was ordained.
So that whether we regard the Necessitie, the Antiquitie, the Dignitie, the Place, the Time, the Author, the Allower: all shew how reverend an account is to be made of holy Matrimony.
So that whither we regard the Necessity, the Antiquity, the Dignity, the Place, the Time, the Author, the Allower: all show how reverend an account is to be made of holy Matrimony.
the Antiquitie, such as that it was ordained in the beginning of the World: the Dignitie such as that the Apostle S. Paul calls it Honourable: the Place was Paradice: the Time was Innocency:
the Antiquity, such as that it was ordained in the beginning of the World: the Dignity such as that the Apostle S. Paul calls it Honourable: the Place was Paradise: the Time was Innocency:
but by his Presence at a Marriage Feast, when as purposing in time to cause the Blind to see, the Halt to goe, the Leapers to be cleansed, the Deafe to here, the Dead to be raised vp, he would worke his first and formost miracle at a Marriage Feast, by turning Water into Wine. In this world;
but by his Presence At a Marriage Feast, when as purposing in time to cause the Blind to see, the Halt to go, the Leapers to be cleansed, the Deaf to Here, the Dead to be raised up, he would work his First and foremost miracle At a Marriage Feast, by turning Water into Wine. In this world;
Man, saith S. Austen, is a great Gulfe, howbeit thou o Lord hast the number of every haire of his Head. And againe in another place, As our owne Eares are to our Words,
Man, Says S. Austen, is a great Gulf, howbeit thou oh Lord hast the number of every hair of his Head. And again in Another place, As our own Ears Are to our Words,
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but as for the Lord our God O Lord, saith David, thou hast searched me out & knowne me, thou knowest my down sitting & my vprising, thou vnderstandest my Thoughts long before.
but as for the Lord our God Oh Lord, Says David, thou hast searched me out & known me, thou Knowest my down sitting & my uprising, thou Understandest my Thoughts long before.
I wil end this Point with that of Fulgentius, who speaking of Virginitie both of the Body, and the Soule, The Virginitie of the Body, saith Fulgentius, the Divell endeavours to get by another,
I will end this Point with that of Fulgentius, who speaking of Virginity both of the Body, and the Soul, The Virginity of the Body, Says Fulgentius, the devil endeavours to get by Another,
And thus having in some sort seene what the Things of the Lord are, wee may now conceaue the better, what are the Things of the World: Hee that is Married careth for the things of the World,
And thus having in Some sort seen what the Things of the Lord Are, we may now conceive the better, what Are the Things of the World: He that is Married Careth for the things of the World,
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Having seene then what the Things of the Lord are, wee may now more easily haue a glimps of the Things of the ƲƲorld. The World as it is sometimes taken for evill & wicked Lusts, such as raigne in the Children of this World,
Having seen then what the Things of the Lord Are, we may now more Easily have a glimpse of the Things of the ƲƲorld. The World as it is sometime taken for evil & wicked Lustiest, such as Reign in the Children of this World,
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And, Potest hoc saith Lavater, ad Foedera, Coningia, & alias Societates etiam extendi: This Sentence of Salomon may extend to Friendship, Marriage, and other Societies whatsoever.
And, Potest hoc Says Lavater, and Foedera, Coningia, & alias Societates etiam extendi: This Sentence of Solomon may extend to Friendship, Marriage, and other Societies whatsoever.
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We haue seen what the Things of the Lord are, we haue seene the Things of the World. Thus much therefore of the Obiects, come we now vnto the third Point,
We have seen what the Things of the Lord Are, we have seen the Things of the World. Thus much Therefore of the Objects, come we now unto the third Point,
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So that the Apostle meanes in this place, a thought-taking, or Fulnesse of Cares which is done by the One, that is, by the Vnmarryed, and Virgins, for the Things of the Lord; by the Other, that is, by the Marryed, and Wiues, for the Things of the World.
So that the Apostle means in this place, a thought-taking, or Fullness of Cares which is done by the One, that is, by the Unmarried, and Virgins, for the Things of the Lord; by the Other, that is, by the Married, and Wives, for the Things of the World.
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Stapleton scoffes at Calvin for expounding Sollicitudines, Cares in this place, to signifie Ineptias Nuptiales, Iocos, & alia quibus Coniugati occupantur.
Stapleton scoffs At calvin for expounding Sollicitudines, Cares in this place, to signify Ineptias Nuptiales, Iocos, & Alias quibus Coniugati occupantur.
If Children be had, from their misdemeanours, frō difficulty of house-keeping, & the like: but as for Cares saith he, I take them to signifie here, Nuptiall Merriments to, & so forth.
If Children be had, from their misdemeanours, from difficulty of housekeeping, & the like: but as for Cares Says he, I take them to signify Here, Nuptial Merriments to, & so forth.
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And indeed why not? For if so be notwithstanding this Word, the Vnmarryed may with all alacrity goe about The things of the Lord, and be sometimes also in a pleasant vaine,
And indeed why not? For if so be notwithstanding this Word, the Unmarried may with all alacrity go about The things of the Lord, and be sometime also in a pleasant vain,
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as was Elias the Prophet, when he mockt the Baalites (not as this Priest of Baal, who mocks an Elias rather,) what hindereth but that marryed Folkes notwithstanding this Word to, may be pleasant in their kinde,
as was Elias the Prophet, when he mocked the Baalites (not as this Priest of Baal, who mocks an Elias rather,) what hindereth but that married Folks notwithstanding this Word to, may be pleasant in their kind,
And by this may we gather the Sense also of the Apostles words in this my Text. For where he saith that the Marryed careth for the Things of the World, his meaning is that he doth not alwaies so,
And by this may we gather the Sense also of the Apostles words in this my Text. For where he Says that the Married Careth for the Things of the World, his meaning is that he does not always so,
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It was the saying there of One, it may be of Thousands. I marryed a Wife, what an heape of Troubles did I there finde? Then came Children, therevpon more Troubles, much more Care:
It was the saying there of One, it may be of Thousands. I married a Wife, what an heap of Troubles did I there find? Then Come Children, thereupon more Troubles, much more Care:
that he should see his Childrens Children, & Peace vpon Israel. But yet notwithstanding as St Austen notes, the Labours must be first in this World, the Fruit hereafter.
that he should see his Children's Children, & Peace upon Israel. But yet notwithstanding as Saint Austen notes, the Labours must be First in this World, the Fruit hereafter.
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but so much for a Wife. Oh, but thou wantest Children then, who may solace thee in thy Youth, and succour thee in thy Age, who may succeed thee in thy Fortunes, & in whose wel-doing thou maist take exceeding ioy.
but so much for a Wife. O, but thou Wantest Children then, who may solace thee in thy Youth, and succour thee in thy Age, who may succeed thee in thy Fortune's, & in whose welldoing thou Mayest take exceeding joy.
and is, as it were a Fan in the hands of God to purge the Ayre, is sometimes converted to be a Plague. Like as the Marriners in Ionas were scourged with a Wind, which otherwise is a principall Furtherance and benefit required to Sayling. But what? is there no Solace? No comfort without Children? Hannah, saith Elkanah, why weepest thou? and why eatest thou not? and why is thy heart troubled? Am not I better to thee then tenne Sonnes? Surely,
and is, as it were a Fan in the hands of God to purge the Air, is sometime converted to be a Plague. Like as the Mariners in Ionas were scourged with a Wind, which otherwise is a principal Furtherance and benefit required to Sailing. But what? is there no Solace? No Comfort without Children? Hannah, Says Elkanah, why Weepest thou? and why Eatest thou not? and why is thy heart troubled? Am not I better to thee then tenne Sons? Surely,
Besides that a many Parents as Plutarch observeth, depart hence out of the world, or ever their Childrē make shew of that wherevnto they haue beene bred.
Beside that a many Parents as Plutarch observeth, depart hence out of the world, or ever their Children make show of that whereunto they have been bred.
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As Neocles never saw his Sonne Themstocles his Victory at Salamis, nor Miltiades what his Sonne Cimon performed at Eurymedon, Xantippus never heard his Sonne Pericles when he pleaded,
As Neocles never saw his Son Themstocles his Victory At Salamis, nor Miltiades what his Son Cimon performed At Eurymedon, Xantippus never herd his Son Pericles when he pleaded,
For all haue not Epaminondas Fortunes, who accoūted it the chiefest good that ever hapned vnto him that his Parents were aliue to see a Trophe set vp by him for a Victory he had over the Enemy.
For all have not Epaminondas Fortune's, who accounted it the chiefest good that ever happened unto him that his Parents were alive to see a Trophe Set up by him for a Victory he had over the Enemy.
But aboue all add herevnto, that when we are our selues to leaue this World, we shall not be necessarily tied by reason of Children though they bee never so bad, to bestow our Goods vpon them,
But above all add hereunto, that when we Are our selves to leave this World, we shall not be necessarily tied by reason of Children though they be never so bad, to bestow our Goods upon them,
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and within my wals a Place, and a Name better then of the Sonnes, and of the Daughters, I will giue them an everlasting Name that shall not be put out.
and within my walls a Place, and a Name better then of the Sons, and of the Daughters, I will give them an everlasting Name that shall not be put out.
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Not like the Builders of Babel, who to make themselues a Shem, that is, a Name, at length •ound a Shame: nor like to them the Prophet speakes of, who thinke that their Houses shall continue for ever:
Not like the Builders of Babel, who to make themselves a Shem, that is, a Name, At length •ound a Shame: nor like to them the Prophet speaks of, who think that their Houses shall continue for ever:
and that their dwelling places shall endure from one generation to another, and call the Lands after their owne Names, notwithstanding they see it fall out otherwise in every Age:
and that their Dwelling places shall endure from one generation to Another, and call the Lands After their own Names, notwithstanding they see it fallen out otherwise in every Age:
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Againe, the Vnmarried Woman careth for the things of the Lord, that she may be holy both in Body, and in Spirit. And his meaning is of such Ʋnmarried, whether Men, or Women, as haue the Gift of Continency, otherwise if they Burne, it is better for them, a great deale better, to Marry then to Burne. The Apostle himselfe saith asmuch in the Ninth verse of this Chapter.
Again, the Unmarried Woman Careth for the things of the Lord, that she may be holy both in Body, and in Spirit. And his meaning is of such Ʋnmarried, whither Men, or Women, as have the Gift of Continency, otherwise if they Burn, it is better for them, a great deal better, to Marry then to Burn. The Apostle himself Says as in the Ninth verse of this Chapter.
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And so the Poet of Dido: Vulnus alit Venis, & caeco carpitur igni. And againe, — Est mollis Flamma medullas Interea, & tacitum vivit sub pectore vulnus.
And so the Poet of Dido: Wound alit Venis, & caeco carpitur Fire. And again, — Est mollis Flamma medullas Interea, & tacitum vivit sub pectore Wound.
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Ʋritur infaelix Dido, tota { que } vagatur Ʋrbe furens. And this is that, and the like to this that the Apostle intimates here vnto vs, in the word NONLATINALPHABET, to Burne. If they cannot abstaine, let them marry,
Ʋritur infaelix Dido, tota { que } vagatur Ʋrbe furens. And this is that, and the like to this that the Apostle intimates Here unto us, in the word, to Burn. If they cannot abstain, let them marry,
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I wil end this Point with that of Caluin: We may gather saith he, frō this Sentence of St Paul, that no Chastity at all is pleasing to the Lord vnlesse it bee in Minde, as well as in Body. And I would to God saith hee, that they that prattle so prowdly of Chastity (he meanes our Adversaries the Papists ) would consider that they had in this case to doe with God himselfe:
I will end this Point with that of Calvin: We may gather Says he, from this Sentence of Saint Paul, that no Chastity At all is pleasing to the Lord unless it be in Mind, as well as in Body. And I would to God Says he, that they that prattle so proudly of Chastity (he means our Adversaries the Papists) would Consider that they had in this case to do with God himself:
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And here, me thinkes, ere we goe any farther, a many of vs will bee ready to apply to our Adversaries the Papists whatsoever hath beene said concerning Virginity, or Wedlocke. First concerning Ʋirginity, that their Fryars, and Nunnes are not the Ʋirgins they are taken for:
And Here, me thinks, ere we go any farther, a many of us will be ready to apply to our Adversaries the Papists whatsoever hath been said Concerning Virginity, or Wedlock. First Concerning Ʋirginity, that their Friars, and Nuns Are not the Ʋirgins they Are taken for:
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For will you heare what they say of vs, first concerning Virginity, and then concerning Wedlocke? No Maides amongst vs, say they, but such as can get no Matches; so saith Bristow.
For will you hear what they say of us, First Concerning Virginity, and then Concerning Wedlock? No Maids among us, say they, but such as can get no Matches; so Says Bristol.
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The Calvinists & Bezites who hardly haue escaped the Flames of Sodom, full fraught with Villany, haue drivē Virginity out of the World: so saith Westō.
The Calvinists & Bezites who hardly have escaped the Flames of Sodom, full fraught with Villainy, have driven Virginity out of the World: so Says Westō.
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And whē we had a MAIDEN QVEENE, A Queene that enritched, and fortified her own Land, Freed Scotland from the French, Relieved France, Supported the Netherlāds, Awed Spaine,
And when we had a MAIDEN QUEEN, A Queen that enriched, and fortified her own Land, Freed Scotland from the French, Relieved France, Supported the Netherlāds, Awed Spain,
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and so forth, Would God saith Allen, insteede of her Maiesties Ʋirginity (so that it had stood with Gods will and hers) we might rather haue had for the Realmes safety, issue of her Body in honourable Wedlocke.
and so forth, Would God Says Allen, instead of her Majesties Ʋirginity (so that it had stood with God's will and hers) we might rather have had for the Realms safety, issue of her Body in honourable Wedlock.
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Is Wedlocke now with him become so Honourable? Is there Continency, I, and godly Cōtinency even in that State? And may ƲƲedlocke, even Wedlocke, in any one kinde of Person be as meritorious,
Is Wedlock now with him become so Honourable? Is there Continency, I, and godly Continency even in that State? And may ƲƲedlocke, even Wedlock, in any one kind of Person be as meritorious,
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& glorious as Virginity it selfe? Then Fie on them on his side, who speaking of those that are lawfully made Priests, and such as haue formerly made vow of Chastity, that they forsooth cannot marry at all,
& glorious as Virginity it self? Then Fie on them on his side, who speaking of those that Are lawfully made Priests, and such as have formerly made Voelli of Chastity, that they forsooth cannot marry At all,
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so saith Gregory Martin. But how many Fies shall wee say on them, or how many Anathemaes rather shall we giue thē, who speaking of the Marriage of Ministers, which Ministers in their opinion are neither Priests, nor otherwise haue made Ʋow of Chastity, teach others to abhorre it in speciall tearmes as a commentitious and fained Matrimony;
so Says Gregory Martin. But how many Fies shall we say on them, or how many Anathemas rather shall we give them, who speaking of the Marriage of Ministers, which Ministers in their opinion Are neither Priests, nor otherwise have made Ʋow of Chastity, teach Others to abhor it in special terms as a commentitious and feigned Matrimony;
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or their Priests, that I would you shoulde apply what hath beene spoken of this my Text, I only say of them as said our Saviour of those that came to take him and his Disciples would faine haue bin bustling with them, Suffer them thus farre, Luk 22.51. Others there may be, and amongst vs to, that will be as ready to apply wha• hath beene spoken of this my Text to the Prelates & Pastors of our owne Church, that they forsooth if they be Vnmarried, care not as they ought for The things of the Lord:
or their Priests, that I would you should apply what hath been spoken of this my Text, I only say of them as said our Saviour of those that Come to take him and his Disciples would feign have been bustling with them, Suffer them thus Far, Luk 22.51. Others there may be, and among us to, that will be as ready to apply wha• hath been spoken of this my Text to the Prelates & Pastors of our own Church, that they forsooth if they be Unmarried, care not as they ought for The things of the Lord:
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that Housekeeping with them is decayed, that al they can wrap and rend is little enough for Wife and Children. And it cannot indeed be denyed but where there are so many both Marryed, and Vnmarryed, but that Some there are that will bee such ( Et quod dicendum hîc siet, Tu quo { que } perparcè nimiū, non lando ) howbeit, it little becomes the Sheepe to censure such as are their Pastors, to prescribe vnto them their Duty,
that Housekeeping with them is decayed, that all they can wrap and rend is little enough for Wife and Children. And it cannot indeed be denied but where there Are so many both Married, and Unmarried, but that some there Are that will be such (Et quod Dicendum hîc siet, Tu quo { que } perparcè nimiū, non lando) howbeit, it little becomes the Sheep to censure such as Are their Pastors, to prescribe unto them their Duty,
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It was an excellent saying of Nazianzen, and worthy to bee written in Letters of Gold, Presume no• yee that are Sheepe to make your selues Guides of them that should guide you,
It was an excellent saying of Nazianzen, and worthy to be written in Letters of Gold, Presume no• ye that Are Sheep to make your selves Guides of them that should guide you,
St Ierom speakes it of Monkes, I may say it of Christians in generall, His, or her Life is to be praised, who hath the Priests of our Saviour in good estimation,
Saint Jerom speaks it of Monks, I may say it of Christians in general, His, or her Life is to be praised, who hath the Priests of our Saviour in good estimation,
but to tell them ever, and a none, what the Pastor is to doe, so that they haue made them very ripe in the Duty of the Pastor, but as raw againe in their owne Duties. It would haue better become their Paines, and Good Discretion, to haue followed the Counsel of our wise Iethro, namely, to haue given incouragement to the People;
but to tell them ever, and a none, what the Pastor is to do, so that they have made them very ripe in the Duty of the Pastor, but as raw again in their own Duties. It would have better become their Pains, and Good Discretion, to have followed the Counsel of our wise Jethro, namely, to have given encouragement to the People;
that they which hunger and thirst after Righteousnes, should be satisfied; that no imbecillity of meanes could preiudice the truth of the promise of God herein;
that they which hunger and thirst After Righteousness, should be satisfied; that no imbecility of means could prejudice the truth of the promise of God herein;
& that painefulnesse by feeble meanes should bee able to gaine that, which in the plenty of more forcible Instruments should through sloath, & negligence be lost.
& that painfulness by feeble means should be able to gain that, which in the plenty of more forcible Instruments should through sloth, & negligence be lost.
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Such Arguments would haue done better (and we who are Pastors should haue so found it) then Doctrines and Vses of Dumb Dogs, Vnpreaching Prelats, of Predestination, Reprobation, & the lyke, which if in a Vulgar Auditory they may doe good perhaps to One, or Two; there may be Twentie for that One, and Fourtie for those Two, who possibly may be little edified by it,
Such Arguments would have done better (and we who Are Pastors should have so found it) then Doctrines and Uses of Dumb Dogs, Unpreaching Prelates, of Predestination, Reprobation, & the like, which if in a vulgar Auditory they may do good perhaps to One, or Two; there may be Twentie for that One, and Fourtie for those Two, who possibly may be little edified by it,
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But their manner of Meating in this kind, hath made me forget my self in giving them the like Measure, and to preach vnto you of their Dutie: though in regard of a many Novices that heare me this day,
But their manner of Meating in this kind, hath made me forget my self in giving them the like Measure, and to preach unto you of their Duty: though in regard of a many novices that hear me this day,
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First then, are we Married Folk? True it is, the Apostle here saith, that He that is married careth for the Things of the World, how hee may please his Wife,
First then, Are we Married Folk? True it is, the Apostle Here Says, that He that is married Careth for the Things of the World, how he may please his Wife,
and Marriage may be so vsed, as that it shall bee no hinderance at all to a good and godly life, let vs as many of vs as be married, say with our Selues:
and Marriage may be so used, as that it shall be no hindrance At all to a good and godly life, let us as many of us as be married, say with our Selves:
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as many of you as are Wiues bee louing and amiable as Rachel, wise as Rebecca, faithfull and obedient as Sarah, remembring whose Daughters ye are whilst you doe well, not being afraid of any Terrour.
as many of you as Are Wives be loving and amiable as Rachel, wise as Rebecca, faithful and obedient as Sarah, remembering whose Daughters you Are while you do well, not being afraid of any Terror.
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He was afraid least God would heare him to quickly, & too too soone heale him of his malady of Concupiscence, which he had rather should haue beene satisfied, thē quite extinguished.
He was afraid lest God would hear him to quickly, & too too soon heal him of his malady of Concupiscence, which he had rather should have been satisfied, them quite extinguished.
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Onusta incedis auro, saith S. Ierom to a Virgin, Latro tibi vitandus est. Thy Virginity is vnto thee a Charge of Gold, beware of Theeues that will assault thee:
Onusta Incedis auro, Says S. Jerom to a Virgae, Latro tibi vitandus est. Thy Virginity is unto thee a Charge of Gold, beware of Thieves that will assault thee:
and shewing the losse of it, if once lost, to be irrecoverable, I dare bee bold, saith hee, to speake it, that God that can doe al things, can by no meanes repaire Virginitie,
and showing the loss of it, if once lost, to be irrecoverable, I Dare be bold, Says he, to speak it, that God that can do all things, can by no means repair Virginity,
Thou art not more holy, saith he, then David was, nor wiser then Solomon. Remember ever and anon that it was a Woman that cast the Owner of Paradice out of Possession.
Thou art not more holy, Says he, then David was, nor Wiser then Solomon. remember ever and anon that it was a Woman that cast the Owner of Paradise out of Possession.
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And this I take to be a cause, as also some other besides, why S. Austen, and Fulgentius, and S. Bernards Tracts concerning Virginitie, haue very much in them concerning Humilitie too.
And this I take to be a cause, as also Some other beside, why S. Austen, and Fulgentius, and S. Bernards Tracts Concerning Virginity, have very much in them Concerning Humility too.
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let our Fourth & last care be, to care for the Things of the Lord indeed, every of vs in our Vocations, bee wee of the one Sex, or of the other, and so much the rather for that whatsoever times may happen hereafter, (and who knowes what Times may happen, considering the Plenty of Sinne in our Land) wee that are Vnmarried may beare them the better,
let our Fourth & last care be, to care for the Things of the Lord indeed, every of us in our Vocations, bee we of the one Sex, or of the other, and so much the rather for that whatsoever times may happen hereafter, (and who knows what Times may happen, considering the Plenty of Sin in our Land) we that Are Unmarried may bear them the better,
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But as those Times I trust shal never happen, so in any wise let vs not now forget to make a Benefit of these Times when as we may care for the Things of the Lord never better,
But as those Times I trust shall never happen, so in any wise let us not now forget to make a Benefit of these Times when as we may care for the Things of the Lord never better,
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whether we are Pastors, or of the Flocke. Pastors, for such a great Doare, and effectuall is opened vnto vs, notwithstanding there are some Adversaries to, 1. Cor. 16.9.
whither we Are Pastors, or of the Flock. Pastors, for such a great Doare, and effectual is opened unto us, notwithstanding there Are Some Adversaries to, 1. Cor. 16.9.
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VVIDOVVHOOD. Christmas Day, Decemb. 25. 1614. WHO is a Faithfull Steward, & wise, saith our Saviour Christ Iesus, whom the Master shall make Ruler over his Houshold to giue them their Portion of Meat in season.
VVIDOVVHOOD. Christmas Day, December 25. 1614. WHO is a Faithful Steward, & wise, Says our Saviour christ Iesus, whom the Master shall make Ruler over his Household to give them their Portion of Meat in season.
The Text I haue chosen to this Purpose, is in the Second Chapter of S. Lukes Gospel, the Six and thirtith, Seaven and thirtith, and Eight and thirtith Verses,
The Text I have chosen to this Purpose, is in the Second Chapter of S. Lukes Gospel, the Six and Thirtieth, Seaven and Thirtieth, and Eight and Thirtieth Verses,
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we must not doe Evill, that Good may come thereof, Rom. 3.8. We may read also, though not in the Scriptures thēselues, yet in the Apocrypha hard by, of Iudith the Daughter of Merari, but Shee was a Bloud• VVidow, Shee slew Holofornes with her owne Hands.
we must not do Evil, that Good may come thereof, Rom. 3.8. We may read also, though not in the Scriptures themselves, yet in the Apocrypha hard by, of Iudith the Daughter of Merari, but She was a Bloud• VVidow, She slew Holofornes with her own Hands.
but She was a Clamorous Widow, fit indeed to vexe an vnrighteous Iudge, but farre vnfit to be followed by vs. — Causa repetentis bona est, Mala sic petentis. Cause Shee had to call for her owne,
but She was a Clamorous Widow, fit indeed to vex an unrighteous Judge, but Far unfit to be followed by us — Causa repetentis Bona est, Mala sic petentis. Cause She had to call for her own,
Shee should haue remembred how miraculously God did vse to worke with ƲƲidowes Teares, that howsoever naturally they doe descend in running down the Cheeks, yet indeed how they ascend also, in going high vp to Heaven. There are VVidows, I confes, better then these,
Shee should have remembered how miraculously God did use to work with ƲƲidowes Tears, that howsoever naturally they do descend in running down the Cheeks, yet indeed how they ascend also, in going high up to Heaven. There Are VVidows, I confess, better then these,
as First in regard of her Condition, Family, and Age, and that in the Six and thirtieth, and part of the Seaven and thirtieth Verse, and that in these Words:
as First in regard of her Condition, Family, and Age, and that in the Six and thirtieth, and part of the Seaven and thirtieth Verse, and that in these Words:
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Concerning her Condition it is here, you see, set downe, that Shee was a Prophetesse, and much there is in holy Scripture concerning Prophets, and Prophetesses. The very first time we finde the Name of a Prophet there given, was given to Abraham by God himselfe,
Concerning her Condition it is Here, you see, Set down, that She was a Prophetess, and much there is in holy Scripture Concerning prophets, and Prophetesses. The very First time we find the Name of a Prophet there given, was given to Abraham by God himself,
To whom when God had threatned Death for taking Abrahams Wife from him, and the King excused himselfe, that he for his part was innocent, in regard he knew not Shee was his Wife:
To whom when God had threatened Death for taking Abrahams Wife from him, and the King excused himself, that he for his part was innocent, in regard he knew not Shee was his Wife:
After Adam, and Henoch, and Abraham, and others, succeeded Moses, and Ioshua, and Samuel, and Esay, and Ieremy, and a many more, till the time of our Saviour Christ, who was the End and Perfection of all.
After Adam, and Henoch, and Abraham, and Others, succeeded Moses, and Ioshua, and Samuel, and Isaiah, and Ieremy, and a many more, till the time of our Saviour christ, who was the End and Perfection of all.
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Who therefore were called Prophets, for they had a certaine Faculty given them of God, by the inspiration of the Holy Ghost, whereby they knew his secret Counsailes,
Who Therefore were called prophets, for they had a certain Faculty given them of God, by the inspiration of the Holy Ghost, whereby they knew his secret Counsels,
And so Miriam the Sister of Moses sang in Publique the Praises of God, and Deborah was a Prophetesse, and iudged Israel. Huldah also a Prophetesse asked counsaile of King Iosiah, & Hannah the Mother of Samuel set forth a most godly Hymne.
And so Miriam the Sister of Moses sang in Public the Praises of God, and Deborah was a Prophetess, and judged Israel. Huldah also a Prophetess asked counsel of King Josiah, & Hannah the Mother of Samuel Set forth a most godly Hymn.
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and therfore the Apostle St Paul in his First Epistle to the Corinthians, Every man saith he, that prayeth, or prophesieth bare headed, dishonoureth her Head:
and Therefore the Apostle Saint Paul in his First Epistle to the Corinthians, Every man Says he, that Prayeth, or Prophesieth bore headed, Dishonors her Head:
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but Some will say, the same Apostle in the same Epistle, as also in his First to Timothy, wills that Women keepe silence in the Churches, and shewes that it is not permitted to them to speake.
but some will say, the same Apostle in the same Epistle, as also in his First to Timothy, wills that Women keep silence in the Churches, and shows that it is not permitted to them to speak.
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as that the Church hath no need at all either of the One, or of the Other. When as the Church began to growe, God stirred vp a Many both Men and Women to that purpose:
as that the Church hath no need At all either of the One, or of the Other. When as the Church began to grow, God stirred up a Many both Men and Women to that purpose:
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Miracles, saith he, were necessary in the Churches beginning, because the multitude of Beleeuers to the end they might the better growe vp vnto Faith, were to be nourished (as it were) by Miracles.
Miracles, Says he, were necessary in the Churches beginning, Because the multitude of Believers to the end they might the better grow up unto Faith, were to be nourished (as it were) by Miracles.
Even as we our selues, saith he, when as wee vse to set young Plants, powre water on them every day, till such time as we see they are come to a pretie height,
Even as we our selves, Says he, when as we use to Set young Plants, pour water on them every day, till such time as we see they Are come to a pretty height,
but whosoever now adaies seeketh after Miracles to the end he might beleeue, is himselfe a great Miracle, who (the World beleeuing as it doth) will needs be himselfe in vnbeleefe.
but whosoever now adais seeks After Miracles to the end he might believe, is himself a great Miracle, who (the World believing as it does) will needs be himself in unbelief.
And as our Saviour said of Iohn the Baptist, Verily I say vnto you, among them which are begotten of women, arose there not a greater then Iohn Baptist, meaning, he was the greatest of all,
And as our Saviour said of John the Baptist, Verily I say unto you, among them which Are begotten of women, arose there not a greater then John Baptist, meaning, he was the greatest of all,
For that which in some Translations is there tearmed Peniel, the Vulgar translates Phanuel, and it signifies as much as the Countenance, or Face of God, wherevpon Iacob so tearmed that place.
For that which in Some Translations is there termed Peniel, the vulgar translates Phanuel, and it signifies as much as the Countenance, or Face of God, whereupon Iacob so termed that place.
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and consequently God himselfe, Face to face. Concerning the Tribe of Aser, whereof her Family was, it was none of the meanest among the Twelue. Iacob prophecying of that Tribe:
and consequently God himself, Face to face. Concerning the Tribe of Aser, whereof her Family was, it was none of the Meanest among the Twelue. Iacob prophesying of that Tribe:
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His Bread shall be fat, that is, hee should haue Plentie of Corne, and by Giuing Pleasures for a King were meant rare and precious Things that were to grow in his Countrey.
His Bred shall be fat, that is, he should have Plenty of Corn, and by Giving Pleasures for a King were meant rare and precious Things that were to grow in his Country.
Moses in Deuteronomy speakes of this Tribe a little more fully. Asher, saith he, shall bee blessed with Children, he shall be acceptable to his Brethren,
Moses in Deuteronomy speaks of this Tribe a little more Fully. Asher, Says he, shall be blessed with Children, he shall be acceptable to his Brothers,
It is likely that before she was married, she was some Sixteene or thereabouts, so that she must need be aboue an Hundred. An Age which howsoever came short of the Ancient before her, according to that of Iacob:
It is likely that before she was married, she was Some Sixteene or thereabouts, so that she must needs be above an Hundred. an Age which howsoever Come short of the Ancient before her, according to that of Iacob:
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Nay what a Blessing it was to her whole Tribe. For if so be among all the Curses threatned to olde Eli, this in particular was one, Behold the Dayes come that I will cut of thine Arme,
Nay what a Blessing it was to her Whole Tribe. For if so be among all the Curses threatened to old Eli, this in particular was one, Behold the Days come that I will Cut of thine Arm,
The Beautie of young Men, saith Salomon, is their Strength, and the Glory of the Aged is the Gray Head. I, concerning Gray Hayres, it was the Commandement of God himselfe, Thou shalt rise vp before the hoary head,
The Beauty of young Men, Says Solomon, is their Strength, and the Glory of the Aged is the Grey Head. I, Concerning Grey Hairs, it was the Commandment of God himself, Thou shalt rise up before the hoary head,
but the Lacedemonians put it in practise, and let Schollers take heed, it bee not said of them as was said of those Athenians, Scire quae recta essent, sed facere nolle, I neede not English it in this Assembly.
but the Lacedaemonians put it in practice, and let Scholars take heed, it be not said of them as was said of those Athenians, Scire Quae Recta essent, sed facere nolle, I need not English it in this Assembly.
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First, cōcerning the Phrases here, of not Going out of the Tēple, & of Serving God Night & Day: that is, Continually (for so Night, and Day, Day, and Night, sometimes signifie) I haue shewed you heretofore out of Lyra, & out of Bede, how the Words are to be taken.
First, Concerning the Phrases Here, of not Going out of the Temple, & of Serving God Night & Day: that is, Continually (for so Night, and Day, Day, and Night, sometime signify) I have showed you heretofore out of Lyra, & out of Bede, how the Words Are to be taken.
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Not that Shee was in the Temple alwaies, and never absent, no not an Howre, but as we say of a good Student, that hee is never out of his Study, who is most necessarily notwithstanding to be out of it a many times.
Not that She was in the Temple always, and never absent, no not an Hour, but as we say of a good Student, that he is never out of his Study, who is most necessarily notwithstanding to be out of it a many times.
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The Temple here spoken of, was the Temple of Ierusalem, that glorious and famous Temple, so much renowned in holy Scripture. This indeed was Gods House wherein it pleased him to dwell,
The Temple Here spoken of, was the Temple of Ierusalem, that glorious and famous Temple, so much renowned in holy Scripture. This indeed was God's House wherein it pleased him to dwell,
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Hitherto then it was that this Widow did repaire, here She spent her whole time, it is likely there was no Sacrifice here, either Morning, or Evening Sacrifice (and Morning and Evening Sacrifices were to be performed every day) but She made her selfe Partaker of them,
Hitherto then it was that this Widow did repair, Here She spent her Whole time, it is likely there was no Sacrifice Here, either Morning, or Evening Sacrifice (and Morning and Evening Sacrifices were to be performed every day) but She made her self Partaker of them,
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I, and which is more, considering the Times that now were, Shee could not bee ignorant how in respect of the many Abuses in this Temple, this House was now made a Den of Theeues, the Faithfull City become an Harlot, her Silver become Drosse, her Wine mixt with Water, and yet Anna for all this would by no meanes turne Recusant. No, Shee rather practised that at those times, which this Infant taught long after, The Scribes, and the Pharisees sit in Moses seate.
I, and which is more, considering the Times that now were, She could not be ignorant how in respect of the many Abuses in this Temple, this House was now made a Den of Thieves, the Faithful city become an Harlot, her Silver become Dross, her Wine mixed with Water, and yet Anna for all this would by no means turn Recusant. No, She rather practised that At those times, which this Infant taught long After, The Scribes, and the Pharisees fit in Moses seat.
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And yet there were in those Daies to, that compassed Sea and Land, to make one of their Profession, but they taught not as our Priests and Iesuits doe, that they should refraine from going to Church.
And yet there were in those Days to, that compassed Sea and Land, to make one of their Profession, but they taught not as our Priests and Iesuits do, that they should refrain from going to Church.
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Cardinall Baronius in his Annales would prooue her to be a Nunne, and that by the Testimony of St Cyrill. Indeed St Cyrils Interpreter cals her in Latine Monialis, and Monialis so signifies,
Cardinal Baronius in his Annals would prove her to be a Nun, and that by the Testimony of Saint Cyril. Indeed Saint Cyril's Interpreter calls her in Latin Monialis, and Monialis so signifies,
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but how truely in that word he expresseth the Greek word NONLATINALPHABET, the word which St Cyrill vseth, is a matter of much doubt, concerning which I referre the Learned to that which Casaubon hath observed, and written therevpon.
but how truly in that word he Expresses the Greek word, the word which Saint Cyril uses, is a matter of much doubt, Concerning which I refer the Learned to that which Casaubon hath observed, and written thereupon.
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But such as are troubled with the Yellow Iaundise, deeme all things they looke vpon to be yellowish, those which are sicke of the Disease the Phisitions call Hyposphagma, imagine that all things they see are bloudy and red, and so our Romanists if they but looke on Anna, they descry her presently for a Nunne: if on Elias, and St Iohn Baptist, they must immediately be Monkes, no remedy.
But such as Are troubled with the Yellow Jaundice, deem all things they look upon to be yellowish, those which Are sick of the Disease the Physicians call Hyposphagma, imagine that all things they see Are bloody and read, and so our Romanists if they but look on Anna, they descry her presently for a Nun: if on Elias, and Saint John Baptist, they must immediately be Monks, no remedy.
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He that washeth himselfe because of a dead Body, and toucheth it againe, what availeth his washing? So is it with a Mā saith he, that fasteth for his Sinnes, & committeth them againe:
He that washes himself Because of a dead Body, and touches it again, what availeth his washing? So is it with a Man Says he, that fasteth for his Sins, & Committeth them again:
Prophetaverat Simeon saith S. Ambrose, prophetaverat Ʋirgo, prophetaverat copulata Coniugio, debuit etiam Ʋidua, ne qua aut Professio deesset, aut Sexus.
Prophetaverat Simeon Says S. Ambrose, prophetaverat Ʋirgo, prophetaverat copulata Coniugio, Debt etiam Ʋidua, ne qua Or Professio Deceit, Or Sex.
First Simeon he had prophesied, the Virgin Mary shee had prophesied, Elizabeth that was Marryed, had prophesied to, it was requisite next of all that a Widow also should prophesie,
First Simeon he had prophesied, the Virgae Marry she had prophesied, Elizabeth that was Married, had prophesied to, it was requisite next of all that a Widow also should prophesy,
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What it was that Anna prophesied, is not expressed vnto vs in particular, only it is here said in general, that She confessed the Lord, & spake of him to all that looked for Redemption in Ierusalem. It is in the Originall, NONLATINALPHABET:
What it was that Anna prophesied, is not expressed unto us in particular, only it is Here said in general, that She confessed the Lord, & spoke of him to all that looked for Redemption in Ierusalem. It is in the Original,:
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Now thanks be given vnto the Gospell, by means whereof, we that haue not seene with our Eyes, Christ his Comming into the World, seeme Present with him notwithstanding while we read therein his Deeds. Did Anna then thus Prophesie vpon so small a Sight of our Saviour? His Nativitie was nothing to his Life, nor his Life to his Passion, nor his Passion to his Resurrection, and therefore the Apostle S. Paul, If Christ, saith he, be not raysed, your Faith is vaine, yee are yet in your Sinnes.
Now thanks be given unto the Gospel, by means whereof, we that have not seen with our Eyes, christ his Coming into the World, seem Present with him notwithstanding while we read therein his deeds. Did Anna then thus Prophesy upon so small a Sighed of our Saviour? His Nativity was nothing to his Life, nor his Life to his Passion, nor his Passion to his Resurrection, and Therefore the Apostle S. Paul, If christ, Says he, be not raised, your Faith is vain, ye Are yet in your Sins.
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but though Some haue in abundance, Some others againe may want, who may very well say as it is in the Gospell, they cannot Dig, and to Begge they are ashamed.
but though some have in abundance, some Others again may want, who may very well say as it is in the Gospel, they cannot Dig, and to Beg they Are ashamed.
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I vnderstand, saith a worthy French man, to the infamous Reproach of our Age, that even in our Eyes, two most excellent Men in knowledge, haue miserably perished for want of Food,
I understand, Says a worthy French man, to the infamous Reproach of our Age, that even in our Eyes, two most excellent Men in knowledge, have miserably perished for want of Food,
and other Necessaries, LILIVS GYRALDVS in Italy, and SEBASTIAN CASTALIO, in Germany. And I verily beleeue, saith he, there are many Thousands, who had they knowne,
and other Necessaries, LILIVS GYRALDVS in Italy, and SEBASTIAN CASTALIO, in Germany. And I verily believe, Says he, there Are many Thousands, who had they known,
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Caesar could weep when Pompey was dead and gone, — Tutum { que } putavit Iam bonus esse Socer. Whereas but a Teare in Pompeyes life time might haue preserved Pompey, & himselfe too.
Caesar could weep when Pompey was dead and gone, — Tutum { que } putavit Iam bonus esse Socer. Whereas but a Tear in Pompeyes life time might have preserved Pompey, & himself too.
Howbeit here we are to be very careful that we yeeld our furtherāce to true Learning, otherwise if it bee Learning that hath a POPE in the Belly of it, I,
Howbeit Here we Are to be very careful that we yield our furtherance to true Learning, otherwise if it be Learning that hath a POPE in the Belly of it, I,
or a MAR-PRELATE either, we may chance to doe but as the Bird doth (some call it the Titling ) that hatcheth the Cuckooes Eggs, our Kindnesse may cut our owne Throats, or which is worse, the Throat of the Church. But I come to our Widowes Age.
or a MAR-PRELATE either, we may chance to do but as the Bird does (Some call it the Titling) that hatcheth the Cuckoos Eggs, our Kindness may Cut our own Throats, or which is Worse, the Throat of the Church. But I come to our Widows Age.
That Age is truely honourable, which is not white so much with gray Hayres, as with good and vertuous Deeds. And such were the Deeds no doubt of this our Widow. It was not with her,
That Age is truly honourable, which is not white so much with grey Hairs, as with good and virtuous deeds. And such were the deeds no doubt of this our Widow. It was not with her,
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No Shee would not hold herselfe so excused, she would rather bee an Example to the younger, that since she went with such readinesse, they should goe with al cheerefulnesse.
No She would not hold herself so excused, she would rather be an Exampl to the younger, that since she went with such readiness, they should go with all cheerfulness.
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And indeed without such PIETY what is all we haue in this world whereof we are Mistresses. What is Parentage, what is Wealth, what is Honour, what is all? Haman, wicked Haman, when he had al the World at will:
And indeed without such PIETY what is all we have in this world whereof we Are Mistress's. What is Parentage, what is Wealth, what is Honour, what is all? Haman, wicked Haman, when he had all the World At will:
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had we all the Kingdomes of the World subiect to vs, & yet had not Piety, we were, to speake in the Apostles phrase, but as sounding Brasse, or tinckling Cymbals. Nay we were iust nothing:
had we all the Kingdoms of the World Subject to us, & yet had not Piety, we were, to speak in the Apostles phrase, but as sounding Brass, or tinkling Cymbals. Nay we were just nothing:
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vnto the Man that hath nothing to vexe him, and that hath prosperity in all things? Whereas to the Godly and devout Man, nothing so welcome as Death, Death is to him advantage. I but our Piety and Devotion must be in the Temple then, it must not be in our Closets only,
unto the Man that hath nothing to vex him, and that hath Prosperity in all things? Whereas to the Godly and devout Man, nothing so welcome as Death, Death is to him advantage. I but our Piety and Devotion must be in the Temple then, it must not be in our Closets only,
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For howsoever we haue opportunity given vs of Praying privately at hoame, yet canst thou by no meanes pray there so wel as thou maist in the Church, there being in the Church so many Fathers to beare thee company,
For howsoever we have opportunity given us of Praying privately At hoame, yet Canst thou by no means pray there so well as thou Mayest in the Church, there being in the Church so many Father's to bear thee company,
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Much more hath St Chrysostom in that place to that purpose, and there cannot indeed be said too much in regard the Fault of Slacknes in comming to Church is so generall.
Much more hath Saint Chrysostom in that place to that purpose, and there cannot indeed be said too much in regard the Fault of Slackness in coming to Church is so general.
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but that Few of them would at any time (to speake of) much regard to visite his Sanctuary, not only not in the way of any true devotion indeed, but also but seldome, howsoever.
but that Few of them would At any time (to speak of) much regard to visit his Sanctuary, not only not in the Way of any true devotion indeed, but also but seldom, howsoever.
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But when hee hath provided for vs in such good sort, and wee will be carelesse notwithstanding, when we cause him to send his Servants about to invite the Poore, and the Maimed, and the Halt, and the Blind, nay to go into the High waies,
But when he hath provided for us in such good sort, and we will be careless notwithstanding, when we cause him to send his Servants about to invite the Poor, and the Maimed, and the Halt, and the Blind, nay to go into the High ways,
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But I come to the last Point remarkeable in our Widow, concerning her Thankesgiving, and her Testimony shee gaue of Christ. And first of her Thanksgiving.
But I come to the last Point remarkable in our Widow, Concerning her Thanksgiving, and her Testimony she gave of christ. And First of her Thanksgiving.
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And hence it is, that the Prophet David ioynes them both together in one sentence: Call vpon me, saith he, in the time of trouble, so will I heare thee, and thou shalt praise me.
And hence it is, that the Prophet David joins them both together in one sentence: Call upon me, Says he, in the time of trouble, so will I hear thee, and thou shalt praise me.
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And this Beloued, is the cause that so great a part of our Divine Service is spent in Psalmes and Himmes, which for the most part comprehend such Praises of God,
And this beloved, is the cause that so great a part of our Divine Service is spent in Psalms and Himmes, which for the most part comprehend such Praises of God,
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and with a mutuall return of Sentences from side to side by the Minister, and the People. Deum laudare saith an excellent Wrighter, et quidem formulis e Sacra Pagina depromptis, nemo queat nimis, vel si Dies totas illi Officio Pietatis impenderit.
and with a mutual return of Sentences from side to side by the Minister, and the People. God Praise Says an excellent writer, et quidem formulis e Sacra Pagina depromptis, nemo queat nimis, vel si Die totas illi Officio Pietatis impenderit.
so we in this Age take the Quarrel of Sermons in hand, and revenge their cause by requitall, thrusting Prayer in a manner out of doores vnder colour of long Preaching. But blessed be our Mother the Church, that hath taken such speciall good order for it,
so we in this Age take the Quarrel of Sermons in hand, and revenge their cause by requital, thrusting Prayer in a manner out of doors under colour of long Preaching. But blessed be our Mother the Church, that hath taken such special good order for it,
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or we to be for those many Blessings before specified, his Passion, his Death, his Resurrection, his Ascētion, seeing what ever was done in these Particulars was done for vs, & our Salvation.
or we to be for those many Blessings before specified, his Passion, his Death, his Resurrection, his Ascension, seeing what ever was done in these Particulars was done for us, & our Salvation.
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It is not vnknown how by such meanes to, Puritanisme conceiues in private Parlours. It is storied of one Pambo, a Religious man of old time, that seeing a Woman gorgeously attired (Such an one by all likelyhood as King Salomon speakes of, Prov. 7.10.) fell presently into a weeping,
It is not unknown how by such means to, Puritanism conceives in private Parlours. It is storied of one Pambo, a Religious man of old time, that seeing a Woman gorgeously attired (Such an one by all likelihood as King Solomon speaks of, Curae 7.10.) fell presently into a weeping,
& Busie Bodies, speaking things which are not comely, and how they may be matched now a daies with some such like in some Places, who would not weep as Pambo did that such should be more diligent to serue or Popery, or the Presbitery, then a Many of our own, Religious enough in respect of thēselues, otherwise little reckning whether Religion goe forward, or no.
& Busy Bodies, speaking things which Are not comely, and how they may be matched now a days with Some such like in Some Places, who would not weep as Pambo did that such should be more diligent to serve or Popery, or the Presbytery, then a Many of our own, Religious enough in respect of themselves, otherwise little reckoning whither Religion go forward, or no.
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namely for Single Marriage, vtterly misliking Second Marriages, and consequently Third, and Fourth. Howbeit this is more then can bee concluded from my Text, or indeed from any other Scripture whatsoever besides, the Apostle teaching as he doth, that the Wife is bound by the Law,
namely for Single Marriage, utterly misliking Second Marriages, and consequently Third, and Fourth. Howbeit this is more then can be concluded from my Text, or indeed from any other Scripture whatsoever beside, the Apostle teaching as he does, that the Wife is bound by the Law,
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Thirdly, the Husband that hath beene twice married, or that hath marryed a ƲƲidow, could not be capable of Holy Orders. And thus they dignifie Holy Matrimony, as did the Souldiers our Saviour Christ. They put the scarlet Roab of a Sacrament on it, ( Marriage with them forsooth is a Sacrament ) and yet they spit it in the Face too, it shall not be Sanctified in some Parties, and those twice married Parties that haue taken it, shall in no wise betake them to holy Orders. And this is Mother Catholike Church of Rome with whom so many of our English ƲƲomen are so much enamoured now adaies.
Thirdly, the Husband that hath been twice married, or that hath married a ƲƲidow, could not be capable of Holy Order. And thus they dignify Holy Matrimony, as did the Soldiers our Saviour christ. They put the scarlet Robe of a Sacrament on it, (Marriage with them forsooth is a Sacrament) and yet they spit it in the Face too, it shall not be Sanctified in Some Parties, and those twice married Parties that have taken it, shall in no wise betake them to holy Order. And this is Mother Catholic Church of Room with whom so many of our English ƲƲomen Are so much enamoured now adais.
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but endure that Religion that thus preposterously preferres even Harlots before them? But to stirre no more in this Puddle. I come to Second, Third, & Fourth Marriages,
but endure that Religion that thus preposterously prefers even Harlots before them? But to stir no more in this Puddle. I come to Second, Third, & Fourth Marriages,
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though never so often iterated, onely he required in them that often would marry, a certaine kind of Moderation in regard of the Speech of the World, which is prone enough to speake most spightfully of such as haue buried or many Husbands, or many VViues. To drawe then towards an end.
though never so often iterated, only he required in them that often would marry, a certain kind of Moderation in regard of the Speech of the World, which is prove enough to speak most spitefully of such as have buried or many Husbands, or many VViues. To draw then towards an end.
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Shee hath not an Husband to please now, perhaps a cruell Lamech, perhaps a churlish Nabal, perhaps One that is worse then both these, I meane such an One, as is possessed with the Spirit of Iealousie. Howsoever:
She hath not an Husband to please now, perhaps a cruel Lamech, perhaps a churlish Nabal, perhaps One that is Worse then both these, I mean such an One, as is possessed with the Spirit of Jealousy. Howsoever:
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The Time of embracing is now past, and the Time is come to be farre from embracing. The Vnmarried Woman, saith the Apostle, that is, the Widow, careth for the things of the Lord, that shee may bee holy both in Body, and in Spirit.
The Time of embracing is now past, and the Time is come to be Far from embracing. The Unmarried Woman, Says the Apostle, that is, the Widow, Careth for the things of the Lord, that she may be holy both in Body, and in Spirit.
Howbeit seeing Widowes are not all of one mettall, and All as speakes our Saviour, cannot receaue this thing, that is, abstaine from Marriage, saue they to whom it is given, such as like that Estate so well,
Howbeit seeing Widows Are not all of one mettle, and All as speaks our Saviour, cannot receive this thing, that is, abstain from Marriage, save they to whom it is given, such as like that Estate so well,
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and will needes betake themselues once more to those much desired, but dangerous Seas, let them take with them these few Caveats, and then sayle forwards, and spare not.
and will needs betake themselves once more to those much desired, but dangerous Seas, let them take with them these few Caveats, and then sail forward, and spare not.
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First, that they match with their Equals as neere as may be, both in Condition of State of Life, as also in Yeers. They that marry their Inferiours, and all for they would controll, not bee controlled themselues, find perhaps ere long, that they made but a wrong Match.
First, that they match with their Equals as near as may be, both in Condition of State of Life, as also in years. They that marry their Inferiors, and all for they would control, not be controlled themselves, find perhaps ere long, that they made but a wrong Match.
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yet let them remember that they can never Master him, who will call them to sharp Accounts for the words he spake to Eue, and consequently to them, which they so much neglect, Thy desire shall be subiect to thine Husband,
yet let them Remember that they can never Master him, who will call them to sharp Accounts for the words he spoke to Eue, and consequently to them, which they so much neglect, Thy desire shall be Subject to thine Husband,
And that Woman that can carry herselfe in iust and equal tearmes, betweene her former Children, and her Children in Law, and those which she hath by a New Husband (I say not She shall be able,
And that Woman that can carry herself in just and equal terms, between her former Children, and her Children in Law, and those which she hath by a New Husband (I say not She shall be able,
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but If, If she be) she shal deserue by so doing, to be the Miracle of her Sex, and the Wonder of VVomen-kind. Thirdly, that they that haue their Childrens Portions in their Hands, beware in any wise how they put them into the Hands of their Husbands to bee.
but If, If she be) she shall deserve by so doing, to be the Miracle of her Sex, and the Wonder of VVomen-kind. Thirdly, that they that have their Children's Portions in their Hands, beware in any wise how they put them into the Hands of their Husbands to be.
If so be they die before those Husbands (as who doth know but that they may) it is the Observation of a worthy Civilian, that by the Common Law of our Land (& the Common Law is now adaies all in all) there is no Remedy against the Second Husband to recover the said Portions, because he is neither Executour, nor Administrator, & because he came not to those Goods by wrong,
If so be they die before those Husbands (as who does know but that they may) it is the Observation of a worthy Civilian, that by the Common Law of our Land (& the Common Law is now adais all in all) there is no Remedy against the Second Husband to recover the said Portions, Because he is neither Executor, nor Administrator, & Because he Come not to those Goods by wrong,
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Fourthly, that hauing this Worlds Good in much abundance, they match with such as are knowne vnto them, to bee both Vertuous, and Religious, so shall they not see that, which is oftentimes seene now adaies, spent in a Moment which their thrifty former Husbands were a gathering many yeares.
Fourthly, that having this World's Good in much abundance, they match with such as Are known unto them, to be both Virtuous, and Religious, so shall they not see that, which is oftentimes seen now adais, spent in a Moment which their thrifty former Husbands were a gathering many Years.
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before they ioyne themselues to another Husband, it is a treacherous kind of dealing, and far vnbeseeming a Vertuous Matron. Frost, and Fraud haue ever a fowle end.
before they join themselves to Another Husband, it is a treacherous kind of dealing, and Far unbeseeming a Virtuous Matron. Frost, and Fraud have ever a fowl end.
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Fiftly, and Lastly, that making choice of such Vnthrifts, as they will needs betake themselues vnto, notwithstanding all good Counsell to the contrary, they lay not the fault on God, or say they were Ordaind therevnto.
Fifty, and Lastly, that making choice of such Unthrifts, as they will needs betake themselves unto, notwithstanding all good Counsel to the contrary, they lay not the fault on God, or say they were Ordained thereunto.
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Whiles it remained, saith S. Peter in another case, appertained it not vnto thee? and after it was sould, was it not in thine owne power? how is it that thou hast conceaued this thing in thine heart? Indeed it is their Hearts that thus conceaue,
While it remained, Says S. Peter in Another case, appertained it not unto thee? and After it was should, was it not in thine own power? how is it that thou hast conceived this thing in thine heart? Indeed it is their Hearts that thus conceive,
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and haue deceaved them, and they must thanke themselues for it, and therefore Tertullian, Cum quod in mo potes, saith he, nisi velim non potes, iam meae Voluntatis est quod potes, non tuae Potestatis.
and have deceived them, and they must thank themselves for it, and Therefore Tertullian, Cum quod in more potes, Says he, nisi velim non potes, iam meae Voluntatis est quod potes, non tuae Potestatis.
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Onely, let all and every of vs now pray, that whereas Anna here so much spoken of, liued a Widow so long, our ANNA, our Gracious ANNA, may (if God bee so pleased) liue a Wife as long,
Only, let all and every of us now pray, that whereas Anna Here so much spoken of, lived a Widow so long, our ANNA, our Gracious ANNA, may (if God be so pleased) live a Wife as long,
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Not as he was brought into the Temple here in Swadling Bands, but as he shall come againe with Glory, and descend from heaven with a Shout, and with the voice of the Archangel,
Not as he was brought into the Temple Here in Swaddling Bans, but as he shall come again with Glory, and descend from heaven with a Shout, and with the voice of the Archangel,
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NEIGHBOVRHOOD. Easter Day April. 9. 1615. Intend none Hurt against thy Neighbour, seeing he doth dwell without feare by thee. PROV. 3.29. I See, you see, at what I aime.
NEIGHBOVRHOOD. Easter Day April. 9. 1615. Intend none Hurt against thy Neighbour, seeing he does dwell without Fear by thee. CURAE. 3.29. I See, you see, At what I aim.
Diverse and sundry haue bin the Particulars wherein I haue spoken vnto you heretofore, according to your several Sorts, & States, and Conditions of Life. I haue spoken to Husbands, and to their Wiues; spoken to Parents, and to their Children; spoken to Maisters, and to their Servants; spoken to Ʋirgins; spoken to Widowes; and to every of these in particular, at severall times.
Diverse and sundry have been the Particulars wherein I have spoken unto you heretofore, according to your several Sorts, & States, and Conditions of Life. I have spoken to Husbands, and to their Wives; spoken to Parents, and to their Children; spoken to Masters, and to their Servants; spoken to Ʋirgins; spoken to Widows; and to every of these in particular, At several times.
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The Words I haue chosē (you see) to this purpose, are the words of wise King Salomon, or indeed of a wiser then Salomon, they are the Words of GOD himselfe.
The Words I have chosen (you see) to this purpose, Are the words of wise King Solomon, or indeed of a Wiser then Solomon, they Are the Words of GOD himself.
Who howsoever he did not write them here, as he did the two Tables of Stone, Digito, with his Finger, yet did he prompt them to King Salomon, Spiritu, by his holy Spirit, & made Him as it were the Penman and Publisher of the same.
Who howsoever he did not write them Here, as he did the two Tables of Stone, Digito, with his Finger, yet did he prompt them to King Solomon, Spiritu, by his holy Spirit, & made Him as it were the Penman and Publisher of the same.
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Howbeit for the plainest Words in Holy-writ, if so bee they be discoursed vpon, will affourd vs much more Matter then we could otherwise haue thought of,
Howbeit for the Plainest Words in Holy writ, if so be they be discoursed upon, will afford us much more Matter then we could otherwise have Thought of,
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& see the Particulars to be thence observed, even as if we should come into a VVardrobe, and seeing some excellent Peeces foulded vp, we would be desirous for our better view therof, to haue thē vnfoulded to vs more at large.
& see the Particulars to be thence observed, even as if we should come into a VVardrobe, and seeing Some excellent Pieces folded up, we would be desirous for our better view thereof, to have them unfolded to us more At large.
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In the Reason I shal obserue, First, for that our Neighbour here is said to dwell by vs, The Benefit of having a Neighbour dwelling at any time neere vnto vs. Secondly, in that it is said, he dwels by vs without feare, His beginning of Kindnesse to vs in that he distrusts vs not.
In the Reason I shall observe, First, for that our Neighbour Here is said to dwell by us, The Benefit of having a Neighbour Dwelling At any time near unto us Secondly, in that it is said, he dwells by us without Fear, His beginning of Kindness to us in that he distrusts us not.
Howbeit for it signifies a Neighbour to, as Ps. 15.3, and Ps. 101.6, hence it is that both this Translation, as also our Last, and Tremellius before them both, hath the word Neighbour here in this place.
Howbeit for it signifies a Neighbour to, as Ps. 15.3, and Ps. 101.6, hence it is that both this translation, as also our Last, and Tremellius before them both, hath the word Neighbour Here in this place.
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Now I haue shewed you elsewhere in what a generall signification the word Neighbour is sometimes takē, in regard whereof St Austen saith, Omnis homo, omni homini proximus:
Now I have showed you elsewhere in what a general signification the word Neighbour is sometime taken, in regard whereof Saint Austen Says, Omnis homo, omni Homini Proximus:
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He is thy Neighbour, that is born as thou art, of Adam and Eue. And againe in a third place, Proximus omnis homo. Omnes Proximi sumus conditione terrenae Nativitatis,
He is thy Neighbour, that is born as thou art, of Adam and Eve. And again in a third place, Proximus omnis homo. Omnes Proximi sumus condition Terrenae Nativitatis,
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Every man is our Neighbour. Wee are all of vs Neighbours, or in respect of our earthly Nativity, or of Mortality, or of the hope we haue of heavenly Felicity. He excepts not in regard of earthly Nativity,
Every man is our Neighbour. we Are all of us Neighbours, or in respect of our earthly Nativity, or of Mortality, or of the hope we have of heavenly Felicity. He excepts not in regard of earthly Nativity,
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An other Neighbourhood in holy Scripture is in regard of some certaine Nation, when as the whole People in generall may be said to be Neighbours, to one an other.
an other Neighbourhood in holy Scripture is in regard of Some certain nation, when as the Whole People in general may be said to be Neighbours, to one an other.
So was the Nation of the Iewes. And therefore St Stephen in the Acts of the Apostles relating that falling out that was betweene two Israelites, and how Moses would haue set them at one againe, saying, Sirs, yee are Bretheren:
So was the nation of the Iewes. And Therefore Saint Stephen in the Acts of the Apostles relating that falling out that was between two Israelites, and how Moses would have Set them At one again, saying, Sirs, ye Are Brethren:
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or at the leastwise not farre of, and commonly in the selfe same Street. Hence Vicinus the Latine Word, which signifieth a Neighbour: and Ʋicinia, and Vicinitas, Neighbourhood, of Vicus, a Street.
or At the leastwise not Far of, and commonly in the self same Street. Hence Vicinus the Latin Word, which signifies a Neighbour: and Ʋicinia, and Vicinitas, Neighbourhood, of Vicus, a Street.
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And such may be the Neighbourhood here meant in this place, namely the Neighbourhood, and Nighnes of Such as dwell in the selfe same Streete, or in the selfe-same Parish that we do.
And such may be the Neighbourhood Here meant in this place, namely the Neighbourhood, and Nighness of Such as dwell in the self same Street, or in the selfsame Parish that we do.
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hence it is that there being no neerer a Neighbourhood, then of dwelling togither in one Parish, all PARISHIONERS especially, may be meant in these words.
hence it is that there being no nearer a Neighbourhood, then of Dwelling together in one Parish, all PARISHIONERS especially, may be meant in these words.
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SCHOLLERS also among thē selues may be said to haue a Neighbourhood: & that which one Street, or one Parish is to you, the same is one House, or one Colledge vnto them.
SCHOLLERS also among them selves may be said to have a Neighbourhood: & that which one Street, or one Parish is to you, the same is one House, or one College unto them.
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There may they friendly talke together, and communicate their Studies each with other, in regard whereof S. Austen wrote vpon a time vnto S. Ierom, O si licuisset etsi non cohabitante, saltem Vicino te in Domino perfrui ad crebrum & dulce Colloquium.
There may they friendly talk together, and communicate their Studies each with other, in regard whereof S. Austen wrote upon a time unto S. Jerom, Oh si licuisset Though non cohabitante, Saltem Vicino te in Domino perfrui ad crebrum & dulce Colloquium.
I would to God, saith S. Austen, it were my hap, if not to enioy your Company in one and the selfe same House, yet that we might be nigh Neighbours, that so we might often & sweetly conferre together.
I would to God, Says S. Austen, it were my hap, if not to enjoy your Company in one and the self same House, yet that we might be High Neighbours, that so we might often & sweetly confer together.
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And whereas there are of the Papists that defend Freewill in words, but practise Blinde Obedience: we indeed will not defend Freewill, but yet wil practise it in our Actions.
And whereas there Are of the Papists that defend Freewill in words, but practise Blind obedience: we indeed will not defend Freewill, but yet will practise it in our Actions.
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Epicurus like we will be beholding to no man, but picke out all from our fingers ends, Ita metuimus, as Tully spake of him, ne quid vnquam didicisse videamur.
Epicurus like we will be beholding to no man, but pick out all from our fingers ends, Ita metuimus, as Tully spoke of him, ne quid vnquam didicisse videamur.
who hauing asked the Question there, Lord who shall dwell in thy Tabernacle, or, who shall rest vpon thy holy Hill, answereth himselfe with his owne words, Hee that hath vsed no deceit in his Tongue,
who having asked the Question there, Lord who shall dwell in thy Tabernacle, or, who shall rest upon thy holy Hill, Answers himself with his own words, He that hath used no deceit in his Tongue,
In respect of the Evill, or Hurt, that may be done to our Neighbours BODY; in respect of the Evill, or Hurt, that may bee done to our Neighbours GOODS;
In respect of the Evil, or Hurt, that may be done to our Neighbours BODY; in respect of the Evil, or Hurt, that may be done to our Neighbours GOODS;
This Body of ours, saith Tertullian, is in Platoes opinion the Prison of the Soul (NONLATINALPHABET, quasi NONLATINALPHABET) howbeit the Apostle S. Paul cals it, the Temple of God when it is in Christ Iesus:
This Body of ours, Says Tertullian, is in plato's opinion the Prison of the Soul (, quasi) howbeit the Apostle S. Paul calls it, the Temple of God when it is in christ Iesus:
The same Tertullian in another place, cals it the Brother of the Soul, borne (as it were) at one birth. S. Cyrill, he cals it the Instrument, and as it were the Garment of the Soule, Gregory Nyssen the Soules Companion. I,
The same Tertullian in Another place, calls it the Brother of the Soul, born (as it were) At one birth. S. Cyril, he calls it the Instrument, and as it were the Garment of the Soul, Gregory Nyssen the Souls Companion. I,
and Plato himselfe as Theodoret obserues, hauing cleane forgotten, what hee had formerly said concerning the Bodies being a Prison, speakes in another place quite contrary,
and Plato himself as Theodoret observes, having clean forgotten, what he had formerly said Concerning the Bodies being a Prison, speaks in Another place quite contrary,
and shewes that the Body is to be cared for, in regard of that Harmony which is betwixt it Selfe, and the Soule. For if so be, we would witnes a truth, saith he, it is the Body whereby we liue, and whereby we liue well.
and shows that the Body is to be cared for, in regard of that Harmony which is betwixt it Self, and the Soul. For if so be, we would witness a truth, Says he, it is the Body whereby we live, and whereby we live well.
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The Body then to bee thus esteemed of, what speciall care ought we to take, least our Neighbours Body should be endamaged, or by our selues, or by any other.
The Body then to be thus esteemed of, what special care ought we to take, lest our Neighbours Body should be endamaged, or by our selves, or by any other.
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Be it he provoked thee by a Word, nothing presently but Blowes? Say he is Ʋniust, wilt thou be Vngodly? Say he is a Slanderer, wilt thou be a Murtherer? I, our Saviour vnto S. Peter, that drew his Sword in the iustest Quarrell that ever was,
Be it he provoked thee by a Word, nothing presently but Blows? Say he is Ʋniust, wilt thou be Ungodly? Say he is a Slanderer, wilt thou be a Murderer? I, our Saviour unto S. Peter, that drew his Sword in the Justest Quarrel that ever was,
And therefore was it Moses Law in the Booke of Exodus, Eye for Eye, Tooth for Tooth, Hand for Hand, Foot for Foot, Burning for Burning, Wound for Wound, Stripe for Stripe:
And Therefore was it Moses Law in the Book of Exodus, Eye for Eye, Tooth for Tooth, Hand for Hand, Foot for Foot, Burning for Burning, Wound for Wound, Stripe for Stripe:
And Adoni-bezek of himselfe, Threescore and ten Kings, saith he, hauing their Thumbs, and their great Toes cut off, gathered their meat vnder my Table:
And Adoni-bezek of himself, Threescore and ten Kings, Says he, having their Thumbs, and their great Toes Cut off, gathered their meat under my Table:
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and vile Beasts, thou sendedst a multitude of vnreasonoble Beasts vpon them for a vengeance, that they might knowe that wherewith a Man sinneth, by the same also shall hee bee punished.
and vile Beasts, thou sendedst a multitude of vnreasonoble Beasts upon them for a vengeance, that they might know that wherewith a Man Sinneth, by the same also shall he be punished.
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Thus the Sodomites, as S. Chrysostom obserues having found out a barren or fruitlesse way of Procreation, had a punishment inflicted on their Land that made it Barren ever after.
Thus the Sodomites, as S. Chrysostom observes having found out a barren or fruitless Way of Procreation, had a punishment inflicted on their Land that made it Barren ever After.
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And thus the Daughter of Herodias, that by her Dauncing had bereaued Iohn Baptist of his Head, was her selfe as she went on the Yce, bereaued of her owne Head, which seavered frō the Body, daunced,
And thus the Daughter of Herodias, that by her Dancing had bereaved John Baptist of his Head, was her self as she went on the Ice, bereaved of her own Head, which seavered from the Body, danced,
Which are so appropriated to our Neighbour, as but the Desire thereof, much more the Procuring them vnto vs without his good leaue and liking, is with the Lord our God a deadly Sinne.
Which Are so appropriated to our Neighbour, as but the Desire thereof, much more the Procuring them unto us without his good leave and liking, is with the Lord our God a deadly Sin.
Witnesse the Tenth Commandement of not so much as coveting our Neighbours Goods, the Lord commaunding therein, that we abstaine not only from al Actual wrong, but even from the Motions therevnto.
Witness the Tenth Commandment of not so much as coveting our Neighbours Goods, the Lord commanding therein, that we abstain not only from all Actual wrong, but even from the Motions thereunto.
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But to let the Motions passe, consider we the Act of Stealing, & by the Punishment thereof, acknowledge the heynousnesse of the Fault. The Punishment, you know, by our Lawes is no lesse then Death it selfe,
But to let the Motions pass, Consider we the Act of Stealing, & by the Punishment thereof, acknowledge the heinousness of the Fault. The Punishment, you know, by our Laws is no less then Death it self,
then was he to be sould for his Thoft. Howbeit King David besids a Restitution, and that Fourefold, assigned Death to, in the Poore mans Case, though there are that take his meaning to be, not that the Rich man should haue dyed for it,
then was he to be should for his Thoft. Howbeit King David besides a Restitution, and that Fourfold, assigned Death to, in the Poor men Case, though there Are that take his meaning to be, not that the Rich man should have died for it,
But howsoever that be, certaine it is, it is Death with vs, and though it oftentimes so fall out that the Stealth is vnknowne to Man, & consequently vnpunished,
But howsoever that be, certain it is, it is Death with us, and though it oftentimes so fallen out that the Stealth is unknown to Man, & consequently unpunished,
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yet can it by no meanes be hid from God, who hath ever in this case a most watchfull Eie. He that planted the Eare saith David, shal he not heare? Or he that made the Eie, shall he not see? Yes, he knew it ful wel by his owne Experience,
yet can it by no means be hid from God, who hath ever in this case a most watchful Eye. He that planted the Ear Says David, shall he not hear? Or he that made the Eye, shall he not see? Yes, he knew it full well by his own Experience,
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thou knowest my downe sitting, and my vprising, thou vnderstandest my thoughts long before. Thou art about my path, & about my Bed, and spyest out all my waies.
thou Knowest my down sitting, and my uprising, thou Understandest my thoughts long before. Thou art about my path, & about my Bed, and spiest out all my ways.
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Some there are that Sce, some that Fly in the darke, how much more may Darknesse be evident to him, whose Eies are tenne thousand times brighter then the Sunne,
some there Are that Sce, Some that Fly in the dark, how much more may Darkness be evident to him, whose Eyes Are tenne thousand times Brighter then the Sun,
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& cald Ligonem Ligonis nomine, a Spade, a Spade. No, they resemble the People of Bengala rather, who are so much afraid of Tygres, as that they dare not call them Tygres, but giue them some other gentle Names.
& called Ligonem Ligonis nomine, a Spade, a Spade. No, they resemble the People of Bengala rather, who Are so much afraid of Tigers, as that they Dare not call them Tigers, but give them Some other gentle Names.
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And indeed the very Name of Ʋsury, is hatefull and odious to the Ʋsurer himselfe, he will in no wise be cald an Vsurer, to say the very truth hee were as good bee called a Iew. But I will end this point of Goods, with that of the Prophet Micah:
And indeed the very Name of Ʋsury, is hateful and odious to the Ʋsurer himself, he will in no wise be called an Usurer, to say the very truth he were as good be called a Iew. But I will end this point of Goods, with that of the Prophet micah:
Wo vnto them that imagine iniquity saith he, and worke wickednesse vpon their Beds: when the Morning is light they practise it, because their hand hath power.
Woe unto them that imagine iniquity Says he, and work wickedness upon their Beds: when the Morning is Light they practise it, Because their hand hath power.
But the chiefest Harme of all that may be intended against our Neighbour is in respect of the Evill, or Hurt, that may be done to our Neighbours Good Name. Iniurie done vnto the Body, may be recompenced againe,
But the chiefest Harm of all that may be intended against our Neighbour is in respect of the Evil, or Hurt, that may be done to our Neighbours Good Name. Injury done unto the Body, may be recompensed again,
But if once we wrong our Neighbours Name, and slander his Reputation, we doe him then a lasting Iniury, which we shall hardly after recompence all the daies of our liues.
But if once we wrong our Neighbours Name, and slander his Reputation, we do him then a lasting Injury, which we shall hardly After recompense all the days of our lives.
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A good Name then of such Consequence, what may we say of those Divelish Tongues, that are alwaies snarling at their Neighbours. When vpon the least occasion given, happily vpon none, wanted they not Discretion themselues to iudge of the Action done, they raile,
A good Name then of such Consequence, what may we say of those Devilish Tongues, that Are always snarling At their Neighbours. When upon the least occasion given, happily upon none, wanted they not Discretion themselves to judge of the Actium done, they rail,
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and revile their Neighbour, & in every Company they come, haue a flirt, and a Fling at him, not remembring that if they must one day giue an account of every idle Word, much more of a Word pernicious, and hurtfull to their Neighbour. And yet Such forsooth will boast of Religion to.
and revile their Neighbour, & in every Company they come, have a flirt, and a Fling At him, not remembering that if they must one day give an account of every idle Word, much more of a Word pernicious, and hurtful to their Neighbour. And yet Such forsooth will boast of Religion to.
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These kinde of Creatures cannot bee ignoraunt, that the same St Iames also saith, that the Tongue is Fier, yea a World of Wickednesse, that it is so set among our Members that it defileth the whole Body,
These kind of Creatures cannot be ignorant, that the same Saint James also Says, that the Tongue is Fire, yea a World of Wickedness, that it is so Set among our Members that it Defileth the Whole Body,
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and yet for all this, neither will they Refraine at all, nor once endeavour to quench this Fier, nor procure a Preservatiue against this Poyson. They say in their Hearts as it is in the Psalme:
and yet for all this, neither will they Refrain At all, nor once endeavour to quench this Fire, nor procure a Preservative against this Poison. They say in their Hearts as it is in the Psalm:
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we are they that ought to speake (or, as it is in some Translations, Our Lips are our owne ) who is Lord over vs? Nor shal you finde for the most part any more Peccant in this kinde,
we Are they that ought to speak (or, as it is in Some Translations, Our Lips Are our own) who is Lord over us? Nor shall you find for the most part any more Peccant in this kind,
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wee may comfort our selues with that of David when as hee was cursed by wicked Shemei. Abishai desiring leaue of him to go and worme that vnhappy Tongue of his (indeed, to take away his Life) Suffer him to curse saith David, for the Lord hath bidden him.
we may Comfort our selves with that of David when as he was cursed by wicked Shimei. Abishai desiring leave of him to go and worm that unhappy Tongue of his (indeed, to take away his Life) Suffer him to curse Says David, for the Lord hath bidden him.
And indeed without all Maybees, the Lord is never more gracious to his Servants, thē when they haue most patiently indured the Venom of such Tongues. When Miriam, and Aaron both, did both speak against Moses, how did the Lord take his part? How vouchsafed he himselfe to giue an honourable testimony of him? and how did he punish Miriam for her Tongue? Miriam, saith the Scripture, was leaprous like snow: And Aaron looked vpon Miriam, and behould shee was leaprous.
And indeed without all Maybees, the Lord is never more gracious to his Servants, them when they have most patiently endured the Venom of such Tongues. When Miriam, and Aaron both, did both speak against Moses, how did the Lord take his part? How vouchsafed he himself to give an honourable testimony of him? and how did he Punish Miriam for her Tongue? Miriam, Says the Scripture, was leprous like snow: And Aaron looked upon Miriam, and behold she was leprous.
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and to bring forth ripe Almonds, to signifie thereby his Election to the Priesthood? What? and was this all? Nay but he punished those Quarrellers too, Even the Ground, saith the Scripture, claue asunder that was vnder them,
and to bring forth ripe Almonds, to signify thereby his Election to the Priesthood? What? and was this all? Nay but he punished those Quarrellers too, Even the Ground, Says the Scripture, clave asunder that was under them,
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They therefore that avenge their owne Quarrels, and will needs become their owne Carvers, intrude on Gods Throane, and what doe they make themselues in very deed but Fore-stallers of his Right. As for them who thus Bite, and Ban, and Curse their Neighbours, I will but commend vnto them that of David, His delight was in Cursing,
They Therefore that avenge their own Quarrels, and will needs become their own Carvers, intrude on God's Throne, and what do they make themselves in very deed but Forestallers of his Right. As for them who thus Bite, and Ban, and Curse their Neighbours, I will but commend unto them that of David, His delight was in Cursing,
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How the same extendeth it selfe to our Neighbours Body, Goods, and Name. What? and is this all that King Salomon here intimates? meanes King Salomō nothing else? Yes doubtlesse, his meaning is, that besides intending our Neighbour no Hurt, wee endeavour by all meanes to doe him Good. Eschew evill, saith David, and doe good. And againe in another place, Flee from evill, and doe the thing that is good, and dwell for evermore.
How the same extendeth it self to our Neighbours Body, Goods, and Name. What? and is this all that King Solomon Here intimates? means King Salomō nothing Else? Yes doubtless, his meaning is, that beside intending our Neighbour no Hurt, we endeavour by all means to do him Good. Eschew evil, Says David, and do good. And again in Another place, Flee from evil, and do the thing that is good, and dwell for evermore.
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then to define a good Archer, to be such an one as never shooteth at al. Whereas King Salomon then in this Precept wils vs to intend no Hurt, his meaning is, that we performe to our Neighbour, al the Good we possibly can.
then to define a good Archer, to be such an one as never shoots At all Whereas King Solomon then in this Precept wills us to intend no Hurt, his meaning is, that we perform to our Neighbour, all the Good we possibly can.
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And as in the Ten Cōmandements, the Affirmatiue Precepts include the Negatiue; the Negatiue, the Affirmatiue; right so in this place, by the Negatiue here set downe, the Affirmatiue is vnderstood.
And as in the Ten commandments, the Affirmative Precepts include the Negative; the Negative, the Affirmative; right so in this place, by the Negative Here Set down, the Affirmative is understood.
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as Occasion shall be offered, and our owne Abilitie permit, with Meat, & Drinke, and Cloath. I was an hungred, saith our Saviour, and yee gaue mee meat.
as Occasion shall be offered, and our own Ability permit, with Meat, & Drink, and Cloth. I was an hungered, Says our Saviour, and ye gave me meat.
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Must wee not bereaue our Neighbour of his Goods? The meaning is that wee restore vnto him, whatsoever wee haue of his, I though wee finde it by meere Chaunce. St Austen hath an excellent Story to this purpose, of a Poore Man that found a Purse of some Twentie Pounds in it,
Must we not bereave our Neighbour of his Goods? The meaning is that we restore unto him, whatsoever we have of his, I though we find it by mere Chance. Saint Austen hath an excellent Story to this purpose, of a Poor Man that found a Purse of Some Twentie Pounds in it,
Wherefore shall hee die, saith Ionathan, what hath he done? And this, Beloued, this but one Point, should it be practised wel amongst vs, what a World of Happinesse should wee liue in, what an Heaven vpon Earth should we haue? But Ionathan is dead long since,
Wherefore shall he die, Says Ionathan, what hath he done? And this, beloved, this but one Point, should it be practised well among us, what a World of Happiness should we live in, what an Heaven upon Earth should we have? But Ionathan is dead long since,
& with him I feare me this Point of Neighbourhood: and it is verely to be beleeued that nor Papists with their Miracle, nor Puritans with their Presbytery, shall ever put life into it againe.
& with him I Fear me this Point of Neighbourhood: and it is verily to be believed that nor Papists with their Miracle, nor Puritans with their Presbytery, shall ever put life into it again.
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Well may they hold with one an Other, & make a Factious Neighbourhood among thēselues, I mean Papists with Papists, Puritans with their Like, but they Both giue vs pregnāt Proofs, that as long as they hold their wonted Course, they will never prooue true Neighbours. Here might I take occasiō to speak of those Neighbourly Meetings, when at certaine times of the Yeere, whole Parishes meet together,
Well may they hold with one an Other, & make a Factious Neighbourhood among themselves, I mean Papists with Papists, Puritans with their Like, but they Both give us pregnant Proofs, that as long as they hold their wonted Course, they will never prove true Neighbours. Here might I take occasion to speak of those Neighbourly Meetings, when At certain times of the Year, Whole Parishes meet together,
For to say that every such Meeting, or Recreation on the Saboth Day; is a Prophanation of the Saboth, is like the Shooe of Hercules vpon the Foot of a Dwarfe. Me thinks they themselues if they haue Eagles wings to soare so high,
For to say that every such Meeting, or Recreation on the Sabbath Day; is a Profanation of the Sabbath, is like the Shoe of Hercules upon the Foot of a Dwarf. Me thinks they themselves if they have Eagles wings to soar so high,
or to ring more Bels then one, though to call the People to Church, is as great a Sin as to commit Murder, or as if a Father should take a Knife, & kill his Child. Such Doctrines & Vses haue Some of them taught, by report, with whom the Saboth is now as great,
or to ring more Bells then one, though to call the People to Church, is as great a since as to commit Murder, or as if a Father should take a Knife, & kill his Child. Such Doctrines & Uses have some of them taught, by report, with whom the Sabbath is now as great,
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as was Diana with the Ephesians. The truth is, the Sabaoth might spare such Proctors. And I feare me, I may say in this case as Tacitus did in another, Pessimum Inimicorum genus Laudantium: The greatest Adversaries of the Saboth haue been such immoderate Cōmenders of it to the People. Will you speake wickedly, saith Iob, for Gods defence, and talke deceitfully for his cause? Will you make a Lie for him,
as was Diana with the Ephesians. The truth is, the Sabaoth might spare such Proctors. And I Fear me, I may say in this case as Tacitus did in Another, Pessimum Enemies genus Laudantium: The greatest Adversaries of the Sabbath have been such immoderate Commenders of it to the People. Will you speak wickedly, Says Job, for God's defence, and talk deceitfully for his cause? Will you make a Lie for him,
If we would view the speciall Heads of all those Negatiues, and Affirmatiues, here intimated by King Salomon, that which the Apostle saith concerning Loue, let vs apply it to Neighbourly Loue, & the Summa Totalis will be this:
If we would view the special Heads of all those Negatives, and Affirmatives, Here intimated by King Solomon, that which the Apostle Says Concerning Love, let us apply it to Neighbourly Love, & the Summa Totalis will be this:
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it reioyceth not in iniquitie, but reioyceth in the Truth; It suffereth all things; it beleeueth all things; it hopeth all things; it endureth all things.
it rejoices not in iniquity, but rejoices in the Truth; It suffers all things; it Believeth all things; it Hopes all things; it Endureth all things.
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The time was, when Abraham himselfe, had no inheritance in the Land of Canaan, no not the breadth of a Foot, yet had he all of it afterwardes both to himselfe, and to his Seed.
The time was, when Abraham himself, had no inheritance in the Land of Canaan, no not the breadth of a Foot, yet had he all of it afterwards both to himself, and to his Seed.
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Purchasing, as it is a lawfull Act, & the common effect of good Husbandry, so hath it beene in all Ages, at all Times, and with all People. Onely when it hath no Bounds,
Purchasing, as it is a lawful Act, & the Common Effect of good Husbandry, so hath it been in all Ages, At all Times, and with all People. Only when it hath no Bounds,
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and knowes no competent ende of extending it selfe, but ever and anon, — O si Angulus ille Proximus accedat, qui nunc deformat agellum, and when they haue once gotten it: Hoc iuvat & melli est:
and knows no competent end of extending it self, but ever and anon, — Oh si Angle Isle Proximus Accedat, qui nunc deformat agellum, and when they have once got it: Hoc iuvat & melli est:
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Vp & take possession of the Vinyard of Naboth, then make Purchasers an ill bargaine, for they purchase a Curse vnto themselues. Witnesse the Prophet Esay:
Up & take possession of the Vinyard of Naboth, then make Purchasers an ill bargain, for they purchase a Curse unto themselves. Witness the Prophet Isaiah:
Woe vnto them, saith the Prophet, that ioyne House to House, & lay Field to field, till there be no place, that yee may bee placed by your selues, in the midst of the Earth.
Woe unto them, Says the Prophet, that join House to House, & lay Field to field, till there be no place, that ye may be placed by your selves, in the midst of the Earth.
And indeed, Beloved, strange it is, but that nothing is strange now adaies, that Hamlets, and Houses, and Churches, and all must downe, to giue some New Master more elbow roome, whom perhaps within a few Yeeres, peradventure few Moneths, it may be, few Daies, if not this Night before to Morrow, they will fetch away his Soule from him,
And indeed, beloved, strange it is, but that nothing is strange now adais, that Hamlets, and Houses, and Churches, and all must down, to give Some New Master more elbow room, whom perhaps within a few years, Peradventure few Months, it may be, few Days, if not this Night before to Morrow, they will fetch away his Soul from him,
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and as for his Carkasse, a Coffin shall cover it, and there an ende of our great Purchaser. I my selfe, saith David, haue seene the Ʋngodly in great power,
and as for his Carcase, a Coffin shall cover it, and there an end of our great Purchaser. I my self, Says David, have seen the Ʋngodly in great power,
I speake not against Lawfull Purchasing, it is that Transcendency I strike at, when Men depopulate whole Countries, to people the Land forsooth with Sheepe. Our Sheep saith Sr Thomas Moore, that were wont to be so meeke,
I speak not against Lawful Purchasing, it is that Transcendency I strike At, when Men depopulate Whole Countries, to people the Land forsooth with Sheep. Our Sheep Says Sir Thomas Moore, that were wont to be so meek,
but when Depopulation is made not for Gaine, but for Game, and Plough must giue place to Pleasure, Good Husbandry to a Keeper, and his Hound: the Game is not so vsually and commonly trespassed vpon by Men,
but when Depopulation is made not for Gain, but for Game, and Plough must give place to Pleasure, Good Husbandry to a Keeper, and his Hound: the Game is not so usually and commonly trespassed upon by Men,
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as the Commonwealth is by the Game. It is now Six hundred yeeres thereabouts, since William the Conqueror peccant in this kinde, had two of his own Sonnes slaine in a Forrest which he had made, Richard in his Fathers life time,
as the Commonwealth is by the Game. It is now Six hundred Years thereabouts, since William the Conqueror peccant in this kind, had two of his own Sons slain in a Forest which he had made, Richard in his Father's life time,
Now if the Lord hath so dealt with the Cedars, and Firre Trees of our Land, what may the Shrubs looke for? Nay be we as strong as Oakes, there is One to speake in the Prophet Amos words, that Can destroy our Fruit from aboue,
Now if the Lord hath so dealt with the Cedars, and Fir Trees of our Land, what may the Shrubs look for? Nay be we as strong as Oaks, there is One to speak in the Prophet Amos words, that Can destroy our Fruit from above,
First Terence, hee makes Neighbourhood a kinde of Friendship. Vel Virtus tua me, vel Vicinitas saith he, quod ego in propinqua parte Amicitiae puto, facit vt te audacter moneam, & familiariter.
First Terence, he makes Neighbourhood a kind of Friendship. Vel Virtus tua me, vel Vicinitas Says he, quod ego in propinqua parte Friendship puto, facit vt te Audacitèr moneam, & familiariter.
Hesiod the Poet, he preferres it before Kinred it selfe, and excellent are the Verses (some Ten in all) which he hath about Neighbourhood. NONLATINALPHABET NONLATINALPHABET.
Hesiod the Poet, he prefers it before Kindred it self, and excellent Are the Verses (Some Ten in all) which he hath about Neighbourhood..
NONLATINALPHABET. NONLATINALPHABET, NONLATINALPHABET. NONLATINALPHABET. NONLATINALPHABET. NONLATINALPHABET. NONLATINALPHABET NONLATINALPHABET: NONLATINALPHABET. They may, till they shall be better, be Englished thus: Thy Friends about thee ever call, whenas thou mak'st a Feast:
.,....:. They may, till they shall be better, be Englished thus: Thy Friends about thee ever call, whenas thou Makest a Feast:
But specially of all thy Friends, invite thy Neighbours still, Such as dwell nere: For if to thee should happen any ill, They presently would yeeld their helpe, I, should they be vndrest:
But specially of all thy Friends, invite thy Neighbours still, Such as dwell never: For if to thee should happen any ill, They presently would yield their help, I, should they be undressed:
St Ambrose preferres Neighbourhood evē aboue Brotherhood, his Reason is that of Hesiods, for that a Brother is most commonly a great way of, a Neighbour is nigh at hand, and a Witnesse saith he, of our whole Life, and one that is still ready to testifie in our behalfe.
Saint Ambrose prefers Neighbourhood even above Brotherhood, his Reason is that of Hesiod's, for that a Brother is most commonly a great Way of, a Neighbour is High At hand, and a Witness Says he, of our Whole Life, and one that is still ready to testify in our behalf.
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The Scriptures are so for Neighbourhood, as that they make him a Sinner that despiseth his Neighbour. You shall finde King Salomons Words to this purpose, Prov. 14.21, & Prov. 21.10.
The Scriptures Are so for Neighbourhood, as that they make him a Sinner that despises his Neighbour. You shall find King Solomon's Words to this purpose, Curae 14.21, & Curae 21.10.
Adde herevnto the many Casualties that may betide vs in this Life, as of Fier, and Water, and so forth, all which howsoever oftentimes we cannot possibly avoid,
Add hereunto the many Casualties that may betide us in this Life, as of Fire, and Water, and so forth, all which howsoever oftentimes we cannot possibly avoid,
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But the Benefit of having a Neighbour will the better appeare, if so be he beginne in kindnes (as King Salomon here presupposeth he doth) in that he dwels by vs vvithout Feare.
But the Benefit of having a Neighbour will the better appear, if so be he begin in kindness (as King Solomon Here presupposeth he does) in that he dwells by us without fear.
Nulla maior ad Amorem invitatio saith St Austen, quàm praevenire amando. Et nimis durus est Animus, qui si dilectionem nolebat impendere, nolit & rependere.
Nulla maior ad Amorem invitatio Says Saint Austen, quàm praevenire Amando. Et nimis Durus est Animus, qui si dilectionem Nolebat impendere, nolit & rependere.
The Loue wherwith our Neighbour then begins vnto vs, is the good Opinion hee hath of vs, the Trust he reposeth in vs, the Good he hopes to finde by vs, esteeming vs happyly such Neighbours as dwelled neere to the Land of Themistocles when as Themistocles was to sell it.
The Love wherewith our Neighbour then begins unto us, is the good Opinion he hath of us, the Trust he reposes in us, the Good he hope's to find by us, esteeming us happily such Neighbours as dwelled near to the Land of Themistocles when as Themistocles was to fell it.
Ne Bos quidem perierit cui Vicinus bonus, as it is in the Proverb, & as you heard out of Hesiod, his Oxe shal not miscarry, who so hath a good Neighbor, so that he shal dwel by thee with out feare,
Ne Bos quidem perierit cui Vicinus bonus, as it is in the Proverb, & as you herd out of Hesiod, his Ox shall not miscarry, who so hath a good Neighbour, so that he shall dwell by thee with out Fear,
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What? and hast thou a Desire then to be beloved of thy Neighbour? Even that Desire of thine imposeth vpon thee, a naturall Duty, of bearing to him-ward fully the like affection.
What? and hast thou a Desire then to be Beloved of thy Neighbour? Even that Desire of thine Imposes upon thee, a natural Duty, of bearing to himward Fully the like affection.
Hence those severall Rules and Precepts which Naturall Reason hath drawne for direction of Life, as that because wee would take no harme, we must therefore doe none:
Hence those several Rules and Precepts which Natural Reason hath drawn for direction of Life, as that Because we would take no harm, we must Therefore do none:
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As for those opprobrious tearmes concerning Patience, brued by Sathan, and broached by Miscreants, Patience hath facilitie of Nature enough to forgiue, and to forget.
As for those opprobrious terms Concerning Patience, brued by Sathan, and broached by Miscreants, Patience hath facility of Nature enough to forgive, and to forget.
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Art thou better then he that Redeemed thee, our Saviour Christ Iesus? Voluit deseri, saith S. Ambrose, voluit prodi, voluit ab Apostolo suo tradi, vt tu à Socio desertus, à Socio proditus, moderatè feras tuum errasse iudicium, perisse Beneficium.
Art thou better then he that Redeemed thee, our Saviour christ Iesus? Voluit deseri, Says S. Ambrose, voluit Prodi, voluit ab Apostle Sue tradi, vt tu à Socio desertus, à Socio proditus, moderatè feras tuum errasse iudicium, perisse Beneficium.
Our Saviour would be forsaken, he would be given over, he would bee betrayed by his Apostle, that thou forsaken of thy Fellow, suppose a Neighbour, or a Friend, and even betrayed by him, shouldst moderately beare the Error of thy Iudgement, and that a Benefit of thine hath beene cast away.
Our Saviour would be forsaken, he would be given over, he would be betrayed by his Apostle, that thou forsaken of thy Fellow, suppose a Neighbour, or a Friend, and even betrayed by him, Shouldst moderately bear the Error of thy Judgement, and that a Benefit of thine hath been cast away.
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Lastly, art thou better then he that Sanctifieth thee, I meane the Holy Ghost? It is true, Whosoever shal speak against the Holy Ghost, it shal not bee forgiuen him, neither in this World, nor in the World to come,
Lastly, art thou better then he that Sanctifieth thee, I mean the Holy Ghost? It is true, Whosoever shall speak against the Holy Ghost, it shall not be forgiven him, neither in this World, nor in the World to come,
and yet for all that, even for those to whō S. Stephen had said: Ye stifnecked, & of vncircūcised hearts and eares, yee haue alwaies resisted the holy Ghost:
and yet for all that, even for those to whom S. Stephen had said: You Stiffnecked, & of uncircumcised hearts and ears, ye have always resisted the holy Ghost:
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Remember how thou thy selfe hast wronged thy Creatour, and as S. Austen spake in another case, Mirari noli, si ea quae deseruit Superiorem, poenas patitur per inferiorem:
remember how thou thy self hast wronged thy Creator, and as S. Austen spoke in Another case, Mirari noli, si ea Quae deseruit Superiorem, poenas patitur per Inferiorem:
so let vs not marvaile at Mans Ingratitude, let vs acknowledge rather our iust Punishment deserued at Gods hands, towards whom we are much more, more by much vngratefull,
so let us not marvel At men Ingratitude, let us acknowledge rather our just Punishment deserved At God's hands, towards whom we Are much more, more by much ungrateful,
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Wee that are Schollers may call to minde those Verses of the Poet, and apply them to this purposes — Non me tua fervida terrent Dicta, ferox: Dij me terrent, & Iupiter hostis.
we that Are Scholars may call to mind those Verses of the Poet, and apply them to this Purposes — Non me tua fervida terrent Dicta, ferox: Dij me terrent, & Iupiter hostis.
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If ever Age might iustly complaine of neglect of Good Neighbourhood, I suppose this wherein wee liue, may not iustly be exempted-Witnesse those many Quarrels now a foot between Neighbour & Neighbour, especially in the Country. Witnesse that multiplying of Lawyers in our Age more then ever in former times.
If ever Age might justly complain of neglect of Good Neighbourhood, I suppose this wherein we live, may not justly be exempted-Witnesse those many Quarrels now a foot between Neighbour & Neighbour, especially in the Country. Witness that multiplying of Lawyers in our Age more then ever in former times.
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All this & more then this, tels vs with shame vnto our Faces, that wee are as a worthy Doctor once spake, a Sort of wrangling Christians, without Iustice, without Patience, without Loue, without Wisdome.
All this & more then this, tells us with shame unto our Faces, that we Are as a worthy Doctor once spoke, a Sort of wrangling Christians, without justice, without Patience, without Love, without Wisdom.
And yet mistake me not, I speake not what I speake, as if I held it in no wise lawfull to goe to Law. I acknowledge the truth of those Words which an excellent Prelate of our Church once spake to his owne Flocke.
And yet mistake me not, I speak not what I speak, as if I held it in no wise lawful to go to Law. I acknowledge the truth of those Words which an excellent Prelate of our Church once spoke to his own Flock.
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and reckon all his owne, whatsoever he could get, or come by, what a Life would it be? How should any man be Master of that he hath? who can imagine what Iniuries, Cruelties, Murthers and Streames of Bloud would follow? Thanks be to God, who in mercy hath given vs a Law,
and reckon all his own, whatsoever he could get, or come by, what a Life would it be? How should any man be Master of that he hath? who can imagine what Injuries, Cruelties, Murders and Streams of Blood would follow? Thanks be to God, who in mercy hath given us a Law,
Thus far that worthy Prelate. So, that the Law you see is good, I, as necessary for the Cōmonwealth as is that Sun in the Firmament, only such Abuses there are about the Law, as also in some Lawyers what with Delayes, Demurres, & Quirks: what with exorbitant Fees, & what with Bribing, & consequently Blinding, or the Master, or the Man, he that Daunceth on the Threshold so proudly, Zeph. 1.9, as Might, and Right most commonly bandying, and Right being overcome, Neighbours remaine ever after full of Hatred as before.
Thus Far that worthy Prelate. So, that the Law you see is good, I, as necessary for the Commonwealth as is that Sun in the Firmament, only such Abuses there Are about the Law, as also in Some Lawyers what with Delays, Demurs, & Quirks: what with exorbitant Fees, & what with Bribing, & consequently Blinding, or the Master, or the Man, he that Danceth on the Threshold so proudly, Zephaniah 1.9, as Might, and Right most commonly bandying, and Right being overcome, Neighbours remain ever After full of Hatred as before.
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In Backbiting, & Slaundering our Neighbours, and suffering our Tongues to runne riot on them. The TONGVE indeed hath the vantage of all the Members of our Bodies besides.
In Backbiting, & Slandering our Neighbours, and suffering our Tongues to run riot on them. The TONGUE indeed hath the vantage of all the Members of our Bodies beside.
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Nay, will you see how by way of Prophecy hee may be thought to haue aymed at both these, in the Words immediatly following? Pure Religion, saith he [ An Item for Puritans, who suppose themselues so Pure, that they forsooth must haue their Meetings apart;
Nay, will you see how by Way of Prophecy he may be Thought to have aimed At both these, in the Words immediately following? Pure Religion, Says he [ an Item for Puritans, who suppose themselves so Pure, that they forsooth must have their Meetings apart;
they mislike our Common Prayer; they cannot away with their owne Pastor, they will trot some Miles to heare another ] And vndefiled before God, [ An Item for Papists, who so much vaunt of the Church of Rome, and that She forsooth is Holy Catholike Church, Vndefiled, and that cannot Erre ] but, Pure Religion, & vndefivndefiled before God the Father is this:
they mislike our Common Prayer; they cannot away with their own Pastor, they will trot Some Miles to hear Another ] And undefiled before God, [ an Item for Papists, who so much vaunt of the Church of Room, and that She forsooth is Holy Catholic Church, Undefiled, and that cannot Err ] but, Pure Religion, & vndefivndefiled before God the Father is this:
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It shall little availe vs, Beloved, to be neither of these Twain, if so be we offend in such sort as doe these Twaine. Though thou Israel play the Harlot saith the Prophet Hosea, yet let not Iuda sinne, least as the Lord had a Controversie with Iuda, & visited Iacob according to his Waies, so according to our Workes he recompence vs. Let vs, Beloved, beare affection then, to all of the Houshold of Faith, especially vnto such as Neighbour at any time neere vnto vs. Let vs not Forsake the Fellowship that we haue,
It shall little avail us, beloved, to be neither of these Twain, if so be we offend in such sort as do these Twaine. Though thou Israel play the Harlot Says the Prophet Hosea, yet let not Iuda sin, least as the Lord had a Controversy with Iuda, & visited Iacob according to his Ways, so according to our Works he recompense us Let us, beloved, bear affection then, to all of the Household of Faith, especially unto such as Neighbour At any time near unto us Let us not Forsake the Fellowship that we have,
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and therefore Nehemias, he set all of one Kinred togither, Nehem. 4.13, whereas Strangers whē they come to Service, Non fide, non affectu tenentur saith Tacitus, sine pudore flagitij fugiunt. They are not retained by affection, nor regard any Promise made.
and Therefore Nehemiah, he Set all of one Kindred together, Nehemiah 4.13, whereas Strangers when they come to Service, Non fide, non affectu tenentur Says Tacitus, sine Pudore flagitij fugiunt. They Are not retained by affection, nor regard any Promise made.
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Our whole Life you know, is a Warfare; our Saviour Christ, our Generall; So many Parishes, so many Troopes, both of Men and Women, and Children. He hath given vs our dwelling togither, because we should troope togither.
Our Whole Life you know, is a Warfare; our Saviour christ, our General; So many Parishes, so many Troops, both of Men and Women, and Children. He hath given us our Dwelling together, Because we should troop together.
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What? and shall we now, doe nothing but iangle with one an other? Nothing at all but wrangle? We who liue in one Age? So nigh Neighbours one to an other? There might haue been some Hundreds of Yeeres, there might haue been distance of some Hundreds of Myles betweene vs,
What? and shall we now, do nothing but jangle with one an other? Nothing At all but wrangle? We who live in one Age? So High Neighbours one to an other? There might have been Some Hundreds of years, there might have been distance of Some Hundreds of Miles between us,
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as easily as Sampson did his Cords? Hoc vulgari? Shall this be noysed abroad? Hoc Socios audire? hoc Hostes? Quo cum dolore hos? quo cum gaudio illos? Shall our Friends? shall our Enemies heare of it? What exceeding Griefe will it be to the One? What excessiue Ioy to the Other? Be it our Neighbour hath none of the best Dispositions that be:
as Easily as Sampson did his Cords? Hoc vulgari? Shall this be noised abroad? Hoc Socios Audire? hoc Hosts? Quo cum dolore hos? quo cum gaudio Illos? Shall our Friends? shall our Enemies hear of it? What exceeding Grief will it be to the One? What excessive Joy to the Other? Be it our Neighbour hath none of the best Dispositions that be:
that he is hasty, and humerous, proane to Anger, and to take Offence. Besides, that St Austen tels vs, Qui velociter irascitur, tam celeriter mitigatur:
that he is hasty, and humorous, proane to Anger, and to take Offence. Beside, that Saint Austen tells us, Qui Velociter irascitur, tam celeriter mitigatur:
Exceeding Kinde, but exceeding Cholericke to, let vs somewhat our Selues be bettered by wise King Salomon, who tels vs in this very Booke what a soft Answere will doe in such a Case.
Exceeding Kind, but exceeding Choleric to, let us somewhat our Selves be bettered by wise King Solomon, who tells us in this very Book what a soft Answer will do in such a Case.
A soft Answere saith he, putteth away wrath. And againe in an other place, A soft Tongue saith he, breaketh the Bones, that is, Men or Women as hard as Bones, or rather as Flint and Stones. You know what Abigail did in such a Case.
A soft Answer Says he, putteth away wrath. And again in an other place, A soft Tongue Says he, breaks the Bones, that is, Men or Women as hard as Bones, or rather as Flint and Stones. You know what Abigail did in such a Case.
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but what then shall become of the Apostle St Pauls Counsaile, Why rather suffer yee not wrong? Why rather sustaine yee not harme? What of king Salomons, Of doing good for ill, that so wee may at the length, Lay Coales vpon his Head? What of our Saviour Christs of Turning the Checke? Shall we be all of vs Rehoboams, and forsake the Counsaile of these Auncients, and cleaue to the Counsaile of those Younglings our Lusts and Affections? Wherefore, Beloved, to grow to an end.
but what then shall become of the Apostle Saint Paul's Counsel, Why rather suffer ye not wrong? Why rather sustain ye not harm? What of King Solomon's, Of doing good for ill, that so we may At the length, Lay Coals upon his Head? What of our Saviour Christ of Turning the Check? Shall we be all of us Rehoboams, and forsake the Counsel of these Ancients, and cleave to the Counsel of those Younglings our Lustiest and Affections? Wherefore, beloved, to grow to an end.
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shall I say with the Apostle St Paul, my Ioy? no, but the Ioy of the Apostle St Paul; the Ioy of wise King Salomon; the Ioy of our Saviour himselfe;
shall I say with the Apostle Saint Paul, my Joy? no, but the Joy of the Apostle Saint Paul; the Joy of wise King Solomon; the Joy of our Saviour himself;
that yee be like minded, having the same Loue, being of one Accord, and of one Iudgment, that nothing be done through Contention, or Vaine Glory, but that in meekenesse of minde, every man esteeme other better then himselfe.
that ye be like minded, having the same Love, being of one Accord, and of one Judgement, that nothing be done through Contention, or Vain Glory, but that in meekness of mind, every man esteem other better then himself.
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And thus shall you be Every of you right good Neighbours indeed, & after your Neighbourhood here on Earth, you shall bee Neighbours to the Saints aboue, the holy Apostles and Martyrs, and the Elect Angels of God;
And thus shall you be Every of you right good Neighbours indeed, & After your Neighbourhood Here on Earth, you shall be Neighbours to the Saints above, the holy Apostles and Martyrs, and the Elect Angels of God;
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nay Neighbours to our Saviour himselfe, who being the Head; we the Members, Nihil tam proximum, quàm Caput Membris saith St Ambrose, There cannot be so nigh a Neighbourhood, as betweene the Members, and the Head.
nay Neighbours to our Saviour himself, who being the Head; we the Members, Nihil tam Proximum, quàm Caput Membris Says Saint Ambrose, There cannot be so High a Neighbourhood, as between the Members, and the Head.
You haue this day beene as it were in Egypt, where you haue had all of you Sufficiency of Corne, and Food. You haue this day beene with your Brother Ioseph, our Saviour CHRIST IESVS, who is aliue but he was dead, and behould he is aliue for evermore.
You have this day been as it were in Egypt, where you have had all of you Sufficiency of Corn, and Food. You have this day been with your Brother Ioseph, our Saviour CHRIST JESUS, who is alive but he was dead, and behold he is alive for evermore.
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how shal we put them on? We haue washed our Feet, how shal we defile them? Nay, we haue put of our very Skins. We haue cast of, concerning the Conversation in time past, the OLD MAN, which is corrupt through the deceiueable Lusts: and put on the NEW MAN, which after God is created in Righteousnes, and true Holynes. We haue washed our Feet, and He that is washed, needeth not saue to wash his Feet, but is Cleane every whit.
how shall we put them on? We have washed our Feet, how shall we defile them? Nay, we have put of our very Skins. We have cast of, Concerning the Conversation in time past, the OLD MAN, which is corrupt through the deceivable Lustiest: and put on the NEW MAN, which After God is created in Righteousness, and true Holiness. We have washed our Feet, and He that is washed, needs not save to wash his Feet, but is Clean every whit.
The same LORD so blesse vs, and the Seed that hath beene sowne, that with YOV of the Poorer sort the Cares of this World, with YOV of the Wealthier, the Deceitfulnes of your Riches, with EITHER of YOV of either sort the Lusts of other Things, grow not vp like Thornes, and choake it.
The same LORD so bless us, and the Seed that hath been sown, that with YOU of the Poorer sort the Cares of this World, with YOU of the Wealthier, the Deceitfulness of your Riches, with EITHER of YOU of either sort the Lustiest of other Things, grow not up like Thorns, and choke it.
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M D H•lland his Maiesties Professor who died March. 17. & was buried Mar. 27.. 1612 My deare MOTHER, who died about Michaelmas after, & Sr George Carew Mr of the Wards, in November next,
M WORSER H•lland his Majesties Professor who died March. 17. & was buried Mar. 27.. 1612 My deer MOTHER, who died about Michaelmas After, & Sir George Carew Mr of the Wards, in November next,
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Secundum propaginem carnis in illo eramus omnes antequam nati essemus, tanquam in Parente, tanquam in Radice ibi eram { us }. Aug. de Verb. Apost Ser. 14 p. 325.
Secundum propaginem carnis in illo Eramus omnes antequam Nati essemus, tanquam in Parent, tanquam in Radice There eram { us }. Aug. de Verb. Apost Ser. 14 p. 325.
Quae bona in illa beata vita faciet cos sumere, pro quibus in hac miseria vnigenitum suū Filium voluit vs { que } 〈 ◊ 〉 mortem mal• tanta p•rferre? Aug. de Civit. Dei. l. 22. c. 24.
Quae Bona in illa Beata vita faciet cos Sumere, Pro quibus in hac Miseria vnigenitum suū Son voluit us { que } 〈 ◊ 〉 mortem mal• tanta p•rferre? Aug. de Civit Dei. l. 22. c. 24.
Quod voce nō poterat Manu & Literis est locutus Ambr. in Luc. 1.2. de Zacharia Evāgelizo manu & scriptione quoad possum. Dr Reyn. de Idol. Eccl. Rom Ep. ad Com. Essex,
Quod voce nō poterat Manu & Literis est Spoken Ambrose in Luke 1.2. de Zachariah Evāgelizo manu & scriptione quoad possum. Dr Reyn. de Idol. Ecclesiastes Rom Epistle and Come Essex,
Primitiva sunt animantiū, & inanimantium, quae prima nascuntur, & quae primùm terra gignit. Hier. in Ezec. c. 44. pag. 549. Col 1. Primitiae quantum ad terrae noscentia de septem rebus tantùm dabantur, scilicet de Frumento, Hordeo, Vinea, Oliva, Malogranato, Ficu, & Palma. Lyra in Deut. 26. ex Rabbi Solomone
Primitiva sunt animantiū, & inanimantium, Quae prima nascuntur, & Quae primùm terra gignit. Hier. in Ezekiel c. 44. page. 549. Col 1. Primitiae quantum ad terrae noscentia de September rebus tantùm dabantur, scilicet de Frumento, Hordeo, Vinea, Oliva, Malogranato, Ficu, & Palma. Lyra in Deuteronomy 26. ex Rabbi Solomon
Scritur solum modò granum sine folliculi veste, sine fundamento sp•cae, sinc munimento aristae, sine superbia culmi. Exurgit autem copia foeneratū, compagine aedificatum, ordine structum, cultu munitum & vsquequa { que } vestitum. Haec sunt ei corpus à Deo aliud, in quod non abolitione, sed ampliatione mutatur. Tertul. de Resurre. Carn. p. 57.
Scritur solum modò granum sine folliculi veste, sine Fundamento sp•cae, sinc munimento aristae, sine superbia culmi. Exurgit autem copia foeneratū, compagine aedificatum, Order structum, cultu munitum & vsquequa { que } vestitum. Haec sunt ei corpus à God Aliud, in quod non abolitione, sed ampliatione mutatur. Tertulian de Resurre. Carn. p. 57.
Iam ex quo Verbum Car• factum est, & habitavit in nobis: ex quo primi Adae datam sententiam, Adam novissimus soluit, ex quo nostrum mortem sua morte destruxit, & ab In feris die tertia Dominus resurrexit, iam non est terribilis Mors fidelibus: non timetur occasus, quia oriens venit ex alto Aug. de Consolat. mor. • … or, Ser. 1. c. 1.
Iam ex quo Verbum Car• factum est, & Habitavit in nobis: ex quo Primi Adam datam sententiam, Adam Newest soluit, ex quo nostrum mortem sua morte destruxit, & ab In feris die tertia Dominus resurrexit, iam non est Terrible Mors fidelibus: non timetur Occasus, quia Orient venit ex alto Aug. de Consolate. mor. • … or, Ser. 1. c. 1.
Nec tantum Lux est nomen Iesus sed est cibus. Annon totiens confortaris, quotiens •ecordaris? Quod aequè mentem cogitantis •mpingua•! Quid ita exercitatos repa•a• ser •ust virtutes rohorat. Vegetat mores bonos a• { que } honestos: castas fovet affection•? A•ridus e• … on nis Anime cibus si non ole• … isto in•unditus Iosi• … dus est, si non hac sate conditur. S• … scribas, non apit m•hi n•si legero ibi Ies•m Si, d•sputes aut co• … as, non sapit • … hi nisi • … nuerit ibi I•s•s. Iesus mel in ore, in aure melos, in corde iubilus. Sed est & medicina. Tr•statur aliqu•s nostrum? Veniat in cor Iesus, & indesa• … t in os, & ecce ad exortum Nominis lumen, nubilum o• … ne diffag• …, red• … Serenum. Labi•ur qu•s in • … ime• …, currit insuper ad laqucum mortis desperando? nonne si invoc•t Nomen Vitae, confestim •espirabit ad vitam? Huc t• … Electuarium habes ó Anima mea, recoditum in vas•ule vocabuli huius quod est Iesus, salut serū certè, quoa { que } nulli vaquam pesti tuae inventatur inefficax. Bernard super Cant. Ser. 15. p 132. Col. 3.
Nec Tantum Lux est Nome Iesus sed est cibus. Annon totiens confortaris, quotiens •ecordaris? Quod aequè mentem cogitantis •mpingua•! Quid ita exercitatos repa•a• ser •ust Virtues rohorat. Vegetat mores bonos a• { que } honestos: castas fovet affection•? A•ridus e• … on nis Anime cibus si non ole• … isto in•unditus Iosi• … dus est, si non hac sat conditur. S• … Scribes, non apit m•hi n•si legero There Ies•m Si, d•sputes Or co• … as, non sapit • … him nisi • … nuerit There I•s•s. Iesus mel in over, in Aure melos, in cord Jubilus. Said est & medicina. Tr•statur aliqu•s nostrum? Veniat in cor Iesus, & indesa• … tO in os, & ecce ad exortum Nominis lumen, nubilum o• … ne diffag• …, red• … Serene. Labi•ur qu•s in • … ime• …, Currit insuper ad laqucum mortis desperando? nonne si invoc•t Nome Vitae, confestim •espirabit ad vitam? Huc t• … Electuarium habes o Anima mea, recoditum in vas•ule vocabuli Huius quod est Iesus, salut serū certè, quoa { que } None vaquam pesti tuae inventatur inefficax. Bernard super Cant Ser. 15. p 132. Col. 3.
Aug. de Verb Apostol. Ser. 4. p. 179. Quae gloria est, capere mulium? Cum penes te palma fuerit, & propinationes tuas strati somno ac vomitantes recusaverint, cum superstes toti Convivio fueris, cum omnes vic•ris virtute magnifica, ac nemo tam vini capax fuerit, vinceris à D•lia. Senec. Epist. l. 12. ep. 84.
Aug. de Verb Apostle. Ser. 4. p. 179. Quae gloria est, capere mulium? Cum penes te Palma fuerit, & propinationes tuas strati Somno ac vomitantes recusaverint, cum superstes Totius Convivio fueris, cum omnes vic•ris virtute Magnifica, ac nemo tam Wine capax fuerit, vinceris à D•lia. Seneca Epistle l. 12. Epistle. 84.
Tull Offic l. 1 Vid, Ovid. Met l 4. & yet Strabo of that Fountaine, Salmacis fons nescio quā obrem calumniatus, tanquā emolliens eos qui inde bibant Strabo l. 14.
Tull Office l. 1 Vid, Ovid. Met l 4. & yet Strabo of that Fountain, Salmacis fons nescio quā obrem calumniatus, tanquā emolliens eos qui inde bibant Strabo l. 14.
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Spiritum noluit dare nisi cum esset glorificatus, vt in suo corpore ostenderet vitam quam modo non habemus, sed in Resurrectione speramus. Aug. in Evang. Ioan. Tract. 32. p. 177.
Spiritum noluit Dare nisi cum esset glorificatus, vt in Sue corpore ostenderet vitam quam modo non habemus, sed in Resurrection Speramus. Aug. in Evangelist Ioan. Tract. 32. p. 177.
Vid. D. Willets Synops. p. 493. Edit. 1600 P. Martyris Loc. Com. Class. 4. Loc. 9. Durant. de Rit. Eccle. l. 1. c. 22. § 6. p. 177. Even Tom of Christchurch was christned to, but D. Tresham it seemeth tooke him for a Wench, of whom D. Hūfrey saith: Quā ille (Treshamus) vt ad Missam clarè vocaret, ante paucos dies reparatam, novo nomine donavit, & Mariā baptizavit. Humfred. Vit. Iuelli. p. 81.
Vid. D. Willets Synopsis p. 493. Edit. 1600 P. Martyrs Loc. Come Class. 4. Loc. 9. Durant. de Rit. Eccle. l. 1. c. 22. § 6. p. 177. Even Tom of Christchurch was christened to, but D. Tresham it seems took him for a Wench, of whom D. Hūfrey Says: Quā Isle (Treshamus) vt ad Mass clarè vocaret, ante Paucos dies reparatam, novo nomine donavit, & Mariā baptizavit. Humphrey. Vit. Jewell. p. 81.
Obsecro•te & mon•o Parentis affecta, vt qui Sodomam: eliquisti, ad Montana festinans, post tergum ne respicias: ne a ratri Stiuā, ne fimbriā Salvatoris, nec Cincinnos eius, Noctis rore madefactos, quos semel tenere coepisti, aliquando dimittas. Hier. ad Lucin.
Obsecro•te & mon•o Parentis affecta, vt qui Sodomam: eliquisti, ad Montana festinans, post tergum ne respicias: ne a ratri Stiuā, ne fimbriā Salvatoris, nec Cincinnos eius, Noctis roar madefactos, quos semel tenere coepisti, aliquando dimittas. Hier. and Lucin.
Quid ergò petunt qui Baptismi Sacramēta desiderant? Quid vti { que }, nisi vt qui erant Vasa Diaboli, mereantur effici Vasa Christi? Aug. de Temp. Ser. 116. p. 610
Quid ergò petunt qui Baptism Sacramēta desiderant? Quid vti { que }, nisi vt qui Erant Vasa Diaboli, mereantur effici Vasa Christ? Aug. de Temp. Ser. 116. p. 610
Sunt quidam inflati Vtres, spiritu elationis pleni, &c: superbiae morbo tumentes, vt dicere audeant inveniri homines abs { que } peccato. Aug. De Verb. Apost. Ser. 29. p. 268.
Sunt quidam inflati Vtres, spiritu elationis Plenty, etc.: superbiae morbo tuments, vt dicere audeant inveniri homines abs { que } Peccato. Aug. De Verb. Apost. Ser. 29. p. 268.
Illa quotidiana, & levia, habent etiam sua lavacra quotidiana, &c: Tundat & de his pectus, faciat & pro his elecmosynas, sed vita mutata: & inde recedat & huc accedat. Aug. Hom. 19. p. 313
Illa Quotidian, & Levia, habent etiam sua lavacra Quotidian, etc.: Tundat & de his pectus, Faciat & Pro his elecmosynas, sed vita Mutata: & inde recedat & huc Accedat. Aug. Hom. 19. p. 313
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Ego, inquit, non Catilinae te genui, sed Patriae. So P. Martyr relalateth it, in Rom. c. 12. p. 614 But Salust only saith: In his erat Fulvius Senatoris Filius, quem retractum ex itinere Parens necari iussit. Salust. Coniurat. Caetil. p. 33.
Ego, inquit, non catiline te genui, sed Patriae. So P. Martyr relalateth it, in Rom. c. 12. p. 614 But Sallust only Says: In his erat fulvius Senatoris Filius, Whom retractum ex itinere Parents necari Iussit. Sallust. Coniurat. Caetil. p. 33.
Nulli violentiam facere, nō cuiusquam Vicini agris, non limite pertur. bato, non spolitato Paupere, non circumvento simplici, sid tantammodo vbi proprios Fructus reconderet, cogitabat. Audite quid audi erit qui tenaciter servabat sua Aug. Hom. 7. p 291.
None violentiam facere, nō cuiusquam Vicini agris, non limit pertur. bato, non spolitato Paupere, non circumvento Simple, sid tantammodo vbi proprios Fructus reconderet, cogitabat. Audite quid audi erit qui tenaciter servabat sua Aug. Hom. 7. p 291.
Every Parishioner shall cōmunicate at the least three times in the yeare of which Easter shall bee one. Booke of Common Prayer, at the ende of the Commun.
Every Parishioner shall communicate At the least three times in the year of which Easter shall be one. Book of Common Prayer, At the end of the Common.
Seculares qui in Natali Domini, Pascha, Pentecoste non communicauerint, Catholici non credantur, nec inter Catholicos habeantur. Conc. Agathens. Capitulo 18. Concil. Tom. 1. p. 327. By that same token Carranza leaues it quite out. Carranza Summa Concil. p. 161. Edit. Lugd. 1587.
Seculares qui in Natal Domini, Pascha, Pentecost non communicauerint, Catholici non credantur, nec inter Catholicos habeantur. Conc Athens. Chapter 18. Council. Tom. 1. p. 327. By that same token Carranza leaves it quite out. Carranza Summa Council. p. 161. Edit. Lyon 1587.
Acceperunt illud stultè, carnaliter illud cogitaverunt, & putaverunt quod praecisurus esset Dominus Particulas quasdā de Corpore suo, & daturus illis. Aug in Ps. 98. p. 761 Quamodo in cadavere dilaniatur, aut in Macello venditur Aug. in Evang. Ioan. Tract. 27.
Acceperunt illud stultè, carnaliter illud cogitaverunt, & putaverunt quod praecisurus esset Dominus Particulas quasdam de Corpore Sue, & Daturus illis. Aug in Ps. 98. p. 761 Quamodo in cadavere dilaniatur, Or in Macello venditur Aug. in Evangelist Ioan. Tract. 27.
Si praeceptiva locutio est aut flagitium, aut facinus vetans, aut vtilitatem, aut beneficentiam iubens, non est figurata. Si autē flagitium, aut facinus videtur iubere, aut vtilitatem, aut beneficentiam vetare, figurata est. Nisi manducaveritis inquit Carnem Filii hominis, & Sanguinem biberitis, non habebitis vitam in vobis, facinus vel flagitium videtur jubere. FIGYRA est ergò, praecipiens Passioni Domini esse communicandum, & suaviter at { que } vtiliter recondendum in memoria, quod pro nobis Caro eius crucifixa, & vulnerata sit. Aug. de Doct. Christ. lib. 3. c. 16. pag. 37. Edit. Basil. 1528.
Si praeceptiva Locution est Or Flagitium, Or facinus vetans, Or vtilitatem, Or beneficentiam iubens, non est figurata. Si autē Flagitium, Or facinus videtur iubere, Or vtilitatem, Or beneficentiam vetare, figurata est. Nisi manducaveritis inquit Carnem Sons hominis, & Sanguinem biberitis, non habebitis vitam in vobis, facinus vel Flagitium videtur jubere. FIGYRA est ergò, praecipiens Passioni Domini esse communicandum, & Suaviter At { que } vtiliter recondendum in memoria, quod Pro nobis Caro eius Crucifix, & vulnerata sit. Aug. de Doct. christ. lib. 3. c. 16. page. 37. Edit. Basil. 1528.
Dixerat sanè buius traditionis Magister, quod nisi manducaremus & biberemus eius sanguinem, non haberemus vitā in nobis: spirituali nos instruens documento, & aperiens ad rem adeo abditam intellectum, vt sciremus quod mansio nostra in ipso sit manduratio, & potus quasi quaedam incorporatio, subiectis obsequiis, voluntatibus iunctis, affectibus vnitis. Esus igitur carnis buius quaedam aviditas est, & quoddam desiderium manendi in ipso. Cyp. de Caena Domini. p 446. Edit Basil. 1530.
Dixerat sanè buius traditionis Magister, quod nisi manducaremus & biberemus eius sanguinem, non haberemus vitā in nobis: Spiritual nos instruens documento, & aperiens ad remembering adeo abditam Intellectum, vt sciremus quod Mansio nostra in ipso sit manduratio, & Potus quasi quaedam incorporatio, subiectis obsequiis, voluntatibus iunctis, affectibus unitis. Esus igitur carnis buius quaedam aviditas est, & Quoddam desiderium manendi in ipso. Cyprus de Cena Domini. p 446. Edit Basil. 1530.
Potus & esus ad eandem pertinent rationem, quibus sicut corporea nutritur substantia & vivit, & incolumis perseverat, ita vita spiritus hoc proprio alimento nutritur: & quod est esca carni, hoc animae est fides: quod cibus corpori, hoc verbum spiritui, excellentiori virtute peragens aeternaliter, quod agunt alimenta carnalia temporaliger, & sinaliter, Cyp. Ibid.
Potus & Esus ad eandem pertinent rationem, quibus sicut corporea nutritur Substance & vivit, & incolumis perseverat, ita vita spiritus hoc Properly Alimento nutritur: & quod est Esca Carni, hoc Spirits est fides: quod cibus corpori, hoc verbum Spiritui, excellentiori virtute peragens aeternaliter, quod Agunt alimenta carnalia temporaliger, & sinaliter, Cyprus Ibid
Est in Evangetiis litera quae occidit, non solùm in veteri Testamento occidens litera de. prehenditur. Est & in novo Testamento litera, quae occidat eū. qui non spiritaliter quae dicuntur adverterit. Si enim secund•m literam sequaris hoc ipsum quod dictum est. Nisi manducaveritis Carnē meam, & biberitis Sāguinem meum, occidit haec litera. Origen. in Lev. Hom. 7. p. 141. Edit. Basil. 1571.
Est in Evangetiis Letter Quae occidit, non solùm in Veteri Testament Occidens Letter de. prehenditur. Est & in novo Testament Letter, Quae Occidat eū. qui non spiritaliter Quae dicuntur adverterit. Si enim secund•m Literam sequaris hoc ipsum quod dictum est. Nisi manducaveritis Carnē meam, & biberitis Sāguinem meum, occidit haec Letter. Origen. in Lev. Hom. 7. p. 141. Edit. Basil. 1571.
The words of Christ teaching vs in the Sixt of Iohn that wee must eate his Flesh & drink his Bloud before we can haue any life in vs, are by the common consent of all the Fathers, Allegoricall, Mysticall and Figuratiue. B Bilsons Difference betweene Christ, Subiect. & vnchrist. Rebel. Part 4 p. 582. Edit. Lond. 1586.
The words of christ teaching us in the Sixt of John that we must eat his Flesh & drink his Blood before we can have any life in us, Are by the Common consent of all the Father's, Allegorical, Mystical and Figurative. B Bilsons Difference between christ, Subject. & unchrist. Rebel. Part 4 p. 582. Edit. Lond. 1586.
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Aug. in Evan, Ioan. Tract. 26. So saith Seneca in another case: Saepe & qui reddidit quod accepit, ingratus est: & qui non reddidit, gratus. Senec. de Benef. l. 3. c. 7.
Aug. in Evan, Ioan. Tract. 26. So Says Senecca in Another case: Saepe & qui reddidit quod accepit, Ingrateful est: & qui non reddidit, Gratus. Seneca de Beneficence l. 3. c. 7.
De cuius excellentia si omnia dicta fuerint quibus omnium hominum linguae sufficiant vix tamen infima eius particula delibata fuerit Calvin. Instit. l. 3 c. 25 § 10.
De cuius Excellence si omnia dicta fuerint quibus omnium hominum linguae sufficiant vix tamen infima eius Particula delibata fuerit calvin. Institutio l. 3 c. 25 § 10.
R• …, 2.17. Our Rhemists trāslate it A white Counter, vnlearnedly, & ridiculously. God graūt it be not Ominous, & that they finde not indeed when time shalbe, only a Counter insteed of that they should be possessed of at that time. St Iohn alludes to the Custome which was in his daies & long before, namely of writing in a litle Stone the Names of such as were elected to any Office: or such as were absolved or condemned of a Crime. Mos erat antiquis niveis atris { que } lapillis, His damnare reos, illis absolvere culpa. Ovid. Met. lib. 15.
R• …, 2.17. Our Rhemists translate it A white Counter, unlearnedly, & ridiculously. God grant it be not Ominous, & that they find not indeed when time shall, only a Counter instead of that they should be possessed of At that time. Saint John alludes to the Custom which was in his days & long before, namely of writing in a little Stone the Names of such as were elected to any Office: or such as were absolved or condemned of a Crime. Mos erat antiquis niveis atris { que } lapillis, His damnare Reos, illis absolvere culpa. Ovid. Met. lib. 15.
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Caro Corpore & Sanguine Christi vescitur vt & Anima de Deo saginetur. Non possunt ergo separari in mercede quas opera coniungit. Tertul. de Resurrect. Carnis. p. 31.
Caro Corpore & Sanguine Christ vescitur vt & Anima de God saginetur. Non possunt ergo separari in mercede quas opera coniungit. Tertulian the Resurrect. Carnis. p. 31.
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Corpora nostra percipientia Eucharistiam, iam non sunt corruptibilia, spem resurrectionis habentia. Iren. Advers. Haer. l. 4. c. 34. Vid. Mr Hooker Eccl. Pol l. 5. §. 68. p. 190.
Corpora nostra percipientia Eucharistiam, iam non sunt corruptibilia, spem resurrectionis habentia. Iren Adverse. Haer l. 4. c. 34. Vid. Mr Hooker Ecclesiastes Pol l. 5. §. 68. p. 190.
Dei fons vberimus, al { que } plenissimus patet cunctis: & hoc coeleste lumen vniversis oritur, quicun { que } oculos habent. Lact. Inst. l. 3. c. 26.
Dei fons vberimus, all { que } plenissimus patet cunctis: & hoc Celeste lumen vniversis oritur, quicun { que } Eyes habent. Lactantius Inst. l. 3. c. 26.
Panis hic ipse quo vivitur, innumeras penè continet Medicinas. Mollit collectiones, duritias valde mitigat. Datur & ex vino ad discutionda quae praestringi opus sit &c. Adversus acutas Pituitae fluxiones, quas Graeci Rheumatismos vocant: item ad percussa, luxata Plin Hist. Nat l. 21 c. 25.
Panis hic ipse quo vivitur, innumeras penè Continet Medicinas. Mollit collectiones, duritias Valde mitigate. Datur & ex vino ad discutionda Quae praestringi opus sit etc. Adversus acutas Pituitae fluxiones, quas Greeks Rheumatismos Vocant: item ad Percussa, luxata Pliny Hist. Nat l. 21 c. 25.
Contemptum solum non vult cibus ille. Aug. Epist. 118. That meat can in no wise away with contēpt That is, either dayly to be received with out regard, or to be still refused vpon pretence of vnworthines, B. Bilsons Difference betweene Christ. Sub. Part. 4. p. 536.
Contemptum solum non vult cibus Isle. Aug. Epistle 118. That meat can in no wise away with contempt That is, either daily to be received with out regard, or to be still refused upon pretence of unworthiness, B. Bilsons Difference between christ. Sub. Part. 4. p. 536.
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Probo sicut frequentem verbi auditienem, sic etiam frequentationem C• … D• nicae: quai cum Spiritus Sanctus semper sit efficax in Ministerio, Elect•inde semper magis ac magis, in pietate prosiciunt, & eorum salus promovetur. Zanch. in Epist ad Ephes. c. 3. §. 36. I approoue as the often hearing of the Word preached, so, often receiving the Sacrament: for seeing the Spirit is alwaies effectuall in the Ministry, the Elect doubtlesse doe alwaies profit more and more thereby, and their salvation is more set forward. Quisquis frater Dominicis non interest Sacramentis, necessariò apud Deum Castrorism deserior est divinorum. Ambros. Ser. 1. p. 275.
Probo sicut frequentem verbi auditienem, sic etiam frequentationem C• … D• Nicaea: quai cum Spiritus Sanctus semper sit Effective in Ministerio, Elect•inde semper magis ac magis, in Piate prosiciunt, & Their salus promovetur. Zanchius in Epistle ad Ephesians c. 3. §. 36. I approve as the often hearing of the Word preached, so, often receiving the Sacrament: for seeing the Spirit is always effectual in the Ministry, the Elect doubtless do always profit more and more thereby, and their salvation is more Set forward. Quisquis frater Dominicis non Interest Sacramentis, necessariò apud God Castrorism deserior est Divinorum. Ambos Ser. 1. p. 275.
Hoc vocabulo vtendum fuit (quamvis non omnino praesenti loco significatione conveniat) vt conspiceretur ex parte, Hebraeorum dictionum coniugatio. Tremel. in Gen. 2.23.
Hoc Vocabulo vtendum fuit (Quamvis non Omnino praesenti loco signification Conveniat) vt conspiceretur ex parte, Hebrews dictionum coniugatio. Tremel. in Gen. 2.23.
Veniens .i. Proveniens, nēpe crescēs. And yet Seneca hath it, Veniens è Corpore virtus. Sen. Ep. l. 9. ep. 1. but I may say of him, as hee of Virgil there, Errare mihi visus est qui dixit, vnlesse the Manuscript it selfe, or the Printer were in fault.
Veniens i Proveniens, nēpe crescens. And yet Senecca hath it, Veniens è Corpore virtus. Sen. Epistle l. 9. Epistle. 1. but I may say of him, as he of Virgil there, Errare mihi visus est qui dixit, unless the Manuscript it self, or the Printer were in fault.
Hinc sciri potuit haud vsquam alibi, quo studio vitam suam te absente exegerit, vbi de improviso interventum est mulieri. Terent. Heaut. Act. 2. Sc. 3.
Hinc sciri Potuit haud vsquam alibi, quo study vitam suam te absent exegerit, vbi de improviso interventum est mulieri. Terent Haut. Act. 2. Sc. 3.
Habeto lanam semper in manibus, vel staminis pollice fila deducito, vel ad torquenda subtegmina alveolis fusa vertantur, aliorum { que } neta aut in gl•bum collige, aut texendo compone. Hieron. ad Demetriad.
Habeto lanam semper in manibus, vel staminis pollice fila deducito, vel ad torquenda subtegmina alveolis Fusa vertantur, Aliorum { que } neta Or in gl•bum collige, Or texendo compone. Hieron. ad Demetriad.
Non praeteribo quicquid mihi Anima parturit de illa famula tua quae me parturivit & Carne, vt in hanc temporalem, & Corde, vt in aeternam lucem renascerer. Aug. Confess. l. 9. c. 8. p. 111.
Non praeteribo quicquid mihi Anima parturit de illa Family tua Quae me parturivit & Flesh, vt in hanc temporalem, & Cord, vt in aeternam lucem renascerer. Aug. Confess. l. 9. c. 8. p. 111.
Although our Law may seeme somewhat rigorous toward the Wiues, yet for the most part, they cā handle their Husbands so wel, and so dulcely, and specially whē their Husbands be sick, that where the Law giueth them nothing, their Husbands at their Death of their good will giue thē all. St. Thomas Smyth. Commō wealth of Engl. l. 3. c. 8.
Although our Law may seem somewhat rigorous towards the Wives, yet for the most part, they can handle their Husbands so well, and so dulcely, and specially when their Husbands be sick, that where the Law gives them nothing, their Husbands At their Death of their good will give them all. Saint Thomas Smyth. Common wealth of England l. 3. c. 8.
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Naevus in articulo pueri delectat Alcaeum. At est corporis macula Naevus. Illi tamen hoc Lumen videbatur. Tull. de Nat. Deor. l. 1. And againe, Constiterā exo•rientem auroram &c. Mortalis visus pulchrior esse Deo. Huic pulchrior Deo? at erat, sicut hodie est, perversissimus oculis. Tul. Ib.
Naevus in articulo pueri delectat Alcaeum. At est corporis macula Naevus. Illi tamen hoc Lumen Videbatur. Tull. de Nat. Deor. l. 1. And again, Constiterā exo•rientem auroram etc. Mortalis visus pulchrior esse God Huic pulchrior God? At erat, sicut hodie est, perversissimus oculis. Tul. Ib.
Hereof wee may read more in P. Aerodius a French Civilian in a Treatise of his which he wrote vnto his Iesuited Sonne, and of late translated into English by Mr D. Budden.
Hereof we may read more in P. Aerodius a French Civilian in a Treatise of his which he wrote unto his Jesuited Son, and of late translated into English by Mr D. Budden.
Honora Patrē tuum, sed si te à vero Patre non separat. Tam diu scito sanguinis Copulam, quàm diu ille suum noverit Creatorem Hier. ad Furiam de Viduit. Servand.
Honor Patrē tuum, sed si te à vero Patre non separate. Tam Diu Learn Blood Copulam, quàm Diu Isle suum Know Creator Hier. ad Fury de Viduit. Serving.
Valde perversum est te obedientem profiteri in quo nosceris superiorem propter inferiorem, & divinā propter humanam solvere obedientiam. Bernard vbi supra.
Valde perversum est te obedientem profiteri in quo nosceris superiorem propter Inferiorem, & divinā propter humanam Solvere obedientiam. Bernard vbi supra.
Parcendum paululùm verbis est: quia etiam in bona causa humilis esse, in quantum res sinit, Filii apud Parentes debet oratio. Salvianus Ypatio & Quietae Parent. p. 10.
Parcendum paululùm verbis est: quia etiam in Bona causa Humilis esse, in quantum Rest sinit, Sons apud Parents debet oratio. Salvianus Ypatio & Quietae Parent. p. 10.
Peto quidem veniam, quia irascimini: sed non postum dicere malum esse quod seci. Againe, Quid feci? quid commerui? Ignoscite quicquid illud est: veniam peto, etsi delictum nescie. Salvian. vbi supra, & p. 11.
Peto quidem veniam, quia You are angry: sed non postum dicere malum esse quod seci. Again, Quid Feci? quid commerui? Ignoscite quicquid illud est: veniam peto, Though delictum nescie. Salvian. vbi supra, & p. 11.
Of Corban see D. Reyn. Conf. c. 7. Divis. 4. p. 322. who rendreth it there, By the gift, thou shalt haue no profit by me. And, By the Gift, if thou haue any profit by me.
Of Corban see D. Reyn. Confutation c. 7. Divis. 4. p. 322. who rendereth it there, By the gift, thou shalt have no profit by me. And, By the Gift, if thou have any profit by me.
In prima frēte sanctissimae Legis, in primis titulis coelestis Edicti, principalium vti { que } Delictorū proscriptione signatam, de loco modum; de ordine statum; de confinio Meritum cuius { que } dignoscas. Tertul. de Pudicit. p. 630
In prima frente sanctissimae Legis, in Primis titulis coelestis Edict, principalium vti { que } Delictorū proscription signatam, de loco modum; de Order Statum; de confinio Merit cuius { que } dignoscas. Tertulian de Pudicit. p. 630
Nec Nomina quae sint est numerus. — Quem qui scire velit, Libyci velit Aequoris idem Discere quàm multae Zephyro turbentur arenae. Virg. Geor l. 2.
Nec Nomina Quae sint est Numerus. — Whom qui Scire velit, Libyci velit Aequoris idem Discere quàm Multitude Zephyro turbentur arenae. Virg George l. 2.
Nusquam Scripturarum legimus, servū, antequam hoc Vocabulo Noc iustus peccatum Filii vindicaret. Nomen ita { que } istud Culpa meruit non Natura. Aug. de Civ. Dei. Lib. 19. c. 15.
Nusquam Scripturarum Legimus, servū, antequam hoc Vocabulo Noc Justus peccatum Sons vindicaret. Nome ita { que } istud Culpa meruit non Nature. Aug. the Civ. Dei. Lib. 19. c. 15.
Quanto dignius Fratres dicuntur, & habenur, qui vnum Patrem Deum agnoverunt, qui vnum Spiritum biberunt sanctitatis, qui de vno vtero Ignorantiae eiusdem ad vnam lucem expiraverunt veritatis. Tertul. Apologet. c. 39. p. 7•9.
Quanto Dignius Brothers dicuntur, & habenur, qui One Patrem God agnoverunt, qui One Spiritum biberunt sanctitatis, qui de vno vtero Ignorantiae eiusdem ad vnam lucem expiraverunt veritatis. Tertulian Apologet c. 39. p. 7•9.
Hoc est insigne vaenalitiis Gregibus, opprobrium { que } insolentis Fortunae: quod & nos adeo potiri rerum vidimus, vt Praetoria quo { que } Ornamenta decerni à senatu iubente Agrippina C Caesaris viderimus libertis: tātum { que } non cum laureatis Fascibus remitti illò, vnde cretatis pedibus advenissent. Plin. Nat. Hist. l. 35 c. 18.
Hoc est insigne vaenalitiis Gregibus, opprobrium { que } insolentis Fortunae: quod & nos adeo potiri rerum vidimus, vt Praetoria quo { que } Ornamenta decerni à senatu iubente Agrippina C Caesaris viderimus Liberties: tātum { que } non cum laureatis Fascibus remitti illò, vnde cretatis pedibus advenissent. Pliny Nat. Hist. l. 35 c. 18.
NONLATINALPHABET of NONLATINALPHABET Sagittavit, eiaculatus est. Vid Scheraei Itinerat. Num. 1028. & Sadeel in Ps. 32. v. 2. Oper. Theol p. 899. Col. 2.
of Sagittavit, eiaculatus est. Vid Scheraei Itinerat. Num. 1028. & Sadeel in Ps. 32. v. 2. Operate Theology p. 899. Col. 2.
Cum pauci sint Divites in comparatione multitudinis Pauperum, intelligendum quod omnes qui talia cupiunt, in eorū numero haberi animadverterint. August. Quaest. Evan. l. 1. Qu. 26.
Cum Pauci sint Divites in comparation multitudinis Pauperum, intelligendum quod omnes qui Talia cupiunt, in eorū numero haberi animadverterint. August. Question Evan l. 1. Qu. 26.
S. Austen by the Divell in this place, meaneth Cain and makes Pater eius to haue relation to the Divell indeed. Aug. Tom 4. Quaest. ex Nov. Test. vel Quaest. mixtim. Qu 98. p. 553. which might be the cause that some trāslated ( Dorman by name) the Divel is a Lyar, and so was his Father before him. See D. Nowels Confut. of Dormans Disproof. c. 10. p. 339. b.
S. Austen by the devil in this place, means Cain and makes Pater eius to have Relation to the devil indeed. Aug. Tom 4. Question ex Nov. Test. vel Question mixtim. Queen 98. p. 553. which might be the cause that Some translated (Dorman by name) the devil is a Liar, and so was his Father before him. See D. Nowels Confute of Dormans Disproof. c. 10. p. 339. b.
Aut ergo cavenda Mendacia rectè agendo, aut confitenda sunt paenitendo: non autē cum abunden: insoe• … vive• … 〈 ◊ 〉 s• … & • … ad. Aug. Cont. Mendac. c. 21.
Or ergo cavenda Lies rectè Agendo, Or confitenda sunt paenitendo: non autē cum abunden: insoe• … vive• … 〈 ◊ 〉 s• … & • … ad. Aug. Cont. Mendac. c. 21.
Qui in bonitate Misericordiae non perdit Iudicii Severitatem, ne• in iudicando cum Severitate amittit Misericordie Boritatem. Aug. in Psal. 100 p. 771.
Qui in bonitate Mercy non perdit Judges Severitatem, ne• in iudicando cum Severitate Amittit Misericordie Boritatem. Aug. in Psalm 100 p. 771.
Non tibi potes aquam implere, non tibi potes coquere, non tibi potes ante equum currere, iumentum tuum non potes curare. Aug. in Epist. Ioan. Tract 8. p. 434
Non tibi potes aquam implere, non tibi potes coquere, non tibi potes ante Equum currere, iumentum tuum non potes curare. Aug. in Epistle Ioan. Tract 8. p. 434
Tu non valde verus Dominus seruitui, ambo Homines, ambo egentes Deo. Ita { que } nullus vestrûm vere Dominus, & nullus vestrûm verè Servus Aug. in Psal. 69 p. 516.
Tu non Valde verus Dominus seruitui, ambo Homines, ambo egentes God Ita { que } nullus vestrûm vere Dominus, & nullus vestrûm verè Servus Aug. in Psalm 69 p. 516.
D. Mayo Almoner to K. Henry 7. being asked by the King what hee would haue done, if he had not been Ioseph, but in Iosephs steed, By my truth Sir, quoth he, & it like your Grace, I cānot tell you what I would haue done, but I can tel you what I should haue done. Sr Th. Moore. Dialog. of the Venerat. and Worsh. of Images, l 1. c. 26. Mori Oper. Angl. p. 164. Col. 2.
D. Mayo Almoner to K. Henry 7. being asked by the King what he would have done, if he had not been Ioseph, but in Joseph's steed, By my truth Sir, quoth he, & it like your Grace, I cannot tell you what I would have done, but I can tell you what I should have done. Sir Th. Moore. Dialogue. of the Venerat. and Worship. of Images, l 1. c. 26. Mori Operate Angel p. 164. Col. 2.
It should be a bad Inference herevpon, If all the Pictures & Patterns of a Merciles Prince were lost in the World, they might all againe be Painted to the life out of the History of this King, as Some vpon such like Particulars conclude vpon K. Henry 8.
It should be a bad Inference hereupon, If all the Pictures & Patterns of a Merciless Prince were lost in the World, they might all again be Painted to the life out of the History of this King, as some upon such like Particulars conclude upon K. Henry 8.
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Obsecrāt Pueri indisciplinati & noluat vapulare, qui sic praescribunt nobis, quando volumus dare disciplinam. Peccavi, ignosce mihi. Ecce ignovi, & iterum peccat, Ignosce, ignovi. Peccat tertiò, Ignosce: tertiò ignovi Iā quartò vapulet. Et ille, Nunquid septuagies. septies te fatigavi? Si hac praescripti one severitas disciplinae dormiat, repressâ disciplinâ saeuit impunita Nequitia. Quid ergo faciendum est? Corripiamus verbis, & si opus est, & Verberibus: sed Delictum dimittamus, Culpam de Corde abiiciamus: ideo enim Dominus subdidit, De cordibus vestris, vt si per charitatem imponitur disciplina, de corde lenitas non recedat. Quid enim tam pium quàm Medicus ferens ferramentum? Plorat secandus, & secatur: plorat vrendus, & vritur. Non est illa Crudelitas, absit vt Saevitia Medici dicatur. Saevit in vulnus, vt homo sanetur: quia si vulnus palpetur, homo perditur. Aug. de Verb. Dom. Ser. 15. p. 45.
Obsecrant Pueri indisciplinati & noluat vapulare, qui sic praescribunt nobis, quando volumus Dare Disciplinam. Peccavi, Ignosce mihi. Ecce ignovi, & iterum peccat, Ignosce, ignovi. Peccat tertiò, Ignosce: tertiò ignovi Iā quartò vapulet. Et Isle, Nuqquid septuagies. Septies te fatigavi? Si hac praescripti one severitas Discipline dormiat, repressâ disciplinâ saeuit impunita Nequitia. Quid ergo faciendum est? Corripiamus verbis, & si opus est, & Verberibus: sed Delictum dimittamus, Fault de Corde abiiciamus: ideo enim Dominus subdidit, De cordibus vestris, vt si per charitatem imponitur Discipline, de cord lenitas non recedat. Quid enim tam pium quàm Medicus ferens ferramentum? Plorat secandus, & secatur: plorate vrendus, & vritur. Non est illa Crudelitas, absit vt Saevitia Medici dicatur. Saevit in Wound, vt homo sanetur: quia si Wound palpetur, homo perditur. Aug. de Verb. Dom. Ser. 15. p. 45.
Nec promiscuam habere, nec vulgarem Clementiam oportet, nec abscisam. Nam tam omnibus ignoscere, Crudelitas est, quàm nulli. Senec. de Clement l. 1. c. 2.
Nec promiscuam habere, nec vulgarem Clementiam oportet, nec abscisam. Nam tam omnibus ignoscere, Crudelitas est, quàm None. Seneca de Clement l. 1. c. 2.
Vid. Mr Th. Godwin Romanae Hist. Antholog. l. 2. c. 18. & Plutarc. in Numa & Qu. Rom. Quaest. 96. and Alex. ab Alexand. Geniales Dies l. 5 c. 12 p. 269. b.
Vid. Mr Th. Godwin Romanae Hist. Antholog. l. 2. c. 18. & Plutarch. in Numa & Qu. Rom. Question 96. and Alexander ab Alexander Geniales Die l. 5 c. 12 p. 269. b.
Act. 15.29. Mr Hooker is of opinion that Vnlawfull or incestu• … s Marriag• … were meant by Fornication in that place of the Acts. And indeed St Paul, as he alleageth, cals Incestuous Marriage, Fornicatiō, 1. Cor. 5.1. Mr Hooker Eccles. Pol. l. 4. § 11. p. 192.
Act. 15.29. Mr Hooker is of opinion that Unlawful or incestu• … s Marriag• … were meant by Fornication in that place of the Acts. And indeed Saint Paul, as he allegeth, calls Incestuous Marriage, Fornication, 1. Cor. 5.1. Mr Hooker Eccles. Pol. l. 4. § 11. p. 192.
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Quia superius Tribulationem posuit, nunc Curas commemorat, vel Solicitudines, dubitari possit an hae: sint diversa, necne. Ego Tribulationem nasci puto ex rebus tristibus, vt orbitate, viduitate, iurgiis & friviculis (vt vocant Iurisconsulti) ex multis fastidus, delictis Liberorum, difficultate alendae familiae, & similibus: Solicitudines etiā rerum laetarum esse puto, vt sunt ineptiae nuptia les, ioci, & alia quibus Coniugati occupantur. Calvin. in 1. Cor. 7 32.
Quia superius Tribulationem He placed, nunc Curas commemorate, vel Solicitudines, dubitari possit an hae: sint diversa, necne. Ego Tribulationem Nasci puto ex rebus tristibus, vt orbitate, viduitate, iurgiis & friviculis (vt Vocant Iurisconsulti) ex multis fastidus, delictis Liberorum, difficultate alendae Familiae, & similibus: Solicitudines etiā rerum laetarum esse puto, vt sunt ineptiae nuptia les, ioci, & Alias quibus Coniugati occupantur. calvin. in 1. Cor. 7 32.
Among the rest Examen Catholicum, vnder the Name of Stanislaus Christanovicus printed at Paris 1607. whereof that worthy olde Gentleman, and a true lover of his Country, Mr George Broome of Halton, gaue the first notice at the cōming forth. Wherevpon the Honourable S. George Carew then Lord Ambassador (vpon complaint made by himselfe) had the Printer clapt in Prison, and the whole Impression of Bookes, as many as were vnsold, brought vnto his House, where hee caused them to bee burnt in his Court yard. Aug. 12. according to the French computation. There was not in all France a fayrer FIRE that Day.
Among the rest Examen Catholicum, under the Name of Stanislaus Christanovicus printed At paris 1607. whereof that worthy old Gentleman, and a true lover of his Country, Mr George Broome of Halton, gave the First notice At the coming forth. Whereupon the Honourable S. George Carew then Lord Ambassador (upon complaint made by himself) had the Printer clapped in Prison, and the Whole Impression of Books, as many as were unsold, brought unto his House, where he caused them to be burned in his Court yard. Aug. 12. according to the French computation. There was not in all France a Fairer FIRE that Day.
Illius Monachi vita laudan da est, qui venerationi habet Sacerdotes Christi & non detrahit Gradui, per quem factus est Christianus. Hieron. ad Furiā dè Viduit. Servand.
Illius Monachi vita laudan da est, qui venerationi habet Sacerdotes Christ & non detrahit Gradui, per Whom factus est Christian. Hieron. ad Furiā dè Viduit. Serving.
Da mihi Castitatem & Contiuentiam, sed noli modò. Timebam enim ne me citò exaudires, & citò sanares à Morbo Concupiscentiae quam malebam expleri, quàm extingui. Aug. Confess. l. 8. c. 7. p. 103.
Dam mihi Castitatem & Contiuentiam, sed noli modò. Timebam enim ne me citò exaudires, & citò sanares à Morbo Concupiscentiae quam malebam expleri, quàm extingui. Aug. Confess. l. 8. c. 7. p. 103.
Audenter loquar, cum omnia possit Deus suscitare Virginē nō potest post ruinā. Hieron. Ib. Virginitas si labitur, nullo modo reparatur nam quamvis quis per paenitentiam recipiet veniam, tamē incorruptionem nunquam recipiet pristinam. Bernard. de Modo benè Vivend. c. 21.
Audenter loquar, cum omnia possit Deus suscitare Virginē nō potest post ruinā. Hieron. Ib. Virginitas si labitur, nullo modo reparatur nam Quamvis quis per paenitentiam recipiet veniam, tamē incorruptionem Never recipiet pristinam. Bernard. de Modo benè Vivend. c. 21.
Nec Sanctior David: nec Salomone potes esse sapientior. Memento semper, quod Paradisi Colonum, de possessione sua Mulier eiecerit. Hieron. ad Nepotian.
Nec Sanctior David: nec Solomon potes esse sapientior. Memento semper, quod Paradisi Colonum, de possession sua Mulier eiecerit. Hieron. ad Nepotian.
Nunquid Fra tres mei, quia ista signa non facitis: minimè creditis? sed haec necessaria in Exordio Ecclesiae fuerunt. Vt enim ad fidem cresceret multitudo credentiū, miraculis fuerat nutrienda: quia & nos cum Arbusta plantamus, tam diu eis aquam in fundimus: quo vs { que } ea in terra iam coaluisse videamus, & si semel radicem fixerint, irrigatio cessabit. Greg. in Evāg. Hom. 29. p. 119. Col. 2.
Nuqquid From tres mei, quia ista Signs non Facitis: minimè creditis? sed haec necessaria in Exordio Ecclesiae fuerunt. Vt enim ad fidem cresceret multitudo credentiū, miraculis fuerat nutrienda: quia & nos cum Arbusta plantamus, tam Diu eis aquam in fundimus: quo us { que } ea in terra iam coaluisse videamus, & si semel Radicem fixerint, irrigatio cessabit. Greg. in Evangelist. Hom. 29. p. 119. Col. 2.
Cur, inquiunt, nunc illa Miracula quae praedicatis facta esse, non fiunt? Possem quidem dicere necess• … ia fuisse prius quàm crederet Mundus, ad hoc vt crederet Mundus. Quisquis adhuc predigia, vt credat inquirit, magnum est ipse Prodigium, qui Munde credente, non credit. Aug. de Civ. Dei. Lib. 22. c. 8.
Cur, inquiunt, nunc illa Miracles Quae praedicatis facta esse, non Fluent? Possem quidem dicere necess• … in Fuisse prius quàm crederet World, ad hoc vt crederet World. Quisquis Adhoc predigia, vt Credat inquirit, magnum est ipse Prodigium, qui Munde credente, non credit. Aug. the Civ. Dei. Lib. 22. c. 8.
Hee that hath bin long at Sea in Stormes and Tempests, & hath never arrived at a safe Port, cannot say that he hath sailed much, but that he hath beene long tossed with a Tempest: In like manner hee that hath liued long in the Crosses of this Life, cannot say that his Life hath beene long, but that he hath continued long in the waues of this World H•st. of Lewis the eleuenth l. 10 p 112. Translat by M Grymeston.
He that hath been long At Sea in Storms and Tempests, & hath never arrived At a safe Port, cannot say that he hath sailed much, but that he hath been long tossed with a Tempest: In like manner he that hath lived long in the Crosses of this Life, cannot say that his Life hath been long, but that he hath continued long in the waves of this World H•st. of Lewis the Eleventh l. 10 p 112. Translate by M Grymeston.
Mr Charles Paget at my being in Fraunce was asked in my hearing, by an English Gentlem•n a Pap st, whether it were lawfull for a Catholique to goe to Church in England. His answer was, that though himselfe did not goe, yet he saw not but a Catholique might. For when I was, saith he, in Scotland, and demanded of a Iesuit there, the selfesame Question, (in behalfe of Some of my Friends in England ) his Answer was, they might not: to whō when I, saith he, replyed againe, that he, and his Fellowes gaue le• … e in Scotland, of my owne knowledge, to goe to Church there: It is true, saith he, so we doe, for Going to Church here in Scotland, is not Signum Distinctivum, as in England it is. But why it should be in England, and why not in Scotland; neither could I then learne, neither doe I thinke, saith he, he was able to tel. Since that time, I haue read the Distinction in Howlet, from whom (it may seeme) the Iesuit had it. Howlets Reasons for not going to Church. Rat. 3.
Mr Charles Paget At my being in France was asked in my hearing, by an English Gentlem•n a Pap Saint, whither it were lawful for a Catholic to go to Church in England. His answer was, that though himself did not go, yet he saw not but a Catholic might. For when I was, Says he, in Scotland, and demanded of a Iesuit there, the selfsame Question, (in behalf of some of my Friends in England) his Answer was, they might not: to whom when I, Says he, replied again, that he, and his Fellows gave le• … e in Scotland, of my own knowledge, to go to Church there: It is true, Says he, so we do, for Going to Church Here in Scotland, is not Signum Distinctivum, as in England it is. But why it should be in England, and why not in Scotland; neither could I then Learn, neither do I think, Says he, he was able to tell. Since that time, I have read the Distinction in Howlet, from whom (it may seem) the Iesuit had it. Howlets Reasons for not going to Church. Rat. 3.
Missae ab Angelo opus faciunt Evangelistae factae { que } Apostolae Apostolorum, dū festinant ad an nunciandum manè misericordiam Domini. Bernard. super Cantic. Ser. 75. Col. 2. p. 179.
Missae ab Angelo opus faciunt Evangelist factae { que } Apostolae Apostolorum, dum Hastening and an nunciandum manè misericordiam Domini. Bernard. super Cantic. Ser. 75. Col. 2. p. 179.
Etsi Oratio propriè ad Vota & Preces restringitur, tanta est tamen inter Petitionem, & Gratiarum actionem affinitas, vt commodè sub nomine vno comprehendi queant. Calvin Instit. l. 3. c. 20 §. 28.
Though Oratio propriè ad Vota & Preces restringitur, tanta est tamen inter Petitionem, & Gratitude actionem affinitas, vt commodè sub nomine vno comprehendi queant. calvin Institutio l. 3. c. 20 §. 28.
Tu Filia quid moliris? Cur Haeredes quaeris extraneos, cum habeas tuos? Non Filios desideras ques habes, sed servitutem quam nō habes. Ambr. de Vid. p. 189.
Tu Filia quid moliris? Cur Haeredes Quaeris extraneos, cum habeas tuos? Non Sons desideras ques habes, sed servitutem quam nō habes. Ambrose de Vid. p. 189.
Generare Liberos vis non Fratres futuros tuorum, sed Adversarios Filiorum. Quid est ergo generare alios Liberos, nisi spoliare quos habes Liberos? Quibus pariter auferuntur & Pietatis Officia, & Compendia Facultatum. Ambros. Ib.
Generare Liberos vis non Brothers futuros tuorum, sed Adversaries Filiorum. Quid est ergo generare Alioth Liberos, nisi spoliare quos habes Liberos? Quibus pariter auferuntur & Pietatis Offices, & Compendia Facultatum. Ambos Ib.
Si evenerit vt ex secundo Marito habeas. Filios, domestica •ritur pugna, intestinum praelium Non licebit tibi amare Liberos, nec aequis aspicere oculis, quos genuisti. Clam porriges Cib•s, invidebit Mortu•, & nisi ode•is Filios, adhuc eorum amare videberis Patrem. Hieron. ad Furiam de Viduitat. Servand. Againe, Superinducit Mater Filiis non Nutritium sed Hostem, non Parentem, sed Tyrannum. Hieron. Ibid.
Si evenerit vt ex secundo Marito habeas. Sons, Domestica •ritur pugna, Intestine Praelium Non licebit tibi amare Liberos, nec aequis aspicere oculis, quos genuisti. Clam porriges Cib•s, invidebit Mortu•, & nisi ode•is Sons, Adhoc Their amare videberis Patrem. Hieron. ad Fury de Viduitat. Serving. Again, Superinducit Mater Filiis non Nutritium sed Hostem, non Parentem, sed Tyrannum. Hieron. Ibid
Quid Anima invides Carni? Nemo tam proximus tibi, quem post Dominum diligas: nemo magis Frater tuus [ quàm ] qui tecum etiam in Deo nascitur. Tertul de Resurrect. Carnis. p. 65.
Quid Anima invides Carni? Nemo tam Proximus tibi, Whom post Dominum diligas: nemo magis Frater Thy [ quàm ] qui tecum etiam in God nascitur. Tertulian the Resurrect. Carnis. p. 65.
Many & excellent are the Treatises that haue bin writtē against Vsurie, as of B. Iuell, Dr Wilson, & Others, but that of M Fentons, in my opinion surpasseth them all, by reason he answereth all that may bee alleaged out of Caluin, and other Divines in the Reformed Churches. l. 2. c. 6. 7.
Many & excellent Are the Treatises that have been written against Usury, as of B. Jewel, Dr Wilson, & Others, but that of M Fentons, in my opinion Surpasses them all, by reason he Answers all that may be alleged out of Calvin, and other Divines in the Reformed Churches. l. 2. c. 6. 7.
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Quibus tempestatibus & procellis, quàm horribili & tremendae saevitiae Coeli & Maris, importuni sunt Mercatores vt Divitias ventosas acquirant, maioribus quàm quibus acquisituri sunt periculis & tempestatibus plenas. Aug. de Tēp. Ser. 48. p. 479.
Quibus tempestatibus & procellis, quàm horribili & tremendae saevitiae Coeli & Maris, importuni sunt Mercatores vt Riches ventosas acquirant, maioribus quàm quibus acquisituri sunt Periculis & tempestatibus plenas. Aug. de Temp. Ser. 48. p. 479.
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Praeceptorum observatio duplici genere cōtinetur, vt nihil eorum quae prohibentur facias, & omnia quae iubentur implere contendas. Hoc est enim quod Psalmista dicit, Recede à malo & fac bonum. Aug. de Temp. Ser. 59
Praeceptorum Observatio Duplicity genere cōtinetur, vt nihil Their Quae prohibentur facias, & omnia Quae iubentur implere contendas. Hoc est enim quod Psalmist dicit, Recede à Malo & fac bonum. Aug. de Temp. Ser. 59
Oves vestrae, quae tam mites esse, tam { que } exiguo solent ali, nunc (vti fertur) tam edaces at { que } indomitae esse caeperunt, vt Homines devorent ipsos, Agros, Domos, Oppida vastent, ac depopulentur. Mori V. top l. 1. Mori Oper. Lat. p. 2. Col. 4.
Owes Vestrae, Quae tam mites esse, tam { que } exiguo solent ali, nunc (vti fertur) tam edaces At { que } indomitae esse caeperunt, vt Homines devorent ipsos, Agros, Domos, Towns vastent, ac depopulentur. Mori V. top l. 1. Mori Operate Lat. p. 2. Col. 4.
Cuncta Secunda licet Veteres Foelicia dicāt, Omen inest numero, praesertim Regibus Anglis, Vita quibus talis cognominis omnis iniquis Est excepta modis [ Guil. 2. Henr. 2. Edward. 2. Rich 2. ] Nec opino vulnere Primus Occidit: Alter habet Natos sibi saepe Rebelles, Tertius, & Quartus Regnum, vitam { que } coacti Linquere. Rob. Moore Diar. Historico. Poet. Mens. Feb. Ad Annum Mundi, 5362. p. 19.
Everything Secunda licet Veteres Foelicia Speak, Omen Inset numero, Especially Regibus Anglis, Vita quibus Talis cognominis omnis iniquis Est excepta modis [ Guile 2. Henry 2. Edward. 2. Rich 2. ] Nec opino vulnere Primus Occidit: Altar habet Natos sibi saepe Rebels, Tertius, & Quartus Kingdom, vitam { que } coacti Linquere. Rob. Moore Diar. Historico. Poet. Men's. Feb. Ad Annum Mundi, 5362. p. 19.
Had Hesiod beene a Christian he would haue learned, & taught an other Lesson, namely that of our Saviour NONLATINALPHABET. Loue your Enemies, Mat. 5.44.
Had Hesiod been a Christian he would have learned, & taught an other lesson, namely that of our Saviour. Love your Enemies, Mathew 5.44.
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Super Fraternam charitatem frequenter est Vicini Gratia. Ille enim saepè longè, hic in proximo est, Vitae omnis testis, Cōversationis Arbiter. Ambros. Epist. l. 7. ep. 44. p. 182.
Super Fraternam charitatem frequenter est Vicini Gratia. Isle enim saepè long, hic in proximo est, Vitae omnis testis, Cōversationis Arbiter. Ambos Epistle l. 7. Epistle. 44. p. 182.
B. Stephanus orat pro eis à quibus lapidabatur, quia nōdum Christo crediderant, ne { que } adversus illam communē Gratiam dimicabant. Aug de Temp. Ser. 59.
B. Stephanus Orat Pro eis à quibus lapidabatur, quia nōdum Christ crediderant, ne { que } Adversus Illam communē Gratiam dimicabant. Aug de Temp. Ser. 59.
