Fiue sermons vpon speciall occasions (Viz.) 1. A sermon preached at Pauls Crosse. 2. To the Honorable the Virginia Company 3. At the consecration of Lincolnes Inne Chappell. 4. The first sermon preached to K. Charles at St. Iames, 1625. 5. A sermon preached to his Maiestie at White-hall, 24. Febr. 1625. By Iohn Donne Deane of Saint Pauls, London.
part of the Song which Deborah & Barak sung after their great victory vpon Sisera; Sisera who was Iabin the King of Canaans Generall against Israel. God himselfe made Moses a Song, and expressed his reason why;
part of the Song which Deborah & Barak sung After their great victory upon Sisera; Sisera who was Iabin the King of Canaans General against Israel. God himself made Moses a Song, and expressed his reason why;
And to such a purpose hath God left this Song of Deborah and Barak in the Scriptures, that all Murmurers, and all that stray into a diffidence of Gods power,
And to such a purpose hath God left this Song of Deborah and Barak in the Scriptures, that all Murmurers, and all that stray into a diffidence of God's power,
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or of his purpose to sustaine his owne cause, and destroy his owne Enemies, might run and read, might read and sing, the wonderfull deliuerances that God hath giuen to his people, by weake and vnexpected meanes.
or of his purpose to sustain his own cause, and destroy his own Enemies, might run and read, might read and sing, the wonderful Deliverances that God hath given to his people, by weak and unexpected means.
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This world begun with a Song, if the Chalde Paraphrasts, vpon Salomons Song of Songs haue taken a true tradition, That assoone as Adams sinne was forgiuen him, he expressed (as he cals it in that Song) Sabbatum suum, his Sabboth, his peace of conscience, in a Song;
This world begun with a Song, if the Chaldea Paraphrasts, upon Solomon's Song of Songs have taken a true tradition, That As soon as Adams sin was forgiven him, he expressed (as he calls it in that Song) Sabbatum suum, his Sabbath, his peace of conscience, in a Song;
and so did the next world too, if wee count the beginning of that (as it is a good computation to doe so) from the comming of Christ Iesus: for that was expressed on Earth, in diuers Songs; in the blessed Ʋirgins Magnificat;
and so did the next world too, if we count the beginning of that (as it is a good computation to do so) from the coming of christ Iesus: for that was expressed on Earth, in diverse Songs; in the blessed Ʋirgins Magnificat;
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and when both shall ioyne, and make vp one world without end, it shall continue so in heauen, in that Song of the Lamb, Great and marueilous are thy workes, Lord God Almighty, iust and true are thy wayes, thou King of Saints.
and when both shall join, and make up one world without end, it shall continue so in heaven, in that Song of the Lamb, Great and marvelous Are thy works, Lord God Almighty, just and true Are thy ways, thou King of Saints.
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and discords in the passages of this life, if we had no more of the same Musique in the Scriptures (as we haue the Song of Moses at the Red Sea, and many Psalmes of Dauid to the same purpose) this Song of Deborah were enough, abundantly enough, to slumber any storme, to becalme any tempest, to rectifie any scruple of Gods slacknesse in the defence of his cause,
and discords in the passages of this life, if we had no more of the same Music in the Scriptures (as we have the Song of Moses At the Read Sea, and many Psalms of David to the same purpose) this Song of Deborah were enough, abundantly enough, to slumber any storm, to becalm any tempest, to rectify any scruple of God's slackness in the defence of his cause,
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when in the History and occasion of this Song, expressed in the Chapter before this, we see, That Israel had done euill in the sight of the Lord againe, and yet againe, God came to them:
when in the History and occasion of this Song, expressed in the Chapter before this, we see, That Israel had done evil in the sighed of the Lord again, and yet again, God Come to them:
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O my Soule, why art thou so sad, why art thou so disquieted within me? Sing vnto the Lord an old song, the song of Deborah and Barak, That God by weake meanes doth mighty workes, That all Gods creatures fight in his behalfe, They fought from heauen, the starres in their Order, fought against Sisera.
O my Soul, why art thou so sad, why art thou so disquieted within me? Sing unto the Lord an old song, the song of Deborah and Barak, That God by weak means does mighty works, That all God's creatures fight in his behalf, They fought from heaven, the Stars in their Order, fought against Sisera.
And to make these two parts, I consider the Text, as the two Hemispheres of the world, laid open in a flat, in a plaine Map. All those parts of the world, which the Ancients haue vsed to consider, are in one of those Hemispheres; All Europe is in that,
And to make these two parts, I Consider the Text, as the two Hemispheres of the world, laid open in a flat, in a plain Map. All those parts of the world, which the Ancients have used to Consider, Are in one of those Hemispheres; All Europe is in that,
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though, but by occasion of new, and late discoueries, we had had nothing to say of America. So the first part of our Text, will bee as that first Hemisphere; all which the ancient Expositors found occasion to note out of these words, will be in that:
though, but by occasion of new, and late discoveries, we had had nothing to say of America. So the First part of our Text, will be as that First Hemisphere; all which the ancient Expositors found occasion to note out of these words, will be in that:
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And then, the Gouernours, The great Persons, the great Officers of the State, haue their place in this honour, That they offered themselues willingly to that seruice;
And then, the Governors, The great Persons, the great Officers of the State, have their place in this honour, That they offered themselves willingly to that service;
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And after them, the Merchants, for those who are said there, to ride vpon white Asses, to be well mounted, according to the manner of those Nations, are, by Peter Martyr, amongst our Expositors,
And After them, the Merchant's, for those who Are said there, to ride upon white Asses, to be well mounted, according to the manner of those nations, Are, by Peter Martyr, among our Expositors,
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and by Serarius the Iesuite, amongst the others, fitly vnderstood, to be intended of Merchants; And in the same verse, the Iudges are honorably remembred, Those that fit in Iudgement;
and by Serarius the Iesuite, among the Others, fitly understood, to be intended of Merchant's; And in the same verse, the Judges Are honorably remembered, Those that fit in Judgement;
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And lastly, the whole people in generall, how poore soeuer, they haue euidence from this record, That they offered themselues (and what will they denie, that offer themselues) and willingly, to this imploiment.
And lastly, the Whole people in general, how poor soever, they have evidence from this record, That they offered themselves (and what will they deny, that offer themselves) and willingly, to this employment.
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And then, God hauing here afforded this honourable mention of them, who did assist him, he layes also a heauy note vpon such, who for collaterall respects preuaricated or withdraw themselues from his seruice:
And then, God having Here afforded this honourable mention of them, who did assist him, he lays also a heavy note upon such, who for collateral respects prevaricated or withdraw themselves from his service:
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And therefore to the encouragement of those who did assist him, in any proportion, though their assistance were no wayes competent against so potent an enemy, God fought for himselfe too, They fought from Heauen, The starres in their order fought against Sisera.
And Therefore to the encouragement of those who did assist him, in any proportion, though their assistance were no ways competent against so potent an enemy, God fought for himself too, They fought from Heaven, The Stars in their order fought against Sisera.
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And into those I passe with this protestation, That in all which I shall say this day, beeing to speake often of God, in that Notion, as he is Lord of Hostes, and fights his owne battailes, I am farre from giuing fire to them that desire warre.
And into those I pass with this protestation, That in all which I shall say this day, being to speak often of God, in that Notion, as he is Lord of Hosts, and fights his own battles, I am Far from giving fire to them that desire war.
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or Gods purpose, to succour those, who in forraine parts, grone vnder heauie pressures in matter of Religion, or to restore those, who in forraine parts, are deuested of their lawfull possessions, and inheritance;
or God's purpose, to succour those, who in foreign parts, groan under heavy pressures in matter of Religion, or to restore those, who in foreign parts, Are devested of their lawful possessions, and inheritance;
enough to cut out Creatures of the largest sise, his Elephants of the Earth, his Whales and Leuiathans in the Sea. In that matter there was Semen Creaturarum, The Seed of all Creatures in that stuffe.
enough to Cut out Creatures of the Largest size, his Elephants of the Earth, his Whale's and Leuiathans in the Sea. In that matter there was Semen Creaturarum, The Seed of all Creatures in that stuff.
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But for the stuffe it selfe, the Heauen and Earth, God had not Semen Coeli, any such seed of Heauen as that he could say to it, doe thou hatch a Heauen;
But for the stuff it self, the Heaven and Earth, God had not Semen Coeli, any such seed of Heaven as that he could say to it, do thou hatch a Heaven;
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or to be counterfeit by Pharaohs Magicians, but in his least, in the making of Lice, hee brought them to confesse Digitum Dei, the finger of God; and that was enough;
or to be counterfeit by Pharaohs Magicians, but in his least, in the making of Lice, he brought them to confess Digit Dei, the finger of God; and that was enough;
where he will worke, his finger is enough, It was not that imagination, that dreame of the Rabbins, that hind ered the Magicians, who say, that the Deuill cannot make any Creature, lesse then a Barley corne;
where he will work, his finger is enough, It was not that imagination, that dream of the Rabbis, that hind ered the Magicians, who say, that the devil cannot make any Creature, less then a Barley corn;
he slew almost two hundreth thousand of them, in one night by an Angell. Should God haue troubled an Angell to satisfie Elisha his seruant? Onely by apparition in the cloudes, he brought him to acknowledge, that there were more with them,
he slew almost two Hundredth thousand of them, in one night by an Angel. Should God have troubled an Angel to satisfy Elisha his servant? Only by apparition in the Clouds, he brought him to acknowledge, that there were more with them,
He troubled not so much as a cloud, he imployed no Creature at all, against the Philistines, when they came vp with thirty thousand Chariots; but hee breathed a dampe,
He troubled not so much as a cloud, he employed no Creature At all, against the philistines, when they Come up with thirty thousand Chariots; but he breathed a damp,
God foresaw a diminution of his honour, in the augmentation of Israels forces, and therfore he reduced Gideons thirty two thousand to three hundred persons.
God foresaw a diminution of his honour, in the augmentation of Israel's forces, and Therefore he reduced Gideons thirty two thousand to three hundred Persons.
and Mothers, holy Matrons, and daughters, blessed Virgines, and learned and laborious Doctors; these seuen thousand haue filled vp the places of the fallen Angels, and repeopled that Kingdome:
and Mother's, holy Matrons, and daughters, blessed Virgins, and learned and laborious Doctors; these seuen thousand have filled up the places of the fallen Angels, and repeopled that Kingdom:
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And wheresoeuer we thinke them most worne out, God at this time hath his remnant (as the Apostle sayes) and God is able to make vp the whole garment of that remnant.
And wheresoever we think them most worn out, God At this time hath his remnant (as the Apostle Says) and God is able to make up the Whole garment of that remnant.
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in raysing of sieges, and discomfiting of Armies, in restoring possessions, and reinuesting right heires, in repairing the ruines of the Kingdome of heauen, depopulated in the fall of Angels, in reestablishing peace of conscience;
in raising of sieges, and discomfiting of Armies, in restoring possessions, and reinuesting right Heirs, in repairing the ruins of the Kingdom of heaven, depopulated in the fallen of Angels, in Reestablishing peace of conscience;
hee will haue a concurrence, a cooperation of persons. Euen in that great worke, which wee spake of at first, the first creation, which was so absolutely of Nothing, yet there was a Faciamus, let vs, vs, make Man;
he will have a concurrence, a cooperation of Persons. Even in that great work, which we spoke of At First, the First creation, which was so absolutely of Nothing, yet there was a Faciamus, let us, us, make Man;
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A remnant of thy Soule, his seed wrapd vp somewhere, to saue thy Soule; And a remnant of thy selfe, of thy Mind, of thy Purse, of thy Person, for thy temporall deliuerance.
A remnant of thy Soul, his seed wrapped up somewhere, to save thy Soul; And a remnant of thy self, of thy Mind, of thy Purse, of thy Person, for thy temporal deliverance.
The Christian Church implies a shrewd distresse, when shee prouides that reason, that clause in her prayer, Quia non est alius, Giue Peace in our time, O Lord,
The Christian Church Implies a shrewd distress, when she provides that reason, that clause in her prayer, Quia non est alius, Give Peace in our time, Oh Lord,
If the bowels of compassion bee eaten out, if the band of the Communion of Saints be dissolued, we fight for none, none fights for vs, at last neyther we nor they shall fight for Christ, nor Christ for them nor vs,
If the bowels of compassion be eaten out, if the band of the Communion of Saints be dissolved, we fight for none, none fights for us, At last neither we nor they shall fight for christ, nor christ for them nor us,
And therefore, though God giue his glorie to none, his glorie, that is to doe all with Nothing, yet he giues them their glorie, that doe any thing for him, or for themselues.
And Therefore, though God give his glory to none, his glory, that is to do all with Nothing, yet he gives them their glory, that do any thing for him, or for themselves.
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And as hee hath laid vp a record, for their glorie and Memoriall, who were remarkeable for Faith (for the eleuenth Chapter to the Hebrewes, is a Catalogue of them.) So in this Song of Deborah and Barake, hee hath laide vp a Record for their glorie, who expressed their faith in Workes, and assisted his seruice.
And as he hath laid up a record, for their glory and Memorial, who were remarkable for Faith (for the Eleventh Chapter to the Hebrews, is a Catalogue of them.) So in this Song of Deborah and Barake, he hath laid up a Record for their glory, who expressed their faith in Works, and assisted his service.
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That which is said in generall, The Memorie of the iust is blessed, but the name of the wicked shall rot, That is applied and promised in particular, by him, who can performe it, by Christ, to that woman, who anointed him, That whersoeuer his Gospell should be Preached in the whole world, ther should also this that this woman had done, be told for a memoriall of her.
That which is said in general, The Memory of the just is blessed, but the name of the wicked shall rot, That is applied and promised in particular, by him, who can perform it, by christ, to that woman, who anointed him, That wheresoever his Gospel should be Preached in the Whole world, there should also this that this woman had done, be told for a memorial of her.
The Princes of Issachar, were with Deborah ▪ when the King goes to the field, Many, who are in other cases Priuiledged, are by their Tenures bound to goe.
The Princes of Issachar, were with Deborah ▪ when the King Goes to the field, Many, who Are in other cases Privileged, Are by their Tenures bound to go.
But as God sits in Heauen, and yet goes into the field, so they of whome God hath said, Yee are Gods, the Kings of the Earth, may stay at home, and yet goe too.
But as God sits in Heaven, and yet Goes into the field, so they of whom God hath said, Ye Are God's, the Kings of the Earth, may stay At home, and yet go too.
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and Honour in their owne Chronicles, as here, for assisting his cause, hee gaue the Princes of Issachar a roome, a straine in Deborah and Barakes Song.
and Honour in their own Chronicles, as Here, for assisting his cause, he gave the Princes of Issachar a room, a strain in Deborah and Barakes Song.
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And in the ninth verse, the Gouernors, the great Officers, haue their place, in this praise, My heart is towards the Gouernors of Israel that offered themselues willingly.
And in the ninth verse, the Governors, the great Officers, have their place, in this praise, My heart is towards the Governors of Israel that offered themselves willingly.
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or soupled with fines and ransomes, voluntarily they assisted the cause of God. Some in the Romane Church write, that the Cardinalls of that Church, are so incorporated into the Pope, so much of his body,
or soupled with fines and ransoms, voluntarily they assisted the cause of God. some in the Roman Church write, that the Cardinals of that Church, Are so incorporated into the Pope, so much of his body,
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Truly, the great Persons and Gouernors in any state, are so noble and neere parts of the King, as that they may not bleed out in any subuentions and assistances of such causes vnder-hand,
Truly, the great Persons and Governors in any state, Are so noble and near parts of the King, as that they may not bleed out in any subventions and assistances of such Causes underhand,
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before hee vrge, before he presse, to be willing and forward in such assistances, this giues great Persons, Gouernors, and Officers, a verse in Baraks and Deborahs Song,
before he urge, before he press, to be willing and forward in such assistances, this gives great Persons, Governors, and Officers, a verse in Baracks and Deborahs Song,
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well vnderstood to be the Merchants. The greatnesse and the dignitie of the Merchants of the East is sufficiently expressed in those of Babylon, Thy Merchants were the great Men of the Earth.
well understood to be the Merchant's. The greatness and the dignity of the Merchant's of the East is sufficiently expressed in those of Babylon, Thy Merchant's were the great Men of the Earth.
And for the Merchants of the West, we know that in diuers forraine parts, their Nobilitie is in their Merchants, their Merchants are their Gentlemen. And certainly, no place of the world,
And for the Merchant's of the West, we know that in diverse foreign parts, their Nobilt is in their Merchant's, their Merchant's Are their Gentlemen. And Certainly, no place of the world,
for Commodities and Situation, better disposed then this Kingdome, to make Merchants great. You cannot shew your greatnesse more, then in seruing God, with part of it;
for Commodities and Situation, better disposed then this Kingdom, to make Merchant's great. You cannot show your greatness more, then in serving God, with part of it;
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because he does it not at our appointment, and then to promoue and aduance a disposition, to assist his cause and his glory, in all wayes, which shall bee declar'd to conduce thereunto,
Because he does it not At our appointment, and then to promove and advance a disposition, to assist his cause and his glory, in all ways, which shall be declared to conduce thereunto,
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But truly it is a good way to that, amongst all your purchases, to purchase a place in Barak and Deborahs Song, a testimonie of the Holy Ghost, that you were forward in all due times in the assistance of Gods cause.
But truly it is a good Way to that, among all your purchases, to purchase a place in Barak and Deborahs Song, a testimony of the Holy Ghost, that you were forward in all due times in the assistance of God's cause.
Certainly, Men exercised in Judgement, are likeliest to thinke of the last Iudgement. Men accustomed to giue Iudgement, likeliest to thinke of the Iudgement they are to receiue.
Certainly, Men exercised in Judgement, Are likeliest to think of the last Judgement. Men accustomed to give Judgement, likeliest to think of the Judgement they Are to receive.
And when Christ comes to want those things in that degree, that his Kingdome, his Gospell, himselfe cannot subsist, where it did, without such a sustentation,
And when christ comes to want those things in that degree, that his Kingdom, his Gospel, himself cannot subsist, where it did, without such a sustentation,
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For a farre vnlikelier sort of people, then any of these, haue that in the same verse also, Ambulantes super viam, They that walke vp and downe idle, discourcing Men, Men of no Calling, of no Profession, of no sense of other Mens miseries,
For a Far unlikelier sort of people, then any of these, have that in the same verse also, Ambulantes super viam, They that walk up and down idle, discourcing Men, Men of not Calling, of no Profession, of no sense of other Men's misery's,
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how acceptable to God, that Sacrifice is, we see in Christs testimonie of that Widdow, who amongst many great giuers gaue her Mite, That shee gaue more then all they, because shee gaue all:
how acceptable to God, that Sacrifice is, we see in Christ testimony of that Widow, who among many great givers gave her Mite, That she gave more then all they, Because she gave all:
A poore man giues, and feeles it as little, because hee is sure of a bountifull God in Heauen. God then can worke alone; there wee set out: yet he does require assistance; that way wee went:
A poor man gives, and feels it as little, Because he is sure of a bountiful God in Heaven. God then can work alone; there we Set out: yet he does require assistance; that Way we went:
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For there is a kind of reproach and increpation laide vpon Reuben in that question, Why abodest thou amongst the sheepfolds? The diuisions of REVBEN were great thoughts of heart.
For there is a kind of reproach and increpation laid upon Reuben in that question, Why abodest thou among the sheepfolds? The divisions of REVBEN were great thoughts of heart.
A confidence in their owne strength, a sacrificing to their owne Nets, an attributing of their securitie to their owne wisedome or power, may also retard the cause of God; that stayed Dan behinde.
A confidence in their own strength, a sacrificing to their own Nets, an attributing of their security to their own Wisdom or power, may also retard the cause of God; that stayed Dan behind.
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It was no Enchantment, no Sorcery, no disordring of the frame, or the powers, or the influence of these heauenly bodies, in fauor of the Israelites; God would not be beholden to the Deuill, or to Witches, for his best friends.
It was no Enchantment, no Sorcery, no disordering of the frame, or the Powers, or the influence of these heavenly bodies, in favour of the Israelites; God would not be beholden to the devil, or to Witches, for his best Friends.
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It was no disorderly Enchantment, nor it was no Miracle, that disordered these Starres; as in Iosuahs time, the Sunne and Moone were disordred in their Motions;
It was no disorderly Enchantment, nor it was no Miracle, that disordered these Stars; as in Iosuahs time, the Sun and Moon were disordered in their Motions;
But as Iosephus, who relates this battaile more particularly, sayes, with whom all agree, The naturall Influence of these heauenly bodies, at this time, had created and gathered such stormes and hayles,
But as Iosephus, who relates this battle more particularly, Says, with whom all agree, The natural Influence of these heavenly bodies, At this time, had created and gathered such storms and hayles,
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for so wee might haue said, in that deliuerance, which God gaue vs at Sea, They fought from heauen, The Starres in their order fought against the Enemie.
for so we might have said, in that deliverance, which God gave us At Sea, They fought from heaven, The Stars in their order fought against the Enemy.
And that phrase induces our second part, the accommodation, the occasionall application of these words: God will not fight, nor be fought for disorderly;
And that phrase induces our second part, the accommodation, the occasional application of these words: God will not fight, nor be fought for disorderly;
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first, the Warre, which wee are to speake of here, is not as before, a Worldly warre, it is a Spirituall War: And then the Munition, the prouision for this warre, is not as before, temporall assistance of Princes, Officers, Iudges, Merchants, all sorts of People, but it is the Gospell of Christ Iesus, and the preaching thereof.
First, the War, which we Are to speak of Here, is not as before, a Worldly war, it is a Spiritual War: And then the Munition, the provision for this war, is not as before, temporal assistance of Princes, Officers, Judges, Merchant's, all sorts of People, but it is the Gospel of christ Iesus, and the preaching thereof.
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First then we are in Contemplation of a Spirituall warre; now, though there be a Beatie Pacifici, a blessing reserued to Peacemakers, to the Peace-maker, our Peace-maker, who hath sometimes effected it in some places,
First then we Are in Contemplation of a Spiritual war; now, though there be a Beatie Pacifici, a blessing reserved to Peacemakers, to the Peacemaker, our Peacemaker, who hath sometime effected it in Some places,
and alwayes seriously and chargeably, and honourably endeuoured it in all places, yet there is a spirituall Warre, in which, Maledicti Pacifici; Cursed bee they that goe about to make Peace,
and always seriously and chargeably, and honourably endeavoured it in all places, yet there is a spiritual War, in which, Maledicti Pacifici; Cursed be they that go about to make Peace,
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and to make all one, The warres betweene Christ and Beliall. Let no man seuer those whom God hath ioyned, but let no Man ioyne those whom God hath seuered neyther,
and to make all one, The wars between christ and Belial. Let no man sever those whom God hath joined, but let no Man join those whom God hath severed neither,
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And therefore, there, Maledicti Pacifici, It is an opposition against God, by any colourable Modifications, to reconcile opinions diametrally contrary to one another, in fundamentall things.
And Therefore, there, Maledicti Pacifici, It is an opposition against God, by any colourable Modifications, to reconcile opinions diametrally contrary to one Another, in fundamental things.
In Diluculis and in Crepusculis, The dawning of the day, in the Morning, and the shutting in of the day in the Euening, make day and night so much one,
In Diluculis and in Crepusculis, The dawning of the day, in the Morning, and the shutting in of the day in the Evening, make day and night so much one,
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but to thinke that they are indifferent, and all one, Maledicti Pacifici, hee that hath brought such a Peace, hath brought a curse vpon his owne Conscience,
but to think that they Are indifferent, and all one, Maledicti Pacifici, he that hath brought such a Peace, hath brought a curse upon his own Conscience,
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A Turke might perchance say, in scorne of vs both, They call you Heretiques, you call them Idolaters, why might not Idolaters, and Heretiques agree well enough together? But a true Christian will neuer make Contrarieties in fundamentall things indifferent, neuer make foundations,
A Turk might perchance say, in scorn of us both, They call you Heretics, you call them Idolaters, why might not Idolaters, and Heretics agree well enough together? But a true Christian will never make Contrarieties in fundamental things indifferent, never make foundations,
And some such occasionall Panegyriques, and gratulatory Orations for temporall benefites, they had in that State. But a fixt and constant course of conteining Subiects in their Religious and Ciuill duties, by preaching, onely God ordain'd, onely his Children enioy'd.
And Some such occasional Panegyrics, and gratulatory Orations for temporal benefits, they had in that State. But a fixed and constant course of containing Subjects in their Religious and Civil duties, by preaching, only God ordained, only his Children enjoyed.
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But, for Preaching, He himselfe was anointed for that, The Spirit of the Lord is vpon me, because the Lord hath anoynted mee to preach: His vnction was his function.
But, for Preaching, He himself was anointed for that, The Spirit of the Lord is upon me, Because the Lord hath anointed me to preach: His unction was his function.
For, Preaching is the power of God vnto Saluation, and the sauour of life vnto life When therefore the Apostle sayes, Quench not the Spirit, Nec in te,
For, Preaching is the power of God unto Salvation, and the savour of life unto life When Therefore the Apostle Says, Quench not the Spirit, Nec in te,
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For so Saint Chrysostome, (and not hee alone) vnderstood that place, That they quench the spirit, who discountenance preaching, and dishearten Preachers.
For so Saint Chrysostom, (and not he alone) understood that place, That they quench the Spirit, who discountenance preaching, and dishearten Preachers.
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Saint Chrysostome took his example from the lampe that burnt by him, when he was preaching; (It seemes therefore hee did preach in the afternoone) and he sayes, You may quench this Lampe, by putting in water,
Saint Chrysostom took his Exampl from the lamp that burned by him, when he was preaching; (It seems Therefore he did preach in the afternoon) and he Says, You may quench this Lamp, by putting in water,
or profits, and he may quench it in others, if he withdraw that fauour, or that help, which keeps that Man, who hath the spirit of Prophesie, the Vnction of Preaching, in a cheerefull discharge of his dutie.
or profits, and he may quench it in Others, if he withdraw that favour, or that help, which keeps that Man, who hath the Spirit of Prophesy, the Unction of Preaching, in a cheerful discharge of his duty.
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And to maintaine that fight, he hath made his Ministers Starres; as they are called in the first of the Reuelation. And they fight against Sisera, that is, they preach against Error. They preach out of Necessitie;
And to maintain that fight, he hath made his Ministers Stars; as they Are called in the First of the Revelation. And they fight against Sisera, that is, they preach against Error. They preach out of Necessity;
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now, though I had preached yesterday; for so Saint Ambrose preached his Sermon de sancto Lat• … one, of the good Thiefe, Hesterno die, Yesterday I told you &c. So Saint Augustin preached his Sermon vpon All Saints day: And so did Saint Bernard his twelfth Sermon vpon the Psalm: Qui habitat. Now,
now, though I had preached yesterday; for so Saint Ambrose preached his Sermon de sancto Lat• … one, of the good Thief, Hesterno die, Yesterday I told you etc. So Saint Augustin preached his Sermon upon All Saints day: And so did Saint Bernard his twelfth Sermon upon the Psalm: Qui habitat. Now,
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though I had not time to labour a Sermon; and now, though I preach in anothers mans place; for so Saint Augustine preached his Sermon vpon the 95. Psalme: where he saies, Frater noster Seuerus, Our brother Seuerus should by promise haue preached heere,
though I had not time to labour a Sermon; and now, though I preach in another's men place; for so Saint Augustine preached his Sermon upon the 95. Psalm: where he Says, Frater Noster Severus, Our brother Severus should by promise have preached Here,
Abundance silences some, & Lazinesse, and Ignorance some, and some their owne Indiscretion, and then they lay that vpon the Magistrate. But God hath plac'd vs in a Church, and vnder a Head of the Church, where none are silenced,
Abundance silences Some, & Laziness, and Ignorance Some, and Some their own Indiscretion, and then they lay that upon the Magistrate. But God hath placed us in a Church, and under a Head of the Church, where none Are silenced,
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nor discountenanc'd, if being Stars, called to the Ministery of the Gospel, & appointed to fight, to preach there, they fight within the discipline and limits of this Text, Manentes in ordine, conteining themselues in Order.
nor discountenanced, if being Stars, called to the Ministry of the Gospel, & appointed to fight, to preach there, they fight within the discipline and Limits of this Text, Manentes in Order, containing themselves in Order.
It is true that wee must hate Gods enemies with a perfect hatred, and it is true that Saint Chrysostome sayes, Odium perfectum est, odium consummatissimum, that is not a perfect hatred, that leaues out any of their Errors vnhated.
It is true that we must hate God's enemies with a perfect hatred, and it is true that Saint Chrysostom Says, Odium perfectum est, odium consummatissimum, that is not a perfect hatred, that leaves out any of their Errors unhated.
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a perfect hatred is that which a perfect, that is, a charitable man may beare, which is still to hate Errors, not Persons. When their insolencies prouoke vs to speake of them, we shall doe no good therein,
a perfect hatred is that which a perfect, that is, a charitable man may bear, which is still to hate Errors, not Persons. When their insolences provoke us to speak of them, we shall do no good therein,
and without this decencie, this peaceablenesse, this discretion, this Order, zeale is but fury, and such preaching is but to the obduration of ill, not to the edification of good Christians.
and without this decency, this peaceableness, this discretion, this Order, zeal is but fury, and such preaching is but to the obduration of ill, not to the edification of good Christians.
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for Non dixit fidem, sed firmamentum fidei, sayes that Father, It was not their faith, but that which established their faith, that was their order, that occasioned his ioy.
for Non dixit fidem, sed firmamentum fidei, Says that Father, It was not their faith, but that which established their faith, that was their order, that occasioned his joy.
Study to be quiet, and to doe your owne busines, is the Apostles commandement to euery particular man amongst the Thessalonians. It seemes some amongst them disobeyed that:
Study to be quiet, and to do your own business, is the Apostles Commandment to every particular man among the Thessalonians. It seems Some among them disobeyed that:
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Wee command you in the name of our Lord Iesus Christ, that yee withdraw your selfe from all that walke Inordinate, as the vulgat reads that in one place,
we command you in the name of our Lord Iesus christ, that ye withdraw your self from all that walk Inordinate, as the Vulgate reads that in one place,
and Inquietè, as they translate the same word, in another, disorderly, vnquietly: from all such as preach suspiciously, and iealously; and be the garden neuer so faire, wil make the world beleeue, there is a Snake vnder euery leafe, be the intention neuer so sincere, will presage,
and Inquietè, as they translate the same word, in Another, disorderly, unquietly: from all such as preach suspiciously, and jealously; and be the garden never so fair, will make the world believe, there is a Snake under every leaf, be the intention never so sincere, will presage,
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I am glad that our Ministerie is called Orders; that when wee take this calling, wee are said to take Orders. Yours are called Trades, and Occupations, and Mysteries: Law and Phisicke are called Sciences, and Professions: many others haue many other names, ours is Orders. When by his Maiesties leaue we meet in our Conuocations, and being met, haue his further leaue, to treat of remedies for any disorders in the Church, our Constitutions are Canons, Canons are Rules, Rules are Orders: Parliaments determine in Lawes, Iudges in Decrees, wee in Orders. And by our Seruice in this Mother Church, we are Canonici, Canons, Regular, Orderly men;
I am glad that our Ministry is called Order; that when we take this calling, we Are said to take Order. Yours Are called Trades, and Occupations, and Mysteres: Law and Physic Are called Sciences, and Professions: many Others have many other names, ours is Order. When by his Majesties leave we meet in our Convocations, and being met, have his further leave, to Treat of remedies for any disorders in the Church, our Constitutions Are Canonas, Canonas Are Rules, Rules Are Order: Parliaments determine in Laws, Judges in Decrees, we in Order. And by our Service in this Mother Church, we Are Canonic, Canonas, Regular, Orderly men;
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where wee are also called Prebendaries, rather à Praebendo, then à Praebenda, rather for giuing example of obedience to Orders, then for any other respect.
where we Are also called Prebendaries, rather à Giving, then à Praebenda, rather for giving Exampl of Obedience to Order, then for any other respect.
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In the Romane Church the most disorderly men, are their men in Orders. I speake not of the viciousnesse of their life, I am no Iudge of that, I know not that:
In the Roman Church the most disorderly men, Are their men in Order. I speak not of the viciousness of their life, I am no Judge of that, I know not that:
but our Profession of it selfe, naturally (though the very nature of it dispose Princes to a gracious disposition to vs) exempts vs not from the tye of their Lawes.
but our Profession of it self, naturally (though the very nature of it dispose Princes to a gracious disposition to us) exempts us not from the tie of their Laws.
as all creatures depend vpon God, as vpon their beginning, for their very Being; and so euery creature is wrought vpon immediately by God, and whether hee discerne it or no, does obey Gods order, that is, that which God hath ordained, his purpose, his prouidence is executed vpon him, & accomplishd in him.
as all creatures depend upon God, as upon their beginning, for their very Being; and so every creature is wrought upon immediately by God, and whither he discern it or no, does obey God's order, that is, that which God hath ordained, his purpose, his providence is executed upon him, & accomplishd in him.
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And in doing this, doth he innouate any thing, offer to doe any new thing? Do we repent that Canon, & Constitution, in which at his Maiesties first comming we declar'd with so much alacrity,
And in doing this, does he innovate any thing, offer to do any new thing? Do we Repent that Canon, & Constitution, in which At his Majesties First coming we declared with so much alacrity,
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and the Christian Emperors in the primatiue Church had? Or are we ignorant what those Kings of Iudah, and those Emperors did? We are not, wee know them well.
and the Christian Emperor's in the primitive Church had? Or Are we ignorant what those Kings of Iudah, and those Emperor's did? We Are not, we know them well.
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Take it where the power of the Empire may seem somwhat declind in Charls the great; we see by those Capitularies of his, that remain yet, what orders he gaue in such causes;
Take it where the power of the Empire may seem somewhat declined in Charls the great; we see by those Capitularies of his, that remain yet, what order he gave in such Causes;
His Maiesty forbore, til a representation of some inconueniēces by disorderly preaching, was made to him, by those in the highest place in our Clergie, and other graue and reuerend Prelates of this Church; they presented it to him,
His Majesty forbore, till a representation of Some inconveniences by disorderly preaching, was made to him, by those in the highest place in our Clergy, and other graven and reverend Prelates of this Church; they presented it to him,
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nay, though it bee the opinion of other learned men in other places, yet if it be Non Canonicum, not declared in the vniuersall Church, not declared in that Church, in which he hath his station, he may not preach it to the people:
nay, though it be the opinion of other learned men in other places, yet if it be Non Canonical, not declared in the universal Church, not declared in that Church, in which he hath his station, he may not preach it to the people:
when by their conniuence that power was deuold into a forraine Prelates hand, it is pitie to consider, pitie to remember, pitie to bring into Contemplation;
when by their connivance that power was deuold into a foreign Prelates hand, it is pity to Consider, pity to Remember, pity to bring into Contemplation;
But, since the true iurisdiction was vindicated, and reapplyed to the Crowne, in what iust height Henrie the eight, and those who gouerned his Sonnes minoritie, Edward the sixt, exercised that iurisdiction in Ecclesiasticall causes, none, that knowes their Story, knowes not.
But, since the true jurisdiction was vindicated, and reapplyed to the Crown, in what just height Henry the eight, and those who governed his Sons minority, Edward the sixt, exercised that jurisdiction in Ecclesiastical Causes, none, that knows their Story, knows not.
And, because ordinarily, wee settle our selues best in the Actions, and Precedents of the late Queene of blessed and euerlasting memory, I may haue leaue to remember them that know,
And, Because ordinarily, we settle our selves best in the Actions, and Precedents of the late Queen of blessed and everlasting memory, I may have leave to Remember them that know,
and that some persons of great place and estimation in our Church, together with him who was the greatest of all, amongst our Clergy, had vpon mature deliberation established a resolution what should bee thought,
and that Some Persons of great place and estimation in our Church, together with him who was the greatest of all, among our Clergy, had upon mature deliberation established a resolution what should be Thought,
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and taught, held and preached in those poynts, and had thereupon sent down that resolution to be published in the Vniuersitie, not vulgarly neither, to the people,
and taught, held and preached in those points, and had thereupon sent down that resolution to be published in the university, not vulgarly neither, to the people,
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Not that her Maiestie made her selfe Iudge of the Doctrines, but that nothing, not formerly declared to be so, ought to bee declared to be the Tenet, and Doctrine of this Church, her Maiestie not being acquainted,
Not that her Majesty made her self Judge of the Doctrines, but that nothing, not formerly declared to be so, ought to be declared to be the Tenet, and Doctrine of this Church, her Majesty not being acquainted,
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His sacred Maiestie then, is herein vpon the steps of the Kings of Iudah, of the Christian Emperors, of the Kings of England, of all the Kings of England, that embraced the Reformation, of Queene Elizabeth her selfe;
His sacred Majesty then, is herein upon the steps of the Kings of Iudah, of the Christian Emperor's, of the Kings of England, of all the Kings of England, that embraced the Reformation, of Queen Elizabeth her self;
and intimate to them the inconueniences that arose from the Preaching of such men, as were not at all conuersant in the Fathers, in the Schoole, nor in the Ecclesiasticall Storie, but had shut vp themselues in a few later Writers; and gaue order to those Gouernours for remedy herein,
and intimate to them the inconveniences that arose from the Preaching of such men, as were not At all conversant in the Father's, in the School, nor in the Ecclesiastical Story, but had shut up themselves in a few later Writers; and gave order to those Governors for remedy herein,
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Then he began, then he laid the foundation for that, in which hee hath proceeded thus much further now, to reduce Preaching neerer to the manner of those Primitiue times,
Then he began, then he laid the Foundation for that, in which he hath proceeded thus much further now, to reduce Preaching nearer to the manner of those Primitive times,
His Maiestie hath accompanied his most gracious Letter to the most Reuerend Father in God, my Lords Grace of Canterbury, with certaine Directions how Preachers ought to behaue themselues in the exercise of that part of their Ministerie.
His Majesty hath accompanied his most gracious letter to the most Reverend Father in God, my lords Grace of Canterbury, with certain Directions how Preachers ought to behave themselves in the exercise of that part of their Ministry.
These being deriued from his Grace, in due course to his reuerend Brethren, the other Bishops, our worthy Diocesan, euer vigilant for the Peace and vnitie of the Church, gaue a speedy, very speedy intimation thereof, to the Clergie of his Iurisdiction;
These being derived from his Grace, in due course to his reverend Brothers, the other Bishops, our worthy Diocesan, ever vigilant for the Peace and unity of the Church, gave a speedy, very speedy intimation thereof, to the Clergy of his Jurisdiction;
Since that, his Maiestie who alwayes taking good workes in hand, loues to perfect his owne works, hath vouchsafed to giue some Reasons of this his proceeding;
Since that, his Majesty who always taking good works in hand, loves to perfect his own works, hath vouchsafed to give Some Reasons of this his proceeding;
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which being signified by him to whom the State and Church owes much, The right Reuerend Father in God, the Bishop of Lincolne, Lord Keeper of the great Seale, and after by him also, who began at first, his Maiesties pleasure appearing thereby, (as he is too Great, and too Good a King to seeke corners,
which being signified by him to whom the State and Church owes much, The right Reverend Father in God, the Bishop of Lincoln, Lord Keeper of the great Seal, and After by him also, who began At First, his Majesties pleasure appearing thereby, (as he is too Great, and too Good a King to seek corners,
but glad to haue my part therein, that as, in the feare of God, I haue alwaies preached to you the Gospell of Christ Iesus, who is the God of your Saluation;
but glad to have my part therein, that as, in the Fear of God, I have always preached to you the Gospel of christ Iesus, who is the God of your Salvation;
These Directions then, and the Reasons of them, by his Maiesties particular care, euery man in the Ministery may see & write out, in the seuerall Registers Offices, with his owne hand for nothing,
These Directions then, and the Reasons of them, by his Majesties particular care, every man in the Ministry may see & write out, in the several Registers Offices, with his own hand for nothing,
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But when men doe neither, neither Teach, nor Preach, but (as his Maiestie obserues the manner to bee) To soare in poynts too deepe, To muster vp their owne Reading, To display their owne Wit,
But when men do neither, neither Teach, nor Preach, but (as his Majesty observes the manner to be) To soar in points too deep, To muster up their own Reading, To display their own Wit,
Hee would therefore haue vs conuersant in Antiquitie: For, Nazianzen askes that question with some scorne, Quis est qui veritatis propugnatorem, vnius diei spatio, velut e luto statuam fingit.
He would Therefore have us conversant in Antiquity: For, Nazianzen asks that question with Some scorn, Quis est qui veritatis propugnatorem, Unius Die spatio, velut e Luto statuam fingit.
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or with three or foure Books? His Maiesty therfore cals vs to look, Quid primum, what was first in the whole Church? And againe, Quid primum, when we receiued the Reformation in this Kingdom, by what meanes, (as his Maiestie expresseth it) Papistry was driuen out, and Puritanisme kept out,
or with three or foure Books? His Majesty Therefore calls us to look, Quid primum, what was First in the Whole Church? And again, Quid primum, when we received the Reformation in this Kingdom, by what means, (as his Majesty Expresses it) Papistry was driven out, and Puritanism kept out,
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and his religious and iudicious eye sees clearly, That all that Doctrine, which wrought this great cure vpon vs, in the Reformation, is contained in the two Catechismes, in the 39. Articles, and in the 2. Bookes of Homilies. And to these,
and his religious and judicious eye sees clearly, That all that Doctrine, which wrought this great cure upon us, in the Reformation, is contained in the two Catechisms, in the 39. Articles, and in the 2. Books of Homilies. And to these,
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as it is in the Catechismes, as it is in the Articles, as it is in the Homilies. First you are called backe to the practise of Catechising: Remember what Catechising is;
as it is in the Catechisms, as it is in the Articles, as it is in the Homilies. First you Are called back to the practice of Catechising: remember what Catechising is;
it is Institutio viua voce. And in the Primitiue Church, when those persons, who comming from the Gentiles to the Christian Religion, might haue beene scandalized with the outward Ceremoniall,
it is Institution viua voce. And in the Primitive Church, when those Persons, who coming from the Gentiles to the Christian Religion, might have been scandalized with the outward Ceremonial,
nor the other Seruice of God performed in the Church, yet in the Church, they receiued Instruction, Institution, by word of mouth, in the fundamentall Articles of the Christian Religion, and that was Catechising. The Christians had it from the beginning,
nor the other Service of God performed in the Church, yet in the Church, they received Instruction, Institution, by word of Mouth, in the fundamental Articles of the Christian Religion, and that was Catechising. The Christians had it from the beginning,
And Sepher Chinnuch, which is Liber Institutionum, that is, of Catechisme, is a Booke well knowne amongst the Iewes, euery where, where they are now: Their Institution is their Catechisme.
And book Chinnuch, which is Liber Institutions, that is, of Catechism, is a Book well known among the Iewes, every where, where they Are now: Their Institution is their Catechism.
And if wee should tell some men, That Caluins Institutions were a Catechisme, would they not loue Catechising the better for that name? And would they not loue it the better,
And if we should tell Some men, That Caluins Institutions were a Catechism, would they not love Catechising the better for that name? And would they not love it the better,
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The Primitiue Church discerned this necessitie of Catechising: And therefore they instituted a particular Office, a Calling in the Church of Catechisers. Which Office,
The Primitive Church discerned this necessity of Catechising: And Therefore they instituted a particular Office, a Calling in the Church of Catechisers. Which Office,
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as wee see in Saint Cyprians 42. Epistle, that great man Optatus exercised at Carthage, and Origen at Alexandria. When S. Augustine tooke the Epistle, and the Gospell, and the Psalme of the day,
as we see in Saint Cyprians 42. Epistle, that great man Optatus exercised At Carthage, and Origen At Alexandria. When S. Augustine took the Epistle, and the Gospel, and the Psalm of the day,
did he, think you, any more then propose fundamentall Doctrines, which is truly the way to ouerthrow all Heresies? When Saint Chrysostom enters into his Sermon vpon the 3. Chapter to the Galatians, with that preparation, Attendite diligenter, non enim rem vulgarem pollicemur,
did he, think you, any more then propose fundamental Doctrines, which is truly the Way to overthrow all Heresies? When Saint Chrysostom enters into his Sermon upon the 3. Chapter to the Galatians, with that preparation, Attendite diligently, non enim remembering vulgarem pollicemur,
but takes the whole Creed for his Text, in euery Sermon, and scarse any of those Sermons a quarter of an houre long, will you not allowe this manner of Preaching to bee Catechising? Goe as lowe as can bee gone, to the Iesuites; and that great Catechizer amongst them, Canisius, sayes, Nos hoc munus suscipimus: Wee, wee Iesuites make Catechising our Profession.
but Takes the Whole Creed for his Text, in every Sermon, and scarce any of those Sermons a quarter of an hour long, will you not allow this manner of Preaching to be Catechising? Go as low as can be gone, to the Iesuites; and that great Catechizer among them, Canisius, Says, Nos hoc munus suscipimus: we, we Iesuites make Catechising our Profession.
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I doubt not but they doe recreate themselues sometimes in other matters too, but that they glory in, that they are Catechizers. And in that Profession, sayes hee, wee haue Saint Basil, Saint Augustine, Saint Ambrose, Saint Cyrill, in our Societie;
I doubt not but they do recreate themselves sometime in other matters too, but that they glory in, that they Are Catechizers. And in that Profession, Says he, we have Saint Basil, Saint Augustine, Saint Ambrose, Saint Cyril, in our Society;
for as hee sayes rightly, Ipse Christus Catechista, Christs owne Preaching was a Catechising. I pray God that Iesuites conclusion of that Epistle of his, be true still;
for as he Says rightly, Ipse Christus Catechist, Christ own Preaching was a Catechising. I pray God that Iesuites conclusion of that Epistle of his, be true still;
That man may sleepe with a good Conscience, of hauing discharged his dutie in his Ministery, that hath preached in the forenoone, and Catechised after.
That man may sleep with a good Conscience, of having discharged his duty in his Ministry, that hath preached in the forenoon, and Catechised After.
And thereupon they came to that order, in the Councell of Trent, That vpon Sundayes and Holydayes, they should Preach in the forenoone, and Catechise in the afternoone;
And thereupon they Come to that order, in the Council of Trent, That upon Sundayes and Holidays, they should Preach in the forenoon, and Catechise in the afternoon;
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Except yee become as little Children, yee shall not enter into the Kingdome of Heauen, sayes Christ. Except yee, yee the people bee content at first to feed on the milke of the Gospell,
Except ye become as little Children, ye shall not enter into the Kingdom of Heaven, Says christ. Except ye, ye the people be content At First to feed on the milk of the Gospel,
and not presently to fall to gnawing of bones, of Controuersies, and vnreuealed Misteries, And except yee, the Ministers and Preachers of the Gospell, descend and apply your selues to the Capacitie of little Children,
and not presently to fallen to gnawing of bones, of Controversies, and unrevealed Mysteres, And except ye, the Ministers and Preachers of the Gospel, descend and apply your selves to the Capacity of little Children,
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and become as they, and build not your estimation onely vpon the satisfaction of the expectation of great and curious Auditories, you stopp theirs, you loose your owne way to the kingdome of Heauen.
and become as they, and built not your estimation only upon the satisfaction of the expectation of great and curious Auditors, you stop theirs, you lose your own Way to the Kingdom of Heaven.
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And that increase of knowledge, is royally, and fatherly presented to vs, in that, which is another limne of his Maiesties directions, the 39. Articles.
And that increase of knowledge, is royally, and fatherly presented to us, in that, which is Another limne of his Majesties directions, the 39. Articles.
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In the third Article there is an Orthodoxe assertion of Christs descent into Hell; who can go deeper? In the 17. Article there is a Modest declaration of the Doctrine of Predestination; who can go higher? neither doe these Articles onely build vp Positiue Doctrine; If the Church had no aduersaries, that were ynough;
In the third Article there is an Orthodox assertion of Christ descent into Hell; who can go Deeper? In the 17. Article there is a Modest declaration of the Doctrine of Predestination; who can go higher? neither do these Articles only built up Positive Doctrine; If the Church had no Adversaries, that were enough;
but against the Romish Doctrine of Pardons, of Images, of Inuocation. And in the eight and twentieth Article against Transubstantiation, and in such tearmes,
but against the Romish Doctrine of Pardons, of Images, of Invocation. And in the eight and twentieth Article against Transubstantiation, and in such terms,
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And in one word, we may see the purpose and scope of these Articles, as they were intended against the Romane Church, in that Title which they had in one Edition (in which though there were some other things, that iustly gaue offence,
And in one word, we may see the purpose and scope of these Articles, as they were intended against the Roman Church, in that Title which they had in one Edition (in which though there were Some other things, that justly gave offence,
yet none was giuen nor taken in this) That these Articles were conceiued and published, to condemne the Heresies of the Manichees, of the Arrians, of the Nestorians, of the Papistes, and others.
yet none was given nor taken in this) That these Articles were conceived and published, to condemn the Heresies of the manichees, of the Arians, of the Nestorians, of the Papists, and Others.
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And therefore in these reasons, which his Maiestie hath descended to giue of his Directions, himselfe is pleased to assigne this, That the people might bee seasoned in all the Heads of the Protestant Religion.
And Therefore in these Reasons, which his Majesty hath descended to give of his Directions, himself is pleased to assign this, That the people might be seasoned in all the Heads of the Protestant Religion.
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The Foundation is in the Catechisme; the growth and extention in the Articles, and then the Application of all to particular Auditories in the Homilies: which,
The Foundation is in the Catechism; the growth and extension in the Articles, and then the Application of all to particular Auditors in the Homilies: which,
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if his Maiestie had not named, yet had beene implyed in his recommendation of the Articles. For the fiue and thirtieth Article appoynts the reading of them:
if his Majesty had not nam, yet had been employed in his recommendation of the Articles. For the fiue and thirtieth Article appoints the reading of them:
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And in the second Booke, the second Homily is against Idolatrie; and so farre against all approaches towards it, by hauing any Images in Churches, as that perchance Moderat Men, would rather thinke that Homilie to seuere in that kind,
And in the second Book, the second Homily is against Idolatry; and so Far against all Approaches towards it, by having any Images in Churches, as that perchance Moderate Men, would rather think that Homily to severe in that kind,
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then suspect the Homilies of declination towards Papistrie. Is it the name of Homelies that Scandalizes them? would they haue none? Saint Cyrills 30. Paschall Sermons, which he preached in so many seuerall Easter daies, at his Arch-bishoprike of Alexandria, and his Christmas dayes Sermons too, were ordinarily exscrib'd,
then suspect the Homilies of declination towards Papistry. Is it the name of Homilies that Scandalizes them? would they have none? Saint Cyrills 30. Paschal Sermons, which he preached in so many several Easter days, At his Archbishopric of Alexandria, and his Christmas days Sermons too, were ordinarily exscribed,
and in their Mouthes they were but Homilies. And Caluins Homilies vpon Iob (as Beza in his Preface before them, calls them) were ordinarily repeated ouer againe in many places of Fraunce: and in their mouthes they were but Homilies. It is but the name, that scandalizes;
and in their Mouths they were but Homilies. And Calvin's Homilies upon Job (as Beza in his Preface before them, calls them) were ordinarily repeated over again in many places of France: and in their mouths they were but Homilies. It is but the name, that scandalizes;
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Certainely his Maiestie mistooke it not, that in our Catechismes, In our Articles, in our Homilies, there is inough for Positiue, inough for Controuerted Diuinitie; For that Iesuit, that intended to bring in the whole body of Controuerted Diuinitie into his booke, (whom we named before) desired no other Subiect, no other occasion to doe that,
Certainly his Majesty mistook it not, that in our Catechisms, In our Articles, in our Homilies, there is enough for Positive, enough for Controverted Divinity; For that Iesuit, that intended to bring in the Whole body of Controverted Divinity into his book, (whom we nam before) desired no other Subject, no other occasion to do that,
His Maiestie therefore, who as he vnderstands his duty to God, so doth he his Subiects duties to him, might iustly thinke, That these so well grounded Directions, might, (as himselfe sayes) bee receiu'd vpon implicite obedience.
His Majesty Therefore, who as he understands his duty to God, so does he his Subjects duties to him, might justly think, That these so well grounded Directions, might, (as himself Says) be received upon implicit Obedience.
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Yet hee vouchsafes to communicate to all, who desire satisfaction, the Reasons that mou'd him. Some of which I haue related, and all which, all may, when they will see, and haue.
Yet he vouchsafes to communicate to all, who desire satisfaction, the Reasons that moved him. some of which I have related, and all which, all may, when they will see, and have.
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Of all which the Summ is, His Royall and his Pastorall care, that by that Primitiue way of Preaching, his Subiects might be arm'd against all kind of Aduersaries, in fundamentall truthes.
Of all which the Sum is, His Royal and his Pastoral care, that by that Primitive Way of Preaching, his Subjects might be armed against all kind of Adversaries, in fundamental truths.
so abundantly learned a prince be suspected to plot for Ignorance? And let vs blesse God, that we heare him say now, That he doth constantly professe himselfe an open aduersary to the Superstition of the Papist (without any milder Modification) and to the madnesse of the Anabaptist:
so abundantly learned a Prince be suspected to plot for Ignorance? And let us bless God, that we hear him say now, That he does constantly profess himself an open adversary to the Superstition of the Papist (without any milder Modification) and to the madness of the Anabaptist:
then his rank and qualitie pressed him to doe, in declaring his opinion concerning Antichrist, as out of Zeale, and zeale with knowledge hee hath done.
then his rank and quality pressed him to do, in declaring his opinion Concerning Antichrist, as out of Zeal, and zeal with knowledge he hath done.
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We haue him now, (and long, long, O eternall God, continue him to vs,) we haue him now for a father of the Church, a Foster-father; such a father as Constantine, as Theodosius was;
We have him now, (and long, long, Oh Eternal God, continue him to us,) we have him now for a father of the Church, a Foster-father; such a father as Constantine, as Theodosius was;
And when his works shall stand in the Libraries of our Posteritie, amongst the Fathers, euen these Papers, these Directions, & these Reasons shalbe pregnant euidences for his cōstant zeale to Gods truth,
And when his works shall stand in the Libraries of our Posterity, among the Father's, even these Papers, these Directions, & these Reasons shall pregnant evidences for his constant zeal to God's truth,
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or abate the number of Sermons, his Maiestie hath declar'd himselfe to those Reuerend Fathers, To be so far from giuing the least discouragement to solid Preaching,
or abate the number of Sermons, his Majesty hath declared himself to those Reverend Father's, To be so Far from giving the least discouragement to solid Preaching,
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or to discreet and religious Preachers, or from abating the number of Sermons, that hee expects at their hands, that this should increase their number, by renuing vpon euery Sunday in the afternoon, in all Parish Churches throughout the kingdome, that primitiue,
or to discreet and religious Preachers, or from abating the number of Sermons, that he expects At their hands, that this should increase their number, by renewing upon every Sunday in the afternoon, in all Parish Churches throughout the Kingdom, that primitive,
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And therfore, to end all, you, you whom God hath made Starres in this Firmament, Preachers in this Church, deliuer your selues from that imputation, The Starres were not pure in his sight;
And Therefore, to end all, you, you whom God hath made Stars in this Firmament, Preachers in this Church, deliver your selves from that imputation, The Stars were not pure in his sighed;
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That so, Priest and people, the whole Congregation, may by their religious obedience, and fighting in this spirituall warfare in their Order, minister occasion of ioy to that heart, which hath beene grieued;
That so, Priest and people, the Whole Congregation, may by their religious Obedience, and fighting in this spiritual warfare in their Order, minister occasion of joy to that heart, which hath been grieved;
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And with that Psalme, a Psalme of Confidence in a good King, and a Psalme of Thanksgiuing for that blessing, I desire that this Congregation may be dissolued;
And with that Psalm, a Psalm of Confidence in a good King, and a Psalm of Thanksgiving for that blessing, I desire that this Congregation may be dissolved;
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for this is all that I intended for the Explication, which was our first, and for the Application, which was the other part proposed in these wordes. FINIS.
for this is all that I intended for the Explication, which was our First, and for the Application, which was the other part proposed in these words. FINIS.
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But yee shall receiue power after that the HOLY GHOST is come vpon you, and yee shall bee witnesses vnto mee both in Ierusalem, and in all Iudea, and in Samaria, and vnto the vttermost part of the Earth.
But ye shall receive power After that the HOLY GHOST is come upon you, and ye shall be Witnesses unto me both in Ierusalem, and in all Iudea, and in Samaria, and unto the uttermost part of the Earth.
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THERE are reckoned in this Booke, Two and Twentie Sermons of the Apostles; and yet the Book is not called the Preaching, but the Practise, not the Words but the Acts of the Apostles: and the Acts of the Apostles were to conuey that name of Christ Iesus, and to propagate his Gospell ouer all the world:
THERE Are reckoned in this Book, Two and Twentie Sermons of the Apostles; and yet the Book is not called the Preaching, but the practice, not the Words but the Acts of the Apostles: and the Acts of the Apostles were to convey that name of christ Iesus, and to propagate his Gospel over all the world:
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the vttermost part of the Earth are your Scene: Act ouer the Acts of the Apostles; bee you a Light to the Gentiles, that sit in darkenesse, bee you content to carrie him ouer these Seas, who dryed vp one Red Sea for his first people,
the uttermost part of the Earth Are your Scene: Act over the Acts of the Apostles; be you a Light to the Gentiles, that fit in darkness, be you content to carry him over these Seas, who dried up one Read Sea for his First people,
and hath powred out another Red Sea, his owne Bloud, for them and vs. When man was fallen, God cloathed him, made him a Leather Garment, there God descended to one occupation:
and hath poured out Another Read Sea, his own Blood, for them and us When man was fallen, God clothed him, made him a Leather Garment, there God descended to one occupation:
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something in these two kindes man would haue done of himselfe, though hee had had no patterne from God: but in preseruing man who was fallen, to this redemption, by which he was to be raisd, in preseruing man from perishing, in the Flood, God descended to a third occupation, to be his Shipwright to giue him the modell of a Ship,
something in these two Kinds man would have done of himself, though he had had no pattern from God: but in preserving man who was fallen, to this redemption, by which he was to be raised, in preserving man from perishing, in the Flood, God descended to a third occupation, to be his Shipwright to give him the model of a Ship,
after that the Holy Ghost is come vpon vs, we might be witnesses vnto him, both in Ierusalem, and in all Iudaea, and in Samaria, and vnto the vttermost parts of the Earth.
After that the Holy Ghost is come upon us, we might be Witnesses unto him, both in Ierusalem, and in all Iudaea, and in Samaria, and unto the uttermost parts of the Earth.
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so Christ spoke the words of this Text, principally to the Apostles, who were present and questioned him at his Ascention, but they are in their iust extention,
so christ spoke the words of this Text, principally to the Apostles, who were present and questioned him At his Ascension, but they Are in their just extension,
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after that the Holy Ghost is come vpon vs, might be witnesses vnto him, both in Ierusalem, and in all Iudea, and in Samaria, and vnto the vttermost parts of the Earth.
After that the Holy Ghost is come upon us, might be Witnesses unto him, both in Ierusalem, and in all Iudea, and in Samaria, and unto the uttermost parts of the Earth.
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you shall not haue that, that is not Gods first intention, and though that be in Gods intention, to giue it you hereafter, you shall not haue it yet, thats the exclusiue part;
you shall not have that, that is not God's First intention, and though that be in God's intention, to give it you hereafter, you shall not have it yet, thats the exclusive part;
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And then, by that, you shall receiue power; A new power besides the power you haue from the State, and that power shall enable you, to be witnesses of Christ, that is, to make his doctrine the more credible, by your testimony,
And then, by that, you shall receive power; A new power beside the power you have from the State, and that power shall enable you, to be Witnesses of christ, that is, to make his Doctrine the more credible, by your testimony,
and this witnesse you shall beare, this conformity you shall declare, first in Ierusalem, in this Citie; And in Iudaea, in all the parts of the Kingdome; and in Samaria, euen amongst them who are departed from the true worship of God, the Papists; and to the vttermost part of the Earth, to those poore Soules, to whom you are continually sending.
and this witness you shall bear, this conformity you shall declare, First in Ierusalem, in this city; And in Iudaea, in all the parts of the Kingdom; and in Samaria, even among them who Are departed from the true worship of God, the Papists; and to the uttermost part of the Earth, to those poor Souls, to whom you Are continually sending.
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as he did, you shall giue satisfaction to all, to the Citie, to the Countrey, to the Calumniating Aduersary, and the naturals of the place, to whom you shall present both Spirituall and Temporall benefit to.
as he did, you shall give satisfaction to all, to the city, to the Country, to the Calumniating Adversary, and the naturals of the place, to whom you shall present both Spiritual and Temporal benefit to.
1. Part. FIrst then, this first word, But, excludes a temporall Kingdome; the Apostles had fild themselues with an expectation, with an ambition of it;
1. Part. First then, this First word, But, excludes a temporal Kingdom; the Apostles had filled themselves with an expectation, with an ambition of it;
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Neither hath the Bishop of Rome, any thing, wherein he may so properly call himselfe Apostolicall, as this error of the Apostles, this theire infirmitie;
Neither hath the Bishop of Rome, any thing, wherein he may so properly call himself Apostolical, as this error of the Apostles, this their infirmity;
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They did it all the way, when Christ was with them, and now at his last step, Cum actu ascendisset, when Christ was not Asending, but in part ascended, when one foot was vpon the Earth,
They did it all the Way, when christ was with them, and now At his last step, Cum Acts ascendisset, when christ was not Ascending, but in part ascended, when one foot was upon the Earth,
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and men their fathers, and friends, vpon their torture, at their last gaspe, and make their death bed a racke to make them strech and encrease ioyntures,
and men their Father's, and Friends, upon their torture, At their last gasp, and make their death Bed a rack to make them strech and increase jointures,
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and portions, and legacies, and signe Scedules and Codicils, with their hand, when his hand that presents them is ready to close his eyes, that should signe them:
and portions, and legacies, and Signen Schedules and Codicils, with their hand, when his hand that presents them is ready to close his eyes, that should Signen them:
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and when they are laying hand fast vpon Abrahams bosome, they must pull their hand out of his bosome againe, to obey importunities of men, and signe their papers:
and when they Are laying hand fast upon Abrahams bosom, they must pull their hand out of his bosom again, to obey importunities of men, and Signen their papers:
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And then betweene these three is Regnum Gratiae, The Kingdome of Grace, and this we attribute to the Holy Ghost; he takes them, whom the king of power, Almighty God hath rescued from the Gentiles, and as the king of grace, Hee giues them the knowledge of the misterie of the Kingdome of GOD, that is, of future glory, by sanctifying thē with his grace, in his Church. The two first kingdomes are in this world,
And then between these three is Kingdom Gratiae, The Kingdom of Grace, and this we attribute to the Holy Ghost; he Takes them, whom the King of power, Almighty God hath rescued from the Gentiles, and as the King of grace, He gives them the knowledge of the mystery of the Kingdom of GOD, that is, of future glory, by sanctifying them with his grace, in his Church. The two First kingdoms Are in this world,
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The kingdome of the Father, which is the prouidence of God, does but preserue vs, The kingdome of the Holy Ghost which is the grace of God, does but prepare vs to the kingdome of the Sonne, which is the glory of GOD; and thats in heauen.
The Kingdom of the Father, which is the providence of God, does but preserve us, The Kingdom of the Holy Ghost which is the grace of God, does but prepare us to the Kingdom of the Son, which is the glory of GOD; and thats in heaven.
Beloued in him, whose kingdome, and Gospell you seeke to aduance, in this Plantation, our Lord and Sauiour Christ Iesus, if you seeke to establish a temporall kingdome there, you are not rectified,
beloved in him, whose Kingdom, and Gospel you seek to advance, in this Plantation, our Lord and Saviour christ Iesus, if you seek to establish a temporal Kingdom there, you Are not rectified,
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or if those that goe thither, propose to themselues an exemption from Lawes, to liue at their libertie, this is to be Kings, to deuest Allegeance, to bee vnder no man:
or if those that go thither, propose to themselves an exemption from Laws, to live At their liberty, this is to be Kings, to devest Allegiance, to be under no man:
Libertie and Abundance, are Characters of kingdomes, and a kingdome is excluded in the Text; The Apostles were not to looke for it, in their employment,
Liberty and Abundance, Are Characters of kingdoms, and a Kingdom is excluded in the Text; The Apostles were not to look for it, in their employment,
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Other men in fauour of the Iewes, interpreting all the prophesies, which are of a Spirituall Kingdome, the kingdome of the Gospell, into which, the Iewes shall be admitted) in a literall sense, haue thought that the Iewes shall haue, not onely a temporall kingdome in the same place, in Ierusalem againe,
Other men in favour of the Iewes, interpreting all the prophecies, which Are of a Spiritual Kingdom, the Kingdom of the Gospel, into which, the Iewes shall be admitted) in a literal sense, have Thought that the Iewes shall have, not only a temporal Kingdom in the same place, in Ierusalem again,
After this, very great men in the Church vpon these words, of One thousand yeares after the Resurrection, haue immagin'd a Temporall Kingdome of the Saints of God heere vpon Earth, before they entred the ioyes of Heauen:
After this, very great men in the Church upon these words, of One thousand Years After the Resurrection, have imagined a Temporal Kingdom of the Saints of God Here upon Earth, before they entered the Joys of Heaven:
That there should bee Sabatismus in terris; that as the world was to last Sixe thousand yeares in troubles, there should be a Seuenth thousand, in such ioyes as this world could giue.
That there should be Sabatismus in terris; that as the world was to last Sixe thousand Years in Troubles, there should be a Seventh thousand, in such Joys as this world could give.
And some others, who haue auoided both the Temporall kingdome imagin'd by the Apostles, presently after the Ascention, And the Emperiall kingdome of the Iewes, before the Resurrection, And the Carnall kingdome of the Chiliasts, the Millenarians, after the Resurrection, though they speake of no kingdome,
And Some Others, who have avoided both the Temporal Kingdom imagined by the Apostles, presently After the Ascension, And the Imperial Kingdom of the Iewes, before the Resurrection, And the Carnal Kingdom of the Chiliasts, the Millenarians, After the Resurrection, though they speak of no Kingdom,
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Whatsoeuer therefore Christ intended to his Apostles heere, hee would not giue it presently, non adhuc, hee would not binde himselfe to a certaine time, Non est vestrum nosse tempora, It belongs not to vs to know Gods times.
Whatsoever Therefore christ intended to his Apostles Here, he would not give it presently, non Adhoc, he would not bind himself to a certain time, Non est Vestrum nosse tempora, It belongs not to us to know God's times.
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this Messias Foure thousand yeares before he came. GOD shew'd the ground where that should grow, Two thousand yeares after the Promise; in Abrahams Family;
this Messias Foure thousand Years before he Come. GOD showed the ground where that should grow, Two thousand Years After the Promise; in Abrahams Family;
and God watered that, and weeded that, refreshed that dry expectation, with a Succession of Prophets, and yet it was so long before this expectation of Nations, this Messias came.
and God watered that, and weeded that, refreshed that dry expectation, with a Succession of prophets, and yet it was so long before this expectation of nations, this Messias Come.
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Onely let your principall end, be the propagation of the glorious Gospell: and though there bee an Exclusiue in the Text, GOD does not promise you a Kingdome, Ease, and Abundance in all things,
Only let your principal end, be the propagation of the glorious Gospel: and though there be an Exclusive in the Text, GOD does not promise you a Kingdom, Ease, and Abundance in all things,
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NOw our Sauiour Christ does not say to these men, since you are so importunate, you shall haue no Kingdome; now, nor neuer, tis, not yet; But, hee does not say, you shall haue no Kingdome, nor any thing else;
NOw our Saviour christ does not say to these men, since you Are so importunate, you shall have no Kingdom; now, nor never, this, not yet; But, he does not say, you shall have no Kingdom, nor any thing Else;
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nor the next, Aminadab; nor the next, Shammah; nor none of the next seuen; But ▪ but yet there is one in the field, keeping sheepe, annoint him; Dauid is hee.
nor the next, Aminadab; nor the next, Shammah; nor none of the next seuen; But ▪ but yet there is one in the field, keeping sheep, anoint him; David is he.
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God sayes to you, No Kingdome, not Ease, not Abundance; nay, nothing at all yet; the Plantation shall not discharge the Charges, not defray it selfe yet;
God Says to you, No Kingdom, not Ease, not Abundance; nay, nothing At all yet; the Plantation shall not discharge the Charges, not defray it self yet;
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but a Liuer, to breed good bloud; alreadie the imployment breedes Marriners; alreadie the place giues Essayes, nay, Fraights of Marchantable Commodities;
but a Liver, to breed good blood; already the employment breeds Mariners; already the place gives Essays, nay, Freights of Merchandisable Commodities;
And fourthly, when Saint Paul laid his hands vpon them, who had beene formerly baptized at Ephesus. At the three latter times it is euident, that the Holy Ghost fell vpon whole and promiscuous Congregations,
And fourthly, when Saint Paul laid his hands upon them, who had been formerly baptised At Ephesus. At the three latter times it is evident, that the Holy Ghost fell upon Whole and promiscuous Congregations,
when hee was man, hee did not disdaine to ride vpon an Asse into Ierusalem: the third Person of the Trinitie, the Holy Ghost, is as humble as the second, hee refuses Nullum vehiculum, no conueyance, no doore of entrance into you;
when he was man, he did not disdain to ride upon an Ass into Ierusalem: the third Person of the Trinity, the Holy Ghost, is as humble as the second, he refuses Nullum vehiculum, no conveyance, no door of Entrance into you;
if thou doe not Depose; (lay aside all consideration of profit for euer, neuer to looke for returne) No, not Sopose, (leaue out the consideration of profit for a time;
if thou do not Depose; (lay aside all consideration of profit for ever, never to look for return) No, not Sopose, (leave out the consideration of profit for a time;
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There is a Power rooted in Nature, and a Power rooted in Grace; a Power issuing from the Law of Nations, and a Power growing out of the Gospell. In the Law of Nature, and Nations, A Land neuer inhabited by any,
There is a Power rooted in Nature, and a Power rooted in Grace; a Power issuing from the Law of nations, and a Power growing out of the Gospel. In the Law of Nature, and nations, A Land never inhabited by any,
The State must take order, that euerie man improoue that which he hath, for the best aduantage of that State, passes also through the Law of Nations, which is to all the World,
The State must take order, that every man improve that which he hath, for the best advantage of that State, passes also through the Law of nations, which is to all the World,
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And for that, Accepistis potestatem, you haue your Commission, your Patents, your Charters, your Seales from Him, vpon whose Acts any priuate Subiect, in Ciuill matters, may safely relye.
And for that, Accepistis potestatem, you have your Commission, your Patents, your Charters, your Seals from Him, upon whose Acts any private Subject, in Civil matters, may safely rely.
Infamie is the worst punishment, and Intestabilitie (to be made intestable ) is one of the deepest wounds of Infamie; and then the worst degree of Intestabilitie, is not to be beleeued, not to be admitted to be a Witnesse of any other:
Infamy is the worst punishment, and Instability (to be made intestable) is one of the Deepest wounds of Infamy; and then the worst degree of Instability, is not to be believed, not to be admitted to be a Witness of any other:
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Iohn Baptist was more then a Prophet, because hee was a Witnesse of Christ; and hee was a Witnesse, because hee was like him, hee did as hee did, hee lead a holy and a religious life;
John Baptist was more then a Prophet, Because he was a Witness of christ; and he was a Witness, Because he was like him, he did as he did, he led a holy and a religious life;
so hee was a Witnesse. That great and glorious name of Martyr, is but a Witnesse. Saint Stephen was Proto-martyr, Christs first Witnesse, because hee was the first that did as hee did, that put on his Colours, that drunke of his Cup, that was baptised with his Baptisme, with his owne Bloud: so hee was a Witnesse. To be Witnesses for Christ, is to be like Christ; to conforme your selues to Christ: and they in the Text, and you, are to be Witnesses of Christ in Ierusalem, and in all Iudaea, and in Samaria, and vnto the vttermost parts of the Earth.
so he was a Witness. That great and glorious name of Martyr, is but a Witness. Saint Stephen was Protomartyr, Christ First Witness, Because he was the First that did as he did, that put on his Colours, that drunk of his Cup, that was baptised with his Baptism, with his own Blood: so he was a Witness. To be Witnesses for christ, is to be like christ; to conform your selves to christ: and they in the Text, and you, Are to be Witnesses of christ in Ierusalem, and in all Iudaea, and in Samaria, and unto the uttermost parts of the Earth.
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One was enough for the Wildernesse; but for Ierusalem, for the Citie, where all the excuses in the Gospell doe alwayes meete, they haue bought Commodities, and they must vtter them;
One was enough for the Wilderness; but for Ierusalem, for the city, where all the excuses in the Gospel do always meet, they have bought Commodities, and they must utter them;
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Hee hath sent a great many Apostles, Preachers, to this Citie; more then to any other, that I know Religious persons, as they call them, Cloistered Friars, are not sent to the Citie; by their first Canons, they should not preach abroad:
He hath sent a great many Apostles, Preachers, to this city; more then to any other, that I know Religious Persons, as they call them, Cloistered Friars, Are not sent to the city; by their First Canonas, they should not preach abroad:
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Now, beloued, if in this Citie you haue taken away a great part of the reuenue of the Preacher, to your selues, take thus much of his labour vpon your selues too,
Now, Beloved, if in this city you have taken away a great part of the revenue of the Preacher, to your selves, take thus much of his labour upon your selves too,
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Let those of the Citie, who haue interest in the Gouernment of this Plantation, be Witnesses of Christ, who is Truth it selfe, to all other Gouernours of Companies, in all true and iust proceedings:
Let those of the city, who have Interest in the Government of this Plantation, be Witnesses of christ, who is Truth it self, to all other Governors of Companies, in all true and just proceedings:
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so wee may say to the Gouernours of the greatest Companies, Except you proceed with the integrity, with the iustice, with the clearenesse of your little Sister, this Plantation, you doe not take, you doe not follow a good example.
so we may say to the Governors of the greatest Companies, Except you proceed with the integrity, with the Justice, with the clearness of your little Sister, this Plantation, you do not take, you do not follow a good Exampl.
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This is to beare witnesse of Christ in Ierusalem, in the Citie, to bee examples of Truth, and Iustice, and Clearenesse, to others, in, and of this Citie.
This is to bear witness of christ in Ierusalem, in the city, to be Examples of Truth, and justice, and Clearness, to Others, in, and of this city.
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The Apostles were to doe this in Iudaea too, their seruice lay in the Countrey as well as in the Citie. Birds that are kept in Cages, may learne some Notes, which they should neuer haue sung in the Woods, or Fields;
The Apostles were to do this in Iudaea too, their service lay in the Country as well as in the city. Birds that Are kept in Cages, may Learn Some Notes, which they should never have sung in the Woods, or Fields;
they may become occasionall Preachers, and make the emergent affaires of the time, their Text, and the humors of the hearers, their Bible: but they may lose their Naturall Notes, both the simplicitie and the boldnesse that belongs to the Preaching of the Gospel; both their power vpon lowe Vnderstandings, to rayse them,
they may become occasional Preachers, and make the emergent affairs of the time, their Text, and the humours of the hearers, their bible: but they may loose their Natural Notes, both the simplicity and the boldness that belongs to the Preaching of the Gospel; both their power upon low Understandings, to raise them,
to nourish an incompatibilitie betweene Merchants & Gentlemen; that Merchants shall say to them in reproach, You haue playd the Gentlemen; and they in equall reproach, You haue playd the Merchant: but as Merchants grow vp into worshipfull Families,
to nourish an incompatibility between Merchant's & Gentlemen; that Merchant's shall say to them in reproach, You have played the Gentlemen; and they in equal reproach, You have played the Merchant: but as Merchant's grow up into worshipful Families,
and worshipfull Families let fall Branches amongst Merchants againe; so for this particular Plantation, you may consider Citie and Countrey to be one Body;
and worshipful Families let fallen Branches among Merchant's again; so for this particular Plantation, you may Consider city and Country to be one Body;
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and as you giue example of a iust Gouernment to other Companies in the Citie, (that's your bearing witnesse in Ierusalem; ) so you may be content to giue Reasons of your Proceedings,
and as you give Exampl of a just Government to other Companies in the city, (that's your bearing witness in Ierusalem;) so you may be content to give Reasons of your Proceedings,
But the Apostles Dioces is enlarged, farther then Ierusalem, farther then Iudaea, they are carried into Samaria; you must beare witnesse of me in Samaria.
But the Apostles Diocese is enlarged, farther then Ierusalem, farther then Iudaea, they Are carried into Samaria; you must bear witness of me in Samaria.
A Iesuit hath told vs (an ill Intelligencer I confesse, but euen his Intelligencer, the Deuill himselfe, sayes true sometimes) Maldonate sayes, the Samaritans were odious to the Iewes, vpon the same grounds as Heretiques and Schismatiques to vs;
A Iesuit hath told us (an ill Intelligencer I confess, but even his Intelligencer, the devil himself, Says true sometime) Maldonate Says, the Samaritans were odious to the Iewes, upon the same grounds as Heretics and Schismatics to us;
and the Traditions of Men, in an euen balance, Samaritani sunt, they are Samaritanes. At first Christ forbad his Apostles, to goe into any Citie of the Samaritans; after, they did preach in many of them.
and the Traditions of Men, in an even balance, Samaritans sunt, they Are Samaritans. At First christ forbade his Apostles, to go into any city of the Samaritans; After, they did preach in many of them.
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Beare witnesse first in Ierusalem, and in Iudaea; giue good satisfaction especially to those of the household of the Faithfull, in the Citie and Countrey, but yet satisfie euen those Samaritans too.
Bear witness First in Ierusalem, and in Iudaea; give good satisfaction especially to those of the household of the Faithful, in the city and Country, but yet satisfy even those Samaritans too.
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If wee would pile vp Miracles so fast as Pope Iohn 22. did in the Canonization of Aquinas, Tot Miracula confecit, quot determinauit quaestiones, hee wrought as many Miracles,
If we would pile up Miracles so fast as Pope John 22. did in the Canonization of Aquinas, Tot Miracles confecit, quot determinauit Quaestiones, he wrought as many Miracles,
If they require Miracles, because though that be ancient Doctrine, it is newly brought into those parts, wee haue the confession of their Iesuit Acosta, that they doe no Miracle in those Indies; & he assignes very good reasons,
If they require Miracles, Because though that be ancient Doctrine, it is newly brought into those parts, we have the Confessi of their Iesuit Acosta, that they do no Miracle in those Indies; & he assigns very good Reasons,
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which is that which is intended in the next, which is the last branch, You are to be witnesses vnto me both in Ierusalem, and in all Iudaea, and in Samaria, and vnto the vttermost parts of the Earth.
which is that which is intended in the next, which is the last branch, You Are to be Witnesses unto me both in Ierusalem, and in all Iudaea, and in Samaria, and unto the uttermost parts of the Earth.
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Literally, the Apostles were to be such Witnesses for Christ: were they so? did the Apostles in person preach the Gospel ouer all the World? I know that it is not hard to multiply places of the Fathers, in confirmation of that opinion, that the Apostles did actually and personally preach the Gospell in all Nations, in their life.
Literally, the Apostles were to be such Witnesses for christ: were they so? did the Apostles in person preach the Gospel over all the World? I know that it is not hard to multiply places of the Father's, in confirmation of that opinion, that the Apostles did actually and personally preach the Gospel in all nations, in their life.
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Christ saies, The Gospell of the Kingdome shall be preached in all the World; and there he tels the Apostles, that they shall see something done, after that;
christ Says, The Gospel of the Kingdom shall be preached in all the World; and there he tells the Apostles, that they shall see something done, After that;
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and vpon those, and such places, haue some of the Fathers beene pleased to ground their literall exposition, of an actuall and personall preaching of the Apostles ouer all the world.
and upon those, and such places, have Some of the Father's been pleased to ground their literal exposition, of an actual and personal preaching of the Apostles over all the world.
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and intricacy enough, how any men came at first, or how any beasts, especially such beasts as men were not likely to carry, they would neuer haue doubted to haue admitted a Figure, in that, The Gospell was preached to all the world;
and intricacy enough, how any men Come At First, or how any beasts, especially such beasts as men were not likely to carry, they would never have doubted to have admitted a Figure, in that, The Gospel was preached to all the world;
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for when Augustus his Decree went out, That all the World should bee taxed, the Decree and the Taxe went not certainly into the West Indies; when Saint Paul sayes, That their Faith was spoken of throughout the whole World, and that their obedience was come abroad vnto all men, surely the West Indies had not heard of the faith and the obedience of the Romanes. But as in Moses time, they called the Mediterranean Sea, the great Sea, because it was the greatest that those men had then seene;
for when Augustus his decree went out, That all the World should be taxed, the decree and the Tax went not Certainly into the West Indies; when Saint Paul Says, That their Faith was spoken of throughout the Whole World, and that their Obedience was come abroad unto all men, surely the West Indies had not herd of the faith and the Obedience of the Romans. But as in Moses time, they called the Mediterranean Sea, the great Sea, Because it was the greatest that those men had then seen;
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and in all that, they preach'd the Gospell. So that as Christ when hee said to the Apostles; I am with you vnto the end of the World, could not intend that of them in person,
and in all that, they preached the Gospel. So that as christ when he said to the Apostles; I am with you unto the end of the World, could not intend that of them in person,
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Before the end of the World come, before this Mortalitie shall put on Immortalitie, before the Creature shall be deliuered of the Bondage of Corruption vnder which it groanes,
Before the end of the World come, before this Mortality shall put on Immortality, before the Creature shall be Delivered of the Bondage of Corruption under which it groans,
Further and hasten you this blessed, this ioyfull, this glorious consummation of all, and happie re-vnion of all Bodies to their Soules, by preaching the Gospell to those men.
Further and hasten you this blessed, this joyful, this glorious consummation of all, and happy reunion of all Bodies to their Souls, by preaching the Gospel to those men.
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Preach to them Doctrinally, preach to them Practically; enamore them with your Iustice, and (as farre as may consist with your securitie) your Ciuilitie; but inflame them with your Godlinesse, and your Religion. Bring them to loue and reuerence the name of that King, that sends men to teach them the wayes of Ciuilitie in this World,
Preach to them Doctrinally, preach to them Practically; enamore them with your justice, and (as Far as may consist with your security) your Civility; but inflame them with your Godliness, and your Religion. Bring them to love and Reverence the name of that King, that sends men to teach them the ways of Civility in this World,
Those amōgst you, that are old now, shall passe out of this World with this great comfort, that you contributed to the beginning of that Common Wealth,
Those amongst you, that Are old now, shall pass out of this World with this great Comfort, that you contributed to the beginning of that Common Wealth,
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and of that Church, though they liue not to see the growth thereof to perfection: Apollo watred, but Paul planted, he that begun the worke, was the greater man.
and of that Church, though they live not to see the growth thereof to perfection: Apollo watered, but Paul planted, he that begun the work, was the greater man.
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To end all, as the Orators which declaimed in the presence of the Roman Emperors, in their Panegyriques, tooke that way, to make those Emperours see what they were bound to doe, to say in those publique Orations, that those Emperors had done so, (for that increased the loue of the Subiect to the Prince, to be so told, that he had done those great things,
To end all, as the Orators which declaimed in the presence of the Roman Emperor's, in their Panegyrics, took that Way, to make those emperors see what they were bound to do, to say in those public Orations, that those Emperor's had done so, (for that increased the love of the Subject to the Prince, to be so told, that he had done those great things,
WE returne to thee againe, O GOD, with Prayse and Prayer; as for all thy mercies from before Minutes began, to this Minute, from our Election, to this present Beame of Sanctification, which thou hast shed vpon vs now:
WE return to thee again, Oh GOD, with Praise and Prayer; as for all thy Mercies from before Minutes began, to this Minute, from our Election, to this present Beam of Sanctification, which thou hast shed upon us now:
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and more particularly, that thou hast afforded vs that great Dignitie, to be this way Witnesses of thy Sonne Christ Iesus, and Instruments of his Glorie.
and more particularly, that thou hast afforded us that great Dignity, to be this Way Witnesses of thy Son christ Iesus, and Instruments of his Glory.
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blesse them with a disposition to preach there, to pray here, to exhort euery where, for the aduancement thereof, and blesse them for that disposition.
bless them with a disposition to preach there, to pray Here, to exhort every where, for the advancement thereof, and bless them for that disposition.
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blesse it so with Friends now, that it may stand against Enemies hereafter. Prepare thy selfe a glorious Haruest there, and giue vs leaue to be thy Labourers;
bless it so with Friends now, that it may stand against Enemies hereafter. Prepare thy self a glorious Harvest there, and give us leave to be thy Labourers;
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SAint Basill in a Sermon vpon the 114. Psalme; vpon the like occasion as drawes vs together now, The consecration of a Church, makes this the reason and the excuse of his late comming thither to doe that Seruice, that he stayd by the way, to consecrate another Church:
SAint Basil in a Sermon upon the 114. Psalm; upon the like occasion as draws us together now, The consecration of a Church, makes this the reason and the excuse of his late coming thither to do that Service, that he stayed by the Way, to consecrate Another Church:
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sayes Saint Bernard. This Festiuall belongs to vs, because it is the consecration of that place, which is ours, Magis autem nostr• …, quia de nobis ipsis:
Says Saint Bernard. This Festival belongs to us, Because it is the consecration of that place, which is ours, Magis autem nostr• …, quia de nobis Ipse:
For, Sanctae Animae propter inhabitantem Spiritum; your Soules are holy, by the inhabitation of Gods holy spirit, who dwells in them. Sancta corpora propter inhabitantem animam;
For, Sanctae Spirits propter inhabitantem Spiritum; your Souls Are holy, by the inhabitation of God's holy Spirit, who dwells in them. Sancta corpora propter inhabitantem animam;
that so, as the Congregation sanctifies the place, the place may sanctifie the Congregation too. They must accompany one another; holy persons and holy places;
that so, as the Congregation Sanctifies the place, the place may sanctify the Congregation too. They must accompany one Another; holy Persons and holy places;
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First, we shall see a lawfull vse of Feasts, of Festiuall dayes. And then of other Feasts, then were instituted by God himselfe; diuers were so; this was not.
First, we shall see a lawful use of Feasts, of Festival days. And then of other Feasts, then were instituted by God himself; diverse were so; this was not.
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And thirdly, not only a festiuall solemnizing of some one thing, at some one time, for the present, but an Anniuersary returning to that solemnitie euery yeare;
And Thirdly, not only a festival solemnizing of Some one thing, At Some one time, for the present, but an Anniversary returning to that solemnity every year;
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And lastly, in that first part, this Festiuall in particular, The Feast of the Dedication of the Temple: that sanctified the place, that shall determine that part.
And lastly, in that First part, this Festival in particular, The Feast of the Dedication of the Temple: that sanctified the place, that shall determine that part.
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And vpon this, that hee would doe that especially at such times, as hee might countenance and authorise the Ordinances and Institutions of the Church, which had appointed this Festiuall. And this, sayes the Text, he did in the Winter: First, Etsi Hiems, though it were Winter, hee came,
And upon this, that he would do that especially At such times, as he might countenance and authorise the Ordinances and Institutions of the Church, which had appointed this Festival. And this, Says the Text, he did in the Winter: First, Though Hiems, though it were Winter, he Come,
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In our first part, Holy places, wee looke first vpon the times of our meeting there, Holy dayes. The root of all those is the Sabboth, that God planted himselfe,
In our First part, Holy places, we look First upon the times of our meeting there, Holy days. The root of all those is the Sabbath, that God planted himself,
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hee cals those seuerall Feasts which he instituted, Sabboths; enioynes the same things to be done vpon them, inflicts the same punishments vpon them that breake them.
he calls those several Feasts which he instituted, Sabbaths; enjoins the same things to be done upon them, inflicts the same punishments upon them that break them.
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they are elemented of Ceremonie, but they animated with Moralitie. And that Moralitie is in them all, Rest: for if Adam could name creatures according to their nature, God could name his Sabboth according to the nature of it,
they Are elemented of Ceremony, but they animated with Morality. And that Morality is in them all, Rest: for if Adam could name creatures according to their nature, God could name his Sabbath according to the nature of it,
And as God takes a tenth part of our goods, in Tythes, but yet he takes more too, he takes Sacrifices, so though he take a seuenth part of our time in the Sabboth, yet he takes more too, he appoints other Sabboths, other Festiualls, that he may haue more glory, and we more Rest:
And as God Takes a tenth part of our goods, in Tithes, but yet he Takes more too, he Takes Sacrifices, so though he take a Seventh part of our time in the Sabbath, yet he Takes more too, he appoints other Sabbaths, other Festivals, that he may have more glory, and we more Rest:
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for all wherin those two concurre, are Sabboths. Vacate & videte quoniam ego sum Dominus sayes God. First vacate, rest from your bodily labours, distinguish the day,
for all wherein those two concur, Are Sabbaths. Vacate & Videte quoniam ego sum Dominus Says God. First vacate, rest from your bodily labours, distinguish the day,
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Holy dayes then, that is, dayes seposed for holy vses, and for the outward & publike seruice of God, are in Nature, and in that Morall Law which is written in the heart of man.
Holy days then, that is, days seposed for holy uses, and for the outward & public service of God, Are in Nature, and in that Moral Law which is written in the heart of man.
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as to obserue any at all. Not that Gods commandement limitting the dayes, infused a Moralitie into those particular dayes: for Moralitie is perpetuall;
as to observe any At all. Not that God's Commandment limiting the days, infused a Morality into those particular days: for Morality is perpetual;
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either that it is called euerlasting, because it signified an euerlasting rest; (where be pleased to note by the way, that Holy dayes, Sabbaths, are not onely instituted for Order, but they haue their Mystery, and their Signification; for Holy dayes, (as the Text calls them there) and New Moones, and the Sabboth, were but shadowes of things to come:) or else the Sabboth was called euerlasting to them,
either that it is called everlasting, Because it signified an everlasting rest; (where be pleased to note by the Way, that Holy days, Sabbaths, Are not only instituted for Order, but they have their Mystery, and their Signification; for Holy days, (as the Text calls them there) and New Moons, and the Sabbath, were but shadows of things to come:) or Else the Sabbath was called everlasting to them,
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This was, when God was, as we may say, in Coelibatu. But after God hath taken his spouse, maried the Church, then it is Capite nobis vulpes, doe you take the little Foxes, you the Church; for our vines haue grapes;
This was, when God was, as we may say, in Coelibatu. But After God hath taken his spouse, married the Church, then it is Capite nobis vulpes, do you take the little Foxes, you the Church; for our vines have grapes;
but for the Tabernacle, which concern'd the outward worship of God, that was to be made by Moses, Iuxta similitudinem, according to the paterne which God had shewed him.
but for the Tabernacle, which concerned the outward worship of God, that was to be made by Moses, Next similitudinem, according to the pattern which God had showed him.
That of Mordechai, he commanded to be kept euery yeare for two dayes, and this in the Text, Iudas Maccabeus commanded to be kept yearely for eight dayes, which was more then was appoynted to any of the Holy dayes, instituted by God himselfe, for the Festiuall alone.
That of Mordechai, he commanded to be kept every year for two days, and this in the Text, Iudas Maccabeus commanded to be kept yearly for eight days, which was more then was appointed to any of the Holy days, instituted by God himself, for the Festival alone.
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According to which paterne, one Bishop of Rome, ordained that the Festiuals of the Dedication of Churches should bee yearely celebrated in those places;
According to which pattern, one Bishop of Room, ordained that the Festivals of the Dedication of Churches should be yearly celebrated in those places;
God by Moses made the children of Israel a Song, because, as hee sayes, howsoeuer they did by the Law, they would neuer forget that Song, & that Song should be his witnesse against them.
God by Moses made the children of Israel a Song, Because, as he Says, howsoever they did by the Law, they would never forget that Song, & that Song should be his witness against them.
Therefore would God haue vs institute solemne memorialls of his great deliuerances, that if when those dayes come about, we doe not glorifie him, that might aggrauate our condemnation.
Therefore would God have us institute solemn memorials of his great Deliverances, that if when those days come about, we do not Glorify him, that might aggravate our condemnation.
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and if hee should finde our zeale lesse then heretofore, hee would wonder why. Gods principall, his radicall Holy day, the Sabboth, had a weekly returne;
and if he should find our zeal less then heretofore, he would wonder why. God's principal, his radical Holy day, the Sabbath, had a weekly return;
his other Sabbaths, instituted by himselfe, and those which were instituted by those paternes, that of Mordechai, that of the Maccabees, & those of the Christian Church, They all return once a yeare.
his other Sabbaths, instituted by himself, and those which were instituted by those patterns, that of Mordechai, that of the Maccabees, & those of the Christian Church, They all return once a year.
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As it diminishes not, preiudices not Gods Eternitie, that wee giue him his Quando, certaine times of Inuocation, God is not the lesse yesterday, and to day, and the same for euer, because wee meet here to day,
As it diminishes not, prejudices not God's Eternity, that we give him his Quando, certain times of Invocation, God is not the less yesterday, and to day, and the same for ever, Because we meet Here to day,
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Thats not the lesse true, that the most High dwells not in Temples made with handes, though God accept at our hands our dedication of certaine places to his seruice,
Thats not the less true, that the most High dwells not in Temples made with hands, though God accept At our hands our dedication of certain places to his service,
for when we pray, Our Father which art in Heauen, It is not (sayes Saint Chrysostome ) that wee deny him to bee heere, where wee kneele when we say that Prayer,
for when we pray, Our Father which art in Heaven, It is not (Says Saint Chrysostom) that we deny him to be Here, where we kneel when we say that Prayer,
And therefore the first question, that Christs first Disciples asked of him, was Magister, vbi habitas, they would know his standing house, where he hath promised to bee alwaies within,
And Therefore the First question, that Christ First Disciples asked of him, was Magister, vbi habitas, they would know his standing house, where he hath promised to be always within,
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and where at the ringing of the Bell, some body comes to answere you, to take your errand, to offer your Prayers to God, to returne his pleasure in the preaching of his Word to you.
and where At the ringing of the Bell, Some body comes to answer you, to take your errand, to offer your Prayers to God, to return his pleasure in the preaching of his Word to you.
and man, had the stronger Obligation, if that were taken in the Church, in the presence of God, (for such was the practise of Rome towards her enemies, Tango aras medios { que } ignes, to make their vowes of hostility in the Church, and at time of diuine Seruice, (and such is their practise still, they seale their Treasons in the Sacrament ) such was Romes practise towards others,
and man, had the Stronger Obligation, if that were taken in the Church, in the presence of God, (for such was the practice of Room towards her enemies, Tango aras medios { que } ignes, to make their vows of hostility in the Church, and At time of divine Service, (and such is their practice still, they seal their Treasons in the Sacrament) such was Romes practise towards Others,
and such was the practise of others towards Rome, (for so Anniball sayes, that his father Amilcar swore him at the Altar, that he should neuer bee reconciled to Rome, (And such is your practise still,
and such was the practice of Others towards Room, (for so Annibal Says, that his father Amilcar swore him At the Altar, that he should never be reconciled to Room, (And such is your practice still,
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And this impression in nature is illustrated in the Law, as the time, so the place is distinguished, Yee shall keepe my Sabboths, there is the time, and you shall reuerence my Sanctuary, there is the place.
And this impression in nature is illustrated in the Law, as the time, so the place is distinguished, Ye shall keep my Sabbaths, there is the time, and you shall Reverence my Sanctuary, there is the place.
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then as he is Lord of all, by Creation, that is, by appropriation, by dedication to his vse and Seruice, There is a Lay Dedication, and an Ecclesiasticall Dedication. I hope the distinction of Laytie, and Clergie, the words, scandalize no man.
then as he is Lord of all, by Creation, that is, by appropriation, by dedication to his use and Service, There is a Lay Dedication, and an Ecclesiastical Dedication. I hope the distinction of Laytie, and Clergy, the words, scandalise no man.
when so much was ouer-attributed to that Clergie which they intend, as that they were so Sors Domini, the Lords portion, as that the world had no portion in them,
when so much was over-attributed to that Clergy which they intend, as that they were so Sors Domini, the lords portion, as that the world had no portion in them,
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and by the Clergie, persons seposed by his ordinance, for spiritual functions, The Layetie no farther remoou'd then the Clergie, The Clergie no farther entitled then the Layetie, in the blood of Christ Iesus, neither in the effusion of that blood vpon the Crosse, nor in the participation of that blood in the Sacrament, and that an equall care in Clergie, and Layetie, of doing the duties of their seuerall callings, giues them an equall interest in the ioyes,
and by the Clergy, Persons seposed by his Ordinance, for spiritual functions, The Laity no farther removed then the Clergy, The Clergy no farther entitled then the Laity, in the blood of christ Iesus, neither in the effusion of that blood upon the Cross, nor in the participation of that blood in the Sacrament, and that an equal care in Clergy, and Laity, of doing the duties of their several callings, gives them an equal Interest in the Joys,
when that is raised (sauing that there was Dedicatio Intentionalis, a purpose from the beginning to appropriate it, to this holy vse) might you not, till this houre, haue made this roome your Hall,
when that is raised (Saving that there was Dedicatio Intentionalis, a purpose from the beginning to Appropriate it, to this holy use) might you not, till this hour, have made this room your Hall,
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and deliuer now into the hands of this seruant of God, the Right Reuerend Father the Bishop of this See, a place to be presented to God for you, by him, not misbecomming the Maiestie of the great God, who is pleased to dwell thus amongst vs. What was spent in Salomons Temple is not told vs. What was prepared,
and deliver now into the hands of this servant of God, the Right Reverend Father the Bishop of this See, a place to be presented to God for you, by him, not misbecoming the Majesty of the great God, who is pleased to dwell thus among us What was spent in Solomon's Temple is not told us What was prepared,
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before it was begun, is such a summe, as certainly, if all the Christian Kings that are, would send in all that they haue, at once, to any one seruice, all would not equall that summe.
before it was begun, is such a sum, as Certainly, if all the Christian Kings that Are, would send in all that they have, At once, to any one service, all would not equal that sum.
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and shall euer desire to be so in the seruice of this place, I, I say, can truly testifie, that you (speaking of the whole Societie together of the publike stock, the publike treasury, the publike reuenue) you gaue more then the widow, who gaue all,
and shall ever desire to be so in the service of this place, I, I say, can truly testify, that you (speaking of the Whole Society together of the public stock, the public treasury, the public revenue) you gave more then the widow, who gave all,
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And this is your Dedication, and that which without preiudice, and for distinction, wee call a Lay Dedication, though from religious hearts, and hands.
And this is your Dedication, and that which without prejudice, and for distinction, we call a Lay Dedication, though from religious hearts, and hands.
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but that body which is so begotten of the blood of Kings, is not a King, no nor a man, till there bee a Soule infused by God. Here is a House, a Child conceiu'd (wee may say borne) of Christian parents, of persons religiously disposed to Gods glory;
but that body which is so begotten of the blood of Kings, is not a King, no nor a man, till there be a Soul infused by God. Here is a House, a Child conceived (we may say born) of Christian Parents, of Persons religiously disposed to God's glory;
Oportet denuo nasci, holds euen in the children of Christian parents; when they are borne, they must be borne again by Baptisme: when this place is thus giuen by you,
Oportet anew Nasci, holds even in the children of Christian Parents; when they Are born, they must be born again by Baptism: when this place is thus given by you,
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In the time of the Law, this Feast of Dedication, was in practise; first in the Tabernacle; that and all that appertain'd to it, was annointed, and sanctified: So was Salomons Temple after;
In the time of the Law, this Feast of Dedication, was in practice; First in the Tabernacle; that and all that appertained to it, was anointed, and sanctified: So was Solomon's Temple After;
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so was that which was reedified after their return from Babylon, and so was this in the Text, after the Heathen had defiled and profan'd the Altar thereof,
so was that which was reedified After their return from Babylon, and so was this in the Text, After the Heathen had defiled and profaned the Altar thereof,
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If that place of Saint Paul, Despise yee the Church of God? be to be vnderstood of the locall, of the materiall Church, and not of the Congregation, you see there is a rebuke for the prophanation of the place,
If that place of Saint Paul, Despise ye the Church of God? be to be understood of the local, of the material Church, and not of the Congregation, you see there is a rebuke for the profanation of the place,
Before that, we find an ordinance by Pope Hyginus (he was within 150. after Christ, and the eighth Bishop of that See after Saint Peter ) euen of particulars in the Consecrations.
Before that, we find an Ordinance by Pope Hyginus (he was within 150. After christ, and the eighth Bishop of that See After Saint Peter) even of particulars in the Consecrations.
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But after, Athanasius in his Apologie to Constantius, makes that protestation for all Christians, That they neuer meet in any Church, till it bee consecrated:
But After, Athanasius in his Apology to Constantius, makes that protestation for all Christians, That they never meet in any Church, till it be consecrated:
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And Constantine the Emperour least hee should be at any time vnprouided of such a place, (as we read in the Ecclesiasticall story) in all his warres, carried about with him a Tabernacle which was consecrated:
And Constantine the Emperor lest he should be At any time unprovided of such a place, (as we read in the Ecclesiastical story) in all his wars, carried about with him a Tabernacle which was consecrated:
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and therfore it is a friuolous contention, whether Churches be for preaching, or for praying. But if Consecration be a kind of Christning of the Church, & that at the Christning it haue a name, wee know what name God hath appoynted for his House, Domus mea, Domus orationis vocabitur.
and Therefore it is a frivolous contention, whither Churches be for preaching, or for praying. But if Consecration be a kind of Christening of the Church, & that At the Christening it have a name, we know what name God hath appointed for his House, Domus mea, Domus orationis vocabitur.
And how impudent and inexcusable a falshood is that in Bellarmine, That the Lutherans and Caluinistes doe admit Churches for Sermons and Sacraments, Sed reprehendunt quod fiant ad orandum, They dislike that they should be for Prayer: when as Caluin himselfe, (who may seeme to bee more subiect to this reprehension then Luther ) (for there is no such Liturgie in the Caluinists Churches, as in the Lutheran ) yet in that very place which Bellarmine cites, sayes Conceptae preces in Ecclesia Deo gratae;
And how impudent and inexcusable a falsehood is that in Bellarmine, That the Lutherans and Calvinists do admit Churches for Sermons and Sacraments, Said reprehendunt quod fiant ad Orandum, They dislike that they should be for Prayer: when as Calvin himself, (who may seem to be more Subject to this reprehension then Luther) (for there is no such Liturgy in the Calvinists Churches, as in the Lutheran) yet in that very place which Bellarmine cites, Says Conceived preces in Ecclesia God gratae;
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and for singing in Churches, (which in that place of Caluin cannot be only meant of Psalmes, for it was of that manner of singing, which being formerly in vse in the Easterne churches, S. Ambrose, in his time, brought into the Church of Millan, and so it was deriud ouer the Western churches, which was the modulation and singing of Versicles and Antiphons and the like) this singing, sayes Caluin, was in vse amongst the Apostles themselues, Et sanctissimum & saluberimum est institutum.
and for singing in Churches, (which in that place of Calvin cannot be only meant of Psalms, for it was of that manner of singing, which being formerly in use in the Eastern Churches, S. Ambrose, in his time, brought into the Church of Milan, and so it was derived over the Western Churches, which was the modulation and singing of Versicles and Antiphons and the like) this singing, Says Calvin, was in use among the Apostles themselves, Et sanctissimum & saluberimum est institutum.
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& often, often, by other names, Dominica, Basilica, and the like, yet the name that God gaue to his house, is not Concionatorium, nor Sacramentarium, but Oratorium, the House of Prayer.
& often, often, by other names, Dominica, Basilica, and the like, yet the name that God gave to his house, is not Sermon, nor Sacramentarium, but oratory, the House of Prayer.
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In which, in the Primitiue Church, assoone as Consecrations came into free vse, they were full of Ceremonies. And many of those Ceremonies deriu'd from the Iewes: and not vnlawfull, for that.
In which, in the Primitive Church, As soon as Consecrations Come into free use, they were full of Ceremonies. And many of those Ceremonies derived from the Iewes: and not unlawful, for that.
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or exalted their deuotion that sawe them done, are not therefore excluded the Church, because they were in vse amongst the Iewes. That Pope whom we named before, Hyginus, the eighth after Saint Peter, he instituted, Ne Basilica sine Missa consecretur.
or exalted their devotion that saw them done, Are not Therefore excluded the Church, Because they were in use among the Iewes. That Pope whom we nam before, Hyginus, the eighth After Saint Peter, he instituted, Ne Basilica sine Missa consecretur.
And when the Bishop Panigarola sayes in his Sermon vpon Whitsunday, that the Holy Ghost found the blessed Virgin and the Apostles at Masse, I presume hee meanes no more,
And when the Bishop panigarola Says in his Sermon upon Whitsunday, that the Holy Ghost found the blessed Virgae and the Apostles At Mass, I presume he means no more,
Sure Pope Clemens, and Pope Hyginus meane the same thing, when one sayes Missa consecretur, and the other Diuinis Precibus: One sayes, Let the Consecration bee with a Masse, the other, with Diuine Seruice; the Liturgie, the Diuine Seruice was then the Masse. In a word, a constant forme of Consecrations, wee finde none that goes through our Ritualls: the Ceremonies were still more or lesse,
Sure Pope Clemens, and Pope Hyginus mean the same thing, when one Says Missa consecretur, and the other Diuinis Precibus: One Says, Let the Consecration be with a Mass, the other, with Divine Service; the Liturgy, the Divine Service was then the Mass. In a word, a constant Form of Consecrations, we find none that Goes through our Rituals: the Ceremonies were still more or less,
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onely in concurring in that, which is the Soule of all, humble and heartie prayer, that God will heare his Seruants in this place, I shall not offend to say, that I am sure my zeale is inferiour to none.
only in concurring in that, which is the Soul of all, humble and hearty prayer, that God will hear his Servants in this place, I shall not offend to say, that I am sure my zeal is inferior to none.
though at first it were proposed for an equall part, The Holy Person, That at the Feast of the Dedication, Iesus walked in the Temple in Salomons Porch.
though At First it were proposed for an equal part, The Holy Person, That At the Feast of the Dedication, Iesus walked in the Temple in Solomon's Porch.
the first was, that euen Iesus himselfe had recourse to this Holy place. In the new Ierusalem, in Heauen, there is no Temple. I saw no Temple there sayes Saint Iohn: for the Lord God Almightie,
the First was, that even Iesus himself had recourse to this Holy place. In the new Ierusalem, in Heaven, there is no Temple. I saw no Temple there Says Saint John: for the Lord God Almighty,
And therefore Christ himselfe, whose person and presence might consecrate the Sanctum Sanctorum, would yet make his often repayre to this Holy place; not that hee needed this subsidie of Locall holinesse in himselfe,
And Therefore christ himself, whose person and presence might consecrate the Sanctum Sanctorum, would yet make his often repair to this Holy place; not that he needed this subsidy of Local holiness in himself,
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and, that euen his owne Preaching might haue the benefite and the blessing of Gods Ordinance in that place, hee sayes of himselfe, Quotidie apud vos sedebam docens in Templo, and Semper docui in Synagoga, & in Templo;
and, that even his own Preaching might have the benefit and the blessing of God's Ordinance in that place, he Says of himself, Quotidie apud vos sedebam Teaching in Templo, and Semper docui in Synagoga, & in Templo;
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and the Feast of the Tabernacle is called so often in Scripture, which is Kag. The Dedication of Ezra is sufficiently declared to bee a solemne Feast too.
and the Feast of the Tabernacle is called so often in Scripture, which is Kag. The Dedication of Ezra is sufficiently declared to be a solemn Feast too.
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and Christ himselfe contemnes not, condemnes not, disputes not the institution of the Church. But as for matter of doctrine hee sends euen his owne Disciples, to them who sate in Moses Chayre,
and christ himself contemnes not, condemns not, disputes not the Institution of the Church. But as for matter of Doctrine he sends even his own Disciples, to them who sat in Moses Chair,
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so for matter of Ceremony, he brings euen his owne person, to the celebrating, to the authorizing, to the countenancing of the Institutions of the Church, and rests in that.
so for matter of Ceremony, he brings even his own person, to the celebrating, to the authorizing, to the countenancing of the Institutions of the Church, and rests in that.
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Beloued, it is not alway colder vpon Sunday, then vpon Satterday; nor at any time colder in the Chappell; then in Westminster Hall. A thrust keepes some off in Summer; and colde in Winter: and there are more of both these in other places, where for all that, they are more content to be.
beloved, it is not always colder upon Sunday, then upon Saturday; nor At any time colder in the Chapel; then in Westminster Hall. A thrust keeps Some off in Summer; and cold in Winter: and there Are more of both these in other places, where for all that, they Are more content to be.
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Remember that Peter was warming himselfe, and hee denyed Christ. They who loue a warme bed, let it bee a warme Studie, let it bee a warme profit, better then this place, they deny CHRIST in his Institution.
remember that Peter was warming himself, and he denied christ. They who love a warm Bed, let it be a warm Study, let it be a warm profit, better then this place, they deny CHRIST in his Institution.
That therefore which CHRIST sayes, Pray that your flight bee not in the Winter, nor vpon the Sabboth; we may apply thus, Pray that vpon the Sabboth (I tolde you at first, what were Sabboths, ) the Winter make you not flie, not abstaine from this place.
That Therefore which CHRIST Says, Pray that your flight be not in the Winter, nor upon the Sabbath; we may apply thus, Pray that upon the Sabbath (I told you At First, what were Sabbaths,) the Winter make you not fly, not abstain from this place.
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When Gods ordinance by his Church call you to this holy place, put off those shoes, all those earthly respects, of ease or profit, Christ came, Etsi Hyems.
When God's Ordinance by his Church call you to this holy place, put off those shoes, all those earthly respects, of ease or profit, christ Come, Though Hyems.
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But then, Quia Hyems, Because it was Winter, Hee did walke in Salomons Porch, which was couered, not in Atrio, in that part of the Temple, which was open, and expos'd to the weather.
But then, Quia Hyems, Because it was Winter, He did walk in Solomon's Porch, which was covered, not in Atrio, in that part of the Temple, which was open, and exposed to the weather.
That he who is not able to raise himselfe, must alwayes stand at the Gospell, or bow the knee at the name of Iesus, or stay some whole houres, altogether vncouered heere,
That he who is not able to raise himself, must always stand At the Gospel, or bow the knee At the name of Iesus, or stay Some Whole hours, altogether uncovered Here,
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And yet Courts of Princes, are strange Bethesdaes; how quickly they recouer any man that is brought into that Poole? How much a little change of ayre does? and how well they can stand,
And yet Courts of Princes, Are strange Bethesda; how quickly they recover any man that is brought into that Pool? How much a little change of air does? and how well they can stand,
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or that that Seruant, that neuer puts on his hat in his Masters presence all the weeke, on Sunday, when hee and his Master are in Gods presence, should haue his hat on perchance before his Masters. Christ shall make Master and Seruant equall; but not yet; not heere;
or that that Servant, that never puts on his hat in his Masters presence all the Week, on Sunday, when he and his Master Are in God's presence, should have his hat on perchance before his Masters. christ shall make Master and Servant equal; but not yet; not Here;
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Saint Basill himselfe, as acceptable as hee was to his Auditory, in his second Sermon vpon the 14. Psalme, takes knowledge that hee had preached an houre, and therefore broke off:
Saint Basil himself, as acceptable as he was to his Auditory, in his second Sermon upon the 14. Psalm, Takes knowledge that he had preached an hour, and Therefore broke off:
Much more is it so, if wee renew in our selues the Image of God, and put off the Olde man, and put on the Lord Iesus Christ. This is truly Encaeniare, to dedicate, to renew our selues:
Much more is it so, if we renew in our selves the Image of God, and put off the Old man, and put on the Lord Iesus christ. This is truly Encaeniare, to dedicate, to renew our selves:
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and so Nazian. in a Sermon, or Oration, vpon the like occasion as this, calls, Conuersionem nostram, Encaenia, our turning to God, in a true repentance, or renewing, our dedication.
and so Nazian. in a Sermon, or Oration, upon the like occasion as this, calls, Conuersionem nostram, Encaenia, our turning to God, in a true Repentance, or renewing, our dedication.
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Let mee charge your memories, but with this note more, That when God forbad Dauid the building of an House, Because hee was a man of blood, at that time Dauid had not embrued his hands in Vriahs blood;
Let me charge your memories, but with this note more, That when God forbade David the building of an House, Because he was a man of blood, At that time David had not embrued his hands in Uriah's blood;
And therefore as there are particular sinnes that attend certaine places, certaine ages, certaine complexions, and certaine vocations, let vs watch our selues in all those,
And Therefore as there Are particular Sins that attend certain places, certain ages, certain complexions, and certain vocations, let us watch our selves in all those,
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WEe are still in the season of Mortification; in Lent: But wee search no longer for Texts of Mortification; The Almightie hand of God hath shed and spred a Text of Mortification ouer all the land.
we Are still in the season of Mortification; in Lent: But we search no longer for Texts of Mortification; The Almighty hand of God hath shed and spread a Text of Mortification over all the land.
The last Sabboth day, was his Sabboth who entred then into his euerlasting Rest; Be this our Sabboth, to enter into a holy and thankfull acknowledgement of that Rest, which God affords vs, in continuing to vs our Foundations; for, If foundations be destroyed, what can the righteous doe?
The last Sabbath day, was his Sabbath who entered then into his everlasting Rest; Be this our Sabbath, to enter into a holy and thankful acknowledgement of that Rest, which God affords us, in Continuing to us our Foundations; for, If foundations be destroyed, what can the righteous doe?
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There is one thing, in which all agree, that is, the Argument, and purpose, and scope of the Psalme; And then, in what sense, the words of the Text may conduce to the scope of the Psalme, wee rest in this Translation, which our Church hath accepted and authorized,
There is one thing, in which all agree, that is, the Argument, and purpose, and scope of the Psalm; And then, in what sense, the words of the Text may conduce to the scope of the Psalm, we rest in this translation, which our Church hath accepted and authorized,
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and which agrees with the first Translation knowen to vs, by way of Exposition, that is the Chalde Paraphrase, If Foundations bee destroyed, what can the righteous doe?
and which agrees with the First translation known to us, by Way of Exposition, that is the Chaldea paraphrase, If Foundations be destroyed, what can the righteous doe?
And for that, they came soone to institute and appoynt certaine Liturgies, certaine Offices (as they called them) certaine Seruices in the Church, which should haue reference to that, to the Commemoration of Martyrs; as wee haue in our Booke of Common Prayer, certaine Seruices for Marriage, for Buriall, and for such other holy Celebrations;
And for that, they Come soon to institute and appoint certain Liturgies, certain Offices (as they called them) certain Services in the Church, which should have Referente to that, to the Commemoration of Martyrs; as we have in our Book of Common Prayer, certain Services for Marriage, for Burial, and for such other holy Celebrations;
And in the Office and Seruice of a Martyr, the Church did vse this Psalme; This Psalme, which is in generall, a Protestation of Dauid, That though hee were so vehemently pursued by Saul, as that all that wished him well, sayd to his Soule, Flie as a Bird to the Mountaine, as it is in the first verse;
And in the Office and Service of a Martyr, the Church did use this Psalm; This Psalm, which is in general, a Protestation of David, That though he were so vehemently pursued by Saul, as that all that wished him well, said to his Soul, Fly as a Bird to the Mountain, as it is in the First verse;
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Though hee saw, That the wicked had bent their Bowes, and made ready their Arrowes, vpon the string, that they might priuily shoot at the vpright in heart, as it is in the second verse:
Though he saw, That the wicked had bent their Bows, and made ready their Arrows, upon the string, that they might privily shoot At the upright in heart, as it is in the second verse:
Though he take it almost as granted, that Foundations are destroyed, (And then, what can the righteous doe?) as it is in the third verse which is our Text, yet in this distresse he findes what to doe.
Though he take it almost as granted, that Foundations Are destroyed, (And then, what can the righteous doe?) as it is in the third verse which is our Text, yet in this distress he finds what to do.
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So after he had passed the enumeration of his dangers, in the second and third verses, in the fourth he pursues it as he begun, The Lord is in his holy Temple, the Lords Throane is in Heauen.
So After he had passed the enumeration of his dangers, in the second and third Verses, in the fourth he pursues it as he begun, The Lord is in his holy Temple, the lords Throne is in Heaven.
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And in the fifth hee fixes it thus, The Lord tryeth the Righteous, (he may suffer much to be done for their triall) but the wicked, and him that loueth violence, his soule hateth.
And in the fifth he fixes it thus, The Lord trieth the Righteous, (he may suffer much to be done for their trial) but the wicked, and him that loves violence, his soul hates.
In Collaterall things, in Circumstantiall things, in things that are not fundamentall, a righteous Man, a constant Man should not bee shaked at all, not at all Scandalized; Thats true;
In Collateral things, in Circumstantial things, in things that Are not fundamental, a righteous Man, a constant Man should not be shaked At all, not At all Scandalized; Thats true;
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But then, (in a second place) sometimes it comes to that, That Foundations are destroyd, and what can the Righteous doe then? Why euen then, this is a question, not of desperation, that nothing can bee done,
But then, (in a second place) sometime it comes to that, That Foundations Are destroyed, and what can the Righteous do then? Why even then, this is a question, not of desperation, that nothing can be done,
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if thou make them thy Sword, if their furie draw that Sword, and then, thy Almightie Arme, sinewed euen with thine owne indignation, strike with that sword, what can I,
if thou make them thy Sword, if their fury draw that Sword, and then, thy Almighty Arm, sinewed even with thine own Indignation, strike with that sword, what can I,
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If hee bee, yet hee knowes what to doe, or where to aske Counsell, for these are not wordes of Desperation, but of Consultation, If Foundations bee destroyed, &c. First then, wee fixe our selues vpon this consideration, that the Prophet in proposing this thus, If Foundations bee destroyed, intimates pregnantly, that except there bee danger of destroying Foundations, it is the part of the righteous Man, the godly man to bee quiet.
If he be, yet he knows what to do, or where to ask Counsel, for these Are not words of Desperation, but of Consultation, If Foundations be destroyed, etc. First then, we fix our selves upon this consideration, that the Prophet in proposing this thus, If Foundations be destroyed, intimates pregnantly, that except there be danger of destroying Foundations, it is the part of the righteous Man, the godly man to be quiet.
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and trouble themselues in the day, about things that disquiet them all night too? Wee disquiet our selues too much, in beeing ouer tender, ouer sensible of imaginarie iniuries.
and trouble themselves in the day, about things that disquiet them all night too? we disquiet our selves too much, in being over tender, over sensible of imaginary injuries.
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for Morall, and Ciuill matters, holds in a good proportion, in things of a more Diuine Nature, in such parts of the religious worship and seruice of God, as concerne not Foundations, Non expedit omnia videre, non omnia audire;
for Moral, and Civil matters, holds in a good proportion, in things of a more Divine Nature, in such parts of the religious worship and service of God, as concern not Foundations, Non expedit omnia To see, non omnia Audire;
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for there is a large Latitude, and, by necessitie of Circumstances, much may bee admitted, and yet no Foundations destroyed; and till Foundations bee destroyed, the righteous should bee quiet.
for there is a large Latitude, and, by necessity of circumstances, much may be admitted, and yet no Foundations destroyed; and till Foundations be destroyed, the righteous should be quiet.
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Now this should not prepare, this should not incline any man, to such an indifferencie, as that it should bee all one to him, what became of all things;
Now this should not prepare, this should not incline any man, to such an indifferency, as that it should be all one to him, what became of all things;
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So that in an indifferencie, whether Times, or Persons bee good or badd, there is not this assimulation to God. Againe, All things are naked and open to the eyes of God:
So that in an indifferency, whither Times, or Persons be good or bad, there is not this assimulation to God. Again, All things Are naked and open to the eyes of God:
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So that in the disguising, and palliating, and extenuating the faults of men, there is not this assimilation to God. Thus farre they falsifie Gods Word, who hath sayd, They are Gods; for they are Idoles, and not Gods,
So that in the disguising, and palliating, and extenuating the Faults of men, there is not this assimilation to God. Thus Far they falsify God's Word, who hath said, They Are God's; for they Are Idols, and not God's,
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for, as Dauid sayes, Shall not hee that planted the Eare, heare? So wee may say, Shall hee vpon whom God hath planted an Eare, bee deafe? Gods eares are so open,
for, as David Says, Shall not he that planted the Ear, hear? So we may say, Shall he upon whom God hath planted an Ear, be deaf? God's ears Are so open,
so tender, so sensible of any motion, as that Dauid formes one Prayer thus, Auribus percipe lachrimas meas, O Lord, heare my teares, hee puts the office of the Eye too, vpon the Eare. And then,
so tender, so sensible of any motion, as that David forms one Prayer thus, Auribus percipe Tears meas, Oh Lord, hear my tears, he puts the office of the Eye too, upon the Ear And then,
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if the Magistrate stop his Eares with Wooll, (with staple bribes, profitable bribes) and with Cyuet in his wooll, (perfumes of pleasure and preferment in his bribes) hee falsifies Gods Word, who hath said, they are Gods, for they are Idoles, and not Gods,
if the Magistrate stop his Ears with Wool, (with staple Bribes, profitable Bribes) and with Civet in his wool, (perfumes of pleasure and preferment in his Bribes) he falsifies God's Word, who hath said, they Are God's, for they Are Idols, and not God's,
There is no phrase oftner in the Scriptures, then that God deliuered his people, i• the hand of Moses, and the hand of Dauid, and the hand of the Prophets: all their Ministeriall office is called the Hand: and therfore,
There is no phrase oftener in the Scriptures, then that God Delivered his people, i• the hand of Moses, and the hand of David, and the hand of the prophets: all their Ministerial office is called the Hand: and Therefore,
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but our Religion too, into the hand of the Magistrate. And therefore, when the Apostle sayes, Studie to bee quiet, it is not quiet in the blindnesse of the Eye, nor quiet in the Deafenesse of the Eare, nor quiet in the Lamenesse of the Hand; the iust discharge of the dueties of our seuerall places, is no disquieting to any man.
but our Religion too, into the hand of the Magistrate. And Therefore, when the Apostle Says, Study to be quiet, it is not quiet in the blindness of the Eye, nor quiet in the Deafness of the Ear, nor quiet in the Lameness of the Hand; the just discharge of the duties of our several places, is no disquieting to any man.
for they are off of their owne Center, and they are extra Sphaeram Actiuitatis, out of their owne Distance, and Compasse, and they cannot possibly discerne the Ende, to which their Superiours goe.
for they Are off of their own Centre, and they Are extra Sphaeram Actiuitatis, out of their own Distance, and Compass, and they cannot possibly discern the End, to which their Superiors go.
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but a suspition of his Superiours actions, to this Man, euery Wheele is a Drumme, and euery Drumme a Thunder, and euery Thunder-clapp a dissolution of the whole frame of the VVorld:
but a suspicion of his Superiors actions, to this Man, every Wheel is a Drum, and every Drum a Thunder, and every Thunderclap a dissolution of the Whole frame of the World:
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Hence haue wee iust occasion, first to condole amongst our selues, who, for matters of Foundations professe one and the same Religion, and then to complaine of our Aduersaries, who are of another.
Hence have we just occasion, First to condole among our selves, who, for matters of Foundations profess one and the same Religion, and then to complain of our Adversaries, who Are of Another.
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First, that amongst our selues, for matters not Doctrinall, or if Doctrinall, yet not Fundamentall, onely because wee are sub-diuided in diuers Names, there should bee such Exasperations, such Exacerbations, such Vociferations, such Eiulations, such Defamations of one another,
First, that among our selves, for matters not Doctrinal, or if Doctrinal, yet not Fundamental, only Because we Are subdivided in diverse Names, there should be such Exasperations, such Exacerbations, such Vociferations, such Emulations, such Defamations of one Another,
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as Indiabolificata, Perdiabolificata, and Superdiabolificata, that the Deuill, and all the Deuills in Hell, and worse then the Deuill is in their Doctrine, and in their Diuinitie, when, God in heauen knowes,
as Indiabolificata, Perdiabolificata, and Superdiabolificata, that the devil, and all the Devils in Hell, and Worse then the devil is in their Doctrine, and in their Divinity, when, God in heaven knows,
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and on either side, in those Fundamentall things, which are vnanimely professed by both: And yet euery Mart, wee see more Bookes written by these men against one another,
and on either side, in those Fundamental things, which Are vnanimely professed by both: And yet every Mars, we see more Books written by these men against one Another,
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But the vncharitablenesse of the Church of Rome towards vs all, is not a Torrent, nor it is not a Sea, but a generall Flood, an vniuersall Deluge, that swallowes all the world,
But the uncharitableness of the Church of Room towards us all, is not a Torrent, nor it is not a Sea, but a general Flood, an universal Deluge, that Swallows all the world,
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and will not allowe possibilitie of Saluation to the whole Arke, the whole Christian Church, but to one Cabin in that Arke, the Church of Rome; and then denie vs this Saluation, not for any Positiue Errour, that euer they charged vs to affirme;
and will not allow possibility of Salvation to the Whole Ark, the Whole Christian Church, but to one Cabin in that Ark, the Church of Room; and then deny us this Salvation, not for any Positive Error, that ever they charged us to affirm;
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and then blind• mens eyes with this dust of their own raysing, in things that concerne no Foundations. It is true, that all Heresie does concerne Foundations: there is no Heresie to bee called little:
and then blind• men's eyes with this dust of their own raising, in things that concern no Foundations. It is true, that all Heresy does concern Foundations: there is no Heresy to be called little:
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as that the Emperour came to declare both sides to bee Heretiques; All this was for an Errour in a Word, in the word Deipara, whether the Blessed Virgine Marie were to bee called the Mother of God, or no.
as that the Emperor Come to declare both sides to be Heretics; All this was for an Error in a Word, in the word Deipara, whither the Blessed Virgae marry were to be called the Mother of God, or no.
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There haue beene Verball Heresies, and Heresies that were but Syllabicall; little Praepositions made Heresies; not onely State-praepositions, Precedencies,
There have been Verbal Heresies, and Heresies that were but Syllabical; little Prepositions made Heresies; not only State-prepositions, Precedencies,
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and Prerogatiues of Church aboue Church, occasioned great Schismes, but Literall Praepositions, Praepositions in Grammar, occasioned great Heresies. That great Heresie of the Acepbali, against which Damascene bendes himselfe in his Booke, De Natura Composita, was grounded in the Praeposition, In; They would confesse Ex, but not In, That Christ was made of two Natures,
and Prerogatives of Church above Church, occasioned great Schisms, but Literal Prepositions, Prepositions in Grammar, occasioned great Heresies. That great Heresy of the Acepbali, against which Damascene bends himself in his Book, De Nature Composita, was grounded in the Preposition, In; They would confess Ex, but not In, That christ was made of two Nature's,
And wee all know, what differences haue beene raysed in the Church, in that one poynt of the Sacrament, by these three Prepositions, Trans, Con, and Sub. There haue beene great Heresies, but Verhall, but Syllabicall; and as great,
And we all know, what differences have been raised in the Church, in that one point of the Sacrament, by these three Prepositions, Trans, Con, and Sub. There have been great Heresies, but Verhall, but Syllabical; and as great,
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It was excellently sayde of Heretiques, (though by one, who, though not then declared, was then an Heretique in his heart,) Condolere Hereticis crimen est; It is a fault, not onely to bee too indulgent to an Heretique, but to bee too compassionate of an Heretique, too sorrie for an Heretique. It is a fault to say,
It was excellently said of Heretics, (though by one, who, though not then declared, was then an Heretic in his heart,) Condolere Hereticis crimen est; It is a fault, not only to be too indulgent to an Heretic, but to be too compassionate of an Heretic, too sorry for an Heretic. It is a fault to say,
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Alas, let him alone, hee is but an Heretique; but, to say, Alas, hope well of him, till you bee better sure, that hee is an Heretique, is charitably spoken.
Alas, let him alone, he is but an Heretic; but, to say, Alas, hope well of him, till you be better sure, that he is an Heretic, is charitably spoken.
VVee see, that in some of the first Catalogues, that were made of Heretiques, men were Registred for Heretiques, that had but expounded a place of Scripture, otherwise then that place had beene formerly expounded,
We see, that in Some of the First Catalogues, that were made of Heretics, men were Registered for Heretics, that had but expounded a place of Scripture, otherwise then that place had been formerly expounded,
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that wee finde so many so absurd, so senselesse Opinions imputed to those men, who were then called Heretiques, as could not, in trueth, with any possibilitie, fall into the imagination or fancie of any man, much lesse bee Doctrinally, or Dogmatically deliuered.
that we find so many so absurd, so senseless Opinions imputed to those men, who were then called Heretics, as could not, in truth, with any possibility, fallen into the imagination or fancy of any man, much less be Doctrinally, or Dogmatically Delivered.
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and in a short time, these Lawes came to bee extended, to all such Opinions, as the passion of succeeding times, called Heresie. And at last, the Romane Church hauing constituted that Monopolie, That Shee onely should declare what should bee Heresie, and hauing declared that to bee Heresie, which opposed,
and in a short time, these Laws Come to be extended, to all such Opinions, as the passion of succeeding times, called Heresy. And At last, the Roman Church having constituted that Monopoly, That She only should declare what should be Heresy, and having declared that to be Heresy, which opposed,
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or retarded the dignitie of that Church, now they call in Brachium Spirituale, All those Sentences of Fathers, or Councells that mention Heresie, and they call in Brachium Saeculare, all those Lawes which punish Heresie, and wherea• these Fathers, and Councells, and States, intended by Heresie, Opinions that destroyed Foundations, they bend all these against euery poynt, which may endammage, not the Church of God, but the Church of Rome; nor the Church of Rome, but the Court of Rome; nor the Court of Rome, but the Kitchin of Rome; not for the Heart, but for the Bellie; not the Religion, but the Policie; not the Altar, but the Exchequer of Rome.
or retarded the dignity of that Church, now they call in Brachium Spiritual, All those Sentences of Father's, or Counsels that mention Heresy, and they call in Brachium Secular, all those Laws which Punish Heresy, and wherea• these Father's, and Counsels, and States, intended by Heresy, Opinions that destroyed Foundations, they bend all these against every point, which may endamage, not the Church of God, but the Church of Room; nor the Church of Room, but the Court of Room; nor the Court of Room, but the Kitchen of Room; not for the Heart, but for the Belly; not the Religion, but the Policy; not the Altar, but the Exchequer of Room.
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When they call Saint Peter their first Pope, and being remembred, how hee denied his Master, say then, that was but an Acte of Infirmitie, not of Infidelitie, and there were no Foundations destroyed in that;
When they call Saint Peter their First Pope, and being remembered, how he denied his Master, say then, that was but an Act of Infirmity, not of Infidelity, and there were no Foundations destroyed in that;
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wee presse not that euidence against Saint Peter, wee forbeare, and wee are quiet. When wee charge some of Saint Peters imaginary Successors, some of their Popes, with actuall,
we press not that evidence against Saint Peter, we forbear, and we Are quiet. When we charge Some of Saint Peter's imaginary Successors, Some of their Popes, with actual,
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and they answere to all this, that all these were but Personall faults, and destroyed no Foundations; wee can bee content to bury their faultes with their persons, and wee are quiet.
and they answer to all this, that all these were but Personal Faults, and destroyed no Foundations; we can be content to bury their Faults with their Persons, and we Are quiet.
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When wee remember them, how many of the Fathers excused officious Lyes, and thought some kinde of Lying to bee no Sinne, how very many of them hearded in the heresie of the Millenarians, That the Saints of God should enioy a thousand yeares of temporall felicity in this world,
When we Remember them, how many of the Father's excused officious Lies, and Thought Some kind of Lying to be no Sin, how very many of them hearded in the heresy of the Millenarians, That the Saints of God should enjoy a thousand Years of temporal felicity in this world,
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and till that, it was lawfull for any man to say, or thinke what hee would, wee do not load the memory of those blessed Fathers with any heauier pressings, but wee are quiet.
and till that, it was lawful for any man to say, or think what he would, we do not load the memory of those blessed Father's with any Heavier pressings, but we Are quiet.
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Yet wee cannot chuse but tell them, that tell vs this, that they haue taken a hard way, to make that saying true, that all things are growen deare in our times;
Yet we cannot choose but tell them, that tell us this, that they have taken a hard Way, to make that saying true, that all things Are grown deer in our times;
when the Emperour pressed him to affoord the Arrians one Church in Alexandria, where hee was Bishop, and hee asked but one Church in Antioch, where the Arrians preuayled, not doubting but hee should draw more •o the true Church in Antioch, then they should corrupt in Alexandria, yet this would not bee granted;
when the Emperor pressed him to afford the Arians one Church in Alexandria, where he was Bishop, and he asked but one Church in Antioch, where the Arians prevailed, not doubting but he should draw more •o the true Church in Antioch, then they should corrupt in Alexandria, yet this would not be granted;
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It would not be granted at Rome, if we should aske a Church for a Church. In a word, wee charge them with vncharitablenesse, (and Charitie is without all Controuersie, a Foundation of Religion ) that they will so peremptorily exclude vs from Heauen,
It would not be granted At Room, if we should ask a Church for a Church. In a word, we charge them with uncharitableness, (and Charity is without all Controversy, a Foundation of Religion) that they will so peremptorily exclude us from Heaven,
for matters that doe not appertaine to Foundations. For, if they will call all Foundations, that that Church hath, or doth, or shall decree, wee must learne our Catechisme vpon our Death-bedd, and inquire for the Articles of our Faith,
for matters that do not appertain to Foundations. For, if they will call all Foundations, that that Church hath, or does, or shall Decree, we must Learn our Catechism upon our Deathbed, and inquire for the Articles of our Faith,
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No one Author of theirs denied Pope Ioane, till they discerned the Consequence, That by confessing a Woman Pope, they should disparage that Succession of Bishops, which they pretend,
No one Author of theirs denied Pope Ioane, till they discerned the Consequence, That by confessing a Woman Pope, they should disparage that Succession of Bishops, which they pretend,
And this Succession must bee Foundation. No Author of our side denied Saint Peters beeing at Rome, till wee discerned the Consequence, That vpon his personall being there, they grounded a Primacie in that Sea, And this Primacie must bee Foundation. Much might bee admitted in cases of Indifferencie, euen in the Nature of the things, Much in cases of Necessitie, for the importance of Circumstances, much in cases of Conueniency, for the suppling of boysterous,
And this Succession must be Foundation. No Author of our side denied Saint Peter's being At Room, till we discerned the Consequence, That upon his personal being there, they grounded a Primacy in that Sea, And this Primacy must be Foundation. Much might be admitted in cases of Indifferency, even in the Nature of the things, Much in cases of Necessity, for the importance of circumstances, much in cases of Conveniency, for the suppling of boisterous,
If wee should beleeue their Sacrificium incruentum, their vnbloody Sacrifice in the Masse, if wee did not beleeue their Sacrificium Cruentum too, that there was a power in that Church, to sacrifice the Blood of Kings, wee should bee sayde to bee defectiue in a fundamentall Article. If wee should admitt their Metaphysiques, their transcendent Transubstantiation, and admitt their Chimiques, their Purgatorie Fires,
If we should believe their Sacrificium Incruentum, their unbloody Sacrifice in the Mass, if we did not believe their Sacrificium Cruentum too, that there was a power in that Church, to sacrifice the Blood of Kings, we should be said to be defective in a fundamental Article. If we should admit their Metaphysics, their transcendent Transubstantiation, and admit their Chemiques, their Purgatory Fires,
and they would not let vs bee saued, except wee would reforme our Almanackes to their tenne dayes, and reforme our Clockes to their foure and twentie: for who can tell when there is an ende of Articles of Faith, in an Arbitrarie, and in an Occasionall Religion? When then this Prophet sayes, If Foundations bee destroyed, what can the righteous doe, hee meanes, that till that, the righteous should bee quiet: Except it were in fundamentall Articles of Faith, our selues should not bee so bitter towards one another, our Aduersarie should not bee so vncharitable against vs all.
and they would not let us be saved, except we would reform our Almanacs to their tenne days, and reform our Clocks to their foure and twentie: for who can tell when there is an end of Articles of Faith, in an Arbitrary, and in an Occasional Religion? When then this Prophet Says, If Foundations be destroyed, what can the righteous doe, he means, that till that, the righteous should be quiet: Except it were in fundamental Articles of Faith, our selves should not be so bitter towards one Another, our Adversary should not be so uncharitable against us all.
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Now Fundamentum proprie de aedificijs dicitur, sayes the Lawe: when wee speake of Foundations, wee intend a house: and heere, wee extend this House to foure Considerations;
Now Fundamentum Properly de aedificijs dicitur, Says the Law: when we speak of Foundations, we intend a house: and Here, we extend this House to foure Considerations;
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For, first, Ecclesia Domus, the Church is a House, it is Gods house; and in that House, wee are of the householde of the faithfull, if (as it is testified of Moses ) wee bee faithfull in all his House, as Seruants. You see there is a faithfulnesse required in euery man, in all the house of God, not in any one roome;
For, First, Ecclesia Domus, the Church is a House, it is God's house; and in that House, we Are of the household of the faithful, if (as it is testified of Moses) we be faithful in all his House, as Servants. You see there is a faithfulness required in every man, in all the house of God, not in any one room;
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a disposition required to doe good to the whole Church of God euery where, and not onely at home. Secondly, Respublica Domus, The Commonwealth, the State, the Kingdome is a House; and this is that which is called so often, Domus Israel, The house of Israel, the State, the Gouernment of the Iewes: And in this House, God dwells,
a disposition required to do good to the Whole Church of God every where, and not only At home. Secondly, Respublica Domus, The Commonwealth, the State, the Kingdom is a House; and this is that which is called so often, Domus Israel, The house of Israel, the State, the Government of the Iewes: And in this House, God dwells,
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In the State, as well as in the Church: For, these words, The Lord hath chosen Sion, hee hath desired it for a habitation, are spoken of the whole Bodie, Church, and State. Thirdly, there is Domus Habitationis, Domus quae Domicilium, a House to dwell in,
In the State, as well as in the Church: For, these words, The Lord hath chosen Sion, he hath desired it for a habitation, Are spoken of the Whole Body, Church, and State. Thirdly, there is Domus Habitationis, Domus Quae Domicilium, a House to dwell in,
for, as Dauid sayes of the Building, wee may say of the Dwelling, Except the Lord build the House, they labour in vaine: So except the Lord dwell in the House, it is a desolate Habitation.
for, as David Says of the Building, we may say of the Dwelling, Except the Lord built the House, they labour in vain: So except the Lord dwell in the House, it is a desolate Habitation.
for the Apostle seemes so much to delight himselfe in that Metaphore, as that hee repeats it almost in all his Epistles, Habitat in nobis, That the Holy Ghost dwells in vs. Now, of all these foure Houses, that house which hath no walles,
for the Apostle seems so much to delight himself in that Metaphor, as that he repeats it almost in all his Epistles, Habitat in nobis, That the Holy Ghost dwells in us Now, of all these foure Houses, that house which hath no walls,
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Of the first House then, which is the Church, the foundation is Christ, Other foundation can no man lay, then that which is layd, which is Iesus Christ.
Of the First House then, which is the Church, the Foundation is christ, Other Foundation can no man lay, then that which is laid, which is Iesus christ.
because Optatus sayes so, and because Ambrose sayes so, (and yet Optatus, and Ambrose, the Fathers, are good Witnesses) neither do we say it, (sayes he) Quia Collegarum nostrorum Conciliis praedicata est, Because some Synodes and Councells of men of our owne Religion haue said it is Catholique (And yet a Harmony of Confessions is good Euidence,) Nec quia tanta fiunt in ea mirabilia, sayes hee, wee call it not Catholique, because so many Myracles are wrought in it, (for wee oppose Gods many miraculous Deliuerances of this State and Church, to all their imaginary miracles of Rome ) Non ideo manifestatur Catholica, sayes still that Father, All this does not make our Church Catholique, nay, non manifestatur, all this does not declare it to bee Catholique, all these are no infallible marks thereof,
Because Optatus Says so, and Because Ambrose Says so, (and yet Optatus, and Ambrose, the Father's, Are good Witnesses) neither do we say it, (Says he) Quia Colleges nostrorum Councils praedicata est, Because Some Synods and Counsels of men of our own Religion have said it is Catholic (And yet a Harmony of Confessions is good Evidence,) Nec quia tanta Fluent in ea mirabilia, Says he, we call it not Catholic, Because so many Miracles Are wrought in it, (for we oppose God's many miraculous Deliverances of this State and Church, to all their imaginary Miracles of Room) Non ideo manifestatur Catholica, Says still that Father, All this does not make our Church Catholic, nay, non manifestatur, all this does not declare it to be Catholic, all these Are no infallible marks thereof,
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but that will goe farre in the clearing thereof, which the same Father sayes in another Booke, Nihil in Ecclesia catholica salubrius fit, quam vt Rationem praecedat Autoritas:
but that will go Far in the clearing thereof, which the same Father Says in Another Book, Nihil in Ecclesia catholica Salubrius fit, quam vt Rationem praecedat Autoritas:
Nothing is safer for the finding of the Catholique Church, then to preferre Authoritie before my Reason, to submit and captiuate my Reason to Authoritie. This the Romane Church pretends to embrace;
Nothing is safer for the finding of the Catholic Church, then to prefer authority before my Reason, to submit and captivate my Reason to authority. This the Roman Church pretends to embrace;
for it euacuates the right Authoritie; The Authority that they obtrude, is the Decretals of their owne Bishops, The authoritie, which Saint Augustine literally and expressely declares himselfe to meane, is the authoritie of the Scriptures.
for it evacuates the right authority; The authority that they obtrude, is the Decretals of their own Bishops, The Authority, which Saint Augustine literally and expressly declares himself to mean, is the Authority of the Scriptures.
Christ then, that is, the Doctrine of Christ, is the foundation of this first House, the Church. Haec sunt fundamenta quae iecit Salomon, sayes the vulgate Edition, These are the foundations that Salomon layde;
christ then, that is, the Doctrine of christ, is the Foundation of this First House, the Church. Haec sunt Fundamenta Quae iecit Solomon, Says the vulgate Edition, These Are the foundations that Solomon laid;
for the Prophets and Apostles, had their part in the foundation; in the laying, though not in the beeing of the Foundation. The wall of the citie, sayes Saint Iohn, had twelue Foundations,
for the prophets and Apostles, had their part in the Foundation; in the laying, though not in the being of the Foundation. The wall of the City, Says Saint John, had twelue Foundations,
But still, in that place, they are Apostles of the Lambe, still they haue relation to Christ: For, they, who by inspiration of the Holy Ghost, writt of Christ, and so made vp the Bodie of the Scriptures, haue their parts too, in this Foundation. Besides these, it is sayd, in the building of the Materiall Temple, The King commaunded, and they brought, great Stones,
But still, in that place, they Are Apostles of the Lamb, still they have Relation to christ: For, they, who by inspiration of the Holy Ghost, writ of christ, and so made up the Body of the Scriptures, have their parts too, in this Foundation. Beside these, it is said, in the building of the Material Temple, The King commanded, and they brought, great Stones,
The care of the King, the labours of men conduce to the foundation. And besides this, in that place of the Reuelation, The foundation of the Wall, is sayde to bee garnished with all manner of precious stones;
The care of the King, the labours of men conduce to the Foundation. And beside this, in that place of the Revelation, The Foundation of the Wall, is said to be garnished with all manner of precious stones;
So then Salomons hewed Stones, and costly stones, may, in a faire accommodation, bee vnderstood to bee the Determinations, and Resolutions, Canons, and Decrees of generall Councels: And Saint Iohns garnishment of precious stones, may, in a faire accommodation, bee vnderstood to bee the Learned and Laborious, the zealous and the pious Commentaries and Expositions of the Fathers; For Councells and Fathers assist the Foundation; But the foundation it selfe is Christ himselfe in his Word; his Scriptures. And then, certainely they loue the House best, that loue the foundation best:
So then Solomon's hewed Stones, and costly stones, may, in a fair accommodation, be understood to be the Determinations, and Resolutions, Canonas, and Decrees of general Counsels: And Saint Iohns garnishment of precious stones, may, in a fair accommodation, be understood to be the Learned and Laborious, the zealous and the pious Commentaries and Expositions of the Father's; For Counsels and Father's assist the Foundation; But the Foundation it self is christ himself in his Word; his Scriptures. And then, Certainly they love the House best, that love the Foundation best:
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To denie vs the vse of Scriptures in our vulgar Translations, and yet to denie vs the vse of them, in the Originall Tongues too, To tell vs we must not trie Controuersies by our English, or our Latine Bibles, nor by the Hebrew Bibles neither, To put such a Maiestie vpon the Scriptures, as that a Lay man may not touch them,
To deny us the use of Scriptures in our Vulgar Translations, and yet to deny us the use of them, in the Original Tongues too, To tell us we must not try Controversies by our English, or our Latin Bibles, nor by the Hebrew Bibles neither, To put such a Majesty upon the Scriptures, as that a Lay man may not touch them,
this is a wrinching, a shrinking, a sinking, an vndermining, a destroying of Foundations, of the foundation of this first House, which is the Church, the Scriptures.
this is a wrinching, a shrinking, a sinking, an undermining, a destroying of Foundations, of the Foundation of this First House, which is the Church, the Scriptures.
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Enter wee now into a Suruay of the second House, The State, the Kingdome, the Common-wealth; and of this House, the foundation is the Law. And therefore Saint Hierome referres this Text, in a litterall and primary signification to that, to the Law: for so, in his Commentaries vpon the Psalmes, he translates this Text, Si dissipatae Leges, Hee makes the euacuating of the Law, this destroying of foundations. Lex communis Reipub. sponsio, sayes the Law it selfe:
Enter we now into a Survey of the second House, The State, the Kingdom, the Commonwealth; and of this House, the Foundation is the Law. And Therefore Saint Jerome refers this Text, in a literal and primary signification to that, to the Law: for so, in his Commentaries upon the Psalms, he translates this Text, Si dissipatae Leges, He makes the evacuating of the Law, this destroying of foundations. Lex Communis Reipub sponsio, Says the Law it self:
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The Law is the mutuall, the reciprocall Suretie betweene the State and the Subiect. The Lawe is my Suretie to the State, that I shall pay my Obedience,
The Law is the mutual, the reciprocal Surety between the State and the Subject. The Law is my Surety to the State, that I shall pay my obedience,
And therefore, therein did the Iewes iustly exalt themselues aboue all other Nations, That God was come so much nearer to them then to other Nations, by how much they had Lawes and Ordinances more righteous then other Nations had.
And Therefore, therein did the Iewes justly exalt themselves above all other nations, That God was come so much nearer to them then to other nations, by how much they had Laws and Ordinances more righteous then other nations had.
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Now, as it is sayd of the Foundations of the other House, the Temple, The King commaunded in the laying thereof, the King had his hand in the Church, so is it also in this House, the State, the Common-wealth, the King hath his hand in, and vpon the foundation here also, which is the Lawe: so farre,
Now, as it is said of the Foundations of the other House, the Temple, The King commanded in the laying thereof, the King had his hand in the Church, so is it also in this House, the State, the Commonwealth, the King hath his hand in, and upon the Foundation Here also, which is the Law: so Far,
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nor priuate respects, but truely for the Generall good, all these Pardons, and Dispensations conduce and concurre to the Office, and contract the Nature of the Foundation it selfe, which is, that the whole Bodie may bee the better supported.
nor private respects, but truly for the General good, all these Pardons, and Dispensations conduce and concur to the Office, and contract the Nature of the Foundation it self, which is, that the Whole Body may be the better supported.
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But where there is an inducing of a super-Soueraigne, and a super-Supremacie, and a Sea aboue our foure Seas, and a Horne aboue our Head, and a forraine Power aboue our Natiue and naturall Power, where there are dogmaticall, Positiue Assertions, that men borne of vs,
But where there is an inducing of a super-Soueraigne, and a super-Supremacie, and a Sea above our foure Seas, and a Horn above our Head, and a foreign Power above our Native and natural Power, where there Are dogmatical, Positive Assertions, that men born of us,
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The third House that falles into our present Suruay, is Domus quae Domicilium, Domus habitationis, our Dwelling house, or Family, and of this house, the foundation is Peace: for Peace compacts all the peeces of a family together;
The third House that falls into our present Survey, is Domus Quae Domicilium, Domus habitationis, our Dwelling house, or Family, and of this house, the Foundation is Peace: for Peace compacts all the Pieces of a family together;
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Still Obedience is one Ingredient in all Peace; there is no Peace, where there is no Obedience. Now euery smoke does not argue the house to bee on fire;
Still obedience is one Ingredient in all Peace; there is no Peace, where there is no obedience. Now every smoke does not argue the house to be on fire;
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Euery domestique offence taken or giuen, does not destroy this Foundation, this Peace, within doores. There may bee a Thunder from aboue, and there may bee an Earth-quake from below,
Every domestic offence taken or given, does not destroy this Foundation, this Peace, within doors. There may be a Thunder from above, and there may be an Earthquake from below,
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though not proclaime, deliuer with a non Dominus sed Ego, that though it bee not a declared Tenet of the Church, yet hee thinkes, that in case of Heresie, Ciuill and Naturall,
though not proclaim, deliver with a non Dominus sed Ego, that though it be not a declared Tenet of the Church, yet he thinks, that in case of Heresy, Civil and Natural,
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and Matrimoniall duties cease, no Ciuill, no Naturall, no Matrimoniall Tribute due to an Heretique; Or if there bee such a fire kindled within doores, that the Husbands iealousie come to a Substraction of necessary meanes at home,
and Matrimonial duties cease, no Civil, no Natural, no Matrimonial Tribute due to an Heretic; Or if there be such a fire kindled within doors, that the Husbands jealousy come to a Substraction of necessary means At home,
and such as these, there is a wrinching, a shrinking, a sinking, an vnderming, a destroying of Foundations, the Foundation of this third House, which is the family, Peace.
and such as these, there is a wrinching, a shrinking, a sinking, an vnderming, a destroying of Foundations, the Foundation of this third House, which is the family, Peace.
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There remaines yet another House, a fourth House, a poore and wretched Cottage; worse then our Statute Cottages; for to them the Statute layes out certaine Acres; but for these Cotages, wee measure not by Acres, but by Feete; and fiue or sixe foote serues any Cottager: so much as makes a Graue, makes vp the best of our Globe, that are of the Inferiour, and the best of their Temporalties, that are of the Superiour Cleargie, and the best of their Demeanes that are in the greatest Soueraigntie in this world:
There remains yet Another House, a fourth House, a poor and wretched Cottage; Worse then our Statute Cottages; for to them the Statute lays out certain Acres; but for these Cottages, we measure not by Acres, but by Feet; and fiue or sixe foot serves any Cottager: so much as makes a Grave, makes up the best of our Globe, that Are of the Inferior, and the best of their Temporalities, that Are of the Superior Clergy, and the best of their Demeans that Are in the greatest Sovereignty in this world:
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for this house is but our selfe, and the foundation of this House is Conscience. For, this proceeding with a good Conscience in euery particular action, is that, which the Apostle calles, The laying vp in store for our selues, a good foundation, against the time to come.
for this house is but our self, and the Foundation of this House is Conscience. For, this proceeding with a good Conscience in every particular actium, is that, which the Apostle calls, The laying up in store for our selves, a good Foundation, against the time to come.
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the foundation was layd alreadie, euen in this life, in a good Conscience: For no interest, no mansion shall that Man haue in the vpper-roomes of that Ierusalem, that hath not layd the foundation in a good Conscience heere.
the Foundation was laid already, even in this life, in a good Conscience: For no Interest, no mansion shall that Man have in the Upper-rooms of that Ierusalem, that hath not laid the Foundation in a good Conscience Here.
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But what is Conscience? Conscience hath but these two Elements, Knowledge, and Practise; for Conscientia presumit Scientiam; Hee that does any thing with a good Conscience, knowes that hee should doe it, and why hee does it:
But what is Conscience? Conscience hath but these two Elements, Knowledge, and practice; for Conscientia presumit Scientiam; He that does any thing with a good Conscience, knows that he should do it, and why he does it:
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Hee that does good ignorantly, stupidly, inconsiderately, implicitely, does good, but hee does that good ill. Conscience is, Syllagismus practicus; vpon certaine premisses,
He that does good ignorantly, stupidly, inconsiderately, implicitly, does good, but he does that good ill. Conscience is, Syllagismus Practicus; upon certain premises,
Now for the destroying of this foundation, there are sinnes, which by Gods ordinary grace exhibited in his Church, prooue but Alarums, but Sentinells to the Conscience: The very sinne,
Now for the destroying of this Foundation, there Are Sins, which by God's ordinary grace exhibited in his Church, prove but Alarms, but Sentinels to the Conscience: The very sin,
or but a sense of Desperation. And then, the case being reduc'd to that, That wickednes condemned by her owne wickednes, becomes very timerous, (so as the Conscience growes afrayd, that the promises of the Gospell belong not to her) And (as it is added there) beeing pressed with Conscience, alwayes forecasteth grieuous things ) that whatsoeuer God layes vpon him heere, all that is but his earnest of future worse torments,
or but a sense of Desperation. And then, the case being reduced to that, That wickedness condemned by her own wickedness, becomes very timorous, (so as the Conscience grows afraid, that the promises of the Gospel belong not to her) And (as it is added there) being pressed with Conscience, always forecasteth grievous things) that whatsoever God lays upon him Here, all that is but his earnest of future Worse torments,
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when it comes to such a Feare, as (as it is added in the next verse) Betrayes the succours that Reason offers him, That whereas in reason a man might argue, God hath pardoned greater sinnes,
when it comes to such a fear, as (as it is added in the next verse) Betrays the succours that Reason offers him, That whereas in reason a man might argue, God hath pardoned greater Sins,
this is a shrinking, a sinking, an vndermining, a destroying of this Foundation of this fourth House, the Conscience: And farther wee proceed not in this Suruay.
this is a shrinking, a sinking, an undermining, a destroying of this Foundation of this fourth House, the Conscience: And farther we proceed not in this Survey.
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Troubles are their peace, Tempests are their calmes, Fires and combustions are their refreshings, Massacres are their haruest, and Destruction is their Vintage;
Troubles Are their peace, Tempests Are their calms, Fires and combustions Are their refreshings, Massacres Are their harvest, and Destruction is their Vintage;
But then the generall scope of the Psalme, giues a Reply to the Answere; for all Expositors take the whole Psalme to bee an answere from Dauid, and giuen with some indignation against them, who perswaded him to flie, or retire himselfe.
But then the general scope of the Psalm, gives a Reply to the Answer; for all Expositors take the Whole Psalm to be an answer from David, and given with Some Indignation against them, who persuaded him to fly, or retire himself.
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Not that Dauid would constitute a Rule in his Example, that it was vnlawfull to flie in a time of danger or persecution, (for it would not bee hard to obserue at least nine or ten seuerall flights of Dauid ) but that in some cases such circumstances of Time, and Place, and Person, may accompany and inuest the action,
Not that David would constitute a Rule in his Exampl, that it was unlawful to fly in a time of danger or persecution, (for it would not be hard to observe At least nine or ten several flights of David) but that in Some cases such Circumstances of Time, and Place, and Person, may accompany and invest the actium,
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the destroying of Foundations, does not destroy his Foundation, Innocence: still hee is able to confound his aduersaries, with that, Which of you can conuince mee of sinne? And then, hee prayes for the remoouing of the persecution, Transeat Calix, let this Cup passe.
the destroying of Foundations, does not destroy his Foundation, Innocence: still he is able to confound his Adversaries, with that, Which of you can convince me of sin? And then, he prays for the removing of the persecution, Transit Calix, let this Cup pass.
yet hee calls it his, because it was the act of his owne Predestination as God, vpon himselfe as Man; And hee calles it by a more acceptable Name then that, hee calles his Passion Calicem suum, his Cup,
yet he calls it his, Because it was the act of his own Predestination as God, upon himself as Man; And he calls it by a more acceptable Name then that, he calls his Passion Calicem suum, his Cup,
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but if not, wee will serue no other Gods. For, the righteous hath euermore this refuge, this assurance, that though some Foundations bee destroyed, all cannot bee:
but if not, we will serve no other God's For, the righteous hath evermore this refuge, this assurance, that though Some Foundations be destroyed, all cannot be:
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For such things then, as concerne the foundation of the first House, the Church, Bee not apt to call Super-Edifications, Foundations; Collaterall Diuinitie, Fundamentall Diuinitie;
For such things then, as concern the Foundation of the First House, the Church, be not apt to call Superedifications, Foundations; Collateral Divinity, Fundamental Divinity;
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Call not Super-Edifications, Foundations, nor call not the furniture of the House, Foundations; Call not Ceremoniall, and Rituall things, Essentiall parts of Religion,
Call not Superedifications, Foundations, nor call not the furniture of the House, Foundations; Call not Ceremonial, and Ritual things, Essential parts of Religion,
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and of the worship of God, otherwise then as they imply Disobedience; for Obedience to lawfull Authoritie, is alwayes an Essentiall part of Religion. Doe not Anti-date Miserie; doe not Prophesie Ruine;
and of the worship of God, otherwise then as they imply Disobedience; for obedience to lawful authority, is always an Essential part of Religion. Do not Antedate Misery; do not Prophesy Ruin;
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for the preseruation of Foundations, Praying, and Preaching, and Doing, and Counsailing, and Contributing too, Foundations beeing neuer destroyed, the Righteous shall doe still,
for the preservation of Foundations, Praying, and Preaching, and Doing, and Counselling, and Contributing too, Foundations being never destroyed, the Righteous shall do still,
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In those Councells, where Lawes are made, or reformed, dispute; but there also, without particular interest, without priuate affection, without personall relations.
In those Counsels, where Laws Are made, or reformed, dispute; but there also, without particular Interest, without private affection, without personal relations.
As in Naturall things, it is a weakenesse to thinke, that euery thing that I knowe not how it is done, is done by Witch-craft, So is it also in Ciuill things,
As in Natural things, it is a weakness to think, that every thing that I know not how it is done, is done by Witchcraft, So is it also in Civil things,
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As States subsist in part, by keeping their weakenesses from being knowen, so is it the quiet of Families, to haue their Chauncerie, and their Parliament within doores,
As States subsist in part, by keeping their Weaknesses from being known, so is it the quiet of Families, to have their Chancery, and their Parliament within doors,
Lastly, for those things which concerne the Foundations of the fourth House, Our selues, Mis-interprete not Gods former Corrections vpon thee, how long, how sharpe soeuer:
Lastly, for those things which concern the Foundations of the fourth House, Our selves, Misinterpret not God's former Corrections upon thee, how long, how sharp soever:
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In all scruples of Conscience, say with Saint Peter, Domine quo vadam, Lord, whither shall I goe, thou hast the Word of eternall life, And God will not leaue thee in the darke:
In all scruples of Conscience, say with Saint Peter, Domine quo vadam, Lord, whither shall I go, thou hast the Word of Eternal life, And God will not leave thee in the dark:
The first way that God admitted thee to him, was by VVater, the water of Baptisme; Goe still the same way to him, by Water, by repentant Teares: And remember still, that when Ezechias wept, Vidit lachrymam, God saw his Teare, His Teare in the Singular; God sawe his first teare, euery seuerall teare:
The First Way that God admitted thee to him, was by VVater, the water of Baptism; Go still the same Way to him, by Water, by repentant Tears: And Remember still, that when Hezekiah wept, Vidit lachrymam, God saw his Tear, His Tear in the Singular; God saw his First tear, every several tear:
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The first way that Christ came to thee, was in Blood; when hee submitted himselfe to the Lawe, in Circumcision; And the last thing that hee bequeathed to thee, was his Blood, in the Institution of the Blessed Sacrament; Refuse not to goe to him, the same way too,
The First Way that christ Come to thee, was in Blood; when he submitted himself to the Law, in Circumcision; And the last thing that he bequeathed to thee, was his Blood, in the Institution of the Blessed Sacrament; Refuse not to go to him, the same Way too,
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if his glorie require that Sacrifice. If thou pray, and hast an apprehension that thou hearest God say, hee will not heare thy prayers, doe not beleeue that it is hee that speakes;
if his glory require that Sacrifice. If thou pray, and hast an apprehension that thou Hearst God say, he will not hear thy Prayers, do not believe that it is he that speaks;
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and so Foundations beeing neuer destroyed, the righteous shall doe, as the righteous haue alwayes done, enioy the Euidence, and the Verdict, and the Iudgement, and the Possession of a good Conscience, which is the Foundation of this fourth House. First, gouerne this first House, Thy selfe, well;
and so Foundations being never destroyed, the righteous shall do, as the righteous have always done, enjoy the Evidence, and the Verdict, and the Judgement, and the Possession of a good Conscience, which is the Foundation of this fourth House. First, govern this First House, Thy self, well;
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and where the Righteous know alwayes what to doe, to glorifie God, in that incessant Acclamation, Saluation to our God, who sits vpon the Throne, and to the Lambe;
and where the Righteous know always what to do, to Glorify God, in that incessant Acclamation, Salvation to our God, who sits upon the Throne, and to the Lamb;
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and not shaked any Foundations of ours, To this Lambe of God, the glorious Sonne of God, and the most Almightie Father, and the Blessed Spirit of Comfort, three Persons,
and not shaked any Foundations of ours, To this Lamb of God, the glorious Son of God, and the most Almighty Father, and the Blessed Spirit of Comfort, three Persons,
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and one God, bee ascribed by vs, and the whole Church, the Triumphant Church, where the Father of blessed Memorie raignes with God, and the Militant Church, where the Sonne of blessed Assurance raignes for God, All Power, Praise, Might, Maiestie, Glory,
and one God, be ascribed by us, and the Whole Church, the Triumphant Church, where the Father of blessed Memory reigns with God, and the Militant Church, where the Son of blessed Assurance reigns for God, All Power, Praise, Might, Majesty, Glory,
and the sad Consequences thereof, as that in the Eue you might see the holy day; in the Lent, your Easter; in the sight of your sinnes, the cheerefulnesse of his good will towards you.
and the sad Consequences thereof, as that in the Eue you might see the holy day; in the Lent, your Easter; in the sighed of your Sins, the cheerfulness of his good will towards you.
Nay, in this Text, hee giues you your Easter before Lent, your Holyday before the Eue; For first he rayses you to the sense of his goodnesse, Thus sayth the Lord, where is the bill of your mothers Diuorcement, whom I haue put away,
Nay, in this Text, he gives you your Easter before Lent, your Holiday before the Eve; For First he raises you to the sense of his Goodness, Thus say the Lord, where is the bill of your mother's Divorcement, whom I have put away,
And this Raising, and this Sinking, are his Corks, and his Leads, by which God enables vs, whom hee hath made Fishers of Men, to cast out his nets, and draw in your soules.
And this Raising, and this Sinking, Are his Corks, and his Leads, by which God enables us, whom he hath made Fishers of Men, to cast out his nets, and draw in your Souls.
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Haec dicit Dominus, Thus saith the Lord, sayes our Prophet here; And, Semel locutus Deus, duo haec audiui, sayes the Prophet Dauid, Once spake the Lord,
Haec dicit Dominus, Thus Says the Lord, Says our Prophet Here; And, Semel Spoken Deus, duo haec audiui, Says the Prophet David, Once spoke the Lord,
some heare him twice, some heare him say, There is no such matter, there is no such peremptory Diuorce, there is no such absolute sale, there is no such desperate irremediablenes declard to any particular conscience,
Some hear him twice, Some hear him say, There is no such matter, there is no such peremptory Divorce, there is no such absolute sale, there is no such desperate irremediablenes declared to any particular conscience,
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Some determine it in this, It is true, your Damnation is vnauoydable, but you must blame your selfes, Some extend it to this, There is no such avoidablenes in your damnation,
some determine it in this, It is true, your Damnation is unavoidable, but you must blame your selves, some extend it to this, There is no such avoidablenes in your damnation,
In each of these two parts, there will be some particular branches; In the first, which is Gods discharge, first the Ecce, Behold, Behold this and this will fall vpon you;
In each of these two parts, there will be Some particular branches; In the First, which is God's discharge, First the Ecce, Behold, Behold this and this will fallen upon you;
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first there is a light showd, there is a warning afforded, of those calamities, that will follow, God begins not at Iudgement, but at Mercie. That Mercy being despisd, It will come to a selling away, venditi estis, you are sold,
First there is a Light showed, there is a warning afforded, of those calamities, that will follow, God begins not At Judgement, but At Mercy. That Mercy being despised, It will come to a selling away, venditi Ye are, you Are sold,
And God may sell vs to sinnes for punishments, God may make future sinnes, the punishments of former. And here may be a Diuorce, a putting away, out of Gods sight and seruice, in any particular soule, and there may be a putting away of your Mother, a withdrawing of Gods spirit from that Church, to whose breasts hee hath applied you.
And God may fell us to Sins for punishments, God may make future Sins, the punishments of former. And Here may be a Divorce, a putting away, out of God's sighed and service, in any particular soul, and there may be a putting away of your Mother, a withdrawing of God's Spirit from that Church, to whose breasts he hath applied you.
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though I dy, it is but poore comfort to me, if I must dye, to be told that I haue killd my selfe) God tells me here, there is no such necessitie, I need not dye;
though I die, it is but poor Comfort to me, if I must die, to be told that I have killed my self) God tells me Here, there is no such necessity, I need not die;
show the bill of Diuorce, sayes he, which makes your case so desperate, and see if I haue not left you wayes of returning to me, show the bill of Sale, which makes your state so irrecouerable,
show the bill of Divorce, Says he, which makes your case so desperate, and see if I have not left you ways of returning to me, show the bill of Sale, which makes your state so irrecoverable,
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First then, for the first branch of the first part, the Ecce, Behold this will fall vpon you, Vpon those words of Dauid, Ecce intenderunt, Ecce parauerunt,
First then, for the First branch of the First part, the Ecce, Behold this will fallen upon you, Upon those words of David, Ecce intenderunt, Ecce parauerunt,
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as an Enemy, (It was come to that in the Prophet Ieremy ) yet still he giues vs warning before hand, and still there comes a lightning before his thunder: God comes seldome to that dispatch, a word and a blow,
as an Enemy, (It was come to that in the Prophet Ieremy) yet still he gives us warning before hand, and still there comes a lightning before his thunder: God comes seldom to that dispatch, a word and a blow,
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Saul persecutes Christ in the Christians; Christ meets him vpon the way, speakes to him, strikes him to the ground, telles him vocally, and tels him actually, That he hath vndertaken too hard aworke, in opposing him:
Saul persecutes christ in the Christians; christ meets him upon the Way, speaks to him, strikes him to the ground, tells him vocally, and tells him actually, That he hath undertaken too hard awork, in opposing him:
In Dathan and Abirams case, God may seeme to proceede apace towards Execution, but yet it had all these pauses in arrest of iudgement, & these reprieues before Execution.
In Dathan and Abirams case, God may seem to proceed apace towards Execution, but yet it had all these pauses in arrest of judgement, & these reprieves before Execution.
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And they sayd, we will not come; And againe, (which implies that Moses cited them againe) we will not come. Then GOD, vpon their contumacy, when they would stand mute, and not plead, takes a resolution, to consume them, in a Moment;
And they said, we will not come; And again, (which Implies that Moses cited them again) we will not come. Then GOD, upon their contumacy, when they would stand mute, and not plead, Takes a resolution, to consume them, in a Moment;
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And then, Moses & Aaron returne to petition for thē, O God, the God of the spirits of all flesh, shall one Man sinne, and wilt thou bee wroth with the whole Congregation;
And then, Moses & Aaron return to petition for them, Oh God, the God of the spirits of all Flesh, shall one Man sin, and wilt thou be wroth with the Whole Congregation;
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It is our case in the Text; For, whether this Iudgement wrapt vp in the text, This selling away, and this putting away, haue relation to the Captiuitie of the Iewes in Babylon, before Christ, or to the Dispertion of the Iewes since Christ, (some Expositors take it one, some the other way) still it is of a future thing:
It is our case in the Text; For, whither this Judgement wrapped up in the text, This selling away, and this putting away, have Relation to the Captivity of the Iewes in Babylon, before christ, or to the Dispersion of the Iewes since christ, (Some Expositors take it one, Some the other Way) still it is of a future thing:
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In which, as we see, that God alwaies leaues a latitude, between his Sentence, and the Execution, (for that Interim, is Sphaera actiuitatis, the Spheare, in which our Repentance and his Mercy moue,
In which, as we see, that God always leaves a latitude, between his Sentence, and the Execution, (for that Interim, is Sphaera actiuitatis, the Sphere, in which our Repentance and his Mercy move,
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and this Mercie neglected, the execution is so certaine, so infallible, as that, though this in the Text, be intended for a future Iudgement, a future Captiuitie, a future Dispersion, yet in the Text it is presented as present, nay, more then so, as past, and executed alreadie;
and this Mercy neglected, the execution is so certain, so infallible, as that, though this in the Text, be intended for a future Judgement, a future Captivity, a future Dispersion, yet in the Text it is presented as present, nay, more then so, as past, and executed already;
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All gathers and con-centers it selfe in this, Gods Iudgements and executions are not sodaine, there is alwayes roome for Repentance, and Mercie, but his Iudgements and Executions are certaine, there is no roome for Presumption nor Collusion.
All gathers and con-centers it self in this, God's Judgments and executions Are not sudden, there is always room for Repentance, and Mercy, but his Judgments and Executions Are certain, there is no room for Presumption nor Collusion.
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To pursue then the Holy Ghosts two Metaphors, of selling away, and putting away, First, venditi estis, sayes our Prophet to the Iewes, and to all, Behold, you are sold; And so they were;
To pursue then the Holy Ghosts two Metaphors, of selling away, and putting away, First, venditi Ye are, Says our Prophet to the Iewes, and to all, Behold, you Are sold; And so they were;
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and what yeares Purchase was that worth? Immortalitie is our Eternitie; God hath another manner of eternitie in him; He hath a whole eternall day; an eternall afternoone, and an eternall forenoone too;
and what Years Purchase was that worth? Immortality is our Eternity; God hath Another manner of eternity in him; He hath a Whole Eternal day; an Eternal afternoon, and an Eternal forenoon too;
for as he shall haue no end, so hee neuer had beginning; we haue an eternall afternoone in our immortalitie; we shall no more see an end, then God hath seene a beginning; and Millions of yeares, multiplied by Millions, make not vp a Minute to this Eternitie, this Immortalitie. When Diues values a droppe of water at so high a price, what would he giue for a Riuer? How poore a Clod of of Earth is a Mannor? how poore an inch, a Shire? how poore a spanne, a Kingdome? how poore a pace, the whole World? and yet how prodigally we sell Paradise, Heauen, Soules, Consciences, Immortalitie, Eternitie, for a few Graines of this Dust? What had Eue for Heauen, so little,
for as he shall have no end, so he never had beginning; we have an Eternal afternoon in our immortality; we shall no more see an end, then God hath seen a beginning; and Millions of Years, multiplied by Millions, make not up a Minute to this Eternity, this Immortality. When Diues value's a drop of water At so high a price, what would he give for a River? How poor a Clod of of Earth is a Manor? how poor an inch, a Shire? how poor a span, a Kingdom? how poor a pace, the Whole World? and yet how prodigally we fell Paradise, Heaven, Souls, Consciences, Immortality, Eternity, for a few Grains of this Dust? What had Eue for Heaven, so little,
What had Adam for Heauen? but a satisfaction that hee had pleasd an Ill wife, as St. Hierome states his fault, that he eate that Fruite, Ne contristaretur Delicias suas, least he should cast her, whom he lou'd so much, into an inordinate deiection;
What had Adam for Heaven? but a satisfaction that he had pleased an Ill wife, as Saint Jerome states his fault, that he eat that Fruit, Ne contristaretur Delicias suas, least he should cast her, whom he loved so much, into an inordinate dejection;
I forfeited before I had any Possession, or could claime any Interest; I had a Punishment, before I had a being, And God was displeased with me before I was I; I was built vp scarse 50. years ago, in my Mothers womb,
I forfeited before I had any Possession, or could claim any Interest; I had a Punishment, before I had a being, And God was displeased with me before I was I; I was built up scarce 50. Years ago, in my Mother's womb,
How & how iustly do we cry out against a Man, that hath sold a Towne, or sold an Army. And Adam sold the World. He sold Abraham, and Isaac and Iacob, and all the Patriarchs, and all the Prophets. He sold Peter, and Paul, and both their Regiments, both the glorious Hemispheres of the World, The Iewes, and the Gentiles. He sold Euangelists, and Apostles, and Disciples, and the Disciple whom the Lord loued, & the beloued Mother of the Lord, her selfe, say what they will to the contrary.
How & how justly do we cry out against a Man, that hath sold a Town, or sold an Army. And Adam sold the World. He sold Abraham, and Isaac and Iacob, and all the Patriarchs, and all the prophets. He sold Peter, and Paul, and both their Regiments, both the glorious Hemispheres of the World, The Iewes, and the Gentiles. He sold Evangelists, and Apostles, and Disciples, and the Disciple whom the Lord loved, & the Beloved Mother of the Lord, her self, say what they will to the contrary.
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And if Christ had not prouided for himselfe, by a miraculous Generation, Adam had sold him: If Christ had bene conceiud in Originall sinne, hee must haue dyed for himselfe, nay, he could not haue dyed for himselfe, but must haue needed another Sauiour. It is in that Contemplation,
And if christ had not provided for himself, by a miraculous Generation, Adam had sold him: If christ had be conceived in Original sin, he must have died for himself, nay, he could not have died for himself, but must have needed Another Saviour. It is in that Contemplation,
as in the person of a naturall Man, (that euery Man considerd in nature, is sold vnder sinne, but the Supernaturall, the Sanctified Man is not so) yet St. Augustine himselfe, in his latest,
as in the person of a natural Man, (that every Man considered in nature, is sold under sin, but the Supernatural, the Sanctified Man is not so) yet Saint Augustine himself, in his latest,
and grauest Bookes, and particularly in his Retractions, returnes to this sense of these words, That no man, in what measure soeuer Sanctified, can so emancipate himselfe from that Captiuitie, to which Adam hath enthralld him,
and Gravest Books, and particularly in his Retractions, returns to this sense of these words, That no man, in what measure soever Sanctified, can so emancipate himself from that Captivity, to which Adam hath enthralled him,
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but that, as hee is enwrapped in Originall sinne, hee is solde vnder sinne. And both S. Hierome, and S. Ambrose, (both which, seeme in other places, to goe an other way, That onely they are sold vnder sinne, which haue abandond,
but that, as he is enwrapped in Original sin, he is sold under sin. And both S. Jerome, and S. Ambrose, (both which, seem in other places, to go an other Way, That only they Are sold under sin, which have abandoned,
and prostituted themselues to particular sinnes,) doe yet returne to this sense, That because the Embers, the Spaune, the leauen of Origiginall sinne, remaines, by Adams sale, in the best, the best are sold vnder sinne.
and prostituted themselves to particular Sins,) do yet return to this sense, That Because the Embers, the Spaune, the leauen of Original sin, remains, by Adams sale, in the best, the best Are sold under sin.
So the Iewes were, and so were we sold by Adam, to Originall sinne, very cheape; but in the second sale, as wee are sold to actuall, and habituall sinnes, by our selues, cheaper; for so, sayes this Prophet, You haue sold your selues for nothing:
So the Iewes were, and so were we sold by Adam, to Original sin, very cheap; but in the second sale, as we Are sold to actual, and habitual Sins, by our selves, cheaper; for so, Says this Prophet, You have sold your selves for nothing:
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and all this for nothing, for sinne it selfe, for which wee sell our selues, is but a priuation, and priuations are nothing. What fruit had you of those things, whereof you are now ashamed, sayes the Apostle;
and all this for nothing, for sin it self, for which we fell our selves, is but a privation, and privations Are nothing. What fruit had you of those things, whereof you Are now ashamed, Says the Apostle;
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and when the Apostle tells them, they sold themselues for barrennesse and shame, it was for priuations, for nothing. The Adulterer waits for the twy-light, sayes Iob. The Twy-light comes, & serues his turne;
and when the Apostle tells them, they sold themselves for Barrenness and shame, it was for privations, for nothing. The Adulterer waits for the twilight, Says Job The Twilight comes, & serves his turn;
and sin, to night looks like a Purchase, like a Treasure; but aske this sinner to morrow, and he hath sold himselfe for nothing; for debility in his limnes,
and since, to night looks like a Purchase, like a Treasure; but ask this sinner to morrow, and he hath sold himself for nothing; for debility in his limnes,
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and Debilitie, and Darkenes, and emptinesse, and Absence, are priuations, and priuations are nothing. All the name of Substance or Treasure that sinne takes, is that in the Apostle, Thesaurizastis Iram Dei, You haue treasurd vp the wrath of God, against the day of wrath:
and Debility, and Darkness, and emptiness, and Absence, Are privations, and privations Are nothing. All the name of Substance or Treasure that sin Takes, is that in the Apostle, Thesaurizastis Iram Dei, You have treasurd up the wrath of God, against the day of wrath:
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but cheapest of all, when we come to be sold by God; For he giues vs away, casts vs away, deliuers vs ouer, to punishments for sinne, and to sin for punishment; God makes Sinne it selfe his executioner in vs,
but cheapest of all, when we come to be sold by God; For he gives us away, Cast us away, delivers us over, to punishments for sin, and to sin for punishment; God makes Sin it self his executioner in us,
and future sinnes, are the punishments of former. As some Schoolemasters haue vsd that Discipline, to correct the Children of great Persons, whose personall correction they finde reason to forbeare, by correcting other Children in their names, and in their sight, and haue wrought vpon good Natures, that way,
and future Sins, Are the punishments of former. As Some Schoolmasters have used that Discipline, to correct the Children of great Persons, whose personal correction they find reason to forbear, by correcting other Children in their names, and in their sighed, and have wrought upon good Nature's, that Way,
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So did Almightie God correct the Iewes in the Aegyptians; for the ten plagues of Aegypt, were as Moses Decem Verba, as the ten Commandements to Israel, that they should not prouoke GOD.
So did Almighty God correct the Iewes in the egyptians; for the ten plagues of Egypt, were as Moses Decem Verba, as the ten commandments to Israel, that they should not provoke GOD.
and scatterd them as so much dust in a windy day, as so many broken strawes vpon a wrought Sea. With one word, One Fiat, (Let there bee a world,) nay with one thought of God cast toward it, (for Gods speaking in the Creation, was but a thinking, ) God made all of Nothing. And is any one rationall Ant, (The wisest Phylosopher is no more) Is any roaring Lyon, (the most ambitious and deuouring Prince is no more) Is any hiue of Bees, (The wisest Councels, and Parliaments are no more) Is any of these so estabishd,
and scattered them as so much dust in a windy day, as so many broken straws upon a wrought Sea. With one word, One Fiat, (Let there bee a world,) nay with one Thought of God cast towards it, (for God's speaking in the Creation, was but a thinking,) God made all of Nothing. And is any one rational Ant, (The Wisest Philosopher is no more) Is any roaring lion, (the most ambitious and devouring Prince is no more) Is any hive of Bees, (The Wisest Counsels, and Parliaments Are no more) Is any of these so estabishd,
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as that, that God who by a word, by a thought, made them of nothing, cannot by recalling that word, and withdrawing that thought, in sequestring his Prouidence, reduce them to nothing againe? That Man, that Prince, that State thinks Past-board Canon-proofe, that thinkes Power,
as that, that God who by a word, by a Thought, made them of nothing, cannot by recalling that word, and withdrawing that Thought, in sequestering his Providence, reduce them to nothing again? That Man, that Prince, that State thinks Pasteboard Canon-proof, that thinks Power,
and bid them meet and condense into a plague, a plague that shall not be onely vncureable, vncontrollable, vnexorable, but vndisputable, vnexaminable, vnquestionable;
and bid them meet and condense into a plague, a plague that shall not be only uncurable, uncontrollable, unexorable, but undisputable, unexaminable, unquestionable;
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but shut out from all, Anathema sum. As long as the Cherubim, and the fiery Sword is at the Gate, Adam cannot returne to Paradise; as long as the Testimonies of GODS anger lye at the dore of the Conscience, no man can returne to peace there.
but shut out from all, Anathema sum. As long as the Cherubin, and the fiery Sword is At the Gate, Adam cannot return to Paradise; as long as the Testimonies of GOD'S anger lie At the door of the Conscience, no man can return to peace there.
If God sell away a Man, giue him away, giue way to him, by withdrawing his Prouidence, he shall but neede (as the Prophet sayes) Sibilare Muscam, to hisse, to whisper for the Fly, for the Bee, for the Hornet, for Forraigne Incumbrances; nay, hee shall not neede to hisse, to whisper for them;
If God fell away a Man, give him away, give Way to him, by withdrawing his Providence, he shall but need (as the Prophet Says) Sibilare Muscam, to hiss, to whisper for the Fly, for the be, for the Hornet, for Foreign Encumbrances; nay, he shall not need to hiss, to whisper for them;
for at home, Locusts shall swarme in his Gardens, and Frogs in his bed-chamber, & hailstones, as big as talents, (as they are measured in the Reuelation ) shall breake,
for At home, Locusts shall swarm in his Gardens, and Frogs in his bedchamber, & hailstones, as big as Talents, (as they Are measured in the Revelation) shall break,
For, when God, by the Prophet, offered Dauid, his choise of three Executioners, warre, famine, and pestilence, if all these three had taken hold of him, it had not beene so heauy,
For, when God, by the Prophet, offered David, his choice of three Executioners, war, famine, and pestilence, if all these three had taken hold of him, it had not been so heavy,
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as when God had sold him ouer, giuen him away, into the hands of an Executioner in his owne bosome, The studying and the plotting of the prosecution of his sinne. When God made Murther, in the death of Vriah, his Bayliffe, to attach Dauid for his Adultery, And made Blasphemy, in the triumphant Armie of the Gentils, his Bayliffe, to attache Dauid for his Murther, And then made impenitence, and a long sencelesnes in his sinne, his Bayliffe to attach Dauid, for that blasphemy, then was Dauid sold, vnder a dangerous sub-hastation,
as when God had sold him over, given him away, into the hands of an Executioner in his own bosom, The studying and the plotting of the prosecution of his sin. When God made Murder, in the death of Uriah, his Bailiff, to attach David for his Adultery, And made Blasphemy, in the triumphant Army of the Gentiles, his Bailiff, to attache David for his Murder, And then made impenitence, and a long sencelesnes in his sin, his Bailiff to attach David, for that blasphemy, then was David sold, under a dangerous subhastation,
Nor hath the Holy Ghost any where exprest a more vehement commination, then that vpon Ierusalem, (as the vulgat reades that place) Iniquitatem, Iniquitatem, Iniquitatem ponam eam;
Nor hath the Holy Ghost any where expressed a more vehement commination, then that upon Ierusalem, (as the Vulgate reads that place) Iniquitatem, Iniquitatem, Iniquitatem Ponam eam;
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Which is not Gods multiplying of punishments for sin, but his multiplying of sin it selfe vpon them, till he had made them all Iniquity, all sin. For this is, (in a great part) that which the Apostle calls, Gods giuing ouer, to a reprobate sence;
Which is not God's multiplying of punishments for since, but his multiplying of sin it self upon them, till he had made them all Iniquity, all since. For this is, (in a great part) that which the Apostle calls, God's giving over, to a Reprobate sense;
And farther, we carrie not this first Metaphor of the Holy Ghost, Venditi estis, You are sold, for, the deeper impression, he presses it with another, Dimissa est, for your transgressions, your Mother is put away.
And farther, we carry not this First Metaphor of the Holy Ghost, Venditi Ye are, You Are sold, for, the Deeper impression, he presses it with Another, Dimissa est, for your transgressions, your Mother is put away.
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And here in the way, we consider first Dimissam animam, Gods putting away of the Daughter, of any particular soule. And his putting away of such a soule, is his leauing of that soule to it selfe;
And Here in the Way, we Consider First Dimissam animam, God's putting away of the Daughter, of any particular soul. And his putting away of such a soul, is his leaving of that soul to it self;
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It is the heighth of his indignation, O people laden with iniquity, why should ye be smitten any more? Why should I study your recouery any longer? Vox est animi non habentis in promptu, quid statuat, et desperantis salutem;
It is the height of his Indignation, Oh people laden with iniquity, why should you be smitten any more? Why should I study your recovery any longer? Vox est animi non habentis in promptu, quid statuat, et desperantis salutem;
And then, Refuse siluer shall men call thee, because the Lord hath reiected thee, sayes the Prophet; Though thou mayest haue some tincture of a precious mettall, fortune, power, valour, wisedome, yet Refuse siluer shalt thou be, and more, Refuse meetall shall men call thee, (for Men are often worse,
And then, Refuse silver shall men call thee, Because the Lord hath rejected thee, Says the Prophet; Though thou Mayest have Some tincture of a precious mettle, fortune, power, valour, Wisdom, yet Refuse silver shalt thou be, and more, Refuse meetall shall men call thee, (for Men Are often Worse,
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This Mother, is the Church; that Church, to whose breasts GOD hath applyed that Soule; and Gods putting away of this Mother, is (as it was in the Daughter ) his leauing her to her selfe.
This Mother, is the Church; that Church, to whose breasts GOD hath applied that Soul; and God's putting away of this Mother, is (as it was in the Daughter) his leaving her to her self.
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and they crumble into Conuenticles: And that Church, which will needes be the Forme to all Churches, God leaues to her selfe, to her owne Traditions, and Shee swells into tumors, and vlcers, and blisters.
and they crumble into Conventicles: And that Church, which will needs be the Form to all Churches, God leaves to her self, to her own Traditions, and She Swells into tumors, and ulcers, and blisters.
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Men blemished in their Opinions, in their Doctrine, blemishd in their Lifes, in their Conuersation, are admitted to Sacrifice at Gods Altar. Then followes that which is complaind of in Ieroboams time, The lowest of the People, and whosoeuer will, shall bee made Priests;
Men blemished in their Opinions, in their Doctrine, blemishd in their Life's, in their Conversation, Are admitted to Sacrifice At God's Altar. Then follows that which is complained of in Ieroboams time, The lowest of the People, and whosoever will, shall be made Priests;
Madde, as Saint Hierome translates that word, Arreptitius, possest; possest with an aery spirit of ambition, and an Earthly Spirit of Seruilitie, And a watrie Spirit of Irresolution, and dispossest of the true Spirit of Holy fire, the Zeale of the exaltation of Gods glory. There is a Curse in remoouing but the Candlesticke; That the Light shall not bee in that eminency, and euidence, that becomes it,
Mad, as Saint Jerome translates that word, Arreptitious, possessed; possessed with an aery Spirit of ambition, and an Earthly Spirit of Servility, And a watery Spirit of Irresolution, and dispossessed of the true Spirit of Holy fire, the Zeal of the exaltation of God's glory. There is a Curse in removing but the Candlestick; That the Light shall not be in that eminency, and evidence, that becomes it,
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For, If the light that is in thee bee darkenesse, how great is that darkenesse? This is that Potestas tenebrarum, when power is put into their hands, who are possest with this darkenesse. And this is that Procella tenebrarum, The storme of darkenesse, The blackenesse of Darkenesse, (as we Translate it) when darkenes, & power, and passion meete in one Man. And to these fearefull heights may the sinnes of the Children bring the Mother, That that Church, which now enioyes so aboundantly Truth and Vnitie, may bee poysoned with Heresie, and wounded with Schisme, and yet GOD bee free from all imputation of Tyranny. And so wee haue done with all those peeces which constitute our First Part, Gods Dischardge;
For, If the Light that is in thee be darkness, how great is that darkness? This is that Potestas tenebrarum, when power is put into their hands, who Are possessed with this darkness. And this is that Procella tenebrarum, The storm of darkness, The blackness of Darkness, (as we Translate it) when darkness, & power, and passion meet in one Man. And to these fearful heights may the Sins of the Children bring the Mother, That that Church, which now enjoys so abundantly Truth and Unity, may be poisoned with Heresy, and wounded with Schism, and yet GOD be free from all imputation of Tyranny. And so we have done with all those Pieces which constitute our First Part, God's Discharge;
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And his Iustice, in his Proceeding, though after wee bee solde cheape by Adam, to Originall sinne, (So Saint Paul sayes, He was sold vnder sinne, ) And Cheaper by our selues, to actuall sinnes, for Nothing, for Priuations, (So the Prophet told Ahab that hee was sold to sinne, ) God also Sell vs away, Cast vs away, To Punishments for sinnes, (So hee did the Israelites, ) and then to sinnes for punishments, (So hee did Dauid, and so hee did Ierusalem, ) and though hee come to a Diuorce, of Daughter and Mother, of our Soules in particular,
And his justice, in his Proceeding, though After we be sold cheap by Adam, to Original sin, (So Saint Paul Says, He was sold under sin,) And Cheaper by our selves, to actual Sins, for Nothing, for Privations, (So the Prophet told Ahab that he was sold to sin,) God also Fell us away, Cast us away, To Punishments for Sins, (So he did the Israelites,) and then to Sins for punishments, (So he did David, and so he did Ierusalem,) and though he come to a Divorce, of Daughter and Mother, of our Souls in particular,
That, not disputing what God, of his absolute power might doe, nor what by his vnreueald Decree hee hath done, God hath not allowd me, nor thee, nor any to conclude against our selues, a necessity of perishing.
That, not disputing what God, of his absolute power might do, nor what by his unrevealed decree he hath done, God hath not allowed me, nor thee, nor any to conclude against our selves, a necessity of perishing.
May this seeme an impertinent part in a Court? To suspect that any here, are too much afraid of God; or too much dei•cted with the sense of their sinnes, or his iudgements? Are sinnes of presumption rather to be feared here,
May this seem an impertinent part in a Court? To suspect that any Here, Are too much afraid of God; or too much dei•cted with the sense of their Sins, or his Judgments? are Sins of presumption rather to be feared Here,
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But, all the Lent, wee prepare Men for the Sacrament. And, as Casuists, we say, Sacramentum, & articulus Mortis aequiparantur, We consider a Man, at the Sacrament, as at his death bed: and, vpon our Death-beds, wee are likelyer to be attempted with sinnes of Deiection, then of presumption. And so, (though in a Court, ) if you will be content to thinke of a death-bed in a Court, (and God hath taken wayes, to awaken those thoughts in you) it may be pertinent,
But, all the Lent, we prepare Men for the Sacrament. And, as Casuists, we say, Sacramentum, & articulus Mortis aequiparantur, We Consider a Man, At the Sacrament, as At his death Bed: and, upon our Deathbeds, we Are likelier to be attempted with Sins of Dejection, then of presumption. And so, (though in a Court,) if you will be content to think of a deathbed in a Court, (and God hath taken ways, to awaken those thoughts in you) it may be pertinent,
and seasonable, to establish you now, against those deiections, and diffidences, which may offer at you then. Tis true then, there may be a selling, there may be a putting away, but hath not God reserued to himselfe a power of reuocation in both, in all cases? Audisti repudium, Crede coniugium, Is sweetly,
and seasonable, to establish you now, against those dejections, and diffidences, which may offer At you then. This true then, there may be a selling, there may be a putting away, but hath not God reserved to himself a power of revocation in both, in all cases? Audisti repudium, Crede Marriage, Is sweetly,
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and safely said by St. Ambrose: As often as thy thoughts fall vpon a fearefulnesse of a Diuorce from thy God, establish thy selfe with that comfort, of a Mariage to thy God;
and safely said by Saint Ambrose: As often as thy thoughts fallen upon a fearfulness of a Divorce from thy God, establish thy self with that Comfort, of a Marriage to thy God;
There can be no Diuorce imagined, if there were not a mariage; and if there be a mariage With God there can be no Diuorce, for sponsat in aeternum, hee marries for euer.
There can be no Divorce imagined, if there were not a marriage; and if there be a marriage With God there can be no Divorce, for sponsat in aeternum, he Marries for ever.
Why will Zion say so? sayes God. Can Zion say, My Lord, my Lord, hath forgotten mee? Can shee remember that GOD is hers, and not thinke that shee is his? Can shee remember him, and thinke that hee hath forgotten her? Can Zion retaine her bowels of piety,
Why will Zion say so? Says God. Can Zion say, My Lord, my Lord, hath forgotten me? Can she Remember that GOD is hers, and not think that she is his? Can she Remember him, and think that he hath forgotten her? Can Zion retain her bowels of piety,
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and thinke that GOD is disembowelled of his? GOD calls her not to Nationall examples; to how low conditions hee came, in the behalfe of Sodome; what he did for Nineue; what he did for Zion her selfe in Aegipt, but hee carries her home to her owne breast, and her owne Cradle, and onely askes her that question, Can a Mother forget her sucking Childe? And hee stayes not her answere,
and think that GOD is disemboweled of his? GOD calls her not to National Examples; to how low conditions he Come, in the behalf of Sodom; what he did for Nineveh; what he did for Zion her self in Egypt, but he carries her home to her own breast, and her own Cradle, and only asks her that question, Can a Mother forget her sucking Child? And he stays not her answer,
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Can GOD doe it? Did GOD euer doe it? Did he euer put away without possibility of re-assuming? when? where? whom? Israel? the ten Tribes? Yet euen to them, sayes Ieremy, After they had done all this, GOD said, turne vnto me, and they would not turne:
Can GOD do it? Did GOD ever do it? Did he ever put away without possibility of reassuming? when? where? whom? Israel? the ten Tribes? Yet even to them, Says Ieremy, After they had done all this, GOD said, turn unto me, and they would not turn:
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And then, God put her away, and sent her a bill of Diuorce, and neuer re-assumd her, neuer brought backe the ten Tribes from their dispersion. Tis true, in a whole and entire body, GOD neuer brought them backe,
And then, God put her away, and sent her a bill of Divorce, and never reassumed her, never brought back the ten Tribes from their dispersion. This true, in a Whole and entire body, GOD never brought them back,
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for, from that place of Ezra, where there is an entire number in grosse exhibited of all that returnd from Babylon, and then the particular Numbers also exhibited, of the Tribes and families that returnd,
for, from that place of Ezra, where there is an entire number in gross exhibited of all that returned from Babylon, and then the particular Numbers also exhibited, of the Tribes and families that returned,
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and conclude probably, that those Supernumerary thousands, which are inuolued in the generall Number, and are not compris'd in the particulars, were such,
and conclude probably, that those Supernumerary thousands, which Are involved in the general Number, and Are not comprised in the particulars, were such,
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but if they could perswade mee one halfe, that Traian, or that the Deuill came to Repentance in hell, I should not be hard, in beleeuing the other halfe, that they might be deliuered out of hell. What meane you, sayes God Almighty, that yee, vse this Prouerbe, The Fathers haue eate soure herbes,
but if they could persuade me one half, that Trajan, or that the devil Come to Repentance in hell, I should not be hard, in believing the other half, that they might be Delivered out of hell. What mean you, Says God Almighty, that ye, use this Proverb, The Father's have eat sour herbs,
If therefore thy tender Conscience, and thy startling Soule, mis-imagine the hearing of that voice, Depart thou sinner, a voyce of Diuorce, a voyce that bidds thee, goe, Say thou with Peter, to his and thy Sauiour, Domine quo Ibimus? Lord whither shall I goe? thou hast the Word of Eternall life,
If Therefore thy tender Conscience, and thy startling Soul, mis-imagine the hearing of that voice, Depart thou sinner, a voice of Divorce, a voice that bids thee, go, Say thou with Peter, to his and thy Saviour, Domine quo Ibimus? Lord whither shall I go? thou hast the Word of Eternal life,
And that Christ, the Sonne of the liuing GOD, will call thee backe, and call backe his owne VVord, and finde Error, holy Error, occasion of repenting his owne proceeding, in his Bill of Diuorce; to which purpose hee calls vpon thee here to produce that Bill, Vbi iste libellus, Where is the Bill, &c.
And that christ, the Son of the living GOD, will call thee back, and call back his own Word, and find Error, holy Error, occasion of repenting his own proceeding, in his Bill of Divorce; to which purpose he calls upon thee Here to produce that Bill, Vbi iste Libellus, Where is the Bill, etc.
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First then, Vbi libellus, where is this Bill, vpon what doe yee ground this ielousie and suspition in God, that hee should Diuorce you? First, it is in the Originall, Sepher; that which is called a Bill, is a Booke; It must bee GODS whole Booke, and not a fewe mis-vnderstood Sentences out of that Booke, that must try thee.
First then, Vbi Libellus, where is this Bill, upon what do ye ground this jealousy and suspicion in God, that he should Divorce you? First, it is in the Original, book; that which is called a Bill, is a Book; It must be GOD'S Whole Book, and not a few misunderstood Sentences out of that Book, that must try thee.
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That which must try thee is the whole Booke, the tenor and purpose, the Scope and intention of GOD in his Scriptures. His Booke is a Testament; and in the Testament, the Testator is dead, and dead for thee;
That which must try thee is the Whole Book, the tenor and purpose, the Scope and intention of GOD in his Scriptures. His Book is a Testament; and in the Testament, the Testator is dead, and dead for thee;
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And would that GOD that would dye for thee, Diuorce thee? His Booke is Euangelium, Gospell; and G•spell is good tydings, a gracious Messadge; And would God pretend to send thee a gracious Messadge, and send thee a Diuorce? GOD is Loue, and the Holy Ghost is amorous in his Metaphors; euerie where his Scriptures abound with the notions of Loue, of Spouse, and Husband, and Marriadge Songs, and Marriadge Supper, and Marriadge-Bedde. But for words of Separation, and Diuorce, of Spirituall Diuorce for euer, of any soule formerly taken in Marriadge, this very word Diuorce, is but twice read in the Scriptures; once in this Text; and heere God dis-auowes it;
And would that GOD that would die for thee, Divorce thee? His Book is Evangelium, Gospel; and G•spell is good tidings, a gracious Message; And would God pretend to send thee a gracious Message, and send thee a Divorce? GOD is Love, and the Holy Ghost is Amoros in his Metaphors; every where his Scriptures abound with the notions of Love, of Spouse, and Husband, and Marriage Songs, and Marriage Supper, and Marriadge-Bedde. But for words of Separation, and Divorce, of Spiritual Divorce for ever, of any soul formerly taken in Marriage, this very word Divorce, is but twice read in the Scriptures; once in this Text; and Here God disavows it;
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Surely a good Spirit mooued our last Translators of the Bible, to depart from all Translations which were before them, in reading that place of Malachi thus, The Lord the God of Israel saith, that hee hates putting away.
Surely a good Spirit moved our last Translators of the bible, to depart from all Translations which were before them, in reading that place of Malachi thus, The Lord the God of Israel Says, that he hates putting away.
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Whereas all other Translations, both Vulgat, and Vulgar, And in Vulgar, and in Holy Tongues, The Septuagint, the Chalde, all, read that place thus, If a man hate her, let him put her away, (which induced a facility of diuorces ) our Translators thought it more conformable to the Originall, and to the wayes of God, to read it thus, The Lord the God of Israel saith, that hee hates putting away.
Whereas all other Translations, both Vulgate, and vulgar, And in vulgar, and in Holy Tongues, The septuagint, the Chaldea, all, read that place thus, If a man hate her, let him put her away, (which induced a facility of divorces) our Translators Thought it more conformable to the Original, and to the ways of God, to read it thus, The Lord the God of Israel Says, that he hates putting away.
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though you haue no Merits of your own, come, and dilate your measures, and fill them according to that dilatation, with the merits of Christ Iesus. There is a venite et reue•timini, Come,
though you have no Merits of your own, come, and dilate your measures, and fill them according to that dilatation, with the merits of christ Iesus. There is a venite et reue•timini, Come,
as long as wee are in this world, God hates putting away. And therefore God calls for the bill, and God calls the bill a booke, that thou mightst not vexe thy soule, with mistaken sentences, but relie vpon the establishment of Gods purpose in the whole booke, which is that he hates putting away.
as long as we Are in this world, God hates putting away. And Therefore God calls for the bill, and God calls the bill a book, that thou Mightest not vex thy soul, with mistaken sentences, but rely upon the establishment of God's purpose in the Whole book, which is that he hates putting away.
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If the euidence pressed by thine owne pressures, heighthned by thine owne deiections, exalted by thine owne sinking, grow strong against thee, that thou canst not quench the iealousie, nor deuest the scruple of such a Diuorce, doe but consider, who should occasion, who should enduce it;
If the evidence pressed by thine own pressures, heightened by thine own dejections, exalted by thine own sinking, grow strong against thee, that thou Canst not quench the jealousy, nor devest the scruple of such a Divorce, do but Consider, who should occasion, who should induce it;
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It must be God, or thy selfe: Though the Iewes put away their wiues, not onely for the wiues fault, but for the husbands frowardnesse, thou hast had too good experience of Gods patience, to charge him with that:
It must be God, or thy self: Though the Iewes put away their wives, not only for the wives fault, but for the Husbands frowardness, thou hast had too good experience of God's patience, to charge him with that:
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Releeue thy selfe by reflecting vpon some of those circumstances, Essentiall circumstances, which were required in their bills of Diuorce, and without which, those bills were voyde,
Relieve thy self by reflecting upon Some of those Circumstances, Essential Circumstances, which were required in their bills of Divorce, and without which, those bills were void,
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yet in the ordinarie practise of the Iewes abroad, and in the bookes of formes and precedents, which their Rabbins haue collected, wee haue them expressed.
yet in the ordinary practice of the Iewes abroad, and in the books of forms and precedents, which their Rabbis have collected, we have them expressed.
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but he must goe to a Scribe, to a publique Notary, to an authorizd Officer. Vbi iste libellus? Where is this bill of thy Diuorce? Thou must not looke for it, in Gods bed-chamber, in his vnreueal'd Decrees in heauen,
but he must go to a Scribe, to a public Notary, to an authorizd Officer. Vbi iste Libellus? Where is this bill of thy Divorce? Thou must not look for it, in God's bedchamber, in his unrevealed Decrees in heaven,
but in his publique Records, his Scriptures: If from thence thou pretend to produce any thing that conuince thy sad soule, goe to them, to whom God hath committed the dispensation thereof,
but in his public Records, his Scriptures: If from thence thou pretend to produce any thing that convince thy sad soul, go to them, to whom God hath committed the Dispensation thereof,
Vbi est libellus? Consider the bill, that is, the booke of God, and see if it be not full of such protestations, Viuo ego, As I liue, saith the Lord, I would not the death of any sinner, nor the departing of any soule.
Vbi est Libellus? Consider the bill, that is, the book of God, and see if it be not full of such protestations, Viuo ego, As I live, Says the Lord, I would not the death of any sinner, nor the departing of any soul.
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So also these bills must be well testified, with vnreproachable witnesses; Vbi iste libellus? Hath thy bill such witnesses? who be they? Inordinate deiection of spirit, irreligious sadnesse;
So also these bills must be well testified, with unreproachable Witnesses; Vbi iste Libellus? Hath thy bill such Witnesses? who be they? Inordinate dejection of Spirit, irreligious sadness;
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Iealousie of the anger, distrustfulnesse of the mercy, diffidence in the promises of the Gospell; Are these witnesses to be heard against God? God calls heauen and earth to witnesse, that hee hath offered thee thy choise of life or death;
Jealousy of the anger, distrustfulness of the mercy, diffidence in the promises of the Gospel; are these Witnesses to be herd against God? God calls heaven and earth to witness, that he hath offered thee thy choice of life or death;
but that he hath thrust death vpon thee, there is no witnesse. Thy conscience is a thousand witnesses? It is, that thou hast committed a thousand sinnes;
but that he hath thrust death upon thee, there is no witness. Thy conscience is a thousand Witnesses? It is, that thou hast committed a thousand Sins;
but of an eternall decree of thy diuorce, thy conscience, (thus misinformd) can be no witnesse, for thou wast not call'd to the making of those decrees. Those Bills were also to be authentically seald: Vbi iste Libellus? Hath thy imaginary Bill of Diuorce, and euerlasting seperation from GOD, any Seale from him? GOD hath giuen thee Seales of his Mercie, in both his Sacraments; Seales in White, and Seales in Redde Waxe; Seales in the participation of the candor and innocencie of his Sonne, in thy Baptisme, and Seales in the participation of his Body and Bloud, in the other;
but of an Eternal Decree of thy divorce, thy conscience, (thus misinformd) can be no witness, for thou wast not called to the making of those decrees. Those Bills were also to be authentically sealed: Vbi iste Libellus? Hath thy imaginary Bill of Divorce, and everlasting separation from GOD, any Seal from him? GOD hath given thee Seals of his Mercy, in both his Sacraments; Seals in White, and Seals in Red Wax; Seals in the participation of the candor and innocence of his Son, in thy Baptism, and Seals in the participation of his Body and Blood, in the other;
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or may bee to vs, who may see thine Ende, an Euidence, a Seale, of Eternall Reprobation, or of finall Seperation. Almightie God blesse vs all, from all these in our selues;
or may be to us, who may see thine End, an Evidence, a Seal, of Eternal Reprobation, or of final Separation. Almighty God bless us all, from all these in our selves;
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but his blessed Spirit blesse vs to, from making any of these, when hee, in his vnsearchable wayes, to his vnsearchable endes, shall suffer them to fall vpon any other, seales of such Seperation in them.
but his blessed Spirit bless us to, from making any of these, when he, in his unsearchable ways, to his unsearchable ends, shall suffer them to fallen upon any other, Seals of such Separation in them.
and of both the Parties Parents, and those to the third Generation; The Sonne and Daughter of such, and such, and such. Vbi iste Libellus? Findst thou in thy Bill, the three Descents, the three Generations, (if we may so say) of thy God? A Holy Ghost proceeding from a Sonne, And a Sonne begotten by a Father? Findest thou the God of thy Consolation, the God of thy Redemption, the God of thy Creation, and canst thou produce a God of Diuorce, of Separation, out of these? Findest thou thine own three Descents, as thou wast the Son of Dust, of Nothing, And the Sonne of Adam, reduced to nothing,
and of both the Parties Parents, and those to the third Generation; The Son and Daughter of such, and such, and such. Vbi iste Libellus? Findest thou in thy Bill, the three Descents, the three Generations, (if we may so say) of thy God? A Holy Ghost proceeding from a Son, And a Son begotten by a Father? Findest thou the God of thy Consolation, the God of thy Redemption, the God of thy Creation, and Canst thou produce a God of Divorce, of Separation, out of these? Findest thou thine own three Descents, as thou wast the Son of Dust, of Nothing, And the Son of Adam, reduced to nothing,
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And then the Sonne of God in Christ, in whom thou art all things; and canst thou thinke that that GOD who married thee in the house of dust, and marryed thee in the house of infirmitie,
And then the Son of God in christ, in whom thou art all things; and Canst thou think that that GOD who married thee in the house of dust, and married thee in the house of infirmity,
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and Diuorcd thee not then, (hee made thee not no Creature, nor hee made thee not no Man, ) hauing now marryed thee in the House of Power, and of Peace, in the body of his Sonne, the Church, will now Diuorce thee? Lastly, to ende this consideration of Diuorces, If the Bill were interlinde, or blotted, or dropt, the Bill was voyd.
and Divorced thee not then, (he made thee not no Creature, nor he made thee not no Man,) having now married thee in the House of Power, and of Peace, in the body of his Son, the Church, will now Divorce thee? Lastly, to end this consideration of Divorces, If the Bill were interlinde, or blotted, or dropped, the Bill was void.
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Vbi Libellus? What place of Scripture soeuer thou pretend, that place is enterlinde; enterlinde by the Spirit of God himselfe, with Conditions, and Limitations, and Prouisions, If thou repent, If thou returne;
Vbi Libellus? What place of Scripture soever thou pretend, that place is enterlinde; enterlinde by the Spirit of God himself, with Conditions, and Limitations, and Provisions, If thou Repent, If thou return;
and blotted; The venim of the Serpent is dropt vpon it, The Wormwood of thy Desperation, is dropt vpon it, The Gall of thy Melancholly is dropt vpon it,
and blotted; The venom of the Serpent is dropped upon it, The Wormwood of thy Desperation, is dropped upon it, The Gall of thy Melancholy is dropped upon it,
Drop the teares of true compunction, drop the bloud of thy Sauiour, and that voyds the Bill: And through that Spectacle, the bloud of thy Sauiour, looke vpon that Bill, and thou shalt see, that that Bill was nayld to the Crosse when he was naylde,
Drop the tears of true compunction, drop the blood of thy Saviour, and that voids the Bill: And through that Spectacle, the blood of thy Saviour, look upon that Bill, and thou shalt see, that that Bill was nailed to the Cross when he was naylde,
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and torne when his body was torne, and that hath cancelld the bill. Oppresse not thy selfe with what GOD may doe, of his absolute power, God hath no where told thee, that hee hath done any such thing as an ouertender Conscience may mis-imagine, from this Metaphore of Diuorcing, nor from the other, (which beggs leaue for one word, by way of Conclusion ) Selling away; Which of my Creditors is it, to whom I haue sold you?
and torn when his body was torn, and that hath canceled the bill. Oppress not thy self with what GOD may do, of his absolute power, God hath no where told thee, that he hath done any such thing as an overtender Conscience may mis-imagine, from this Metaphor of Divorcing, nor from the other, (which begs leave for one word, by Way of Conclusion) Selling away; Which of my Creditors is it, to whom I have sold you?
As Christ in his Parable comprehends all excuses, and all backwardnesses in the following of him, in those two, Marriage and Purchasing, (for one had bought Land and stocke,
As christ in his Parable comprehends all excuses, and all backwardnesses in the following of him, in those two, Marriage and Purchasing, (for one had bought Land and stock,
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and another had married a Wife) So God expresses his loue to Man, in these two too, Hee hath married vs, he hath bought vs, that so he might take in all dispositions,
and Another had married a Wife) So God Expresses his love to Man, in these two too, He hath married us, he hath bought us, that so he might take in all dispositions,
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Het hath Married vs, hee will not Diuorse, He hath bought vs, he will not sell; For who can giue so much as he payd? Doe yee thus requite the Lord, O yee foolish people? Is not he your Father that hath bought you? And will you suspect your Father? Yes, sayes this Disconsolate Soule, Fathers might sell their Children;
Het hath Married us, he will not Divorce, He hath bought us, he will not fell; For who can give so much as he paid? Do ye thus requite the Lord, Oh ye foolish people? Is not he your Father that hath bought you? And will you suspect your Father? Yes, Says this Disconsolate Soul, Father's might fell their Children;
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The Children, sayes hee, inherit the Calamity, but not the Lands of their Fathers, when they were solde to maintaine them, who had wastefully sold, that which was to maintaine them all:
The Children, Says he, inherit the Calamity, but not the Lands of their Father's, when they were sold to maintain them, who had wastefully sold, that which was to maintain them all:
but if thou imagine a sale for thy Fathers necessitie, Quis Creditor, sayes hee, Which of my Creditors, &c. Adam brought GOD in Debt, to Death, to Satan, to Hell; in Iustice, GOD ought all mankinde to them; but then at one payment hee payd more, in the death of his Sonne Christ Iesus: And now, Quis Creditor? The word indeed, is originally Nashah, and Nashah is an Vsurer; and so Saint Ambrose reades this place, Quis Faenerator, To what Vsurer am I so indebted,
but if thou imagine a sale for thy Father's necessity, Quis Creditor, Says he, Which of my Creditors, etc. Adam brought GOD in Debt, to Death, to Satan, to Hell; in justice, GOD ought all mankind to them; but then At one payment he paid more, in the death of his Son christ Iesus: And now, Quis Creditor? The word indeed, is originally Nashah, and Nashah is an Usurer; and so Saint Ambrose reads this place, Quis Generator, To what Usurer am I so indebted,
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as that I neede sell thee? Let it be so, That the principall debt was all Mankinde; pursue your Vsurious Computations, that euery seuen yeares doubles,
as that I need fell thee? Let it be so, That the principal debt was all Mankind; pursue your Usurious Computations, that every seuen Years doubles,
and then redoubles your Debt, (and what a Debt might this bee in allmost 4000. yeare from Adam to Christ, and 1000. from Christ to vs?) yet when all this is multiplied infinitely, it was infinitly ouerpayd,
and then redoubles your Debt, (and what a Debt might this be in almost 4000. year from Adam to christ, and 1000. from christ to us?) yet when all this is multiplied infinitely, it was infinitely overpaid,
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and the Sonne of God bled out his Soule, and then, Quis Creditor, may God well say, Which of those Vsurers is it, to whom I need sell thee? God may lend thee out,
and the Son of God bled out his Soul, and then, Quis Creditor, may God well say, Which of those Usurers is it, to whom I need fell thee? God may lend thee out,
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So he Mortgaged Hezekias. God may lay thee waste, and Pull vp thy Fences, extinguish their Power, or withdrawe their Loue, vpon whom thou hast establishd thy dependance;
So he Mortgaged Hezekias. God may lay thee waste, and Pull up thy Fences, extinguish their Power, or withdraw their Love, upon whom thou hast established thy dependence;
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God may Let out all his time in thee in this World, and reserue to himselfe only a last yeare, a last day, a last minute; suffer thee in vnrepented sinnes, to the last gaspe,
God may Let out all his time in thee in this World, and reserve to himself only a last year, a last day, a last minute; suffer thee in unrepented Sins, to the last gasp,
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so God let out the good Thiefe. God is Lord of all that thou hast and art; and then, Dominium potestas est tum vtendi cum abutendi, He that is Lord, Owner, Proprietary, may doe with that which is his, what he will.
so God let out the good Thief. God is Lord of all that thou haste and art; and then, Dominium potestas est tum vtendi cum abutendi, He that is Lord, Owner, Proprietary, may do with that which is his, what he will.
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For, howsoeuer hee seeme to thee, to haue sold thee to Sinne, to Sadnesse, to Sickenesse, to Superstition, (for these be the Ismaelits, these be the Midianite Merchants that buy vp our Iosephs, our soules ) though he seeme to sell his present estate, hee will not sell Reuersions; his future title to thee, by a future Repentance, hee will not sell;
For, howsoever he seem to thee, to have sold thee to Sin, to Sadness, to Sickness, to Superstition, (for these be the Ishmaelites, these be the Midianite Merchant's that buy up our Joseph's, our Souls) though he seem to fell his present estate, he will not fell Reversions; his future title to thee, by a future Repentance, he will not fell;
and no tentation shall offer a reply, to this question, which GOD makes to establish thy Conscience, vbi libellus, Where is the Bill of thy Mothers Diuorcement, &c. FINIS.
and no tentation shall offer a reply, to this question, which GOD makes to establish thy Conscience, vbi Libellus, Where is the Bill of thy Mother's Divorcement, etc. FINIS.
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