A SERMON PREACHED At the Earl of Bridgewaters house in London at the mariage of his daughter, the Lady Mary, to the eldest sonne of the L. Herbert of Castle-iland, Novemb. 19. 1627.
A SERMON PREACHED At the Earl of Bridgewaters house in London At the marriage of his daughter, the Lady Marry, to the eldest son of the L. Herbert of Castleisland, November 19. 1627.
when they pray towards thy house, though they be absent from it, worke more effectually upon us, who are personally met in this thy house, in this place consecrated to thy worship.
when they pray towards thy house, though they be absent from it, work more effectually upon us, who Are personally met in this thy house, in this place consecrated to thy worship.
Of which Glasses wherein we may see thee, Thee in thine Unity, as thou art One God; Thee in thy Plurality, as thou art More Persons, we receive this thy Institution of Mariage to be one.
Of which Glasses wherein we may see thee, Thee in thine Unity, as thou art One God; Thee in thy Plurality, as thou art More Persons, we receive this thy Institution of Marriage to be one.
In thy first work, the Creation, the last seale of thy whole work was a Mariage. In thy Sonnes great work, the Redemption, the first seale of that whole work, was a miracle at a Mariage. In the work of thy blessed Spirit, our Sanctification, he refreshes to us, that promise in one Prophet, That thou wilt mary thy selfe to us for ever:
In thy First work, the Creation, the last seal of thy Whole work was a Marriage. In thy Sons great work, the Redemption, the First seal of that Whole work, was a miracle At a Marriage. In the work of thy blessed Spirit, our Sanctification, he Refreshes to us, that promise in one Prophet, That thou wilt marry thy self to us for ever:
Thou hast maryed Mercy and Iustice in thy selfe, maryed God and Man in thy Sonne, maryed Increpation and Consolation in the Holy Ghost, mary in us also, O Lord, a Love and a Fear of thee.
Thou hast married Mercy and justice in thy self, married God and Man in thy Son, married Increpation and Consolation in the Holy Ghost, marry in us also, Oh Lord, a Love and a fear of thee.
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Now, in exercises upon such occasions as this, ordinarily, the instruction is to bee directed especially upon those persons, who especially give the occasion of the exercise;
Now, in exercises upon such occasions as this, ordinarily, the instruction is to be directed especially upon those Persons, who especially give the occasion of the exercise;
for, as that's a difference betweene Sermons and Lectures, that a Sermon intends Exhortation principally and Edification, and a holy stirring of religious affections,
for, as that's a difference between Sermons and Lectures, that a Sermon intends Exhortation principally and Edification, and a holy stirring of religious affections,
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so that's a difference between Christening sermons, and Mariage sermons, that the first, at Christnings, are especially directed upon the Congregation, and not upon the persons who are to be christened;
so that's a difference between Christening Sermons, and Marriage Sermons, that the First, At Christenings, Are especially directed upon the Congregation, and not upon the Persons who Are to be christened;
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When therefore to these persons of noble extraction, I am to say something of the Duties, and something of the Blessing, of Mariage, what God Commands, and what God promises in that state, in his Scriptures, I lay open to them, the best exposition, the best Commentaries upon those Scriptures, that is, Example, and the neerest example, that is, example in their own family, when, with the Prophet Esay, I direct them, To look upon the Rock, from whence they are hewen, to propose to themselves their own parents,
When Therefore to these Persons of noble extraction, I am to say something of the Duties, and something of the Blessing, of Marriage, what God Commands, and what God promises in that state, in his Scriptures, I lay open to them, the best exposition, the best Commentaries upon those Scriptures, that is, Exampl, and the nearest Exampl, that is, Exampl in their own family, when, with the Prophet Isaiah, I Direct them, To look upon the Rock, from whence they Are hewn, to propose to themselves their own Parents,
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and to consider there the performance of the duties of mariage imposed by God in S. Paul, and the blessings proposed by God in David, Thy Wife shall be a fruitfull Vine by the sides of thy House, The children like olive plants round about the table;
and to Consider there the performance of the duties of marriage imposed by God in S. Paul, and the blessings proposed by God in David, Thy Wife shall be a fruitful Vine by the sides of thy House, The children like olive plants round about the table;
For, to this purpose of edifying children by example, such as are truly religious fathers in families, are therein truly learned fathers of the Church; A good father at home, is a S •ugustin, and a S. Ambrose in himself;
For, to this purpose of edifying children by Exampl, such as Are truly religious Father's in families, Are therein truly learned Father's of the Church; A good father At home, is a S •ugustin, and a S. Ambrose in himself;
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and manifest to us, an Interest in the joy and glory of heaven, and that our admission to a Mariage here, may be our invitation to the Mariage Supper of the Lamb there, where in the Resurrection, we shall neither mary,
and manifest to us, an Interest in the joy and glory of heaven, and that our admission to a Marriage Here, may be our invitation to the Marriage Supper of the Lamb there, where in the Resurrection, we shall neither marry,
These words our blessed Saviour spake to the Sadduces; who not believing the Resurrection of the Dead, put him a Case, that one woman hath had seven husbands,
These words our blessed Saviour spoke to the Sadducees; who not believing the Resurrection of the Dead, put him a Case, that one woman hath had seven Husbands,
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and then the question had been pertinent, whose wife of the seven shall she be? But Christ shews them their errour, in the weaknesse of the foundation, she shall be none of their wives,
and then the question had been pertinent, whose wife of the seven shall she be? But christ shows them their error, in the weakness of the Foundation, she shall be none of their wives,
for, In the Resurrection, they neither mary, &c. The words give us this latitude, when Christ sayes, In the Resurrection they mary not, &c. The words give us this latitude,
for, In the Resurrection, they neither marry, etc. The words give us this latitude, when christ Says, In the Resurrection they marry not, etc. The words give us this latitude,
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And when Christ saies, Then they are as the Angels of God in heaven, from this flowes this concession, this proposition also, Till then we must not look for this Angelicall state, but,
And when christ Says, Then they Are as the Angels of God in heaven, from this flows this concession, this proposition also, Till then we must not look for this Angelical state, but,
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as in all other states and conditions of life, so in all mariages there will be some encumbrances, betwixt all maried persons, there will arise some unkindnesses, some mis-interpretations;
as in all other states and conditions of life, so in all marriages there will be Some encumbrances, betwixt all married Persons, there will arise Some Unkindnesses, Some misinterpretations;
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First then, Christ establishes a Resurrection, A Resurrection there shall be, for, that makes up Gods circle. The Body of Man was the first point that the foot of Gods Compasse was upon:
First then, christ establishes a Resurrection, A Resurrection there shall be, for, that makes up God's circle. The Body of Man was the First point that the foot of God's Compass was upon:
First, he created the body of Adam: and then he carries his Compasse round, and shuts up where he began, he ends with the Body of man againe in the glorification thereof in the Resurrection.
First, he created the body of Adam: and then he carries his Compass round, and shuts up where he began, he ends with the Body of man again in the glorification thereof in the Resurrection.
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Of the Immortality of the soule, there is not an expresse article of the Creed: for, that last article of The life everlasting, is rather de proemio, & poena, what the soule shall suffer,
Of the Immortality of the soul, there is not an express article of the Creed: for, that last article of The life everlasting, is rather de proemio, & poena, what the soul shall suffer,
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There are so many evidences of the immortality of the soule, even to a naturall mans reason, that it required not an Article of the Creed, to fix this notion of the Immortality of the soule.
There Are so many evidences of the immortality of the soul, even to a natural men reason, that it required not an Article of the Creed, to fix this notion of the Immortality of the soul.
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So very a body, so perfectly a body shall we have there, as that Mahomet, and his followers, could not consist in those heavenly functions of the body, in glorifying God,
So very a body, so perfectly a body shall we have there, as that Mahomet, and his followers, could not consist in those heavenly functions of the body, in glorifying God,
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But the Resurrection of the Body is discernible by no other light, but that of Faith, nor could be fixed by any lesse assurance then an Article of the Creed. Where be all the splinters of that Bone, which a shot hath shivered and scattered in the Ayre? Where be all the Atoms of that flesh, which a Corrasive hath eat away,
But the Resurrection of the Body is discernible by no other Light, but that of Faith, nor could be fixed by any less assurance then an Article of the Creed. Where be all the splinters of that Bone, which a shot hath shivered and scattered in the Air? Where be all the Atoms of that Flesh, which a Corrasive hath eat away,
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or a Consumption hath breath'd, and exhal'd away from our arms, and other Limbs? In what wrinkle, in what furrow, in what bowel of the earth, ly all the graines of the ashes of a body burnt a thousand years since? In what corner, in what ventricle of the sea, lies all the jelly of a Body drowned in the generall flood? What cohaerence, what sympathy, what dependence maintaines any relation, any correspondence, between that arm that was lost in Europe,
or a Consumption hath breathed, and exhaled away from our arms, and other Limbs? In what wrinkle, in what furrow, in what bowel of the earth, lie all the grains of the Ashes of a body burned a thousand Years since? In what corner, in what ventricle of the sea, lies all the jelly of a Body drowned in the general flood? What coherence, what Sympathy, what dependence maintains any Relation, any correspondence, between that arm that was lost in Europe,
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and that ebs and flows in infinite revolutions, and still, still God knows in what Cabinet every seed-Pearle lies, in what part of the world every graine of every mans dust lies;
and that ebbs and flows in infinite revolutions, and still, still God knows in what Cabinet every seed-Pearle lies, in what part of the world every grain of every men dust lies;
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and in the twinckling of an eye, that body that was fcattered over all the elements, is sate down at the right hand of God, in a glorious resurrection.
and in the twinkling of an eye, that body that was fcattered over all the elements, is sat down At the right hand of God, in a glorious resurrection.
A Resurrection there shall be, but, in the Resurrection we shall not mary, &c. They shall not mary, because they shall have none of the uses of mariage;
A Resurrection there shall be, but, in the Resurrection we shall not marry, etc. They shall not marry, Because they shall have none of the uses of marriage;
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And what can that soul lack, that hath all God? Not as mariage is a second and a suppletory eternity, in the continuation and propagation of Children;
And what can that soul lack, that hath all God? Not as marriage is a second and a suppletory eternity, in the continuation and propagation of Children;
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Therefore does S. Luke assigne that reason why they shall not mary, Because they cannot dy. Because they have an eternity in themselves, they need not supply any defect, by a propagation of children.
Therefore does S. Lycia assign that reason why they shall not marry, Because they cannot die. Because they have an eternity in themselves, they need not supply any defect, by a propagation of children.
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But yet, though Christ exclude that, of which there is clearely no use in Heaven, Mariage, (because they need no physick, no mutuall help, no supply of children,
But yet, though christ exclude that, of which there is clearly no use in Heaven, Marriage, (Because they need no physic, no mutual help, no supply of children,
Adam, who was asleep when Eve was made, and neither saw, nor felt any thing that God had done, knew Eve upon the very first sight, to be bone of his bone, and flesh of his flesh. By what light knew he this? And in the transfiguration of Christ, Peter, and James, and John knew Moses and Elias, and by what light knew they them, whom they had never seen? Nor can we,
Adam, who was asleep when Eve was made, and neither saw, nor felt any thing that God had done, knew Eve upon the very First sighed, to be bone of his bone, and Flesh of his Flesh. By what Light knew he this? And in the transfiguration of christ, Peter, and James, and John knew Moses and Elias, and by what Light knew they them, whom they had never seen? Nor can we,
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In the Types of the generall Resurrection, which were particular Resuscitations of the dead in this world, the Dead were restored to the knowledge of their friends:
In the Types of the general Resurrection, which were particular Resuscitations of the dead in this world, the Dead were restored to the knowledge of their Friends:
as most exalts thine own Devotion; yet with this Caution too, not to condemn uncharitably, and peremptorily, those that beleeve otherwise. A Resurrection there shall be:
as most exalts thine own Devotion; yet with this Caution too, not to condemn uncharitably, and peremptorily, those that believe otherwise. A Resurrection there shall be:
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and for the Catholik body, for the sustentation, and reparation of the world, God hath given Mariage. They that scatter themselves in various lusts, commit wast,
and for the Catholic body, for the sustentation, and reparation of the world, God hath given Marriage. They that scatter themselves in various Lustiest, commit waste,
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or other medicinall Disciplines, and Mortifications, (which Disciplines and Mortifications, every state and condition of life is not bound to exercise,
or other medicinal Disciplines, and Mortifications, (which Disciplines and Mortifications, every state and condition of life is not bound to exercise,
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otherwise he must remember that the world is one Body, and Mariage the aliment, that the world is one Building, and Mariage the Reparation. Therefore the Emperor Augustus did not onely encrease the rewards,
otherwise he must Remember that the world is one Body, and Marriage the aliment, that the world is one Building, and Marriage the Reparation. Therefore the Emperor Augustus did not only increase the rewards,
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And though that State seem to have countenanced single life, because they afforded dignities to certaine Vestall Virgins, yet the number of those Vestals was small, not above six, and then the dignities and privileges, which those Vestals had, were no other,
And though that State seem to have countenanced single life, Because they afforded dignities to certain Vestal Virgins, yet the number of those Vestals was small, not above six, and then the dignities and privileges, which those Vestals had, were no other,
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and be more dangerous, then the whole Papist that declares himself) so the Semi-Adamites, the Semi-Tatians, and Semi-Encratites of the Romane Church, who,
and be more dangerous, then the Whole Papist that declares himself) so the Semi-Adamites, the Semi-Tatians, and Semi-Encratites of the Roman Church, who,
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though they doe not as those whole Heretiks did, condemn mariage intirely, yet they condemn it in Certaine persons, and in so many as constitute a great part of the Body of mankinde, that is, in all their Clergy, exceed those very heretiks, in favour of incontinency,
though they do not as those Whole Heretics did, condemn marriage entirely, yet they condemn it in Certain Persons, and in so many as constitute a great part of the Body of mankind, that is, in all their Clergy, exceed those very Heretics, in favour of incontinency,
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And when they erect and justify their Academies of Incontinency, and various lust, (various even in the sex) if some Authors among themselves have not injur'd them) when they maintaine publik stews,
And when they erect and justify their Academies of Incontinency, and various lust, (various even in the sex) if Some Authors among themselves have not injured them) when they maintain public Stews,
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but that these Semi-Adamites, Semi-Tatians, Semi-Encratites, are worse then those Heretiks themselves, that did absolutely oppose Mariage? We depart absolutely from those old Heretiks, who did absolutely condemn Mariage;
but that these Semi-Adamites, Semi-Tatians, Semi-Encratites, Are Worse then those Heretics themselves, that did absolutely oppose Marriage? We depart absolutely from those old Heretics, who did absolutely condemn Marriage;
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because they limit their forbidding of Mariage, to certaine persons, yet they are sequi-Heretiks in this, that they countenance Incontinency, and Fornication, which those very heretiks abhorred;
Because they limit their forbidding of Marriage, to certain Persons, yet they Are sequi-heretics in this, that they countenance Incontinency, and Fornication, which those very Heretics abhorred;
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And wee must have leave too, (which we are alwaies loath to doe) to depart from the rigidness of some of those blessed Fathers of the Primitive Church, who found some necessities in their times, to speak so very highly in praise of Continency and Chastity,
And we must have leave too, (which we Are always loath to do) to depart from the rigidness of Some of those blessed Father's of the Primitive Church, who found Some necessities in their times, to speak so very highly in praise of Continency and Chastity,
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and nudely taken, not decocted and boyl'd up with the circumstances of those times, not invested with the knowledge of those persons, to whom they were written, might diminish and dishonor mariage.
and nudely taken, not decocted and boiled up with the Circumstances of those times, not invested with the knowledge of those Persons, to whom they were written, might diminish and dishonour marriage.
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But Tertullian in his most vehement perswasion of Continency, writes to his own wife, and S. Hierome, for the most part, to those Ladies, whom he had taken into his own discipline,
But Tertullian in his most vehement persuasion of Continency, writes to his own wife, and S. Jerome, for the most part, to those Ladies, whom he had taken into his own discipline,
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Tertullian writing to his Wife, S. Hierome to those Ladies, may either have had particular reasons of this vehement proceeding of theirs in advancing Continency,
Tertullian writing to his Wife, S. Jerome to those Ladies, may either have had particular Reasons of this vehement proceeding of theirs in advancing Continency,
But howsoever it be for that, no such magnifying of Virginity before, as should diminish the honour and dignity of Mariage, no such magnifying of Continency after,
But howsoever it be for that, no such magnifying of Virginity before, as should diminish the honour and dignity of Marriage, no such magnifying of Continency After,
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The same Obligations of mutuall help, of fidelity and loyalty to one another, and of communication of all their possessions, lies upon mariage in Turky, or China, as with us.
The same Obligations of mutual help, of Fidis and loyalty to one Another, and of communication of all their possessions, lies upon marriage in Turky, or China, as with us.
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For, if they will make mariage such a sacrament, because it is expressed there in that word, Magnum sacramentum, they may come to give us an eight sacrament after their seven; They may translate that name which is upon the mother of Harlots,
For, if they will make marriage such a sacrament, Because it is expressed there in that word, Magnum sacramentum, they may come to give us an eight sacrament After their seven; They may translate that name which is upon the mother of Harlots,
and abominations of the earth, sacrament, if they will, for it is the same word, in that place of the Revelation, which they translate Sacrament in the other place to the Ephesians;
and abominations of the earth, sacrament, if they will, for it is the same word, in that place of the Revelation, which they translate Sacrament in the other place to the Ephesians;
Now if all the mysteries and secrets of Antichrist, all the confused practises of that Babylon, all the emergent and occasionall articles of that Church,
Now if all the Mysteres and secrets of Antichrist, all the confused practises of that Babylon, all the emergent and occasional Articles of that Church,
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and that State-religion, shall become Sacraments, we shall have a Sacrament of Equivocation, a Sacrament of Invasion, a Sacrament of Powder, a Sacrament of dissolving allegeance, sacraments in the Element of Baptism, in the water, in navies,
and that State-religion, shall become Sacraments, we shall have a Sacrament of Equivocation, a Sacrament of Invasion, a Sacrament of Powder, a Sacrament of dissolving allegiance, Sacraments in the Element of Baptism, in the water, in navies,
and Sacraments in the Elements of the Eucharist, in Blood, in the sacred blood of Kings. But Mariage amongst Christians, is herein Magnum mysterium, A Sacrament in such a sense;
and Sacraments in the Elements of the Eucharist, in Blood, in the sacred blood of Kings. But Marriage among Christians, is herein Magnum mysterium, A Sacrament in such a sense;
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a mysterious signification of the union of the soule with Christ, when both persons professe the Christian Religion, in generall, there arises some signification of that spirituall union:
a mysterious signification of the Union of the soul with christ, when both Persons profess the Christian Religion, in general, there arises Some signification of that spiritual Union:
by the Civill union, common to all people, they are made Eadem caro; The same flesh with one another, By this mysterious, this Sacramentall, this significative union, they are made Idem Spiritus cum Domino; The same Spirit with the Lord.
by the Civil Union, Common to all people, they Are made Same Caro; The same Flesh with one Another, By this mysterious, this Sacramental, this significative Union, they Are made Idem Spiritus cum Domino; The same Spirit with the Lord.
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And lastly, the Proposition that flowes out of this proposition, In the Resurrection we shall be like them, Till the Resurrection we shall not, and therefore, in the meane time, we must not looke for Angelicall perfections, but beare with one anothers infirmities.
And lastly, the Proposition that flows out of this proposition, In the Resurrection we shall be like them, Till the Resurrection we shall not, and Therefore, in the mean time, we must not look for Angelical perfections, but bear with one another's infirmities.
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we know they are Creatures; but whether created with this world, (as all our later men incline to think) or long before, (as all the Greeke, and some of the Latin Fathers thought) we know not:
we know they Are Creatures; but whither created with this world, (as all our later men incline to think) or long before, (as all the Greek, and Some of the Latin Father's Thought) we know not:
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but whether there be so, or no, because not onely amongst the Fathers, but even in the Reformed Churches, in both sub-divisions, Lutheran, and Calvinist, great men deny it,
but whither there be so, or no, Because not only among the Father's, but even in the Reformed Churches, in both subdivisions, Lutheran, and Calvinist, great men deny it,
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but what, or how many their Orders are, (since S. Gregory, and S. Bernard differ from that Designe of their nine orders, which S. Denis the Areopagite had given before, in placing of those nine,
but what, or how many their Order Are, (since S. Gregory, and S. Bernard differ from that Design of their nine order, which S. Denis the Areopagite had given before, in placing of those nine,
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and all, that by Gods goodnesse shall be derived from them, to certaine, to inevitable Death? Why doe not we know our owne Immortality, that dwells in us still,
and all, that by God's Goodness shall be derived from them, to certain, to inevitable Death? Why do not we know our own Immortality, that dwells in us still,
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that immortality which we cannot devest, but must live for ever, whether we will or no? To know this immortality, is to make this immortality, which otherwise is the heaviest part of our Curse, a Blessing unto us, by providing to live in Immortall happinesse: whereas now, we doe so little know our selves,
that immortality which we cannot devest, but must live for ever, whither we will or no? To know this immortality, is to make this immortality, which otherwise is the Heaviest part of our Curse, a Blessing unto us, by providing to live in Immortal happiness: whereas now, we do so little know our selves,
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In how many other things soever this likenesse may ly, yet in this Text, and in our present purpose, it lies onely in this, Non nubent, In the Resurrection they shall not mary. But did Angels never mary,
In how many other things soever this likeness may lie, yet in this Text, and in our present purpose, it lies only in this, Non nubent, In the Resurrection they shall not marry. But did Angels never marry,
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or, as good, or, at least, as ill, as mary? How many of the ancients take those words, That the sonnes of God saw the daughters of Men that they were faire,
or, as good, or, At least, as ill, as marry? How many of the ancients take those words, That the Sons of God saw the daughters of Men that they were fair,
But then all those, who doe understand these words, The sonnes of God, to be intended of Angels, who being sent downe, to protect Men, fell in love with Women, and maried them, all, I say, agree, that those Angels that did so, never returned to God againe,
But then all those, who do understand these words, The Sons of God, to be intended of Angels, who being sent down, to Pact Men, fell in love with Women, and married them, all, I say, agree, that those Angels that did so, never returned to God again,
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So that still, the Angels of God in Heaven, those Angels to whom we shall be like in the Resurrection, doe not mary, not so much as in any such mistaking;
So that still, the Angels of God in Heaven, those Angels to whom we shall be like in the Resurrection, do not marry, not so much as in any such mistaking;
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we need not say, that the Angels in heaven have, that we when we shall be like them, in the Resurrection, shall so invest an immortality in our nature,
we need not say, that the Angels in heaven have, that we when we shall be like them, in the Resurrection, shall so invest an immortality in our nature,
for, in that place, Angels did sinne; (And, fatendum est Angelos natura mutabiles, saies S. Augustine, Howsoever Angels be changed in their Condition, they retaine still the same nature,
for, in that place, Angels did sin; (And, fatendum est Angels Nature mutabiles, Says S. Augustine, Howsoever Angels be changed in their Condition, they retain still the same nature,
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He that in a holy mortification is Dead the Death of the righteous, dead to sinne, he lives, (shall we dare to say so? yes, we may) he lives a blessed Death, for such a Death is true life:
He that in a holy mortification is Dead the Death of the righteous, dead to sin, he lives, (shall we Dare to say so? yes, we may) he lives a blessed Death, for such a Death is true life:
and therefore must not looke for Angelicall perfections here, but beare one anothers infirmities. It is as yet but in Petition, fiat voluntas, Thy will be done in Earth, as it is in Heaven:
and Therefore must not look for Angelical perfections Here, but bear one another's infirmities. It is as yet but in Petition, fiat Voluntas, Thy will be done in Earth, as it is in Heaven:
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In the meane time, remember all, (especially you, whose Sacramentall, that is, Mysterious, and significative union now is a Type of your union with God in as neare,
In the mean time, Remember all, (especially you, whose Sacramental, that is, Mysterious, and significative Union now is a Type of your Union with God in as near,
and as fast a band, as that of Angels, for, you shall be as the Angels of God in Heaven ) That the office of the Angels in this world, is to Assist, and to supply Defects. You are both of noble extraction; there's no defect in that;
and as fast a band, as that of Angels, for, you shall be as the Angels of God in Heaven) That the office of the Angels in this world, is to Assist, and to supply Defects. You Are both of noble extraction; there's no defect in that;
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or supplying defects, yet, when I consider, that even he that said Ego & pater unum sumus, I and the Father are one, yet had a time to say, utquid dereliquisti? My God, my God why hast thou forsaken me? I consider thereby, that no two can be so made one in this world,
or supplying defects, yet, when I Consider, that even he that said Ego & pater Unum sumus, I and the Father Are one, yet had a time to say, Utquid dereliquisti? My God, my God why hast thou forsaken me? I Consider thereby, that no two can be so made one in this world,
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but that that unity may be, though not Dissolved, no nor Rent, no nor Endangered, yet shaked sometimes by domestique occasions, by Matrimoniall encumbrances, by perversnesse of servants, by impertinencies of Children, by private whisperings,
but that that unity may be, though not Dissolved, not nor Rend, not nor Endangered, yet shaked sometime by domestic occasions, by Matrimonial encumbrances, by perverseness of Servants, by Impertinencies of Children, by private whisperings,
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but Provisionally, if any such thing should fall, my love, and my duty, and my Text, bids me tell you, that perfect happinesse is to be staid for, till you be as the Angels of God in heaven;
but Provisionally, if any such thing should fallen, my love, and my duty, and my Text, bids me tell you, that perfect happiness is to be stayed for, till you be as the Angels of God in heaven;
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and Angels, and one another, in the Resurrection, and everlasting possession of that kingdome, which his Sonne, our Saviour, Christ Jesus hath purchased for us, with the inestimable price of his incorruptible Blood, Amen.
and Angels, and one Another, in the Resurrection, and everlasting possession of that Kingdom, which his Son, our Saviour, christ jesus hath purchased for us, with the inestimable price of his incorruptible Blood, Amen.
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and thereby imprinted in man, and in other creatures, a naturall desire to conserve, and propagate their kinde by way of Generation. But after God had thus imprinted in man, the same naturall desire of propagation, which he had infused into other creatures too,
and thereby imprinted in man, and in other creatures, a natural desire to conserve, and propagate their kind by Way of Generation. But After God had thus imprinted in man, the same natural desire of propagation, which he had infused into other creatures too,
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and multiply ) till an ability and a desire of propagating their kinde, was infused into the creature, there is no mention of any blessing in the creation;
and multiply) till an ability and a desire of propagating their kind, was infused into the creature, there is no mention of any blessing in the creation;
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after God had made men partakers of that blessing, that naturall desire of propagation, he takes a farther care of man, in giving him a proper and peculiar blessing, in contracting and limiting that naturall desire of his:
After God had made men partakers of that blessing, that natural desire of propagation, he Takes a farther care of man, in giving him a proper and peculiar blessing, in contracting and limiting that natural desire of his:
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He leaves all other creatures to the• generall use and execution of that Commission, Crescite et multiplicamini, the Male was to take the Female when and where their naturall desire provoked them;
He leaves all other creatures to the• general use and execution of that Commission, Crescite et Multiply, the Male was to take the Female when and where their natural desire provoked them;
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yet it is limited by God himselfe, to be exercised onely between such persons, as God hath brought together in mariage, according to his Institution, and Ordinance.
yet it is limited by God himself, to be exercised only between such Persons, as God hath brought together in marriage, according to his Institution, and Ordinance.
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so we pray by Christs owne institution, Thy kingdome come, and so Christ saies, Ecce Regnum, The kingdome of God is amongst you ) and though the state of Gods children here, be called a City, a new Ierusalem, comming downe from heaven, and in David, Apoc. 21. 2. Glorious things are spoken of thee, O City of God, yet for all these glorious titles of City and Kingdome, we must remember, that it is called a family too• The Houshold of the faithfull:
so we pray by Christ own Institution, Thy Kingdom come, and so christ Says, Ecce Kingdom, The Kingdom of God is among you) and though the state of God's children Here, be called a city, a new Ierusalem, coming down from heaven, and in David, Apocalypse 21. 2. Glorious things Are spoken of thee, Oh city of God, yet for all these glorious titles of city and Kingdom, we must Remember, that it is called a family too• The Household of the faithful:
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So that, both of Civill and of Spirituall societies, the first roote is a family; and of families, the first roote is Mariage; and of mariage, the first roote, that growes out into words, is in this Text;
So that, both of Civil and of Spiritual societies, the First root is a family; and of families, the First root is Marriage; and of marriage, the First root, that grows out into words, is in this Text;
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If we should employ this exercise onely upon these two generall considerations, first, that God puts even his care and his study to finde out what is good for man, and secondly, that God doth provide and furnish whatsoever he findes to be necessary, faciam, I will make him a Helper, though they be common places we are bound to thanke God that they are so;
If we should employ this exercise only upon these two general considerations, First, that God puts even his care and his study to find out what is good for man, and secondly, that God does provide and furnish whatsoever he finds to be necessary, faciam, I will make him a Helper, though they be Common places we Are bound to thank God that they Are so;
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but non bonum, Hominem, it is not good in the generall, for the whole frame of the world, that man should be alone, because then both Gods purposes had been frustrated, of being glorified by man here, in this world,
but non bonum, Hominem, it is not good in the general, for the Whole frame of the world, that man should be alone, Because then both God's Purposes had been frustrated, of being glorified by man Here, in this world,
this is but faciam, it is not faciamus; in the creation •f man, there is intimated a Consultation, a Deliberation of the whole Trinity; in the making of women, it is not expressed so;
this is but faciam, it is not Faciamus; in the creation •f man, there is intimated a Consultation, a Deliberation of the Whole Trinity; in the making of women, it is not expressed so;
except she have that quality, which God intended in the first woman, Adjutoriam simile sibi, a helper fit for him: for otherwise he will ever returne, to the bonum esse solum, it had been better for him, to have been alone,
except she have that quality, which God intended in the First woman, Adjutoriam simile sibi, a helper fit for him: for otherwise he will ever return, to the bonum esse solum, it had been better for him, to have been alone,
First then, that in regard of the publique good, God pretermits private respects, if we take examples upon that stage, upon that scene, the face of Nature, we see that for the conservation of the whole, God hath imprinted in the particulars, a disposition to depart from their owne nature:
First then, that in regard of the public good, God pretermits private respects, if we take Examples upon that stage, upon that scene, the face of Nature, we see that for the conservation of the Whole, God hath imprinted in the particulars, a disposition to depart from their own nature:
and will ye not depart from private affections, from Ambition and Covetousnesse, from Excesse, and voluptuousnesse, from chambring and wantonnesse, in which the kingdome of God doth not consist,
and will you not depart from private affections, from Ambition and Covetousness, from Excess, and voluptuousness, from chambering and wantonness, in which the Kingdom of God does not consist,
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and publique devotions? will ye not fast for this kingdome, in cutting off superfluities? will ye not fight for this kingdome, in resisting suggestions? will ye not take Counsaile for this kingdome, in consulting with religious friends? will ye not give subsidies for this kingdome, in relieving their necessities,
and public devotions? will you not fast for this Kingdom, in cutting off superfluities? will you not fight for this Kingdom, in resisting suggestions? will you not take Counsel for this Kingdom, in consulting with religious Friends? will you not give subsidies for this Kingdom, in relieving their necessities,
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Is your soule lesse then your body, because it is in it? How easily lies a letter in a Boxe, which if it were unfolded, would cover that Boxe? unfold your soule,
Is your soul less then your body, Because it is in it? How Easily lies a Letter in a Box, which if it were unfolded, would cover that Box? unfold your soul,
what are seventy years, to that latitude, of continuing as long as the Ancient of dayes? what is it, to have spent our time, with the great ones of this time;
what Are seventy Years, to that latitude, of Continuing as long as the Ancient of days? what is it, to have spent our time, with the great ones of this time;
and, as the Angel took Habakk•k by the haire, and placed him where he would, this winde, the spirit of God, can take thee at last, by thy gray haires, and place thee in a good station then.
and, as the Angel took Habakk•k by the hair, and placed him where he would, this wind, the Spirit of God, can take thee At last, by thy grey hairs, and place thee in a good station then.
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To proceed, when we made that observation, that God pretermitted the private for the publique, we noted, that God did not say, non bonum Homini, It was not good for man to be alone;
To proceed, when we made that observation, that God pretermitted the private for the public, we noted, that God did not say, non bonum Homini, It was not good for man to be alone;
In making the inventaries of those goods which man possesseth in the world, we see a great Author says, In possessionibus sunt amici, & inimici, not onely our friends,
In making the inventaries of those goods which man Possesses in the world, we see a great Author Says, In possessionibus sunt Friends, & Inimici, not only our Friends,
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as from those, It may be as good a lesson to a mans sonne, Study that enemy, as Observe that friend. As David says, propitius fuisti, & ulciscens, Thou heardst them ô Lord our God,
as from those, It may be as good a Lesson to a men son, Study that enemy, as Observe that friend. As David Says, Propitius fuisti, & ulciscens, Thou heardst them o Lord our God,
And if then our enemies be in possessionibus, to be inventaried amongst our goods, might not man have been abundantly rich in friends, without this addition of a woman? Quanto congruentius, says S. Augustine; how much more conveniently might two friends live together,
And if then our enemies be in possessionibus, to be inventaried among our goods, might not man have been abundantly rich in Friends, without this addition of a woman? Quanto congruentius, Says S. Augustine; how much more conveniently might two Friends live together,
God doth not then say, non bonum homini, man got not so much by the bargaine, (especially if we consider how that wife carried her selfe towards him) but that for his particular, he had been better alone• nor he does not say now, non bonum hunc hominem esse solum, It is not good for any man to be alone;
God does not then say, non bonum Homini, man god not so much by the bargain, (especially if we Consider how that wife carried her self towards him) but that for his particular, he had been better alone• nor he does not say now, non bonum hunc hominem esse solum, It is not good for any man to be alone;
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and they injure the whole state of Christianity, when they oppose mariage and chastity, as though they were incompatible, and might not consist together. They may;
and they injure the Whole state of Christianity, when they oppose marriage and chastity, as though they were incompatible, and might not consist together. They may;
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for mariage is honourable, and the bed undefiled; and therefore it may be so. S. Augustine observes in mariage, Bonuam fidei, a triall of one anothers truth; and that's good;
for marriage is honourable, and the Bed undefiled; and Therefore it may be so. S. Augustine observes in marriage, Bonuam fidei, a trial of one another's truth; and that's good;
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nor quemvis hominem, it is not good for every man to be alone, yet, considering his generall purpose upon all the world, by man, he sayes non bonum; for that end, it is not good, that man should be alone,
nor quemvis hominem, it is not good for every man to be alone, yet, considering his general purpose upon all the world, by man, he Says non bonum; for that end, it is not good, that man should be alone,
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In that production, and in that survay, which God made of all that he had made, still he gives the testimony, that he saw all was good, excepting onely in his Second dayes worke, and in his making of Man. He forbore it in the making of the firmament,
In that production, and in that survey, which God made of all that he had made, still he gives the testimony, that he saw all was good, excepting only in his Second days work, and in his making of Man. He forbore it in the making of the firmament,
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yet because this embleme, and this representation, could not be in man alone, till the woman were made too, God does not pronounce upon the making of man, that the work was good:
yet Because this emblem, and this representation, could not be in man alone, till the woman were made too, God does not pronounce upon the making of man, that the work was good:
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And from that time, if we seeke bonum, quia licitum, if we will call that good, which is lawfull, mariage is that, If thou takest a wife thou sinnest not, sayes God by the Apostle.
And from that time, if we seek bonum, quia licitum, if we will call that good, which is lawful, marriage is that, If thou Takest a wife thou Sinnest not, Says God by the Apostle.
If we seek such a goodnesse, as is a constant, and not a temporary, an occasionall goodnesse, Christ hath put such a cement upon mariage, What God hath joined, let no man put as under.
If we seek such a Goodness, as is a constant, and not a temporary, an occasional Goodness, christ hath put such a cement upon marriage, What God hath joined, let no man put as under.
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If we seek such a goodnesse, as no man, (that is, no sort nor degree of men) is the worse for having accepted, we see the holiecst of all, the High Priest, in the old Testament is onely limited, what woman he shall not mary, but not that he shall not mary;
If we seek such a Goodness, as no man, (that is, no sort nor degree of men) is the Worse for having accepted, we see the holiecst of all, the High Priest, in the old Testament is only limited, what woman he shall not marry, but not that he shall not marry;
so it is good in Comparison of that, which justly seemes the best state, that is, Virginity, in S. Augustines opinion, Non impar meritum Iohannis & Abrahae:
so it is good in Comparison of that, which justly seems the best state, that is, Virginity, in S. Augustine's opinion, Non impar Merit John & Abraham:
for the degrees of dignity in the creature are esse, vivere, and intelligere: to have a beeing, to have life, and to have understanding: and therefore man, who hath all three, is much more able to glorify God,
for the Degrees of dignity in the creature Are esse, vivere, and intelligere: to have a being, to have life, and to have understanding: and Therefore man, who hath all three, is much more able to Glorify God,
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the glory that the others give, they must give, but man is able to offer to God a reasonable sacrifice. When ye were Gentiles, saies the Apostle, ye were caryed away unto dumb Idols, even as ye were led.
the glory that the Others give, they must give, but man is able to offer to God a reasonable sacrifice. When you were Gentiles, Says the Apostle, you were carried away unto dumb Idols, even as you were led.
and wrought foure dayes after, and a great part of the sixth, and yet nothing produced, which could give him any glory (for glory is rationabile obsequium, reasonable service;
and wrought foure days After, and a great part of the sixth, and yet nothing produced, which could give him any glory (for glory is rationabile obsequium, reasonable service;
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whether Christ be said to have received gifts from men, or for men; or to have given gifts to men, (for so S. Paul hath it) so it is not easse for us to discern,
whither christ be said to have received Gifts from men, or for men; or to have given Gifts to men, (for so S. Paul hath it) so it is not easse for us to discern,
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because it conduced not to his generall end, of Having, and of Giving glory, saw, and said, Non bonum hominem, it was not good that man should be alone.
Because it conduced not to his general end, of Having, and of Giving glory, saw, and said, Non bonum hominem, it was not good that man should be alone.
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In which, as we saw in the former, that God studies man, and all things necessary for man, we shall also see, that wherein soever man is defective, his onely supply,
In which, as we saw in the former, that God studies man, and all things necessary for man, we shall also see, that wherein soever man is defective, his only supply,
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Quod non dat Deus, non est necessarium: God hath made himself thy Steward, thy Bayliffe; and whatsoever God provides not for thee, is not necessary to thee.
Quod non that Deus, non est Necessary: God hath made himself thy Steward, thy Bailiff; and whatsoever God provides not for thee, is not necessary to thee.
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It may be true that S. Hierome notes, who had so much conversation amongst women, that it did him harm, Mult as insognis pudicitiae, quamvis nulli virorum, sibi scimus ornari;
It may be true that S. Jerome notes, who had so much Conversation among women, that it did him harm, Mult as insognis pudicitiae, Quamvis None virorum, sibi scimus Adorned;
For him who first exceeded that, Lamech, who had two wives, the first was Adah, and Adah signifies Coetum, congregationem; there is company enough, society enough in a wife:
For him who First exceeded that, Lamech, who had two wives, the First was Adah, and Adah signifies Coetum, congregationem; there is company enough, society enough in a wife:
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it is not so in the woman, for though the first Translation of the Bible that ever were and the Translation of the Roman Church have it in the plurall,
it is not so in the woman, for though the First translation of the bible that ever were and the translation of the Roman Church have it in the plural,
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it is but faci•m. I presse no more upon this, but one lesson to our selves, That if God exercise us with temporall afflictions, narrownesse in our fortunes, infirmities in our constitutions,
it is but faci•m. I press no more upon this, but one Lesson to our selves, That if God exercise us with temporal afflictions, narrowness in our fortune's, infirmities in our constitutions,
or with spirituall afflictions, ignorance in our understandings, scruples in our conscience, if God come not altogether in his faciamus, to powre down with both hands abundance of his worldly •reafures,
or with spiritual afflictions, ignorance in our understandings, scruples in our conscience, if God come not altogether in his Faciamus, to pour down with both hands abundance of his worldly •reafures,
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And then one lesson also to the other sexe, That they will be content, even by this form and change of phrase, to be remembred, that they are the weaker vessell, and that Adam was not deceived but the woman was. For whether you will ease that with Theodorets exposition, Adam was not deceived first, but the woman was first deceived;
And then one Lesson also to the other sex, That they will be content, even by this from and change of phrase, to be remembered, that they Are the Weaker vessel, and that Adam was not deceived but the woman was. For whither you will ease that with Theodoret exposition, Adam was not deceived First, but the woman was First deceived;
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Take it any way, and it implies a weaknesse in the woman, and an occasion of soupling her to that just estimation of her self, That she will be •ntent to learn in sitence with all subjection• That as she is not a servant,
Take it any Way, and it Implies a weakness in the woman, and an occasion of soupling her to that just estimation of her self, That she will be •ntent to Learn in sitence with all subjection• That as she is not a servant,
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And let S. Hierome give this note, Sapi•ns judicio am•t, non affectu, Discretion is the weight of love in a wise mans hand, and not affection. S. Hier••• cannot stay there;
And let S. Jerome give this note, Sapi•ns Judicio am•t, non affectu, Discretion is the weight of love in a wise men hand, and not affection. S. Hier••• cannot stay there;
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S. Augustine makes that comparison, That whensoever the Apostles preached, they were glad when their auditory liked their preaching, Non avidita•e consequendae laudis, sed charitate seminande virtutis;
S. Augustine makes that comparison, That whensoever the Apostles preached, they were glad when their auditory liked their preaching, Non avidita•e consequendae laudis, sed charitate seminande virtue;
lest otherwise she prove in Ruinam, who was given in Adjutorium, and he be put to the first mans plea, Mulier quam dedisti, The woman whom thou gavest me, gave me my death.
lest otherwise she prove in Ruinam, who was given in Adjutorium, and he be put to the First men plea, Mulier quam dedisti, The woman whom thou Gavest me, gave me my death.
as wit; learning, eloquence, musick, memory, cunning, and such, these make her never the fitter. There is a Harmony of dispositions, and that requires particular consideration upon emergent occasions;
as wit; learning, eloquence, music, memory, cunning, and such, these make her never the fitter. There is a Harmony of dispositions, and that requires particular consideration upon emergent occasions;
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but the fitnesse that goes through all, is a sober continency; for without that, Matrimonium jurata fornicatio, Mariage is but a continuall fornication, sealed with an oath:
but the fitness that Goes through all, is a Sobrium continency; for without that, Matrimonium jurata Fornication, Marriage is but a continual fornication, sealed with an oath:
for there is no fitnesse where there is not continency. To end all, there is a Morall fitnesse, consisting in those morall vertues, of which we have spoke enough;
for there is no fitness where there is not continency. To end all, there is a Moral fitness, consisting in those moral Virtues, of which we have spoke enough;
Be pleased therefore to give me leave in this exercise, to shift the scene thrice, and to present to your religious considerations three objects, three subjects:
Be pleased Therefore to give me leave in this exercise, to shift the scene thrice, and to present to your religious considerations three objects, three subject's:
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In the first acceptation then, in the first, the secular mariage in Paradise, the persons were Adam and Eve: Ever since they are he and she, man and woman:
In the First acceptation then, in the First, the secular marriage in Paradise, the Persons were Adam and Eve: Ever since they Are he and she, man and woman:
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As the Apostles say in the first generall Councell, We lay nothing upon you but things necessary, so we call nothing necessary but that which is commanded by God.
As the Apostles say in the First general Council, We lay nothing upon you but things necessary, so we call nothing necessary but that which is commanded by God.
If in heaven I may have the place of a man that hath performed the Commandements of God, I will not change with him that thinks he hath done more then the Commandements of God enjoyned him.
If in heaven I may have the place of a man that hath performed the commandments of God, I will not change with him that thinks he hath done more then the commandments of God enjoined him.
when they dissolve mariage upon spitituall kindred, because my Grandfather Christned that womans Father; when they dissolve mariage upon legall kindred, because my Grandfather adopted that womans Father:
when they dissolve marriage upon spiritual kindred, Because my Grandfather Christened that woman's Father; when they dissolve marriage upon Legal kindred, Because my Grandfather adopted that woman's Father:
Adduxit od eum, was the cause between Adam and Eve, God brought them together; God will not bring me a precontracted person, he will not have me defraud another;
Lead od Eum, was the cause between Adam and Eve, God brought them together; God will not bring me a precontracted person, he will not have me defraud Another;
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If it be a Sacrament, who administers it, who is the Priest? They are fain to answer, the Bridegroom and the Bride, he and she are the Priest in that Sacrament.
If it be a Sacrament, who administers it, who is the Priest? They Are fain to answer, the Bridegroom and the Bride, he and she Are the Priest in that Sacrament.
And then, In prolem, for propagation, for children; And lastly, In adjutorium, for mutuall help. As we consider it the first way, In ustionem, every heating is not a burning;
And then, In Prolem, for propagation, for children; And lastly, In Adjutorium, for mutual help. As we Consider it the First Way, In ustionem, every heating is not a burning;
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When God at the first institution of mariage had this first use of mariage in his contemplation, that it should be a remedy against burning, God gave man the remedy, before he had the disease;
When God At the First Institution of marriage had this First use of marriage in his contemplation, that it should be a remedy against burning, God gave man the remedy, before he had the disease;
And if they may not die together, sustain thou the survivor of them in that sad hour with this comfort, That he that died for them both, will bring them together again in his everlastingnesse.
And if they may not die together, sustain thou the survivor of them in that sad hour with this Comfort, That he that died for them both, will bring them together again in his everlastingness.
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And yet in this second use, we dòe not so much consider generation as regeneration; not so much procreation as education, nor propagation as transportation of children.
And yet in this second use, we dòe not so much Consider generation as regeneration; not so much procreation as education, nor propagation as transportation of children.
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but heaven could not be filled, nor the places of the fallen Angels supplied, without that care of childrens religious education, which from Parents in lawfull mariage they are likeliest to receive.
but heaven could not be filled, nor the places of the fallen Angels supplied, without that care of Children's religious education, which from Parents in lawful marriage they Are likeliest to receive.
but as Chrysostome and others of the Ancients observe and interpret that place (which interpretation arises out of the very letter) it is, Si permanserint, not if she,
but as Chrysostom and Others of the Ancients observe and interpret that place (which Interpretation arises out of the very Letter) it is, Si permanserint, not if she,
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Art thou afraid thy childe should be stung with a Snake, and wilt thou let him play with the old Serpent, in opening himself to all tentations? Art thou afraid to let him walk in an ill aire,
Art thou afraid thy child should be stung with a Snake, and wilt thou let him play with the old Serpent, in opening himself to all tentations? Art thou afraid to let him walk in an ill air,
and execrations of blasphemous mouths round about him? It is S. Chrysostomes complaint, Perditionem magno pretio emunt; Salutem nec done accipere volunt;
and execrations of blasphemous mouths round about him? It is S. Chrysostomes complaint, Perditionem magno Precio emunt; Salutem nec done accipere volunt;
To thy glory, let the Parents expresse the love of Parents, and the children, to thy glory, the obedience of children, till they both loose that secular name of Parents and Children,
To thy glory, let the Parents express the love of Parents, and the children, to thy glory, the Obedience of children, till they both lose that secular name of Parents and Children,
Even into the Ark it self, where God blessed them all with a powerfull and an immediate protection, God admitted onely such as were fitted to help one another, couples.
Even into the Ark it self, where God blessed them all with a powerful and an immediate protection, God admitted only such as were fitted to help one Another, couples.
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And therefore when we come to the P•sui Deum adjutorium meum, to rely upon God primarily for our Help, God comes to the faciam tibi adjutorium, I will make thee a help like thy self:
And Therefore when we come to the P•sui God Adjutorium meum, to rely upon God primarily for our Help, God comes to the faciam tibi Adjutorium, I will make thee a help like thy self:
like his name, and what will you look for at a fools hand? It is the worst help of all to raise a husband by dejecting her self, to help her husband forward in this world, by forfeiting sinfully,
like his name, and what will you look for At a Fools hand? It is the worst help of all to raise a husband by dejecting her self, to help her husband forward in this world, by forfeiting sinfully,
Now though there be properly no eternity in this secular mariage, nor in any thing in this world, (for eternity is that onely which never had •eginning,
Now though there be properly no eternity in this secular marriage, nor in any thing in this world, (for eternity is that only which never had •eginning,
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It should have this degree of eternity too, this quality of a circle to have no interruption, no breaking in the way by unjust suspitions and jealousies.
It should have this degree of eternity too, this quality of a circle to have no interruption, no breaking in the Way by unjust suspicions and jealousies.
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Where there is Spiritus immunditei, as S. Paul calls it, a spirit of uncleannesse, there will necessarily be Spiritus zelotypiae, as Moses cals it, a spirit of jealousie.
Where there is Spiritus immunditei, as S. Paul calls it, a Spirit of uncleanness, there will necessarily be Spiritus zelotypiae, as Moses calls it, a Spirit of jealousy.
But to raise the Devill in the power of the Devill, to call up one spirit by another spirit, by the spirit of jealousie and suspition, to induce the spirit of uncleannesse where it was not,
But to raise the devil in the power of the devil, to call up one Spirit by Another Spirit, by the Spirit of jealousy and suspicion, to induce the Spirit of uncleanness where it was not,
and before he accuses any man to have bowed down to a graven Image, before any Idolatry was committed, he tells them that he is a jealous God; God is jealous before there is any harm done.
and before he accuses any man to have bowed down to a graved Image, before any Idolatry was committed, he tells them that he is a jealous God; God is jealous before there is any harm done.
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We have Authors in the Romanc Church that think fornicationem non vagam, that such an incontinent life as is limited to one certain person, is no deadly sin,
We have Authors in the Romanc Church that think fornicationem non vagam, that such an incontinent life as is limited to one certain person, is no deadly since,
That falutation of the Angle to the blessed Virgin Mary, Blessed art thou amongst memen, we may make even this interpretation, not onely that she was blessed amongst women, that is, above women,
That falutation of the Angle to the blessed Virgae Marry, Blessed art thou among memen, we may make even this Interpretation, not only that she was blessed among women, that is, above women,
But yet your patience may perchance last to a word of each of these three Circumstances, The Persons, the Action, the Term, both in this spirituall, and in the eternall mariage.
But yet your patience may perchance last to a word of each of these three circumstances, The Persons, the Actium, the Term, both in this spiritual, and in the Eternal marriage.
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First then, as in the former Part, the secular mariage, for the persons there, we considered first Adam and Eve, and after every man and woman, and this couple in particular;
First then, as in the former Part, the secular marriage, for the Persons there, we considered First Adam and Eve, and After every man and woman, and this couple in particular;
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And can these persons meet? in such a distance, and in such a disparagement can these persons meet? the Son of God and the son of man? When I consider Christ to be Germen Iehovae, the bud and blossome, the fruit and off-spring of Jehovah, Jehovah himself,
And can these Persons meet? in such a distance, and in such a disparagement can these Persons meet? the Son of God and the son of man? When I Consider christ to be Germen Iehovae, the bud and blossom, the fruit and offspring of Jehovah, Jehovah himself,
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When I consider Christ in his Circle, in glory with his Father, before he came into this world, establishing a glorious Church when he was in this world,
When I Consider christ in his Circle, in glory with his Father, before he Come into this world, establishing a glorious Church when he was in this world,
and either out of compunction for my self or compassion for others, I passe through this world as through a valley of tears, where tears settle and swell,
and either out of compunction for my self or compassion for Others, I pass through this world as through a valley of tears, where tears settle and swell,
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and when I passe out of this world I leave their eyes whose hands close mine, full of tears too, can these persons, this Image of God, this God himself, this glorious God,
and when I pass out of this world I leave their eyes whose hands close mine, full of tears too, can these Persons, this Image of God, this God himself, this glorious God,
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as to write all those Epistles which are in the New Testament to my soul, having presented my soule with his own picture, that I can see his face in all his temporall blessings, having shaved her head in abating her pride,
as to write all those Epistles which Are in the New Testament to my soul, having presented my soul with his own picture, that I can see his face in all his temporal blessings, having shaved her head in abating her pride,
and pared her nails in contracting her greedy desires, and changed her clothes not to fashion her self after this world, my soul being thus fitted by himself, Christ Jesus hath maried my soul, maried her to all the three intendments mentioned in the secular mariage; first, in ustionem, against burning;
and pared her nails in contracting her greedy Desires, and changed her clothes not to fashion her self After this world, my soul being thus fitted by himself, christ jesus hath married my soul, married her to all the three intendments mentioned in the secular marriage; First, in ustionem, against burning;
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or in the Labyrinth of superstition amongst the Papists, vae soli, woe unto that single man that is not maried unto Christ in the Sacraments of the Church;
or in the Labyrinth of Superstition among the Papists, vae soli, woe unto that single man that is not married unto christ in the Sacraments of the Church;
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and vae sterili, woe unto them that are barren after this spirituall mariage, for that is a great curse in the Prophet Ieremy, Scribe virum istum sterilem, write this man childlesse, that implied all calamities upon him;
and vae sterili, woe unto them that Are barren After this spiritual marriage, for that is a great curse in the Prophet Ieremy, Scribe virum istum sterilem, write this man childless, that implied all calamities upon him;
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that have good conceptions, religious dispositions, holy desires to the advancement of Gods truth, but for some collaterall respects dare not utter them,
that have good conceptions, religious dispositions, holy Desires to the advancement of God's truth, but for Some collateral respects Dare not utter them,
but this eternity is not begun in this world, but from all eternity in the Book of life, in Gods eternall Decree for my election, there Christ was maried to my soul.
but this eternity is not begun in this world, but from all eternity in the Book of life, in God's Eternal decree for my election, there christ was married to my soul.
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But when my soul was in a strange minority, infinite millions of millions of generations, before my soul was a soul, did Christ mary my soul in his eternall Decree.
But when my soul was in a strange minority, infinite millions of millions of generations, before my soul was a soul, did christ marry my soul in his Eternal decree.
and in aeternum, for ever, without any interruptions, so I know, that whom he loves he loves to the end, and that he hath given me, not a presumptuous impossibility,
and in aeternum, for ever, without any interruptions, so I know, that whom he loves he loves to the end, and that he hath given me, not a presumptuous impossibility,
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The mariage of the Lamb is come, and blessed are they that are called to the mariage Supper of the Lamb, says S. Iohn speaking of our state in the generall Resurrection.
The marriage of the Lamb is come, and blessed Are they that Are called to the marriage Supper of the Lamb, Says S. John speaking of our state in the general Resurrection.
Nor it is not such a Parish mariage, as when Christ maried me to himself at my Baptisme, in a Church here • and yet that mariage of a Christian soul to Christ in that Sacrament is a blessed mariage:
Nor it is not such a Parish marriage, as when christ married me to himself At my Baptism, in a Church Here • and yet that marriage of a Christian soul to christ in that Sacrament is a blessed marriage:
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But this is a mariage in that great and glorious Congregation, where all my fins shall be laid open to the eys of all the world, where all the blessed Virgins shall see all my uncleannesse,
But this is a marriage in that great and glorious Congregation, where all my fins shall be laid open to the eyes of all the world, where all the blessed Virgins shall see all my uncleanness,
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and upon one another, as though they would all forbid those banes, and say to one another, Will this Lamb have any thing to doe with this soule? and yet there and then this Lamb shall mary me, In aeternum, for ever, which is our last circumstance.
and upon one Another, as though they would all forbid those banes, and say to one Another, Will this Lamb have any thing to do with this soul? and yet there and then this Lamb shall marry me, In aeternum, for ever, which is our last circumstance.
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and the spirituall an earnest of that eternall, which they and we, by thy mercy, shall have in the Kingdome which thy Son our Saviour hath purchased with the inestimable price of his incorruptible blood. To whom, &c.
and the spiritual an earnest of that Eternal, which they and we, by thy mercy, shall have in the Kingdom which thy Son our Saviour hath purchased with the inestimable price of his incorruptible blood. To whom, etc.
IF our conversation be in heaven, as the Apostle says his was, and if that conversation be, (as Testullian reads that place) Municipatus noster, our City, our dwelling, the place from whence onely we receive our Laws, to which onely we direct our services, in which onely we are capable of honours, and offices, where even the office of a doore-keeper was the subject of a great Kings ambition;
IF our Conversation be in heaven, as the Apostle Says his was, and if that Conversation be, (as Tertullian reads that place) Municipatus Noster, our city, our Dwelling, the place from whence only we receive our Laws, to which only we Direct our services, in which only we Are capable of honours, and Offices, where even the office of a doorkeeper was the Subject of a great Kings ambition;
and then doth an Eagle mount up at our commandement, when our soul, our devotion, by such a conversation in heaven, associates itself with all this blessed company that are met in this Chapter, that our fellow ship may be with the Father,
and then does an Eagl mount up At our Commandment, when our soul, our devotion, by such a Conversation in heaven, associates itself with all this blessed company that Are met in this Chapter, that our fellow ship may be with the Father,
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nay if you come to Church sometimes onely upon that errand, to meet company, (as though the House of God, were but as the presence of an earthly Prince, which upon solemne Festivall days must be fill'd and furnished,
nay if you come to Church sometime only upon that errand, to meet company, (as though the House of God, were but as the presence of an earthly Prince, which upon solemn Festival days must be filled and furnished,
though they that come, come to doe no service there) command year Eagle to mount up, and to build his nest on high, command your souls to have their conversation in heaven by meditation of this Scripture,
though they that come, come to do no service there) command year Eagl to mount up, and to built his nest on high, command your Souls to have their Conversation in heaven by meditation of this Scripture,
and such a knot as nothing shall unty, as inseparably united to one another, as that God, with whom they are made one Spirit, is inseparable in himself.
and such a knot as nothing shall untie, as inseparably united to one Another, as that God, with whom they Are made one Spirit, is inseparable in himself.
And as you shall see him forward, so you shall see him large, and bountifull in imprinting that Seal, you shall see an hundred and forty four thousand of the Tribes of the Children of Israel,
And as you shall see him forward, so you shall see him large, and bountiful in imprinting that Seal, you shall see an hundred and forty four thousand of the Tribes of the Children of Israel,
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he answers before we ask; but yet he answers by a question, that thereby he may give us occasion of farther discourse, of farther questioning with him.
he answers before we ask; but yet he answers by a question, that thereby he may give us occasion of farther discourse, of farther questioning with him.
There, this Elder shall tell thee, that those are they which are come out of the Tribulations of this world, and have made their Robes white in the blood of the Lamb, that therefore they are in the presence of the Throne of God, that they serve him day and night in the Temple, that they shall hunger no more, thrist no more,
There, this Elder shall tell thee, that those Are they which Are come out of the Tribulations of this world, and have made their Robes white in the blood of the Lamb, that Therefore they Are in the presence of the Throne of God, that they serve him day and night in the Temple, that they shall hunger no more, thrist no more,
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In which words, we shall consider for order and distincton, first the matter, and then the form: by the matter we mean the purpose and intention of the Holy Ghost in these words;
In which words, we shall Consider for order and distinction, First the matter, and then the from: by the matter we mean the purpose and intention of the Holy Ghost in these words;
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when he said of the Elect, even in this life, God which is rich in mercy, Convivificavit, conresuscitavit, considere fecit, he hath quickned us, he hath raised us, he hath made us fit together in the heavenly places, in Christ Iesus:
when he said of the Elect, even in this life, God which is rich in mercy, Convivificavit, conresuscitavit, considere fecit, he hath quickened us, he hath raised us, he hath made us fit together in the heavenly places, in christ Iesus:
we take this imprinting or the Seal of the living God in the forehead of the Elect, and this washing in the blood of the Lamb, to be intended of the Sacrament of Baptisme: In that which we call the form, which is the illustrating of this, we shall first look upon the great benefits and blessings which these servants of God so sealed, and so washed, are made partakers of;
we take this imprinting or the Seal of the living God in the forehead of the Elect, and this washing in the blood of the Lamb, to be intended of the Sacrament of Baptism: In that which we call the from, which is the illustrating of this, we shall First look upon the great benefits and blessings which these Servants of God so sealed, and so washed, Are made partakers of;
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for those blessings which are mentioned in the verses before, are rooted and enwrapped in this particular of this Text, Quoniam, for; they are blessed;
for those blessings which Are mentioned in the Verses before, Are rooted and enwrapped in this particular of this Text, Quoniam, for; they Are blessed;
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first, Reget illos, He shall govern them, take them into his care, make them heirs of the Covenant, breed them in a visible Church: secondly, Deducet eos, He shall lead them to the lively fountains of waters;
First, Reget Illos, He shall govern them, take them into his care, make them Heirs of the Covenant, breed them in a visible Church: secondly, Deducet eos, He shall led them to the lively fountains of waters;
And so S. August. and S. Gregory (when, by occasion of the subject which they were then in hand with, they were full of the contemplation of Martyrdome, and encouragements to that) doe seem to understand these words, of Martyrs. But since it is not said, that they washed their robes in their own blood, which is proper to Martyrs, but in the blood of the Lamb, which is communicated to all that participate of the merit of Christ, the words seem larger then so,
And so S. August. and S. Gregory (when, by occasion of the Subject which they were then in hand with, they were full of the contemplation of Martyrdom, and encouragements to that) do seem to understand these words, of Martyrs. But since it is not said, that they washed their robes in their own blood, which is proper to Martyrs, but in the blood of the Lamb, which is communicated to all that participate of the merit of christ, the words seem larger then so,
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but yet limit them to the Triumphant Church; that because it is said, that they are come out of great tribulation, and that they are in the presence of the Throne of God, and that they shall hunger no more, they see no way of admitting these perfections, in this life. But S. Paul saw a way,
but yet limit them to the Triumphant Church; that Because it is said, that they Are come out of great tribulation, and that they Are in the presence of the Throne of God, and that they shall hunger no more, they see no Way of admitting these perfections, in this life. But S. Paul saw a Way,
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In the same place where the Apostle says, That we look for our Saviour from heaven, (there is our future, our expectation) he says also, our conversation is in heaven, there is our present, our actuall possession.
In the same place where the Apostle Says, That we look for our Saviour from heaven, (there is our future, our expectation) he Says also, our Conversation is in heaven, there is our present, our actual possession.
and miserable creatures) a reall possession of glory, and of inseparablenesse from thee, in this life. This is that Copiosa redemptio, there is with the Lord plentifull redemption; though that were Matura redemptio, a seasonable redemption,
and miserable creatures) a real possession of glory, and of inseparableness from thee, in this life. This is that Copiosa redemptio, there is with the Lord plentiful redemption; though that were Matura redemptio, a seasonable redemption,
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Those words are not then necessarily restrained to Martyrs, they are not restrained to the state of the Triumphant Church, they are spoken to all the Children of righteousnesse, and of godlines;
Those words Are not then necessarily restrained to Martyrs, they Are not restrained to the state of the Triumphant Church, they Are spoken to all the Children of righteousness, and of godliness;
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That which involves all these promises, that which is the kernell, and seed, and marrow of all, the last clause of the text, God shall wipe all teares from their eyes, those words, that clause, is thrice repeated intirely in the Scriptures:
That which involves all these promises, that which is the kernel, and seed, and marrow of all, the last clause of the text, God shall wipe all tears from their eyes, those words, that clause, is thrice repeated entirely in the Scriptures:
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When it is spoken here, when it is spoken in the one and twentieth Chapter of the Revelation, and at the fourth verse, in both places, it is derived from the Prophet Esay, which is an Eacharisticall chapter, a Chapter of thanksgiving for Gods deliverance of his children,
When it is spoken Here, when it is spoken in the one and twentieth Chapter of the Revelation, and At the fourth verse, in both places, it is derived from the Prophet Isaiah, which is an Eacharisticall chapter, a Chapter of thanksgiving for God's deliverance of his children,
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This imprinting then of the seale in the forehead, this washing of the robes in the bloud of the Lambe, S. Ambrose places conveniently to be accomplished in the Sacrament of Baptisme: for this is Copiosissima Redemptio, this is the most plentiful redemption, that that be applied to us, not onely at last in Heaven, nor at my last step towards heaven, at my death, nor in all the steps that I make in the course of my life,
This imprinting then of the seal in the forehead, this washing of the robes in the blood of the Lamb, S. Ambrose places conveniently to be accomplished in the Sacrament of Baptism: for this is Copiosissima Redemptio, this is the most plentiful redemption, that that be applied to us, not only At last in Heaven, nor At my last step towards heaven, At my death, nor in all the steps that I make in the course of my life,
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but in my first step into the Church, nay before I can make any step, when I was carried in anothers armes thither, even in the beginning of this life;
but in my First step into the Church, nay before I can make any step, when I was carried in another's arms thither, even in the beginning of this life;
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and so do divers of the later Men, and of those whom we call ours, understand all this, of baptisme; because if we consider this washing away of teares, as Saint Cyprian says, young children doe most of all need this mercy of God and this assistance of Man,
and so do diverse of the later Men, and of those whom we call ours, understand all this, of Baptism; Because if we Consider this washing away of tears, as Saint Cyprian Says, young children do most of all need this mercy of God and this assistance of Man,
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because as soone as they come into this world Plorantes, ac flentes, nihil aliud faciunt, quam deprecantur, they beg with teares something at our hands,
Because as soon as they come into this world Plorantes, ac flentes, nihil Aliud faciunt, quam deprecantur, they beg with tears something At our hands,
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For though they cannot tell us, what they aile, though (if we will enter into curiosities) we cannot tell them what they aile, that is, we cannot tell them what properly,
For though they cannot tell us, what they ail, though (if we will enter into curiosities) we cannot tell them what they ail, that is, we cannot tell them what properly,
And therefore though the other errors of the Anabaptist be ancient, 1000. year old, yet the denying of baptisme to children, was never heard of till within 100. years, and lesse.
And Therefore though the other errors of the Anabaptist be ancient, 1000. year old, yet the denying of Baptism to children, was never herd of till within 100. Years, and less.
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The Arrians, and the Donatists did rebapsize those who were baptized by the true Christians, whom they counted Heretiques; but yet they refused not to baptize children:
The Arians, and the Donatists did rebapsize those who were baptised by the true Christians, whom they counted Heretics; but yet they refused not to baptise children:
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yet they meet, they agree in the porch, in Limine Ecclesiae, in the Sacrament of baptisme, and acknowledge that it is communicable to all children, and to all Men; from the child new borne to the decrepit old Man, from him that is come out of one mothers wombe, to him that is going into another, into his grave, Sicut nullus prohibendus à baptisme, it a nullus est qui non peccate moritur in baptismo,
yet they meet, they agree in the porch, in Limine Ecclesiae, in the Sacrament of Baptism, and acknowledge that it is communicable to all children, and to all Men; from the child new born to the decrepit old Man, from him that is come out of one mother's womb, to him that is going into Another, into his grave, Sicut nullus prohibendus à Baptism, it a nullus est qui non peccate moritur in Baptismo,
in which we consider first, this firstword, quoniam, for, which is verbum praegnans, a word that includes all those great blessings, which God hath ordained for them, whom in his eternall decree, he hath prepared for this sealing and this washing. Those blessings, which are immediately before the text, are, that in Gods purpose, they are already come out of great tribulations, they have already received a whitenes by the bloud of the Lambe, they are already in the presence of the threne of the Lambe, they have already overcome all hunger, and thirst, and heat.
in which we Consider First, this firstword, quoniam, for, which is verbum praegnans, a word that includes all those great blessings, which God hath ordained for them, whom in his Eternal Decree, he hath prepared for this sealing and this washing. Those blessings, which Are immediately before the text, Are, that in God's purpose, they Are already come out of great tribulations, they have already received a whiteness by the blood of the Lamb, they Are already in the presence of the threne of the Lamb, they have already overcome all hunger, and thirst, and heat.
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That though all the promises of God in him, are Yea, and Amen, certain, and infallible in themselves, though his Name, that makes them be Amen, (Thus saith Amen, the faithfull and true witnesse ) and therefore there needs no better security, then his word, for all those blessings,
That though all the promises of God in him, Are Yea, and Amen, certain, and infallible in themselves, though his Name, that makes them be Amen, (Thus Says Amen, the faithful and true witness) and Therefore there needs no better security, then his word, for all those blessings,
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to faith without a roct, without reason, is no faith, but an opinion. All those blessings by the Sacrament of Baptism, & all Gods other promises to his children,
to faith without a roct, without reason, is no faith, but an opinion. All those blessings by the Sacrament of Baptism, & all God's other promises to his children,
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and then it is not a worke of my faith primarily, but it is a worke of my reason, that assures me, that these are the Scriptures, that these Scriptures are the word of God.
and then it is not a work of my faith primarily, but it is a work of my reason, that assures me, that these Are the Scriptures, that these Scriptures Are the word of God.
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and my reason is, because I find it in the Scrpiture; Nascimur filii Irae, and therefore, nifi renatus, we are borne children of wrath, and therefore must be borne againe.
and my reason is, Because I find it in the Scripture; Nascimur Sons Irae, and Therefore, Nifi renatus, we Are born children of wrath, and Therefore must be born again.
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That a Messias should come to deliver Mankind from this sinne, and all other fins, my reason is, the Semen mulieris, the seed of the woman, for the promise,
That a Messias should come to deliver Mankind from this sin, and all other fins, my reason is, the Semen Mulieris, the seed of the woman, for the promise,
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That this merit of his should be applied to certaine Men, my reason is in the Semini two, Gods Covenant, to Abraham, and to his seed; That we are of that number, included in that Covenant to Abraham, my reason is, in spiritu adoptionis, the spirit of adoption hath ingraffed us, inserted us into the same Covenant.
That this merit of his should be applied to certain Men, my reason is in the Semini two, God's Covenant, to Abraham, and to his seed; That we Are of that number, included in that Covenant to Abraham, my reason is, in spiritu adoptionis, the Spirit of adoption hath Ingrafted us, inserted us into the same Covenant.
and therefore might doubt) my reason tells me too, that in the Scriptures, there is a new Seals, Baptisme: when my reason tells mee, that after that regeneration, I have degenerated againe, I have fallen from those graces which I received in Baptisme, my reason leades mee againe to those places of Scripture, where God hath established a Church for the remession and absolution of sinnes.
and Therefore might doubt) my reason tells me too, that in the Scriptures, there is a new Seals, Baptism: when my reason tells me, that After that regeneration, I have degenerated again, I have fallen from those graces which I received in Baptism, my reason leads me again to those places of Scripture, where God hath established a Church for the remission and absolution of Sins.
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If I have been negligent of all these helpes, and now my reason beginnes to worke to my prejudice, that I beginne to gather and heape up all those places of the Law, and Prophets, and Gospell, which threaten certaine condemnation unto such sinners,
If I have been negligent of all these helps, and now my reason begins to work to my prejudice, that I begin to gather and heap up all those places of the Law, and prophets, and Gospel, which threaten certain condemnation unto such Sinners,
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as I find my selfe to bee, yet if my reason can see light at the Nolo mortem peccatoris, at the Quandocunque resipiscct; That God would not the death of any sinner, That no time is unseasonable for repentance:
as I find my self to be, yet if my reason can see Light At the Nolo mortem Sinners, At the Quandocunque resipiscct; That God would not the death of any sinner, That no time is unseasonable for Repentance:
and finitenesse in God, (that his mercy can goe no farther) and then of an infinitenesse in Man (that his finne can goe beyond God) my reason will defend me from desperation; I meane the reason, that is grounded upon the Scripture;
and finiteness in God, (that his mercy can go no farther) and then of an infiniteness in Man (that his fin can go beyond God) my reason will defend me from desperation; I mean the reason, that is grounded upon the Scripture;
still I shall find there, that Quia, which David delighted in so much, as that he repears it almost thirty times, in one Psalm, For his mercy endureth for ever.
still I shall find there, that Quia, which David delighted in so much, as that he repears it almost thirty times, in one Psalm, For his mercy Endureth for ever.
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So he filled the Mountaine round about with horses, and chariots, in defense of Elisha; but alwayes he workes upon our reason; he bids us feare no judgment, he bids us hope for no mercy,
So he filled the Mountain round about with Horses, and chariots, in defence of Elisha; but always he works upon our reason; he bids us Fear no judgement, he bids us hope for no mercy,
For God is Logos, speech and reasone He declares his will by his Word, and he proved it, he confirmes it, he is Logos, and he proceeds Logically. It is true, that we have a Sophistry, which as farre as concerns our owne destruction, frustrates his Logique;
For God is Logos, speech and reason He declares his will by his Word, and he proved it, he confirms it, he is Logos, and he proceeds Logically. It is true, that we have a Sophistry, which as Far as concerns our own destruction, frustrates his Logic;
If Peter make a Quia, a reason why his fellowes could not bee drunke, Because it was but nine a Clocke, wee can find Men that can overthrow that reason,
If Peter make a Quia, a reason why his Fellows could not be drunk, Because it was but nine a Clock, we can find Men that can overthrow that reason,
nor puts new wine into old vessells, yet since S. Augustine says well, Carnalitas vetustas, gratia novitas, our carnall delights, are our old garments,
nor puts new wine into old vessels, yet since S. Augustine Says well, Carnalitas Vetustas, Gratia novitas, our carnal delights, Are our old garments,
and those degrees and beames of grace, which are shed upon us, are the new, we do peece this old with this new, that is, long habits of sin, with short repentances; flames of concupiscence, with little sparks of remorse; and into old vessells, (our sin-worne bodies ) we put in once a year, some drops, of new wine, of the bloud of our Saviour Christ Iesus, in the Sacrament, (when we come to his table, as to a vintage, because of the season,
and those Degrees and beams of grace, which Are shed upon us, Are the new, we do piece this old with this new, that is, long habits of since, with short repentances; flames of concupiscence, with little sparks of remorse; and into old vessels, (our sin-worne bodies) we put in once a year, Some drops, of new wine, of the blood of our Saviour christ Iesus, in the Sacrament, (when we come to his table, as to a vintage, Because of the season,
and we receive by the Almanack, because it is Easter ) and this new wine so taken in, breakes the vessells, (as Christ speakes in that similitude) And his breaking shall be, as the breaking of a Potters pot, which is broken without pity,
and we receive by the Almanac, Because it is Easter) and this new wine so taken in, breaks the vessels, (as christ speaks in that similitude) And his breaking shall be, as the breaking of a Potters pot, which is broken without pity,
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and therefore as Christ did, we aske next, Cujus inscriptio, whose Image, whose inscription is upon his seale, who gives this assurance? And it is the Lambe that is in the midst of the throne;
and Therefore as christ did, we ask next, Cujus Inscription, whose Image, whose inscription is upon his seal, who gives this assurance? And it is the Lamb that is in the midst of the throne;
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& he is in the midst of the throne; though al his great, & glorious company be round about him, one hundred and forty foure thousand Israelites, innumerable multitudes of all Nations, Angels,
& he is in the midst of the throne; though all his great, & glorious company be round about him, one hundred and forty foure thousand Israelites, innumerable Multitudes of all nations, Angels,
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And it is the Lambe, that is there still, in the midst of the throne; not kneaded into an Agnus Dei, of wax, or wafer here, not called down from heaven, to an Altar, by every Priests charme, to be a witnesse of secrecy in the Sacrament, for every bloudy,
And it is the Lamb, that is there still, in the midst of the throne; not kneaded into an Agnus Dei, of wax, or wafer Here, not called down from heaven, to an Altar, by every Priests charm, to be a witness of secrecy in the Sacrament, for every bloody,
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This is the person then, that gives the assurance, that all these blessings belong to them who are ordained to be so sealed, and so washed; this is he that assures us,
This is the person then, that gives the assurance, that all these blessings belong to them who Are ordained to be so sealed, and so washed; this is he that assures us,
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and approves to us, that all this shall be, first, Quia reget, because he shall govern them, secondly, Quia deducet, because he shall lead them to the fountaines of waters;
and approves to us, that all this shall be, First, Quia reget, Because he shall govern them, secondly, Quia deducet, Because he shall led them to the fountains of waters;
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and a cleare law; So that, as we shal have interest in the Covenant, as well as the Israclites, so we shal have interest in that glorious acclamation of theirs;
and a clear law; So that, as we shall have Interest in the Covenant, as well as the Israelites, so we shall have Interest in that glorious acclamation of theirs;
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what nation hath Laws, and ordinances so righteous as we have? for in that Paul & Barnabas express the heaviest indignation of God upon the Gentiles, that God suffered the Gentiles to walke in their own ways;
what Nation hath Laws, and ordinances so righteous as we have? for in that Paul & Barnabas express the Heaviest Indignation of God upon the Gentiles, that God suffered the Gentiles to walk in their own ways;
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when he saw that flood wash away Princes from their thrones, misers from their bagges, lovers from their embracements, Courtiers from their wardrobes, no man is able to expresse that true comfort, which a Christian is to take,
when he saw that flood wash away Princes from their thrones, misers from their bags, lovers from their embracements, Courtiers from their wardrobes, no man is able to express that true Comfort, which a Christian is to take,
For beloved, who can expresse, who can conceive that strange confusion, which shall overtake, and oppresse those infinite multitudes of Soules, which shall be changed at the last day,
For Beloved, who can express, who can conceive that strange confusion, which shall overtake, and oppress those infinite Multitudes of Souls, which shall be changed At the last day,
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and shall meet Christ Jesus in the clouds, and shall receive an irrevocable judgment, of everlasting condemnation, dut of his mouth, whose name they never heard of before, that must be condemned by a Judge, of whom they knew nothing before, and who never had before any apprehension of torments of Hell, till by that lamentable experience they began to learn it? What blessed meanes of preparation against that fearfull day doth he afford us,
and shall meet christ jesus in the Clouds, and shall receive an irrevocable judgement, of everlasting condemnation, dut of his Mouth, whose name they never herd of before, that must be condemned by a Judge, of whom they knew nothing before, and who never had before any apprehension of torments of Hell, till by that lamentable experience they began to Learn it? What blessed means of preparation against that fearful day does he afford us,
But he that breaketh the hedge, a Serpent shall bite him, he that breaketh this hedge, the peace of the Church, by his Schisme, the old Serpent hath bitten,
But he that breaks the hedge, a Serpent shall bite him, he that breaks this hedge, the peace of the Church, by his Schism, the old Serpent hath bitten,
but yet if we answer not his expectation, certainly the confusion of the Gentiles, at the last day, (when they shal say to themselves of Christ Nescivi te, dost thou condemne us,
but yet if we answer not his expectation, Certainly the confusion of the Gentiles, At the last day, (when they shall say to themselves of christ Nescivi te, dost thou condemn us,
Even this, that the ill use of this mercy of having been bred in his Church, shall aggravate our condemnation then, shewes the great benefit, which we may receive now by this Quod regit nos, that he takes care of us in his Church;
Even this, that the ill use of this mercy of having been bred in his Church, shall aggravate our condemnation then, shows the great benefit, which we may receive now by this Quod regit nos, that he Takes care of us in his Church;
When he hath then brought us into his kingdome, that we are his subjects, (for all the heathen are in the condition of slaves ) he brings us nearer, into his service; he gives us outward distinctions, liveries, badges, names, visible markes in Baptisme: yea he incorporates us more inseparably to himself,
When he hath then brought us into his Kingdom, that we Are his subject's, (for all the heathen Are in the condition of slaves) he brings us nearer, into his service; he gives us outward Distinctions, liveries, badges, names, visible marks in Baptism: yea he incorporates us more inseparably to himself,
But of us it is true, that by this Sacramēs we are so incorporated into Christ, that in all our afflictions after we fulfill the sufferings of Christ in our flesh,
But of us it is true, that by this Sacraments we Are so incorporated into christ, that in all our afflictions After we fulfil the sufferings of christ in our Flesh,
and in all afflictions, which we lay upon any of our Christian brethren, our consciences hear Christ crying to us, Quid me persequerts? why persecutest thou me? Christs body is wounded in us, when we suffer, Christs body is wounded by us, when we violate the peace of the Church,
and in all afflictions, which we lay upon any of our Christian brothers, our Consciences hear christ crying to us, Quid me persequerts? why Persecutest thou me? Christ body is wounded in us, when we suffer, Christ body is wounded by us, when we violate the peace of the Church,
and yet an effectuall way, he shall lead them. Those which come to Christianity, from Iudaisme, or Gentisme, when they are of years of discreation, he shall lead them by instruction, by Catechisme, by preaching of his word,
and yet an effectual Way, he shall led them. Those which come to Christianity, from Judaism, or Gentisme, when they Are of Years of discretion, he shall led them by instruction, by Catechism, by preaching of his word,
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& vertue of baptisime, expressed in Gods word, and so receive baptisme onely for temporall, and naturall respects, they are not led to the waters, but they fall into them:
& virtue of baptisime, expressed in God's word, and so receive Baptism only for temporal, and natural respects, they Are not led to the waters, but they fallen into them:
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and with a strong guard, he shall lead them by the faith of his Church, by the faith of their Parents, by the faith of their sureties and undertakers. He shall lead them;
and with a strong guard, he shall led them by the faith of his Church, by the faith of their Parents, by the faith of their sureties and undertakers. He shall led them;
for first it is Reget, he shall govern them, and then Deducet, that is, he shall lead them, in his Church; and therefore they that are led to baptisme, any other way then by the Church, they are misled;
for First it is Reget, he shall govern them, and then Deducet, that is, he shall led them, in his Church; and Therefore they that Are led to Baptism, any other Way then by the Church, they Are misled;
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They that joyne any in commission with the Trinity, though but as an asstsant, (for so they say in the Church of Rome, baptisme may be administred, in the name of the Father, Sonne, and holy Ghost, and the virgin Mary ) they follow not,
They that join any in commission with the Trinity, though but as an asstsant, (for so they say in the Church of Rome, Baptism may be administered, in the name of the Father, Son, and holy Ghost, and the Virgae Marry) they follow not,
for these Ceremonies, if we had rather crosse one another, and crosse the Church, then, crosse the child, as God shewed Moses, a tree, which made those waters in the wildernesse sweet,
for these Ceremonies, if we had rather cross one Another, and cross the Church, then, cross the child, as God showed Moses, a tree, which made those waters in the Wilderness sweet,
& when we all agree in that, that all the vertue proceeds from the crosse of Christ, the God of unity and peace and concord, let us admit any representation of Christs crosse, rather then admit the true crosse of the devill, which is a bitter and schismaticall crossing of Christ in his Church:
& when we all agree in that, that all the virtue proceeds from the cross of christ, the God of unity and peace and concord, let us admit any representation of Christ cross, rather then admit the true cross of the Devil, which is a bitter and Schismatical crossing of christ in his Church:
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all that are of this government, all that are appointed for the Seal, all the one hundred and forty foure thousand, all the Innumerable multitudes of all Nations Christ leads them all. Be Baptized every one of you, in the name of Iesus Christ, for the remission of sinnes;
all that Are of this government, all that Are appointed for the Seal, all the one hundred and forty foure thousand, all the Innumerable Multitudes of all nations christ leads them all. Be Baptised every one of you, in the name of Iesus christ, for the remission of Sins;
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for the promise is made unto you, and your children. Now all promises of God, are sealed in the holy Ghost; To whom soever any promise of God belongs, he hath the holy Ghost;
for the promise is made unto you, and your children. Now all promises of God, Are sealed in the holy Ghost; To whom soever any promise of God belongs, he hath the holy Ghost;
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and therefore Nunquid aquam quis prohibere potest? Can any Man forbid water, that these should not be baptized, which havereceived the holy Ghost, as well as we? says S. Peter. And therfore the Children of the Covenant which have the promise, have the holy Ghost, & all they are in this Regiment, Deducet cos, Christ shall lead them all.
and Therefore Whether aquam quis prohibere potest? Can any Man forbid water, that these should not be baptised, which havereceived the holy Ghost, as well as we? Says S. Peter. And Therefore the Children of the Covenant which have the promise, have the holy Ghost, & all they Are in this Regiment, Deducet cos, christ shall led them all.
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But whither? unto the lively, (says our first edition) unto the living, (says our last edition) fountaines of waters; In the originall, unto the fountaines of the water of life;
But whither? unto the lively, (Says our First edition) unto the living, (Says our last edition) fountains of waters; In the original, unto the fountains of the water of life;
now in the Scriptures nothing is more ordianry, then by the name of waters to designe and meane tribulations: so, amongst many other, God says of the City of Tyre, that he would make it a desolate:
now in the Scriptures nothing is more ordianry, then by the name of waters to Design and mean tribulations: so, among many other, God Says of the city of Tyre, that he would make it a desolate:
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and so, every where else, when we are brought to the fountaines, to this water, in the fountaine, in the institution, howsover we puddle it with impertinent questions in disputation, however we soule it with our finnes, and all conversation, the fountaine is pure; Baptisme presents,
and so, every where Else, when we Are brought to the fountains, to this water, in the fountain, in the Institution, howsoever we puddle it with impertinent questions in disputation, however we soul it with our fins, and all Conversation, the fountain is pure; Baptism presents,
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and applies to Baptisme, as the Apostle himselfe does, Baptisme was a figure, of the flood, and the Arke, for upon that place, The Lord sitseth upon the flood,
and Applies to Baptism, as the Apostle himself does, Baptism was a figure, of the flood, and the Ark, for upon that place, The Lord sitseth upon the flood,
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and so also he referrs to Baptisme, those words, (when David had confessed his sinnes) I thought I would confesse against my selfe my wickednesse, unto the Lord;
and so also he refers to Baptism, those words, (when David had confessed his Sins) I Thought I would confess against my self my wickedness, unto the Lord;
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says he, originall sinne shall not come neare him, that is truly baptized; nay all the actuall sinnes in his future life, shall be drowned in this baptisme,
Says he, original sin shall not come near him, that is truly baptised; nay all the actual Sins in his future life, shall be drowned in this Baptism,
as often, as he doth religiously, and repentantly consider, that in Baptisme, when the merit of Christ was communicated to him, he received an Antidote against all poyson, against all sinne,
as often, as he does religiously, and repentantly Consider, that in Baptism, when the merit of christ was communicated to him, he received an Antidote against all poison, against all sin,
for so also he says, of that place, God will subdue all our iniquities, and cast our sinnes into the bottome of the Sea, Hoc est, in mare Baptismi, says Basil, into the Sea of Baptisme; There was a Brasen Sea in the Temple;
for so also he Says, of that place, God will subdue all our iniquities, and cast our Sins into the bottom of the Sea, Hoc est, in mare Baptism, Says Basil, into the Sea of Baptism; There was a Brazen Sea in the Temple;
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and there is a golden Sea in the Church of Christ, which is Baptistrisum, the font, the Sea, into which God flings all their sinnes, who rightly, and effectually receive that Sacrament.
and there is a golden Sea in the Church of christ, which is Baptistrisum, the font, the Sea, into which God flings all their Sins, who rightly, and effectually receive that Sacrament.
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and if we should take them also, in that sense, that waters signifie tribulations, and afflictions, it is true too, that in baptisme, (that is, in the profession of Christ,) we are delivered over to many tribulations;
and if we should take them also, in that sense, that waters signify tribulations, and afflictions, it is true too, that in Baptism, (that is, in the profession of christ,) we Are Delivered over to many tribulations;
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The rule is generall, Castigat omnes, he chastiseth all; The example, the precedent is peremptory, Opertuit pati, Christ ought to suffer, and so enter into glory: but howsoever waters be affictions, they are waters of life, too, says the text;
The Rule is general, Castigate omnes, he Chastiseth all; The Exampl, the precedent is peremptory, Opertuit pati, christ ought to suffer, and so enter into glory: but howsoever waters be Afflictions, they Are waters of life, too, Says the text;
Though baptisme imprint a crosse upon us, that we should not be ashamed of Christ crosse, that we should not be afraid of our owne crosses, yet by all these waters, by all these Crosse ways, we goe directly to the eternall life, the kingdome of heaven,
Though Baptism imprint a cross upon us, that we should not be ashamed of christ cross, that we should not be afraid of our own Crosses, yet by all these waters, by all these Cross ways, we go directly to the Eternal life, the Kingdom of heaven,
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God shall give us a joyfull apprehension of heaven, here in his Church in this life. But is this a way to wipe teares from the childes face, to sprinkle water upon it.
God shall give us a joyful apprehension of heaven, Here in his Church in this life. But is this a Way to wipe tears from the child's face, to sprinkle water upon it.
so his water, his baptisime, and the powerfull effect thereof; shall dry up, and wipe away Omnem •achrymam, all teares from our Eyes, howsoever occasioned.
so his water, his baptisime, and the powerful Effect thereof; shall dry up, and wipe away Omnem •achrymam, all tears from our Eyes, howsoever occasioned.
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that the prosanenesse of the Libertine, the reproachfull slanders, the contumelious scandalls, the seornfull names, that the wicked lay upon those, who in their measure desire to expresse their zeale to Gods glory, makes us afraid, to professe our selves so religious as we could find in our hearts to be,
that the prosanenesse of the Libertine, the reproachful slanders, the contumelious scandals, the seornfull names, that the wicked lay upon those, who in their measure desire to express their zeal to God's glory, makes us afraid, to profess our selves so religious as we could find in our hearts to be,
comming to the grave of Lazarus, he wept with them, but in his owne Agony in the garden, it is not said that he weps; If we could stop the stood of teares, in our afflictions,
coming to the grave of Lazarus, he wept with them, but in his own Agony in the garden, it is not said that he weps; If we could stop the stood of tears, in our afflictions,
whether they be Magdalens teares, or Peters teares; teares for sinnes of infirmity of the flesh, or teares for weaknesse of our faith; whether they be teares for thy parents; because they are improvident towards thee,
whither they be Magdalene tears, or Peter's tears; tears for Sins of infirmity of the Flesh, or tears for weakness of our faith; whither they be tears for thy Parents; Because they Are improvident towards thee,
or our Censures pinch you, or teares for the State, that penall laws, pecuniary, or bloudy, lie heavy upon you, Deus absterget omneni lachryman, here's your comfort;
or our Censures pinch you, or tears for the State, that penal laws, pecuniary, or bloody, lie heavy upon you, Deus Absterget omneni lachryman, here's your Comfort;
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for, if you find, that he hath govened you, (bred you in his visible Church) and led you to his fountaine of the water of lifein baptisme, you may be sure, that he will in his due time, wipe all teares from your eyes, establish the kingdome of heaven upon you, in this life, in a holy, and modest infallibility.
for, if you find, that he hath govened you, (bred you in his visible Church) and led you to his fountain of the water of lifein Baptism, you may be sure, that he will in his due time, wipe all tears from your eyes, establish the Kingdom of heaven upon you, in this life, in a holy, and modest infallibility.
As then God seemes to have been eternally delighted, with this eternall generation, (with persons that had ever a relation to one another, Father, and Sonne ) so when he came to the Creation of this lower world, he came presently to those three relations, of which the whole frame of this world consists;
As then God seems to have been eternally delighted, with this Eternal generation, (with Persons that had ever a Relation to one Another, Father, and Son) so when he Come to the Creation of this lower world, he Come presently to those three relations, of which the Whole frame of this world consists;
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of which, (because the principall foundation, and preservation of all States that are to continue, is power ) the first relation was between Prince and Subject, when God said to Man, Subjecite & dominamini, subdue and govern all Creatures;
of which, (Because the principal Foundation, and preservation of all States that Are to continue, is power) the First Relation was between Prince and Subject, when God said to Man, Subjecite & Dominamini, subdue and govern all Creatures;
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And the third relation was between parents and children, when Eve said, that she had obtained a Man by the Lord, that by the plentifull favour of God, she had conceived and borne a sonne:
And the third Relation was between Parents and children, when Eve said, that she had obtained a Man by the Lord, that by the plentiful favour of God, she had conceived and born a son:
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from that time, to the dissolution of that frame, from that beginning to the end of the world, these three relations, of Master and Servant, Mans and Wife, Father and Children, have been,
from that time, to the dissolution of that frame, from that beginning to the end of the world, these three relations, of Master and Servant, men and Wife, Father and Children, have been,
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but in this text, he handles onely the mutuall duties of the second couple, Man, and Wife, and in that consideration, shall we determine this exercise,
but in this text, he handles only the mutual duties of the second couple, Man, and Wife, and in that consideration, shall we determine this exercise,
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The generall duty, that goes through all these three relations, is expressed, Subditi estate invicevs, Submit your selves to one another, in the feare of God;
The general duty, that Goes through all these three relations, is expressed, Subditi estate invicevs, Submit your selves to one Another, in the Fear of God;
but that there lies a burden upon them too, to consider with a compassionate sensiblenesse, the grievances, that oppresse the other part, which is coupled to them.
but that there lies a burden upon them too, to Consider with a compassionate sensibleness, the grievances, that oppress the other part, which is coupled to them.
Eyen before there was any Man in the world, to sollicite, or tempt her chastity, she could sinde another way to be salfe and treacherous to her husband:
Eyes before there was any Man in the world, to solicit, or tempt her chastity, she could sinde Another Way to be salfe and treacherous to her husband:
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And for this fault of hers, her Subjection was so much aggravated, Thy desire shall be subject to thy husband, and he shall rule over thee, But if she had not committed that fault,
And for this fault of hers, her Subjection was so much aggravated, Thy desire shall be Subject to thy husband, and he shall Rule over thee, But if she had not committed that fault,
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for if Man had continued in innocency, yet it is most probably thought, that as there would certainly have been Mariage, and so children, so also there would have been Magistracy, and propriety, and authority, and so a mutuall submitting, a mutuall assisting of one another, in all these three relations.
for if Man had continued in innocency, yet it is most probably Thought, that as there would Certainly have been Marriage, and so children, so also there would have been Magistracy, and propriety, and Authority, and so a mutual submitting, a mutual assisting of one Another, in all these three relations.
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In which second part, as sometimes the accessory is greater then the principall, the Symptome, the accident, is greater then the disease, so that from which the comparison is drawn in this place, is greater then that which is illustrated by it;
In which second part, as sometime the accessory is greater then the principal, the symptom, the accident, is greater then the disease, so that from which the comparison is drawn in this place, is greater then that which is illustrated by it;
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And then, that whilst it continues in a Militant state upon Earth, it might have preparations to that glory, by being sanctified and cleansed by the washing of water, through his Word;
And then, that while it continues in a Militant state upon Earth, it might have preparations to that glory, by being sanctified and cleansed by the washing of water, through his Word;
as we find an often exclamation in the Prophets, Onus visionis, The burden of my prophecy upon Nineveh, and Onus verbi Domini, The burden of the word of God upon Israel, so there is Onus amoris, a burden of love,
as we find an often exclamation in the prophets, Onus visionis, The burden of my prophecy upon Nineveh, and Onus verbi Domini, The burden of the word of God upon Israel, so there is Onus amoris, a burden of love,
And therefore the Panegyrique, that raised his wit as high as he could, to praise the Emperour Constantine, and would expresse it, in praising his continence, and chastity, he expressed it by saying that he waried young; that as soon as his years endangered him, formavit animum maritalem, nihil de concessu atati voluptatibus admittens:
And Therefore the Panegyric, that raised his wit as high as he could, to praise the Emperor Constantine, and would express it, in praising his continence, and chastity, he expressed it by saying that he waried young; that as soon as his Years endangered him, formavit animum maritalem, nihil de concessu atati voluptatibus admittens:
and when they did so, the Earth was not onely barren, (there were no Creatures, no herbs produced in that ) but even the waters themselves, that did overflow all, were barren too;
and when they did so, the Earth was not only barren, (there were no Creatures, no herbs produced in that) but even the waters themselves, that did overflow all, were barren too;
And therefore Saint Hierome argues truly out of these words, Husbands love your Wifes, Audiant Episcopi, audiant presbyteri, audiant doctores, subjectis suis se esse subjectos, let Bishops,
And Therefore Saint Jerome argues truly out of these words, Husbands love your Wives, Audient Bishops, Audient Presbyteries, Audient Doctors, subjectis suis se esse Subjects, let Bishops,
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Nihil majus à te subjecti animo factum est, quam quod imper are coepisti• A Prince doth nothing so like a subject as when he puts himselfe to the pain to consider the profit,
Nihil Majus à te Subject animo factum est, quam quod imper Are coepisti• A Prince does nothing so like a Subject as when he puts himself to the pain to Consider the profit,
and such a subjection is that of a Husband, who is bound to study his wife, and rectify all her infirmites; Her infirmities he must bear; but not her sins;
and such a subjection is that of a Husband, who is bound to study his wife, and rectify all her infirmities; Her infirmities he must bear; but not her Sins;
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yet he becomes much more subject, subject to houshold and forain Iealousies, subject to ill grounded quarrels, subject to blasphemous protestations, to treacherous misuse of a confident friend, to ignoble an unworthy disguises, to base satisfactions; subject, lastly, either to a clamorous Conscience, or that which is worse slavery, to a sear'd and obdurate,
yet he becomes much more Subject, Subject to household and foreign Jealousy's, Subject to ill grounded quarrels, Subject to blasphemous protestations, to treacherous misuse of a confident friend, to ignoble an unworthy disguises, to base satisfactions; Subject, lastly, either to a clamorous Conscience, or that which is Worse slavery, to a seared and obdurate,
and stupefied Conscience, and to that Curse, which is the heavier because it hath a kind of scorn in it, Be not deceived, (as though we were co•sened of our souls) Be not deceived, for no adulterer shal enter into the kingdom of heaven.
and stupefied Conscience, and to that Curse, which is the Heavier Because it hath a kind of scorn in it, Be not deceived, (as though we were co•sened of our Souls) Be not deceived, for no adulterer shall enter into the Kingdom of heaven.
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Saint Paul never thought of that indisposition, of that disaffection, of that impotency, that a Man should come to hate her, whom he could love well enough, but that she is his wife.
Saint Paul never Thought of that indisposition, of that disaffection, of that impotency, that a Man should come to hate her, whom he could love well enough, but that she is his wife.
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Were it not a strange distemper, if upon consideration of my soule, finding it to have some seeds of good dispositions in it, some compassion of the miseries of others, some inclination of the glory of God, some possibility, some interest in the kingdome of heaven, I should say of this soule, that I would fast,
Were it not a strange distemper, if upon consideration of my soul, finding it to have Some seeds of good dispositions in it, Some compassion of the misery's of Others, Some inclination of the glory of God, Some possibility, Some Interest in the Kingdom of heaven, I should say of this soul, that I would fast,
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if it were any bodies else, and now abandon it to eternall destruction, because it is mine own? If no Man have felt this barbarous inhumanity towards his owne soul, I pray God no man have felt it towards his own wife neither, That he loves her the lesse, for being his own wife.
if it were any bodies Else, and now abandon it to Eternal destruction, Because it is mine own? If no Man have felt this barbarous inhumanity towards his own soul, I pray God no man have felt it towards his own wife neither, That he loves her the less, for being his own wife.
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but, if thou have maried her, in the presence of God, and all the Court, and Quire of heaven, what wilt thou doe to make away all these witnesses? who shall be of thy Councell to assign an Error in Gods judgement? whom wilt thoubribe to embezill the Records of heaven? It is much that thou are able to doe in heaven;
but, if thou have married her, in the presence of God, and all the Court, and Choir of heaven, what wilt thou do to make away all these Witnesses? who shall be of thy Council to assign an Error in God's judgement? whom wilt thoubribe to embezill the Records of heaven? It is much that thou Are able to do in heaven;
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If thy mariage were made by the D•vill (upon dishonest Conditions) the Devill may break it by sin; if it were made by God, Gods way of breaking of Mariages, is onely by death.
If thy marriage were made by the D•vill (upon dishonest Conditions) the devil may break it by since; if it were made by God, God's Way of breaking of Marriages, is only by death.
but for that, which is Ad medicinam, for physick, to avoid burning, to avoid fornication, that's not the subject of our love, our love is not to be placed upon that;
but for that, which is Ad medicinam, for physic, to avoid burning, to avoid fornication, that's not the Subject of our love, our love is not to be placed upon that;
It were pity to ride away so fast from so pleasant, so various a prospect, where we may behold our Saviour, in the Act of his liberality, Giving; in the matter of his liberality, Giving himselfe; and in the poor exchange that he took, a few Contrite hearts, a few broken spirits, a few lame,
It were pity to ride away so fast from so pleasant, so various a prospect, where we may behold our Saviour, in the Act of his liberality, Giving; in the matter of his liberality, Giving himself; and in the poor exchange that he took, a few Contrite hearts, a few broken spirits, a few lame,
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and have power to loose thee? If Pilate thought that his power extended to Christ, yet Tua damnaris sententia qui potestate latrone• abs•lvis, autorem vitae interficis.
and have power to lose thee? If Pilate Thought that his power extended to christ, yet Tua damnaris sententia qui potestate latrone• abs•lvis, autorem vitae interficis.
also, all power is Desuper, from above) but for this particular power that Pilate boasts to have over him, Christ tels him that he could have none over him, except himselfe had submitted himselfe to it.
also, all power is Desuper, from above) but for this particular power that Pilate boasts to have over him, christ tells him that he could have none over him, except himself had submitted himself to it.
So, before this passage with Pilat, Iud•s had delivered Christ; and there arose a sect of Heretiques, Iudaists, that magnified this act of Iudes, and said that we were beholden to him for the hastning of our salvation,
So, before this passage with Pilat, Iud•s had Delivered christ; and there arose a sect of Heretics, Iudaists, that magnified this act of Iudes, and said that we were beholden to him for the hastening of our salvation,
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though our Iesus permitted Iudas to doe it, and to doe it quickly, when he said Quod facis fac citò. For out of that ground in the Schooles, Missia in divinis •st mov• operacio in Creatura, When any person of the Trinity, is said to be sent, that onely denotes an extraordinary manner of working of that person:
though our Iesus permitted Iudas to do it, and to do it quickly, when he said Quod facis fac citò. For out of that ground in the Schools, Missia in divinis •st mov• operacio in Creatura, When any person of the Trinity, is said to be sent, that only denotes an extraordinary manner of working of that person:
But the unexpressible and unconceiveable love of Christ is in this, that there was in him a willingnesse, a propensnesse, a forwardnesse to give himselfe to make this great peace and reconciliation, between God and Man;
But the unexpressible and unconceivable love of christ is in this, that there was in him a willingness, a propenseness, a forwardness to give himself to make this great peace and reconciliation, between God and Man;
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First, Dedit, he gave himselfe for us to his Father, in that eternall Decree, by which he was Agnus occisus ab origine mundi, The Lamb slain from the beginning of the world.
First, Dedit, he gave himself for us to his Father, in that Eternal decree, by which he was Agnus Occisus ab origine mundi, The Lamb slave from the beginning of the world.
And then Tradidit, he delivered possession of himselfe to Death, and to all humane infirmities, when he took our Nature upon him, and became one of us.
And then Tradidit, he Delivered possession of himself to Death, and to all humane infirmities, when he took our Nature upon him, and became one of us.
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for the word which the Apostle uses here, for Christ giving of himselfe, is the same word, which the Evangelists use still, for Iudas betraying of him:
for the word which the Apostle uses Here, for christ giving of himself, is the same word, which the Evangelists use still, for Iudas betraying of him:
nor onely deliver himselfe to the power of death in his Incarnation, but he offered, he exhibited, he exposed, (we may say) he betrayed himselfe to his enemies;
nor only deliver himself to the power of death in his Incarnation, but he offered, he exhibited, he exposed, (we may say) he betrayed himself to his enemies;
whether he suffered in soul, as well as in body, the pains of H•ll, as well as the sting of Death; the Holy-Ghost hath presented him unite, and knit together.
whither he suffered in soul, as well as in body, the pains of H•ll, as well as the sting of Death; the Holy ghost hath presented him unite, and knit together.
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and then, whether this God, and Man suffered in soule, or in body; and then whether this person, consisting of soule and body, redeemed us, by his action, or by his passion onely;
and then, whither this God, and Man suffered in soul, or in body; and then whither this person, consisting of soul and body, redeemed us, by his actium, or by his passion only;
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Beloved, Custodi Depositum, sayes the Apostle, keep that which God hath revealed to thee; for that God himselfe cals thy Talent; it hath weight and substance in it.
beloved, Custodi Depositum, Says the Apostle, keep that which God hath revealed to thee; for that God himself calls thy Talon; it hath weight and substance in it.
and not redeemed with corruptible things but with the precious blood of Christ Jesus, we care for no other knowledge but that, Christ, and Christ crucified for us;
and not redeemed with corruptible things but with the precious blood of christ jesus, we care for no other knowledge but that, christ, and christ Crucified for us;
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And he had a Church. So this Apostle, which in this place, writes to the Ephesians, when he preached personally to the Ephesians, he told them so too, The Church is that Quam acquisivit sanguine suo, which he purchased with his bloud.
And he had a Church. So this Apostle, which in this place, writes to the Ephesians, when he preached personally to the Ephesians, he told them so too, The Church is that Quam acquisivit sanguine Sue, which he purchased with his blood.
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Here Christ bought a Church, but I would there were no worse Simony then this. Christ received no profit from the Church, and yet he gave himselfe for it;
Here christ bought a Church, but I would there were no Worse Simony then this. christ received no profit from the Church, and yet he gave himself for it;
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And if we consider this Church that Christ bought, and paid so dearly for, it was rather an Hospitall, then a Church: A place where the blind might recover sight;
And if we Consider this Church that christ bought, and paid so dearly for, it was rather an Hospital, then a Church: A place where the blind might recover sighed;
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Where the hereditary Leper, the new borne Child, into whose marrow, his fathers transgression, cleaves in originall sinne, and he that hath enwrapped Implicatos morbos, one disease in another, in Actuall sinnes, might not onely come,
Where the hereditary Leper, the new born Child, into whose marrow, his Father's Transgression, cleaves in original sin, and he that hath enwrapped Implicatos Morbos, one disease in Another, in Actual Sins, might not only come,
Cum tot a dicat ecclesia, quamdiu hîc est, Dimitte debita nostra, non utique hîc est sine macula et ruga, Since as yet the whole Church says, forgive us our Trespasses, the Church as yet is not without spots or wrinkles.
Cum tot a dicat Church, Quamdiu hîc est, Dimity Debita nostra, non Utique hîc est sine macula et ruga, Since as yet the Whole Church Says, forgive us our Trespasses, the Church as yet is not without spots or wrinkles.
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And therefore the Apostle says here, that Christ hath bestowed all this cost on this purchase, ut sisteret sibi Ecclesiam, that he might setle such a glorious, and pure Church to himselfe:
And Therefore the Apostle Says Here, that christ hath bestowed all this cost on this purchase, ut sisteret sibi Church, that he might settle such a glorious, and pure Church to himself:
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And then he doth it, ut sisteret sibi, to setle it to himselfe; for, in the tyranny of Rome, the Church was in some sort setled, things were carried quietly enough; for no Man durst complaine;
And then he does it, ut sisteret sibi, to settle it to himself; for, in the tyranny of Room, the Church was in Some sort settled, things were carried quietly enough; for no Man durst complain;
we see where Princes have changed the Religion, the Church may be setled upon the Prince, or setled upon the Prelates, that is, be serviceable to them,
we see where Princes have changed the Religion, the Church may be settled upon the Prince, or settled upon the Prelates, that is, be serviceable to them,
and be ready to promote and further any purpose of theirs, and all this while, not be setled upon Christ: this purpose, ut sisteret sibi, to setle such a glorious Church, without spot,
and be ready to promote and further any purpose of theirs, and all this while, not be settled upon christ: this purpose, ut sisteret sibi, to settle such a glorious Church, without spot,
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It is the Sacrament of inchoation, of Initiation; The Sacrament of the Supper, is not given but to them, who are instructed and presum'd to understand all Christian duties,
It is the Sacrament of inchoation, of Initiation; The Sacrament of the Supper, is not given but to them, who Are instructed and presumed to understand all Christian duties,
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or wrinkle, holy to himselfe, is reserved for the Triumphant time when she shall be in possession of that beauty, which Christ foresaw in her, long before when he said, Thou art all faire my love,
or wrinkle, holy to himself, is reserved for the Triumphant time when she shall be in possession of that beauty, which christ foresaw in her, long before when he said, Thou art all fair my love,
and therefore the Word, (if we understand the Word, for the Preaching of the Word) may seeme more necessary at the administration of this Sacrament, then at the other.
and Therefore the Word, (if we understand the Word, for the Preaching of the Word) may seem more necessary At the administration of this Sacrament, then At the other.
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In the institution of the Supper, it is onely said, Take, and eate and drinke, and doe that in remembrance of me; and it is onely said that they sand a Pslame, and s• departed.
In the Institution of the Supper, it is only said, Take, and eat and drink, and do that in remembrance of me; and it is only said that they sand a Psalm, and s• departed.
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for first, it was instituted after Christs Resurrection, and then Christ proceeds to it, with that majesticall preamble, All power is given unto me in heaven,
for First, it was instituted After Christ Resurrection, and then christ proceeds to it, with that majestical preamble, All power is given unto me in heaven,
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and in earth• and therefore, upon that title he gives power to his Apostles, to joine heaven and earth by preaching, and by baptisme: but here is more then singing of a Psalme; for Christ commands them first to teach, and then to baptize, and then after the commandement of Baptisme, he refreshes that commandement againe of teaching them, whom they baptized, to observe all things, that he had commanded them.
and in earth• and Therefore, upon that title he gives power to his Apostles, to join heaven and earth by preaching, and by Baptism: but Here is more then singing of a Psalm; for christ commands them First to teach, and then to baptise, and then After the Commandment of Baptism, he Refreshes that Commandment again of teaching them, whom they baptised, to observe all things, that he had commanded them.
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I speake not this, as though Baptisme were uneffectuall without a Sermon; S. Angustines words, Accedat yerbum, & fiat Sacramentum, when the Word is joyned to the element,
I speak not this, as though Baptism were uneffectual without a Sermon; S. Angustines words, Accedat yerbum, & fiat Sacramentum, when the Word is joined to the element,
or to the Action, then there is a true Sacrament, are ill understood by two sorts of Men• first by them, that say that it is not verbum Deprecatorium, nor verbum Conci•nat•riu•, not the word of Prayer, nor the word of preaching, but verbum Consecratorium, and verbum Sacramentale, that very phrase,
or to the Actium, then there is a true Sacrament, Are ill understood by two sorts of Men• First by them, that say that it is not verbum Deprecatorium, nor verbum Conci•nat•riu•, not the word of Prayer, nor the word of preaching, but verbum Consecratorium, and verbum Sacramental, that very phrase,
then have them baptized without a Sermon; whereas the use of preaching at baptisme is, to raise the whole Congregation, to a consideration, what they promised by others, in their baptisme;
then have them baptised without a Sermon; whereas the use of preaching At Baptism is, to raise the Whole Congregation, to a consideration, what they promised by Others, in their Baptism;
sed quia creditur, not because the word is pr•ached, but because it is beleeved; and That, Beleese, faith, belongs not at all to the incapacity of the child,
sed quia creditur, not Because the word is pr•ached, but Because it is believed; and That, Believe, faith, belongs not At all to the incapacity of the child,
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From hence then arises a convenience, little lesse, then necessary, (in a kind) that this administration of the Sacrament be accompanied with preaching; but yet they that would evict an absolute necessity of it, out of these words, force them too much,
From hence then arises a convenience, little less, then necessary, (in a kind) that this administration of the Sacrament be accompanied with preaching; but yet they that would evict an absolute necessity of it, out of these words, force them too much,
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for here the direct meaning of the Apostle is, That the Church is cleansed by water, through the word, when the promises of God expressed in his word, are sealed to us by this Sacrament of Baptisme:
for Here the Direct meaning of the Apostle is, That the Church is cleansed by water, through the word, when the promises of God expressed in his word, Are sealed to us by this Sacrament of Baptism:
It is rooted, it is grounded in the word; and therefore true Baptisme, though it be administred, without the word, that is, without the word preached, yet it is never without the word,
It is rooted, it is grounded in the word; and Therefore true Baptism, though it be administered, without the word, that is, without the word preached, yet it is never without the word,
as it is said here (that Christ doth cleanse his Church by Baptisme) as it is argued with a strong probability, That because the Apostles did baptize whole families,
as it is said Here (that christ does cleanse his Church by Baptism) as it is argued with a strong probability, That Because the Apostles did baptise Whole families,
therefore they did baptize some children, so we argue with an invincible certainty, that because this Sacrament belongs generally to the Church as the initiatory Sacrament, it belongs to children, who are a part,
Therefore they did baptise Some children, so we argue with an invincible certainty, that Because this Sacrament belongs generally to the Church as the initiatory Sacrament, it belongs to children, who Are a part,
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and prepared there for Assuerus delight, and pleasure, though Assuerus tooke not delight, and pleasure in them all, so we admit all those children which are within the Covenant made by God, to the elect, and their seed, In domum Sanctorum, into the houshold of the faithfull, into the communion of Saints:
and prepared there for Assuerus delight, and pleasure, though Assuerus took not delight, and pleasure in them all, so we admit all those children which Are within the Covenant made by God, to the elect, and their seed, In domum Sanctorum, into the household of the faithful, into the communion of Saints:
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And therefore when this blessed child derived from faithfull parents, and presented by sureties within the obedience of the Church, shall have been so cleansed, by the washing of water, through the word, it is presently sealed to the possession of that part of Christs purchase,
And Therefore when this blessed child derived from faithful Parents, and presented by sureties within the Obedience of the Church, shall have been so cleansed, by the washing of water, through the word, it is presently sealed to the possession of that part of Christ purchase,
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for which he gave himselfe, (which are the meanes of preparing his Church in this life) with a faithfull assurance, I may say of it and to it, Iam mundus es, Now you are clean•.
for which he gave himself, (which Are the means of preparing his Church in this life) with a faithful assurance, I may say of it and to it, Iam World es, Now you Are clean•.
but yet, Mandatus mundandus, says Saint Augustine upon that place, It is so sanctified by the Sacrament, here, that it may be farther sanctified by the growth of his graces, and be at last a member of that glorious Church, which he shall settle upon himselfe, without spot, or wrinkle;
but yet, Mandatus mundandus, Says Saint Augustine upon that place, It is so sanctified by the Sacrament, Here, that it may be farther sanctified by the growth of his graces, and be At last a member of that glorious Church, which he shall settle upon himself, without spot, or wrinkle;
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IN great and enormous offences, we find that the law, in a well governed State, expressed the punishment upon such a delinquent, in that form, in that curse, Igni & aqua interdicitor; let him have no use of fire, and water, that is, no use of any thing, necessary for the sustentation of life.
IN great and enormous offences, we find that the law, in a well governed State, expressed the punishment upon such a delinquent, in that from, in that curse, Fire & aqua interdicitor; let him have no use of fire, and water, that is, no use of any thing, necessary for the sustentation of life.
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Beloved, such is the miserable condition of wretched Man, as that we come all into the world under the burden of that curse; Aqua, & igni interdicim•r;
beloved, such is the miserable condition of wretched Man, as that we come all into the world under the burden of that curse; Aqua, & Fire interdicim•r;
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we have nothing to doe, naturally, with the spirituall water of life, with the fiery beames of the holy Ghost, till he that hath wrought our restitution from this banishment, restore us to this water, by powring out his owne bloud, and to this lively fire, by laying himselfe a cold,
we have nothing to do, naturally, with the spiritual water of life, with the fiery beams of the holy Ghost, till he that hath wrought our restitution from this banishment, restore us to this water, by Pouring out his own blood, and to this lively fire, by laying himself a cold,
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Yea, that law, in cases of such great offences, expressed it selfe in another Malediction, upon such offenders, appliable also to us, Intestabiles sunte, let them be Intestable.
Yea, that law, in cases of such great offences, expressed it self in Another Malediction, upon such offenders, appliable also to us, Intestabiles sunte, let them be Intestable.
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and by inflicting a spirituall death eternally upon the Soule,) after we have all incurred that malediction, Morte moriemur, we shall die both death, we cannot thinke to scape any lesse malediction of any law,
and by inflicting a spiritual death eternally upon the Soul,) After we have all incurred that malediction, Morte moriemur, we shall die both death, we cannot think to escape any less malediction of any law,
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not of the double testaments of Almighty God; for in the Old testament, he gives promises of a Messias, but we bring into the world no Faith, to apprehend those promises;
not of the double Testaments of Almighty God; for in the Old Testament, he gives promises of a Messias, but we bring into the world no Faith, to apprehend those promises;
and in the New testament, he gives a performance, the Messias is come, but he is communicable to us, no way but by baptisme, and we cannot baptize our selves;
and in the New Testament, he gives a performance, the Messias is come, but he is communicable to us, no Way but by Baptism, and we cannot baptise our selves;
we can profit no body else by our testimony, we are not able to endure persecution, for the testimony of Christ, to the edification of others, we are not able to doe such workes, as may shine before Men, to the glorifying of our God.
we can profit no body Else by our testimony, we Are not able to endure persecution, for the testimony of christ, to the edification of Others, we Are not able to do such works, as may shine before Men, to the glorifying of our God.
for neither the Martyrdome of so many Millions, in the primitive Church, nor the execution of so many judgments of God, in our owne times, doe restifie any thing to our Consciences;
for neither the Martyrdom of so many Millions, in the primitive Church, nor the execution of so many Judgments of God, in our own times, do restifie any thing to our Consciences;
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neither at the last day, when those Saints of God, whom we have accompanied in the outward worship of God here in the visible Church, shall be called to the right hand, and we detruded to the left, shall they dare to open their mouthes for us,
neither At the last day, when those Saints of God, whom we have accompanied in the outward worship of God Here in the visible Church, shall be called to the right hand, and we detruded to the left, shall they Dare to open their mouths for us,
Now as this great malediction, Morte marieris, in volves all other punishments, (upon whom that falls, all fall) so when our Saviour Christ Jesus hath a purpose to take away that, or the most dangerous part of that, the spirituall death, when he will reverse that judgment, Aqua & igni interdicitur, to make us capable of his water, and his fire; when he will reverse the intestabiles, the inte••ability,
Now as this great malediction, Morte marieris, in volves all other punishments, (upon whom that falls, all fallen) so when our Saviour christ jesus hath a purpose to take away that, or the most dangerous part of that, the spiritual death, when he will reverse that judgement, Aqua & Fire interdicitur, to make us capable of his water, and his fire; when he will reverse the intestabiles, the inte••ability,
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so Christ Jesus, when he will make this great preparation, this great reedification of mankind, he beginnes at the lowest step, which is, that we may have use of the testimony of others, in our behalfe:
so christ jesus, when he will make this great preparation, this great reedification of mankind, he begins At the lowest step, which is, that we may have use of the testimony of Others, in our behalf:
First then, that which a sinner must be brought to understand, and beleeve, by the strength of these witnesses, is Integritas Christi; not the Integrity,
First then, that which a sinner must be brought to understand, and believe, by the strength of these Witnesses, is Integritas Christ; not the Integrity,
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for, as we see certainly before the death of this Apostle, that the Heresie of Ebion and of Cerinthus, (which denied the divine nature of Christ) was set on foot, (for against them purposely was the Gospell of Saint Iohn written) so by Epiphanius his ranking of the Heresies,
for, as we see Certainly before the death of this Apostle, that the Heresy of Ebion and of Cerinthus, (which denied the divine nature of christ) was Set on foot, (for against them purposely was the Gospel of Saint John written) so by Epiphanius his ranking of the Heresies,
and Ebions, to be the tenth, it seemes, that they denied his humanity, before they denied his Divinity. And therefore it is well collected, that this Epistle of Saint Iohn, being written long before his Gospell, was written principally,
and Ebions, to be the tenth, it seems, that they denied his humanity, before they denied his Divinity. And Therefore it is well collected, that this Epistle of Saint John, being written long before his Gospel, was written principally,
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Because there is Solutio Iesu, a dissolving of Jesus, a taking of Jesus in peeces, a dividing of his Natures, or of his Offices, which overthrowes all the testimonies of these six great witnesses when Christ said, Solvite templum hoc, destroy, dissolve this temple,
Because there is Solution Iesu, a dissolving of jesus, a taking of jesus in Pieces, a dividing of his Nature's, or of his Offices, which overthrows all the testimonies of these six great Witnesses when christ said, Solve Templum hoc, destroy, dissolve this temple,
there was Solutio corporis, Christs body and soule were parted, but there was not Solutio Iesu; the divine nature parted not from the humane, no not in death,
there was Solution corporis, Christ body and soul were parted, but there was not Solution Iesu; the divine nature parted not from the humane, no not in death,
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(for so Irenaeus, and Saint Augustine, and Saint Cyrill with the Grecians, read those words) That spirit which receives not Jesus intirely, which dissolves Jesus and breakes him in peeces, that spirit is not of God.
(for so Irnaeus, and Saint Augustine, and Saint Cyril with the Greeks, read those words) That Spirit which receives not jesus entirely, which dissolves jesus and breaks him in Pieces, that Spirit is not of God.
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for the fashion of the garments, for the variety of indifferent Ceremonies, all these do Solvere Iesum, they slacken, they dissolve that Jesus, whose bones God provided for, that they should not be broken, whose flesh God provided for, that it should not see Corruption,
for the fashion of the garments, for the variety of indifferent Ceremonies, all these do Solvere Jesus, they slacken, they dissolve that jesus, whose bones God provided for, that they should not be broken, whose Flesh God provided for, that it should not see Corruption,
but all these will be avoided by us, if we be gained by the testimony of these six witnesses to hold fast that integrity, that intirensse of Jesus, which is here delivered to us by this Apostle.
but all these will be avoided by us, if we be gained by the testimony of these six Witnesses to hold fast that integrity, that intirensse of jesus, which is Here Delivered to us by this Apostle.
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and this implies the decree, the contract, and bargaine, of acceptation by the Father, that Pactum salis, that eternall covenant which seasons all, by which, that which he meant to doe,
and this Implies the Decree, the contract, and bargain, of acceptation by the Father, that Pact Salis, that Eternal Covenant which seasons all, by which, that which he meant to do,
as he was Iesus, should be done, as he was Christ. And then as the intirenesse of Jesus is expressed, in the verse before the text, we beleeve, Quod venit, that as all this might be done,
as he was Iesus, should be done, as he was christ. And then as the Entireness of jesus is expressed, in the verse before the text, we believe, Quod venit, that as all this might be done,
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and that, for the father intirenesse, for the perfection, and consummation, and declaration of all, venit per aquam & sanguinem, He came by water, and bloud.
and that, for the father Entireness, for the perfection, and consummation, and declaration of all, venit per aquam & sanguinem, He Come by water, and blood.
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Which words Saint Bernard understands to imply but a difference between the comming of Christ, and the comming of Moses; who was drawen out of the water, and therefore called by that name of Moses. But before Moses came to be a leader of the people, he passed through bloud too, through the bloud of the Egyptian, whom he slew;
Which words Saint Bernard understands to imply but a difference between the coming of christ, and the coming of Moses; who was drawn out of the water, and Therefore called by that name of Moses. But before Moses Come to be a leader of the people, he passed through blood too, through the blood of the Egyptian, whom he slew;
Others understand the words onely to put a difference between Iohn Baptist, and Christ: because Iohn Baptist is still said to baptize with water• Because he should be declared to Israel; therefore am I come, baptizing with water: but yet Iohn Baptists baptisme had not onely a relation to bloud,
Others understand the words only to put a difference between John Baptist, and christ: Because John Baptist is still said to baptise with water• Because he should be declared to Israel; Therefore am I come, baptizing with water: but yet John Baptists Baptism had not only a Relation to blood,
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So that Christ, which was this Lambe, came by water, and bloud, when he came, in the risuall types, and figures of Moses; and when he came in the baptisme of Iohn: for in the Law of Moses, there was so frequent use of water, as that we reckon above fifty severall Immunditi as uncleannesses, which might receive their expiation by washing, without being put to their bloudy sacrifies for them:
So that christ, which was this Lamb, Come by water, and blood, when he Come, in the risuall types, and figures of Moses; and when he Come in the Baptism of John: for in the Law of Moses, there was so frequent use of water, as that we reckon above fifty several Immunditi as Uncleannesses, which might receive their expiation by washing, without being put to their bloody Sacrifices for them:
And then there was so frequent use of bloud, that almost all things are by the Law purged with bloud, and without shedding of bloud, is no Remission, But this was such water,
And then there was so frequent use of blood, that almost all things Are by the Law purged with blood, and without shedding of blood, is no Remission, But this was such water,
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that is, his example shall worke to the satisfaction of others; (we doe not say to a satisfaction for others.) And then this is that bloud, that perfected the whole worke at once, By his own bloud entred he once into the holy place, Heb. 19. 12. and obtained eternall Redemption for us.
that is, his Exampl shall work to the satisfaction of Others; (we do not say to a satisfaction for Others.) And then this is that blood, that perfected the Whole work At once, By his own blood entered he once into the holy place, Hebrew 19. 12. and obtained Eternal Redemption for us.
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pretious, incorruptible, inestimable bloud, at so many channels, as he did, all the while that he was upon the altar, sacrificing himselfe in his passion.
precious, incorruptible, inestimable blood, At so many channels, as he did, all the while that he was upon the altar, sacrificing himself in his passion.
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But after the immolation of this sacrifice, after his Consummatum est; when Christ was come and gone for so much as belonged to the accomplishing of the types of the old law,
But After the immolation of this sacrifice, After his Consummatum est; when christ was come and gone for so much as belonged to the accomplishing of the types of the old law,
then Christ came againe to us by water and bloud, in that wound, which he received upon his side, from which there flowed out miraculously true water, & true bloud.
then christ Come again to us by water and blood, in that wound, which he received upon his side, from which there flowed out miraculously true water, & true blood.
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where we see he acknowledges but two, and both presented in this water, and bloud and so certainely doe most of the fathers, make this wound if not the foundation, yet at least a sacrament of both the sacraments. And to this water and bloud doth the Apostle here, without doubt, aime principally;
where we see he acknowledges but two, and both presented in this water, and blood and so Certainly do most of the Father's, make this wound if not the Foundation, yet At least a sacrament of both the Sacraments. And to this water and blood does the Apostle Here, without doubt, aim principally;
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Here then is the matter which these six witnesses must be beleeved in, here is Integritas Iesu, quae non solvenda, the intirenesse of Christ Jesus, which must not be broken, That a Saviour, which is Iesus, appointed to that office, that is Christ, figured in the law, by ablutions of water, and sacrifices of bloud, is come,
Here then is the matter which these six Witnesses must be believed in, Here is Integritas Iesu, Quae non solvenda, the Entireness of christ jesus, which must not be broken, That a Saviour, which is Iesus, appointed to that office, that is christ, figured in the law, by ablutions of water, and Sacrifices of blood, is come,
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this is Integritas Iesu, Iesus the sonne of God in heaven, Jesus the Redeemer of man, upon earth, Jesus the head of a Church to apply that to the end, this is Integritas Iesu; all that is to be beleeved of him.
this is Integritas Iesu, Iesus the son of God in heaven, jesus the Redeemer of man, upon earth, jesus the head of a Church to apply that to the end, this is Integritas Iesu; all that is to be believed of him.
Take thus much more, that when thou comest to hearken what these witnesses shall say to this purpose, thou must finde something in their testimony, to prove him to be come not onely into the world, but into thee; He is a mighty prince, and hath a great traine;
Take thus much more, that when thou Comest to harken what these Witnesses shall say to this purpose, thou must find something in their testimony, to prove him to be come not only into the world, but into thee; He is a mighty Prince, and hath a great train;
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and bowels have not yet melted in compassion of his passion for thy soule, if thine eyes have not yet melted, in tears of repentanc• and contrition, he is not yet come by water into thee;
and bowels have not yet melted in compassion of his passion for thy soul, if thine eyes have not yet melted, in tears of repentanc• and contrition, he is not yet come by water into thee;
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but to kindle this war, is not yet come into thee, by bloud. Christ can come by land, by purchases, by Revenues, by temporall blessings, for so he did still convey himselfe to the Jewes, by the blessing of the land of promise,
but to kindle this war, is not yet come into thee, by blood. christ can come by land, by purchases, by Revenues, by temporal blessings, for so he did still convey himself to the Jews, by the blessing of the land of promise,
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which comming in water, and bloud (that is, in meanes for the salvation of our soules, here in the militant Church) is the comming that he stands upon and which includes all the Christian Religion;
which coming in water, and blood (that is, in means for the salvation of our Souls, Here in the militant Church) is the coming that he Stands upon and which includes all the Christian Religion;
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why should we doubt of the like?) though they be cloudes in Athanasius sense, they being in heaven, showre downe by their prayers, the dew of Gods grace upon the Church;
why should we doubt of the like?) though they be Clouds in Athanasius sense, they being in heaven, shower down by their Prayers, the due of God's grace upon the Church;
but his witnesses here, are Lux inaccessibilis, that light, that no eye can attaine to, and Pater Luminum, the father of lights, from whom all these testimonies are derived.
but his Witnesses Here, Are Lux inaccessibilis, that Light, that no eye can attain to, and Pater Luminum, the father of lights, from whom all these testimonies Are derived.
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When God imployed a man, to be the witnesse of Christ, because men might doubt of his testimony, God was content to assigne him his Compurgators; when Iohn Baptist must preach, that the kingdome of God, was at hand, God fortifies the testimony of his witnesse,
When God employed a man, to be the witness of christ, Because men might doubt of his testimony, God was content to assign him his Compurgators; when John Baptist must preach, that the Kingdom of God, was At hand, God fortifies the testimony of his witness,
and lest one were not enough, he multiplies them, as it is written, in the prophets. Iohn Baptist might be thought to testifie as a man, and therefore men must testifie for him;
and lest one were not enough, he multiplies them, as it is written, in the Prophets. John Baptist might be Thought to testify as a man, and Therefore men must testify for him;
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To speake then first of the three first, the Father, the Word, and the Holy Ghost, it was but a poore plot of the devill, to goe about to rob us, of their testimony;
To speak then First of the three First, the Father, the Word, and the Holy Ghost, it was but a poor plot of the Devil, to go about to rob us, of their testimony;
And whereas this first Epistle of Saint Iohn was never doubted to be Canonicall, (whereas both the other have been called into some question) yet in this first Epistle, the first verse of this text, was for a long time removed,
And whereas this First Epistle of Saint John was never doubted to be Canonical, (whereas both the other have been called into Some question) yet in this First Epistle, the First verse of this text, was for a long time removed,
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That which was first called Vulgata editio, had it not, neither hath Luther it in his Germane translation: very many of the Latine Fathers have it not;
That which was First called Vulgata Editio, had it not, neither hath Luther it in his Germane Translation: very many of the Latin Father's have it not;
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and some very ancient Greeke Fathers want it, though more ancient then they, have it; for Athanasius in the Councell of Nice cites it, and makes use of it;
and Some very ancient Greek Father's want it, though more ancient then they, have it; for Athanasius in the Council of Nicaenae cites it, and makes use of it;
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The Father then hath testified De integritate Christi, of this intirenesse, that Christ should be all this and doe all this, which we have spoken of, abundantly:
The Father then hath testified De integritate Christ, of this Entireness, that christ should be all this and do all this, which we have spoken of, abundantly:
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how shall this person be capable to doe this office of saving his people from sinne? Why, in him say God the father, (in the representation of an Angell) shall be fulfilled that prophecy, A virgin shall beare a Sonne,
how shall this person be capable to do this office of Saving his people from sin? Why, in him say God the father, (in the representation of an Angel) shall be fulfilled that prophecy, A Virgae shall bear a Son,
and they shall call his name Emanuel, which is by interpretation God with us: This seemes somewhat an incertaine testimony, of a Man, with an Aliàs dictus, with two names.
and they shall call his name Emmanuel, which is by Interpretation God with us: This seems somewhat an incertain testimony, of a Man, with an Alias dictus, with two names.
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God says he shall be called Iesus, that the prophecy may be fulfilled which says he shall be called Emanuel: but therein consists, Integritas Christi, this intirenesse;
God Says he shall be called Iesus, that the prophecy may be fulfilled which Says he shall be called Emmanuel: but therein consists, Integritas Christ, this Entireness;
Here then is Jesus, a Saviour, a Saviour that is God, and Man, but where is the Testimony De Christo; that he was anointed, and prepared for this sacrifice;
Here then is jesus, a Saviour, a Saviour that is God, and Man, but where is the Testimony De Christ; that he was anointed, and prepared for this sacrifice;
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then God says, This is my beloved Sonne, in whom I am well pleased, he was well pleased in his person, and he was well pleased, in his act, in his office. And he testifies it againe in his first act of glory, in his transfiguration; where the Father repeates the same words with an addition, Heare him: God is pleased in him,
then God Says, This is my Beloved Son, in whom I am well pleased, he was well pleased in his person, and he was well pleased, in his act, in his office. And he Testifies it again in his First act of glory, in his transfiguration; where the Father repeats the same words with an addition, Hear him: God is pleased in him,
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His third testimony in the transfiguration, was larger then the Baptisme; for that satisfied three, and three such as were to carry it farre, Peter, and Iames, and Iohn: All which no doubt made the same use of his testimony,
His third testimony in the transfiguration, was larger then the Baptism; for that satisfied three, and three such as were to carry it Far, Peter, and James, and John: All which no doubt made the same use of his testimony,
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as we see Peter did, who preached out of the strength of his manifestation, we followed not deceivable fables, but with our owne eyes we saw his Majesty;
as we see Peter did, who preached out of the strength of his manifestation, we followed not deceivable fables, but with our own eyes we saw his Majesty;
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for he received of God the Father, honor, and glory, when there came such a voice to him, from the Excellent glory, This is my beloved Sonne, in whom I am well pleased.
for he received of God the Father, honour, and glory, when there Come such a voice to him, from the Excellent glory, This is my Beloved Son, in whom I am well pleased.
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But yet the Father gave a more free, a more liberall testimony of him, then this, at his Conception, or Baptisme, or Transfiguration: when upon Christs prayer, Father glorifie thy Name, there came a voice from heaven, I have both glorified it and will glorifie it againe.
But yet the Father gave a more free, a more liberal testimony of him, then this, At his Conception, or Baptism, or Transfiguration: when upon Christ prayer, Father Glorify thy Name, there Come a voice from heaven, I have both glorified it and will Glorify it again.
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and all heard Christs comment upon it, That that voice came not for him, but for their sakes; so that when the Father had testified of a Iesus, a Saviour, and a Christ, a Saviour sent to that purpose,
and all herd Christ comment upon it, That that voice Come not for him, but for their sakes; so that when the Father had testified of a Iesus, a Saviour, and a christ, a Saviour sent to that purpose,
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moreover, Gratificavit ••s in Dilect•, he hath made us accepted in his beloved, this is his way of comming in water, and bloud, that is, in the sacraments of the Church, by which we have assurance of being accepted by him;
moreover, Gratificavit ••s in Dilect•, he hath made us accepted in his Beloved, this is his Way of coming in water, and blood, that is, in the Sacraments of the Church, by which we have assurance of being accepted by him;
The word then in this place, is the second person in the Trinity, Christ Iesus, who in this Court of heaven, where there is no corruption, no falsification, no passion,
The word then in this place, is the second person in the Trinity, christ Iesus, who in this Court of heaven, where there is no corruption, no falsification, no passion,
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It is Iesus, that testifies for Iesus now, when he was upon earth, and said, If I should beare witnesse of my selfe, my witnesse were not true, whether we take those words to be spoken, per Co•nlventiam, by an allowance,
It is Iesus, that Testifies for Iesus now, when he was upon earth, and said, If I should bear witness of my self, my witness were not true, whither we take those words to be spoken, per Co•nlventiam, by an allowance,
and concession, (It is not true, that is, I am content that you should not beleeve my witnesse of my selfe to be true) (as Saint Cyrill understand them) or whether we take them, Humana mare, that Christ as a man, acknowledged truely,
and concession, (It is not true, that is, I am content that you should not believe my witness of my self to be true) (as Saint Cyril understand them) or whither we take them, Humana mare, that christ as a man, acknowledged truly,
and as he thought, that inlegall proceeding a mans owne testimony ought not to be beleeved in his owne behalfe, (as Athan••ius and Saint Ambrose understand them) yet Christ might safely say as he did, Though I beare a record of my selfe, yet my record is true;
and as he Thought, that inlegall proceeding a men own testimony ought not to be believed in his own behalf, (as Athan••ius and Saint Ambrose understand them) yet christ might safely say as he did, Though I bear a record of my self, yet my record is true;
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and therefore Christ instructing Nicodemus, speakes plurally, we speake, that 〈 ◊ 〉 know, we testifie that we have seene, and you receive not Testimoni•• n•strum, our witnesse• he does not say my witnesse, but ours, because although a singular,
and Therefore christ instructing Nicodemus, speaks plurally, we speak, that 〈 ◊ 〉 know, we testify that we have seen, and you receive not Testimoni•• n•strum, our witnesse• he does not say my witness, but ours, Because although a singular,
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which (if we take it, as Saint Basil, and divers others of the Fathers doe) that Ioseph found it, by the holy Ghost, that is, the holy Ghost informed him of it,
which (if we take it, as Saint Basil, and diverse Others of the Father's do) that Ioseph found it, by the holy Ghost, that is, the holy Ghost informed him of it,
His testimony then was credible, but how did he testifie Integritatem, this intirenesse, all that belonged to our faith• All consists in this, that he was Iesus, capable in his nature, to be a Saviour, that he was Christus, ordained,
His testimony then was credible, but how did he testify Integritatem, this Entireness, all that belonged to our faith• All consists in this, that he was Iesus, capable in his nature, to be a Saviour, that he was Christus, ordained,
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and sent for that office, and then Quod venit, that be was come, and come, in aqus & sanguine, in water and bloud, in sacraments, which might apply him to us.
and sent for that office, and then Quod venit, that be was come, and come, in aqus & sanguine, in water and blood, in Sacraments, which might apply him to us.
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as were to continue in the Church, for our spirituall reparation, and sustentation, he testified that, in preaching so piercing Sermons, in instituting so powerfull Sacraments, in assuring us, that the love of God expressed to mankind in him, extended to all persons, and all times, God so loved the world, that he gave his onely begotten Sonne, that whoseever beleeveth in him, should not perish, but have life everlasting.
as were to continue in the Church, for our spiritual reparation, and sustentation, he testified that, in preaching so piercing Sermons, in instituting so powerful Sacraments, in assuring us, that the love of God expressed to mankind in him, extended to all Persons, and all times, God so loved the world, that he gave his only begotten Son, that Whosoever Believeth in him, should not perish, but have life everlasting.
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and therefore, Christ is not onely truely called a Martyr, in that sense, as Martyr signifies a witnesse, but he is truly called a Martyr, in that sense,
and Therefore, christ is not only truly called a Martyr, in that sense, as Martyr signifies a witness, but he is truly called a Martyr, in that sense,
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and therefore he is called Jesus Christ, Martyr, a faithfull witnesse. And there is Martyrium, a Martyrdome attributed to him, where it is said, Jesus Christ under Pontius Pilate, witnessed a good confession;
and Therefore he is called jesus christ, Martyr, a faithful witness. And there is Martyrium, a Martyrdom attributed to him, where it is said, jesus christ under Pontius Pilate, witnessed a good Confessi;
then here the holy Ghost was a witnesse to Ioseph, of this Conception: but we rather take it (as it is most ordinarily taken) that the Angell intimated this to Ioseph, That that which was conceived in her, was of the holy Ghost;
then Here the holy Ghost was a witness to Ioseph, of this Conception: but we rather take it (as it is most ordinarily taken) that the Angel intimated this to Ioseph, That that which was conceived in her, was of the holy Ghost;
and then the holy Ghost did so primarily testifie, this decree of God, to send a Iesus, and a Christ, for our Redemption, that himselfe was a blessed and bountifull actor in that Conception, he was conceived by him, by his overshadowing.
and then the holy Ghost did so primarily testify, this Decree of God, to send a Iesus, and a christ, for our Redemption, that himself was a blessed and bountiful actor in that Conception, he was conceived by him, by his overshadowing.
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And then, for his comming in Aqua & sanguine, in water and bloud, that is, in Sacraments, in meanes, by which he might be able to make his comming usefull,
And then, for his coming in Aqua & sanguine, in water and blood, that is, in Sacraments, in means, by which he might be able to make his coming useful,
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and appliable to us, first the holy Ghost, was a pregnant witnesse of that, at his Baptisme; for the holy Ghost had told Iohn Baptist before-hand, That upon whomsoever he should descend,
and appliable to us, First the holy Ghost, was a pregnant witness of that, At his Baptism; for the holy Ghost had told John Baptist beforehand, That upon whomsoever he should descend,
when he fell upon the Apostles in Cloventongues, and made them spirituall channells, in which this water and bloud, the meanes of applying Christ to us, should be convey'd to all Nations;
when he fell upon the Apostles in Cloven tongues, and made them spiritual channels, in which this water and blood, the means of applying christ to us, should be conveyed to all nations;
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And therefore as Saint Hierome complained, when some Copies were without this seventh verse, that thereby we had lost a good argument for the unity of the three Persons, because this verse said plainely that the three witnesses were all one, so I am sorry,
And Therefore as Saint Jerome complained, when Some Copies were without this seventh verse, that thereby we had lost a good argument for the unity of the three Persons, Because this verse said plainly that the three Witnesses were all one, so I am sorry,
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but that this Vnum sunt, (They are one) is onely an unity of consent, and not of essence. It is an unthrifty prodigality (howsoever we be abundantly provided with arguments, from other places of Scriptures, to prove this Vnity in Trinity) to cast away so strong an argument, against Iew, and Turke, as is in these words,
but that this One sunt, (They Are one) is only an unity of consent, and not of essence. It is an unthrifty prodigality (howsoever we be abundantly provided with Arguments, from other places of Scriptures, to prove this Unity in Trinity) to cast away so strong an argument, against Iew, and Turk, as is in these words,
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for that, and for the consubstantiality of Christ, which was the Tempest, and the Earthquake of the Primitive Church, raised by Arius; and his followers then,
for that, and for the consubstantiality of christ, which was the Tempest, and the Earthquake of the Primitive Church, raised by Arius; and his followers then,
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And therefore the first author, that is observed to have read, and made use of this seventh verse (which was one of the first Bishops of Rome) he reads the words thus, Tres in nobis, there are three in us, which beare witnesse in heaven;
And Therefore the First author, that is observed to have read, and made use of this seventh verse (which was one of the First Bishops of Room) he reads the words thus, Tres in nobis, there Are three in us, which bear witness in heaven;
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And therefore upon these words, Saint Bernard collects thus much more, that there are other witnesses in heaven, which restifie this worke of our Redemption, Angels, and Saints, all the Court, all the Quire of heaven testifie it;
And Therefore upon these words, Saint Bernard Collects thus much more, that there Are other Witnesses in heaven, which restifie this work of our Redemption, Angels, and Saints, all the Court, all the Choir of heaven testify it;
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but every poore soule in the Church, may heare all these three witnesses testifying to him, Integrum Iesum suum, that all, which Christ Jesus hath done, and suffered, appertaines to him:
but every poor soul in the Church, may hear all these three Witnesses testifying to him, Integrum Jesus suum, that all, which christ jesus hath done, and suffered, appertains to him:
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and in that he laid downe his spirit, his soule, (for no Man could take it from him) and tooke it againe, at his pleasure, in his resurrection, this was a testimony, that he was Verus Deus, true God;
and in that he laid down his Spirit, his soul, (for no Man could take it from him) and took it again, At his pleasure, in his resurrection, this was a testimony, that he was Verus Deus, true God;
And so says Saint Augustine, Spiritus, The spirit, that is anima Christi, the soule of Christ, did testifie De integritate Iesu, all that belonged to Jesus,
And so Says Saint Augustine, Spiritus, The Spirit, that is anima Christ, the soul of christ, did testify De integritate Iesu, all that belonged to jesus,
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for the personall testimony of Christs preaching, and living, and dying, the testimony which was given by these three Persons of the Trinity, was all involv'd in the first rank of witnesses:
for the personal testimony of Christ preaching, and living, and dying, the testimony which was given by these three Persons of the Trinity, was all involved in the First rank of Witnesses:
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Other later Men understand by the Spirit here the Spirit of every Regenerate Man; and that in the other heavenly witnesses, the spirit is Spiritus sanctus, the spirit that is holy in it selfe, the holy Ghost,
Other later Men understand by the Spirit Here the Spirit of every Regenerate Man; and that in the other heavenly Witnesses, the Spirit is Spiritus Sanctus, the Spirit that is holy in it self, the holy Ghost,
and here it is Spiritus sanctificatus, that spirit of Man, which is made holy by the holy Ghost, according to that, The same spirit, beareth witnesse, with our spirit, that we are the children of God.
and Here it is Spiritus Sanctificatus, that Spirit of Man, which is made holy by the holy Ghost, according to that, The same Spirit, bears witness, with our Spirit, that we Are the children of God.
for that speakes but to one Man, at once; The spirit therefore here is; Spiritus oris, the word of God, the Gospell; and the preaching, and ministration thereof.
for that speaks but to one Man, At once; The Spirit Therefore Here is; Spiritus oris, the word of God, the Gospel; and the preaching, and ministration thereof.
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and wilfull sinners, the directing of his promises to simple, and supple, and con•rite penitents, the breaking of the bread, the applying of the Gospell according to their particular indigences, in the preaching thereof, this is the first witnesse.
and wilful Sinners, the directing of his promises to simple, and supple, and con•rite penitents, the breaking of the bred, the applying of the Gospel according to their particular indigences, in the preaching thereof, this is the First witness.
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The second witnesse here is The water, and I know there are some Men which will not have this to be understood of the water of Baptisme; but onely of the naturall effect of water;
The second witness Here is The water, and I know there Are Some Men which will not have this to be understood of the water of Baptism; but only of the natural Effect of water;
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These men will not allow water, in this place, to have any relation to the sacrament; and Saint Ambrose was so far from doubting that water in this place belonged to the sacrament, that he applies all these three witnesses to the Sacrament of Baptisme: Spiritus mentem renovat, All this is done in Baptisme, says he;
These men will not allow water, in this place, to have any Relation to the sacrament; and Saint Ambrose was so Far from doubting that water in this place belonged to the sacrament, that he Applies all these three Witnesses to the Sacrament of Baptism: Spiritus mentem renovat, All this is done in Baptism, Says he;
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Now both Saint Ambrose, who applies all the three witnesses to Baptisme, and those later men which deny any of the witnesses to belong to baptisme, doe both depart from the generall acceptation of these words, that water here,
Now both Saint Ambrose, who Applies all the three Witnesses to Baptism, and those later men which deny any of the Witnesses to belong to Baptism, do both depart from the general acceptation of these words, that water Here,
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and onely that, signifies the Sacrament of baptisme. For as in the first creation, the first thing, that the spirit of God, is noted to have moved upon, was the waters, so the first creature, that is sanctified by Christs institution, to our Salvation, is this element of water.
and only that, signifies the Sacrament of Baptism. For as in the First creation, the First thing, that the Spirit of God, is noted to have moved upon, was the waters, so the First creature, that is sanctified by Christ Institution, to our Salvation, is this element of water.
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The first of Gods afficting miracles in Egypt, was the changing of water into bloud; and the first miracle of grace, in the new Testament, was the changing of water into wine at the mariage.
The First of God's afficting Miracles in Egypt, was the changing of water into blood; and the First miracle of grace, in the new Testament, was the changing of water into wine At the marriage.
So then Aqua janua ecclesiae, we cannot come into the Church, but by water, by baptisme: for though the Church have taken knowledge of other Baptismes, (Baptisma sanguinis, which is Martyrdome,
So then Aqua janua ecclesiae, we cannot come into the Church, but by water, by Baptism: for though the Church have taken knowledge of other Baptisms, (Baptism Blood, which is Martyrdom,
that is, God doth afford a plentifull retribution to the other baptismes Flaminis and Sanguinis, but God hath not ordained them, to be outward seales, and significations of his grace,
that is, God does afford a plentiful retribution to the other baptisms flaminis and blood, but God hath not ordained them, to be outward Seals, and significations of his grace,
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And therefore they that provide not duly to bring their children to this water of life, (not to speake of the essentiall necessity thereof) they take from them one of the witnesses, that Iesus is come into them;
And Therefore they that provide not duly to bring their children to this water of life, (not to speak of the essential necessity thereof) they take from them one of the Witnesses, that Iesus is come into them;
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and (as much as they can) they shut the Church dore against them, they leave them out of the Arke, and for want of this water, cast them into that generall water, which overflowes all the rest of the world, which are not brought within the Covenant, by this water of baptisme.
and (as much as they can) they shut the Church door against them, they leave them out of the Ark, and for want of this water, cast them into that general water, which overflows all the rest of the world, which Are not brought within the Covenant, by this water of Baptism.
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For, though in the first Translation of the new Testament, into Syriaque, that be said in the sixth verse, that Jesus is come per manus aquarum, by the power of waters, many waters,
For, though in the First translation of the new Testament, into Syriaque, that be said in the sixth verse, that jesus is come per manus aquarum, by the power of waters, many waters,
and in this verse, this witnesse is delivered in the plurall, spirit and waters, (and so, waters in that signification, (which signification they have often in the Scriptures) that is, affliction, and tribulation, be good testimonies that our Lord Jesus doth visit us) though the waters of Co•trition, and repentant teares be another good testimony of that too,
and in this verse, this witness is Delivered in the plural, Spirit and waters, (and so, waters in that signification, (which signification they have often in the Scriptures) that is, affliction, and tribulation, be good testimonies that our Lord jesus does visit us) though the waters of Co•trition, and repentant tears be Another good testimony of that too,
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that is, first they meet in one Man, and then they testifie the same thing, that is, Integritatem Iesu, that Iesus is come to him in outward Meanes, to save his soule.
that is, First they meet in one Man, and then they testify the same thing, that is, Integritatem Iesu, that Iesus is come to him in outward Means, to save his soul.
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yet that water, which testifies the presence of Jesus so, as that it doth always infallibly bring Jesus with it, (for the Sacraments are never without Grace) whether it be accepted or no, there it is) • That water which is made equall with the preaching of the Word, (so farre as to be a fellow-witnesse with the Spirit) that is onely the Sacrament of baptisme, without which (in the ordinary dispensation of God) no soule can be surer that Jesus is come to him,
yet that water, which Testifies the presence of jesus so, as that it does always infallibly bring jesus with it, (for the Sacraments Are never without Grace) whither it be accepted or no, there it is) • That water which is made equal with the preaching of the Word, (so Far as to be a fellow-witness with the Spirit) that is only the Sacrament of Baptism, without which (in the ordinary Dispensation of God) no soul can be Surer that jesus is come to him,
But how is that bloud upon earth? I am not ashamed to confesse, that I know not how, but the bloud of Christ is a witnesse upon earth, in the Sacrament,
But how is that blood upon earth? I am not ashamed to confess, that I know not how, but the blood of christ is a witness upon earth, in the Sacrament,
Now this Witnesse being made equall with the other two, with preaching, and with baptisme, it is as necessary, that he that will have an assurance• that Iesus is come into him, doe receive this Sacrament, as that he doe heare Serm•n•, and that he be baptized. An over vehement urging of this necessity, brought in an erroneous custome in the Primitive Church: That they would give the Sacrament of the body of Christ to Children, as soon as they were baptized; yea, and to dead man too.
Now this Witness being made equal with the other two, with preaching, and with Baptism, it is as necessary, that he that will have an assurance• that Iesus is come into him, do receive this Sacrament, as that he do hear Serm•n•, and that he be baptised. an over vehement urging of this necessity, brought in an erroneous custom in the Primitive Church: That they would give the Sacrament of the body of christ to Children, as soon as they were baptised; yea, and to dead man too.
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But because this Sacrament is accompanied with precepts, which can belong onely to Men of understanding, (for they must doe it in Remembrance, and they must discerne the Lords body) therefore the necessity lies onely upon such,
But Because this Sacrament is accompanied with Precepts, which can belong only to Men of understanding, (for they must do it in Remembrance, and they must discern the lords body) Therefore the necessity lies only upon such,
If we remaine vessells of anger, and of dishonour still, we are under the Vae v•bis Hypocritis: woe unto you Hypocrites, that make cleane onely the outside of your cuppes and Platters.
If we remain vessels of anger, and of dishonour still, we Are under the Vae v•bis hypocrites: woe unto you Hypocrites, that make clean only the outside of your cups and Platters.
yea Manducavimus t•, we have eaten thee thy selfe, yet for all this outward show of these three witnesses, of Spirit, and Water, and bloud, Preaching, and Baptisme and Communion, we shall heare that fearfull disclaiming from Christ Jesus, Nescio vos, I know not whence you are.
yea Manducavimus t•, we have eaten thee thy self, yet for all this outward show of these three Witnesses, of Spirit, and Water, and blood, Preaching, and Baptism and Communion, we shall hear that fearful disclaiming from christ jesus, Nescio vos, I know not whence you Are.
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God created one Trinity in us; (the observation, and the enumeration is Saint Bernards) which are those three faculties of our soule, the reason, the memory, the will; That Trinity in us, by another Trinity too, (by suggestion towards sin, by delight in sinne, by consent to sinne) is fallen into a third Trinity;
God created one Trinity in us; (the observation, and the enumeration is Saint Bernards) which Are those three faculties of our soul, the reason, the memory, the will; That Trinity in us, by Another Trinity too, (by suggestion towards since, by delight in sin, by consent to sin) is fallen into a third Trinity;
The reasen to a blindnesse, that that discernes not what is true; and the will to a perversnesse, that that wishes not what's good; But the goodnesse of God, by these three witnesses on earth regenerates,
The reasen to a blindness, that that discerns not what is true; and the will to a perverseness, that that wishes not what's good; But the Goodness of God, by these three Witnesses on earth regenerates,
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And beloved, this Judgement will be grounded upon this intirenesse of Jesus, and therefore let me dismisse you with this note, That Integritas is in continuitate, not in contignitate; It is not the touching upon a thing,
And Beloved, this Judgement will be grounded upon this Entireness of jesus, and Therefore let me dismiss you with this note, That Integritas is in continuitate, not in contignitate; It is not the touching upon a thing,
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To come as neare Christ as we can conveniently, to trie how neare we can bring two Religions together, this is not to preserve Integritatem Iesu: In a word, Intirenesse excludes deficiency, and redundancy, and discontinuance;
To come as near christ as we can conveniently, to try how near we can bring two Religions together, this is not to preserve Integritatem Iesu: In a word, entireness excludes deficiency, and redundancy, and discontinuance;
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and in his discipline, and that excludes the defective Separatist; we doe not preserve that entirenesse if we admit traditions, and additions of Men, in an equality to the word of God,
and in his discipline, and that excludes the defective Separatist; we do not preserve that entireness if we admit traditions, and additions of Men, in an equality to the word of God,
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To be sure that you are in the right way to that, you must find your selves to be the Sonnes of God; And you can prove that, by no other way to your selves,
To be sure that you Are in the right Way to that, you must find your selves to be the Sons of God; And you can prove that, by no other Way to your selves,
So that our happinesse is now at that height, and so much are we preferred before the Iews, that whereas the chiefest happinesse of the Jews was to have the law, (for without the law they could not have known sinne, and the law was their Schoolmaster to find out Christ) we are admitted to that degree of perfection, that we are got above the law;
So that our happiness is now At that height, and so much Are we preferred before the Iews, that whereas the chiefest happiness of the jews was to have the law, (for without the law they could not have known sin, and the law was their Schoolmaster to find out christ) we Are admitted to that degree of perfection, that we Are god above the law;
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though there had been no law given to Moses. The Ceremoniall part of that law, which was in the institution, Mortale, (it was mortall, It might die) and by Christs determination of those Typicall things, Mortuum, (It did die) is now also Mortiferum, (deadly) so that it is sinne to draw any part of that law, into a necessity of observation;
though there had been no law given to Moses. The Ceremonial part of that law, which was in the Institution, Mortal, (it was Mortal, It might die) and by Christ determination of those Typical things, Mortuum, (It did die) is now also Deadly, (deadly) so that it is sin to draw any part of that law, into a necessity of observation;
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The Iudiciall law of Moses, was certainly the most absolute, and perfect law of government, which could have been given to that people, for whom it was given;
The Judicial law of Moses, was Certainly the most absolute, and perfect law of government, which could have been given to that people, for whom it was given;
So that he that will perfectly understand, what appertaines to his duty in any of the ten Commandements; he must not consider that law, with any limitation,
So that he that will perfectly understand, what appertains to his duty in any of the ten commandments; he must not Consider that law, with any limitation,
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For certainely, even in the Commandement of the Sabbath, which was accompanied with so many Ceremonies amongst the Iews, that part onely is morall, which had bound us,
For Certainly, even in the Commandment of the Sabbath, which was accompanied with so many Ceremonies among the Iews, that part only is moral, which had bound us,
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Thus far then we are directed by this Text, (which is as far, as we can goe in this life) To prove to our selves, that we have faith, we must prove, that wee need not the law; To prove that emanecipation, and liberty, we must prove, that we are the sonnes of God; To prove that ingraffing,
Thus Far then we Are directed by this Text, (which is as Far, as we can go in this life) To prove to our selves, that we have faith, we must prove, that we need not the law; To prove that emanecipation, and liberty, we must prove, that we Are the Sons of God; To prove that Engrafting,
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and that adoption, we must prove, that we have put on Christ Iesus; And to prove that apparelling of our selves, our proofe is, that we are baptized into him.
and that adoption, we must prove, that we have put on christ Iesus; And to prove that appareling of our selves, our proof is, that we Are baptised into him.
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All proofes must either arrest, and determine in some things confessed, and agreed upon, or else they proceed in infinitum. That which the Apostle takes to be that which is granted on all sides,
All proofs must either arrest, and determine in Some things confessed, and agreed upon, or Else they proceed in infinitum. That which the Apostle Takes to be that which is granted on all sides,
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The field is the world, and the good seed are the Children of the kingdome; And we are translated even into the nature of God, By his pretious promises we are made partakers of the Divine nature;
The field is the world, and the good seed Are the Children of the Kingdom; And we Are translated even into the nature of God, By his precious promises we Are made partakers of the Divine nature;
yea, we are discharged of all bodily, and earthly incombrances, and we are made all spirit, yea the spirit of God himselfe, He that is joyned to the Lord, is one spirit with him.
yea, we Are discharged of all bodily, and earthly encumbrances, and we Are made all Spirit, yea the Spirit of God himself, He that is joined to the Lord, is one Spirit with him.
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If our hands be foule with shedding of innocent bloud, as Saint Hierome sayes that Adam eate the Apple, Ne contristaretur Delicias suas, left he should over grieve his wife, by refusing it, Ne contristaremur Delicias nostras, either because we would not displease another,
If our hands be foul with shedding of innocent blood, as Saint Jerome Says that Adam eat the Apple, Ne contristaretur Delicias suas, left he should over grieve his wife, by refusing it, Ne contristaremur Delicias nostras, either Because we would not displease Another,
but they were not sensible of all their nakednesse, but onely of those parts whereof they were ashamed. Nothing but the shame of the world makes us discerne our deformities;
but they were not sensible of all their nakedness, but only of those parts whereof they were ashamed. Nothing but the shame of the world makes us discern our deformities;
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He doth not onely cover Originall sinnes, (which is the effect of those disobedient Members, which derive sinne, upon us, in the sinfull generation of our parents) but he covers all our actuall sinnes, which we multiplie every day:
He does not only cover Original Sins, (which is the Effect of those disobedient Members, which derive sin, upon us, in the sinful generation of our Parents) but he covers all our actual Sins, which we multiply every day:
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we are our selves poore, and impotent creatures, we cannot make our selves ready; we are poore and beggerly creatures, we have nothing to put on; Christ is that garment;
we Are our selves poor, and impotent creatures, we cannot make our selves ready; we Are poor and beggarly creatures, we have nothing to put on; christ is that garment;
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And sometimes it signifies an abundant, and overflowing, and overwhelming measure of Gods judgements upon us, Princeps Induetur desolatione, The prince shalbe 〈 ◊ 〉 with desolation and with astonishment:
And sometime it signifies an abundant, and overflowing, and overwhelming measure of God's Judgments upon us, Princeps Induetur desolation, The Prince shall 〈 ◊ 〉 with desolation and with astonishment:
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till ye be indued (so we translate it) that is, cloathed with power from on high. And this was per fidem ei innitends, and per opera cum declar ando, says Saint Augustine, He onely hath pat on Christ, which hath Christ in himselfe by faith, and shewes him to others by his works, which is Lucern• ardens, (as Christ said of Iohn Baptist) a burning lamp, and a shining lamp, profitable to others, as well as to himselfe.
till you be endued (so we translate it) that is, clothed with power from on high. And this was per fidem ei innitends, and per opera cum declare ando, Says Saint Augustine, He only hath pat on christ, which hath christ in himself by faith, and shows him to Others by his works, which is Lucern• Arden, (as christ said of John Baptist) a burning lamp, and a shining lamp, profitable to Others, as well as to himself.
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And that also must be put on, or else we have not put on Christ: and it must cover us all over; that is, our sanctification must goe through our whole life in a constant, and an even perseverance;
And that also must be put on, or Else we have not put on christ: and it must cover us all over; that is, our sanctification must go through our Whole life in a constant, and an even perseverance;
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so this garment, which is Christ Iesus, that is, our sanctification, should be intire, and uninterrupted, in the whole course of our lives, we must remember, that at the Mariage which figured the kingdome of heaven, the master of the feast reprehended, and punished him, that was come in, not expresly because he had not a wedding garment, but Qu•modo intrasti, says he, how camest thou in not having on thy wedding garment? So that (if it could be possible) though we had put on the inside of this garment, which is Christ, that is,
so this garment, which is christ Iesus, that is, our sanctification, should be entire, and uninterrupted, in the Whole course of our lives, we must Remember, that At the Marriage which figured the Kingdom of heaven, the master of the feast reprehended, and punished him, that was come in, not expressly Because he had not a wedding garment, but Qu•modo intrasti, Says he, how camest thou in not having on thy wedding garment? So that (if it could be possible) though we had put on the inside of this garment, which is christ, that is,
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for this is Indui virtute ex alto; to have both inside, faith, and outside, sanctification: and to put it on so, that it may cover us all over, that is all our life;
for this is Indui virtute ex alto; to have both inside, faith, and outside, sanctification: and to put it on so, that it may cover us all over, that is all our life;
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As then this word, Induere, to put on, to be clothed, signifies a largenesse, and an abundance, according to that, The pastures are clothed with sheep, and the vallies with corne:
As then this word, Indure, to put on, to be clothed, signifies a largeness, and an abundance, according to that, The pastures Are clothed with sheep, and the valleys with corn:
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In the first creation, in the Faciamus hominem ad Imaginem nostrûm, when God seems to have held a consultation about the making of Man, man put on all the Trinity, all God; & in the redemption God put on all Man; not onely all the nature of Mankind in generall,
In the First creation, in the Faciamus hominem ad Imaginem nostrûm, when God seems to have held a consultation about the making of Man, man put on all the Trinity, all God; & in the redemption God put on all Man; not only all the nature of Mankind in general,
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but in particular, every Man. But as the spirit of God, is said to have put on a particular Man, Spiritus Domini induit Gedeon, the spirit of the Lord, clothed,
but in particular, every Man. But as the Spirit of God, is said to have put on a particular Man, Spiritus Domini induit Gideon, the Spirit of the Lord, clothed,
or put on Gedeon, when he selected him for his service, so must the spirit of every particular Man, put on Christ, he must not be content, to be under the generall cover, (either under his general providence,
or put on Gideon, when he selected him for his service, so must the Spirit of every particular Man, put on christ, he must not be content, to be under the general cover, (either under his general providence,
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And, if there were no more Names in the book of life, but thine, all the Merit of Christ were but enough to save thy one sinfull soule, which could not have been redeemed,
And, if there were no more Names in the book of life, but thine, all the Merit of christ were but enough to save thy one sinful soul, which could not have been redeemed,
All that Christ did, and suffered, he did and suffered for thee, as thee; not onely •s Man, but as that particular Man, which bears such, or such a name;
All that christ did, and suffered, he did and suffered for thee, as thee; not only •s Man, but as that particular Man, which bears such, or such a name;
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and his merit was infinite, both because an infinite Majesty resided in his person, and because an infinte Majesty accepted his sacrifice for infinite.
and his merit was infinite, both Because an infinite Majesty resided in his person, and Because an infinite Majesty accepted his sacrifice for infinite.
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and saved us, is the derivation of the Law. But the application of this redemption (which is the putting on of Christ,) makes us s•ns; for we are not to put on Christ, onely as a Livery, to be distinguished by externall marks of Christianity; but so,
and saved us, is the derivation of the Law. But the application of this redemption (which is the putting on of christ,) makes us s•ns; for we Are not to put on christ, only as a Livery, to be distinguished by external marks of Christianity; but so,
As God himselfe cannot be deluded, so for the encouragement of his Church, he will take off this garment of the Hypocrite, and discover his nakednesse,
As God himself cannot be deluded, so for the encouragement of his Church, he will take off this garment of the Hypocrite, and discover his nakedness,
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As Hanun did, we cut it off in the middle; we will be Christians till noone, (in the outward acts of Religion) and Liberti•es in the after-noone, in putting off that garment againe;
As Hanun did, we Cut it off in the middle; we will be Christians till noon, (in the outward acts of Religion) and Liberti•es in the afternoon, in putting off that garment again;
and to that habite of sinne, which covers us as a garment, we put a few new patches of Religion, a few flashes of repentance, a few shreds of a Sermo•, but we put not on, that intire and feamlesse garment Christ Jesus.
and to that habit of sin, which covers us as a garment, we put a few new Patches of Religion, a few flashes of Repentance, a few shreds of a Sermo•, but we put not on, that entire and feamlesse garment christ jesus.
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when we our selves would not admit this, at our children, or at our servants hands? It is the argument by which the Prophet convinces the Israelites, about their uncleane sacrifices;
when we our selves would not admit this, At our children, or At our Servants hands? It is the argument by which the Prophet convinces the Israelites, about their unclean Sacrifices;
or in a different fashion, or in a courset stuffe, then belongs to thy place, would he accept it at thy hands? No more will Christ if thou put him on, (that is, take his profession upon thee) either in a co••ser stuffe, (Traditions of Men, in stead of his word) or in scantler measure, (not to be always a Christian,
or in a different fashion, or in a courset stuff, then belongs to thy place, would he accept it At thy hands? No more will christ if thou put him on, (that is, take his profession upon thee) either in a co••ser stuff, (Traditions of Men, in stead of his word) or in scantler measure, (not to be always a Christian,
As when God bad Iacob, to goe up to Bethel, to make an Altar, he commanded all his family to change their clothes; In which work, we have two things, to doe;
As when God bade Iacob, to go up to Bethel, to make an Altar, he commanded all his family to change their clothes; In which work, we have two things, to do;
and appeare naked before God, without presenting any thing of our owne; (for when the Spirit of God came upon Saul, and that he prophecyed, his first act was, to strip himselfe naked: And then s•condly, we come to our transfiguration,
and appear naked before God, without presenting any thing of our own; (for when the Spirit of God Come upon Saul, and that he prophesied, his First act was, to strip himself naked: And then s•condly, we come to our transfiguration,
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and we shall be admitted into that little number, of which it is said, Thou hast a few Namees in Sardis, which have not defiled their garments, and they shall walke with •e in white.
and we shall be admitted into that little number, of which it is said, Thou hast a few Namees in Sardis, which have not defiled their garments, and they shall walk with •e in white.
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why hast 〈 ◊ 〉 forsaken me? He shall give us the assurance to say, In manus tuas & c• Into thy •ands O Lord have I co••••nded my spirit, and there I am safe;
why hast 〈 ◊ 〉 forsaken me? He shall give us the assurance to say, In manus tuas & c• Into thy •ands Oh Lord have I co••••nded my Spirit, and there I am safe;
and conduit of the second, Sanctification. Now, Abscendita Domin•, Dea nostro, quae manifesta su•s nobis; let no Man be too curiously busie, to search what God does in his hedchamber;
and conduit of the second, Sanctification. Now, Abscendita Domin•, Dea nostro, Quae Manifesta su•s nobis; let no Man be too curiously busy, to search what God does in his hedchamber;
and exemplification of his invisible and unsearchable decree, we plead to the Church, that we are Gods children, we plead to our owne consciences, that we have the Spirit of adoption, and we plead to God himselfe, the obligation of his own promise, that we have a right to this garment, Christ Iesus, and to those graces, which must sanctifie us;
and exemplification of his invisible and unsearchable Decree, we plead to the Church, that we Are God's children, we plead to our own Consciences, that we have the Spirit of adoption, and we plead to God himself, the obligation of his own promise, that we have a right to this garment, christ Iesus, and to those graces, which must sanctify us;
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but must see them in their duplicats, in their exemplification, in the sacraments. As it would doe him no good, that were condemned of treason, that a Bedchamber man should come to the Judge,
but must see them in their duplicats, in their exemplification, in the Sacraments. As it would do him no good, that were condemned of treason, that a Bedchamber man should come to the Judge,
if thou have not this Exemplification of the decree, this seale, this Sacrament, if thou beest not baptized, never delude thy selfe with those imaginary assurances.
if thou have not this Exemplification of the Decree, this seal, this Sacrament, if thou Best not baptised, never delude thy self with those imaginary assurances.
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But the very sacrament of Baptisme• the actuall administration, and receiving thereof, was held so necessary, that even for legall and Civill uses, (as in the law, that child, that dyed without circumcision, had no interest in the family, no participation of the honor,
But the very sacrament of Baptisme• the actual administration, and receiving thereof, was held so necessary, that even for Legal and Civil uses, (as in the law, that child, that died without circumcision, had no Interest in the family, no participation of the honour,
nor name thereof) So that we see in the reckning of the Genealogy, and pedegree of David, that first sonne of his, which he had by Bathshebae, which dyed without circumcision is never mentioned,
nor name thereof) So that we see in the reckoning of the Genealogy, and pedigree of David, that First son of his, which he had by Bathsheba, which died without circumcision is never mentioned,
nor toucht upon.) So also, since the time of M•ses law, in the Imperiall law, by which law, a posthume child, borne after the fathers death, is equall with the rest in division of the state,
nor touched upon.) So also, since the time of M•ses law, in the Imperial law, by which law, a posthume child, born After the Father's death, is equal with the rest in division of the state,
And if the State will not beleeve him to be a full Man, shall the Church beleeve him to be a full Christian, before baptisme? Yea, the apprehension of the necessity of this Sacrament, was so common,
And if the State will not believe him to be a full Man, shall the Church believe him to be a full Christian, before Baptism? Yea, the apprehension of the necessity of this Sacrament, was so Common,
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and so generall, even in the beginning of the Christian Church, that out of an excessive advancing of that trnth, they came also to a falshood• to an error, That even they that dyed without baptisme, might have the benefit of baptisme,
and so general, even in the beginning of the Christian Church, that out of an excessive advancing of that trnth, they Come also to a falshood• to an error, That even they that died without Baptism, might have the benefit of Baptism,
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if another were baptized in their name, after their death• And so, out of a mistaking of those words, Else what shall they doe, Qui baptizantur pro mortuis (which is, that are ready to dye,
if Another were baptised in their name, After their death• And so, out of a mistaking of those words, Else what shall they do, Qui baptizantur Pro mortuis (which is, that Are ready to die,
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when they are baptized) the Marcionites induc'd a custome, to lay one under the dead bodyes bed, that he, in the name of the dead man, might answer to all the questions usually asked, in administring of Baptisme.
when they Are baptised) the Marcionites induced a custom, to lay one under the dead bodies Bed, that he, in the name of the dead man, might answer to all the questions usually asked, in administering of Baptism.
yea when that ill custome was grown (as it was even in the Primitive Church) that upon an opinion, that all sins were absolutely forgiven in Baptisme, Men did defer their Baptisme, till their death-bed, (as we see the Ecclesiasticall histories full of such examples,
yea when that ill custom was grown (as it was even in the Primitive Church) that upon an opinion, that all Sins were absolutely forgiven in Baptism, Men did defer their Baptism, till their deathbed, (as we see the Ecclesiastical histories full of such Examples,
Nec fallaciter promittit; The wicked may be a cause, that the Sacrament shall doe them no good; but that the Sacrament, become no Sacrament, or that God should be false in his promises,
Nec fallaciter Promittit; The wicked may be a cause, that the Sacrament shall do them not good; but that the Sacrament, become no Sacrament, or that God should be false in his promises,
even in some of the Christian Emperors: and according to this ill custome, we see Tertullian chides away young children for comming so soon to Baptisme, quid festinat innocens aetas, ad rem•ssionem peccatorum, why should this child, that as yet hath done no sinne, make such hast to be washed from sinnce?) which opinion had got so much strength, that Saint Basil was faine to oppose it, in the Easterne Church,
even in Some of the Christian Emperor's: and according to this ill custom, we see Tertullian chides away young children for coming so soon to Baptism, quid Festinat Innocent Aetas, ad rem•ssionem peccatorum, why should this child, that as yet hath done no sin, make such haste to be washed from sinnce?) which opinion had god so much strength, that Saint Basil was feign to oppose it, in the Eastern Church,
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yet, in the height of both their customes, of seldome baptizing, and of late baptizing, the case of insants, that might be in danger of dying without baptisme, was ever excepted,
yet, in the height of both their customs, of seldom baptizing, and of late baptizing, the case of Infants, that might be in danger of dying without Baptism, was ever excepted,
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but in the spirituall Murder, of an unbaptized child, though there be no child spiritually dead, (though Gods mercy have preserved the child from that) yet God imputes this as such a murder to them, who endangered the child,
but in the spiritual Murder, of an unbaptized child, though there be no child spiritually dead, (though God's mercy have preserved the child from that) yet God imputes this as such a murder to them, who endangered the child,
Nec fieri potest visio hominis, ut non sit Sacramentum quod figurat; Though the wicked may feele no working by the Sacrament, yet the Sacrament doth offer,
Nec fieri potest visio hominis, ut non sit Sacramentum quod figurat; Though the wicked may feel no working by the Sacrament, yet the Sacrament does offer,
Now as our putting on of Christ was double, by faith, and by sanctification, so by this Sacrament also, we are baptized in Nomen Christi, into the Name of Christ,
Now as our putting on of christ was double, by faith, and by sanctification, so by this Sacrament also, we Are baptised in Nome Christ, into the Name of christ,
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To men who were of years, and well known in the world already by their name• if they were converted to the Christian faith, the Church did not use to give new names at their baptisme: neither to Children alwayes;
To men who were of Years, and well known in the world already by their name• if they were converted to the Christian faith, the Church did not use to give new names At their Baptism: neither to Children always;
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When Saint Augustine sayes, that he came to Milan, to S. Ambrose, at that time, qu• dari nomina oportuit, when Names were to be given, it is true, that he speaks of a time,
When Saint Augustine Says, that he Come to Milan, to S. Ambrose, At that time, qu• dari nomina Opportune, when Names were to be given, it is true, that he speaks of a time,
when Baptisme was to be administred, but that phrase of Giving of Names, was not a receiving of Names at Baptisme, (for neither Ambrose, nor Augustine, received any new name at their Baptisme) but it was a giving up of their Names, a Registring, a Matriculating of their Names in the book of the profession of the Christian Religion,
when Baptism was to be administered, but that phrase of Giving of Names, was not a receiving of Names At Baptism, (for neither Ambrose, nor Augustine, received any new name At their Baptism) but it was a giving up of their Names, a Registering, a Matriculating of their Names in the book of the profession of the Christian Religion,
To be baptized therefore into the name of Christ, is to be translated into his Family, by this spirituall adoption, in which adoption (when it was legall ) as they that were adopted, had also the name of the family into which they were adopted,
To be baptised Therefore into the name of christ, is to be translated into his Family, by this spiritual adoption, in which adoption (when it was Legal) as they that were adopted, had also the name of the family into which they were adopted,
as of octavius Octavianus, and the rest, so are we so baptized, into his name, that we are of Christus Christiani; and therefore to become truly Christians, to live Christianly, this is truly to be baptized into his name.
as of Octavius Octavianus, and the rest, so Are we so baptised, into his name, that we Are of Christus Christians; and Therefore to become truly Christians, to live Christianly, this is truly to be baptised into his name.
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When therefore they teach in the Romane Church, that it is a good Baptisme, which is administred in this forme, I baptize thee in the name of the Father,
When Therefore they teach in the Roman Church, that it is a good Baptism, which is administered in this Form, I baptise thee in the name of the Father,
and Sonne, and holy Ghost, and the virgin Mary, if he which baptizes so, doe not meane in his intention, that the virgin Mary is equall to the Trinity,
and Son, and holy Ghost, and the Virgae Marry, if he which baptizes so, do not mean in his intention, that the Virgae Marry is equal to the Trinity,
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So in our Christian life, we accept no other distinctions of Iesuits, or Franciscans; but onely Christians: for we are baptized into his name, and the whole life of a regenerate man is a Baptisme.
So in our Christian life, we accept no other Distinctions of Iesuits, or Franciscans; but only Christians: for we Are baptised into his name, and the Whole life of a regenerate man is a Baptism.
For as in putting on Christ, sanctification doth accompany faith, so in baptisme, the imitation of his death (that is, mortification ) and the application of his passion, (by fulfilling the sufferings of Christ in our flesh) is that baptisme into his death. Which doe so certainly follow one another, (that he that is truly baptized into the name of Christ, is also baptized into his death ) as that Saint Paul couples them together, Was Paul crucified for you,
For as in putting on christ, sanctification does accompany faith, so in Baptism, the imitation of his death (that is, mortification) and the application of his passion, (by fulfilling the sufferings of christ in our Flesh) is that Baptism into his death. Which do so Certainly follow one Another, (that he that is truly baptised into the name of christ, is also baptised into his death) as that Saint Paul couples them together, Was Paul Crucified for you,
Since then Baptisme is the death of sinne, and there cannot be this death, this conquest, this victory over sinne, without faith, there must necessarily faith, concurre with this baptisme;
Since then Baptism is the death of sin, and there cannot be this death, this conquest, this victory over sin, without faith, there must necessarily faith, concur with this Baptism;
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and a continent woman? the surety would answer, I cannot tell, and yet, if he be ask'd, of that child, of so few dayes old, Doth that child beleeve in God now, will he renounce the Devill hereafter? the surety answers confidently, in his behalfe,
and a continent woman? the surety would answer, I cannot tell, and yet, if he be asked, of that child, of so few days old, Does that child believe in God now, will he renounce the devil hereafter? the surety answers confidently, in his behalf,
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How comes this to passe, says Saint Augustine? He answers to this, that as Sacramentum Corporis Christi, est secundum modum Corpus Christi, so Sacramentum fidei est fides; As the Sacrament of the body,
How comes this to pass, Says Saint Augustine? He answers to this, that as Sacramentum Corporis Christ, est secundum modum Corpus Christ, so Sacramentum fidei est fides; As the Sacrament of the body,
and bloud of Christ is, in some sense, and in a kinde, the body, and bloud of Christ, says Augustine, so in the sacrament of faith, says he, (that is, Baptisme) there is some kinde of faith. Here is a child borne of faithfull parents; and there is the voyce of God, who hath sealed a Covenant to them, and their seed;
and blood of christ is, in Some sense, and in a kind, the body, and blood of christ, Says Augustine, so in the sacrament of faith, Says he, (that is, Baptism) there is Some kind of faith. Here is a child born of faithful Parents; and there is the voice of God, who hath sealed a Covenant to them, and their seed;
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As then we have said, that Baptisme is a death, a death of sinne, and as we said before, sinne dyes not without faith, so also can there be no death of sinne, without sorrow, and contrition, which onely washes away sinne:
As then we have said, that Baptism is a death, a death of sin, and as we said before, sin dies not without faith, so also can there be no death of sin, without sorrow, and contrition, which only washes away sin:
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as even by peccatum involuntarium, by that sinne, to which no act, nay no will of theirs concurred, that is, Originall sinne, are yet put into the state of damnation.
as even by peccatum involuntarium, by that sin, to which no act, nay no will of theirs concurred, that is, Original sin, Are yet put into the state of damnation.
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Yea it is such a garment, as those of the children of Israel in the wildernesse, which are (by some expositors) thought to have growne all the forty yeares, with their bodies;
Yea it is such a garment, as those of the children of Israel in the Wilderness, which Are (by Some expositors) Thought to have grown all the forty Years, with their bodies;
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And both we and it, shall not onely put on Christ, as a garment, but we shall put on his person, and we shall stand before his Father, with the confidence,
And both we and it, shall not only put on christ, as a garment, but we shall put on his person, and we shall stand before his Father, with the confidence,
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ALL things desire to goe to their owne place, and that's but the effect of Nature; But if Man desires to goe the right way, that's an effect of grace, and of Religion. A stone will fall to the bottome naturally,
ALL things desire to go to their own place, and that's but the Effect of Nature; But if Man Desires to go the right Way, that's an Effect of grace, and of Religion. A stone will fallen to the bottom naturally,
how he hath accomplished in novissimis, in the later times, all that which he spake ab initio, by the mouth of his Prophets, which have been since the world began, if we see God in them, it is a great beame of that visio beatifica, that beautificall sight of God in heaven;
how he hath accomplished in novissimis, in the later times, all that which he spoke ab initio, by the Mouth of his prophets, which have been since the world began, if we see God in them, it is a great beam of that visio Beatifica, that beautificall sighed of God in heaven;
for herein we see the whole way of our salvation, to be in Christ Iesus; all promise, all performance, all prophecy, all history concern us, in and by him. And then for that union with God, which is also our salvation (as this vision is) when we shall be so united,
for herein we see the Whole Way of our salvation, to be in christ Iesus; all promise, all performance, all prophecy, all history concern us, in and by him. And then for that Union with God, which is also our salvation (as this vision is) when we shall be so united,
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and the union of every good soule in the Church to him) is the subject of this Song of songs, this heavenly Poeme, of Solomons; and our baptisme, at our entrance into this world, is a Seale of this union;
and the Union of every good soul in the Church to him) is the Subject of this Song of songs, this heavenly Poem, of Solomons; and our Baptism, At our Entrance into this world, is a Seal of this Union;
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But in the uniting of a Christian soule to Christ Jesus, here is no morter, all of one Nature; Nothing but spirit, and spirit, and spirit, the soule of Man to the Lord Jesus, by the holy Ghost.
But in the uniting of a Christian soul to christ jesus, Here is no mortar, all of one Nature; Nothing but Spirit, and Spirit, and Spirit, the soul of Man to the Lord jesus, by the holy Ghost.
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but made her excuses, that she had put off her coate, and was loath to rise to put it on, that she had washed her feet, and was loath to rise, and foule them againe, yet because the excuse it selfe, (if it were an excuse) hath a piety,
but made her excuses, that she had put off her coat, and was loath to rise to put it on, that she had washed her feet, and was loath to rise, and foul them again, yet Because the excuse it self, (if it were an excuse) hath a piety,
Saint Gregory says, that the soule had laid off, Omnia externa, quae non tam ornant quàm •nerant, all outward ornaments, which are rather encumbrances, then ornaments;
Saint Gregory Says, that the soul had laid off, Omnia External, Quae non tam ornant quàm •nerant, all outward Ornament, which Are rather encumbrances, then Ornament;
and durty prison, againe, the love of mine owne body• 〈 ◊ 〉 suing therefore their pious acceptation of these words, we have in them, two festivalls of the soule, a Resurrection, and an ascension of it;
and dirty prison, again, the love of mine own body• 〈 ◊ 〉 suing Therefore their pious acceptation of these words, we have in them, two festivals of the soul, a Resurrection, and an Ascension of it;
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and then she hath ascended to a resolution, of keeping herselfe in that state, Quom•do inquinab•eos, how shall I defile them? Call these two parts a Gratulation of the soule,
and then she hath ascended to a resolution, of keeping herself in that state, Quom•do inquinab•eos, how shall I defile them? Call these two parts a Gratulation of the soul,
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and an Indignation; first she congratulates with her good, and gratious God, that she is cleansed from worldly corruptions, Lavi pedes, I have washed my feet• and then she conceives a Religious scorne and indignation, of setting her foot in the same foule way againe.
and an Indignation; First she congratulates with her good, and gracious God, that she is cleansed from worldly corruptions, Lavi pedes, I have washed my feet• and then she conceives a Religious scorn and Indignation, of setting her foot in the same foul Way again.
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and walkes in this world, and that's by repentance, sealed in the other Sacrament, and properly, that is for actuall sinnes; Thirdly, in this ablution, there is an Ego lavi, there is a washing,
and walks in this world, and that's by Repentance, sealed in the other Sacrament, and properly, that is for actual Sins; Thirdly, in this ablution, there is an Ego Lavi, there is a washing,
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And lastly, it is Pedes meas, I have washed mine owne feet; for if by my teaching, I cleanse others, and remaine, by my bad life, in foule ways my selfe, I am not within this text, Lavi pedes meos; I have not washed my feet;
And lastly, it is Pedes meas, I have washed mine own feet; for if by my teaching, I cleanse Others, and remain, by my bad life, in foul ways my self, I am not within this text, Lavi pedes meos; I have not washed my feet;
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To passe then through all these (for of all these that's true which Saint Basil says of all words in the Scriptures, Habent minutissime particulae suae mysteria, Every word hath force and use,
To pass then through all these (for of all these that's true which Saint Basil Says of all words in the Scriptures, Habent minutissime particulae suae Mysteries, Every word hath force and use,
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and in every word, the soule findes a rise, and help for her devotion,) To begin with the first, the necessity of washing, consider us in our first beginning, Concepti in peccatis, our Mothers conceived us in sin;
and in every word, the soul finds a rise, and help for her devotion,) To begin with the First, the necessity of washing, Consider us in our First beginning, Concepti in peccatis, our Mother's conceived us in since;
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for as we were planted, in our Mothers wombe, in conception, so we were transplanted from thence into this world, in our Baptisme, Nascimur filii •rae, for we are by nature the children of wrath, as well as others.
for as we were planted, in our Mother's womb, in conception, so we were transplanted from thence into this world, in our Baptism, Nascimur Sons •rae, for we Are by nature the children of wrath, as well as Others.
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and most delicate plants, Men employ most dung, so the greatest persons, where the spirit and grace of God, doth not allay that intemperance, which naturally arises, out of abundance,
and most delicate plants, Men employ most dung, so the greatest Persons, where the Spirit and grace of God, does not allay that intemperance, which naturally arises, out of abundance,
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and a Prophecy, that we shall be viri sanguinum, et d•losi, bloudy, and deceitfull Men, false and treacherous, to the murdering of our owne soules we come into this world,
and a Prophecy, that we shall be viri Sanguinum, et d•losi, bloody, and deceitful Men, false and treacherous, to the murdering of our own Souls we come into this world,
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if there never came a soule into it) and that soule, which comes into that flesh from God• having no sinne in it neither, (for God creates nothing infected with sinne,
if there never Come a soul into it) and that soul, which comes into that Flesh from God• having no sin in it neither, (for God creates nothing infected with sin,
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Such is our sinne and uncleannesse, in Originall sinne, as the subtillest Man in the Schooles, is never able to tell us, how, or when we contracted that sinne, but all have it;
Such is our sin and uncleanness, in Original sin, as the subtlest Man in the Schools, is never able to tell us, how, or when we contracted that sin, but all have it;
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and yet are not washed from their filthinesse, as Solomon speakes, Erubesce vas stercorum, says good Saint Bernard, If it be a vessell of gold, it is but a vessell of excrements,
and yet Are not washed from their filthiness, as Solomon speaks, Erubesce vas stercorum, Says good Saint Bernard, If it be a vessel of gold, it is but a vessel of excrements,
and seeke that, and rejoyce in that, for thus farre, (that is, to the pollution of Originall sinne,) in peccato concepti, and nas•imur filii ira•, wee are conceived in sinne, first,
and seek that, and rejoice in that, for thus Far, (that is, to the pollution of Original sin,) in Peccato concepti, and nas•imur Sons ira•, we Are conceived in sin, First,
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we must be borne againe; we must; There is a necessity of Baptisme: As we are the children of Christian parents, we have Ius ad rem, a right to the Covenant, we may claime baptisme, the Church cannot deny it us;
we must be born again; we must; There is a necessity of Baptism: As we Are the children of Christian Parents, we have Just and remembering, a right to the Covenant, we may claim Baptism, the Church cannot deny it us;
or reconciled to God, by any other meanes then that, which he hath ordained, Baptisme. The Spirit of God moved first upon the water; and the spirit of life grew first in the water; Primus liquor, quod viveret edidit:
or reconciled to God, by any other means then that, which he hath ordained, Baptism. The Spirit of God moved First upon the water; and the Spirit of life grew First in the water; Primus liquour, quod viveret edidit:
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In the Church there is Mare aureum, a golden sea, which is Baptisterium, the font, in which we discharge our selves, of all our first uncleannesses, of all the guiltinesse of Originall sinne; but because we contract new uncleannesses, by our uncleane ways here;
In the Church there is Mare Aureum, a golden sea, which is Baptisterium, the font, in which we discharge our selves, of all our First Uncleannesses, of all the guiltiness of Original sin; but Because we contract new Uncleannesses, by our unclean ways Here;
Bern. & super acervum lapidum, says Saint Bernard; we fell by Adams fall, into the durt; but from that, we are washed in baptisme; but we fell upon a heape of sharpe stones too;
Bern. & super acervum lapidum, Says Saint Bernard; we fell by Adams fallen, into the dirt; but from that, we Are washed in Baptism; but we fell upon a heap of sharp stones too;
Impingimus meridie, we stumble at noone day; In the brightest light of the Gospell, in the brightest light of grace, in the best strength of Repentance, and our resolutions to the contrary,
Impingimus meridie, we Stumble At noon day; In the Brightest Light of the Gospel, in the Brightest Light of grace, in the best strength of Repentance, and our resolutions to the contrary,
Duo nobis pedes, says that Father, Natura, & Cons•e••do; we stand, says he, upon two feet, Nature, and Custome; and we are lame of one foot hereditarily, we draw a corrupt Nature from our parents; and we have lamed the other foot, by crooked,
Duo nobis pedes, Says that Father, Nature, & Cons•e••do; we stand, Says he, upon two feet, Nature, and Custom; and we Are lame of one foot hereditarily, we draw a corrupt Nature from our Parents; and we have lamed the other foot, by crooked,
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and perverse customes. Now, as God provided a liquor in his Church, for Originall sinne, the water of Baptisme, so hath he provided another for those actuall sinnes; that is, the bloud of his owne body, in the other Sacrament. In which Sacrament, besides the naturall union, (that Christ hath taken our Nature, ) and the Mysticall union, (that Christ hath taken us into the body of his Church ) by a spirituall union, when we apply faithfully his Merits to our soules,
and perverse customs. Now, as God provided a liquour in his Church, for Original sin, the water of Baptism, so hath he provided Another for those actual Sins; that is, the blood of his own body, in the other Sacrament. In which Sacrament, beside the natural Union, (that christ hath taken our Nature,) and the Mystical Union, (that christ hath taken us into the body of his Church) by a spiritual Union, when we apply faithfully his Merits to our Souls,
before they came to that Sacrament he washed their feet; And in that exemplary action of his, his washing of their feet, he powred water into a Bason, says the text: Aqua spiritus sanctus, pelvis Ecclesia,;
before they Come to that Sacrament he washed their feet; And in that exemplary actium of his, his washing of their feet, he poured water into a Basin, Says the text: Aqua spiritus Sanctus, pelvis Ecclesia,;
No Man can wash himselfe at first, by Baptisme; no Man can baptize himselfe; no Man can wash in the second liquor, no Man, (that is but a Man) can administer the other Sacrament to himselfe: Pelvis ecclesia, the Church is the bason,
No Man can wash himself At First, by Baptism; no Man can baptise himself; no Man can wash in the second liquour, no Man, (that is but a Man) can administer the other Sacrament to himself: Pelvis Church, the Church is the basin,
And, in this ablutione pedum, in the preparatory washing of our feet, by a survey of all our sinfull actions and repentance of them, no Man can absolve himselfe, but pelvis ecclesia, the bason of this water of absolution, is in the Church and in the Minister thereof.
And, in this ablution Pedum, in the preparatory washing of our feet, by a survey of all our sinful actions and Repentance of them, no Man can absolve himself, but pelvis Church, the basin of this water of absolution, is in the Church and in the Minister thereof.
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First then this washing of the feet, which prepares us for the great washing, in the bloud of Christ, requires a stripping of them, a laying of them naked;
First then this washing of the feet, which prepares us for the great washing, in the blood of christ, requires a stripping of them, a laying of them naked;
and discerne, and debate, and examine all our future actions, and all the circumstances, that by this spirit of discretion we may see, where the sting,
and discern, and debate, and examine all our future actions, and all the Circumstances, that by this Spirit of discretion we may see, where the sting,
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and if all these faile, though thou doe fall, thou shalt not be utterly cast downe, for the Lord shall uphold thee with his hand, says David; God shall give that Man, that loves this found wisdome, (humble confession of sinnes past) this spirituall discretion, the spirit of discerning spirits, that is, power to discerne a tentation, and to overcome it;
and if all these fail, though thou do fallen, thou shalt not be utterly cast down, for the Lord shall uphold thee with his hand, Says David; God shall give that Man, that loves this found Wisdom, (humble Confessi of Sins passed) this spiritual discretion, the Spirit of discerning spirits, that is, power to discern a tentation, and to overcome it;
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The washing of our feet then, being a cleane, and pure and sincere examination of all our actions, we are to wash all the instruments of our actions, in repentance;
The washing of our feet then, being a clean, and pure and sincere examination of all our actions, we Are to wash all the Instruments of our actions, in Repentance;
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If we have murmured, and mourned, for any crosse, that God hath laid upon us, we must returne to a cheerfull countenance towards him, in embracing whatsoever he found best for us;
If we have murmured, and mourned, for any cross, that God hath laid upon us, we must return to a cheerful countenance towards him, in embracing whatsoever he found best for us;
or expectation, or fruition of any sinfull delight, Lavanda intestina, we must wash those bowells ▪ Lavanda vestimenta, we must wash our clothes; when we apparell and palliate our sinnes with excuses, of our owne infirmity,
or expectation, or fruition of any sinful delight, lavender intestina, we must wash those bowels ▪ lavender vestimenta, we must wash our clothes; when we apparel and palliate our Sins with excuses, of our own infirmity,
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Lavanda retia; what Nets soever we have fished with, by what meanes soever we raise, or sustaine our fortune, Lavanda retia, These nets must be washed.
lavender retia; what Nets soever we have fished with, by what means soever we raise, or sustain our fortune, lavender retia, These nets must be washed.
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because we fall into actuall sinnes, the bloud of our Saviour in the Sacrament; and there is a washing between these, preparatory to the last washing, the water of Contrite, and repentant teares, in opening our selves to God,
Because we fallen into actual Sins, the blood of our Saviour in the Sacrament; and there is a washing between these, preparatory to the last washing, the water of Contrite, and repentant tears, in opening our selves to God,
of the two first, the two Sacraments, sons in Ecclesia, the whole spring, and river is in the Church, there is no baptisme, no bloud of Christ, but in the Church;
of the two First, the two Sacraments, Sons in Ecclesia, the Whole spring, and river is in the Church, there is no Baptism, no blood of christ, but in the Church;
And of this later, which is most properly ablutio pedum, the washing of the feet, that is, teares shed in repentance of our sinfull lives, of this water, there is Pelvis in Ecclesia, the Bason is in the Church;
And of this later, which is most properly Ablution Pedum, the washing of the feet, that is, tears shed in Repentance of our sinful lives, of this water, there is Pelvis in Ecclesia, the Basin is in the Church;
for our best repentance (though this repentance be at home in our owne hearts) doth yet receive a Seale, from the absolution of Gods Ministers in the Church.
for our best Repentance (though this Repentance be At home in our own hearts) does yet receive a Seal, from the absolution of God's Ministers in the Church.
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It is said often in Philosophy, Nihil in intellectu, quod non prius in sensu; till some sense apprehend a thing, the Iudgment cannot debate it, nor discourse it;
It is said often in Philosophy, Nihil in intellectu, quod non prius in sensu; till Some sense apprehend a thing, the Judgement cannot debate it, nor discourse it;
therefore we will doe nothing? Shall I see any Man shut out of heaven, that did what he could upon earth? Thou that canst mourne for any worldly losse, mourne for thy sinne;
Therefore we will do nothing? Shall I see any Man shut out of heaven, that did what he could upon earth? Thou that Canst mourn for any worldly loss, mourn for thy sin;
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Thou that lovest meetings of company for society, and conversation, love the meeting of the Saints of God, in the Congregation, and communion of Saints;
Thou that Lovest meetings of company for society, and Conversation, love the meeting of the Saints of God, in the Congregation, and communion of Saints;
Thou that lovest the Rhetorique, the Musique, the wit, the sharpnesse, the eloquence, the elegancy, of other authors, love even those things in the Scriptures, in the word of God, where they abound more, then in other authors.
Thou that Lovest the Rhetoric, the Music, the wit, the sharpness, the eloquence, the elegancy, of other Authors, love even those things in the Scriptures, in the word of God, where they abound more, then in other Authors.
and that for that, there is a River, that brings thee into the maine Sea, (the water of repentance leads thee to the bottomelesse Sea of the bloud of thy Saviour, in the Sacrament) continue not in thy foulenesse, in confidence that all shall be drowned in that at last, whensoever thou wilt come to it.
and that for that, there is a River, that brings thee into the main Sea, (the water of Repentance leads thee to the bottomless Sea of the blood of thy Saviour, in the Sacrament) continue not in thy foulness, in confidence that all shall be drowned in that At last, whensoever thou wilt come to it.
It was a common, but an erroneous practise, even in the Primitive Church, to defer their baptisme, till they were old; because an opinion prevailed upon them, that baptisme discharged them of all sinnes, they used to be baptized then,
It was a Common, but an erroneous practice, even in the Primitive Church, to defer their Baptism, till they were old; Because an opinion prevailed upon them, that Baptism discharged them of all Sins, they used to be baptised then,
when they were past sinning, that so they might passe out of this world, in that innocency, which their baptisme imprinted in them: And out of this custome;
when they were passed sinning, that so they might pass out of this world, in that innocency, which their Baptism imprinted in them: And out of this custom;
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But says Saint Augustine in that case, (and it was his owne case) It were uncharitably said, Vulneretur amplius, that if we saw a Man welter in his bloud,
But Says Saint Augustine in that case, (and it was his own case) It were uncharitably said, Vulneretur Amplius, that if we saw a Man welter in his blood,
when I come to receive the Sacrament, I will repent altogether, doe not thinke to put off all to the washing weeke; all thy sinnes, all thy repentance, to Easter, and the Sacrament then;
when I come to receive the Sacrament, I will Repent altogether, do not think to put off all to the washing Week; all thy Sins, all thy Repentance, to Easter, and the Sacrament then;
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for those of whom it is said, Deus absterget omnem lachrymam, God shall wipe all teares from their eyes, are they Qui laverunt Stolas, (as we see there) who have already washed their long robes,
for those of whom it is said, Deus Absterget omnem lachrymam, God shall wipe all tears from their eyes, Are they Qui laverunt Stolas, (as we see there) who have already washed their long robes,
and applied the Physique soonest, where the disease was most malignant, and venemous. None of them say he beganne with Iohn, whom it is cleere he loved most.
and applied the Physique soonest, where the disease was most malignant, and venomous. None of them say he began with John, whom it is clear he loved most.
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If any soule have apprehended that Christ came late to her washing, not till now, let her not argue, to her owne danger, that he loved her the lesse for that:
If any soul have apprehended that christ Come late to her washing, not till now, let her not argue, to her own danger, that he loved her the less for that:
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whomsoever he washed first of his Apostles, he washed them all; and to him that was forwardest ever in his owne strength, to Peter, he said, Non habebis partem, If I wash thee not, thou shalt have no part with me;
whomsoever he washed First of his Apostles, he washed them all; and to him that was forwardest ever in his own strength, to Peter, he said, Non habebis partem, If I wash thee not, thou shalt have no part with me;
If we come not to this washing of our feet, this preparatory washing by teares of repentance, we can have no part in him, that is, in the participation of his body, and his bloud;
If we come not to this washing of our feet, this preparatory washing by tears of Repentance, we can have no part in him, that is, in the participation of his body, and his blood;
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and that we have judged, and condemned our selves of this Leprosie of sinne, Lavemur septies, let us often call our selves to account, implore the councell often, often accept the absolution of Gods Minister,
and that we have judged, and condemned our selves of this Leprosy of sin, Lavemur Septies, let us often call our selves to account, implore the council often, often accept the absolution of God's Minister,
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And as in that we come to the Lavi, (a peacefull testimony, that we have washed our consciences) so let us pursue it with a Lavabo, with an humble acknowledgment, that we fall every day,
And as in that we come to the Lavi, (a peaceful testimony, that we have washed our Consciences) so let us pursue it with a Lavabo, with an humble acknowledgment, that we fallen every day,
but quarterly, or in shorter termes, so from such beggerly and bankrupt soules as ours are, God is not content with an anniversary repentance once a yeare, at Easter; but we shall finde our rent, our payment heavy enough,
but quarterly, or in shorter terms, so from such beggarly and bankrupt Souls as ours Are, God is not content with an anniversary Repentance once a year, At Easter; but we shall find our rend, our payment heavy enough,
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but it is pedes meos, a discerning, and censuring of my actions, not onely, or not principally the actions of other Men; Quàm speciosi pedes Evangelizantium, how beautifull are the feet of them, that preach peace, says Saint Paul, out of the mouth of two witnesses, two Prophets, that had said so before.
but it is pedes meos, a discerning, and censuring of my actions, not only, or not principally the actions of other Men; Quàm speciosi pedes evangelizing, how beautiful Are the feet of them, that preach peace, Says Saint Paul, out of the Mouth of two Witnesses, two prophets, that had said so before.
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But Gens sancta, regale Sarcerdotium, as the Apostle joines them, If you be a holy people, you are also a royall preisthood; If you be all Gods Saints, you are all Gods Preists; and if you be his preists, it is your office to preach too;
But Gens sancta, regale Sarcerdotium, as the Apostle joins them, If you be a holy people, you Are also a royal priesthood; If you be all God's Saints, you Are all God's Priests; and if you be his Priests, it is your office to preach too;
but I may preach to others and be my selfe a reprobate• (as Saint Paul speakes with terror to Men of our coate) in his owne person, I may bring others to heaven, and bee shut out my selfe;
but I may preach to Others and be my self a reprobate• (as Saint Paul speaks with terror to Men of our coat) in his own person, I may bring Others to heaven, and be shut out my self;
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And therefore the onely way to doe God service, is, to wash and to censure the feet, (that is, particular actions) but principally, our owne feet, that which we doe our selves.
And Therefore the only Way to do God service, is, to wash and to censure the feet, (that is, particular actions) but principally, our own feet, that which we do our selves.
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For this holy indignation, is one linke in the Apostles chaine of Repentance, where, upon Godly sorrow, depends care, and upon that, cleansing of our selves,
For this holy Indignation, is one link in the Apostles chain of Repentance, where, upon Godly sorrow, depends care, and upon that, cleansing of our selves,
but here we consider onely this indignation; when that soule that is washed, and thereby sees, to what a faire conformity with her Saviour she is come, is come also to a scorne, to a disdaine to compare any beauty in this world, to that face, which Angells desire to looke upon;
but Here we Consider only this Indignation; when that soul that is washed, and thereby sees, to what a fair conformity with her Saviour she is come, is come also to a scorn, to a disdain to compare any beauty in this world, to that face, which Angels desire to look upon;
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This indignation, this soule expresses here, in this question, Quomodo, how shall I defile them? First then, this voice of indignation, hath this force;
This Indignation, this soul Expresses Here, in this question, Quomodo, how shall I defile them? First then, this voice of Indignation, hath this force;
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Quomodo, how shall I defile them, is, how is it possible, that I should defile them? I have washed my feet, repented my sinnes and taken the seale of my Reconciliation, the Sacrament, and that hath this effect, ut sensum minuat in minimis,
Quomodo, how shall I defile them, is, how is it possible, that I should defile them? I have washed my feet, repented my Sins and taken the seal of my Reconciliation, the Sacrament, and that hath this Effect, ut sensum minuat in minimis,
& toliat consensum in magnis peccatis, That grace, that God gives in the Sacrament, makes us lesse sensible of small tentations, (they move us not) and it makes us resist,
& toliat consensum in magnis peccatis, That grace, that God gives in the Sacrament, makes us less sensible of small tentations, (they move us not) and it makes us resist,
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Thus the voice of this religious indignation, Quomodo, is, how is it possible, but it is also, Quomodo, how, that is, why should I? The first is, how should I be so base, the other, how should I be so bold? Though I have my pardon, written in the bloud of my Saviour;
Thus the voice of this religious Indignation, Quomodo, is, how is it possible, but it is also, Quomodo, how, that is, why should I? The First is, how should I be so base, the other, how should I be so bold? Though I have my pardon, written in the blood of my Saviour;
and to send you away with the meditation, which concernes you most, consider, what an astonishment this would be, that when Christ Jesus shall lay open the great volumes of all your sinnes, to your sight, who had forgot them,
and to send you away with the meditation, which concerns you most, Consider, what an astonishment this would be, that when christ jesus shall lay open the great volumes of all your Sins, to your sighed, who had forgotten them,
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and to their sight, from whom you had disguised them, at the last judgement, when you shall heare all the wantonnesses of your youth, all the Ambitions of your middle years, all the covetous desires of your age, published in that presence,
and to their sighed, from whom you had disguised them, At the last judgement, when you shall hear all the Wantonnesses of your youth, all the Ambitions of your middle Years, all the covetous Desires of your age, published in that presence,
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and all the world then, Here, and here you deluded that God, that forbore to inflict his Judgements, upon new vowes, new contracts, new promises, between you and him; even your repentances shall bind up that booke,
and all the world then, Here, and Here you deluded that God, that forbore to inflict his Judgments, upon new vows, new contracts, new promises, between you and him; even your repentances shall bind up that book,
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And let this meditation bring you ad vocem gratulantis, to rejoyce once againe in this Lavi pedes, that you have now washed your feet, in a present sorrow,
And let this meditation bring you and vocem gratulantis, to rejoice once again in this Lavi pedes, that you have now washed your feet, in a present sorrow,
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First, he foretels the Jewes of their imminent captivity; Howsoever you build upon the pactum salis, the Covenant of salt, the everlasting Covenant, that God will be your God,
First, he foretells the Jews of their imminent captivity; Howsoever you built upon the Pact Salis, the Covenant of salt, the everlasting Covenant, that God will be your God,
and this land your land, yet since that confidence sears you up in your sins, Arise and depart, for this is not your rest, your Ierusalem must be chang'd into Babylon; there's the Commination:
and this land your land, yet since that confidence sears you up in your Sins, Arise and depart, for this is not your rest, your Ierusalem must be changed into Babylon; there's the Commination:
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howsoever you say to your selves, Soule take thy rest, enjoy the honors, the pleasures, the abundances of this world, Tush the Lord sees it not, The Master will not come, we may ly still safely,
howsoever you say to your selves, Soul take thy rest, enjoy the honours, the pleasures, the abundances of this world, Tush the Lord sees it not, The Master will not come, we may lie still safely,
and their dignity, implied in the first word, Arise, for then they were fallen; Secondly, here is a demonstration in the same word, That though they lik'd that state into which they were fallen, which was a security,
and their dignity, implied in the First word, Arise, for then they were fallen; Secondly, Here is a demonstration in the same word, That though they liked that state into which they were fallen, which was a security,
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and stubbornnesse in their sins, yet they should not enjoy even that security, and that stubbornnesse, that fall of theirs, but they should lose that;
and stubbornness in their Sins, yet they should not enjoy even that security, and that stubbornness, that fallen of theirs, but they should loose that;
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though it were but a false contentment, yet they should be rou•'d out of that, Arise; first arise, because you are fallen, and then, arise, though you think your selves at ease• by that fall.
though it were but a false contentment, yet they should be rou•ed out of that, Arise; First arise, Because you Are fallen, and then, arise, though you think your selves At ease• by that fallen.
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but it is arise, and depart; And in all this (which is a fourth Consideration) God precludes them from any hope by solicitation, he reveales his purpose his Decree,
but it is arise, and depart; And in all this (which is a fourth Consideration) God precludes them from any hope by solicitation, he reveals his purpose his decree,
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and consequently his inexorablenesse evidently, in that word, for; never murmur, never dispute, never intreat, you must depart, For it is determined, it is resolved,
and consequently his inexorableness evidently, in that word, for; never murmur, never dispute, never entreat, you must depart, For it is determined, it is resolved,
The first is an increpation, they were fallen; but from whence? It was once said, Qui jacet in terra, non habet unde cadat, but he that is earth it selfe, whither can he fall? whither can Man, derived from earth before his life, enamored of the earth, embracing it,
The First is an increpation, they were fallen; but from whence? It was once said, Qui jacet in terra, non habet unde cadat, but he that is earth it self, whither can he fallen? whither can Man, derived from earth before his life, enamored of the earth, embracing it,
and maried to it in his life, destined to the earth, betrothed to it for a second mariage after this life, whither can he fall? It is true of us all, I shall say to corruption, Thou art my father,
and married to it in his life, destined to the earth, betrothed to it for a second marriage After this life, whither can he fallen? It is true of us all, I shall say to corruption, Thou art my father,
and can we fall into worse company, contract an alliance with a more base, and beggerly kindred then this? Not if we were left there; then we could not:
and can we fallen into Worse company, contract an alliance with a more base, and beggarly kindred then this? Not if we were left there; then we could not:
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but when we consider a nation, of whom God hath said, sponsabo te mihi, I will mary thee, without any respect of disparagement in thy lownesse, I will not refuse thee for it, I will not upbraid thee with it, I will mary thee for ever, and without any purpose of divorce (sponsabo in aeternum,) of this nation thus assum'd,
but when we Consider a Nation, of whom God hath said, Sponsabo te mihi, I will marry thee, without any respect of disparagement in thy lowness, I will not refuse thee for it, I will not upbraid thee with it, I will marry thee for ever, and without any purpose of divorce (Sponsabo in aeternum,) of this Nation thus assumed,
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thus contracted, thus endowed, thus assured, why may not we wonder as vehemently, as the Prophet did, of the fallen Angels, Quomodo cecidisti de caelo, Lucifer filius Orientis, how did this nation fall out of Gods armes, out of Gods bosome? Himselfe tells us how;
thus contracted, thus endowed, thus assured, why may not we wonder as vehemently, as the Prophet did, of the fallen Angels, Quomodo cecidisti de caelo, Lucifer filius Orientis, how did this Nation fallen out of God's arms, out of God's bosom? Himself tells us how;
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for their naturall lownes, he says, In thy nativity when thou wast born, thy Navell was not cut, thou wast not washed, thou wast not salted, thou wast not swadled;
for their natural lowness, he Says, In thy Nativity when thou wast born, thy Navel was not Cut, thou wast not washed, thou wast not salted, thou wast not swaddled;
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No eye pitied thee, but thou wast cast into the open fields in contempt, I passed by, Ezek. 16. 3. and saw thee in thy bloud, and said thou shalt live;
No eye pitied thee, but thou wast cast into the open fields in contempt, I passed by, Ezekiel 16. 3. and saw thee in thy blood, and said thou shalt live;
when God had imprinted this beauty in them, and that they had a renowne, and reputation for that, they trusted to their owne beauty, (to worship whom they would,
when God had imprinted this beauty in them, and that they had a renown, and reputation for that, they trusted to their own beauty, (to worship whom they would,
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Take them in their dignity in this world, and then we finde them in Egypt, where they were not Personae, but Res, they were not their Masters Men, but their Masters goods; they were their cattell, to vex,
Take them in their dignity in this world, and then we find them in Egypt, where they were not Personae, but Rest, they were not their Masters Men, but their Masters goods; they were their cattle, to vex,
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under the weight of their depressions, he gave them growth, and stature, and strength, as though their wounds had been playsters, and their vexations cordials; when he had made Egypt as a Hell, by kindling all his plagues, in her bosome,
under the weight of their depressions, he gave them growth, and stature, and strength, as though their wounds had been plasters, and their vexations cordials; when he had made Egypt as a Hell, by kindling all his plagues, in her bosom,
yet Non dereliquit in Inferno, he left not his beloved in this Hell, he paled in a Paradise in this Hell, a Goshen in Egypt, and gave his servants security;
yet Non dereliquit in Inferno, he left not his Beloved in this Hell, he paled in a Paradise in this Hell, a Goshen in Egypt, and gave his Servants security;
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If we consider, what he did for them, what he suffered from them, in their way, the battailes, that he fought for them, in an out-stretched arm, the battails, that they fought against him, in the stifnesse of their necks,
If we Consider, what he did for them, what he suffered from them, in their Way, the battles, that he fought for them, in an outstretched arm, the battles, that they fought against him, in the stiffness of their necks,
all the Nations of the earth, (in app•arance) would have come in to his subjection, upon the thousand part of that which he did for the Israelites in their way.
all the nations of the earth, (in app•arance) would have come in to his subjection, upon the thousand part of that which he did for the Israelites in their Way.
consider the barrennesse of many parts of that Countrey, and their innumerable sacrifices of Cattell; consider their little trade, in respect, and their innumerable treasures;
Consider the Barrenness of many parts of that Country, and their innumerable Sacrifices of Cattle; Consider their little trade, in respect, and their innumerable treasures;
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and then consider the abominations, and Idolatries, in which they had plung'd, and buried themselves, and there you see their lownesse, how far they were fallen. This then was their descent;
and then Consider the abominations, and Idolatries, in which they had plunged, and buried themselves, and there you see their lowness, how Far they were fallen. This then was their descent;
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and as Saint Paul sayes (when he describes this descent of the Jewes, into all manner of abominations) one step of this stayre, of this descent, is, unnaturall affection, they were unnaturall to themselves;
and as Saint Paul Says (when he describes this descent of the Jews, into all manner of abominations) one step of this stair, of this descent, is, unnatural affection, they were unnatural to themselves;
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and one voice, omnes unius labii, their hearts, and tongues spoke all one language, and, (populus tanto deterior, quanto in deterioribus concors, Men are the worse, the more they are,
and one voice, omnes unius labii, their hearts, and tongues spoke all one language, and, (populus tanto deterior, quanto in deterioribus Concourse, Men Are the Worse, the more they Are,
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since they would descend from their dignity, (which dignity consists in the service of God, whose service is perfect freedome) God would descend with them, Venite descendamus, sayes God;
since they would descend from their dignity, (which dignity consists in the service of God, whose service is perfect freedom) God would descend with them, Venite Descendamus, Says God;
They were descended to a new-fanglednesse in Civill government, they liked the form of government amongst their neighbours, better then that of Iudges, which God had established for them then;
They were descended to a newfangledness in Civil government, they liked the from of government among their neighbours, better then that of Judges, which God had established for them then;
then rise up, then God frustrate that false joy and false ease of theirs, he rouses them from all that, which they had proposed to themselves, Surgite, arise, arise from this security,
then rise up, then God frustrate that false joy and false ease of theirs, he rouses them from all that, which they had proposed to themselves, Surgite, arise, arise from this security,
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and knowledge of it, you shall not enjoy the ease of an ignorance. But he raised them not, to reestablish them, to restore them to their former dignity;
and knowledge of it, you shall not enjoy the ease of an ignorance. But he raised them not, to reestablish them, to restore them to their former dignity;
If we compare the captivity, which they were going into, (that of Babylon ) with the other bondage, which they had been delivered from, (that of Egypt ) it is true, there were many, and reall, and important differences.
If we compare the captivity, which they were going into, (that of Babylon) with the other bondage, which they had been Delivered from, (that of Egypt) it is true, there were many, and real, and important differences.
but in Babylon, they were not slaves, as they were in Egypt, but they were such a kind of prisoners, as onely had not liberty, to returne to their owne countrey.
but in Babylon, they were not slaves, as they were in Egypt, but they were such a kind of Prisoners, as only had not liberty, to return to their own country.
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Though they were fallen into great misery, they were not fallen from any remarkeable greatnesse. But between the two captivities of Egypt, and Babylon, they were come to that greatnesse,
Though they were fallen into great misery, they were not fallen from any remarkable greatness. But between the two Captivities of Egypt, and Babylon, they were come to that greatness,
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and though they kept their Circumcision, and their Sabbaths in Babylon, yet being cast thither for their sinnes, they had lost all ordinary expiations of their sinnes,
and though they kept their Circumcision, and their Sabbaths in Babylon, yet being cast thither for their Sins, they had lost all ordinary expiations of their Sins,
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and proposed to themselves (when they were fallen from God, they should be deceived in their trust in themselves) and they were to depart even with the law,
and proposed to themselves (when they were fallen from God, they should be deceived in their trust in themselves) and they were to depart even with the law,
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but to robbery, and murder, and fornication, and oppression, and the sins between Man, and Man: It is not a timorous prophecy, directed onely to persons, whom a low fortune,
but to robbery, and murder, and fornication, and oppression, and the Sins between Man, and Man: It is not a timorous prophecy, directed only to Persons, whom a low fortune,
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and a miserable estate, or a sense of sin, and a wounded Conscience, had depress'd, and dejected, but principally bent upon rulers and Magistrates, and great persons.
and a miserable estate, or a sense of since, and a wounded Conscience, had depressed, and dejected, but principally bent upon Rulers and Magistrates, and great Persons.
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and bed of sin, and pleasure, and raises him with the voice of his judgements, he suffers him to read to the Quia, but not to come to the Tamen; He comes to see reason why that Judgement must fall,
and Bed of since, and pleasure, and raises him with the voice of his Judgments, he suffers him to read to the Quia, but not to come to the Tamen; He comes to see reason why that Judgement must fallen,
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and comfort, in their own imaginations, and pleasures, when God was ready to give fire to all that artillery, which he had charged against them, in the service of all the Prophets, they could see no refuge, no sanctuary, nothing but a quia, an irresistiblenesse,
and Comfort, in their own Imaginations, and pleasures, when God was ready to give fire to all that Artillery, which he had charged against them, in the service of all the prophets, they could see no refuge, no sanctuary, nothing but a quia, an irresistibleness,
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What then is this heavy Judgement, that is threatned • It is the deprivation of Rest. Though there be no war, no pestilence, no new positive calamity,
What then is this heavy Judgement, that is threatened • It is the deprivation of Rest. Though there be no war, no pestilence, no new positive calamity,
yet privative calamities are heavy Judgements; to lose that Gospell, that Religion, which they had, is a heavy losse; Deprivations are heavy Calamities;
yet privative calamities Are heavy Judgments; to loose that Gospel, that Religion, which they had, is a heavy loss; Deprivations Are heavy Calamities;
and vicisitude) and so the Joyes of heaven are express'd unto us, in that name of Rest; Certainly this blessing of Rest was more pretious, more acceptable to the Jewes, then to any other Nation;
and vicisitude) and so the Joys of heaven Are expressed unto us, in that name of Rest; Certainly this blessing of Rest was more precious, more acceptable to the Jews, then to any other nation;
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so had they (which no other Nation had but they) a particular feast of a Sabhath, appointed for them, both for a ••all cessation and rest from bodily labours,
so had they (which no other nation had but they) a particular feast of a Sabbath, appointed for them, both for a ••all cessation and rest from bodily labours,
and for a figurative expressing of the eternall Rest, their imagination, their understanding, their faith, was fill'd with this apprehension of Rest. When the contentment and satisfaction, which God took in 〈 ◊ 〉 sacrifice,
and for a figurative expressing of the Eternal Rest, their imagination, their understanding, their faith, was filled with this apprehension of Rest. When the contentment and satisfaction, which God took in 〈 ◊ 〉 sacrifice,
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When I had brought them into the Land, Po•u•runt ibi •dorem quieturn suarum, they placed there the sweet savors of their own Rest; not of Gods Rest, (his true Religion) but their own Rest, a Religion, which they, for collaterll respects, rested in.
When I had brought them into the Land, Po•u•runt There •dorem quieturn suarum, they placed there the sweet savours of their own Rest; not of God's Rest, (his true Religion) but their own Rest, a Religion, which they, for collaterll respects, rested in.
And therefore when God threatens here, that there shall be no rest, that is, none of his rest, he would take from them their Law, their Sacrifices, their Religion, in which he was pleas'd,
And Therefore when God threatens Here, that there shall be no rest, that is, none of his rest, he would take from them their Law, their Sacrifices, their Religion, in which he was pleased,
And when he sayes, Here is not your Rest, he threatens to take from them, that Rest, that Peace, that Quiet which they had propos'd, and imagin'd to themselves;
And when he Says, Here is not your Rest, he threatens to take from them, that Rest, that Peace, that Quiet which they had proposed, and imagined to themselves;
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Briefly, it is the mark of all men, even naturall men, Rest: for though Tertullian condemn that, to call Quietis Magisterium Sapientiam, The act of being,
Briefly, it is the mark of all men, even natural men, Rest: for though Tertullian condemn that, to call Quietis Magisterium Sapientiam, The act of being,
Though in the person of Epicurus he condemn that, and that saying, Nemo alii nascitur, moriturus sibi, It is no reason, that any Man should think himselfe born for others,
Though in the person of Epicurus he condemn that, and that saying, Nemo alii nascitur, Moriturus sibi, It is no reason, that any Man should think himself born for Others,
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and so, even Tertullian, in his Christian Philosophy, places happinesse in rest; Now, he speaks not onely of the things of this world, they must necessarily be car'd for, in their proportion;
and so, even Tertullian, in his Christian Philosophy, places happiness in rest; Now, he speaks not only of the things of this world, they must necessarily be cared for, in their proportion;
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and this was the rest, which the Jewes were to lose in this place, the testimony of their consciences, that they had perform'd their part, their Conditions,
and this was the rest, which the Jews were to loose in this place, the testimony of their Consciences, that they had performed their part, their Conditions,
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and reestablish'd miraculously their possession, yet they came but in their Remitter, and in postliminio, the inheritance of that Land, was theirs before:
and Reestablished miraculously their possession, yet they Come but in their Remitter, and in postliminio, the inheritance of that Land, was theirs before:
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but will God sweare contrary things? why, s•lus securus jurat, qui falli•non potest, says Saint Augustine, onely he can sweare a thing safely, that sees all circumstances, and foresees all occurrances;
but will God swear contrary things? why, s•lus Secure jurat, qui falli•non potest, Says Saint Augustine, only he can swear a thing safely, that sees all Circumstances, and foresees all occurrences;
God therefore that knew upon what conditions he had taken the first oath, and knew againe how contemptuously those conditions were broken, he takes knowledge that he had sworne, he denies not that, but he sweares againe,
God Therefore that knew upon what conditions he had taken the First oath, and knew again how contemptuously those conditions were broken, he Takes knowledge that he had sworn, he Denies not that, but he swears again,
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therefore he expressed the condition without any disguise, at first, If thy heart turne away, ••pr•nounce unto you this day that you shall surely perish• you shall not prolong your dayes in the land.
Therefore he expressed the condition without any disguise, At First, If thy heart turn away, ••pr•nounce unto you this day that you shall surely perish• you shall not prolong your days in the land.
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when they so rebelliously broke all conditions, his first oath lay not in his way, to stop him from the second, As I live, saith the Lord, I will surely bring mine oath that they have broken,
when they so rebelliously broke all conditions, his First oath lay not in his Way, to stop him from the second, As I live, Says the Lord, I will surely bring mine oath that they have broken,
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(Here was a promise of plenty: ) and they shall say unto thee, Doe not we know, that every bottle shall be filled with wine• (that God is bound to give us this plenty?) because he hath tyed himselfe by oath, and covenunt, and promise.) But behold, I fill all the inhabitants with drunkennesse;
(Here was a promise of plenty:) and they shall say unto thee, Do not we know, that every Bottle shall be filled with wine• (that God is bound to give us this plenty?) Because he hath tied himself by oath, and covenunt, and promise.) But behold, I fill all the inhabitants with Drunkenness;
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(since they trust in their plenty, that shall be an occasion of sinne to them) and I will dash them against one another, even the father, and sonnes together;
(since they trust in their plenty, that shall be an occasion of sin to them) and I will dash them against one Another, even the father, and Sons together;
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and yet heare that voice after, that here is not our rest, except, as Gods goodnesse at first moved him to make one oath unto us, of a conditionall rest, as our sins have put God to his second oath, that he sware we should not have his rest,
and yet hear that voice After, that Here is not our rest, except, as God's Goodness At First moved him to make one oath unto us, of a conditional rest, as our Sins have put God to his second oath, that he sware we should not have his rest,
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and literall sense, as they appertain'd to the Iewes, and their sta•e; so they were a Commination; As they appertain to all succeeding Ages, and to us,
and literal sense, as they appertained to the Iewes, and their sta•e; so they were a Commination; As they appertain to all succeeding Ages, and to us,
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And then in a third acceptation, they are a Consolation, that at last we shall have a rising, and a departing into such a state, in the Resurrection, as we shall no more need this voice, Arise, and depart, because we shall be no more in danger of falling, no more in danger of departing from the presence, and contemplation;
And then in a third acceptation, they Are a Consolation, that At last we shall have a rising, and a departing into such a state, in the Resurrection, as we shall no more need this voice, Arise, and depart, Because we shall be no more in danger of falling, no more in danger of departing from the presence, and contemplation;
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and dangerous Child-birth; and given her also, a sense of the last glorious resurrection, in having rais'd her, from that Bed of weaknesse, to the ability of coming into his presence, here in his house.
and dangerous Childbirth; and given her also, a sense of the last glorious resurrection, in having raised her, from that Bed of weakness, to the ability of coming into his presence, Here in his house.
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First then to consider them, in the first of these two latter senses, as a Commonition to them, that are in the state of sin, first there is an increpation implied in this word Arise; when we are bid arise, we are told, that we are faln:
First then to Consider them, in the First of these two latter Senses, as a Commonition to them, that Are in the state of since, First there is an increpation implied in this word Arise; when we Are bid arise, we Are told, that we Are fallen:
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and then not to be idle, when we are up, but to depart; not onely to depart from the Custom•, but from tentations of Recidi•ation; and not onely that but to depart into another way, a habit of Actions, contrary to our former Sins.
and then not to be idle, when we Are up, but to depart; not only to depart from the Custom•, but from tentations of Recidi•ation; and not only that but to depart into Another Way, a habit of Actions, contrary to our former Sins.
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And the reason that he uses here, is, Quia non requies, because otherwise we lose the Pondus animae, the weight, the ballast of our soule, rest, and peace of Conscience:
And the reason that he uses Here, is, Quia non Requies, Because otherwise we loose the Pondus Spirits, the weight, the ballast of our soul, rest, and peace of Conscience:
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yet, sayes our Text, it is not your Rest, it conduces not to that Rest, which God hath ordained for you, whom he would direct to a better Rest. That Rest, (your Rest) is not here;
yet, Says our Text, it is not your Rest, it conduces not to that Rest, which God hath ordained for you, whom he would Direct to a better Rest. That Rest, (your Rest) is not Here;
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the increpation of our fall implied in the word, Arise, there is nothing, in which, that which is the mother of all vertues, discretion, is more tryed,
the increpation of our fallen implied in the word, Arise, there is nothing, in which, that which is the mother of all Virtues, discretion, is more tried,
but if there be not sea room and line enough, & a dexterity in letting out that line, he that hath fixed his harping Iron, in the Whale, endangers himselfe, and his boate;
but if there be not sea room and line enough, & a dexterity in letting out that line, he that hath fixed his harping Iron, in the Whale, endangers himself, and his boat;
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But if God tye a sicknesse, or any other calamity, to the end of the line, that will winde up this Whale againe, to the boate, bring back this rebellious sinner better advised, to the mouth of the Minister,
But if God tie a sickness, or any other calamity, to the end of the line, that will wind up this Whale again, to the boat, bring back this rebellious sinner better advised, to the Mouth of the Minister,
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There was such a tendernesse, amongst the orators, which were used to speake in the presence of the people, to the Romane Emperors, (which was a way of Civill preaching ) that they durst not tell them then their duties,
There was such a tenderness, among the Orators, which were used to speak in the presence of the people, to the Roman Emperor's, (which was a Way of Civil preaching) that they durst not tell them then their duties,
for his former acts of wisedome, and justice, and temperance, which he had never done; and that served to make the people beleeve, that the Princes were so;
for his former acts of Wisdom, and Justice, and temperance, which he had never done; and that served to make the people believe, that the Princes were so;
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And on the other side, our later times have seen, another art, another invention, another workmanship, that when a great person hath so abused the favour of his Prince, that he hath growne subject to great,
And on the other side, our later times have seen, Another art, Another invention, Another workmanship, that when a great person hath so abused the favour of his Prince, that he hath grown Subject to great,
and weighty increpations, his owne friends have made Libells against him, thereby to lay some light aspersions upon him, that the Prince might thinke, that this comming with the malice of a Libell, was the worst that could be said of him:
and weighty increpations, his own Friends have made Libels against him, thereby to lay Some Light Aspersions upon him, that the Prince might think, that this coming with the malice of a Libel, was the worst that could be said of him:
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If I should say of such a congregation as this, with acclamations and showes of much joy, Blessed company, holy congregation, in which there is no pride at all, no vanity at all, no prevarication at all, I could be thought in that,
If I should say of such a congregation as this, with acclamations and shows of much joy, Blessed company, holy congregation, in which there is no pride At all, no vanity At all, no prevarication At all, I could be Thought in that,
If I should say of such a congregation as this, with exclamations and show of much bitternesse, that they were sometimes somewhat too worldly in their owne businesse, sometimes somewhat too remisse, in the businesses of the next world,
If I should say of such a congregation as this, with exclamations and show of much bitterness, that they were sometime somewhat too worldly in their own business, sometime somewhat too remiss, in the businesses of the next world,
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slight increpations are but as whisperings, and work no farther, but to bring men to say, Tush, no body hears it, no body heeds it, we are never the worse,
slight increpations Are but as whisperings, and work no farther, but to bring men to say, Tush, no body hears it, no body heeds it, we Are never the Worse,
by bidding them arise, he chides them them for falling, by presenting the exaltation and exultation of a peacefull conscience, he brings them to a foresight, to what miserable distractions,
by bidding them arise, he chides them them for falling, by presenting the exaltation and exultation of a peaceful conscience, he brings them to a foresight, to what miserable distractions,
If you will take knowledge of Gods fearfull judgements no other way, but by hearing his mercies preached, his Mercie is new every morning, and his dew falls every evening;
If you will take knowledge of God's fearful Judgments no other Way, but by hearing his Mercies preached, his Mercy is new every morning, and his due falls every evening;
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All persons have naturally, all Nations ever had, a detestation of falling into their hands who were more barbarous, more uncivill then themselves, & peccato nihil magis barbarum;
All Persons have naturally, all nations ever had, a detestation of falling into their hands who were more barbarous, more Uncivil then themselves, & Peccato nihil magis barbarum;
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but yet, (of thy selfe) thou hast nothing to take hold of, till thou come to that bottome, which will embrace thee cruelly, to the bottomlesse bottome of Hell it selfe.
but yet, (of thy self) thou hast nothing to take hold of, till thou come to that bottom, which will embrace thee cruelly, to the bottomless bottom of Hell it self.
our greatest •all of all is, into Idolatry; and yet Idolatry is an ordinary fall; for tot habemus Deas recentes, quot habemus vitia, As many habituall sins as we embrace, so many Idols we worship;
our greatest •all of all is, into Idolatry; and yet Idolatry is an ordinary fallen; for tot habemus Deas recentes, quot habemus Vices, As many habitual Sins as we embrace, so many Idols we worship;
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as many times we cannot tell, when the Propehts mean spirituall Adultery, and when Carnall; when they mean Idolatry, and when Fornication. For Covetousnesse, that is expresly called Idolatry by the Apostle:
as many times we cannot tell, when the Propehts mean spiritual Adultery, and when Carnal; when they mean Idolatry, and when Fornication. For Covetousness, that is expressly called Idolatry by the Apostle:
and of so sick, and dead, and buried, and putrefied a soule, as to lock up our soule, in a Cabinet where we lock up our money, to ty our soul in the corner of a handkerchiefe, where we ty our money, to imprison our soule, in the imprisonment of those things, Quae te ad gloriam ••bvectur•e, the dispensation, and distribution whereof, would carry thy soul to eternall glory.
and of so sick, and dead, and buried, and putrefied a soul, as to lock up our soul, in a Cabinet where we lock up our money, to ty our soul in the corner of a handkerchief, where we ty our money, to imprison our soul, in the imprisonment of those things, Quae te ad gloriam ••bvectur•e, the Dispensation, and distribution whereof, would carry thy soul to Eternal glory.
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That which we are to doe then, is to rise; to leave our bed, our sleep of Sin. Saint Augustine takes knowledge of three wayes, by which he escaped sins;
That which we Are to do then, is to rise; to leave our Bed, our sleep of Sin. Saint Augustine Takes knowledge of three ways, by which he escaped Sins;
as for feare of him, to renounce my God, or the truth, or my Religion? Or affectionis sanitate, that his affections, had, by a good diet, by a continuall feeding upon the Contemplation of God, such a degree of health,
as for Fear of him, to renounce my God, or the truth, or my Religion? Or affectionis sanitate, that his affections, had, by a good diet, by a continual feeding upon the Contemplation of God, such a degree of health,
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and had wanted particular grace, yet he had been safe enough from them. But, for this help, this detestation, of some particular sins, that will not hold out;
and had wanted particular grace, yet he had been safe enough from them. But, for this help, this detestation, of Some particular Sins, that will not hold out;
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yea, power to become the sons of God, as it is in our last Translation. Christianus non de Christiano nascitur, nec facit generatio, sed regeneratio Christianum;
yea, power to become the Sons of God, as it is in our last translation. Christian non de Christian nascitur, nec facit generatio, sed regeneratio Christian;
A Christian Mother does not conceive a Christian; onely the Christian Church conceives Christian Children. Iudaeus circumcisus generat filium incircumcisum, A Jew is circumcised, but his child is born uncircumcised:
A Christian Mother does not conceive a Christian; only the Christian Church conceives Christian Children. Iudaeus Circumcised generate Son incircumcisum, A Jew is circumcised, but his child is born uncircumcised:
This rising is first, from Originall sin, by baptism, and then from actuall sin, best, by withdrawing from the occasions of tentation to future sins, after repentance of former.
This rising is First, from Original since, by Baptism, and then from actual since, best, by withdrawing from the occasions of tentation to future Sins, After Repentance of former.
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Primò faciamus, deinde venustemus, says Saint Ambrose; first let us make us up a good body, a good habitude, a good constitution, by leaving our beds, our occasions of tentations;
Primò Faciamus, Deinde venustemus, Says Saint Ambrose; First let us make us up a good body, a good habitude, a good constitution, by leaving our Beds, our occasions of tentations;
Remember, (and do not deceive thy selfe, to remember that, which was never done) but remember truely, that thou hast done something, towards making sure thy salvation already,
remember, (and do not deceive thy self, to Remember that, which was never done) but Remember truly, that thou hast done something, towards making sure thy salvation already,
to aske, why God elected some, and how it can consist with his goodnesse, to leave out others there the how, and why are dangerous, and deadly Monosyllables.
to ask, why God elected Some, and how it can consist with his Goodness, to leave out Others there the how, and why Are dangerous, and deadly Monosyllables.
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When the Angell Gabriel promised such unexpected blessings to Zachary, Zachary askes, whereby shall I know this? and the Angel does not leave him unsatisfied.
When the Angel Gabriel promised such unexpected blessings to Zachary, Zachary asks, whereby shall I know this? and the Angel does not leave him unsatisfied.
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and we may try it by reason, but because that sinner, whom in this text, he speakes to, to arise and depart, is likely to stand upon false reasons, against his rising, to murmur,
and we may try it by reason, but Because that sinner, whom in this text, he speaks to, to arise and depart, is likely to stand upon false Reasons, against his rising, to murmur,
and ask Cur or quomodo, why should I arise, since me thinkes I lye at my ease, how shall I arise, that am already at the top of my wishes? God who is loath to lose any soule, that he undertakes, followes him with this reason.
and ask Cur or quomodo, why should I arise, since me thinks I lie At my ease, how shall I arise, that am already At the top of my wishes? God who is loath to loose any soul, that he undertakes, follows him with this reason.
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Now this rest, is in it selfe, so gratefull, so acceptable a thing, as all the service, which David, and Solomon, could expresse towards God, in the dedication of the Temple, (which was then in intention,
Now this rest, is in it self, so grateful, so acceptable a thing, as all the service, which David, and Solomon, could express towards God, in the dedication of the Temple, (which was then in intention,
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It is welcome to God, and it is so welcome to Man, as that Saint Augustine preaching upon those words, Qui posuit fines tuos pacem, He maneth peace in thy borders, (as we translate it) he observed such a passion, such an alteration in his auditory,
It is welcome to God, and it is so welcome to Man, as that Saint Augustine preaching upon those words, Qui He placed fines tuos pacem, He maneth peace in thy borders, (as we translate it) he observed such a passion, such an alteration in his auditory,
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I did but name the word, Rest, and Peace of conscience, and you are all transported, affected, with an exultation, with an acclamation, in the hunger, and ambition of it;
I did but name the word, Rest, and Peace of conscience, and you Are all transported, affected, with an exultation, with an acclamation, in the hunger, and ambition of it;
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and it, yet you never give over the pursuite of it, till you overtake it. Persquere, follow it, but first Inquire, says David, seek after it, find where it is,
and it, yet you never give over the pursuit of it, till you overtake it. Persquere, follow it, but First Inquire, Says David, seek After it, find where it is,
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Here how shall we hope for it? for our selves, Intus pugnae, foris timores; we feel a warre of concupiscencies within, aand we feare a battery of tentations without:
Here how shall we hope for it? for our selves, Intus pugnae, Foris timores; we feel a war of concupiscences within, aand we Fear a battery of tentations without:
But si dominetur uxor, perversa pax, says he, and that's a more ordinary case, then we are aware of, that the wife hath got the Mastery, that the weaker vessell, the flesh, hath got the victory;
But si dominetur uxor, perversa pax, Says he, and that's a more ordinary case, then we Are aware of, that the wife hath god the Mastery, that the Weaker vessel, the Flesh, hath god the victory;
Let us depart out of our selves, and looke upon that, in which most ordinarily we place an opinion of rest, upon worldly riches; They that will be rich, fall into tentations,
Let us depart out of our selves, and look upon that, in which most ordinarily we place an opinion of rest, upon worldly riches; They that will be rich, fallen into tentations,
and not by right, shall leave them in the midst of his dayes, and at his end shall be a foole; (he shall not make a wise will) But shall his folly end, at his end,
and not by right, shall leave them in the midst of his days, and At his end shall be a fool; (he shall not make a wise will) But shall his folly end, At his end,
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If that word doe not reach to Land, (the land is not movable,) yet it reaches to thee; when thou makest thine Inventory, put thy selfe amongst the moveables, for thou must remove from it,
If that word do not reach to Land, (the land is not movable,) yet it reaches to thee; when thou Makest thine Inventory, put thy self among the movables, for thou must remove from it,
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falling, and rising, and departing, and surveying, and building, are no words of rest, for give these words their spirituall sense, that this sense of our fall, (which is remorse after sinne) this rising from it, (which is repentance after sinne) this departing into a safer station, (which is the building of habits contrary to the former) doe bring an ease to the conscience, (as it doth that powerfully,
falling, and rising, and departing, and surveying, and building, Are no words of rest, for give these words their spiritual sense, that this sense of our fallen, (which is remorse After sin) this rising from it, (which is Repentance After sin) this departing into a safer station, (which is the building of habits contrary to the former) do bring an ease to the conscience, (as it does that powerfully,
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for you, whose conver sation is in heaven, (for this world to the righteous is Atrium templi, and heaven is that Temple it selfe, the Militant Church, is the porch, the Triumphant, is the Sanctum Sanctorum, this Church and that Church are all under one roofe, Christ Jesus) for you, who appertaine to this Church, your rests is in heaven;
for you, whose conver sation is in heaven, (for this world to the righteous is Atrium Templi, and heaven is that Temple it self, the Militant Church, is the porch, the Triumphant, is the Sanctum Sanctorum, this Church and that Church Are all under one roof, christ jesus) for you, who appertain to this Church, your rests is in heaven;
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And that consideration brings us to the last of the three interpretations of these words. The first was a Commination, a departing without any Rest, propos'd to the Jewes:
And that consideration brings us to the last of the three interpretations of these words. The First was a Commination, a departing without any Rest, proposed to the Jews:
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and so to arise to Judgement; Depart, and arise; for, &c. This departing then, is our last Exodus, our last passeover, our last transmigration, our departing out of this life.
and so to arise to Judgement; Depart, and arise; for, etc. This departing then, is our last Exodus, our last passover, our last transmigration, our departing out of this life.
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Qua gratia breve nobis tempus praescripsit Deus? How mercifully hath God proceeded with Man, in making his life short? for by that means he murmurs the lesse at the miseries of this life,
Qua Gratia breve nobis Tempus praescripsit Deus? How mercifully hath God proceeded with Man, in making his life short? for by that means he murmurs the less At the misery's of this life,
If there were any one minute in a mans life, in which he were safe from death, a man might in some sort be said to be immortall, for that minute; but Man is never so;
If there were any one minute in a men life, in which he were safe from death, a man might in Some sort be said to be immortal, for that minute; but Man is never so;
Though then shortnesse of life be a malediction to the wicked, (The bloudy and deceitfull men shall not live halfe their dayes) there's the sentence, the Judgement, the Rule, (And they were cut down before their time) there's the execution, the example, God hath threatned, God hath inflicted, shortnesse of dayes to the wicked,
Though then shortness of life be a malediction to the wicked, (The bloody and deceitful men shall not live half their days) there's the sentence, the Judgement, the Rule, (And they were Cut down before their time) there's the execution, the Exampl, God hath threatened, God hath inflicted, shortness of days to the wicked,
And Saint Augustine had both their examples, when he sayes so affectionately, Eia Domine videam, ut hîc moriar, O my God, let me see thee in this life, that I may die the death of the Righteous, dy to sin;
And Saint Augustine had both their Examples, when he Says so affectionately, Eia Domine videam, ut hîc moriar, Oh my God, let me see thee in this life, that I may die the death of the Righteous, die to since;
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Here we may be in his Presence, we see his state; there we are in his Bedchamber, and see his eternall and glorious Rest. The Rule is good, given by the same Father, Non injustum est justo optare mortem, A righteous man, may righteously desire death• Si Deus non dederit, injustum erit, non tolerare vitam amarissimam, but if God affords not that ease, he must not refuse a laborious life;
Here we may be in his Presence, we see his state; there we Are in his Bedchamber, and see his Eternal and glorious Rest. The Rule is good, given by the same Father, Non injustum est Justo Optare mortem, A righteous man, may righteously desire death• Si Deus non dederit, injustum erit, non tolerare vitam amarissimam, but if God affords not that ease, he must not refuse a laborious life;
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Christ himselfe stay'd for his ascension, till he was taken up. But when these comes a Lazare veni foras, that God calls us, from this putrefaction, which we think life, let us be not onely obedient, but glad to depart.
christ himself stayed for his Ascension, till he was taken up. But when these comes a Lazarus veni foras, that God calls us, from this putrefaction, which we think life, let us be not only obedient, but glad to depart.
For without such an Ite, there is no such Surgite, as is intended here; without this departing there is no good rising, without a joyfull Transmigration, no joyfull Resurrection;
For without such an Item, there is no such Surgite, as is intended Here; without this departing there is no good rising, without a joyful Transmigration, no joyful Resurrection;
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It is the knot of all, and hath this priviledge, above all, that though those Joyes of heaven, which we shall possesse immediately after our death, be infinite,
It is the knot of all, and hath this privilege, above all, that though those Joys of heaven, which we shall possess immediately After our death, be infinite,
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for, as Saint Hierome observes, from Adrian 's time, to Constantin 's, for 180 yeares, in the place of Christs birth, they had set up an Idoll, a statue of Adonis: In the place of his Crucifying, they had set up an Idoll of Venus; and in the place of his Resurrection, they had erected a I••p•ter: in opinion, that these Idolatrous provisions of theirs, would have abolish'd the Mysteries of our Religion;
for, as Saint Jerome observes, from Adrian is time, to Constantin is, for 180 Years, in the place of Christ birth, they had Set up an Idol, a statue of Adonis: In the place of his Crucifying, they had Set up an Idol of Venus; and in the place of his Resurrection, they had erected a I••p•ter: in opinion, that these Idolatrous provisions of theirs, would have abolished the Mysteres of our Religion;
if we had time to pursue them, we might make good use of all these acceptations) yet we accept Chrysost•me 's acceptation best, Requies est ipse Christus, our rest is Christ himselfe.
if we had time to pursue them, we might make good use of all these acceptations) yet we accept Chrysost•me is acceptation best, Requies est ipse Christus, our rest is christ himself.
Not onely that rest that is in Christ, (peace of conscience in him) but that Rest, that Christ is in; eternall rest in his kingdome, There remaineth a Rest, to the people of God;
Not only that rest that is in christ, (peace of conscience in him) but that Rest, that christ is in; Eternal rest in his Kingdom, There remains a Rest, to the people of God;
This Rest then is not here, Not onely not Here, at this Here was taken in the first interpretation, Here in the Earth; but not Here in the second interpretation, not in Repentance it selfe;
This Rest then is not Here, Not only not Here, At this Here was taken in the First Interpretation, Here in the Earth; but not Here in the second Interpretation, not in Repentance it self;
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For when these words, ( I will set the Egyptians against the Egyptians, Every one shall fight against his brother, and every one against his neighbour, City against City,
For when these words, (I will Set the egyptians against the egyptians, Every one shall fight against his brother, and every one against his neighbour, city against city,
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Nay, when Christ sayes, None of them that were bidden shall come to his supper, and that may be verified of any Congregation, none of us that are call'd now, shall come to that Rest, a Man may be at a security in an opinion of Rest, and be far from it;
Nay, when christ Says, None of them that were bidden shall come to his supper, and that may be verified of any Congregation, none of us that Are called now, shall come to that Rest, a Man may be At a security in an opinion of Rest, and be Far from it;
but a Resurrection to enter into the City, to follow the Lamb, to come into an established security, that they have not, till they be united to Christ in heaven.
but a Resurrection to enter into the city, to follow the Lamb, to come into an established security, that they have not, till they be united to christ in heaven.
and we have some of these excitations, and we come, and eat, and drink, even the body, and bloud of Christ, but we sleep again, we doe not perfect the work.
and we have Some of these excitations, and we come, and eat, and drink, even the body, and blood of christ, but we sleep again, we do not perfect the work.
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And it is, In superna Civitate, unde amicus non exit, quâ inimicus non intrat, In that City, in that Hierusalem, where there shall never enter any man, whom we doe not love,
And it is, In Superna Civitate, unde Amicus non exit, quâ Inimicus non intrat, In that city, in that Jerusalem, where there shall never enter any man, whom we do not love,
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for upon those words, (because I live, ye shall live also) Saint Augustine sayes, that because his Resurrection was to follow so soon, Christ takes the present word, because I doe live. But because their life was not to be had here, he says, Vivetis, you shall live, in heaven;
for upon those words, (Because I live, you shall live also) Saint Augustine Says, that Because his Resurrection was to follow so soon, christ Takes the present word, Because I do live. But Because their life was not to be had Here, he Says, Vivetis, you shall live, in heaven;
and God that glorifies himselfe, in laying down our bodies in the grave, means also to glorifie them, in reaffirming them to himselfe, at the last day.
and God that Glorifies himself, in laying down our bodies in the grave, means also to Glorify them, in reaffirming them to himself, At the last day.
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IN these verses Iacob is a Surveyor, he considers a fit place for the house of God; and in the very next verse, he is a Builder, he erects Bethel, the house of God it selfe.
IN these Verses Iacob is a Surveyor, he considers a fit place for the house of God; and in the very next verse, he is a Builder, he erects Bethel, the house of God it self.
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as it is exercis'd by advancing the house of God, and his outward worship; And thirdly we shall consider Iacob 's steps, and proceedings, in this action of his.
as it is exercised by advancing the house of God, and his outward worship; And Thirdly we shall Consider Iacob is steps, and proceedings, in this actium of his.
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In heaven, where we shall know God, there may be no use of faith; In heaven, where we shall see God, there may be no use of hope; but in heaven, where God the Father,
In heaven, where we shall know God, there may be no use of faith; In heaven, where we shall see God, there may be no use of hope; but in heaven, where God the Father,
Dives & pauper duo sunt sibi contraria; sed iterum duo sunt sibi necessaria; Rich, and poor are contrary to one another, but yet both necessary to one another;
Dives & pauper duo sunt sibi contraria; sed iterum duo sunt sibi necessaria; Rich, and poor Are contrary to one Another, but yet both necessary to one Another;
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because though one man might be rich, though no man were poor, yet he could have no exercise of his charity, he could send none of his riches to heaven, to help him there,
Because though one man might be rich, though no man were poor, yet he could have no exercise of his charity, he could send none of his riches to heaven, to help him there,
And shall not he that is wantonly pampered, nay, who is heavily laden, and encombred with temporall abundances, be content to discharge himself of some of that, wherewith he is over-straighted, upon those poor souls, whom God hath not made poor for any sin of theirs,
And shall not he that is wantonly pampered, nay, who is heavily laden, and encumbered with temporal abundances, be content to discharge himself of Some of that, wherewith he is over-straighted, upon those poor Souls, whom God hath not made poor for any since of theirs,
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who having given himselfe, to convey salvation upon thee, if that conveyance may be sealed to thee, by giving a little of thine own, is it not an easie purchase? When a poore wretch beggs of thee,
who having given himself, to convey salvation upon thee, if that conveyance may be sealed to thee, by giving a little of thine own, is it not an easy purchase? When a poor wretch begs of thee,
No man shall be call'd a wise Steward, but he that hath made friends of the wicked Mammon; Nor provident Merchant, but he that sold all to buy the pearle; Nor a great officer,
No man shall be called a wise Steward, but he that hath made Friends of the wicked Mammon; Nor provident Merchant, but he that sold all to buy the pearl; Nor a great officer,
That though he have given thee abundance, though he lack himselfe in his children, yet he will not tell thee, he will not ask at thy hands, he will not enlighten thine understanding, he will not awaken thy charity, he will not give thee any occasion of doing good, with that which he hath given thee.
That though he have given thee abundance, though he lack himself in his children, yet he will not tell thee, he will not ask At thy hands, he will not enlighten thine understanding, he will not awaken thy charity, he will not give thee any occasion of doing good, with that which he hath given thee.
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Now of those divers gates, which God opens in this life, those divers exercises of charity, the particular which we are occasion'd to speak of here, is not the cloathing,
Now of those diverse gates, which God Opens in this life, those diverse exercises of charity, the particular which we Are occasioned to speak of Here, is not the clothing,
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In all places of his dominion, my Soule shall praise the Lord, sayes David. It is not only a concurring of men, a meeting of so many bodies that makes a Church; If thy soule,
In all places of his dominion, my Soul shall praise the Lord, Says David. It is not only a concurring of men, a meeting of so many bodies that makes a Church; If thy soul,
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and powers, and faculties, be met with one unanime purpose to worship thy God, thou art, to this intendment, a Church, thou art a Congregation, here are two or three met together in his name, and he is in the midst of them,
and Powers, and faculties, be met with one unanime purpose to worship thy God, thou art, to this intendment, a Church, thou art a Congregation, Here Are two or three met together in his name, and he is in the midst of them,
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yea, Solvite templum hoc, destroy this body by death, and corruption in the grave, yet there shall be Festum encaeniorum, a renuing, a reedifying of all those Temples, in the generall Resurrection:
yea, Solve Templum hoc, destroy this body by death, and corruption in the grave, yet there shall be Festum encaeniorum, a renewing, a re-edifying of all those Temples, in the general Resurrection:
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and High-priest of our profession, Christ Jesus, in that eternall Sabbath. In omni loco domi•ationis ejus, Every person, every place is fit to glorifie God in.
and High priest of our profession, christ jesus, in that Eternal Sabbath. In omni loco domi•ationis His, Every person, every place is fit to Glorify God in.
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Though God were long before he required, or admitted a sumptuous Temple, (for Solomons Temple was not built, in almost five hundred years after their returne out of Egypt) though God were content to accept their worship,
Though God were long before he required, or admitted a sumptuous Temple, (for Solomons Temple was not built, in almost five hundred Years After their return out of Egypt) though God were content to accept their worship,
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as their other festivalls were, yet Christ forbore not to observe it, upon that pretence, that it was but the Church that had appointed it to be observed.
as their other festivals were, yet christ forbore not to observe it, upon that pretence, that it was but the Church that had appointed it to be observed.
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So that, as in all times, God had manifested, and exhibited himselfe in some particular places, more then other, (in the Pillar in the wildernesse, and in the Tabernacle, and in the poole, which the Angell troubled) so did Christ himselfe, by his owne presence, ceremoniously, justifie,
So that, as in all times, God had manifested, and exhibited himself in Some particular places, more then other, (in the Pillar in the Wilderness, and in the Tabernacle, and in the pool, which the Angel troubled) so did christ himself, by his own presence, ceremoniously, justify,
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and publique worship, the lesser Synagogues, and Chappells of the Iews, in other places, were ever esteemed great testimonies of the sanctity and piety of the founders,
and public worship, the lesser Synagogues, and Chapels of the Iews, in other places, were ever esteemed great testimonies of the sanctity and piety of the founders,
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He was but a stranger to them, and yet he furthered, and advanced the service of God amongst them, of whose body he was no member. This was that Centurions commendation;
He was but a stranger to them, and yet he furthered, and advanced the service of God among them, of whose body he was no member. This was that Centurions commendation;
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Et quanto commedatior qui adificat Ecclesiam, How much more commendation deserve they, that build a Church for Christian service? And therefore the first Christians made so much haste to the expressing of their devotion, that even in the Apostles time,
Et quanto commedatior qui adificat Church, How much more commendation deserve they, that built a Church for Christian service? And Therefore the First Christians made so much haste to the expressing of their devotion, that even in the Apostles time,
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if we may beleeve some authors, that are pretended to be very ancient, there was one Church dedicated to the memory of Saint Iohn, and another by Saint Marke, to the memory of Saint Peter, whilest yet both Saint John, and Saint Peter were alive.
if we may believe Some Authors, that Are pretended to be very ancient, there was one Church dedicated to the memory of Saint John, and Another by Faint Mark, to the memory of Saint Peter, whilst yet both Saint John, and Saint Peter were alive.
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Howsoever, it is certaine, that the purest and most innocent times, even the infancy of the Primitive Church, found this double way of expressing their devotion, in this particular of building Churches,
Howsoever, it is certain, that the Purest and most innocent times, even the infancy of the Primitive Church, found this double Way of expressing their devotion, in this particular of building Churches,
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and most earnest, and powerfull promover and expresser, of the dignities of Saint Peter, of all the Fathers) speaking of Saint Peters Church, Beato Petri Basilica, quae uni Deo vero & vivo dicata est, Saint Peters Church is dedicated to the onely living God;
and most earnest, and powerful promover and expresser, of the dignities of Saint Peter, of all the Father's) speaking of Saint Peter's Church, Beato Petri Basilica, Quae uni God vero & vivo dicata est, Saint Peter's Church is dedicated to the only living God;
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There the names of the Martyrs were inserted into the publique prayers, and liturgies, by way of presenting the thanks of the Congregation to God, for having raised so profitable men in the Church;
There the names of the Martyrs were inserted into the public Prayers, and liturgies, by Way of presenting the thanks of the Congregation to God, for having raised so profitable men in the Church;
But yet though this divers mention were made of the Saints of God, in the house of God, Non Martyres ipsi, sed Deus •orum, nobis est Deus, onely God, and not those Martyrs, is our God;
But yet though this diverse mention were made of the Saints of God, in the house of God, Non Martyrs ipsi, sed Deus •orum, nobis est Deus, only God, and not those Martyrs, is our God;
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and glory, which they possesse, belongs also unto us in reversion, and that therefore we may cheerfully gratulate their present happinesse, by a devout commemoration of them, with such a temper,
and glory, which they possess, belongs also unto us in reversion, and that Therefore we may cheerfully gratulate their present happiness, by a devout commemoration of them, with such a temper,
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for, those respects to them, the first Christian founders of Churches did admit in those pure times, when Illa obsequia, ornamenta memoriarum, n•n sacrificia mortuorum, when those devotions in their names, were onely commemorations of the dead, not sacrifices to the dead,
for, those respects to them, the First Christian founders of Churches did admit in those pure times, when Illa obsequia, Ornamenta memoriarum, n•n Sacrifice Mortuorum, when those devotions in their names, were only commemorations of the dead, not Sacrifices to the dead,
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when Bellarmine will needs falsifie Chrysostome, to read Adoramus monumenta, in stead of Adornamus; and to make that which was but an Adorning, an adoring of the Tombes of the Martyrs.
when Bellarmine will needs falsify Chrysostom, to read Adoramus monumenta, in stead of Adornamus; and to make that which was but an Adorning, an adoring of the Tombs of the Martyrs.
and zealous, and spiritually valiant Man, may take hold of it, we may be much more sure of doing so, in the Congregation, Quando ag••ine fact• Deum obsidemus, when in the whole body, we Muster our forces, and besiege God.
and zealous, and spiritually valiant Man, may take hold of it, we may be much more sure of doing so, in the Congregation, Quando ag••ine fact• God obsidemus, when in the Whole body, we Muster our forces, and besiege God.
For, here in the congregation, not onely the kingdome of heaven, is fallen into our hands, The kingdome of heaven is amongst you, (as Christ says) but the King of heaven is fallen into our hands;
For, Here in the congregation, not only the Kingdom of heaven, is fallen into our hands, The Kingdom of heaven is among you, (as christ Says) but the King of heaven is fallen into our hands;
not onely in the midst of us, to encourage us, but in the midst of us, to be taken by us, to be bound by us, by those hands, those covenants, those contracts, those rich,
not only in the midst of us, to encourage us, but in the midst of us, to be taken by us, to be bound by us, by those hands, those Covenants, those contracts, those rich,
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so much, as to confine the Church onely within the obedience of Rome, (as the Donatists imprisoned it in Afrique) or to change the Landmarks of Gods possession,
so much, as to confine the Church only within the Obedience of Room, (as the Donatists imprisoned it in Afrique) or to change the Landmarks of God's possession,
or to remove the old, and true marks, which are the Word, and Sacraments, as this is Injuria Dominico mystico, a wrong to the mysticall body of Christ, the Church,
or to remove the old, and true marks, which Are the Word, and Sacraments, as this is Injuria Dominic mystico, a wrong to the mystical body of christ, the Church,
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there are his provisions, which fat the Soule of Man, as with marrow and with fatnesse, his precious bloud, and body: there work his seales; there beats his Mint;
there Are his provisions, which fat the Soul of Man, as with marrow and with fatness, his precious blood, and body: there work his Seals; there beats his Mint;
That the Church was usually called Martyrium, that is, a place of Confession, where we open our wounds and receive our remedy, That it was called Oratorium, where we might come,
That the Church was usually called Martyrium, that is, a place of Confessi, where we open our wounds and receive our remedy, That it was called oratory, where we might come,
and language, and phrase of the Iews, and Gentiles, as farre as they could, they did much abstain from this name of Temple, and of Priest, so that till Ireneus time, some hundred eighty years after Christ, we shall not so often find those words, Temple, or Priest, yet when that danger was overcome,
and language, and phrase of the Iews, and Gentiles, as Far as they could, they did much abstain from this name of Temple, and of Priest, so that till Irenaeus time, Some hundred eighty Years After christ, we shall not so often find those words, Temple, or Priest, yet when that danger was overcome,
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as the Apostle had given a good patterne, who to expresse the principall holinesse of the Saints of God, he chooses to doe it, in that word, ye are the Temples of the holy Ghost:
as the Apostle had given a good pattern, who to express the principal holiness of the Saints of God, he chooses to do it, in that word, you Are the Temples of the holy Ghost:
or to beginne it in the morning, thy servants, thy children, thy little flock about thee, there thou buildest a Church too: And therefore sanctifie that place;
or to begin it in the morning, thy Servants, thy children, thy little flock about thee, there thou buildest a Church too: And Therefore sanctify that place;
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which should encline us to that moderation, that when the danger of these ceremonies which corrupt times had corrupted, is taken away, we should returne to a love of that Antiquity, which did purely, and harmelesly induce them:
which should incline us to that moderation, that when the danger of these ceremonies which corrupt times had corrupted, is taken away, we should return to a love of that Antiquity, which did purely, and harmlessly induce them:
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when there is no danger of abuse, there should be no difference for the use of things, (in themselves indifferent) made necessary by the just commandement of lawfull authority.
when there is no danger of abuse, there should be no difference for the use of things, (in themselves indifferent) made necessary by the just Commandment of lawful Authority.
Thus then you see as farre (as the narrownesse of the time will give us leave to expresse it) the generall manner of the best times, to declare devotion towards God, to have been in appropriating certaine places to his worship;
Thus then you see as Far (as the narrowness of the time will give us leave to express it) the general manner of the best times, to declare devotion towards God, to have been in appropriating certain places to his worship;
And since it is so in this particular history of Iacobs proceeding in my text, I may be hold to invert these words of David, Nisi Deus aedificaverit domum, unlesse the Lord doe build the house, in vaine doe the labourers work,
And since it is so in this particular history of Iacobs proceeding in my text, I may be hold to invert these words of David, Nisi Deus aedificaverit domum, unless the Lord do built the house, in vain doe the labourers work,
thus much, as to say, Nisi Domino aedificaveritis domum, except thou build a house for the Lord, in vaine dost thou goe about any other buildings, or any other businesse in this world.
thus much, as to say, Nisi Domino aedificaveritis domum, except thou built a house for the Lord, in vain dost thou go about any other buildings, or any other business in this world.
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I speake not meerly literally of building Materiall Chappells; (yet I would speake also to further that;) but I speake principally of building such a Church,
I speak not merely literally of building Material Chapels; (yet I would speak also to further that;) but I speak principally of building such a Church,
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and therefore should sanctifie that place, with a due, and penitent consideration how voluptuously he hath formerly abused Gods blessings at that place,
and Therefore should sanctify that place, with a due, and penitent consideration how voluptuously he hath formerly abused God's blessings At that place,
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and let him consider what a dangerous Mockery this is to Christ Iesus, if he pretend by kneeling at that table, fashionally to build Christ a Church by that solemnity at the table side,
and let him Consider what a dangerous Mockery this is to christ Iesus, if he pretend by kneeling At that table, fashionally to built christ a Church by that solemnity At the table side,
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And for you that are servants, you have also foundations of Churches in you, if you dedicate all your actions, consecrate all your services principally to God,
And for you that Are Servants, you have also foundations of Churches in you, if you dedicate all your actions, consecrate all your services principally to God,
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though not for the infirmity, yet for the confession of the infirmity. Neither let that hand, that reaches out to this body, in a guiltinesse of pollution,
though not for the infirmity, yet for the Confessi of the infirmity. Neither let that hand, that reaches out to this body, in a guiltiness of pollution,
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and uncleannesse, or in a guiltinesse of extortion, or undeserved see, ever hope to signe a conveyance, that shall fasten his inheritance upon his children, to the third generation, ever hope to assigne a will that shall be observed after his death;
and uncleanness, or in a guiltiness of extortion, or undeserved see, ever hope to Signen a conveyance, that shall fasten his inheritance upon his children, to the third generation, ever hope to assign a will that shall be observed After his death;
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but his case shall be like the case of Iudas, if the devill have put in his heart, to betray Christ, to make the body and bloud of Christ Jesus false witnesses to the congregation of his hypocriticall sanctity, Satan shall enter into him, with this sop, and seale his condemnation.
but his case shall be like the case of Iudas, if the Devil have put in his heart, to betray christ, to make the body and blood of christ jesus false Witnesses to the congregation of his hypocritical sanctity, Satan shall enter into him, with this sop, and seal his condemnation.
Beloved, in the bowels of that Jesus, who is coming into you, even in spirituall riches, it is an unthrifty thing, to anticipate your monies, to receive your rents, before they are due:
beloved, in the bowels of that jesus, who is coming into you, even in spiritual riches, it is an unthrifty thing, to anticipate your moneys, to receive your rends, before they Are due:
if you have not yet passed, a mature, and a severe examination, of your conscience. It were better that your particular friends, or that the congregation, should observe in you,
if you have not yet passed, a mature, and a severe examination, of your conscience. It were better that your particular Friends, or that the congregation, should observe in you,
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an abstinence and forbearing to day, and make what interpretation, they would of that forbearing then that the holy Ghost should deprehend you, in an unworthy receiving;
an abstinence and forbearing to day, and make what Interpretation, they would of that forbearing then that the holy Ghost should deprehend you, in an unworthy receiving;
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then when thou art upon thy knees, and hast taken him into thy hands, Amice quomodo intrabo, friend how can I enter into thee, who hast not swept thy house, who hast made no preparation for me? But to those that have, he knocks and he enters,
then when thou art upon thy knees, and hast taken him into thy hands, Amice quomodo intrabo, friend how can I enter into thee, who hast not swept thy house, who hast made no preparation for me? But to those that have, he knocks and he enters,
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And so this consideration of making Churches of our houses, and of our hearts, leads us to a third part, the particular circumstances, in Iacobs action.
And so this consideration of making Churches of our houses, and of our hearts, leads us to a third part, the particular Circumstances, in Iacobs actium.
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or said this, as upon what occasion. The second linke is, Quid operatum, what this wrought upon Iacob; It awaked him out of his sleep, A third is Quid ille, what he did,
or said this, as upon what occasion. The second link is, Quid operatum, what this wrought upon Iacob; It awaked him out of his sleep, A third is Quid Isle, what he did,
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And then upon this light received, he admitted no scruple, no hesitation, but came presently to a confident assurance, Verè Dominus, surely, of a certainty, the Lord is in this place;
And then upon this Light received, he admitted no scruple, no hesitation, but Come presently to a confident assurance, Vere Dominus, surely, of a certainty, the Lord is in this place;
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this feare did not stupifie him, he recovers againe and discerned the manifestation of God, in that particular place, Quam terribilis, how fearfull is this place;
this Fear did not stupify him, he recovers again and discerned the manifestation of God, in that particular place, Quam Terrible, how fearful is this place;
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and that is, that he might erect a Monument, and marke for the worship of God in this place, Quia non nisi domus, because this is none other then the house of God, and the gate of heaven.
and that is, that he might erect a Monument, and mark for the worship of God in this place, Quia non nisi domus, Because this is none other then the house of God, and the gate of heaven.
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I shall onely passe through some of them, paraphrastically, and trust them with the rest, (for they insinuate one another) and trust your christianly meditation with them all.
I shall only pass through Some of them, paraphrastically, and trust them with the rest, (for they insinuate one Another) and trust your christianly meditation with them all.
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The first linke then is, the Tunc Iacob, the occasion, (then Iocob did this) which was, that God had revealed to Iocob, that vision of the ladder, whose foot stood upon earth,
The First link then is, the Tunc Iacob, the occasion, (then Jacob did this) which was, that God had revealed to Jacob, that vision of the ladder, whose foot stood upon earth,
when this was, when this is manifested, then it became Iacob, and now it becomes every Christian, to doe something for the advancing of the outward glory,
when this was, when this is manifested, then it became Iacob, and now it becomes every Christian, to do something for the advancing of the outward glory,
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when the Angels are content to labour upon this ladder, which ladder is Christ, and the Christian Church, shall any Christian Man forbeare his help to the necessary building,
when the Angels Are content to labour upon this ladder, which ladder is christ, and the Christian Church, shall any Christian Man forbear his help to the necessary building,
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and shall Man, who is to receive all the profit of this, doe nothing? This is the Tunc Iacob; when there is a free preaching of the Gospell, there should be a free,
and shall Man, who is to receive all the profit of this, do nothing? This is the Tunc Iacob; when there is a free preaching of the Gospel, there should be a free,
Now in this place, the holy Ghost imputes no sinfull sleep to Iacob; but it is a naturall sleep of lassitude and wearinesse after his travell, there is an ill sleep,
Now in this place, the holy Ghost imputes no sinful sleep to Iacob; but it is a natural sleep of lassitude and weariness After his travel, there is an ill sleep,
for when they close their eyes in meditation of God, even their dreames are services to him, S•mniant se dicere Psalmos, says Saint Ambrose; they dream that they sing psalmes;
for when they close their eyes in meditation of God, even their dreams Are services to him, S•mniant se dicere Psalmos, Says Saint Ambrose; they dream that they sing psalms;
but since the ladder is placed, the Church established, since God, and the Angels are awake in this businesse, in advancing the Church, we also must labour, in our severall vocations,
but since the ladder is placed, the Church established, since God, and the Angels Are awake in this business, in advancing the Church, we also must labour, in our several vocations,
But though he were safe, yet they awaked him, and said, Master car'st thou not though we perish? So though a man may be in a good state, in a good peace of conscience,
But though he were safe, yet they awaked him, and said, Master Carest thou not though we perish? So though a man may be in a good state, in a good peace of conscience,
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Till we come to him, to sleep an eternall Sabbath in heaven, though this religious sleep of enjoying or retiring and contemplation of God, be a heavenly thing,
Till we come to him, to sleep an Eternal Sabbath in heaven, though this religious sleep of enjoying or retiring and contemplation of God, be a heavenly thing,
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and then, Quid ille? what did he? Dixit, he spoke, he entred presently into an open profession of his thoughts, he smother'd nothing, he disguised nothing.
and then, Quid Isle? what did he? Dixit, he spoke, he entered presently into an open profession of his thoughts, he smothered nothing, he disguised nothing.
With how much scorn and reproach Saint Cyprian fastens the name of Libellatices upon them, who in time of persecution durst not say they were Christians,
With how much scorn and reproach Saint Cyprian fastens the name of Libellatices upon them, who in time of persecution durst not say they were Christians,
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then when thy hands speak as well as thy heart or thy tongue; Thou art then perfectly awaked out of thy sleep, when thy words and works declare, and manifest it.
then when thy hands speak as well as thy heart or thy tongue; Thou art then perfectly awaked out of thy sleep, when thy words and works declare, and manifest it.
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O how many heavy sinnes, how many condemnations might we avoid, if wee would but take knowledge of this, Dominus in loco isto, That the Lord is present,
Oh how many heavy Sins, how many condemnations might we avoid, if we would but take knowledge of this, Dominus in loco isto, That the Lord is present,
so he acknowledges that he had none of this light, of himself, Ego nesciebam, Iacob a Patriarch and dearly beloved of God, knew not that God was so near him.
so he acknowledges that he had none of this Light, of himself, Ego nesciebam, Iacob a Patriarch and dearly Beloved of God, knew not that God was so near him.
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when hee came out of curiousty to hear Saint Ambrose preach at Mila•, without any desire of profiting thereby, Appropinquavi, & vesciebam, I came 〈 ◊ 〉 God, but knew it not;
when he Come out of curiousty to hear Saint Ambrose preach At Mila•, without any desire of profiting thereby, Appropinquavi, & vesciebam, I Come 〈 ◊ 〉 God, but knew it not;
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but to acknowledge with Iacob, that we cannot see light, but by that light, that we cannot know Gods presence but by his revealing of himself, is a religious, and a Christian humility.
but to acknowledge with Iacob, that we cannot see Light, but by that Light, that we cannot know God's presence but by his revealing of himself, is a religious, and a Christian humility.
when he dissembles, or disguises his knowledge, we may almost say, says Saint Bernard, Veritas non est, Here is not direct dealing, here is not intire truth, his presence is scarce a true presence.
when he dissembles, or disguises his knowledge, we may almost say, Says Saint Bernard, Veritas non est, Here is not Direct dealing, Here is not entire truth, his presence is scarce a true presence.
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And therefore as the same Father proceeds, Si dicere licet, if we may be bold to expresse it so, Apud impios est, sed in dissimulatione, he is with the wicked,
And Therefore as the same Father proceeds, Si dicere licet, if we may be bold to express it so, Apud Impious est, sed in dissimulation, he is with the wicked,
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Est apud Angel•s in foelicitate, with the Angels and Saints in heaven, he is in an established happinesse, Est apud inferos in feritate, he is in Hell in his •ury, in an irrevocable,
Est apud Angel•s in foelicitate, with the Angels and Saints in heaven, he is in an established happiness, Est apud inferos in feritate, he is in Hell in his •ury, in an irrevocable,
Verè non erat apud eos quibus dixit, quid vocati•• me Dominum, & non facitis qua dixi vobis? God is not truly with them, whom he rebukes for saying;
Vere non erat apud eos quibus dixit, quid vocati•• me Dominum, & non Facitis qua I have said vobis? God is not truly with them, whom he rebukes for saying;
Why call ye 〈 ◊ 〉 Lord, and do not my Commandements? but ubi in ejus nomive Angeli simul & homines congregantur, When Angels and men, Priest and people, the Preacher and the congregation labour together upon this Ladder, study the advancing of his Church (as by the working of Gods gratious Spirit we doe at this time) 〈 ◊ 〉 verè est & ibi verè Dominus est,
Why call you 〈 ◊ 〉 Lord, and do not my commandments? but ubi in His nomive Angeli simul & homines congregantur, When Angels and men, Priest and people, the Preacher and the congregation labour together upon this Ladder, study the advancing of his Church (as by the working of God's gracious Spirit we do At this time) 〈 ◊ 〉 verè est & There verè Dominus est,
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No man may thinke himselfe to bee come to that familiar acquaintance with God, as that it should take away that reverentiall feare which belongs to so high and supreme a Majesty.
No man may think himself to be come to that familiar acquaintance with God, as that it should take away that reverential Fear which belongs to so high and supreme a Majesty.
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When the Angell appeared to the wife of Manoah, foretelling Samsons birth, she says to her husband, the fashion of him was like the fashion of the Angell of God;
When the Angel appeared to the wife of Manoah, foretelling Samsons birth, she Says to her husband, the fashion of him was like the fashion of the Angel of God;
what a high Majesty thou hast offended, what a desperate depth thou wast falling into, what a fearfull thing it had been, to have fallen into the hands of the living God,
what a high Majesty thou hast offended, what a desperate depth thou wast falling into, what a fearful thing it had been, to have fallen into the hands of the living God,
and what an irrecoverable wretch thou hadst been, if God had not manifested himselfe, to have been in that place, with thee And therefore though he have appeared unto thee in mercy,
and what an irrecoverable wretch thou Hadst been, if God had not manifested himself, to have been in that place, with thee And Therefore though he have appeared unto thee in mercy,
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and tell thee what thou shouldest doe with that mercy, how thou shouldest husband those first degrees of grace and of comfort, to the farther benefit of thy soule,
and tell thee what thou Shouldst do with that mercy, how thou Shouldst husband those First Degrees of grace and of Comfort, to the farther benefit of thy soul,
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and trembling, which made all my bones to shake, Saint Gregory says well, Quid per •ssa nisi fortia act a designantur, our good deeds, our strongest works and those which were done in the best strength of grace, are meant by our bones,
and trembling, which made all my bones to shake, Saint Gregory Says well, Quid per •ssa nisi Fortia act a designantur, our good Deeds, our Strongest works and those which were done in the best strength of grace, Are meant by our bones,
And therefore to the like purpose (upon those words of the Psalme ) the same Father says, Omnia ossa mea dicent, Domine quis similis tibi, all my bones say, Lord who is like unto thee? Carnes meae, verba non habent, (my fleshly parts, my carnall affections) Infirma mea funditus silent, my sinnes;
And Therefore to the like purpose (upon those words of the Psalm) the same Father Says, Omnia ossa mea Dicent, Domine quis Similis tibi, all my bones say, Lord who is like unto thee? Carnes meae, verba non habent, (my fleshly parts, my carnal affections) Infirma mea funditus silent, my Sins;
or my infirmities dare not speak at all, not appear at all, Sed ossa mea, quae fortia credidi, sua consideratione tremiscunt, my very bones shake, there is no degree, no state neither of innocence,
or my infirmities Dare not speak At all, not appear At all, said ossa mea, Quae Fortia credidi, sua consideration tremiscunt, my very bones shake, there is no degree, no state neither of innocence,
Let no man say, I have done enough, I have made my profession already, I have been catechiz'd, I have been thought fit to receive the Communion, sufficit mihi esse sicut heri & nudiustertius;
Let no man say, I have done enough, I have made my profession already, I have been Catechized, I have been Thought fit to receive the Communion, sufficit mihi esse sicut Heri & nudiustertius;
and more questions, and by farther, and farther informing his understanding, and enlightening his faith; per transiit benefaciendo, & sanavit omnes, says Saint Peter of Christ;
and more questions, and by farther, and farther informing his understanding, and enlightening his faith; per transiit benefaciendo, & sanavit omnes, Says Saint Peter of christ;
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Who accuses Saint Paul for repeating the sweet name of Jesus so very many times in his Epistles? Who accuses David for repeating the same phrase, the same sentence [ for his mercy endureth for ever ] so many times,
Who accuses Saint Paul for repeating the sweet name of jesus so very many times in his Epistles? Who accuses David for repeating the same phrase, the same sentence [ for his mercy Endureth for ever ] so many times,
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and Sea, and had not continued speaking till the last day, when he made thee, what hadst thou got by all that? what hadst thou been at all for all that? If thou canst speak when thou awakest,
and Sea, and had not continued speaking till the last day, when he made thee, what Hadst thou god by all that? what Hadst thou been At all for all that? If thou Canst speak when thou awakest,
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and Majesty of God, make thee afraid, with the horrour and greatnesse of thy sinnes, if thou canst not speak again then, not goe forward with thy repentance;
and Majesty of God, make thee afraid, with the horror and greatness of thy Sins, if thou Canst not speak again then, not go forward with thy Repentance;
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Not unto us O Lord, not unto us, but unto thy Name be given the glory;) As to the confusion of those shamelesse slanderers, who place their salvation in works,
Not unto us O Lord, not unto us, but unto thy Name be given the glory;) As to the confusion of those shameless slanderers, who place their salvation in works,
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and endowed in threescore, then in some hundreds of years, of superstition before, so may God be pleased to adde one example more amongst us, that here in this place, we may have some occasion to say, of a house erected,
and endowed in threescore, then in Some hundreds of Years, of Superstition before, so may God be pleased to add one Exampl more among us, that Here in this place, we may have Some occasion to say, of a house erected,
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and may he vouchsafe to accept at our hands, in our intention, and in our endevour to consummate that purpose of ours, that thanksgiving, that acclamation which he received from his Royall servant Salomon, at the Consecration of his great Temple,
and may he vouchsafe to accept At our hands, in our intention, and in our endeavour to consummate that purpose of ours, that thanksgiving, that acclamation which he received from his Royal servant Solomon, At the Consecration of his great Temple,
and the heaven of heavens are not able to contain thee, how much more unable shall this house bee, that we intend to build? But have thou respect unto the prayer of thy servant,
and the heaven of heavens Are not able to contain thee, how much more unable shall this house be, that we intend to built? But have thou respect unto the prayer of thy servant,
and confessed the Father to be God, but denyed it of him, he folds and wraps up reason upon reason, argument upon argument, that all things are common between the Father and him, That whatsoever the Father does, he does, whatsoever the Father is, he is;
and confessed the Father to be God, but denied it of him, he folds and wraps up reason upon reason, argument upon argument, that all things Are Common between the Father and him, That whatsoever the Father does, he does, whatsoever the Father is, he is;
for first, he says, he is a partner, a cooperator with the Father, in the present administration and government of the world, My Father worketh hitherto, and I work;
for First, he Says, he is a partner, a cooperator with the Father, in the present administration and government of the world, My Father works hitherto, and I work;
But doe those extend to the work properly, and naturally belonging to God, to the remission, to the effusion of grace, to the spirituall resurrection of them that are dead in their iniquities? Yes,
But do those extend to the work properly, and naturally belonging to God, to the remission, to the effusion of grace, to the spiritual resurrection of them that Are dead in their iniquities? Yes,
Is there then no Supersedeas upon this commission? Is the Sonne equall with the Father in our eternall election, in our creation, in the meanes of our salvation, in the last judgement, in all? In all, Omne judicium, God hath committed all judgement to the Son;
Is there then no Supersedeas upon this commission? Is the Son equal with the Father in our Eternal election, in our creation, in the means of our salvation, in the last judgement, in all? In all, Omne judicium, God hath committed all judgement to the Son;
And here is a pearl made up, the dew of Gods grace sprinkled upon your souls, the beams of Gods Spirit shed upon your soules, that effectuall and working knowledge;
And Here is a pearl made up, the due of God's grace sprinkled upon your Souls, the beams of God's Spirit shed upon your Souls, that effectual and working knowledge;
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In handling then this Iudgement, which is a word that embraces and comprehends all, All from our Election, where no merit or future actions of ours were considered by God to our fruition and possession of that election, where all our actions shall be considered and recompensed by him, we shall see first that Judgment belongs properly to God;
In handling then this Judgement, which is a word that embraces and comprehends all, All from our Election, where no merit or future actions of ours were considered by God to our fruition and possession of that election, where all our actions shall be considered and recompensed by him, we shall see First that Judgement belongs properly to God;
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And secondly, that God the Father whom we consider to be the root and foundation of the Deity, can no more devest his Judgment then he can his Godhead,
And secondly, that God the Father whom we Consider to be the root and Foundation of the Deity, can no more devest his Judgement then he can his Godhead,
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And that Judgment day that belongs to him, hath, and shall last from our first Election, through the participation of the meanes prepared by him in his Church, to our association and union with him in glory,
And that Judgement day that belongs to him, hath, and shall last from our First Election, through the participation of the means prepared by him in his Church, to our association and Union with him in glory,
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and so the whole circle of time, and before time was, and when time shall be no more, makes up but one Judgment day to him, to whom the Father who judgeth no man hath committed all Judgment.
and so the Whole circle of time, and before time was, and when time shall be no more, makes up but one Judgement day to him, to whom the Father who Judgeth no man hath committed all Judgement.
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for God himself is proprietary of all, Domini est terra et plenitudo ejus, Iuticiū Dei• a Rom. 12. 19. The earth is the Lords, and all that is in, and on the earth;
for God himself is proprietary of all, Domini est terra et plenitudo His, Iuticiū Dei• a Rom. 12. 19. The earth is the lords, and all that is in, and on the earth;
Your silver is mine, and your gold is mine, says the Prophet, and the beasts on a Thousand hills are mine, says David, you are usu••ructuaries of them, but I am proprietary;
Your silver is mine, and your gold is mine, Says the Prophet, and the beasts on a Thousand hills Are mine, Says David, you Are usu••ructuaries of them, but I am proprietary;
no word concerning God so often repeated, but it is brought to the height, where in that place of the Psalm, where we read, God judgeth among the Gods, the Latine Church ever read it, Deus dijudicat De•s, God judgeth the Gods themselves, for though God say of Judges and Magistrats, Ego dixi dii estis; I have said ye are Gods, (and if God say it, who shall gainsay it?) yet he says too, Moriemini, sicut homines, The greatest Gods upon earth shall die like men;
no word Concerning God so often repeated, but it is brought to the height, where in that place of the Psalm, where we read, God Judgeth among the God's, the Latin Church ever read it, Deus dijudicat De•s, God Judgeth the God's themselves, for though God say of Judges and Magistrates, Ego I have said Gods Ye are; I have said you Are God's, (and if God say it, who shall gainsay it?) yet he Says too, Die, sicut homines, The greatest God's upon earth shall die like men;
And if that be not humiliation enough, there is more threatned in that which follows, yee shall fall like one of the Princes, for the fall of a Prince involves the ruine of many others too,
And if that be not humiliation enough, there is more threatened in that which follows, ye shall fallen like one of the Princes, for the fallen of a Prince involves the ruin of many Others too,
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because the frame of the Psalme seems to referre it to the last Judgment; Turtullian reads it Dijudicavit, as a thing past, God hath judged in all times;
Because the frame of the Psalm seems to refer it to the last Judgement; Tertullian reads it Dijudicavit, as a thing past, God hath judged in all times;
nor he falls not, and if he seem to slumber, the Martyrs under the Altar awake him with their Vsque quo Domine, how long O Lord before thou execute Iudgment? And he will arise and Judge the world, for Judgment is his;
nor he falls not, and if he seem to slumber, the Martyrs under the Altar awake him with their Vsque quo Domine, how long Oh Lord before thou execute Judgement? And he will arise and Judge the world, for Judgement is his;
Moses magnifies (and justly) the law, Non appropinqu•vit, says Moses, God came not so neare to any nation as to the Iews; Non taliter fecit, God dealt not so well with any nation,
Moses Magnifies (and justly) the law, Non appropinqu•vit, Says Moses, God Come not so near to any Nation as to the Iews; Non taliter fecit, God dealt not so well with any Nation,
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as with the Iews, and wherein? because he had given them a law, and yet we see the greatest dignity of this law, to be, That by the law is the knowledge of sinne;
as with the Iews, and wherein? Because he had given them a law, and yet we see the greatest dignity of this law, to be, That by the law is the knowledge of sin;
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Now if man will pretend to be a Judge, what an exact knowledge of the law is required at his hand? for some things are sinne to one nation, which are not to another,
Now if man will pretend to be a Judge, what an exact knowledge of the law is required At his hand? for Some things Are sin to one Nation, which Are not to Another,
as where the just authority of the lawfull Magistrate, changes the nature of the thing, and makes a thing naturally indifferent, necessary to them, who are under his obedience;
as where the just Authority of the lawful Magistrate, changes the nature of the thing, and makes a thing naturally indifferent, necessary to them, who Are under his Obedience;
some things are sinnes at one time, which are not at another, as all the ceremoniall law, created new sinnes which were not sinnes before the law was given, nor since it expir'd;
Some things Are Sins At one time, which Are not At Another, as all the ceremonial law, created new Sins which were not Sins before the law was given, nor since it expired;
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or draw his bloud there, that I swear by his body and bloud here? Doth it corrupt any of his virgins there, that I sollicit the chastity of a woman here? Are his Martyrs withdrawn from their Allegeance,
or draw his blood there, that I swear by his body and blood Here? Does it corrupt any of his Virgins there, that I solicit the chastity of a woman Here? are his Martyrs withdrawn from their Allegiance,
as if we knew exactly the prescience and foreknowledge of God, there could be nothing contingent or casuall, (for though there be a contingency in the nature of the thing,
as if we knew exactly the prescience and foreknowledge of God, there could be nothing contingent or casual, (for though there be a contingency in the nature of the thing,
yet it is certain to God) so if we considered duly, wherein the glory of God might be promov'd in every action of ours, there could scarce by any action so indifferent,
yet it is certain to God) so if we considered duly, wherein the glory of God might be promoved in every actium of ours, there could scarce by any actium so indifferent,
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and not as it is considered with that circumstance of the glory of God, and so I lose that Iudicium detestationis, which onely God hath absolutely and perfectly to know,
and not as it is considered with that circumstance of the glory of God, and so I loose that Iudicium detestationis, which only God hath absolutely and perfectly to know,
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or limited the territories and Jurisdictions there, that God should not have Iudicium discretionis, the power of discerning all actions, in all places? When there was no more to be seen,
or limited the territories and Jurisdictions there, that God should not have Iudicium discretionis, the power of discerning all actions, in all places? When there was no more to be seen,
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or considered upon the whole earth but the garden of Paradise, for from the beginning Deliciae ejus esse cum filiis hominum, Gods delight was to be with the sons of men,
or considered upon the Whole earth but the garden of Paradise, for from the beginning Deliciae His esse cum filiis hominum, God's delight was to be with the Sons of men,
and the whispering of the woman, and what was concluded upon that? Shall we think it little to have seen to have things done in Paradise when there was nothing else to divert his eye, nothing else to distract his counsels, nothing else done upon the face of the earth? Take the earth now as it is replenished,
and the whispering of the woman, and what was concluded upon that? Shall we think it little to have seen to have things done in Paradise when there was nothing Else to divert his eye, nothing Else to distract his Counsels, nothing Else done upon the face of the earth? Take the earth now as it is replenished,
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Or take it in that concord which is in it, as All the Kings of the earth set themselves, Psalm 2. 2. and all the Rulers of the earth take counsell together against the Lord;
Or take it in that concord which is in it, as All the Kings of the earth Set themselves, Psalm 2. 2. and all the Rulers of the earth take counsel together against the Lord;
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take it in this union, or this division, in this concord, or this discord, still the Lord that sitteth in the heavens discernes all, looks at all, laughs at all,
take it in this Union, or this division, in this concord, or this discord, still the Lord that Sitteth in the heavens discerns all, looks At all, laughs At all,
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Earthly Judges have their distinctions, and so their restrictions, some things they cannot know, what mortall man can know all? Some things they cannot take knowledge of,
Earthly Judges have their Distinctions, and so their restrictions, Some things they cannot know, what Mortal man can know all? some things they cannot take knowledge of,
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because hee himself made that law by which he judges, and therefore when he hath said, Morte morieris; If thou do this, thou shalt die a double death, where he hath said, Stipendium peccati mors est, every sin shall be rewarded with death; If I sinne against the Lord, who shall entreat for me? Who shall give any other interpretation, any modification, any Non obstante upon his law in my behalf,
Because he himself made that law by which he judges, and Therefore when he hath said, Morte Morieris; If thou do this, thou shalt die a double death, where he hath said, Stipendium peccati mors est, every since shall be rewarded with death; If I sin against the Lord, who shall entreat for me? Who shall give any other Interpretation, any modification, any Non Obstacle upon his law in my behalf,
And then as God is Judge in all these respects, so is he a Judge in them all, Sine Appellatione, and Sine judiciis, man cannot appeal from God, God needs no evidence from man;
And then as God is Judge in all these respects, so is he a Judge in them all, Sine Appellation, and Sine Judiciis, man cannot appeal from God, God needs no evidence from man;
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If my sinne come not to action, but lye onely in my heart, the Devill himself who is the accuser of the brethren, hath no evidence against me, but God knows my heart;
If my sin come not to actium, but lie only in my heart, the devil himself who is the accuser of the brothers, hath no evidence against me, but God knows my heart;
doth not he that pondereth the heart, understand it? where it is not in that faint word, which the vulgar Edition hath expressed it in, inspector cordium, That God sees the heart;
does not he that pondereth the heart, understand it? where it is not in that faint word, which the Vulgar Edition hath expressed it in, inspector cordium, That God sees the heart;
yea, though I know nothing by my selfe, I am not thereby justified, why? where is the farther danger? In this which follows there in Saint Paul, He that judges me is the Lord, and the Lord hath meanes to know my heart better then my self:
yea, though I know nothing by my self, I am not thereby justified, why? where is the farther danger? In this which follows there in Saint Paul, He that judges me is the Lord, and the Lord hath means to know my heart better then my self:
And therefore, as Saint Augustine makes use of those words, Abyssus Abyssum invocat, one depth cals upon another, The infinite depth of my sins must call upon the more infinite depth of Gods mercy,
And Therefore, as Saint Augustine makes use of those words, Abyssus Abyssum invocate, one depth calls upon Another, The infinite depth of my Sins must call upon the more infinite depth of God's mercy,
My Father worketh yet, and I work, and so as it is truly said here, The Father judgeth no man, it is truly sayd by Christ too, of the Father, I seek not mine own glory, there is one that seeketh, and judgeth;
My Father works yet, and I work, and so as it is truly said Here, The Father Judgeth no man, it is truly said by christ too, of the Father, I seek not mine own glory, there is one that seeks, and Judgeth;
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and I know it, saith the Lord;) still it is true, that he hath Iudicium retributionis, The Lord killeth and maketh alive,1 Sam. 2. 6. he bringeth down to the grave, and bringeth up;
and I know it, Says the Lord;) still it is true, that he hath Iudicium retributionis, The Lord kills and makes alive,1 Sam. 2. 6. he brings down to the grave, and brings up;
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All this is undeniably true, and besides this, that great name of God, by which he is first called in the Scriptures Elohim, is not inconveniently deriv'd from Elah, which is Iurare to swear, God is able as a Judge to minister an oath unto us,
All this is undeniably true, and beside this, that great name of God, by which he is First called in the Scriptures Elohim, is not inconveniently derived from Elah, which is Jurare to swear, God is able as a Judge to minister an oath unto us,
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and visible meanes which he hath afforded, that is, Christ Jesus speaking in his Church, and applying his blood unto us in the Sacraments to the worlds end:
and visible means which he hath afforded, that is, christ jesus speaking in his Church, and applying his blood unto us in the Sacraments to the world's end:
God might have suffered Abraham to rest in the first generall promise, Semen mulieris, the Seed of the woman shall bruise the Serpents head, but he would bring it neerer to a visible, to a personall Covenant, In semine tuo, In thy Seed shall all nations be blessed;
God might have suffered Abraham to rest in the First general promise, Semen Mulieris, the Seed of the woman shall bruise the Serpents head, but he would bring it nearer to a visible, to a personal Covenant, In Seed tuo, In thy Seed shall all Nations be blessed;
But in the entrance into the handling of this, we aske onely this question, Cui filio, to which Sonne of God is this commission given? Not that God hath more Sons then one;
But in the Entrance into the handling of this, we ask only this question, Cui filio, to which Son of God is this commission given? Not that God hath more Sons then one;
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by an eternall, and inexpressible generation, and by a temporary, but miraculous incarnation, in which of these rights is this commission derived upon him? doth he judge as he is the Son of God? or as he is the Son of man? I am not ordinarily bold in determining points (especially if they were fundamentall) wherein I find the Fathers among themselves,
by an Eternal, and inexpressible generation, and by a temporary, but miraculous incarnation, in which of these rights is this commission derived upon him? does he judge as he is the Son of God? or as he is the Son of man? I am not ordinarily bold in determining points (especially if they were fundamental) wherein I find the Father's among themselves,
summe up the Fathers upon one side in Saint Ambrose mouth, and they will say with him, Huic dedit ubique generundo, non largiendo, God gave his Sonne this commission then (and when was that then?) then when he begot him,
sum up the Father's upon one side in Saint Ambrose Mouth, and they will say with him, Huic dedit ubique generundo, non largiendo, God gave his Son this commission then (and when was that then?) then when he begotten him,
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and at this distance we shall never bring them to meet, but take in this rule, Iudicium convenit ei ut homo, causa ut Deus, God hath given Christ this commission as man,
and At this distance we shall never bring them to meet, but take in this Rule, Iudicium convenit ei ut homo, causa ut Deus, God hath given christ this commission as man,
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But since in this judgement, which is now committed to him, the holy Ghost hath a part, (for as we said before, the Judgement is an act of the whole Trinity) we must look for a commission from the whole Trinity,
But since in this judgement, which is now committed to him, the holy Ghost hath a part, (for as we said before, the Judgement is an act of the Whole Trinity) we must look for a commission from the Whole Trinity,
and that is as he is man, for, tota Trinitas univit humanitatem, The hypostaticall union of God and man in the person of Christ, was a work of the whole Trinity.
and that is as he is man, for, tota Trinitas univit humanitatem, The hypostatical Union of God and man in the person of christ, was a work of the Whole Trinity.
as God by his essence, in his eternall generation, by which non vitae particeps, sed vitae naturaliter est, we cannot say that Christ hath life, but that he is life,
as God by his essence, in his Eternal generation, by which non vitae particeps, sed vitae naturaliter est, we cannot say that christ hath life, but that he is life,
for whatsoever the Father is, he is, excepting onely the name and relation of Father, the capacity, the ability is in him, eternally before any imaginable, any possible consideration of time;
for whatsoever the Father is, he is, excepting only the name and Relation of Father, the capacity, the ability is in him, eternally before any imaginable, any possible consideration of time;
because as the same Father says, Ad heminem dicitur, Quid habes quod non accepisti? When Saint Past says, What hast thou that thou hast not received? he asks that question of a man, that which is received, is received as man,
Because as the same Father Says, Ad heminem dicitur, Quid habes quod non accepisti? When Saint Passed Says, What hast thou that thou hast not received? he asks that question of a man, that which is received, is received as man,
and (as he cals it there) Catholique, says, Essentiam genitam negamus, we confesse that Christ hath not his essence from his Father by generation, the relation, the filiation, he hath from his Father, he hath the name of Son,
and (as he calls it there) Catholic, Says, Essentiam genitam negamus, we confess that christ hath not his essence from his Father by generation, the Relation, the filiation, he hath from his Father, he hath the name of Son,
And therefore Prosper that follows S. Augustine limits perchance too narrowly to the very flesh, to the humanity, Ipsa (not Ipsae) •rit Iudex, quae sub Iudice stetit, and ipsa judicabit, quae judicatae est, where he places not this Judgement upon the mixt person (which is the safest way) of God and man,
And Therefore Prosper that follows S. Augustine Limits perchance too narrowly to the very Flesh, to the humanity, Ipsa (not Ipsae) •rit Judge, Quae sub Iudice Stetit, and ipsa Judges, Quae judicatae est, where he places not this Judgement upon the mixed person (which is the Safest Way) of God and man,
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and particularly Judgement in S. Iohn,5. 27. The Father hath given him authority to execute judgement, It is extended unto power in Saint Matthew,28. 18. All power is given unto me in heaven and in earth;
and particularly Judgement in S. Iohn,5. 27. The Father hath given him Authority to execute judgement, It is extended unto power in Saint Matthew,28. 18. All power is given unto me in heaven and in earth;
Now all things our Saviour Christ Jesus exercises, either per carnem, or at least in carne, whatsoever the Father does, the Sonne does too, In carne, because now there is an unseparable union betwixt God and the humane nature:
Now all things our Saviour christ jesus exercises, either per Carnem, or At least in Carnem, whatsoever the Father does, the Son does too, In Carnem, Because now there is an unseparable Union betwixt God and the humane nature:
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first, the Judgement of our Election, severing of vessels of honour and dishonor; next, the Judgement of our Justification here severing of friends from enemies;
First, the Judgement of our Election, severing of vessels of honour and dishonour; next, the Judgement of our Justification Here severing of Friends from enemies;
for some capitall offence, and going to execution, and the Kings mercy expressed in a sealed pardon were presented me, I should not stand to enquire what mov'd the King to doe it, what hee said to any body else, what any body else said to him, what hee saw in mee,
for Some capital offence, and going to execution, and the Kings mercy expressed in a sealed pardon were presented me, I should not stand to inquire what moved the King to do it, what he said to any body Else, what any body Else said to him, what he saw in me,
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and yet by the working of Gods Spirit, I find at first a desire, and after a modest assurance, that I am delivered from that condemnation, I enquire not what God did in his bed-chamber, in his cabinet counsell, in his eternall decree, I know that hee hath made Iudicium electionis in Christ Jesus:
and yet by the working of God's Spirit, I find At First a desire, and After a modest assurance, that I am Delivered from that condemnation, I inquire not what God did in his bedchamber, in his cabinet counsel, in his Eternal Decree, I know that he hath made Iudicium electionis in christ jesus:
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And if I do that, there I finde my Predestination, I am a Christian, and I will not offer to goe before my Master Christ Jesus, I cannot be sav'd before there was a Saviour, In Christ Jesus is Omne judicium, all judgement,
And if I do that, there I find my Predestination, I am a Christian, and I will not offer to go before my Master christ jesus, I cannot be saved before there was a Saviour, In christ jesus is Omne judicium, all judgement,
Much more evidently is the second judgement of our Justification by means ordain'd in the Christian Church, the Judgement of Christ, it is the Gospel of Christ which is preacht to you there, There is no name given under heaven whereby you should be saved, there are no other means wherby salvation should be applyed in his name given,
Much more evidently is the second judgement of our Justification by means ordained in the Christian Church, the Judgement of christ, it is the Gospel of christ which is preached to you there, There is no name given under heaven whereby you should be saved, there Are no other means whereby salvation should be applied in his name given,
Doe I remember what I contracted with Christ Jesus, when I took the name of a Christian at my entrance into his Church by Baptism? Doe I find I have endevoured to perform those Conditions? Doe I find a remorse when I have not performed them? Doe I feele the remission of those sinnes applyed to me when I hear the gracious promises of the Gospel shed upon repentant sinners by the mouth of his Minister? Have I a true and solid consolation, (without shift,
Do I Remember what I contracted with christ jesus, when I took the name of a Christian At my Entrance into his Church by Baptism? Doe I find I have endeavoured to perform those Conditions? Doe I find a remorse when I have not performed them? Doe I feel the remission of those Sins applied to me when I hear the gracious promises of the Gospel shed upon repentant Sinners by the Mouth of his Minister? Have I a true and solid consolation, (without shift,
or disguise, or flattering of my conscience) when I receive the seal of his pardon in the Sacrament? Beloved, not in any morall integrity, not in keeping the conscience of an honest man, in generall,
or disguise, or flattering of my conscience) when I receive the seal of his pardon in the Sacrament? beloved, not in any moral integrity, not in keeping the conscience of an honest man, in general,
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And then the third and last judgement, which is the judgment of Glorification, that's easily agreed by all to appertain unto Christ, Idem Iesus, The same Iesus that ascended, shall come to judgement, Videbunt quem pupugerant, Every eye shall see him,
And then the third and last judgement, which is the judgement of Glorification, that's Easily agreed by all to appertain unto christ, Idem Iesus, The same Iesus that ascended, shall come to judgement, Videbunt Whom pupugerant, Every eye shall see him,
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the sentences of the Scripture flow all from one head, from the holy Ghost, and yet they seem to present divers senses, and to admit divers interpretations;
the sentences of the Scripture flow all from one head, from the holy Ghost, and yet they seem to present diverse Senses, and to admit diverse interpretations;
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shall hee bee our Judge, and is hee not our Judge yet? Long before wee were hee was our Judge at the separation of the Elect and Reprobate, in Gods eternall Decree.
shall he be our Judge, and is he not our Judge yet? Long before we were he was our Judge At the separation of the Elect and Reprobate, in God's Eternal decree.
and cleares us in all scruples, rectifies us in all errors, erects us in all dejections of spirit, pronounces peace and reconciliation in all apprehensions of his Judgements, by his Word and by his Sacraments, was hee,
and clears us in all scruples, Rectifies us in all errors, erects us in all dejections of Spirit, pronounces peace and reconciliation in all apprehensions of his Judgments, by his Word and by his Sacraments, was he,
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1. Christ usurps upon no mans Jurisdiction, that were against justice. 2. Christ imputes no false things to any man, that were against charity. 3. Christ induces no man to desperation, that were against faith;
1. christ usurps upon no men Jurisdiction, that were against Justice. 2. christ imputes no false things to any man, that were against charity. 3. christ induces no man to desperation, that were against faith;
and against Justice, against charity, against faith, Iudicat neminem. First then, Christ judgeth not in secular judgements, and we note his abstinence therein;
and against justice, against charity, against faith, Iudicat neminem. First then, christ Judgeth not in secular Judgments, and we note his abstinence therein;
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first, in civill matters, when one of the company said to him, Master, bid my brother divide the inheritance with me, as Saint Augustine says, the Plaintiffe thought his cause to be just,
First, in civil matters, when one of the company said to him, Master, bid my brother divide the inheritance with me, as Saint Augustine Says, the Plaintiff Thought his cause to be just,
and he answers, Homo, quis me constituit Iudicem, Man, who made me a Judge between you? To that Generall, which we had in the morning, Omne judicium, the Son hath all judgement;
and he answers, Homo, quis me Constituted judge, Man, who made me a Judge between you? To that General, which we had in the morning, Omne judicium, the Son hath all judgement;
When then Christ says of himself, with such a pregnant negative, Quis me constituit Iudicem, may not we say so too, to his pretended Vicar, the Bishop of Rome, Qui•te? Who made you Judge of Kings, that you should depose them, in criminall causes? Or who made you proprietary of Kingdomes, that you should dispose of them,
When then christ Says of himself, with such a pregnant negative, Quis me Constituted judge, may not we say so too, to his pretended Vicar, the Bishop of Rome, Qui•te? Who made you Judge of Kings, that you should depose them, in criminal Causes? Or who made you proprietary of Kingdoms, that you should dispose of them,
but senselesly, blasphemously, ridiculously, (as ridicolously as in their pasquils, whē in an undiscreet shamlesnes, to make their power greater then it is, they make their fault greater then it is too,
but senselessly, blasphemously, ridiculously, (as ridicolously as in their pasquils, when in an undiscreet shamlesnes, to make their power greater then it is, they make their fault greater then it is too,
for in that they are more innocent then they will confesse themselves to be) when some of their Authors say, that the Primitive Church abstain'd from deposing Emperors, onely because she was not strong enough to do it,
for in that they Are more innocent then they will confess themselves to be) when Some of their Authors say, that the Primitive Church abstained from deposing Emperor's, only Because she was not strong enough to do it,
when some of them say, that the world will never he well governed, till the Pope put himself into possession of all (all which severall propositions are in severall Authors of good credit amongst them) will be not endure Christs own question, Quis te constituit? Who made you Judge of all this? If they say Christ did;
when Some of them say, that the world will never he well governed, till the Pope put himself into possession of all (all which several propositions Are in several Authors of good credit among them) will be not endure Christ own question, Quis te Constituted? Who made you Judge of all this? If they say christ did;
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yet when we look neerer, and see his means, that he hath done all this by Massacres of millions, by withdrawing Subjects from their Allegiance, by assasinating and murthering of Princes,
yet when we look nearer, and see his means, that he hath done all this by Massacres of millions, by withdrawing Subject's from their Allegiance, by assassinating and murdering of Princes,
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when we know that miracles are without meanes, and we see the means of his proceedings, the miracle ceases, howsoever that Bishop as Christs Vicar can claim no other power,
when we know that Miracles Are without means, and we see the means of his proceedings, the miracle ceases, howsoever that Bishop as Christ Vicar can claim no other power,
or else to aggravate a just imputation, with unnecessary, but heavy circumstances, or thirdly to reveale of fault which in it selfe was secret and I by no duty bound to discover it,
or Else to aggravate a just imputation, with unnecessary, but heavy Circumstances, or Thirdly to reveal of fault which in it self was secret and I by no duty bound to discover it,
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collect then again, for that's all, that we shall be able to doe, that he is a calumniator directly, that imputes a false crime, that aggravates a true crime, that discovers any crime extrajudicially;
collect then again, for that's all, that we shall be able to do, that he is a calumniator directly, that imputes a false crime, that aggravates a true crime, that discovers any crime extrajudicially;
Take in some of Saint Bernards examples of these rules, that it is a calumny to say, Doles vehementer, I am sorry at the heart for such a man because I love him,
Take in Some of Saint Bernards Examples of these rules, that it is a calumny to say, Doles Forcefully, I am sorry At the heart for such a man Because I love him,
This being the rule, and this the exumple, who amongst us is free from the passive calumny? Who amongst us hath not some other man calumniated? Nay who is free from the active part? Which of us in some of these degrees hath not calumniated some other? But those to whom Christ makes his exception here, that he judges no man as they judge, were such calumniators,
This being the Rule, and this the exumple, who among us is free from the passive calumny? Who among us hath not Some other man calumniated? Nay who is free from the active part? Which of us in Some of these Degrees hath not calumniated Some other? But those to whom christ makes his exception Here, that he judges no man as they judge, were such calumniators,
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as David speaks of, Sede• adversus fratrem tuum loque ba•is, Then sittest and speakest against thy neighbour, as Saint Augastin notes upon that place, Non transitoriè, non surreptionis passione,
as David speaks of, Sede• Adversus fratrem tuum loque ba•is, Then Sittest and Speakest against thy neighbour, as Saint augustine notes upon that place, Non transitoriè, non surreptionis passion,
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because thou wouldest be of their minds, but as though thy profession would beare thee out in it, to leave the cause and lay aspersion upon the person,
Because thou Wouldst be of their minds, but as though thy profession would bear thee out in it, to leave the cause and lay aspersion upon the person,
and we tast of that, non semper hoc •lus, says he we doe not always eate one sallet, one meate, one kinde of fruit, sed semper panem, whatsoever we eate else wee always eate bread, howsoever they implored their thoughts,
and we taste of that, non semper hoc •lus, Says he we do not always eat one salad, one meat, one kind of fruit, sed semper Bread, whatsoever we eat Else we always eat bred, howsoever they implored their thoughts,
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and in that kinde of calumny, which is the bitterest of all, they abounded most, which is in scorne and derision, David, and Iob, who were slander proofe, in a good measure,
and in that kind of calumny, which is the Bitterest of all, they abounded most, which is in scorn and derision, David, and Job, who were slander proof, in a good measure,
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and he had their deadly arrowes already in his bosome) but it was (as it is expressed there) lest the uncircumcised should come and abuse him, he was afraid of scorne when he had but a few minutes of life.
and he had their deadly arrows already in his bosom) but it was (as it is expressed there) lest the uncircumcised should come and abuse him, he was afraid of scorn when he had but a few minutes of life.
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first judge not that ye be not judged, that is, as Saint Ambrose interprets it well enough, Nolite •udicare de judiciis Dei, when you see Gods judgments fall upon a man,
First judge not that you be not judged, that is, as Saint Ambrose interprets it well enough, Nolite •udicare de Judiciis Dei, when you see God's Judgments fallen upon a man,
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That is, (as Gregory interprets it if not literally, yet appliably, and usefully) calumniate not him who is absent, and cannot defend himselfe, it is the devills office to be Accusator fratrum, and though God doe not say in the law, Non erit, yet he says, Non erit criminator, it is not plainely, there shall be no Informer: (for as we dispute,
That is, (as Gregory interprets it if not literally, yet appliably, and usefully) calumniate not him who is absent, and cannot defend himself, it is the Devils office to be Accusator fratrum, and though God do not say in the law, Non erit, yet he Says, Non erit criminator, it is not plainly, there shall be no Informer: (for as we dispute,
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but to help him, if casually his house fall on fire, wee are bound where where wee have authority to stoppe the mouthes of other calumniators where wee have no authority,
but to help him, if casually his house fallen on fire, we Are bound where where we have Authority to stop the mouths of other calumniators where we have no Authority,
yet since as the North wind driveth away raine, an angry countenance driveth away a back-biting tongue, at least deale so with a libeller, with a calumniator,
yet since as the North wind drives away rain, an angry countenance drives away a backbiting tongue, At least deal so with a libeler, with a calumniator,
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and he said, and he swore, As the Lord liveth, that man shall restore fourfold, Et filius mortis, and he shall surely dyes O judicis superfluentem justitiam, O superabundant and overflowing Justice,
and he said, and he swore, As the Lord lives, that man shall restore fourfold, Et filius mortis, and he shall surely dies Oh Judges superfluentem justitiam, Oh superabundant and overflowing justice,
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Doth God desire thy bloud now, when he hath abundantly satisfied his justice with the bloud of his Sonne for thee? what hast thou done? hast thou come hypocritically to this place upon collaterall reasons,
Does God desire thy blood now, when he hath abundantly satisfied his Justice with the blood of his Son for thee? what hast thou done? hast thou come hypocritically to this place upon collateral Reasons,
It shall, but when? It shall judge him, says Christ, at that last day, for till the last day, the day of his death, no man is past recovery, no man's salvation is impossible:
It shall, but when? It shall judge him, Says christ, At that last day, for till the last day, the day of his death, no man is past recovery, no Man's salvation is impossible:
sed desper are est descensus ad inferos, In every sinne the soule dies, but in desperation it descends into hell, but yet portae inferi non praevalebunt, even the gates of this hell shall not prevaile against thee;
sed desper Are est descensus ad inferos, In every sin the soul die, but in desperation it descends into hell, but yet portae Inferi non praevalebunt, even the gates of this hell shall not prevail against thee;
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Assist thy selfe, argue thine own case, desperation it selfe may be without infidelity; desperation aswell as hope is rooted in the desire of happinesse;
Assist thy self, argue thine own case, desperation it self may be without infidelity; desperation aswell as hope is rooted in the desire of happiness;
desperation may proceed from an excesse of that which is good in it selfe, from an excessive over fearing of Gods justice, from an excessive over hating thine own sinnes, Et virtute quis malè utitur? Can any man make so ill use of so great virtues,
desperation may proceed from an excess of that which is good in it self, from an excessive over fearing of God's Justice, from an excessive over hating thine own Sins, Et virtute quis malè utitur? Can any man make so ill use of so great Virtues,
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and thou thereby have made thy case the harder, yet know stil, that Objectum spe• est ardu•, et possibile, the true object of hope is hard to come by,
and thou thereby have made thy case the harder, yet know still, that Objectum spe• est ardu•, et possibile, the true Object of hope is hard to come by,
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but yet possible to come by, and therefore as David said, By my God have I leaped over a wall, so by thy God maist thou breake through a wall, through this wall of obduration, which thou thy selfe hast begunne to build about thy selfe.
but yet possible to come by, and Therefore as David said, By my God have I leapt over a wall, so by thy God Mayest thou break through a wall, through this wall of obduration, which thou thy self hast begun to built about thy self.
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Feather thy wings againe, which even the flames of hell have touched in these beginnings of desperation, feather them againe with this text Neminem judicat, Christ judges no man, so as a desperate man judges himselfe, doe not make thy selfe beleeve, that thou hast sinned against the holy Ghost;
Feather thy wings again, which even the flames of hell have touched in these beginnings of desperation, feather them again with this text Neminem judicat, christ judges no man, so as a desperate man judges himself, do not make thy self believe, that thou hast sinned against the holy Ghost;
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walke in that large field of the Scriptures of God, and from the first flower at thy entrance, the flower of Paradise, Semen mulieris, the generall promise of the seed of the woman should bruise the Serpents head, to the last word of that Messias upon the Crosse, Consummatum est, that all that was promised for us is now performed,
walk in that large field of the Scriptures of God, and from the First flower At thy Entrance, the flower of Paradise, Semen Mulieris, the general promise of the seed of the woman should bruise the Serpents head, to the last word of that Messias upon the Cross, Consummatum est, that all that was promised for us is now performed,
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and the thiefe upon the Crosse who had continued in actuall sinnes all his life, and sealed all with the sinne of reviling Christ himselfe a little before his expiration,
and the thief upon the Cross who had continued in actual Sins all his life, and sealed all with the sin of reviling christ himself a little before his expiration,
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and yet he recovered Paradise, and Paradise that day, and see if thou canst make any shift to exclude thy selfe, receive the fragrancy of all these Cordialls, Vivit Domin••, as the Lord liveth I would not the death of a sinner, Quandocunque, At what time soever a sinner repenteth,
and yet he recovered Paradise, and Paradise that day, and see if thou Canst make any shift to exclude thy self, receive the fragrancy of all these Cordials, Vivit Domin••, as the Lord lives I would not the death of a sinner, Quandocunque, At what time soever a sinner Repenteth,
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and of this text Neminem judieat, Christ judgeth no man to destruction here, and if thou find after all these Antidotes a suspitious ayre, a suspicious working in that Impossibi•e est, that it is impossible for them, who were once inlightened if they fall away, to renew them againe by repentance, sprinkle upon that worme wood of Impossibile est, that Manna of Quorum remiseritis, whose sinnes yee remit, are remitted, and then it will have another tast to thee,
and of this text Neminem judieat, christ Judgeth no man to destruction Here, and if thou find After all these Antidotes a suspicious air, a suspicious working in that Impossibi•e est, that it is impossible for them, who were once enlightened if they fallen away, to renew them again by Repentance, sprinkle upon that worm wood of Impossibile est, that Manna of Quorum Remiss, whose Sins ye remit, Are remitted, and then it will have Another taste to thee,
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To such it is impossible, because there are no other ordinary meanes possible, but that's not thy case, thy case is onely a doubt, that those meanes that are sha•• not be applied to thee,
To such it is impossible, Because there Are no other ordinary means possible, but that's not thy case, thy case is only a doubt, that those means that Are sha•• not be applied to thee,
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and the inward marke of his Spirit, and those whom he calls so, he justifies, and sanctifies, and brings them to his third Judgment, to an established and perpetuall glory.
and the inward mark of his Spirit, and those whom he calls so, he Justifies, and Sanctifies, and brings them to his third Judgement, to an established and perpetual glory.
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Acknowledge his first Judgment, thy election in him, Christ his second Judgment, thy justification by him, breath and pant after his third Judgement, thy Crown of glory for him;
Acknowledge his First Judgement, thy election in him, christ his second Judgement, thy justification by him, breath and pant After his third Judgement, thy Crown of glory for him;
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intrude not upon the right of other men, which is the first, defame not, calumniate not other men, which is the second, lay not the name of reprobate in this life upon any man, which is the third Judgement, that Christ disavows here,
intrude not upon the right of other men, which is the First, defame not, calumniate not other men, which is the second, lay not the name of Reprobate in this life upon any man, which is the third Judgement, that christ disavows Here,
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and then thou shalt have well understood, and well practised both these texts, The Father hath committed all Iudgment to the Sonne, and yet The Sonne judges no man.
and then thou shalt have well understood, and well practised both these texts, The Father hath committed all Judgement to the Son, and yet The Son judges no man.
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AMongst those Articles, in which our Church hath explain'd, and declar'd her faith, this is the eight Article, that the three Creeds, (that of the councell of Nice, that of Athanasius, and that which is commonly known by the name of the Apostles Creed ) ought throughly to be received, and embrac'd.
among those Articles, in which our Church hath explained, and declared her faith, this is the eight Article, that the three Creeds, (that of the council of Nicaenae, that of Athanasius, and that which is commonly known by the name of the Apostles Creed) ought thoroughly to be received, and embraced.
The meaning of the Church is not, that onely that should be beleev'd in which those three Creeds agree; (for, the Nicen Creed mentions no Article after that of the holy Ghost, not the Catholique Church, not the Communion of Saints, not the Resurrection of the flesh;
The meaning of the Church is not, that only that should be believed in which those three Creeds agree; (for, the Nicene Creed mentions no Article After that of the holy Ghost, not the Catholic Church, not the Communion of Saints, not the Resurrection of the Flesh;
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Athanasius his Creed does mention the Resurrection, but not the Catholique Church, nor the communion of Saints,) but that all should be beleev'd, which is in any of them, all which is summ'd up in the Apostles Creed.
Athanasius his Creed does mention the Resurrection, but not the Catholic Church, nor the communion of Saints,) but that all should be believed, which is in any of them, all which is summed up in the Apostles Creed.
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And when they come to cite those places of Scripture, which prove the Article of the Resurrection, I observe that amongst those places they forbeare this text;
And when they come to Cite those places of Scripture, which prove the Article of the Resurrection, I observe that among those places they forbear this text;
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so that it may seem, that in their opinion, this Scripture doth not concerne the Resurrection. It will not therefore be impertinent, to make it a first part of this exercise,
so that it may seem, that in their opinion, this Scripture does not concern the Resurrection. It will not Therefore be impertinent, to make it a First part of this exercise,
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yet in my flesh shall I see God) we shall see first, that the Saints of God themselves, are not priviledged from the common corruption and dissolution of the body;
yet in my Flesh shall I see God) we shall see First, that the Saints of God themselves, Are not privileged from the Common corruption and dissolution of the body;
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and not craule, as, after that Judgment, In pulverem revertêris, to dust thou shalt returne, see a man, that shall not see death, and corruption in death.
and not craule, as, After that Judgement, In pulverem revertêris, to dust thou shalt return, see a man, that shall not see death, and corruption in death.
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and constitution.) And, this corruption, not a green palenesse, not a yellow jaundise, not a blue lividnesse, not a black morpheu upon our skin, not a bony leannesse, not a sweaty faintnesse, not an ungratious decrepitnesse upon our body,
and constitution.) And, this corruption, not a green paleness, not a yellow jaundice, not a blue lividness, not a black morpheu upon our skin, not a bony leanness, not a sweaty faintness, not an ungracious decrepitness upon our body,
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Though not destroyed by being resolved to ashes in the fire, (perchance I shall not be burnt) not destroyed by being washed to slime, in the sea, (perchance I shall not be drowned) but destroyed contemptibly, by those whom I breed, and feed, by wormes;
Though not destroyed by being resolved to Ashes in the fire, (perchance I shall not be burned) not destroyed by being washed to slime, in the sea, (perchance I shall not be drowned) but destroyed contemptibly, by those whom I breed, and feed, by worms;
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But in this lies the future glory, in this lies the present comfort of the Saints of God, that, after all this, (so that this is not my last act, to dye,
But in this lies the future glory, in this lies the present Comfort of the Saints of God, that, After all this, (so that this is not my last act, to die,
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and shall not see then, ego videbo, I shall see, (I shall have a new faculty) videbo Deam, I shall see God (I shall have a new object ) and, In carne, I shall see him in the flesh, (I shall have a new organ, and a new medium ) and, In carne mea, that flesh shall be my flesh, (I shall have a new propriety in that flesh) this flesh which I have now, is not mine, but the wormes;
and shall not see then, ego videbo, I shall see, (I shall have a new faculty) videbo Dream, I shall see God (I shall have a new Object) and, In Carnem, I shall see him in the Flesh, (I shall have a new organ, and a new medium) and, In Carnem meam, that Flesh shall be my Flesh, (I shall have a new propriety in that Flesh) this Flesh which I have now, is not mine, but the worms;
but all the Gentiles shall perish, body and soule together, as Korah, Numb. 16. 31. 26. 19. Dathan, and Abiram were swallowed all at once, body, and soule into hell.
but all the Gentiles shall perish, body and soul together, as Korah, Numb. 16. 31. 26. 19. Dathan, and Abiram were swallowed all At once, body, and soul into hell.
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And, for the second part, that the Gentiles shall not rise, they apply the words of the same Prophet before, They are dead, they shall not live, they are deceased, they shall not rise.
And, for the second part, that the Gentiles shall not rise, they apply the words of the same Prophet before, They Are dead, they shall not live, they Are deceased, they shall not rise.
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The Iews onely of all men, the good Iews onely of all Iews, and of these good Iews, onely they who were buried in the land of promise shall have this present, and immediate resurrection;
The Iews only of all men, the good Iews only of all Iews, and of these good Iews, only they who were buried in the land of promise shall have this present, and immediate resurrection;
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And to that purpose they force that place in Genesis where Iacob, upon his death-bed, advised his sonne Ioseph, to bury him in Canaan, and not in Egypt, and to that purpose, they detort also, that place of Ieremy, where the Prophet lays that curse upon Pashur, That he should dye in Babylon, and be buried there.
And to that purpose they force that place in Genesis where Iacob, upon his deathbed, advised his son Ioseph, to bury him in Canaan, and not in Egypt, and to that purpose, they detort also, that place of Ieremy, where the Prophet lays that curse upon Pashur, That he should die in Babylon, and be buried there.
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yet, they say, that even those good and righteous Iews, which are not buried in that great Churchyard, the land of promise, must, at the day of judgment, be brought through the hollow parts of the earth into the land of promise at that time,
yet, they say, that even those good and righteous Iews, which Are not buried in that great Churchyard, the land of promise, must, At the day of judgement, be brought through the hollow parts of the earth into the land of promise At that time,
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We see, in that time, when Christ walked upon the earth, when he came to the raising of Lazarus, and said to his sister Martha, Thy brother shall rise againe, she replies to Christ, Alas, I know he shall rise againe, at the Resurrection of the last day, I make no doubt of that, we all know that.
We see, in that time, when christ walked upon the earth, when he Come to the raising of Lazarus, and said to his sister Martha, Thy brother shall rise again, she replies to christ, Alas, I know he shall rise again, At the Resurrection of the last day, I make no doubt of that, we all know that.
And when it is said of those two great Apostles, (the loving, and the beloved Apostle, Peter, and Iohn ) that as yet they knew not the Scripture, that Christ must rise from the dead, this argues no more,
And when it is said of those two great Apostles, (the loving, and the Beloved Apostle, Peter, and John) that as yet they knew not the Scripture, that christ must rise from the dead, this argues no more,
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but that as Peters compassion before Christs death, made him disswade Christ from going up to Ierusalem, to suffer, so their extreme passion after Christs death, made them the lesse attentively to consider those particular Scriptures, which spoke of the Resurrection.
but that as Peter's compassion before Christ death, made him dissuade christ from going up to Ierusalem, to suffer, so their extreme passion After Christ death, made them the less attentively to Consider those particular Scriptures, which spoke of the Resurrection.
nor rash, nor dangerous expressor of himselfe) says well, Articulus resurrectionis propria Ecclesiaevox; It is the Christian Church, that hath delivered to us the article of the resurrection.
nor rash, nor dangerous expressor of himself) Says well, Articulus resurrectionis propria Ecclesiaevox; It is the Christian Church, that hath Delivered to us the article of the resurrection.
For, things contradictory in themselves, (which necessarily imply a falshood) things arguing a defectivenesse in God, (which implies necessarily a derogation, to his nature, to his naturall goodnesse, to that which we may justly call even the God of God, that which makes him God to us, his mercy) such things God himselfe cannot doe, not things which make him an unmercifull, a cruell, a precondemning God.
For, things contradictory in themselves, (which necessarily imply a falsehood) things arguing a defectiveness in God, (which Implies necessarily a derogation, to his nature, to his natural Goodness, to that which we may justly call even the God of God, that which makes him God to us, his mercy) such things God himself cannot do, not things which make him an unmerciful, a cruel, a precondemning God.
but what are all the soules of the world, to God? What is man, that God should be mindefull of him, that God should ever thinke of him, and not forget that there is such a thing, such a nothing? Quod cum definitur, ipsa definitione crescit, says the same Father;
but what Are all the Souls of the world, to God? What is man, that God should be mindful of him, that God should ever think of him, and not forget that there is such a thing, such a nothing? Quod cum definitur, ipsa definition crescit, Says the same Father;
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doth our reason tell us as much of his will, that he will doe it? Our reason tells us, that he will doe, whatsoever is most convenient for the Creature, whom,
does our reason tell us as much of his will, that he will do it? Our reason tells us, that he will do, whatsoever is most convenient for the Creature, whom,
The specific ation of Creatures, and the disposing of them, into their severall kinds, the making of that which was made something of nothing before, a particular thing, a beast, afowle, a fish, a plant, a man, a Sun or Moon, was not so hard,
The specific ation of Creatures, and the disposing of them, into their several Kinds, the making of that which was made something of nothing before, a particular thing, a beast, afowle, a Fish, a plant, a man, a Sun or Moon, was not so hard,
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and then distinguished, the Administration of these creatures by a constant working of second causes, which naturally produce their effects, is not so hard as that.
and then distinguished, the Administration of these creatures by a constant working of second Causes, which naturally produce their effects, is not so hard as that.
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Distinction and specification easier then creation, conservatio•, and administration easier then that distinction, and restitution by resurrection, easiest of all.
Distinction and specification Easier then creation, conservatio•, and administration Easier then that distinction, and restitution by resurrection, Easiest of all.
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Does this trouble thee, says Iustin Martyr, (and Athenagor as proceeds in the same way of argumentation too, in his Apology) does this trouble thee, Quòd homo à piscibus, & piscis ab homine comeditar, that one man is devoured by a fish,
Does this trouble thee, Says Justin Martyr, (and Athenagoras as proceeds in the same Way of argumentation too, in his Apology) does this trouble thee, Quòd homo à piscibus, & Piscis ab homine comeditar, that one man is devoured by a Fish,
but therewithall must have his body too, but that thou wert infinitely farther gone, that thou wert an••ilated, become nothing, canst thou chuse but thinke God as perfect now, at least as he was at first,
but therewithal must have his body too, but that thou Wertenberg infinitely farther gone, that thou Wertenberg an••ilated, become nothing, Canst thou choose but think God as perfect now, At least as he was At First,
and can hee not as easily make thee up againe of nothing, as he made thee of nothing at first? Recogita quid fueris, antequam esses; Thinke over thy selfe;
and can he not as Easily make thee up again of nothing, as he made thee of nothing At First? Recogita quid fueris, antequam esses; Think over thy self;
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what wast thou before thou wast any thing? Meminisses utique, si fuisses; If thou hadst been any thing then, surely thou wouldst remember it now. Qui non eras, factus es; Cum iterum non eris, fies;
what waste thou before thou wast any thing? Meminisses Utique, si fuisses; If thou Hadst been any thing then, surely thou Wouldst Remember it now. Qui non eras, factus es; Cum iterum non eris, fies;
Vbi in brevitate seminis, tam immensa arbor latuit? (as he pursues that meditation.) If thou hadst seen the bodies of men rise our of the grave, at Christs Resurrection, could that be a stranger thing to thee,
Vbi in Brevity seminis, tam immensa arbour Latuit? (as he pursues that meditation.) If thou Hadst seen the bodies of men rise our of the grave, At Christ Resurrection, could that be a stranger thing to thee,
then, (if thou hadst never seen, nor hard, not imagined it before) to see an Oake that spreads so farre, rise out of an Akorne? Or if Churchyards did vent themselves every spring,
then, (if thou Hadst never seen, nor hard, not imagined it before) to see an Oak that spreads so Far, rise out of an Acorn? Or if Churchyards did vent themselves every spring,
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and that there were such a Resurrection of bodies every yeare, when thou hadst seen as many Resurrections as years, the Resurrection would be no stranger to thee, then the spring is.
and that there were such a Resurrection of bodies every year, when thou Hadst seen as many Resurrections as Years, the Resurrection would be no stranger to thee, then the spring is.
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And thus, this, and many other good and reverend men, and so the holy Ghost himselfe sends us to Reason, and to the Creature, for the doctrine of the Resurrection;
And thus, this, and many other good and reverend men, and so the holy Ghost himself sends us to Reason, and to the Creature, for the Doctrine of the Resurrection;
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Saint Paul allowes him not the reason of a man, that proceeds not so; Thou fool, says he, that which thou sowest, is not quickned except it dye; but then it is.
Saint Paul allows him not the reason of a man, that proceeds not so; Thou fool, Says he, that which thou sowest, is not quickened except it die; but then it is.
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Tu homo solus ad hoc morieris, ut pereas? And canst thou, O man, suspect of thy selfe, that the end of thy dying is an end of thee? Fall as low as thou canst, corrupt and putresie as desperately as thou canst, sis nihil, thinke thy selfe nothing;
Tu homo solus ad hoc Morieris, ut pereas? And Canst thou, Oh man, suspect of thy self, that the end of thy dying is an end of thee? Fallen as low as thou Canst, corrupt and putresie as desperately as thou Canst, sis nihil, think thy self nothing;
The Iews then, if they had no other helpes, might have, (as naturall men may) preparations a Priore, and illustrations a Posteriore, for the doctrine of the Resurrection.
The Iews then, if they had no other helps, might have, (as natural men may) preparations a Priore, and illustrations a Posterior, for the Doctrine of the Resurrection.
And Gregory Nyssen says well, that those miraculous cures which Christ wrought, with a Tolle grabatum, and an Este sanus, and no more, they were praeludia resurrectionis, halfe-resurrections, prologues,
And Gregory Nyssen Says well, that those miraculous cures which christ wrought, with a Take grabatum, and an Este Sanus, and no more, they were Praeludia resurrectionis, half-resurrections, prologues,
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because they were otherwise great persons, were absolute Heretiques, even amongst the Iews, The Sadduces. And Saint Paul, when, finding himselfe to bee oppressed in Judgement, hee used his Christian wisedome,
Because they were otherwise great Persons, were absolute Heretics, even among the Iews, The Sadducees. And Saint Paul, when, finding himself to be oppressed in Judgement, he used his Christian Wisdom,
Though therefore our Saviour Christ, who disputed then, onely against the Sadduces, argued for the doctrine of the Resurrection, onely from that place of the Scripture, which those Sadduces acknowledged to be Scripture, (for they denied all but the bookes of Moses ) and so insisted upon those words, I am the God of Abraham, the God of Isaac, and the God of Iacob, yet certainely the Iews had established that doctrine, upon other places too,
Though Therefore our Saviour christ, who disputed then, only against the Sadducees, argued for the Doctrine of the Resurrection, only from that place of the Scripture, which those Sadducees acknowledged to be Scripture, (for they denied all but the books of Moses) and so insisted upon those words, I am the God of Abraham, the God of Isaac, and the God of Iacob, yet Certainly the Iews had established that Doctrine, upon other places too,
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Daniel intends by that many, that how many soever they are, they shall all arise; as Saint Paul does, when he says, By one mans disobedience, many were made sinners;
daniel intends by that many, that how many soever they Are, they shall all arise; as Saint Paul does, when he Says, By one men disobedience, many were made Sinners;
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then in the old, (though it be delivered in the old too) there is no place cited out of the book of Iob, for the resurrection; and so, this is not. But it is no marvaile;
then in the old, (though it be Delivered in the old too) there is no place cited out of the book of Job, for the resurrection; and so, this is not. But it is no marvel;
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both upon that reason which we noted before, that they who were to be convinced, were such as received onely the books of Moses, and therefore all citations from this booke of Iob, or any other had been impertinently and frivolously employed,
both upon that reason which we noted before, that they who were to be convinced, were such as received only the books of Moses, and Therefore all citations from this book of Job, or any other had been impertinently and frivolously employed,
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Saint Hierome confesses, that both the Greeke, and Latine Copies of this booke, were so defective in his time, that seven or eight hundred verses of the originall were wanting in the booke.
Saint Jerome Confesses, that both the Greek, and Latin Copies of this book, were so defective in his time, that seven or eight hundred Verses of the original were wanting in the book.
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But, in those who have, for many ages, received this book for Canonicall, there is an unanime acknowledgement, (at least, tacitely) that this peece of it, this text, (When, after my skin, wormes shall destroy my body,
But, in those who have, for many ages, received this book for Canonical, there is an unanime acknowledgement, (At least, tacitly) that this piece of it, this text, (When, After my skin, worms shall destroy my body,
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It is a shame for us, who have the word of God it selfe, (which Iob had not) and have had such a commentary, such an exposition upon al the former word of God,
It is a shame for us, who have the word of God it self, (which Job had not) and have had such a commentary, such an exposition upon all the former word of God,
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as the reall, and actuall, and visible resurrection of Christ himselfe, Erubescamus verba viri in gentilitate positi, let us be ashamed and confounded,
as the real, and actual, and visible resurrection of christ himself, Erubescamus verba viri in gentilitate Position, let us be ashamed and confounded,
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And in his sheep and camels, and oxen, and asses, which were utterly destroyed, and brought to nothing, God performes it punctually, he had all in a double proportion. But Iob had seven sonnes;
And in his sheep and Camels, and oxen, and asses, which were utterly destroyed, and brought to nothing, God performs it punctually, he had all in a double proportion. But Job had seven Sons;
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And therefore, agreeably to this purpose, says Saint Cyprian, Scimus non amitti, sed praemitti; thy dead are not lost, but lent. Non recedere, sed praecedere;
And Therefore, agreeably to this purpose, Says Saint Cyprian, Scimus non amitti, sed praemitti; thy dead Are not lost, but lent. Non recedere, sed praecedere;
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and themselves sometimes perversly have call'd Lutherans and Calvinists, and you may know, that in the first ranke, Osiander, and with him, all his interpret these words so;
and themselves sometime perversely have called Lutherans and Calvinists, and you may know, that in the First rank, Osiander, and with him, all his interpret these words so;
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All these, and all the Translators into the vulgar tongues of all our neighbours of Europe, do all establish the doctrine of the Resurrection by these words, this place of Iob. And therefore,
All these, and all the Translators into the Vulgar tongues of all our neighbours of Europe, do all establish the Doctrine of the Resurrection by these words, this place of Job And Therefore,
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And, Redemptorem meum, My Redeemer, which implies a confidence, and a personall application of that Redemption to himself. Scio vivere, says he; I know that he lives;
And, Redemptorem meum, My Redeemer, which Implies a confidence, and a personal application of that Redemption to himself. Scio vivere, Says he; I know that he lives;
In this second part, the first thing that was propos'd, was, That the Saints of God, are not priviledg'd from this, which fell upon Iob, This Death, this dissolution after death.
In this second part, the First thing that was proposed, was, That the Saints of God, Are not privileged from this, which fell upon Job, This Death, this dissolution After death.
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But upon that part of the sentence, In pulverem reverteris, To dust thou shalt return, there is no Non obstante; though thou turn to God, thou must turn into the grave;
But upon that part of the sentence, In pulverem reverteris, To dust thou shalt return, there is no Non Obstacle; though thou turn to God, thou must turn into the grave;
and so, with Saint Augustine, most of the ancients, most of the latter men think, that there shall be a sudden dissolution of body and soul, which is death,
and so, with Saint Augustine, most of the ancients, most of the latter men think, that there shall be a sudden dissolution of body and soul, which is death,
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What man is he that liveth and shall not see death? Let us adde, Quis Deoram? What god is he amongst the Gentiles, that hath not seen death? Which of their three hundred Iupiters, which of their thousands of other gods, have not seen death? Mortibus morjuntur; we may adde to that double death in Gods mouth, another death;
What man is he that lives and shall not see death? Let us add, Quis Deoram? What god is he among the Gentiles, that hath not seen death? Which of their three hundred Iupiters, which of their thousands of other God's, have not seen death? Mortibus morjuntur; we may add to that double death in God's Mouth, Another death;
He saw death, though he saw not the death of this text, Corruption. And, if we consider the effusion of his precious blood, the contusion of his sacred flesh, the extention of those sinews,
He saw death, though he saw not the death of this text, Corruption. And, if we Consider the effusion of his precious blood, the contusion of his sacred Flesh, the extension of those sinews,
and ligaments which tyed heaven, and earth together, in a reconciliation, the departing of that Intelligence from that sphear, of that high Priest from that Temple, of that Dove from that Arke, of that soul from that body, that dissolution (which,
and ligaments which tied heaven, and earth together, in a reconciliation, the departing of that Intelligence from that sphere, of that high Priest from that Temple, of that Dove from that Ark, of that soul from that body, that dissolution (which,
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as an ordinary man he should have had in the grave, but that the decree of God, declar'd in the infallibility of the manifold prophesies, preserv'd him from it) had been but a slumber, in respect of these tortures, which he did suffer;
as an ordinary man he should have had in the grave, but that the Decree of God, declared in the infallibility of the manifold prophecies, preserved him from it) had been but a slumber, in respect of these tortures, which he did suffer;
It is not a clear case, if we consider the originall words properly, That Iesabel did paint; and yet all translators, and expositors have taken a just occasion, out of the ambiguity of those words, to cry down that abomination of painting.
It is not a clear case, if we Consider the original words properly, That Jezebel did paint; and yet all translators, and expositors have taken a just occasion, out of the ambiguity of those words, to cry down that abomination of painting.
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and yet the Fathers and others have made use of that indifferency, and verisimilitude, to explode that abomination, of cherishing and curling haire, to the enveagling,
and yet the Father's and Others have made use of that indifferency, and verisimilitude, to explode that abomination, of cherishing and curling hair, to the enveagling,
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And he concludes, Illud ambitionis crimen, there's vain-glory in their excesse of clothes, but, Hoc prostitutionis, there's prostitution in drawing the eye to the skin.
And he concludes, Illud ambitionis crimen, there's vainglory in their excess of clothes, but, Hoc prostitutionis, there's prostitution in drawing the eye to the skin.
Pliny says, that when their thin silke stuffes were first invented at Rome, Excogitatum ad faeminas denudandas, It was but an invention that women might go naked in clothes,
pliny Says, that when their thin silk stuffs were First invented At Rome, Excogitatum ad faeminas denudandas, It was but an invention that women might go naked in clothes,
Corruption seises the skinne, all outward beauty quickly, and so it does the body, the whole frame and constitution, which is another consideration; After my skinne, my Body.
Corruption seizes the skin, all outward beauty quickly, and so it does the body, the Whole frame and constitution, which is Another consideration; After my skin, my Body.
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or an ear, where in the grave they doe not praise God? Doth not that body that boasted but yesterday of that priviledge above all creatures, that it onely could goe upright, lie to day as flat upon the earth as the body of a horse,
or an ear, where in the grave they do not praise God? Does not that body that boasted but yesterday of that privilege above all creatures, that it only could go upright, lie to day as flat upon the earth as the body of a horse,
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or of a dogge? And doth it not to morrow lose his other priviledge, of looking up to heaven? Is it not farther remov'd from the eye of heaven, the Sunne,
or of a dog? And does it not to morrow loose his other privilege, of looking up to heaven? Is it not farther removed from the eye of heaven, the Sun,
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then any dogge, or horse, by being cover'd with the earth, which they are not? Painters have presented to us with some horrour, the s•cleton, the frame of the bones of a mans body;
then any dog, or horse, by being covered with the earth, which they Are not? Painters have presented to us with Some horror, the s•cleton, the frame of the bones of a men body;
The word is well chosen, by which all this is expressed, in this text, Nakaph, which is a word of as heavy a signification, to expresse an utter abolition,
The word is well chosen, by which all this is expressed, in this text, Nakaph, which is a word of as heavy a signification, to express an utter abolition,
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Contrita sunt, The knife, the marble, the skinne, the body are ground away, trod away, they are destroy'd, who knows the revolutions of dust? Dust upon the Kings high-way,
Contrita sunt, The knife, the Marble, the skin, the body Are ground away, trod away, they Are destroyed, who knows the revolutions of dust? Dust upon the Kings highway,
who knows the revolutions of dust? Even in the dead body of Christ Jesus himself, one dram of the decree of his Father, one sheet, one sentence of the prediction of the Prophets preserv'd his body from corruption,
who knows the revolutions of dust? Even in the dead body of christ jesus himself, one dram of the Decree of his Father, one sheet, one sentence of the prediction of the prophets preserved his body from corruption,
O, who can expresse this inexpreffible mystery? The foul of Christ Jesus, which took no harm by him, contracted no Originall sin, in coming to him, was guilty of no more sin,
O, who can express this inexpreffible mystery? The foul of christ jesus, which took no harm by him, contracted no Original since, in coming to him, was guilty of no more since,
and Angels in heaven, that Divinity, that God-head did not forsake the body, though it were dead If we might compare things infinite in themselves, it was nothing so much, that God did assume mans nature,
and Angels in heaven, that Divinity, that Godhead did not forsake the body, though it were dead If we might compare things infinite in themselves, it was nothing so much, that God did assume men nature,
I will not insist long upon this, because it is not in the Originall, In the Originall there is no mention of wormes. But because in other places of Iob there is, (They shal lye down alike in the dust,
I will not insist long upon this, Because it is not in the Original, In the Original there is no mention of worms. But Because in other places of Job there is, (They shall lie down alike in the dust,
& because the word Destroying is presented in that form & number, Contriverint, when they shall destroy, they and no other persons, no other creatures named) both our later translations, (for indeed, our first translation hath no mention of wormes) and so very many others,
& Because the word Destroying is presented in that from & number, Contriverint, when they shall destroy, they and no other Persons, no other creatures nam) both our later Translations, (for indeed, our First Translation hath no mention of worms) and so very many Others,
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even Tremell•s that adheres most to the letter of the Hebrew, have filled up this place, with that addition, Destroyed by worms. It makes the destruction the more contemptible;
even Tremell•s that adheres most to the Letter of the Hebrew, have filled up this place, with that addition, Destroyed by worms. It makes the destruction the more contemptible;
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Thou, whose body hath (as farre as it can) putrefyed and corrupted even the body of thy Saviour, in an unworthy receiving thereof, in this skinne, in this body, must be the food of worms, the prey of destroying worms.
Thou, whose body hath (as Far as it can) putrefied and corrupted even the body of thy Saviour, in an unworthy receiving thereof, in this skin, in this body, must be the food of worms, the prey of destroying worms.
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They are bold and everlasting worms, which after thy skinne and body is destroyed, shall remain as long as God remains, in an eternall gnawing of thy conscience;
They Are bold and everlasting worms, which After thy skin and body is destroyed, shall remain as long as God remains, in an Eternal gnawing of thy conscience;
Nay, let my life have been as religious, as the infirmities of this life can admit, yet, If in this life onely we have hope in Christ, we are, of all men, most miserable.
Nay, let my life have been as religious, as the infirmities of this life can admit, yet, If in this life only we have hope in christ, we Are, of all men, most miserable.
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When Christ was in the body of that flesh, which we are in, now, (sinne onely excepted) he said, in that state that he was in then, Of that day and houre, no man knoweth, not the Angels, not the Sonne.
When christ was in the body of that Flesh, which we Are in, now, (sin only excepted) he said, in that state that he was in then, Of that day and hour, no man Knoweth, not the Angels, not the Son.
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And when Christ was risen againe, in an uncorruptible body, he said, even to his nearest followers, Non est vestru••, it is not for you, to know times, and seasons.
And when christ was risen again, in an uncorruptible body, he said, even to his nearest followers, Non est vestru••, it is not for you, to know times, and seasons.
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as that he might tell it them, how indiscreet are they, who, though they may seem to know it, will publish it? For, thereby they fill other men with scruples,
as that he might tell it them, how indiscreet Are they, who, though they may seem to know it, will publish it? For, thereby they fill other men with scruples,
that abus'd it so before, and in the sight and fruition of that God, where it was in no danger, should willingly, nay desirously. ambitiously seek this scuttered body;
that abused it so before, and in the sighed and fruition of that God, where it was in no danger, should willingly, nay desirously. ambitiously seek this scuttered body;
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and yet you think you could have heard some other doctrine of down-right Predestinations and Reprobation roundly delivered somewhere else with more edification to you• you are here,
and yet you think you could have herd Some other Doctrine of downright Predestinations and Reprobation roundly Delivered somewhere Else with more edification to you• you Are Here,
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Doe I see him à Priore, (I see that I am elected, and therefore I cannot sinne to death.) Or doe I see him à Posteriore, (because I see my selfe carefull not to sin to death,
Doe I see him à Priore, (I see that I am elected, and Therefore I cannot sin to death.) Or do I see him à Posterior, (Because I see my self careful not to sin to death,
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therefore I am elected) I shall see all problematicall things come to be dogmaticall, I shall see all these rocks in Divinity, come to bee smooth alleys;
Therefore I am elected) I shall see all problematical things come to be dogmatical, I shall see all these Rocks in Divinity, come to be smooth alleys;
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And this was one branch in Saint Augustines great wish, That he might have seen Rome in her state, That he might have heard S. Paul preach, That he might have seen Christ in the flesh:
And this was one branch in Faint Augustine's great wish, That he might have seen Room in her state, That he might have herd S. Paul preach, That he might have seen christ in the Flesh:
but, that flesh, though glorifyed, cannot make us see God better, nor clearer, then the soul alone hath done, all the time, from our death, to our resurrection.
but, that Flesh, though glorified, cannot make us see God better, nor clearer, then the soul alone hath done, all the time, from our death, to our resurrection.
those who are worthy receivers of his flesh here, are the same flesh with him; And, God shall quicken your mortall bodies, by his Spirit is that dwelleth in you.
those who Are worthy Receivers of his Flesh Here, Are the same Flesh with him; And, God shall quicken your Mortal bodies, by his Spirit is that dwells in you.
A sentence in the Star-chamber will aske him, where's your ear, and a mouths close prison will aske him, where's your flesh? A fever will aske him, where's your Red,
A sentence in the Star chamber will ask him, where's your ear, and a mouths close prison will ask him, where's your Flesh? A fever will ask him, where's your Read,
when after my skinne worms shall destroy my body, I shall see God, I shall see him in my flesh, which shall be mine as inseparably, (in the effect, though not in the manner) as the Hypostaticall union of God,
when After my skin worms shall destroy my body, I shall see God, I shall see him in my Flesh, which shall be mine as inseparably, (in the Effect, though not in the manner) as the Hypostatical Union of God,
and man, in Christ, makes our nature and the God-head one person in him. My flesh shall no more be none of mine, then Christ shall not be man, as well as God.
and man, in christ, makes our nature and the Godhead one person in him. My Flesh shall no more be none of mine, then christ shall not be man, as well as God.
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That Eutychius, who was Bishop of Constantinople, having written a book of the Resurrection, and therein maintained that errour, That the body of Christ had not, that our bodies, in the Resurrection should not have any of the qualities of a naturall body, but that those bodies were, in subtilitatem redacta, so rarifyed,
That Eutychius, who was Bishop of Constantinople, having written a book of the Resurrection, and therein maintained that error, That the body of christ had not, that our bodies, in the Resurrection should not have any of the qualities of a natural body, but that those bodies were, in subtilitatem redacta, so rarified,
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This error made a great noise, and raised a great dust, till the Emperour, to avoid scandall, (which for the most part arises out of publick conferences) was pleased to hear Eutychius, and Gregory dispute this point privately before himself, and a small company;
This error made a great noise, and raised a great dust, till the Emperor, to avoid scandal, (which for the most part arises out of public conferences) was pleased to hear Eutychius, and Gregory dispute this point privately before himself, and a small company;
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and dyed with this protestation, In hâc carne, in this flesh, (taking up the flesh of his hand in the presence of them that were there) in this flesh, I acknowledge, that I,
and died with this protestation, In hâc Carnem, in this Flesh, (taking up the Flesh of his hand in the presence of them that were there) in this Flesh, I acknowledge, that I,
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Now, the principall place of Scripture, which in his book, and in that conference Eutychius stood upon, was this Text, these words of Saint Paul; (This I say brethren, that flesh and blood cannot inherit the Kingdome of God.) And the directest answer that Gregory gave to it was, Caro secundum culpam non regnabit, sed Caro secundum naturam;
Now, the principal place of Scripture, which in his book, and in that conference Eutychius stood upon, was this Text, these words of Saint Paul; (This I say brothers, that Flesh and blood cannot inherit the Kingdom of God.) And the directest answer that Gregory gave to it was, Caro secundum Fault non Reigns, sed Caro secundum naturam;
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sinfull flesh shall not, but naturall flesh, that is, flesh indued with all qualities of flesh, all such qualities as imply no defect, no corruption, (for there was flesh before there was sin ) such flesh,
sinful Flesh shall not, but natural Flesh, that is, Flesh endued with all qualities of Flesh, all such qualities as imply no defect, no corruption, (for there was Flesh before there was since) such Flesh,
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As there have been more Heresies about the Humanity of Christ, then about his Divinity, so there have been more heresies about the Resurrection of his body,
As there have been more Heresies about the Humanity of christ, then about his Divinity, so there have been more heresies about the Resurrection of his body,
The Gnosticks, (who took their name from knowledge, as though they knew all, and no body else any thing, which is a pride transferr'd through all Heretickes:
The Gnostics, (who took their name from knowledge, as though they knew all, and no body Else any thing, which is a pride transferred through all Heretics:
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for, as that sect in the Roman Church, which call themselves Ignorantes, and seem to pretend to no knowledge, doe yet believe that they know a better way to heaven,
for, as that sect in the Roman Church, which call themselves ignorance, and seem to pretend to no knowledge, do yet believe that they know a better Way to heaven,
but they said it was of the soul onely, and not of the body, for they thought that the soul lay dead (at least, in a dead sleep) till the Resurrection.
but they said it was of the soul only, and not of the body, for they Thought that the soul lay dead (At least, in a dead sleep) till the Resurrection.
as well as of the body, but then they allowed a Resurrection to both soul, and body, after that death, which the Gnostickes did not, but to the soul onely.
as well as of the body, but then they allowed a Resurrection to both soul, and body, After that death, which the Gnostics did not, but to the soul only.
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Hymeneus and Philetus, (of whom Saint Paul speakes) they restrained the Resurrection to the soule, but then they restrained this Resurrection of the soule to this life,
Hymenaeus and Philetus, (of whom Saint Paul speaks) they restrained the Resurrection to the soul, but then they restrained this Resurrection of the soul to this life,
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and those that have written against him.) Divers of these Heretiques, for the maintenance of their severall heresies, perverted this Scripture, (Flesh and bloud cannot inherit the kingdome of God) and that occasioned those Fathers who opposed those heresies,
and those that have written against him.) Diverse of these Heretics, for the maintenance of their several heresies, perverted this Scripture, (Flesh and blood cannot inherit the Kingdom of God) and that occasioned those Father's who opposed those heresies,
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first, Resurrectionem esse, that there shall be a Resurrection, which the Apostle proves by many and various arguments to the thirty fifth verse. And then Quati corpore, the body shall rise,
First, Resurrectionem esse, that there shall be a Resurrection, which the Apostle Proves by many and various Arguments to the thirty fifth verse. And then Quati corpore, the body shall rise,
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but some will say, How are the dead raised, and with what body, doe they come? in that thirty fifth verse: And lastly, Quid de superstitibus, what shall become of them, who shall be found alive, at the day? We shall all be changed, verse fifty one.
but Some will say, How Are the dead raised, and with what body, do they come? in that thirty fifth verse: And lastly, Quid de superstitibus, what shall become of them, who shall be found alive, At the day? We shall all be changed, verse fifty one.
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now I teach you what to avoid, as well as I have done what to affect, now this I say brethren, that flesh and bloud cannot inherit the kingdome of God.
now I teach you what to avoid, as well as I have done what to affect, now this I say brothers, that Flesh and blood cannot inherit the Kingdom of God.
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Tertullian hath intimated, and presented both together, elegantly, when he says of God, Nobis arrhabonem spiritus reliquit, & arrhabonem à nobis accepit, God hath given us his earnest,
Tertullian hath intimated, and presented both together, elegantly, when he Says of God, Nobis arrhabonem spiritus reliquit, & arrhabonem à nobis accepit, God hath given us his earnest,
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Flesh and bloud, when it is conformed to the flesh and bloud of Christ now glorified, and made like his, by our resurrectien, may inherite the kingdome of God, in heaven.
Flesh and blood, when it is conformed to the Flesh and blood of christ now glorified, and made like his, by our resurrectien, may inherit the Kingdom of God, in heaven.
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Yea flesh and bloud being conformed to Christ by the sanctification of the holy Ghost, here, in this world, may inherit the kingdome of God, here upon earth;
Yea Flesh and blood being conformed to christ by the sanctification of the holy Ghost, Here, in this world, may inherit the Kingdom of God, Here upon earth;
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and there is a Communion in Armes, as well as a communion in Triumph. Leaving then that acceptation of flesh and bloud, which many thinke to be intended in this text, that is, Animalis caro, flesh and bloud that must be maintained by eating,
and there is a Communion in Arms, as well as a communion in Triumph. Leaving then that acceptation of Flesh and blood, which many think to be intended in this text, that is, Animalis Caro, Flesh and blood that must be maintained by eating,
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nor giving in mariage, but Erimus sicut Angeli, we shall be as the Angels, (though such a heaven, in part, Mahomet hath proposed to his followers, a heaven that should abound with worldly delights,
nor giving in marriage, but Erimus sicut Angeli, we shall be as the Angels, (though such a heaven, in part, Mahomet hath proposed to his followers, a heaven that should abound with worldly delights,
And, though amongst our latter men, Cajetan doe thinke, that the Apostle in this text, bent himselfe upon that doctrine, non caro, non Animalis caro, flesh and bloud, that is, no carnall, no worldly delights are to be looked for, in heaven,) leaving that sense,
And, though among our latter men, Cajetan do think, that the Apostle in this text, bent himself upon that Doctrine, non Caro, non Animalis Caro, Flesh and blood, that is, no carnal, no worldly delights Are to be looked for, in heaven,) leaving that sense,
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as too narrow, and too shallow for the holy Ghost, in this place, in which he hath a higher reach, we shall determine our selves at this time, in these too acceptations of this phrase of speech;
as too narrow, and too shallow for the holy Ghost, in this place, in which he hath a higher reach, we shall determine our selves At this time, in these too acceptations of this phrase of speech;
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first, non caro, that is, non caro corrupta, flesh and bloud cannot, sinfull flesh, corrupt flesh, flesh not discharged of sinfull corruption here, by repentance,
First, non Caro, that is, non Caro corrupta, Flesh and blood cannot, sinful Flesh, corrupt Flesh, Flesh not discharged of sinful corruption Here, by Repentance,
and dissolution, and naturall passions and impressions, tending to defectivenesse, flesh that is still subject to any punishment that God lays upon flesh,
and dissolution, and natural passion and impressions, tending to defectiveness, Flesh that is still Subject to any punishment that God lays upon Flesh,
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We will make the last part first, as this flesh, and this bloud, by devesting the corruptiblenesse it suffers here, by that glorification, shall inherit that kingdome;
We will make the last part First, as this Flesh, and this blood, by divesting the corruptibleness it suffers Here, by that glorification, shall inherit that Kingdom;
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and subtilties of the Schoole, but onely in that one patterne, which hath been given us of that glory, upon earth, which is the Transfiguration of Christ;
and subtleties of the School, but only in that one pattern, which hath been given us of that glory, upon earth, which is the Transfiguration of christ;
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And then in the second place, we shall come to our first part, what that flesh and bloud is that is denied to be capable of the inheritance of that kingdome here, that is, that earnest of heaven,
And then in the second place, we shall come to our First part, what that Flesh and blood is that is denied to be capable of the inheritance of that Kingdom Here, that is, that earnest of heaven,
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First then, for the first acceptation, (which is of the later resurrection) no man denies that which Melancthon hath collected and established to be the summe of this text, Statuit resurrectionem in corpore, sed non quale jam corpus est;
First then, for the First acceptation, (which is of the later resurrection) no man Denies that which Melanchthon hath collected and established to be the sum of this text, Statuit resurrectionem in corpore, sed non quale jam corpus est;
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But, what kind of body then? We content ourselves with that, Transfiguratio specimen appositissimum Resurrectionis, the Transfiguration of Christ, is the best glasse to see this resurrection, and state of glory in.
But, what kind of body then? We content ourselves with that, Transfiguratio specimen appositissimum Resurrectionis, the Transfiguration of christ, is the best glass to see this resurrection, and state of glory in.
But how was that transfiguration wrought? We content our selves with Saint Hieromes expressing of it, non pristinam amisit veritatem, vel formam corporis;
But how was that transfiguration wrought? We content our selves with Saint Jerome's expressing of it, non pristinam amisit veritatem, vel formam corporis;
but yet when Moses came down with his shining face, though they were not able to looke long upon him, they knew him to be Moses. When Christ was transfigured in the presence of Peter, Iames and Iohn, yet they knew him to be Christ.
but yet when Moses Come down with his shining face, though they were not able to look long upon him, they knew him to be Moses. When christ was transfigured in the presence of Peter, James and John, yet they knew him to be christ.
Transfiguration did not so change him, nor shall glorification so change us, as that we shall not be known. There is nothing to convince a man of error, nothing in nature, nothing in Scriptures,
Transfiguration did not so change him, nor shall glorification so change us, as that we shall not be known. There is nothing to convince a man of error, nothing in nature, nothing in Scriptures,
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then to know them, he is bound to beleeve that he shall know them, for he is bound to beleeve, that all that conduces to blessednes shall be given him.
then to know them, he is bound to believe that he shall know them, for he is bound to believe, that all that conduces to blessedness shall be given him.
And, when any in the School differs or departs from this cōmon opinion, they say onely, that those sins which have been, in particular, repented, shall not be manifested: all others shall.
And, when any in the School differs or departs from this Common opinion, they say only, that those Sins which have been, in particular, repented, shall not be manifested: all Others shall.
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Reproach no man, after thou hast seen him receive, with last years sins; except thou have good evidence of his Hypocrisie then, or of his Relapsing after;
Reproach no man, After thou hast seen him receive, with last Years Sins; except thou have good evidence of his Hypocrisy then, or of his Relapsing After;
Now, if in heaven they shall know the hearts of one another, whose faces they never knew before, there is lesse difficulty in knowing them, whom we did know before.
Now, if in heaven they shall know the hearts of one Another, whose faces they never knew before, there is less difficulty in knowing them, whom we did know before.
From this transfiguration of Christ, in which, the mortall eye of the Apostles, did see that representation of the glory of Christ, the Schooles make a good argument, that in heaven we shall doe it much more.
From this transfiguration of christ, in which, the Mortal eye of the Apostles, did see that representation of the glory of christ, the Schools make a good argument, that in heaven we shall do it much more.
And though in this case of the Transfiguration, in which the eyes of mortall men could have no proportion with that glory of heaven, this may bee well said to have been done, either Moderando lumen, (that God abated that light of glory) or Confortando visum, (that God exalted their sense of seeing supernaturally) no such distinctions,
And though in this case of the Transfiguration, in which the eyes of Mortal men could have no proportion with that glory of heaven, this may be well said to have been done, either Moderando lumen, (that God abated that Light of glory) or Confortando visum, (that God exalted their sense of seeing supernaturally) no such Distinctions,
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how shall I stand then, when all the world shall see, that my solicitation hath brought such a woman to the stews, to the Hospitall, to hell, who had scap'd all this,
how shall I stand then, when all the world shall see, that my solicitation hath brought such a woman to the Stews, to the Hospital, to hell, who had scaped all this,
and all shall know then.) Or that my whispering, and my calumny hath overthrown such a man in his place, in his reputation, in his fortune (which he himself knew not before,
and all shall know then.) Or that my whispering, and my calumny hath overthrown such a man in his place, in his reputation, in his fortune (which he himself knew not before,
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but how white, the holy Ghost does not tell us at once, as white as snow, says Saint Mark, as white as light, says Saint Matthew. Let the garments of the glorifyed Saints of God be their bodies,
but how white, the holy Ghost does not tell us At once, as white as snow, Says Saint Mark, as white as Light, Says Saint Matthew. Let the garments of the glorified Saints of God be their bodies,
They shall be glorified in themselves passively, and they shall glorifie God actively, sicut Nix, sicut Lux, their beeing, their doing shall be all for him;
They shall be glorified in themselves passively, and they shall Glorify God actively, sicut Nix, sicut Lux, their being, their doing shall be all for him;
Thus their garments shall be white, white as snow, in being glorified in their own bodies, white as light, in glorifying God in all the actions of those bodies.
Thus their garments shall be white, white as snow, in being glorified in their own bodies, white as Light, in glorifying God in all the actions of those bodies.
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For, in the Law, and in the Padagogie, and Schoolmastership, and instruction thereof, God had manifested himself particularly by Moses, In Elias and the Prophets, whom God sent in a continuall succession, to refresh that manifestation which he had given of himself in the Law, before, in the example of these rules, in him, who was the consummation of the Law,
For, in the Law, and in the Padagogie, and schoolmastership, and instruction thereof, God had manifested himself particularly by Moses, In Elias and the prophets, whom God sent in a continual succession, to refresh that manifestation which he had given of himself in the Law, before, in the Exampl of these rules, in him, who was the consummation of the Law,
These were with him in the transfiguration, and they talked with him, says that text. As there is a Communion of Saints, so there is a Communication of Saints.
These were with him in the transfiguration, and they talked with him, Says that text. As there is a Communion of Saints, so there is a Communication of Saints.
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All that we shall say, and sing in heaven, will be of his Passion, accomplished at Jerusalem, in that Hymn, This Lamb hath redeemed as to God, by his blood;
All that we shall say, and sing in heaven, will be of his Passion, accomplished At Jerusalem, in that Hymn, This Lamb hath redeemed as to God, by his blood;
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If we inquire further then this, into the state of our glorifyed bodies, remember that in this reall Parable, in this Type of the Resurrection, the transfiguration of Christ, it is said, that even Beter himself wist not what to say;
If we inquire further then this, into the state of our glorified bodies, Remember that in this real Parable, in this Type of the Resurrection, the transfiguration of christ, it is said, that even Beter himself wist not what to say;
And yet says Luther, Papa, Cardinales & primarii viri, I know the Pope, the Cardinals, the Bishops are I•genio, doctrinâ, ratione, prudentiâ excellentes, they abound in naturall parts, in reading, in experience, in civill wisdome:
And yet Says Luther, Papa, Cardinals & primarii viri, I know the Pope, the Cardinals, the Bishops Are I•genio, doctrinâ, ratione, prudentiâ excellentes, they abound in natural parts, in reading, in experience, in civil Wisdom:
All persecured Churches are religious, all peaceable Churches are dissolute, when Luther said that of the Church of Rome, (That few of them believed the Resurrection) the Roman Church wall owed in all abundances,
All persecured Churches Are religious, all peaceable Churches Are dissolute, when Luther said that of the Church of Rome, (That few of them believed the Resurrection) the Roman Church wall owed in all abundances,
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and dissolutenesse• and scarce a man, (in respect) opened his mouth against her, otherwise then that the holy Ghost, to make his continuall 〈 ◊ 〉, and to interrupt their prescription, in every age raised up some to declare their impieties and usurpations.
and dissolutenesse• and scarce a man, (in respect) opened his Mouth against her, otherwise then that the holy Ghost, to make his continual 〈 ◊ 〉, and to interrupt their prescription, in every age raised up Some to declare their impieties and usurpations.
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But then, when they bent all their thoughts entirely, and prosperously upon possessing this world, they thought they might spare the Resurrection well enough;
But then, when they bent all their thoughts entirely, and prosperously upon possessing this world, they Thought they might spare the Resurrection well enough;
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as though all their religion were errours, for (excepting errours) we differ in no point) when, I say, such men came to enquire into them, to discover them,
as though all their Religion were errors, for (excepting errors) we differ in no point) when, I say, such men Come to inquire into them, to discover them,
and are the better for that reformat on which was offered to them, and wrought more effectually upon others? As we say in the School, that even the Devill is somewhat the better for the death of Christ,
and Are the better for that Reformat on which was offered to them, and wrought more effectually upon Others? As we say in the School, that even the devil is somewhat the better for the death of christ,
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and to withhold the effusion of Christian blood, yet to that intendment, and in that capacity as they were our enemies in 88. when they provoked by their Excommunications, dangerous invasions,
and to withhold the effusion of Christian blood, yet to that intendment, and in that capacity as they were our enemies in 88. when they provoked by their Excommunications, dangerous invasions,
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and in that capacity as they were our enemies in 603. when they bent their malice even against that place, where the Laws for the maintenance of our religion were enacted,
and in that capacity as they were our enemies in 603. when they bent their malice even against that place, where the Laws for the maintenance of our Religion were enacted,
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and will appear.) But in true faith to God, true Allegiance to our Prince, true obedience to the Church, true dealing with all men, make our selves sure of the Resurrection in the next life;
and will appear.) But in true faith to God, true Allegiance to our Prince, true Obedience to the Church, true dealing with all men, make our selves sure of the Resurrection in the next life;
In carne incorruptibili, in flesh that shall bee capable of no corruption, by having that resurrection in this life, in carne incorruptâ, in devesting or correcting the corruptions which cleave to our flesh here, that we bee not corrupted spiritually, (not disputed out of our Religion,
In Carnem incorruptibili, in Flesh that shall be capable of no corruption, by having that resurrection in this life, in Carnem incorruptâ, in divesting or correcting the corruptions which cleave to our Flesh Here, that we be not corrupted spiritually, (not disputed out of our Religion,
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nor jeasted out, nor threatened out, nor bought out, nor beat out of the truth of God) nor corrupted carnally by the pleasures or profits of this world,
nor jested out, nor threatened out, nor bought out, nor beatrice out of the truth of God) nor corrupted carnally by the pleasures or profits of this world,
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but that wee may conforme our selves to the purity of Christ Jesus, in that measure, which wee are able to attain to, which is our spirituall Resurrection,
but that we may conform our selves to the purity of christ jesus, in that measure, which we Are able to attain to, which is our spiritual Resurrection,
That God hath left us the earnest of his Spirit upon earth, and hath taken the earnest of our flesh into heaven, it grew indifferent, of which Resurrection, spirituall,
That God hath left us the earnest of his Spirit upon earth, and hath taken the earnest of our Flesh into heaven, it grew indifferent, of which Resurrection, spiritual,
so let us beare the Image of the heavenly) there from Tertullian it must necessarily be referred to the first Resurrection, the Resurrection by grace in this life,
so let us bear the Image of the heavenly) there from Tertullian it must necessarily be referred to the First Resurrection, the Resurrection by grace in this life,
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Portemus, non portabimus, Let us bear his image, says the Apostle; Let us now, not that we shall bear it at the last day. Praeceptive dictum, non promissive;
Portemus, non portabimus, Let us bear his image, Says the Apostle; Let us now, not that we shall bear it At the last day. Preceptive dictum, non promissive;
And therefore in Tertulli•• construction, it is not onely indifferent, and probable, but necessary to refer this Text to the first Resurrection in this life;
And Therefore in Tertulli•• construction, it is not only indifferent, and probable, but necessary to refer this Text to the First Resurrection in this life;
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First, for this kingdome of God in this world, let us be glad that it is a kingdome, that it is so much, that the government is taken out of the hands of Saints, and Angels and re-united, re-annexed to the Crown, restoted to God, to whom we may come immediately, and be accepted.
First, for this Kingdom of God in this world, let us be glad that it is a Kingdom, that it is so much, that the government is taken out of the hands of Saints, and Angels and Reunited, reannexed to the Crown, restoted to God, to whom we may come immediately, and be accepted.
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because he will dam•e us, but a God that proposes Conditions, and enables us to performe those conditions, in such a measure as he will vouchsafe to accept from us;
Because he will dam•e us, but a God that proposes Conditions, and enables us to perform those conditions, in such a measure as he will vouchsafe to accept from us;
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And therefore Adveniat ut manifestet•r Deus, says S. Augustine, his kingdom come, that we may discerne it is come, that we may see that God offers it to us;
And Therefore May he come ut manifestet•r Deus, Says S. Augustine, his Kingdom come, that we may discern it is come, that we may see that God offers it to us;
when God shewes his desire to preserve us, and we adhere onely to him, when there is a Dominus regnat, Latetur terra, When our whole Land is in possession of peace,
when God shows his desire to preserve us, and we adhere only to him, when there is a Dominus Reigneth, Latetur terra, When our Whole Land is in possession of peace,
that every man that is encompassed within a Sea of calamities in his estate, with a Sea of diseases in his body, with a Sea of scruples in his understanding, with a Sea of transgressions in his conscience, with a Sea of sinking and swallowing in the sadnesse of spirit, may yet open his eyes above water,
that every man that is encompassed within a Sea of calamities in his estate, with a Sea of diseases in his body, with a Sea of scruples in his understanding, with a Sea of transgressions in his conscience, with a Sea of sinking and swallowing in the sadness of Spirit, may yet open his eyes above water,
I cannot have this by Covenant, or by the gift, or bequeathing of another, by works of Supererogation, (that a Martyr of the primitive Church should send mee a violl of his blood, a splinter of his bone, a Collop of his flesh, wrapped up in a halfe sheet of paper, in an imaginary six-penny Indulgence from Rome, and bid mee receive grace;
I cannot have this by Covenant, or by the gift, or bequeathing of Another, by works of Supererogation, (that a Martyr of the primitive Church should send me a viol of his blood, a splinter of his bone, a Collop of his Flesh, wrapped up in a half sheet of paper, in an imaginary sixpenny Indulgence from Room, and bid me receive grace;
and peace of Conscience in that.) I cannot have it by purchase, I cannot have it by gift, I cannot have it by Curtesie, in the right of my wife, That if I will let her live in the obedience of the Roman Church,
and peace of Conscience in that.) I cannot have it by purchase, I cannot have it by gift, I cannot have it by Courtesy, in the right of my wife, That if I will let her live in the Obedience of the Roman Church,
But, what is that seed? Verbum Dei, the seed is the word of God, Of his own will beg at he us, (says that Apostle) with the word of truth; And our Saviour himselfe speaks very clearly in expounding the Parable;
But, what is that seed? Verbum Dei, the seed is the word of God, Of his own will beg At he us, (Says that Apostle) with the word of truth; And our Saviour himself speaks very clearly in expounding the Parable;
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for, the word of this text which we translate to inherit, for the most part, in the translation of the Septuagint, answers the Hebrew word, Nachal; and Nachal is Haereditas cum possessione; not an inheritance in reversion, but in possession.
for, the word of this text which we translate to inherit, for the most part, in the Translation of the septuagint, answers the Hebrew word, Nachal; and Nachal is Hereditas cum possession; not an inheritance in reversion, but in possession.
Inherit us, and Possesse us; Et erimus tibi, whatsoever we are, we will bee thine, says the Septuagint: You see then how much goes to the making up of this Inheritance of the Kingdome of God in this world,
Inherit us, and Possess us; Et Erimus tibi, whatsoever we Are, we will be thine, Says the septuagint: You see then how much Goes to the making up of this Inheritance of the Kingdom of God in this world,
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but mestlin, other things joyned with this good seed, the word of God) and lastly, Vt simus Deo, That we be his, that we be so still, that we doe not begin with God,
but mestlin, other things joined with this good seed, the word of God) and lastly, Vt Simus God, That we be his, that we be so still, that we do not begin with God,
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or for any part of his fundamentall truth, be without it, and this the Roman Church cannot be said to do, that expunges and interlines articles of faith, upon Reason of State, and emergent occasions.
or for any part of his fundamental truth, be without it, and this the Roman Church cannot be said to do, that expunges and interlines Articles of faith, upon Reason of State, and emergent occasions.
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as that we persevere in the true profession of it, to our end; for, Perseverance, as well as Possession, enters into our title, and inheritance to this Kingdome.
as that we persevere in the true profession of it, to our end; for, Perseverance, as well as Possession, enters into our title, and inheritance to this Kingdom.
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It is not, that excludes the present; It cannot be, that excludes the future; so that it is onely this incorrigible, this desperate state that constitutes this flesh,
It is not, that excludes the present; It cannot be, that excludes the future; so that it is only this incorrigible, this desperate state that constitutes this Flesh,
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whether it be in blaspheming the blood of my Saviour, in execrable oathes, or the prophaning of his blood in an unworthy receiving thereof, all these ways,
whither it be in blaspheming the blood of my Saviour, in execrable Oaths, or the profaning of his blood in an unworthy receiving thereof, all these ways,
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and sins of anger, not onely sins in concupiscibili, and in irascibili, but in intelligibili, sins and errours in the understanding, particularly Heresie, and Idolatry are works of the flesh, in Saint Pauls inventory, in that place, Heresie and Idolatry, are that flesh and blood which shall not inherit the Kingdome of God.
and Sins of anger, not only Sins in concupiscibili, and in irascibili, but in intelligibili, Sins and errors in the understanding, particularly Heresy, and Idolatry Are works of the Flesh, in Saint Paul's inventory, in that place, Heresy and Idolatry, Are that Flesh and blood which shall not inherit the Kingdom of God.
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As Mariage was ordained at first, for those two uses, Procreation of children, and mutuall assistance of man, and wife, so Continency was not preferr'd before Mariage.
As Marriage was ordained At First, for those two uses, Procreation of children, and mutual assistance of man, and wife, so Continency was not preferred before Marriage.
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if all the particular doctrines be not Hereticall, yet, the doctrine of inducing new Articles of faith is Hereticall, and that doctrine runs through all the Articles,
if all the particular doctrines be not Heretical, yet, the Doctrine of inducing new Articles of faith is Heretical, and that Doctrine runs through all the Articles,
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for else they could not be Articles.) And we charge them with Idolatry, in the peoples practise, (and that practise is never controld by them) in the greatest mystery of all their Religion, in the Adoration of the Sacrament;
for Else they could not be Articles.) And we charge them with Idolatry, in the peoples practice, (and that practice is never controlled by them) in the greatest mystery of all their Religion, in the Adoration of the Sacrament;
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our exclusion is flesh and blood, Heresie and Idolatry. And therefore let us be able to say with the Apostle, when God had called us, and separated us, immediately we conferred not with flesh and blood.
our exclusion is Flesh and blood, Heresy and Idolatry. And Therefore let us be able to say with the Apostle, when God had called us, and separated us, immediately we conferred not with Flesh and blood.
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and that which hath been formerly said upon those words of Iob, which may seem to differ from these, (In my flesh I shall see God) Omne verum omni vero consentiens, whatsoever is true in it selfe agrees with every other truth.
and that which hath been formerly said upon those words of Job, which may seem to differ from these, (In my Flesh I shall see God) Omne verum omni vero consentiens, whatsoever is true in it self agrees with every other truth.
For, as Saint Paul says, Non omni• caro eadem caro, there is one flesh of man, another of beasts, so there is one flesh of Iob, another of Saint Paul; And Iobs flesh can see God, and Pauls cannot;
For, as Saint Paul Says, Non omni• Caro Same Caro, there is one Flesh of man, Another of beasts, so there is one Flesh of Job, Another of Saint Paul; And Jobs Flesh can see God, and Paul's cannot;
and carnalities. Iobs argument is but this, some flesh shall see God, (Mortified men here, Glorified men there shall) Pauls argument is this, All flesh shall not see God, (Carnall men here, Impenitent men there, shall not.) And therefore, that as our texts answer one another,
and Carnalities. Jobs argument is but this, Some Flesh shall see God, (Mortified men Here, Glorified men there shall) Paul's argument is this, All Flesh shall not see God, (Carnal men Here, Impenitent men there, shall not.) And Therefore, that as our texts answer one Another,
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though they have passed thousands of years between their burialls, so doe all ye, who are now called, by a lower and infirmer voice, rise together in this resurrection of grace.
though they have passed thousands of Years between their burials, so do all you, who Are now called, by a lower and infirmer voice, rise together in this resurrection of grace.
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which is a preparatory to that which hereafter is to be more fully handled upon another Text. Out of these words, they labour to establish works of supererogation, in which (they say) men doe or suffer more then was necessary for their owne salvation;
which is a preparatory to that which hereafter is to be more Fully handled upon Another Text. Out of these words, they labour to establish works of supererogation, in which (they say) men do or suffer more then was necessary for their own salvation;
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Because though at first, they presented them with great eagernesse and vehemence, and assurance, Quicquid haeretici obstrepunt, illustris hic locus, say the Heretiques what they can, this is a clear and evident place for that doctrine,
Because though At First, they presented them with great eagerness and vehemence, and assurance, Quicquid haeretici obstrepunt, Illustrius hic locus, say the Heretics what they can, this is a clear and evident place for that Doctrine,
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Generally their difference in having any patronage for that corrupt doctrine out of these words, appeares best in this, that if we consider their authors who have written in controversies, we shall see that most of them have laid hold upon these words for this doctrine;
Generally their difference in having any patronage for that corrupt Doctrine out of these words, appears best in this, that if we Consider their Authors who have written in controversies, we shall see that most of them have laid hold upon these words for this Doctrine;
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or since the controversies have been stirred) have handled these words, we shall find none of their owne authors of that kind, which by way of exposition of these words doth deliver this to be the meaning of them, that satisfaction may be made to the justice of God by the works of supererogation one man for another.
or since the controversies have been stirred) have handled these words, we shall find none of their own Authors of that kind, which by Way of exposition of these words does deliver this to be the meaning of them, that satisfaction may be made to the Justice of God by the works of supererogation one man for Another.
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and generation of effects out of other causes, then before, he finds light out of darknesse, fire out of water, life out of death, joy out of afflictions, Nunc ga•de•, now I rejoyce in my sufferings &c. And then in a second consideration he finds that this is not by miracle, that he should hope for it but once,
and generation of effects out of other Causes, then before, he finds Light out of darkness, fire out of water, life out of death, joy out of afflictions, Nunc ga•de•, now I rejoice in my sufferings etc. And then in a second consideration he finds that this is not by miracle, that he should hope for it but once,
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and that is out of sufferings, for this phrase in passionibus, in my sufferings, is not in the middest o• my sufferings, it is not that I have joy and comfort,
and that is out of sufferings, for this phrase in passionibus, in my sufferings, is not in the midst o• my sufferings, it is not that I have joy and Comfort,
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though I suffer, but in passionibus is so in suffering as that the very suffering is the subject of my joy, I had no joy, no occasion of joy, if I did not suffer.
though I suffer, but in passionibus is so in suffering as that the very suffering is the Subject of my joy, I had no joy, no occasion of joy, if I did not suffer.
for out of that root springs the whole second part why there appertaines a joy to such sufferings, which is that the suffering of Christ being yet, not unperfect,
for out of that root springs the Whole second part why there appertains a joy to such sufferings, which is that the suffering of christ being yet, not unperfect,
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and these will be the particular branches of our two generall parts, the proposition, Gaudeo in afflictionibus &c. And the reason, Quiae adimpleo &c. To beginne then with the first branch of the first part, The person;
and these will be the particular branches of our two general parts, the proposition, Gaudeo in afflictionibus etc. And the reason, since adimpleo etc. To begin then with the First branch of the First part, The person;
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Paul an Apostle of Iesus Christ, by the will of God, but yet he was not properly, peculiarly their Apostle, he was theirs as he was the Apostle of the Gentiles; but he was not theirs, as he was the Apostle of the Corinthians; If I be not an Apostle to others (says he) yet doubtlesse I am to you;
Paul an Apostle of Iesus christ, by the will of God, but yet he was not properly, peculiarly their Apostle, he was theirs as he was the Apostle of the Gentiles; but he was not theirs, as he was the Apostle of the Corinthians; If I be not an Apostle to Others (Says he) yet doubtless I am to you;
for amongst the Corinthians he had laid the foundations of a Church, Are ye not my worke in the Lord? (says he there) but for the Colossians, he had never preached to them, never seen them;
for among the Corinthians he had laid the foundations of a Church, are you not my work in the Lord? (Says he there) but for the colossians, he had never preached to them, never seen them;
that they were Nobiles in Apostolis, Nobly spoken of amongst the Apostles, so Saint Paul himselfe was Nobilis Apostolus in Discipulis, reverendly esteemed amongst all the Disciples, for a laborious Apostle;
that they were Nobiles in Apostles, Nobly spoken of among the Apostles, so Saint Paul himself was Nobilis Apostles in Discipulis, reverendly esteemed among all the Disciples, for a laborious Apostle;
though upon that occasion, of Pauls writing in his owne, and in Timothies name, Saint Chrysostame say, in a larger sense, Ergo Timothe•s Apostolus, if Timothy be in commission with Paul, Timothy is an Apostle too:
though upon that occasion, of Paul's writing in his own, and in Timothies name, Saint Chrysostame say, in a larger sense, Ergo Timothe•s Apostles, if Timothy be in commission with Paul, Timothy is an Apostle too:
It becomes him not to depart from his ingenuity, and freedome, to a servile humoring, but to be negligent of their opinion of him, with whom he is to converse,
It becomes him not to depart from his ingenuity, and freedom, to a servile Humouring, but to be negligent of their opinion of him, with whom he is to converse,
if he speak such things as conduce to his discharge of those fetters, or his deliverance from that imprisonment, it is likely enough that a prisoner will lye for such an advantage;
if he speak such things as conduce to his discharge of those fetters, or his deliverance from that imprisonment, it is likely enough that a prisoner will lie for such an advantage;
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for an intemperate use of the liberty of the Gospell, and sometimes the impotency of a satyricall humor, makes men preach freely, and over-freely, offensively, scandalously; and so exasperate the magistrate;
for an intemperate use of the liberty of the Gospel, and sometime the impotency of a satyrical humour, makes men preach freely, and overfreely, offensively, scandalously; and so exasperate the magistrate;
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then to proceed with a Christian magnanimity, and a spirituall Nobility in the maintenance of that doctrine, to preferre then before the greatnesse of the their persons and the greatnesse of his owne danger, the greatnesse of the glory of God,
then to proceed with a Christian magnanimity, and a spiritual Nobilt in the maintenance of that Doctrine, to prefer then before the greatness of thee their Persons and the greatness of his own danger, the greatness of the glory of God,
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then was Saint Pauls Nunc, concerning himselfe, then was his season to plant and convey this doctrine to these Colossians, when it was most dangerous for him to doe so.
then was Saint Paul's Nunc, Concerning himself, then was his season to plant and convey this Doctrine to these colossians, when it was most dangerous for him to do so.
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The Nunc illis, It was then, when Epaphras had declrared unto him their love, and when upon so good testimony of their disposition, he had a desire that they might be fulfilled with knowledge of Gods will in all wisdome and spirituall understanding,
The Nunc illis, It was then, when Epaphras had declrared unto him their love, and when upon so good testimony of their disposition, he had a desire that they might be fulfilled with knowledge of God's will in all Wisdom and spiritual understanding,
and that they had a spirituall hunger of more, then it was seasonable to present to them this great point, that Christ had suffered throughly, sufficiently, aboundantly,
and that they had a spiritual hunger of more, then it was seasonable to present to them this great point, that christ had suffered thoroughly, sufficiently, abundantly,
for the reconciliation of the whole world, and yet that there remained some sufferings, (and those of Christ too) to be fulfilled, by us; That all was done;
for the reconciliation of the Whole world, and yet that there remained Some sufferings, (and those of christ too) to be fulfilled, by us; That all was done;
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and yet there remained more to be done, that after Christs consummatum est, which was all the text, there should be an Adimplendum est, interlined, that after Christ had fulfilled the Law,
and yet there remained more to be done, that After Christ consummatum est, which was all the text, there should be an Adimplendum est, interlined, that After christ had fulfilled the Law,
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and the Prophets by his sufferings, Saint Paul must fulfill the residue of Christs sufferings, was a doctrin unseasonably taught, till they had learnt much,
and the prophets by his sufferings, Saint Paul must fulfil the residue of Christ sufferings, was a Doctrine unseasonably taught, till they had learned much,
In the Primitive Church men of ripe understandings were content to think two or three yeares well spent in learning of Catechisms and rudiments of Christian Religion;
In the Primitive Church men of ripe understandings were content to think two or three Years well spent in learning of Catechisms and rudiments of Christian Religion;
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for we know from Genna•dius an Ecclesiasticall author, that the Bishops of Greece, and of the Eastern Church, did use to con S. Cyrils sermons (made at Easter and some other Festivals) without book,
for we know from Genna•dius an Ecclesiastical author, that the Bishops of Greece, and of the Eastern Church, did use to con S. Cyril's Sermons (made At Easter and Some other Festivals) without book,
and Apollos watered, he intended in those words, Ego de pagano feci catechumenum, ille de catechumeno Christianum, That Saint Paul took ignorant persons into his charge, to catechize them at first,
and Apollos watered, he intended in those words, Ego de pagano Feci Catechumen, Isle de catechumeno Christian, That Saint Paul took ignorant Persons into his charge, to catechise them At First,
and when they were instructed by him, Apollos watered them with the water of Baptism, Tertullian thought hee did young beginners in Christianity no wrong, when he called them catulos infantiae re•entis, nec perfectis luminibus reptantes, Young whelps which are not yet come to a perfect use of their eyes, in the mysteries of Religion.
and when they were instructed by him, Apollos watered them with the water of Baptism, Tertullian Thought he did young beginners in Christianity no wrong, when he called them catulos infantiae re•entis, nec perfectis luminibus reptantes, Young whelps which Are not yet come to a perfect use of their eyes, in the Mysteres of Religion.
and every artificer will pretend to understand the purpose, yea, and the order too, and method of Gods eternall and unrevealed decree, Saint Paul required a great deal more knowledge then these men use to bring,
and every Artificer will pretend to understand the purpose, yea, and the order too, and method of God's Eternal and unrevealed Decree, Saint Paul required a great deal more knowledge then these men use to bring,
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That which he presents here is, that which may seem least to appertain to a Christian, (that is loy) because a Christian is a person that hath surrendred himself over to a sad and serious,
That which he presents Here is, that which may seem lest to appertain to a Christian, (that is loy) Because a Christian is a person that hath surrendered himself over to a sad and serious,
because this joy is the Testimony of a good conscience, that wee have received God, so as God hath manifested himself in Christ, and worshipt God, so God hath ordained:
Because this joy is the Testimony of a good conscience, that we have received God, so as God hath manifested himself in christ, and worshipped God, so God hath ordained:
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The blessednesse of heaven it selfe, Salvation, and the fruits of Paradise, (that Paradise which cannot be expressed, cannot be comprehended) have yet got no other name in the subtilty of the Schools,
The blessedness of heaven it self, Salvation, and the fruits of Paradise, (that Paradise which cannot be expressed, cannot be comprehended) have yet god no other name in the subtlety of the Schools,
and so in the Revela•ion, Rejoyce ye heavens, and yee that dwell in them, for the a•c•ser of our brethren is cast down• There is now joy even in heaven, which was not there before;
and so in the Revela•ion, Rejoice you heavens, and ye that dwell in them, for the a•c•ser of our brothers is cast down• There is now joy even in heaven, which was not there before;
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As that man must never look to walk with the Lamb wheresoever he goes in heaven, that ranne away from the Lamb whensoever he came towards him, in this life;
As that man must never look to walk with the Lamb wheresoever he Goes in heaven, that ran away from the Lamb whensoever he Come towards him, in this life;
Christ himself, when he was pleased to feed all that people in the wildernesse, he asks first, Quot panes habetis, how many loafes have you? and then multiplyed them abundantly,
christ himself, when he was pleased to feed all that people in the Wilderness, he asks First, Quot panes Habetis, how many loaves have you? and then multiplied them abundantly,
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When thou goest to eat that bread, of which whosoever eates shall never dye, the bread of life in the Land of life, Christ shall consider what joy thou broughtest with thee out of this world,
When thou goest to eat that bred, of which whosoever eats shall never die, the bred of life in the Land of life, christ shall Consider what joy thou Broughtest with thee out of this world,
And as it is not enough for him that would travail, to study any language indifferently (were it not an impertinent thing for him that went to lye in France, to study Dutch?) So if wee pretend to make the joys of heaven our residence, it is a madnesse to study the joys of the world;
And as it is not enough for him that would travail, to study any language indifferently (were it not an impertinent thing for him that went to lie in France, to study Dutch?) So if we pretend to make the Joys of heaven our residence, it is a madness to study the Joys of the world;
The Kingdome of heaven is righteousnesse, and peace, and joy in the Holy Ghost, says Saint Paul; And this Kingdome of heaven is Intra nos, says Christ, it is in us,
The Kingdom of heaven is righteousness, and peace, and joy in the Holy Ghost, Says Saint Paul; And this Kingdom of heaven is Intra nos, Says christ, it is in us,
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But yet again I say Rejoyce; call that joy to an accompt, and see whether you ca•• rejoyce again, in such a use of those blessings as he that gave them to you, requires of you.
But yet again I say Rejoice; call that joy to an account, and see whither you ca•• rejoice again, in such a use of those blessings as he that gave them to you, requires of you.
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Rejoyce, but rejoyce again, refine your joy, purge away all drosse, and lees from your joy, there is no false joy enters into heaven, but yet no sadnesse neither.
Rejoice, but rejoice again, refine your joy, purge away all dross, and lees from your joy, there is no false joy enters into heaven, but yet no sadness neither.
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But, (as that Father pathetically enlarges that consideration) Remedium lippitudinis non t•llit alios morbos, water for fore eyes, will not cure the tooth-ach, sorrow and sadnesse which is prescribed for sinne, will not cure, should not be applyed to the other infirmities and diseases of our humane condition;
But, (as that Father pathetically enlarges that consideration) Remedium lippitudinis non t•llit Alioth Morbos, water for before eyes, will not cure the toothache, sorrow and sadness which is prescribed for sin, will not cure, should not be applied to the other infirmities and diseases of our humane condition;
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for says he then, our sadnesse passes away as a dreame, Et qui insomnium judicat, addit quasi, quasi dicebam, quasi equitabam, quasi cogitabam, he that tells his dreame, tells it still in that phrase, me thought I spoke, me thought I went,
for Says he then, our sadness passes away as a dream, Et qui insomnium judicat, Addit quasi, quasi dicebam, quasi equitabam, quasi cogitabam, he that tells his dream, tells it still in that phrase, me Thought I spoke, me Thought I went,
and in beasts, as well as in men, but joy is grounded in reason, and in reason rectified, which is, conscience (therefore we are called to rejoyce againe;
and in beasts, as well as in men, but joy is grounded in reason, and in reason rectified, which is, conscience (Therefore we Are called to rejoice again;
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to try whether our joy be true joy, and not onely a delight, and when it is found to be a true joy, we say still rejoyce, that is, continue your spirituall joy till it meet the eternall joy in the kingdome of heaven,
to try whither our joy be true joy, and not only a delight, and when it is found to be a true joy, we say still rejoice, that is, continue your spiritual joy till it meet the Eternal joy in the Kingdom of heaven,
and grow up into one joy, but because sadnesse and sorrow have but one use, and a determined and limited imployment, onely for sin, we doe not say, be sorry,
and grow up into one joy, but Because sadness and sorrow have but one use, and a determined and limited employment, only for since, we do not say, be sorry,
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and again be sorry, but when you have been truly sorry for your sinnes, when you have taken that spirituall physique, beleeve your selfe to be well, accept the seale of the holy Ghost,
and again be sorry, but when you have been truly sorry for your Sins, when you have taken that spiritual physique, believe your self to be well, accept the seal of the holy Ghost,
That resolution which some morall men had against misery, Non facies ut te dicam malam, no misery should draw them to doe misery that honour, as to call it misery;
That resolution which Some moral men had against misery, Non fancies ut te dicam Evil, no misery should draw them to do misery that honour, as to call it misery;
the second joy, which is a true joy, but common to all Christians, is that assurance, which they have in their tribulations, that God will give them the issue with the temptation;
the second joy, which is a true joy, but Common to all Christians, is that assurance, which they have in their tribulations, that God will give them the issue with the temptation;
not that they pretend not to feel that calamity, so the Philosophers did, but that it shall not swallow them, this is naturall to a Christian, he is not a Christian without this;
not that they pretend not to feel that calamity, so the Philosophers did, but that it shall not swallow them, this is natural to a Christian, he is not a Christian without this;
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Thinke it not strange, says the Apostle, as though some strange thing were come unto you, (for we must accustome our selves to the expectation of tribulation) but rejoyce, says he,
Think it not strange, Says the Apostle, as though Some strange thing were come unto you, (for we must accustom our selves to the expectation of tribulation) but rejoice, Says he,
But this perfect joy (to speake of such degrees of perfection, as may be had in this life) this third joy, the joy of this text, is not a collaterall joy, that stands by us in the tribulation,
But this perfect joy (to speak of such Degrees of perfection, as may be had in this life) this third joy, the joy of this text, is not a collateral joy, that Stands by us in the tribulation,
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and sustaines us, but it is a fundamentall joy, a radicall joy, a viscerall, a gremiall joy, that arises out of the bosome and wombe and bowels of the tribulation it selfe.
and sustains us, but it is a fundamental joy, a radical joy, a visceral, a gremial joy, that arises out of the bosom and womb and bowels of the tribulation it self.
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as the Apostles did, when I can feel that pattern proposed to my joy, and to my tribulation, which Christ gives, Rejoyce and be glad, for so persecuted they the Prophets,
as the Apostles did, when I can feel that pattern proposed to my joy, and to my tribulation, which christ gives, Rejoice and be glad, for so persecuted they the prophets,
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for the spirit of God and of glory resteth on you, that is, that affliction fixes the holy Ghost upon me, which in prosperity, falls upon me but as Sun-beames;
for the Spirit of God and of glory rests on you, that is, that affliction fixes the holy Ghost upon me, which in Prosperity, falls upon me but as Sunbeam;
Briefly if my soule have had that conference, that discourse with God, that he hath declared to me his purpose in all my calamities, (as he told Ananias that he had done to Paul, he is a chosen vessell unto me, for I will shew him how many things he must suffer for my sake) If the light of Gods Spirit shew us the number, the force, the intent of our tribulations,
Briefly if my soul have had that conference, that discourse with God, that he hath declared to me his purpose in all my calamities, (as he told Ananias that he had done to Paul, he is a chosen vessel unto me, for I will show him how many things he must suffer for my sake) If the Light of God's Spirit show us the number, the force, the intent of our tribulations,
I can have no joy in the sufferings of Martyrs and other Saints of God, by way of applying their sufferings to me, by way of imitation and example I may, by way of application and satisfaction I cannot, borrowed sufferings are not my sufferings:
I can have no joy in the sufferings of Martyrs and other Saints of God, by Way of applying their sufferings to me, by Way of imitation and Exampl I may, by Way of application and satisfaction I cannot, borrowed sufferings Are not my sufferings:
or as a busie-body in other mens matters, (and that reaches far:) I am not possess•r bonae fidei, I come not to this suffering by a good title, I cannot call it mine;
or as a busybody in other men's matters, (and that reaches Far:) I am not possess•r bonae fidei, I come not to this suffering by a good title, I cannot call it mine;
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and what actio• can I bring against God, for a reward of my merit? Have I given him any thing of mine? Quid habeo quod non accepi? what have I that I received not from him? Have I given him all his own? how came I to abound then,
and what actio• can I bring against God, for a reward of my merit? Have I given him any thing of mine? Quid habeo quod non accepi? what have I that I received not from him? Have I given him all his own? how Come I to abound then,
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and see him starve in the streets in his distressed members? Hath he changed his blessings unto me in single mony? Hath he made me rich by half pence and farthings;
and see him starve in the streets in his distressed members? Hath he changed his blessings unto me in single money? Hath he made me rich by half pence and farthings;
and whose hand soever he imploys, the hand of sicknesse, the hand of poverty, the hand of justice, the hand of malice, still it is his hand that breakes the vessell,
and whose hand soever he employs, the hand of sickness, the hand of poverty, the hand of Justice, the hand of malice, still it is his hand that breaks the vessel,
and then I may rejoyce in my sufferings. Through all our sufferings then, there must passe an acknowledgement that we are unprofitable servants; towards God utterly unprofitable;
and then I may rejoice in my sufferings. Through all our sufferings then, there must pass an acknowledgement that we Are unprofitable Servants; towards God utterly unprofitable;
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So unprofitable to our selves, as that we can merit nothing by our sufferings; but still we may and must have a purpose to profit others by our constancy;
So unprofitable to our selves, as that we can merit nothing by our sufferings; but still we may and must have a purpose to profit Others by our constancy;
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not onely a Crown, in that sense, as an auditory, a congregation that compasses the Preacher, was ordinarily called a Crown, Cor•na. (In which sense that Martyr Cornelius answered the Judge,
not only a Crown, in that sense, as an auditory, a congregation that compasses the Preacher, was ordinarily called a Crown, Cor•na. (In which sense that Martyr Cornelius answered the Judge,
when he was charged to have held intelligence, and to have received Letters from Saint Cyprian against the State, Ego de Corona Domini, (says he, from Gods Church, 'tis true, I have,
when he was charged to have held intelligence, and to have received Letters from Saint Cyprian against the State, Ego de Corona Domini, (Says he, from God's Church, it's true, I have,
but Contra Rempublicam, against the State, I have received no Letters.) But not onely in this sense, Saint Paul calls those whom he had converted, his Crown, his Crown, that is, his Church;
but Contra res publicam, against the State, I have received no Letters.) But not only in this sense, Saint Paul calls those whom he had converted, his Crown, his Crown, that is, his Church;
but he cals them his Crown in heaven, What is our hope, our joy, our Crown of rejoycing, are not even you it? and where? even in the presence of our Lord Iesus Christ at his coming, says the Apostle;
but he calls them his Crown in heaven, What is our hope, our joy, our Crown of rejoicing, Are not even you it? and where? even in the presence of our Lord Iesus christ At his coming, Says the Apostle;
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and diligence of your Pastors, (for that's all the suffering they are called to, till our sins together call in a persecution) call you their painfulnesse your Crown,
and diligence of your Pastors, (for that's all the suffering they Are called to, till our Sins together call in a persecution) call you their painfulness your Crown,
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but especially childrens children, are the Crown of the Elders, says Solomon: If when we have begot you in Christ, by our preaching, you also beget others by your holy life and conversation, you have added another generation unto us,
but especially Children's children, Are the Crown of the Elders, Says Solomon: If when we have begotten you in christ, by our preaching, you also beget Others by your holy life and Conversation, you have added Another generation unto us,
and come into comparison with Moses in his Anathema pro fratribus, in that he wished himselfe to be separated from Christ, rather then his brethren should be.
and come into comparison with Moses in his Anathema Pro fratribus, in that he wished himself to be separated from christ, rather then his brothers should be.
But what comparison hath a sodaine, a passionate, and indigested vehemence of love, expressed in a phrase that tasts of zeale, but is not done, (Moses was not blotted out of the book of life,
But what comparison hath a sudden, a passionate, and indigested vehemence of love, expressed in a phrase that tastes of zeal, but is not done, (Moses was not blotted out of the book of life,
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nor Saint Paul was not separated from Christ for his brethren) what comparison hath such a love, that was but said, and perchance should not have been said (for, we can scarce excuse Moses, or Saint Paul, of all excesse and inordinatenesse, in that that they said) with a deliberate and an eternall purpose in Christ Jesus conceived as soon as we can conceive God to have knowen that Adam would fall, to come into this world,
nor Saint Paul was not separated from christ for his brothers) what comparison hath such a love, that was but said, and perchance should not have been said (for, we can scarce excuse Moses, or Saint Paul, of all excess and inordinateness, in that that they said) with a deliberate and an Eternal purpose in christ jesus conceived as soon as we can conceive God to have known that Adam would fallen, to come into this world,
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Moses his meeknesse had a determination, (at least an interruption, a discontinuance) when hee revenged the wrong of another upon that Egyptian whom he slew.
Moses his meekness had a determination, (At least an interruption, a discontinuance) when he revenged the wrong of Another upon that Egyptian whom he slew.
Hee gives them foundations, and upperbuildings, The Text, and a Comment, all the Elements of true instruction, Rule and Example. First, hee findes them contending for place, ver. 1. Quis maximus, who should be greatest in the kingdome of heaven.
He gives them foundations, and upperbuildings, The Text, and a Comment, all the Elements of true instruction, Rule and Exampl. First, he finds them contending for place, ver. 1. Quis Maximus, who should be greatest in the Kingdom of heaven.
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The disease which they were sick of, was truly an ignorance what this kingdome was; For, though they were never ignorant that there should bee an eternall kingdome in heaven,
The disease which they were sick of, was truly an ignorance what this Kingdom was; For, though they were never ignorant that there should be an Eternal Kingdom in heaven,
and ambition of place, he corrects that first, and to that purpose gives them the example of a little child, and tells them, that except they become as humble,
and ambition of place, he corrects that First, and to that purpose gives them the Exampl of a little child, and tells them, that except they become as humble,
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He gives them a second lesson in this doctrine of meeknesse against scandals, and offences, against an easinesse in giving or an easinesse in taking offences.
He gives them a second Lesson in this Doctrine of meekness against scandals, and offences, against an easiness in giving or an easiness in taking offences.
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His third lesson in this doctrine of meeknes is against hardnesse of heart, against a loathnesse, a wearinesse in forgiving the offences of other men, against us, occasioned by Peters question, Quoties remittam, How oft shall my brother sinne against me,
His third Lesson in this Doctrine of meekness is against hardness of heart, against a loathness, a weariness in forgiving the offences of other men, against us, occasioned by Peter's question, How often remittam, How oft shall my brother sin against me,
and I forgive him? and the example in this rule Christ hath wrapped up in a parable, The Master forgave his servant ten thousand Talents, (more money then perchance any private man is worth) and that servant took his fellow by the throat,
and I forgive him? and the Exampl in this Rule christ hath wrapped up in a parable, The Master forgave his servant ten thousand Talents, (more money then perchance any private man is worth) and that servant took his fellow by the throat,
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in such a proportion was Christ pleased to expresse the Masters inexhaustible largenesse and bounty, (which is himselfe,) and the servants inexcusable cruelty,
in such a proportion was christ pleased to express the Masters inexhaustible largeness and bounty, (which is himself,) and the Servants inexcusable cruelty,
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And so have you some Paraphrase of the whole Chapter, as it consists of Rules and Examples in this Doctrine of meeknes, endangered by pride, by scandall, by uncharitablenes.
And so have you Some paraphrase of the Whole Chapter, as it consists of Rules and Examples in this Doctrine of meekness, endangered by pride, by scandal, by uncharitableness.
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And lastly, that mischievous word, A scandalis, Woe bee unto the, world because of scandals, of offences. each of these three words wil receive a twofold consideration;
And lastly, that mischievous word, A scandalis, Woe be unto thee, world Because of scandals, of offences. each of these three words will receive a twofold consideration;
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for the first, Vae, is first Vox dolentis, a voice of condoling and lamenting, Christ laments the miseries imminent upon the world, because of scandals, and then it is Vox minantis, a voice of threatning,
for the First, Vae, is First Vox dolentis, a voice of condoling and lamenting, christ laments the misery's imminent upon the world, Because of scandals, and then it is Vox minantis, a voice of threatening,
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In the person of the Prophets which denounced the judgements of God, it is expressed so, Onus Babyl•nis, Onus Egypti, Onus Damasci? O the burthen of Damascus, the burthen of Egypt, the burthen of Babylon;
In the person of the prophets which denounced the Judgments of God, it is expressed so, Onus Babyl•nis, Onus Egypti, Onus Damasci? Oh the burden of Damascus, the burden of Egypt, the burden of Babylon;
when it fell upon that Nation, but that the very pre-contemplation, and pre-denunciation of that judgement upon that people, was a burthen and a distastfull bitternesse, to the Prophet himself, that was sent upon that message.
when it fell upon that nation, but that the very pre-contemplation, and pre-denunciation of that judgement upon that people, was a burden and a distasteful bitterness, to the Prophet himself, that was sent upon that message.
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But if upon evidence and verdict he be put to give judgement upon a particular man that stands before him, at the bar, according to that Law, That that man that stands there that day, must that day be no man;
But if upon evidence and verdict he be put to give judgement upon a particular man that Stands before him, At the bar, according to that Law, That that man that Stands there that day, must that day be no man;
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or evaporated with an Axe, he must be hanged or beheaded, that those limbs which make up a Cabinet for that precious Jewell, the image of God, to be kept in, must be cut into quarters, or torne with horses;
or evaporated with an Axe, he must be hanged or beheaded, that those limbs which make up a Cabinet for that precious Jewel, the image of God, to be kept in, must be Cut into quarters, or torn with Horses;
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and burnt to ashes, hee that is not affected in giving such a judgment, upon such a man, hath no part in the bowels of Christ Jesus, that melt in cōpassion,
and burned to Ashes, he that is not affected in giving such a judgement, upon such a man, hath no part in the bowels of christ jesus, that melt in compassion,
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and the sustentation of his Saints compell him to it, and yet he comes to it with a condolency, with a compassion, Heu vindicabor, Alas, I will revenge mee of mine enemies:
and the sustentation of his Saints compel him to it, and yet he comes to it with a condolency, with a compassion, Heu vindicabor, Alas, I will revenge me of mine enemies:
for (as it is added there) they shall fall, (that is, they will fall) by the sword, by famine, by pestilence, and (as it follows) I will accomplish my fury upon them;
for (as it is added there) they shall fallen, (that is, they will fallen) by the sword, by famine, by pestilence, and (as it follows) I will accomplish my fury upon them;
and compassion, Heu abominationes, Alas for all the evill abominations of the house of Israel, I would they were not so ill, that I might be better to them.
and compassion, Heu abominationes, Alas for all the evil abominations of the house of Israel, I would they were not so ill, that I might be better to them.
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when Mary wept for her dead brother Lazarus, and the Jews that were with her wept too, Iesus also wept, and he groan'd in the spirit, and was troubled.
when Marry wept for her dead brother Lazarus, and the jews that were with her wept too, Iesus also wept, and he groaned in the Spirit, and was troubled.
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This was but for the discomfort of one family, (it was not a mortality over the whole Country) It was but for one person in that family, (it was not a contagion that had swept,
This was but for the discomfort of one family, (it was not a mortality over the Whole Country) It was but for one person in that family, (it was not a contagion that had swept,
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and wept over that City, and with that stream of tears powred out that Sea, that tempestuous Sea, those heavy judgements, which, (though he wept in doing it) he denounced upon that City, that glorious, that beloved City, which City (though Christ charge, to have stoned them that were sent to her, and to bee guilty of all the righteous blood shed upon the earth) the holy Ghost cals the holy City for all that, not onely at the beginning of Christs appearance, (The Devill took him up into the holy City) (for at that time she was not the unholyer for any thing that shee had done upon the person of Christ,) but when they had exercised all their cruelty,
and wept over that city, and with that stream of tears poured out that Sea, that tempestuous Sea, those heavy Judgments, which, (though he wept in doing it) he denounced upon that city, that glorious, that Beloved city, which city (though christ charge, to have stoned them that were sent to her, and to be guilty of all the righteous blood shed upon the earth) the holy Ghost calls the holy city for all that, not only At the beginning of Christ appearance, (The devil took him up into the holy city) (for At that time she was not the unholier for any thing that she had done upon the person of christ,) but when they had exercised all their cruelty,
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Many bodies of Saints, which slept, arose, and went into the holy City. When the Fathers take into their contemplation and discourse, that passionate exclamation of our Saviour upon the Crosse, My God, my God,
Many bodies of Saints, which slept, arose, and went into the holy city. When the Father's take into their contemplation and discourse, that passionate exclamation of our Saviour upon the Cross, My God, my God,
why hast thou forsaken me? those blessed Fathers, that never thought of any such sense of that place, that Christ was, at that time, actually in the reall torments of hell, assign no fitter sense of those words,
why hast thou forsaken me? those blessed Father's, that never Thought of any such sense of that place, that christ was, At that time, actually in the real torments of hell, assign no fitter sense of those words,
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so when hee considered that God had forsaken his people, his Citie, his Jerusalem, he cryed out, that God had forsaken him. God that sent the Prophets; the Prophets that were sent;
so when he considered that God had forsaken his people, his city, his Jerusalem, he cried out, that God had forsaken him. God that sent the prophets; the prophets that were sent;
and ill courses, How will this trouble your friends, how will this grieve your Mother, this will kill your Father? The Angels of heaven who are of a friendship and family with us,
and ill courses, How will this trouble your Friends, how will this grieve your Mother, this will kill your Father? The Angels of heaven who Are of a friendship and family with us,
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Our sins have made our mother the Church ashamed in her selfe, (we have scandalized and offended the Congregation) and our sinnes have defamed and dishonoured our mother abroad, that is, imprinted an opinion in others, that that cannot be a good Church, in which we live so dissolutely,
Our Sins have made our mother the Church ashamed in her self, (we have scandalized and offended the Congregation) and our Sins have defamed and dishonoured our mother abroad, that is, imprinted an opinion in Others, that that cannot be a good Church, in which we live so dissolutely,
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for God hath purchased a Church with his bloud, says Saint Paul. And, oh, how much more is God grieved now, that we will make no benefit of that bloud which is shed for us,
for God hath purchased a Church with his blood, Says Saint Paul. And, o, how much more is God grieved now, that we will make no benefit of that blood which is shed for us,
for, since our blessed Saviour was pleased to assume that metaphor, and to call his passion a Cup, and his death a drinking, we may be admitted to that Comparison of drinking too) we take it not so ill, that a man go down into our Cellar,
for, since our blessed Saviour was pleased to assume that metaphor, and to call his passion a Cup, and his death a drinking, we may be admitted to that Comparison of drinking too) we take it not so ill, that a man go down into our Cellar,
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To satisfie Christs own sitto, that thirst which was upon him, when he was upon the Crosse, there was a necessity too, that Christ should bleed to death.
To satisfy Christ own sitto, that thirst which was upon him, when he was upon the Cross, there was a necessity too, that christ should bleed to death.
On our part there was an absolute and a primary necessity; God in his justice requiring a satisfaction, nothing could redeem us, by way of satisfaction,
On our part there was an absolute and a primary necessity; God in his Justice requiring a satisfaction, nothing could Redeem us, by Way of satisfaction,
nor freer from all coaction, and necessity of that kind, yet after Christ had submitted himselfe to that Decree and contract that passed between him, and his Father, that he, by shedding his bloud, should redeem Mankind, there lay a necessity upon Christ himselfe to shed his bloud,
nor freer from all coaction, and necessity of that kind, yet After christ had submitted himself to that decree and contract that passed between him, and his Father, that he, by shedding his blood, should Redeem Mankind, there lay a necessity upon christ himself to shed his blood,
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as himselfe says first to his Disciples that went with him to Emans, Nonne op•rtuit, ought not Christ to suffer all these things? do ye not find by the prophets that he was bound to do it? and then to his Apostles at Ierusalem, verse 36. Sic opertuit,
as himself Says First to his Disciples that went with him to Emman's, Nonne op•rtuit, ought not christ to suffer all these things? do you not find by the Prophets that he was bound to do it? and then to his Apostles At Ierusalem, verse 36. Sic opertuit,
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But to let him dye in a wantonnesse, to let out all that precious liquor, and taste no drop of it, to draw out all that immaculate and unvaluable bloud,
But to let him die in a wantonness, to let out all that precious liquour, and taste no drop of it, to draw out all that immaculate and unvaluable blood,
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as if there had been no Messias sent, no ransome given, no satisfiaction made, not to apply this bloud thus shed for us, by those meanes which God in his Church presents to us, this puts Christ to his wofull Interjection, to cast out this wo upon us, (which he had rather have left out) wo be unto the world, which,
as if there had been no Messias sent, no ransom given, no satisfiaction made, not to apply this blood thus shed for us, by those means which God in his Church presents to us, this puts christ to his woeful Interjection, to cast out this woe upon us, (which he had rather have left out) woe be unto the world, which,
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For, as this vae signifies (as before) a sorrow, (wo, that is, wo is me, for this will fall upon you) and signifies also a Judgment inevitable and infallible, (wo, that is, wo be unto you, for this Judgement shall fall upon you) so Amen is sometimes vox Asserentis, and signifies verè, verily, Verily I say unto you, when Christ would confirm,
For, as this vae signifies (as before) a sorrow, (woe, that is, woe is me, for this will fallen upon you) and signifies also a Judgement inevitable and infallible, (woe, that is, woe be unto you, for this Judgement shall fallen upon you) so Amen is sometime vox Asserentis, and signifies verè, verily, Verily I say unto you, when christ would confirm,
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and establish a beleefe in some doctrine, or promise of his, (as when he says Amen, Amen, verily verily I say unto you, he that beleeveth on me, the works that I doe, shall he doe also,
and establish a belief in Some Doctrine, or promise of his, (as when he Says Amen, Amen, verily verily I say unto you, he that Believeth on me, the works that I do, shall he do also,
when God denounces an infallibility, an unavoydablenesse, an inevitablenesse in his judgements, Amen dico, verily I say unto thee, thou shalt by no meanes come out thence till thou hast paid the uttermost farthing;
when God denounces an infallibility, an Unavoidableness, an inevitableness in his Judgments, Amen dico, verily I say unto thee, thou shalt by no means come out thence till thou hast paid the uttermost farthing;
And this seale, this Amen, as Amen is Fiat, is always set to his vae, as his vae is vox minantis; whensoever God threatens any Judgement, he meanes to execute that Judgement as farre as he threatens it;
And this seal, this Amen, as Amen is Fiat, is always Set to his vae, as his vae is vox minantis; whensoever God threatens any Judgement, he means to execute that Judgement as Far as he threatens it;
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It doth not acquit him that he hath not committed an adultery; and yet, is he sure of that? He may have done that in a looke, in a letter, in a word, in a wish: It doth not acquit him, that he hath not done a murder; and yet, is he sure of that? He may have killed a man, in not defending him from the oppression of another,
It does not acquit him that he hath not committed an adultery; and yet, is he sure of that? He may have done that in a look, in a Letter, in a word, in a wish: It does not acquit him, that he hath not done a murder; and yet, is he sure of that? He may have killed a man, in not defending him from the oppression of Another,
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As they that write of Poysons, and of those creatures that naturally maligne and would destroy man, do name the Flea, as well as the Viper, because the Flea sucks as much bloud as he can,
As they that write of Poisons, and of those creatures that naturally malign and would destroy man, do name the Flay, as well as the Viper, Because the Flay sucks as much blood as he can,
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as they are words of Consolation? If because God hath said Stipendium peccati mors est, the wages of sinne is death, because I have sinned, I must dye, what can I doe in a Prayer? can I flatter God? what can I doe in an Almes? Can I bribe God,
as they Are words of Consolation? If Because God hath said Stipendium peccati mors est, the wages of sin is death, Because I have sinned, I must die, what can I do in a Prayer? can I flatter God? what can I do in an Alms? Can I bribe God,
or frustrate his purpose? Can I put an Euge upon his vae, a vacat upon his Fiat, a Nonobstante upon his Amen. God is not man, not a false man that he can lie,
or frustrate his purpose? Can I put an Euge upon his vae, a vacat upon his Fiat, a Nonobstante upon his Amen. God is not man, not a false man that he can lie,
Where then is the restorative, the consolatory nature of these words? In this, beloved, consists our comfort, that all Gods vae's and Amens, all judgments,
Where then is the restorative, the consolatory nature of these words? In this, Beloved, consists our Comfort, that all God's vae's and Amens, all Judgments,
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How heavy so ever any of Gods judgements be, yet there is always roome for Davids question, Quis scit, who can tell whether God will be gracious unto mee? What better assurance could one have,
How heavy so ever any of God's Judgments be, yet there is always room for Davids question, Quis scit, who can tell whither God will be gracious unto me? What better assurance could one have,
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then David had? The Prophet Nathan had told David immediately from the mouth of God, this child shall surely dye, and ratified it by that reason, because thou hast given occasion to the enemies of the Lord to blaspheme, this child shall surely dye,
then David had? The Prophet Nathan had told David immediately from the Mouth of God, this child shall surely die, and ratified it by that reason, Because thou hast given occasion to the enemies of the Lord to Blaspheme, this child shall surely die,
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yet David fasted, and wept, and said, who can tell whether the Lord will be gratious unto me, that the child may live? There is always roome for Davids question, Quis scit, who can tell? Nay there is no roome for it,
yet David fasted, and wept, and said, who can tell whither the Lord will be gracious unto me, that the child may live? There is always room for Davids question, Quis scit, who can tell? Nay there is no room for it,
but a clean person, a free man, that it should be vae immuni, woe unto him that is free from offences, that hath had no offences; perchance they mean from crosses.
but a clean person, a free man, that it should be vae immuni, woe unto him that is free from offences, that hath had no offences; perchance they mean from Crosses.
That from a glorious Masse to a sordid Conventi•le, all's one to him, all one to him whether that religion, in which they meet, and light candles at Noon;
That from a glorious Mass to a sordid Conventi•le, all's one to him, all one to him whither that Religion, in which they meet, and Light Candles At Noon;
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what innovations, what alterations, what tolerations of false, what extirpations of true Religion soever come, it shall never trouble, never offend him;
what innovations, what alterations, what tolerations of false, what extirpations of true Religion soever come, it shall never trouble, never offend him;
and a disloyall aspersion upon the persons of our Superiours, to suspect without cause, so, not to be sensible that the Catterpillars of the Roman Church, doe eat up our tender fruit, that the Jesuites,
and a disloyal aspersion upon the Persons of our Superiors, to suspect without cause, so, not to be sensible that the Caterpillars of the Roman Church, do eat up our tender fruit, that the Jesuits,
and other enginiers of that Church, doe seduce our forwardest and best spirits, not to be watchfull in our own families, that our wives and children and servants be not corrupted by them,
and other engineers of that Church, do seduce our forwardest and best spirits, not to be watchful in our own families, that our wives and children and Servants be not corrupted by them,
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for the Pastor to s•acken in his duty, (not to be earnest in the Pulpit) for the Magistrate to slacken in his, (not to be vigilant in the execution of those Laws as are left in his power) vae mundo, vae immuni, woe unto him that is unsensible of offences.
for the Pastor to s•acken in his duty, (not to be earnest in the Pulpit) for the Magistrate to slacken in his, (not to be vigilant in the execution of those Laws as Are left in his power) vae mundo, vae immuni, woe unto him that is unsensible of offences.
for, by either of those ways, it would have appeared, that this vae mundo could not be taken adjectivè, but is a cloud cast upon the whole world, a woe upon all, no place, no person, no calling free from these scandals,
for, by either of those ways, it would have appeared, that this vae mundo could not be taken adjectivè, but is a cloud cast upon the Whole world, a woe upon all, no place, no person, no calling free from these scandals,
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as this in our text, Vae mundo, woe to the world, to all the world, a tide, a flood without any ebbe, a Sea without any shoare, a darke skie without any Horizon;
as this in our text, Vae mundo, woe to the world, to all the world, a tide, a flood without any ebb, a Sea without any shore, a dark sky without any Horizon;
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for whom Christ Jesus who prayed for them that crucifyed him, would not pray:) Take the word world, in as good a sense as you will, as good as when Christ says, I give my flesh for the life of the world, (and they are very good that are elemented, made up with his flesh,
for whom christ jesus who prayed for them that Crucified him, would not pray:) Take the word world, in as good a sense as you will, as good as when christ Says, I give my Flesh for the life of the world, (and they Are very good that Are elemented, made up with his Flesh,
and alimented and nursed with his blood:) Take it for the Elect, take it for the Reprobate, the Reprobate and the Elect too are under this vae, wo to the world, from tentations, and tribulations, scandals, and offences.
and alimented and nursed with his blood:) Take it for the Elect, take it for the Reprobate, the Reprobate and the Elect too Are under this vae, woe to the world, from tentations, and tribulations, scandals, and offences.
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So it is if the world be persons, and it is so also, if it be times; Take the world for the times wee live in now, and it is Novissima hora, this is the last time,
So it is if the world be Persons, and it is so also, if it be times; Take the world for the times we live in now, and it is Novissima hora, this is the last time,
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so did Adam in the world in Paradise, and so did the Angels in the oldest world of all, find these woes from offences, and scandals, tentations, and tribulations.
so did Adam in the world in Paradise, and so did the Angels in the oldest world of all, find these woes from offences, and scandals, tentations, and tribulations.
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for hee that retires into a Monastery upon pretence of avoiding tentations, and offences in this world, he brings them thither, and hee meets them there;
for he that retires into a Monastery upon pretence of avoiding tentations, and offences in this world, he brings them thither, and he meets them there;
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and an inferiour state to have care of souls, and study and labour the salvation of others.) And then as they undervalue all secular callings, (Mechaniques,
and an inferior state to have care of Souls, and study and labour the salvation of Others.) And then as they undervalue all secular callings, (Mechanics,
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and Merchants, and Magistrates too) in respect of any Regular order, (as they call them) so with the same animosity doe they prefer their own Order, before any other Order.
and Merchant's, and Magistrates too) in respect of any Regular order, (as they call them) so with the same animosity do they prefer their own Order, before any other Order.
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If the case of the man be so with his wife, it is not good to mary? If the world be nothing but a bed of Adders, a quiver of poysoned arrows, from every person, every time, every place, woes by occasion of offences,
If the case of the man be so with his wife, it is not good to marry? If the world be nothing but a Bed of Adders, a quiver of poisoned arrows, from every person, every time, every place, woes by occasion of offences,
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And shall we that are but wormes, but silke-wormes, but glow-wormes at best, chide God that hee hath made slow-wormes, and other venimous creeping things? shall we that are nothing but boxes of poyson in our selves, reprove God for making Toads and Spiders in the world? shall we that are all discord, quarrell the harmony of his Creation,
And shall we that Are but worms, but silkworms, but glowworms At best, chide God that he hath made slow-worms, and other venomous creeping things? shall we that Are nothing but boxes of poison in our selves, reprove God for making Toads and Spiders in the world? shall we that Are all discord, quarrel the harmony of his Creation,
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and cannot God admit offences, and scandals into his physick? scandals, and offences, tentations, and tribulations, are our leaven that ferment us, and our lees that preserve us.
and cannot God admit offences, and scandals into his physic? scandals, and offences, tentations, and tribulations, Are our leaven that ferment us, and our lees that preserve us.
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Use them to Gods glory, and to thine own establishing, and then thou shall be a particular exception to that generall Rule, the Vae mundo à scandalis, shall be an Euge tibi à scandalis, thou shalt see that it was well for thee, that there were scandals and offences in the world,
Use them to God's glory, and to thine own establishing, and then thou shall be a particular exception to that general Rule, the Vae mundo à scandalis, shall be an Euge tibi à scandalis, thou shalt see that it was well for thee, that there were scandals and offences in the world,
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WEe have seen in the first word the vae, as it is vox Dolentis, the voice of condoling and lamenting, that it is accompanyed with a Heu; Gods judgements come against his will, he had rather they might be forborn, he had rather those easie conditions had been performed;
we have seen in the First word the vae, as it is vox Dolentis, the voice of condoling and lamenting, that it is accompanied with a Heu; God's Judgments come against his will, he had rather they might be forborn, he had rather those easy conditions had been performed;
And as it is vox minantis, a voice of threatning and intermination, it is accompanyed with an Amen; if conditions be rebelliously broken, Gods judgements doe come infallibly, inevitably;
And as it is vox minantis, a voice of threatening and intermination, it is accompanied with an Amen; if conditions be rebelliously broken, God's Judgments do come infallibly, inevitably;
or at least an indiscretion in giving offence, and Scandalum passivum, the passive scandall, which is a forwardnesse, at least an easinesse in taking offence;
or At least an indiscretion in giving offence, and Scandalum Passivum, the passive scandal, which is a forwardness, At least an easiness in taking offence;
First, in our first, the Active Scandall, to doe any thing that is naturally ill, formally sin, whereby another may be occasioned or encouraged by my example to do the like, this is the active scandall most evidently,
First, in our First, the Active Scandal, to do any thing that is naturally ill, formally since, whereby Another may be occasioned or encouraged by my Exampl to do the like, this is the active scandal most evidently,
but unlawfull, and yet because he hath a reall, or a reverentiall dependence upon me, (my Son, my Servant, my Tenant) and thinks I would be displeased if he did it not, does it against his conscience by my example,
but unlawful, and yet Because he hath a real, or a reverential dependence upon me, (my Son, my Servant, my Tenant) and thinks I would be displeased if he did it not, does it against his conscience by my Exampl,
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And there is a lower degree then this, and yet is an Active scandall too. Origen hath expressed it thus, Scandalum est quo scandentium pedes offenduntur;
And there is a lower degree then this, and yet is an Active scandal too. Origen hath expressed it thus, Scandalum est quo scandentium pedes offenduntur;
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and for this, Christ lays that heavy name upon his indiscreet zeal, and that heavy name upon his person, Vade retro, Get thee behind me Satan, thou art a scandall unto me.
and for this, christ lays that heavy name upon his indiscreet zeal, and that heavy name upon his person, Vade retro, Get thee behind me Satan, thou art a scandal unto me.
This is Scandalum oppositionis, the scandall of opposing, disswading, discounselling, discountenancing, and consequently the frustrating of Gods purpose in man;
This is Scandalum oppositionis, the scandal of opposing, dissuading, discounselling, discountenancing, and consequently the frustrating of God's purpose in man;
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This is but by word, and yet there is a lesse then this, which is Scandalum timoris, when he that hath power in his hand, in a family, in a parish, in a City, in a Court, intimidates them who depend upon him, (though nothing bee expressely done or said that way) and so slackens them in their religious duties to God;
This is but by word, and yet there is a less then this, which is Scandalum Fear, when he that hath power in his hand, in a family, in a parish, in a city, in a Court, intimidates them who depend upon him, (though nothing be expressly done or said that Way) and so slackens them in their religious duties to God;
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and dispositions, and inclinations of men, and then, minister those things to them, that affect them most, which is the way of the instruments of the Roman Church, to promise preferments to discontented persons,
and dispositions, and inclinations of men, and then, minister those things to them, that affect them most, which is the Way of the Instruments of the Roman Church, to promise preferments to discontented Persons,
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and is indeed, his way, whose instrument the Roman Church is, The Devill; for this is all that the Devill is able to doe, in the ways of tentation, Applicare passivis activa, To finde out what will work upon a man, and to work by that.
and is indeed, his Way, whose Instrument the Roman Church is, The devil; for this is all that the devil is able to do, in the ways of tentation, Applicare passivis Active, To find out what will work upon a man, and to work by that.
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Hee did not infuse into mee that bloud, that inflames mee in licentiousnesse, nor that melancholy that dampes me in a jealousie and suspicion, a diffidence and distrust in God.
He did not infuse into me that blood, that inflames me in licentiousness, nor that melancholy that damps me in a jealousy and suspicion, a diffidence and distrust in God.
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as are most acceptable to me, and this is Scandalum amoris, the scandall of Love. So have ye then the Name, and Nature, and extent of the Active Scandall;
as Are most acceptable to me, and this is Scandalum amoris, the scandal of Love. So have you then the Name, and Nature, and extent of the Active Scandal;
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against which, the inhibition given in this Text is generall, wee are forbidden to scandalize any person by any of these ways, The scandall of Example,
against which, the inhibition given in this Text is general, we Are forbidden to scandalise any person by any of these ways, The scandal of Exampl,
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but that Example, or Perswasion, or Fear, or Love may scandalize him, that is, Lead him into tentation, and make him doe some things against his own mind.
but that Exampl, or Persuasion, or fear, or Love may scandalise him, that is, Led him into tentation, and make him do Some things against his own mind.
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this Text is not of them, or not of them onely, but of all; say not thou of any man, aetatem habet, he is old enough, let him look to himselfe, he hath reason as other men have, he hath had a learned and a religious education, ill example can doe him no harm;
this Text is not of them, or not of them only, but of all; say not thou of any man, aetatem habet, he is old enough, let him look to himself, he hath reason as other men have, he hath had a learned and a religious education, ill Exampl can do him no harm;
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or his gift of Power, and Authority to intimidate, and affright men, or his gift of other graces, lovelinesse of person, agreeablenesse of Conversation, powerfulnesse of speech, to ensnare and entangle men by any of these scandals, may draw others into perdition,
or his gift of Power, and authority to intimidate, and affright men, or his gift of other graces, loveliness of person, agreeableness of Conversation, powerfulness of speech, to ensnare and entangle men by any of these scandals, may draw Others into perdition,
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And then the Apostles practise was generall too, we give no occasion of offence in any thing. As he requires that wee should eat and drinke to the glory of God,
And then the Apostles practice was general too, we give no occasion of offence in any thing. As he requires that we should eat and drink to the glory of God,
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That's the Apostles tendernesse in things; (He would give no occasion of offence in any thing) And it is as generall in contemplation of persons, he would have no offence given,
That's the Apostles tenderness in things; (He would give no occasion of offence in any thing) And it is as general in contemplation of Persons, he would have no offence given,
so must we be towards them of a superstitions religion amongst us, as carefull as towards one another, not to give any scandall, any just cause of offence.
so must we be towards them of a superstitions Religion among us, as careful as towards one Another, not to give any scandal, any just cause of offence.
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and to prove our religion to be the same, that Christ Jesus and his Apostles proposed at beginning, the same that the generall Councels established after, the same that the blessed Fathers of those times, unanimely,
and to prove our Religion to be the same, that christ jesus and his Apostles proposed At beginning, the same that the general Counsels established After, the same that the blessed Father's of those times, unanimely,
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and dogmatically delivered, the same that those glorious Martyrs quickned by their death, and carryed over all the world in the rivers, in the seas of their blood, to avow our religion by writing,
and dogmatically Delivered, the same that those glorious Martyrs quickened by their death, and carried over all the world in the Rivers, in the Seas of their blood, to avow our Religion by writing,
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and preaching, to be the same religion, an then to preserve and protect that religion which God hath put into our hearts, by all such meanes as hee hath put into our hands, in the due execution of just Laws, this is no scandall, no just cause of offence to Jew not Gentile, Turke nor Papists.
and preaching, to be the same Religion, an then to preserve and Pact that Religion which God hath put into our hearts, by all such means as he hath put into our hands, in the due execution of just Laws, this is no scandal, no just cause of offence to Jew not Gentile, Turk nor Papists.
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But when leaving fundamentall things, and necessary truths, we wrangle uncharitably about Collaterall impertinencies, when wee will refuse to doe such things as conduce to the exaltation of Devotion,
But when leaving fundamental things, and necessary truths, we wrangle uncharitably about Collateral Impertinencies, when we will refuse to do such things as conduce to the exaltation of Devotion,
but onely therefore because the Papists doe them, when, because they kneel in the worship of the bread in the Sacrament, wee will not kneel in Thanksgiving to God for the Sacrament;
but only Therefore Because the Papists do them, when, Because they kneel in the worship of the bred in the Sacrament, we will not kneel in Thanksgiving to God for the Sacrament;
This is that that Saint Paul protests against, and in that protestation Catechizes us, that as he would give no just occasion of offence to the true Church of God,
This is that that Saint Paul protests against, and in that protestation Catechizes us, that as he would give no just occasion of offence to the true Church of God,
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which was the wisdome of our Church, in the beginning of the Reformation, when the Injuctions of our Princes forbad us to call one another by the odious names of Papist, or Papisticall Heretique, or Schismatique, or Sacramentary, or such convitions (as the word of the Injunction is) and repr•achfull names; but cleaving always intirely,
which was the Wisdom of our Church, in the beginning of the Reformation, when the Injunctions of our Princes forbade us to call one Another by the odious names of Papist, or Papistical Heretic, or Schismatic, or Sacramentary, or such convitions (as the word of the Injunction is) and repr•achfull names; but cleaving always entirely,
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Saint Paul would give no offence to the true Church of God, he would not prevaricate, nor to the Jew nor Gentile neither, he would not exasperate. And this may bee enough to have been said of the active scandall•, and passe we now, in our order, to the Passive.
Saint Paul would give no offence to the true Church of God, he would not prevaricate, nor to the Jew nor Gentile neither, he would not exasperate. And this may be enough to have been said of the active scandall•, and pass we now, in our order, to the Passive.
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or to arm his Disciples against scandals, as scandals occasions of sin, but onely from offering injury to one another, That scandall in this text is nothing but wrong, yet another Jesuit, (Vincemius Rhegius) is not onely of another opinion himselfe,
or to arm his Disciples against scandals, as scandals occasions of since, but only from offering injury to one Another, That scandal in this text is nothing but wrong, yet Another Jesuit, (Vincemius Regius) is not only of Another opinion himself,
The interpretation that Maldonat departs from, himselfe acknowledges to be the interpretation of Saint Chrysostome, of Euthymius, of Theophylact, of others of the Fathers;
The Interpretation that Maldonatus departs from, himself acknowledges to be the Interpretation of Saint Chrysostom, of Euthymius, of Theophylact, of Others of the Father's;
but upon them also that are easily scandalized by others, and put from their religion, and Christian constancy with every rumour. Par•m distat scandalizare, & scandalizari;
but upon them also that Are Easily scandalized by Others, and put from their Religion, and Christian constancy with every rumour. Par•m distat scandalizare, & scandalizari;
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but the latter, meliùs quadrat, says a later Divine, worthy to be compared to the Ancients, for the exposition of Scriptures, it fits the scope and purpose of Christ best, to accept and interpret this vae, (Woe be unto the world) of the Pas•ive scandall, the scandall taken.
but the latter, meliùs quadrat, Says a later Divine, worthy to be compared to the Ancients, for the exposition of Scriptures, it fits the scope and purpose of christ best, to accept and interpret this vae, (Woe be unto the world) of the Pas•ive scandal, the scandal taken.
In that, we consider the working of this Vae, three ways; first, vae quia illusiones fortes, woe unto the world because these scandals and offences, tentations,
In that, we Consider the working of this Vae, three ways; First, vae quia illusiones forts, woe unto the world Because these scandals and offences, tentations,
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First, for the vehemence, the violence, the unavoydablenesse and impetuousnesse of these scandals, tentations, and tribulations under which wee all suffer in this world, it may bee enough to consider that one saying of our Saviours, They shall seduce, Si possibile, Mat. 24. 23. even the elect, where (by the way, it is not meerly, not altogether,
First, for the vehemence, the violence, the Unavoidableness and impetuousness of these scandals, tentations, and tribulations under which we all suffer in this world, it may be enough to Consider that one saying of our Saviors, They shall seduce, Si possibile, Mathew 24. 23. even the elect, where (by the Way, it is not merely, not altogether,
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We are to consider men, as they are delivered in the approbation, and testimony of the Church, that judges s•cundum allegata & probata, according to the evidence that she sees and heares,
We Are to Consider men, as they Are Delivered in the approbation, and testimony of the Church, that judges s•cundum allegata & Approved, according to the evidence that she sees and hears,
They were strangers, strangers to the Covenant, and yet Elect; for, as all of the houshold, all within the Covenant, all children of the faithfull, are not elect, (for to be born of Christian parents within the Covenant, gives us a title to the Sacrament of Baptism, so as that we may claim it,
They were Strangers, Strangers to the Covenant, and yet Elect; for, as all of the household, all within the Covenant, all children of the faithful, Are not elect, (for to be born of Christian Parents within the Covenant, gives us a title to the Sacrament of Baptism, so as that we may claim it,
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but this birth doth not give us that title to heaven, which Baptisin it self does) so all strangers, all that are without the Covenant, are not excluded in the election.
but this birth does not give us that title to heaven, which Baptisin it self does) so all Strangers, all that Are without the Covenant, Are not excluded in the election.
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S. Peter admits stragers to election, but yet no otherwise then through sanctification; when we are come to that hill, to sanctification, we have a fair prospect to see our election; in:
S. Peter admits stragers to election, but yet not otherwise then through sanctification; when we Are come to that hill, to sanctification, we have a fair prospect to see our election; in:
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so, God hath elected you to salvation, says S. Paul, to the Thes. but how? To salvation through sanctification; that's your hill, there opens your prospect.
so, God hath elected you to salvation, Says S. Paul, to the Thebes but how? To salvation through sanctification; that's your hill, there Opens your prospect.
but still, how elect? as he tels you, elect if she walk in the Commandements of God, elect if she lose not her former good works, that she may receive a full reward;
but still, how elect? as he tells you, elect if she walk in the commandments of God, elect if she loose not her former good works, that she may receive a full reward;
Always from that mount of sanctification arises our prospect to election; and sanctification were glorification, if it were impossible to fall from it.
Always from that mount of sanctification arises our prospect to election; and sanctification were glorification, if it were impossible to fallen from it.
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If a tentation of mony made Iudas an Apostle fall from his Master, how easily will such a tentation make men fall with their Master, that is, run into dangerous and ruinous actions with them? How easily will our children, our servants, our tenants fall form the truth of God,
If a tentation of money made Iudas an Apostle fallen from his Master, how Easily will such a tentation make men fallen with their Master, that is, run into dangerous and ruinous actions with them? How Easily will our children, our Servants, our tenants fallen from the truth of God,
and an armed Gyant, a Goliah, and a Goliah with a speare like a weavers beame, that marches upon those two leggs, Example to doe it, and Preferment for doing it.
and an armed Giant, a Goliath, and a Goliath with a spear like a weavers beam, that marches upon those two legs, Exampl to do it, and Preferment for doing it.
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This is the vae, in the consideration of the passive scandal, as it arises out of the vehemence of the scandal, and tentation, Quia illusiones fortes, because they are so strong in themselves.
This is the vae, in the consideration of the passive scandal, as it arises out of the vehemence of the scandal, and tentation, Quia illusiones forts, Because they Are so strong in themselves.
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That a man may receive the word, and receive it with joy, and yet, Temporalis est, says Christ, it may bee but for a while, hee may be but a time-server,
That a man may receive the word, and receive it with joy, and yet, Temporalis est, Says christ, it may be but for a while, he may be but a timeserver,
whether it may not be fit for them to come to leagues, and alliances, and declarations for the assistance of the Cause of Religion next year, though not this.
whither it may not be fit for them to come to leagues, and alliances, and declarations for the assistance of the Cause of Religion next year, though not this.
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when they shoote nothing but Paper, when they are onely Paper-Armies, and Pamphlet-Victories, and no such in truth) Illico scandalizatur, yet with these forged rumours, presently hee is scandalized,
when they shoot nothing but Paper, when they Are only Paper-Armies, and Pamphlet-Victories, and no such in truth) Illico scandalizatur, yet with these forged rumours, presently he is scandalized,
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as they make him, for his enemies Armies prevaile against his) Non sapiens Deus, (for any thing I see, God does not take so wise courses for his glory, of which hee talkes so much,
as they make him, for his enemies Armies prevail against his) Non sapiens Deus, (for any thing I see, God does not take so wise courses for his glory, of which he talks so much,
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and pretends to bee so jealous, for his enemies Counsels prevaile against his;) And hee comes at last to the Non est Deus, to labour to over-rule his own Conscience,
and pretends to be so jealous, for his enemies Counsels prevail against his;) And he comes At last to the Non est Deus, to labour to overrule his own Conscience,
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and every compunction, and every sense that a man hath, that such, and such company leades him into tentation, does that, it workes in the nature of such a preparative,
and every compunction, and every sense that a man hath, that such, and such company leads him into tentation, does that, it works in the nature of such a preparative,
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Though hee bee thine eye, the man from whom thou receivest all thy Light, and upon whose learning thou engagest thy Religion, abscindatur, & projice, if hee scandalize thee, shake thee in thy Religion at the heart,
Though he be thine eye, the man from whom thou receivest all thy Light, and upon whose learning thou engagest thy Religion, abscindatur, & Projice, if he scandalise thee, shake thee in thy Religion At the heart,
for, as sinne hath that quality of a worm, that it gnawes, (it gnawes the conscience) so hath it also that quality of a worm, that if you cut it into pieces,
for, as sin hath that quality of a worm, that it gnaws, (it gnaws the conscience) so hath it also that quality of a worm, that if you Cut it into Pieces,
yet if those pieces come together again, they will re-unite again; sinne, though discontinued, will finde his old pieces, if they keep not farre asunder.
yet if those Pieces come together again, they will reunite again; sin, though discontinued, will find his old Pieces, if they keep not Far asunder.
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and since God says of himselfe, That with them that goe crookedly, hee will goe crookedly too, that the behaviour of other men are said to make impressions upon God himselfe, cosider the slipperinesse of our corrupt nature,
and since God Says of himself, That with them that go crookedly, he will go crookedly too, that the behaviour of other men Are said to make impressions upon God himself, Consider the slipperiness of our corrupt nature,
how easily the vices of other men insinuate and infuse themselves into us, and how much need wee have of all Christs physique, abscinde, erue, projice, Cut off, pull out, and cast away.
how Easily the vices of other men insinuate and infuse themselves into us, and how much need we have of all Christ physique, Abscind, Rescue, Projice, cut off, pull out, and cast away.
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and the woe from the corruptnesse of our weak nature, there is a woe upon our wilfulnesse, upon our easinesse in being scandalized by an over-jealousie,
and the woe from the corruptness of our weak nature, there is a woe upon our wilfulness, upon our easiness in being scandalized by an over-jealousy,
and suspicious mis-interpretations of the actions of other men. And for this, in the highest consideration, as it hath relation to our Saviour himselfe,
and suspicious misinterpretations of the actions of other men. And for this, in the highest consideration, as it hath Relation to our Saviour himself,
But, Quis homo, What man is hee that is not offended in him, and his Gospel? Qui non crubescit, aut timet, what man is he that is not ashamed of the Gospel, or afraid of it;
But, Quis homo, What man is he that is not offended in him, and his Gospel? Qui non crubescit, Or timet, what man is he that is not ashamed of the Gospel, or afraid of it;
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that does not desire that the religion that he professes, were a religion of more liberty & of less threatnings? We see, that though the Cross of Christ, that is, Christ crucified, were daily represented to the Jews in their sacrifices,
that does not desire that the Religion that he Professes, were a Religion of more liberty & of less threatenings? We see, that though the Cross of christ, that is, christ Crucified, were daily represented to the jews in their Sacrifices,
well satisfied in the sufficiency of that Gospel for our salvation, and then content to suffer for that Gospel) if we can devest this scandall, no other shall trouble us.
well satisfied in the sufficiency of that Gospel for our salvation, and then content to suffer for that Gospel) if we can devest this scandal, no other shall trouble us.
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Wherein consists this peace? In this, Et non est illis scandalum, Great peace have they that love thy Law, Prov. 12. 21. for they have no scandals; nothing shall offend them.
Wherein consists this peace? In this, Et non est illis scandalum, Great peace have they that love thy Law, Curae 12. 21. for they have no scandals; nothing shall offend them.
A religious constancy blunts the edge of any sword, dampes the spirits of any counsel, benums the strength of any arme, opens the corners of any Labyrinth,
A religious constancy blunts the edge of any sword, damps the spirits of any counsel, benumbs the strength of any arm, Opens the corners of any Labyrinth,
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To which purpose it concerns us to devest that naturall, but corrupt easinesse of uncharitable mis-construing that which other men doe, especially those whom God hath placed in his own place, for government over us;
To which purpose it concerns us to devest that natural, but corrupt easiness of uncharitable misconstruing that which other men do, especially those whom God hath placed in his own place, for government over us;
Calvin says learnedly and wisely, Qui ad extirpandum quicquid displicet praepostere festinant, They that make too much haste to mend all at once, antevertunt Christi judicium, & ereptum Angelis officium sibi temereusurpant, They prevent Christs judgment,
calvin Says learnedly and wisely, Qui ad extirpandum quicquid displicet praepostere Hastening, They that make too much haste to mend all At once, antevertunt Christ judicium, & ereptum Angels officium sibi temereusurpant, They prevent Christ judgement,
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this is a seditious jealousie, a Satyr in the heart, and an unwritten Libell; and God hath a Star-chamber, to punish unwritten Libels before they are published;
this is a seditious jealousy, a Satyr in the heart, and an unwritten Libel; and God hath a Star chamber, to Punish unwritten Libels before they Are published;
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and resemblance of God, which he hath imprinted in them, of whom hee hath sayd, They are Gods. In divine matters there is principally exercise of our faith, That which we understand not, we beleeve.
and resemblance of God, which he hath imprinted in them, of whom he hath said, They Are God's In divine matters there is principally exercise of our faith, That which we understand not, we believe.
In civill affairs, that are above us, matters of State, there is exercise of our Hope; Those ways which we see not, wee hope are directed to good ends.
In civil affairs, that Are above us, matters of State, there is exercise of our Hope; Those ways which we see not, we hope Are directed to good ends.
In Civill actions amongst our selves, there is exercise of our Charity, Those hearts which we see not, let us charitably beleeve to bee disposed to Gods service.
In Civil actions among our selves, there is exercise of our Charity, Those hearts which we see not, let us charitably believe to be disposed to God's service.
That when as Christ hath shut up his w•e onely in those two, Va quia f•rtes illusiones, W•e because scandals and offences are so strong in their nature;
That when as christ hath shut up his w•e only in those two, Vamp quia f•rtes illusiones, W•e Because scandals and offences Are so strong in their nature;
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that when as God hath placed us in a Land, where there are no w•lfes, we doe not think Hominem homini Lupum, imagine every man to be a wolf to us, or to intend our destruction.
that when as God hath placed us in a Land, where there Are no w•lfes, we do not think Hominem Homini Lupum, imagine every man to be a wolf to us, or to intend our destruction.
But as in the Arke there were Lions, but the Lion shut his mouth, and clincht his paw, (the Lion hurt nothing in the Arke) and in the Arke there were Vipers and Scorpions,
But as in the Ark there were Lions, but the lion shut his Mouth, and clinched his paw, (the lion hurt nothing in the Ark) and in the Ark there were Vipers and Scorpions,
if they had occasioned any disorder there, their escape could have been but into the Sea, into irreparable ruine) so, in every State, (though that State be an Arke of peace,
if they had occasioned any disorder there, their escape could have been but into the Sea, into irreparable ruin) so, in every State, (though that State be an Ark of peace,
That men should subdue and captivate even their understanding to the love of this peace, that when in their understanding they see no reason why this or this thing should be thus or thus done,
That men should subdue and captivate even their understanding to the love of this peace, that when in their understanding they see no reason why this or this thing should be thus or thus done,
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and then, Quod Principi places, lex esto, The pleasure of the Prince is above all Law, howsoever I say, various occasions may vary their Laws, adhere we to that Rule of the Law, which the Apostle prescribes, that we always make, Finem pra•cepti charit•tem, The end of the Commandement charity;
and then, Quod Principi places, lex esto, The pleasure of the Prince is above all Law, howsoever I say, various occasions may vary their Laws, adhere we to that Rule of the Law, which the Apostle prescribes, that we always make, Finem pra•cepti charit•tem, The end of the Commandment charity;
That so first, Fundemur & radic•mur in charitate, that wee be planted, and take root in that ground, in charity, (so wee are, by being planted in that Church, that thinks charitably even of that Church, that uncharitably condemns us) And then, Vt •ultiplice•ur, That Grace and peace may be multiplyed in us, (so it is,
That so First, Fundemur & radic•mur in charitate, that we be planted, and take root in that ground, in charity, (so we Are, by being planted in that Church, that thinks charitably even of that Church, that uncharitably condemns us) And then, Vt •ultiplice•ur, That Grace and peace may be multiplied in us, (so it is,
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if to our outward peace, God adde the inward peace of conscience in our own bosomes) and lastly, Vt abundemus, that we may not onely encrease, (as the Apostle says there) but (as he adds) abound in charity towards one another,
if to our outward peace, God add the inward peace of conscience in our own bosoms) and lastly, Vt abundemus, that we may not only increase, (as the Apostle Says there) but (as he adds) abound in charity towards one Another,
for the present, and where we cannot do so, to hope well of the future) is the best preservative and antidote against the woe of this Text, Woe unto the world because of scandals and offences;
for the present, and where we cannot do so, to hope well of the future) is the best preservative and antidote against the woe of this Text, Woe unto the world Because of scandals and offences;
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and upon the Epistles of Saint Paul, for a second course, for the New, and my meditations even for these publike exercises to Gods Church, returne oftnest to these two.
and upon the Epistles of Saint Paul, for a second course, for the New, and my meditations even for these public exercises to God's Church, return oftenest to these two.
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If a man be asked a reason why he loves one meat better then another, where all are equally good, (as the books of Scripture are) he will at least, finde a reason in some good example, that he sees some man of good tast, and temperate withall, so do:
If a man be asked a reason why he loves one meat better then Another, where all Are equally good, (as the books of Scripture Are) he will At least, find a reason in Some good Exampl, that he sees Some man of good taste, and temperate withal, so do:
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And for my Diet, I have Saint Augustines protestation, that he loved the Book of Psalms, and Saint Chrysostomes, that he loved Saint Pauls Epistles; with a particular devotion, I may have another more particular reason,
And for my Diet, I have Saint Augustine's protestation, that he loved the Book of Psalms, and Saint Chrysostomes, that he loved Saint Paul's Epistles; with a particular devotion, I may have Another more particular reason,
and though the Reasons be not left out, (Christ himself settles that Prayer, which he recommended to our daily use, upon a Reason, Quia tuum est Regnum, for thine is the Kingdome,) yet David makes up his Circle, he begins, and ends in prayer.
and though the Reasons be not left out, (christ himself settles that Prayer, which he recommended to our daily use, upon a Reason, Quia tuum est Kingdom, for thine is the Kingdom,) yet David makes up his Circle, he begins, and ends in prayer.
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and thy hand presseth me sore, we shall passe by these steps, first, we shall see in what respect, in what allusion, in what notification he cals them arrows: And therein first, that they are alienae, they are shot from others, they are not in his own power;
and thy hand Presseth me soar, we shall pass by these steps, First, we shall see in what respect, in what allusion, in what notification he calls them arrows: And therein First, that they Are Alien, they Are shot from Others, they Are not in his own power;
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But yet they bring their comfort with them, because they are his, because no arrows from him, no pressing with his hand, comes without that Balsamum of mercy, to heal as fast as he wounds.
But yet they bring their Comfort with them, Because they Are his, Because no arrows from him, no pressing with his hand, comes without that Balsamum of mercy, to heal as fast as he wounds.
First then, this particle of connexion and argumentation, For, which begins our text, occasions us, in a first part, to consider, that such an impatience in affliction,
First then, this particle of connexion and argumentation, For, which begins our text, occasions us, in a First part, to Consider, that such an impatience in affliction,
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as brings us toward a murmuring at Gods proceedings, and almost to a calling of God to an account, in inordinate expostulations, is a leaven so kneaded into the nature of man,
as brings us towards a murmuring At God's proceedings, and almost to a calling of God to an account, in inordinate expostulations, is a leaven so kneaded into the nature of man,
Iob had Gods testimony of being an upright man; and yet Iob bent that way, O that I might have my request, says Iob, and that God would grant me the thing that I long for.
Job had God's testimony of being an upright man; and yet Job bent that Way, Oh that I might have my request, Says Job, and that God would grant me the thing that I long for.
for meeknesse. But did God always finde it so? was it a meek behaviour towards God, to say, Wherefore hast thou afflicted thy servant? Have I conceived all this people, Numb. 11. 11. have I begotten them, that thou shouldest say unto me, Carry them in thy bosome? Elias had had testimonies of Gods care and providence in his behalf;
for meekness. But did God always find it so? was it a meek behaviour towards God, to say, Wherefore hast thou afflicted thy servant? Have I conceived all this people, Numb. 11. 11. have I begotten them, that thou Shouldst say unto me, Carry them in thy bosom? Elias had had testimonies of God's care and providence in his behalf;
and God was not weary of preserving him, and he was weary of being preserved; He desired that he might dye, and said, Sufficit Domine, It is enough O Lord, now take my soul.
and God was not weary of preserving him, and he was weary of being preserved; He desired that he might die, and said, Sufficit Domine, It is enough Oh Lord, now take my soul.
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and to bee angry at God, and to be angry at the mercy of God. we may see his fluctuation and distemper, and irresolution in that case, and his transportation;
and to be angry At God, and to be angry At the mercy of God. we may see his fluctuation and distemper, and irresolution in that case, and his transportation;
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Ieremy was under this tentation too. Ionas was angry because his Prophesie was not performed; because God would not second his Prophesie in the destruction of Nineveh.
Ieremy was under this tentation too. Ionas was angry Because his Prophesy was not performed; Because God would not second his Prophesy in the destruction of Nineveh.
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and (vae mihi si non, wo be unto me if I preach not them) I preach but the sense of Gods indignation upon mine own soul, in a conscience of mine own sins, I impute nothing to another, that I confesse not of my selfe, I call none of you to confession to me, I doe but confesse my self to God,
and (vae mihi si non, woe be unto me if I preach not them) I preach but the sense of God's Indignation upon mine own soul, in a conscience of mine own Sins, I impute nothing to Another, that I confess not of my self, I call none of you to Confessi to me, I do but confess my self to God,
This is a naturall infirmity, which the strongest men, being but men, cannot devest, that if their purposes prosper not, they are weary of their industry, weary of their lifes;
This is a natural infirmity, which the Strongest men, being but men, cannot devest, that if their Purposes prosper not, they Are weary of their industry, weary of their life's;
as the valiant Souldiers, as the faithfull servants, as the bosome friends of almighty God: Si vis discere, qualis esse debi•s, disce post gratiam, says the same Father;
as the valiant Soldiers, as the faithful Servants, as the bosom Friends of almighty God: Si vis discere, qualis esse debi•s, Disce post gratiam, Says the same Father;
for the establishing of their Disciples, but take out a new lesson in the times of Grace; Consider the Apostles there, Gaudentes & Gloriantes, They departed from the Councell, rejoycing that they were counted worthy, to suffer rebuke for his name. It was Ioy, and all Ioy, says S. Iames; It was Glory, and all Glory, says S. Paul, Absit mihi, God forbid that I should glory, Gal. 6. 14. save in the Crosse of our Lord Iesus Christ;
for the establishing of their Disciples, but take out a new Lesson in the times of Grace; Consider the Apostles there, Gaudentes & glory, They departed from the Council, rejoicing that they were counted worthy, to suffer rebuke for his name. It was Joy, and all Joy, Says S. James; It was Glory, and all Glory, Says S. Paul, Absit mihi, God forbid that I should glory, Gal. 6. 14. save in the Cross of our Lord Iesus christ;
And if I can glory in that, (to glory in that, is to have a conscience testifying to me, that God receives glory by my use of his correction) I may come to God, reason with God, plead with God, wrastle with God,
And if I can glory in that, (to glory in that, is to have a conscience testifying to me, that God receives glory by my use of his correction) I may come to God, reason with God, plead with God, wrestle with God,
therefore he doth not stray into the infirmities of these great, and good Men, Moses, Iob, Elias, Ieremy, and Ionah; whose errours, it is labour better bestowed carefully to avoid,
Therefore he does not stray into the infirmities of these great, and good Men, Moses, Job, Elias, Ieremy, and Jonah; whose errors, it is labour better bestowed carefully to avoid,
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since Gods purpose, which is, by corrections, to bring a sinner to himself, and so to God, is effected in him, God would now be pleased to remember all his other gracious promises too;
since God's purpose, which is, by corrections, to bring a sinner to himself, and so to God, is effected in him, God would now be pleased to Remember all his other gracious promises too;
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To end this first part, (because the other extends it self in many branches.) Then when we are come to a sense of Gods purpose, by his corrections, it is a seasonable time to flie to his mercy, and to pray, that he would remove them from us;
To end this First part, (Because the other extends it self in many branches.) Then when we Are come to a sense of God's purpose, by his corrections, it is a seasonable time to fly to his mercy, and to pray, that he would remove them from us;
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and we have fed upon them, found nourishment even in those tribulations and afflictions, and said thee grace for them, blessed and glorified thy name, for those tribulations, and afflictions;
and we have fed upon them, found nourishment even in those tribulations and afflictions, and said thee grace for them, blessed and glorified thy name, for those tribulations, and afflictions;
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now imprint in us anew thine Image; since we have not disputed against thy corrections, all this while, O Lord open thou our lips now, and accept our remembring of thee, that we have not done so;
now imprint in us anew thine Image; since we have not disputed against thy corrections, all this while, Oh Lord open thou our lips now, and accept our remembering of thee, that we have not done so;
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David in a rectified conscience findes that he may be admitted to present reasons against farther corrections, And that this may be received as a reason, That Gods Arrows are upon him;
David in a rectified conscience finds that he may be admitted to present Reasons against farther corrections, And that this may be received as a reason, That God's Arrows Are upon him;
These arrows then in our Text, proceeding from sin, and sin proceeding from tentations, and inducing tribulations, it shall advance your spirituall edification most, to fixe your consideration upon those fiery darts, as they are tentations, and as they are tribulations. Origen says, he would wish no more,
These arrows then in our Text, proceeding from since, and since proceeding from tentations, and inducing tribulations, it shall advance your spiritual edification most, to fix your consideration upon those fiery darts, as they Are tentations, and as they Are tribulations. Origen Says, he would wish no more,
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It is Idiotismus Spiritus sancti, a peculiar character of the holy Ghosts expressing Gods anger, in that Metaphore of shooting Arrows. In this place, some understand by these Arrows, foul and infectious diseases, in his body, derived by his incontinence. Others, the sting of Conscience, and that fearfull choice, which the Prophet offered him, war, famine, and pestilence. Others, his passionate sorrow in the death of Bethsheba's first childe; or in the Incest of Amnon upon his sister,
It is Idiotismus Spiritus sancti, a peculiar character of the holy Ghosts expressing God's anger, in that Metaphor of shooting Arrows. In this place, Some understand by these Arrows, foul and infectious diseases, in his body, derived by his incontinence. Others, the sting of Conscience, and that fearful choice, which the Prophet offered him, war, famine, and pestilence. Others, his passionate sorrow in the death of Bethsheba's First child; or in the Incest of Amnon upon his sister,
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or in the murder upon Amnon by Absolon; or in the death of Absolen by Ioab; or in many other occasions of sorrow, that surrounded David and his family, more, perchance,
or in the murder upon Amnon by Absalom; or in the death of Absolen by Ioab; or in many other occasions of sorrow, that surrounded David and his family, more, perchance,
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Extend this Man, to all Mankind; carry Davids History up to Adams History, and consider us in that state, which wee inherit from him, and we shall see arrows fly about our ears, A Deo prosequente, the anger of God hanging over our heads, in a cloud of arrows;
Extend this Man, to all Mankind; carry Davids History up to Adams History, and Consider us in that state, which we inherit from him, and we shall see arrows fly about our ears, A God prosequente, the anger of God hanging over our Heads, in a cloud of arrows;
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Briefly, in that wound, as wee were all shot in Adam, we bled out Impassibilitatem, and we sucked in Impossibilitatem; There we lost our Immortality, our Impassibility, our assurance of Paradise,
Briefly, in that wound, as we were all shot in Adam, we bled out Impassibilitatem, and we sucked in Impossibilitatem; There we lost our Immortality, our Impassibility, our assurance of Paradise,
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the searing of the conscience, and the over-tendernesse of the conscience; Gods quiver, and the Devils quiver, and our own quiver, and our neighbours quiver, afford,
the searing of the conscience, and the over-tenderness of the conscience; God's quiver, and the Devils quiver, and our own quiver, and our neighbours quiver, afford,
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for the recovery of any soul, but that she were able to see Cicatrices suas, those scars which these fiery darts have left in her, the deformity which every sinne imprints upon the soul,
for the recovery of any soul, but that she were able to see Cicatrices suas, those scars which these fiery darts have left in her, the deformity which every sin imprints upon the soul,
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How provident, how diligent a patience did our blessed Saviour bring to his Passion, who foreseeing that that would be our case, our sicknesse, to be first wounded with single tentations, and then to have even the wounds of our soul wounded again, by a daily reiterating of tentations in the same kinde, would provide us physick agreeable to our Disease, Chyrurgery conformable to our wound,
How provident, how diligent a patience did our blessed Saviour bring to his Passion, who Foreseeing that that would be our case, our sickness, to be First wounded with single tentations, and then to have even the wounds of our soul wounded again, by a daily reiterating of tentations in the same kind, would provide us physic agreeable to our Disease, Chirurgery conformable to our wound,
So then these arrows, are those tentations and those tribulations, which are accompanied with these qualities of arrows shot at us, that they are alienae, shot from others, not in our power;
So then these arrows, Are those tentations and those tribulations, which Are accompanied with these qualities of arrows shot At us, that they Are Alien, shot from Others, not in our power;
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It was the Embleme, and Inscription, which Darius took for his coin, Insculpere sagittarium, to shew his greatnesse, that he could wound afar off, as an Archer does.
It was the Emblem, and Inscription, which Darius took for his coin, Insculpere sagittarium, to show his greatness, that he could wound afar off, as an Archer does.
And it was the way, by which God declared the deliverance of Israel from Syria; 2 Reg. 13. 17. Elisha bids the King open the window East-ward, and shoot an arrow out. The King does shoot:
And it was the Way, by which God declared the deliverance of Israel from Syria; 2 Reg. 13. 17. Elisha bids the King open the window Eastward, and shoot an arrow out. The King does shoot:
He would deliver Israel, by shooting vengeance into Syria. One danger in our arrows, as they are tentations, is, that they come unsuspectedly; they come, we know not, from whence; from others; that's a danger;
He would deliver Israel, by shooting vengeance into Syria. One danger in our arrows, as they Are tentations, is, that they come unsuspectedly; they come, we know not, from whence; from Others; that's a danger;
Thou sought'st the tentation, the tentation sought not thee; when we expose our selves to tentations, tentations hit us, that were not expresly directed, nor meant to us.
Thou soughtest the tentation, the tentation sought not thee; when we expose our selves to tentations, tentations hit us, that were not expressly directed, nor meant to us.
And even then, when we begin to flie from tentations, the arrow overtakes us. Iehoram fled from Iehu, and Iehu shot after him, and shot him through the heart.
And even then, when we begin to fly from tentations, the arrow overtakes us. Jehoram fled from Iehu, and Iehu shot After him, and shot him through the heart.
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some reclinations, some retrospects we have, a little of Lots wife is in us, a little sociablenesse, and conversation, a little point of honour, not to be false to former promises, a little false gratitude, and thankfulnesse, in respect of former obligations, a little of the compassion and charity of Hell, that another should not be miserable,
Some reclinations, Some retrospects we have, a little of Lots wife is in us, a little sociableness, and Conversation, a little point of honour, not to be false to former promises, a little false gratitude, and thankfulness, in respect of former obligations, a little of the compassion and charity of Hell, that Another should not be miserable,
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for want of us, a little of this, which is but the good nature of the Devill, arrests us, stops us, fixes us, till the arrow, the tentation shoot us in the back,
for want of us, a little of this, which is but the good nature of the devil, arrests us, stops us, fixes us, till the arrow, the tentation shoot us in the back,
Let a man be zealous, and fervent in reprehension of sin, and there flies out an arrow, that gives him the wound of a Puritan. Let a man be zealous of the house of God,
Let a man be zealous, and fervent in reprehension of since, and there flies out an arrow, that gives him the wound of a Puritan. Let a man be zealous of the house of God,
and making up the differences of the Church of God, and there flies out an arrow, that gives him the wound of a Papist. One shoots East, and another West, but both these arrows meet in him, that means well, to defame him.
and making up the differences of the Church of God, and there flies out an arrow, that gives him the wound of a Papist. One shoots East, and Another West, but both these arrows meet in him, that means well, to defame him.
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And this is the first misery in these arrows, these tentations, Quia alienae, they are shot from others, they are not in our own quiver, not in our own government.
And this is the First misery in these arrows, these tentations, Quia Alien, they Are shot from Others, they Are not in our own quiver, not in our own government.
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Another quality that tentations receive from the holy Ghosts Metaphore of arrows is, Quia veloces, because this captivity to sin, comes so swiftly, so impetuously upon us.
another quality that tentations receive from the holy Ghosts Metaphor of arrows is, Quia Veloces, Because this captivity to since, comes so swiftly, so impetuously upon us.
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God, whose goodnesse, and wisdome will have that substance to become a Man, he creates a soul for it, or creates a soul in it, (I dispute not that ) he sends a light,
God, whose Goodness, and Wisdom will have that substance to become a Man, he creates a soul for it, or creates a soul in it, (I dispute not that) he sends a Light,
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Here's no arrow shot from the body, no sin in the body alone; None from the soul, no sin in the soul alone; And yet, the union of this soul and body is so accompanied with Gods malediction for our first transgression, that in the instant of that union of life,
Here's no arrow shot from the body, no since in the body alone; None from the soul, no since in the soul alone; And yet, the Union of this soul and body is so accompanied with God's malediction for our First Transgression, that in the instant of that Union of life,
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as certainly as that body must die, so certainly the whole Man must be guilty of Originall sin. No man can tell me out of what Quiver, yet here is an arrow comes so swiftly,
as Certainly as that body must die, so Certainly the Whole Man must be guilty of Original since. No man can tell me out of what Quiver, yet Here is an arrow comes so swiftly,
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My soul is capable of God, as soon as it is capable of sin; and though sin doe not get the start of God, God does not get the start of sin neither.
My soul is capable of God, as soon as it is capable of since; and though since do not get the start of God, God does not get the start of since neither.
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And then, a third, and last danger, which we noted in our tentations, as they are represented by the holy Ghost, in this Metaphore of arrows, is, that they are vix visibiles, hardly discernible.
And then, a third, and last danger, which we noted in our tentations, as they Are represented by the holy Ghost, in this Metaphor of arrows, is, that they Are vix visibiles, hardly discernible.
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A little disposition towards some one vertue, may keep thee from some one tentation; Thou mayst think it pity to corrupt a chast soul, and forbear soliciting her;
A little disposition towards Some one virtue, may keep thee from Some one tentation; Thou Mayest think it pity to corrupt a chaste soul, and forbear soliciting her;
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and yet practise, and that with hunger and thirst, other sins, or those sins upon other persons. But all Israel stones thee; arrows flie from every corner;
and yet practise, and that with hunger and thirst, other Sins, or those Sins upon other Persons. But all Israel stones thee; arrows fly from every corner;
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and holy, and to conform thy self in some measure, to thy pattern, Christ Jesus. Against him it is noted, that the Jews took up stones twice to stone him.
and holy, and to conform thy self in Some measure, to thy pattern, christ jesus. Against him it is noted, that the jews took up stones twice to stone him.
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since we must necessarily live in the way of tentations, (for coluber in via, there is a snake in every path, tentation in every calling) still to receive all these arrowes, upon the shield of faith, still to oppose the scriptum est, the faithfull promises of God, that he will give us the issue with the tentation,
since we must necessarily live in the Way of tentations, (for coluber in via, there is a snake in every path, tentation in every calling) still to receive all these arrows, upon the shield of faith, still to oppose the Scriptum est, the faithful promises of God, that he will give us the issue with the tentation,
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Wee finde many mentions in the Scriptures of filling of quivers, and emptying of quivers, and arrows, and arrows, still in the plurall, many arrows. But in all the Bible, I think, we finde not this word, (as it signifies tentation,
we find many mentions in the Scriptures of filling of quivers, and emptying of quivers, and arrows, and arrows, still in the plural, many arrows. But in all the bible, I think, we find not this word, (as it signifies tentation,
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for, for that, the Fathers, and Ancients runne upon that Exposition, that that one arrow common to all, that day-arrow visible to all, is the naturall death; (so the Chalde paraphrase calls it there expresly, Sagitta m•rtis, The arrow of death) which every man knows to belong to every man; (for,
for, for that, the Father's, and Ancients run upon that Exposition, that that one arrow Common to all, that day-arrow visible to all, is the natural death; (so the Chaldea Paraphrase calls it there expressly, Sagitta m•rtis, The arrow of death) which every man knows to belong to every man; (for,
and upon that routing, followed execution. Every tentation, every tribulation is not deadly. But their multiplicity disorders us, discomposes us, unse••les us, and so hazards us.
and upon that routing, followed execution. Every tentation, every tribulation is not deadly. But their Multiplicity disorders us, discomposes us, unse••les us, and so hazards us.
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and how love could make him doe those things which hee did then; And an arrow from the tongue of inferiour people, that which we make shift to call honour, wounds him deeper now;
and how love could make him do those things which he did then; And an arrow from the tongue of inferior people, that which we make shift to call honour, wounds him Deeper now;
6000 year hath scarce taught us what they are, how they affect us, how they shall be cur'd in us, nothing, on this side the Resurrection, can teach us.
6000 year hath scarce taught us what they Are, how they affect us, how they shall be cured in us, nothing, on this side the Resurrection, can teach us.
And as though our bodies had not naturally diseases, and infirmities enow, we contract more, inflict more, (and that, out of necessity too) in mortifications, and macerations, and Disciplines of this rebellious flesh.
And as though our bodies had not naturally diseases, and infirmities enough, we contract more, inflict more, (and that, out of necessity too) in mortifications, and macerations, and Disciplines of this rebellious Flesh.
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and if wee give our selves as much mortification as our body needs, we live a life of fridays, and see no Sabbath, we make up our years of Lents, and see no other Easters, and whereas God meant us Paradise, we make all the world a wildernesse. Sin hath cast a curse upon all the creatures of the world, they are all worse then they were at first,
and if we give our selves as much mortification as our body needs, we live a life of fridays, and see no Sabbath, we make up our Years of Lents, and see no other Easters, and whereas God meant us Paradise, we make all the world a Wilderness. since hath cast a curse upon all the creatures of the world, they Are all Worse then they were At First,
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The daughters of Gods quiver, and the sons of his quiver, the arrows of tentation, and the arrows of tribulation, doe so stick in us, that as he lives miserably, that lives in sicknes, and he as miserably, that lives in physick: so plenty is a misery,
The daughters of God's quiver, and the Sons of his quiver, the arrows of tentation, and the arrows of tribulation, do so stick in us, that as he lives miserably, that lives in sickness, and he as miserably, that lives in physic: so plenty is a misery,
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They stick, and they stick fast; altè infixae; every syllable aggravates our misery. Now for the most part, experimentally, we know not whether they stick fast or no,
They stick, and they stick fast; altè infixae; every syllable aggravates our misery. Now for the most part, experimentally, we know not whither they stick fast or no,
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yea, we take preparatives and fomentations, we supple our selves by provocations, lest our flesh should be of proof against these arrows, that death may enter the surer,
yea, we take preparatives and fomentations, we supple our selves by provocations, lest our Flesh should be of proof against these arrows, that death may enter the Surer,
Thou must doe, and leave undone many things, before thou deliver thy selfe of that arrow, that sinne that transports thee. One of these arrows was shot into Saint Paul himselfe,
Thou must do, and leave undone many things, before thou deliver thy self of that arrow, that sin that transports thee. One of these arrows was shot into Saint Paul himself,
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Saint Pauls thrice praying, brought him in that provision of Grace, which God cals sufficient for him. Once pulling at these arrows, a slight consideration of thy sins will doe no good.
Saint Paul's thrice praying, brought him in that provision of Grace, which God calls sufficient for him. Once pulling At these arrows, a slight consideration of thy Sins will do no good.
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Doe it now as thou sitt'st, doe it again at the Table, doe it again in thy bed; Doe it thrice, doe it in thy purpose, do it in thine actions, doe it in thy constancy; Doe it thrice, within the wals of thy flesh, in thy self, within the wals of thy house in thy family,
Do it now as thou Sittest, do it again At the Table, do it again in thy Bed; Do it thrice, do it in thy purpose, do it in thine actions, do it in thy constancy; Do it thrice, within the walls of thy Flesh, in thy self, within the walls of thy house in thy family,
And though the arrow be not utterly pull'd out, yet it shall not fester, it shall not gangrene; Thou shalt not be cut off from the body of Christ, in his Church here,
And though the arrow be not utterly pulled out, yet it shall not fester, it shall not gangrene; Thou shalt not be Cut off from the body of christ, in his Church Here,
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That's not the soul alone, nor body alone, but all, the whole man. God is the God of Abraham, as he is the God of the living; Therefore Abraham is alive;
That's not the soul alone, nor body alone, but all, the Whole man. God is the God of Abraham, as he is the God of the living; Therefore Abraham is alive;
And there comes an arrow, that cuts off half our garment, (as Hammon did Davids servants) A tentation that makes us think, it is enough to be baptized, to professe the name of Christ;
And there comes an arrow, that cuts off half our garment, (as Hammon did Davids Servants) A tentation that makes us think, it is enough to be baptised, to profess the name of christ;
for Papist, or Protestant, it is but the train of the garment, matter of civility, and policy, and government, and may be cut off, and the garment remain still.
for Papist, or Protestant, it is but the train of the garment, matter of civility, and policy, and government, and may be Cut off, and the garment remain still.
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If we need physick, and God offer us his physick, medicinall corrections, there flies an arrow, a tentation, Medice cura teipsum, that hee whom wee make our Physician, died himselfe, of an infamous disease, that Christ Jesus from whom we attend our salvation, could not save himself.
If we need physic, and God offer us his physic, medicinal corrections, there flies an arrow, a tentation, Medice Cure teipsum, that he whom we make our physician, died himself, of an infamous disease, that christ jesus from whom we attend our salvation, could not save himself.
In our alms there are trumpets blowne, there's an arrow of vaine-glory; In our fastings, there are disfigurings, there's an arrow of Hypocrisie; In our purity, there is contempt of others;
In our alms there Are trumpets blown, there's an arrow of vainglory; In our Fastings, there Are disfigurings, there's an arrow of Hypocrisy; In our purity, there is contempt of Others;
there's an arrow of pride; In our coming to Church, there is custome and formality; In hearing Sermons, there is affection to the parts of the Preacher.
there's an arrow of pride; In our coming to Church, there is custom and formality; In hearing Sermons, there is affection to the parts of the Preacher.
But as God leaves not his children without correction, so he leaves them not without comfort, and therefore it behoves us to consider his hand upon these arrows, more then one way.
But as God leaves not his children without correction, so he leaves them not without Comfort, and Therefore it behoves us to Consider his hand upon these arrows, more then one Way.
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If men, and such men, left-handed men, and so many 700 left-handed men, and so many of one Tribe, 700 Benjamites, could sling stones at a hairs breadth,
If men, and such men, Left-handed men, and so many 700 Left-handed men, and so many of one Tribe, 700 Benjamites, could sling stones At a hairs breadth,
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A difference may be, that when Gods purpose is but to punish, as he did Pharaoh, in those severall verall premonitory plagues, there it is Digitus Dei; It was but a finger, and Gods finger.
A difference may be, that when God's purpose is but to Punish, as he did Pharaoh, in those several verall premonitory plagues, there it is Digitus Dei; It was but a finger, and God's finger.
And so he shoots arrow after arrow, permits sin after sin, that at last some sin, that draws affliction with it, might bring us to understanding;
And so he shoots arrow After arrow, permits since After since, that At last Some since, that draws affliction with it, might bring us to understanding;
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for that word, in which the Prophet here expresses this sticking, and this fast sticking of these arrows, which is Nachath, is here, (as the Grammarians in that language call it) in Niphal, figere factae, they were made to stick;
for that word, in which the Prophet Here Expresses this sticking, and this fast sticking of these arrows, which is Nachath, is Here, (as the Grammarians in that language call it) in Niphal, figere factae, they were made to stick;
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for in every tentation, and every tribulation, there is a Catechisme, and Instruction; nay, there is a Canticle, a love-song, an Epithalamion, a mariage song of God, to our souls, wrapped up,
for in every tentation, and every tribulation, there is a Catechism, and Instruction; nay, there is a Canticle, a love-song, an Epithalamion, a marriage song of God, to our Souls, wrapped up,
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or pestilence,2 Sam. 24. for the people, (let that signifie, those that depend upon thee, shal perish) so when thou hear'st Esays words to Hezekiah, Put thy house in order, for thou shalt die;
or pestilence,2 Sam. 24. for the people, (let that signify, those that depend upon thee, shall perish) so when thou Hearst Isaiah words to Hezekiah, Put thy house in order, for thou shalt die;
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as they lie in the body of the Scriptures, so the applications of those judgements, by Gods Ministers, in these services, upon emergent occasions, all these are arrows shot by the hand of God,
as they lie in the body of the Scriptures, so the applications of those Judgments, by God's Ministers, in these services, upon emergent occasions, all these Are arrows shot by the hand of God,
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and that child of God, that is accustomed to the voice, and to the ear of God, to speak with him in prayer, when God speaks to him, in any such voice here,
and that child of God, that is accustomed to the voice, and to the ear of God, to speak with him in prayer, when God speaks to him, in any such voice Here,
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as that to David, or Hezekiah, though this be a shooting of arrows, Non sugabit eum vir sagittarius, The arrow, (as we read it) The Archer, (as the Romane Edition reades it) cannot make that child of God afraid, afraid with a distrustfull fear,
as that to David, or Hezekiah, though this be a shooting of arrows, Non sugabit Eum vir sagittarius, The arrow, (as we read it) The Archer, (as the Roman Edition reads it) cannot make that child of God afraid, afraid with a distrustful Fear,
nor make him mis-interpret that which he does hear, or call that passion in the Preacher, in which the Preacher is but sagittarius Dei, the deliverer of Gods arrows;
nor make him misinterpret that which he does hear, or call that passion in the Preacher, in which the Preacher is but sagittarius Dei, the deliverer of God's arrows;
Tears of repentance from Mary Magdalen, and from Peter; And when from thee? There is a probatum est in S. Aug. Sagittaveras cor meum, Thou hast shot at my heart;
Tears of Repentance from Marry Magdalen, and from Peter; And when from thee? There is a probatum est in S. Aug. Sagittaveras cor meum, Thou hast shot At my heart;
and how wrought that? To the withdrawing of his tongue, à nundinis loquacitatis, from that market in which I sold my self, (for S. Aug. at that time taught Rhetorique) to turn the stream of his eloquence,
and how wrought that? To the withdrawing of his tongue, à nundinis loquacitatis, from that market in which I sold my self, (for S. Aug. At that time taught Rhetoric) to turn the stream of his eloquence,
and never doubt to fight it out with God, to lay violent hands upon heaven, to wrastle with God for a blessing, to charge and presse God upon his contracts and promises,
and never doubt to fight it out with God, to lay violent hands upon heaven, to wrestle with God for a blessing, to charge and press God upon his contracts and promises,
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To which purpose there is an excellent use of this Metaphor of arrows, H•bak. 3. 11. where it is said, that Gods servants shall have the light of his arrows,
To which purpose there is an excellent use of this Metaphor of arrows, H•bak. 3. 11. where it is said, that God's Servants shall have the Light of his arrows,
literally, primarily, this text concerns David: He by tentations to sin, by tribulations for sin, by comminations, and increpations upon sin, was bodily,
literally, primarily, this text concerns David: He by tentations to since, by tribulations for since, by comminations, and increpations upon since, was bodily,
for ease in afflictions, may be grounded upon reasons, out of the sense of those afflictions, Saint Basil tels us, that Christ therefore prays to his Father now in heaven, to spare mankinde,
for ease in afflictions, may be grounded upon Reasons, out of the sense of those afflictions, Saint Basil tells us, that christ Therefore prays to his Father now in heaven, to spare mankind,
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If they be heavy upon us, much more was their weight upon thee, every dram upon us was a Talent upon thee, Non del•r sicut dolor tuus, take Rachel weeping for her children, Mary weeping for her brother Lazarus, Hezekiah for his health, Peter for his sins, Non est delor sicut dolor •uus.
If they be heavy upon us, much more was their weight upon thee, every dram upon us was a Talon upon thee, Non del•r sicut dolour Thy, take Rachel weeping for her children, Marry weeping for her brother Lazarus, Hezekiah for his health, Peter for his Sins, Non est delor sicut dolour •uus.
and thine eares towards us, our sins, all our sins, even from the impertinent frowardnesse of our childhood, to the unsufferable frowardnesse of our age, may meet in our present confessions, and repentances, and never appear more.
and thine ears towards us, our Sins, all our Sins, even from the impertinent frowardness of our childhood, to the unsufferable frowardness of our age, may meet in our present confessions, and repentances, and never appear more.
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as that to this day, thy Church, thy School cannot see, what kinde of arrow thou tookest into thy soul, what kinde of affliction it was, that made thy soul heavy unto death, or dissolved thee into a gelly of blood in thine agony.
as that to this day, thy Church, thy School cannot see, what kind of arrow thou tookest into thy soul, what kind of affliction it was, that made thy soul heavy unto death, or dissolved thee into a jelly of blood in thine agony.
nor lessen, when at thy execution they offered thee, that stupesying drink, (which was the civil charity of those times to condemned persons, to give them an easier passage, in the agonies of death) thou wouldest not tast of that cup of ease.
nor lessen, when At thy execution they offered thee, that stupesying drink, (which was the civil charity of those times to condemned Persons, to give them an Easier passage, in the agonies of death) thou Wouldst not taste of that cup of ease.
and in thy soul so as we know not how, so as to extorta Si possibile, If it be possible let this cup passe, and an Vt quid dereliquisti, My God, my God,
and in thy soul so as we know not how, so as to extorta Si possibile, If it be possible let this cup pass, and an Vt quid dereliquisti, My God, my God,
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The hand of God pressed upon thee, in that eternall decree, in that irrevocable contract, between thy Father and thee, in that Oportuit pati, That all that thou must suffer,
The hand of God pressed upon thee, in that Eternal Decree, in that irrevocable contract, between thy Father and thee, in that Opportune pati, That all that thou must suffer,
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as of the tentation. In which confidence of which decree, as men, in the virtue thereof already in possession of heaven, we joyn with that Quire in that service, in that Anthem, Blessing, and glory,
as of the tentation. In which confidence of which Decree, as men, in the virtue thereof already in possession of heaven, we join with that Choir in that service, in that Anthem, Blessing, and glory,
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IN that which is often reported to you, out of Saint Hierome, Titulus clavis, that the title of the Psalme, is the key of the Psalm, there is this good use, That the book of Psalms is a mysterious book;
IN that which is often reported to you, out of Saint Jerome, Titulus clavis, that the title of the Psalm, is the key of the Psalm, there is this good use, That the book of Psalms is a mysterious book;
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then may consist with the articles of the Christian faith; for so, no Heretique, no Schismatique, shall get in by any countenance of any place in the Psalms;
then may consist with the Articles of the Christian faith; for so, no Heretic, no Schismatic, shall get in by any countenance of any place in the Psalms;
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and, as Saint Bernard calls it, A trinity from the Trinity, in those three faculties of the soul, the Vnderstanding, the Will, and the Memory. God calls often upon the first faculty, O that this people would but understand;
and, as Saint Bernard calls it, A trinity from the Trinity, in those three faculties of the soul, the Understanding, the Will, and the Memory. God calls often upon the First faculty, Oh that this people would but understand;
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and opposition of that. Through all the Prophets runs that charge, Noluerunt, and Noluerunt, they would not, they refused me, Noluerun• audire, says God in Esay; They are rebellious children, that will not hear.
and opposition of that. Through all the prophets runs that charge, Noluerunt, and Noluerunt, they would not, they refused me, Noluerun• Audire, Says God in Isaiah; They Are rebellious children, that will not hear.
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Noluerunt erubescere, says God to Ieremy, They will not be ashamed of their former ways, And therefore Noluerunt reverti, They will not return to better ways:
Noluerunt erubescere, Says God to Ieremy, They will not be ashamed of their former ways, And Therefore Noluerunt reverti, They will not return to better ways:
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Their fault is not laid in this, that they had no such faculty, as a will, (for then their not coming were not their fault) but that they perverted that will.
Their fault is not laid in this, that they had no such faculty, as a will, (for then their not coming were not their fault) but that they perverted that will.
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It was a seal upon a seal, a seal of confirmation, it was a sacrament upon a sacrament, when in instituting the sacrament of his body and his bloud, Christ presented it so, Doe this in remembrance of me.
It was a seal upon a seal, a seal of confirmation, it was a sacrament upon a sacrament, when in instituting the sacrament of his body and his blood, christ presented it so, Do this in remembrance of me.
Memorare praeterita, remember the first things, what God hath done for thee, and love, (love, which, mis-placed, hath transported thee upon many sins) love will keep thee from sinning.
Memorare Things past, Remember the First things, what God hath done for thee, and love, (love, which, misplaced, hath transported thee upon many Sins) love will keep thee from sinning.
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All instruction, which we can give you to day, is but the remembring you of the mercies of God, which have been new every morning. Nay, he that hears no Sermons, he that reads no Scriptures, hath the Bible without book;
All instruction, which we can give you to day, is but the remembering you of the Mercies of God, which have been new every morning. Nay, he that hears no Sermons, he that reads no Scriptures, hath the bible without book;
There may be enough in remembring our selves; but sometimes, that's the hardest of all; many times we are farthest off from our selves; most forgetfull of our selves.
There may be enough in remembering our selves; but sometime, that's the Hardest of all; many times we Are farthest off from our selves; most forgetful of our selves.
It was a narrow enlargement, it was an addition that diminish'd the sense, when our former Translators added that word, themselves; Ps. 22. 27. All the world shall remember themselves;
It was a narrow enlargement, it was an addition that diminished the sense, when our former Translators added that word, themselves; Ps. 22. 27. All the world shall Remember themselves;
Psalmus ad Recordationem, A Psalm for Remembrance. Being lock'd up in a close prison, of multiplied calamities, this turns the key, this opens the door, this restores him to liberty,
Psalm ad Recordationem, A Psalm for Remembrance. Being locked up in a close prison, of multiplied calamities, this turns the key, this Opens the door, this restores him to liberty,
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So have I let you in, into the whole Psalm, by this key, by awaking your memory, that it is a Psalm for Remembrance: And that that you are to remember, is, that all calamities, that fall upon you, fall not from the malice or power of man,
So have I let you in, into the Whole Psalm, by this key, by awaking your memory, that it is a Psalm for Remembrance: And that that you Are to Remember, is, that all calamities, that fallen upon you, fallen not from the malice or power of man,
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and literally to be understood of David; And secondly, in their retrospect, as they look back upon the first Adam, and so concern Mankind collectively, and so you, and I, and all have our portion in these calamities;
and literally to be understood of David; And secondly, in their retrospect, as they look back upon the First Adam, and so concern Mankind collectively, and so you, and I, and all have our portion in these calamities;
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And thirdly, we shall consider them in their prospect, in their future relation to the second Adam, in Christ Iesus, in whom also all mankinde was collected,
And Thirdly, we shall Consider them in their prospect, in their future Relation to the second Adam, in christ Iesus, in whom also all mankind was collected,
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for the sins of all the world were his, by imputation, for this Psalm, some of our Expositors take to be a historicall, and personall Psalm, determin'd in David; some, a Catholique, and universall Psalm, extended to the whole condition of man, and some a Propheticall, and Evangelicall Psalm, directed upon Christ. None of them inconveniently;
for the Sins of all the world were his, by imputation, for this Psalm, Some of our Expositors take to be a historical, and personal Psalm, determined in David; Some, a Catholic, and universal Psalm, extended to the Whole condition of man, and Some a Prophetical, and Evangelical Psalm, directed upon christ. None of them inconveniently;
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first, Adam was the Patient, and so, his promise, the promise that he received of a Messiah, is our physick; And then David was the Patient, and there, his Example is our physick; And lastly, Christ Iesus was the Patient, and so, his blood is our physick.
First, Adam was the Patient, and so, his promise, the promise that he received of a Messiah, is our physic; And then David was the Patient, and there, his Exampl is our physic; And lastly, christ Iesus was the Patient, and so, his blood is our physic.
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In every acceptation, as we consider it in David, in our selves, in Christ, we shall consider first, That specification of humane misery and calamity, expressed here, sicknesse, and an universall sicknesse; No soundnesse in the flesh:
In every acceptation, as we Consider it in David, in our selves, in christ, we shall Consider First, That specification of humane misery and calamity, expressed Here, sickness, and an universal sickness; No soundness in the Flesh:
And then in a second branch, we shall see, that those calamities proceed from the anger of God; we cannot discharge them, upon Nature, or Fortune, or Power, or Malice of Men or Times; They are from the anger of God, and they are,
And then in a second branch, we shall see, that those calamities proceed from the anger of God; we cannot discharge them, upon Nature, or Fortune, or Power, or Malice of Men or Times; They Are from the anger of God, and they Are,
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as the Originall Text hath it, à facie irae Dei, from the face of the anger of God, from that anger of God that hath a face, that looks upon something in us, and growes not out of a hate in God,
as the Original Text hath it, à fancy irae Dei, from the face of the anger of God, from that anger of God that hath a face, that looks upon something in us, and grows not out of a hate in God,
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though there were no more but Originall sinne, yet God comes not to this, Non sanitas, N• soundnesse in my flesh, nor to this, N•n pax, No rest in my bones, till I have made sinne, my sinne, by act, and habit too, by doing it,
though there were no more but Original sin, yet God comes not to this, Non sanitas, N• soundness in my Flesh, nor to this, N•n pax, No rest in my bones, till I have made sin, my sin, by act, and habit too, by doing it,
and using to doe it. But then, though it bee but Peccatum in the singular, (so the Text hath it) One sinne, yet for that one beloved sinne, especially when that my sinne comes to have a face, (for so, the Originall phrase is in this place too, à facie peccati, from the face of my sinne) when my sin looks bigge,
and using to do it. But then, though it be but Peccatum in the singular, (so the Text hath it) One sin, yet for that one Beloved sin, especially when that my sin comes to have a face, (for so, the Original phrase is in this place too, à fancy peccati, from the face of my sin) when my since looks big,
as we are all kneaded up in Adam, and not this one person David. But because we are in the consideration of health, and consequently of physick, (for the true and proper use of physick, is to preserve health,
as we Are all kneaded up in Adam, and not this one person David. But Because we Are in the consideration of health, and consequently of physic, (for the true and proper use of physic, is to preserve health,
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for, says he, He that professes himself a Physician, without experience, Chronica de future scribit, He undertakes to write a Chronicle of things before they are done, which is an irregular, and a perverse way.
for, Says he, He that Professes himself a physician, without experience, Chronicle the future Scribit, He undertakes to write a Chronicle of things before they Are done, which is an irregular, and a perverse Way.
In many cases, where there is no anger, there is not much zeal. David himself came to a high exaltation in this passion of anger. He was ordinarily so meek,
In many cases, where there is no anger, there is not much zeal. David himself Come to a high exaltation in this passion of anger. He was ordinarily so meek,
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Remember David and all his afflictions, says our translation; and Memento David & omnis mansuetudinis ejus, say they, Remember David, and all his mildness.
remember David and all his afflictions, Says our Translation; and Memento David & omnis mansuetudinis His, say they, remember David, and all his mildness.
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Come out, and speak comfortably, says Ioab, or, I swear by the Lord, there will not tarry a man with thee this night; Seditiously spoken; And David obeyed him.
Come out, and speak comfortably, Says Ioab, or, I swear by the Lord, there will not tarry a man with thee this night; Seditiously spoken; And David obeyed him.
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and, that which is heaviest of all, he cals Absolons rebellion, a judgement of God; and David accepts it so, and says, The Lord hath bidden him to curse David.
and, that which is Heaviest of all, he calls Absolom rebellion, a judgement of God; and David accepts it so, and Says, The Lord hath bidden him to curse David.
And yet this exemplar mild man, David himself, upon a scorn offered to him by Hanun in the abuse of his Ambassadours, goes himself in person, into a dangerous war, against the Ammonites, assisted with 32000 chariots of their neighbours the Aramites, and there he destroys those great numbers, which are mentioned in that story:
And yet this exemplar mild man, David himself, upon a scorn offered to him by Hanun in the abuse of his ambassadors, Goes himself in person, into a dangerous war, against the Ammonites, assisted with 32000 chariots of their neighbours the Aramites, and there he Destroys those great numbers, which Are mentioned in that story:
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which our Expositors ordinarily take to have been historically this, that when David had provoked God, with that sinfull confidence in numbring his people, when Gods anger was executed in that devouring plague, and David saw the persecuting Angel,
which our Expositors ordinarily take to have been historically this, that when David had provoked God, with that sinful confidence in numbering his people, when God's anger was executed in that devouring plague, and David saw the persecuting Angel,
And this was the sin, say our Expositors, and this was the anger, and this was the manifestation, and this was the disease that David complains of here.
And this was the since, say our Expositors, and this was the anger, and this was the manifestation, and this was the disease that David complains of Here.
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for in their second acceptation as they are referred to the miserable condition of all mankinde by sinne, the particulars which we laid down before, will fall into more particular consideration.
for in their second acceptation as they Are referred to the miserable condition of all mankind by sin, the particulars which we laid down before, will fallen into more particular consideration.
and the blood of all their posterity, and as they drew another more precious blood, the blood of the Messias upon it, every way both may be Adam, both may blush. So God called that pair, our first Parents, man in that root, Adam: But the first name, by which God called man in generall, mankinde, is Ish, Therefore shall a man leave his Father, &c. And Ish, is but à sonitu, à rugitu:
and the blood of all their posterity, and as they drew Another more precious blood, the blood of the Messias upon it, every Way both may be Adam, both may blush. So God called that pair, our First Parents, man in that root, Adam: But the First name, by which God called man in general, mankind, is Ish, Therefore shall a man leave his Father, etc. And Ish, is but à sonitu, à rugitu:
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But man hath a fourth name too in Scripture, Enosh, and that signifies nothing but misery. When David says, Put them in fear O Lord, that the Nations may know they are but men;
But man hath a fourth name too in Scripture, Enosh, and that signifies nothing but misery. When David Says, Put them in Fear Oh Lord, that the nations may know they Are but men;
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but especially that• which is especially notified for the misery in our Text, Enosh is Homo aeger, a man miserable, in particular, by the misery of sicknesse, which is our next step, Non sanitas, There is no soundnesse, no health in me.
but especially that• which is especially notified for the misery in our Text, Enosh is Homo aeger, a man miserable, in particular, by the misery of sickness, which is our next step, Non sanitas, There is no soundness, no health in me.
But was man impassible before the fall? Had there been no sicknesse, if there had been no sinne? Secundum passiones perfectivas, we acknowledge in the School, man was passible before:
But was man impassable before the fallen? Had there been no sickness, if there had been no sin? Secundum Passions perfectivas, we acknowledge in the School, man was passable before:
Every alteration is in a degree a passion, a suffering; and so, in those things which conduced to his well-being, eating, and sleeping, and other such, man was passible: that is, subject to alteration, But, Secundum passiones destructiv••, to such sufferings,
Every alteration is in a degree a passion, a suffering; and so, in those things which conduced to his well-being, eating, and sleeping, and other such, man was passable: that is, Subject to alteration, But, Secundum Passions destructiv••, to such sufferings,
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God hath wrapped up all misery, in that condemnation, Morte morietur, That the sinner shall die twice: But if the second death did not follow, the first death were an ease,
God hath wrapped up all misery, in that condemnation, Morte morietur, That the sinner shall die twice: But if the second death did not follow, the First death were an ease,
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But not onely out of this strictnesse of Art, but out of an acknowledgment of Nature, we must say, sanitas hujus vitae, b•ne intelligentibus, sanitas non est;
But not only out of this strictness of Art, but out of an acknowledgment of Nature, we must say, sanitas hujus vitae, b•ne intelligentibus, sanitas non est;
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when I eate, I doe but take Physique for Hunger, and for thirst, when I drink, and so is sleep my physique for wearinesse. Detrahe medicamentum, & interficient;
when I eat, I do but take Physique for Hunger, and for thirst, when I drink, and so is sleep my physique for weariness. Detrahe medicamentum, & interficient;
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and so throw them, through Discontents, into desperate enterprises, and some are drawn forward to death, by false Markes, which they have set up to their own Ambitions,
and so throw them, through Discontents, into desperate enterprises, and Some Are drawn forward to death, by false Marks, which they have Set up to their own Ambitions,
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and driving, and spurring, and whipping, pari paessu urgemur omnes, we bring all with us into the world, that which carries us out of the world, a naturall, unnaturall consuming of that radicall vertue, which sustaines our life.
and driving, and spurring, and whipping, Pair paessu urgemur omnes, we bring all with us into the world, that which carries us out of the world, a natural, unnatural consuming of that radical virtue, which sustains our life.
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It was at first but in the feet, but it was presently all over. Iosiah the King was shot with an arrow at the battail of Megiddo; One book that reports the story says he was carried out of the field alive & dyed at Ierusalem and another, that he was carried out of the field dead.
It was At First but in the feet, but it was presently all over. Josiah the King was shot with an arrow At the battle of Megiddo; One book that reports the story Says he was carried out of the field alive & died At Ierusalem and Another, that he was carried out of the field dead.
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Deadly wounds & deadly sicknesses spread themselvs all over, so fast, as that the holy Ghost, in relating it, makes it all one, to tell the beginning, and the end thereof.
Deadly wounds & deadly Sicknesses spread themselves all over, so fast, as that the holy Ghost, in relating it, makes it all one, to tell the beginning, and the end thereof.
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or that which they call the Balsamum of the body, cannot descend, by reason of that ligature, to that part, it will ga•grene; And, (which is an argument,
or that which they call the Balsamum of the body, cannot descend, by reason of that ligature, to that part, it will ga•grene; And, (which is an argument,
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and an evidence, that mischiefes are more operative, more insinuating, more penetrative, more diligent, then Remedies against misch•efes are) when the Spirits, and Balsamum of the body cannot passe by that ligature to that wound,
and an evidence, that mischiefs Are more operative, more insinuating, more penetrative, more diligent, then Remedies against misch•efes Are) when the Spirits, and Balsamum of the body cannot pass by that ligature to that wound,
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when age of Gods making, age grown by many years, or age of the Devills making, age grown by many sinnes, hath spred an universall debility upon me, that all sicknesses are in me,
when age of God's making, age grown by many Years, or age of the Devils making, age grown by many Sins, hath spread an universal debility upon me, that all Sicknesses Are in me,
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& have all lost their names, as all simples have in Triacle, I am sick of sicknesse, and not of a Fever, or any particular distemper, then is the misery of this Text fallen upon me, Non sanitas, no health, none at any time, none in any part, non in Carne, not in my flesh, not in my whole substance, which is also another circumstance of exaltation in humane misery.
& have all lost their names, as all simples have in Treacle, I am sick of sickness, and not of a Fever, or any particular distemper, then is the misery of this Text fallen upon me, Non sanitas, no health, none At any time, none in any part, non in Flesh, not in my Flesh, not in my Whole substance, which is also Another circumstance of exaltation in humane misery.
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Take flesh in the largest extent and signification, that may be, as Moses calls God, The God of the spirits of all flesh, that is, of the Beeing of all Creatures, and take all these Creatures to be ours in that Donation, Subjicite & dominamini, subdue,
Take Flesh in the Largest extent and signification, that may be, as Moses calls God, The God of the spirits of all Flesh, that is, of the Being of all Creatures, and take all these Creatures to be ours in that Donation, Subject & Dominamini, subdue,
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and become worse then they were, (to us) by the sinne of Adam. Bring flesh to a nearer signification, to our own, there was Caro juxta naturam, and there is Caro juxta culpam. That flesh which was naturall, to man, that which God gave man at first, that had health and soundnesse in it;
and become Worse then they were, (to us) by the sin of Adam. Bring Flesh to a nearer signification, to our own, there was Caro juxta naturam, and there is Caro juxta Fault. That Flesh which was natural, to man, that which God gave man At First, that had health and soundness in it;
for that flesh, which we call naturall Adams first flesh, besides that it was never capable of glory in it selfe, but must have received that, by receiving the light of Gods presence, there is none of that flesh remaining now;
for that Flesh, which we call natural Adams First Flesh, beside that it was never capable of glory in it self, but must have received that, by receiving the Light of God's presence, there is none of that Flesh remaining now;
Quia elatum sumpsimus spiritum, because we have raised our spirits in pride, higher then God would, Ecce defluens quotidie portamus lutum, Behold God hath walled us with mud walls,
Quia elatum sumpsimus spiritum, Because we have raised our spirits in pride, higher then God would, Ecce defluens quotidie portamus lutum, Behold God hath walled us with mud walls,
Thou seemest, in the eye of the world, to walk in silks, and thou doest but walke in searcloth; Thou hast a desire to please some eyes, when thou hast much to doe, not to displease every Nose; and thou wilt solicite an adulterous entrance into their beds, who,
Thou seemest, in the eye of the world, to walk in silks, and thou dost but walk in searcloth; Thou hast a desire to please Some eyes, when thou hast much to do, not to displease every Nose; and thou wilt solicit an adulterous Entrance into their Beds, who,
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Mine enemies speake evill of mee, (says David) and say, When shall hee die, and his name perish? And yet these evill-speaking enemies come there to see him.
Mine enemies speak evil of me, (Says David) and say, When shall he die, and his name perish? And yet these Evil-speaking enemies come there to see him.
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And yet a farther trouble then all this, is intended in the other word, which is the last and highest of these vexations, Non in ossibus, no rest in my bones.
And yet a farther trouble then all this, is intended in the other word, which is the last and highest of these vexations, Non in ossibus, no rest in my bones.
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Saint Basil will needs hav• us leave the obvious, and the naturall signification of this, Bones; for, Habet & anima ossa sua, says he, The soule hath Bones,
Saint Basil will needs hav• us leave the obvious, and the natural signification of this, Bones; for, Habet & anima ossa sua, Says he, The soul hath Bones,
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Requirit quod sibi respondere nequit, The mind of a curious man delights to examine it selfe upon Interrogatories, which, upon the Racke, it cannot answer,
Requires quod sibi respondere nequit, The mind of a curious man delights to examine it self upon Interrogatories, which, upon the Rack, it cannot answer,
But beyond this carnality in matters of Opinions, in points of a higher nature, this diseased man in our Text, comes to trouble in his Bones, S. Basils spirituall bones: Hee shall suspect his Religion, suspect his Repentance, suspect the Comforts of the Minister, suspect the efficacy of the Sacrament, suspect the mercy of God himselfe.
But beyond this carnality in matters of Opinions, in points of a higher nature, this diseased man in our Text, comes to trouble in his Bones, S. Basils spiritual bones: He shall suspect his Religion, suspect his Repentance, suspect the Comforts of the Minister, suspect the efficacy of the Sacrament, suspect the mercy of God himself.
And whereas such meditations as these, might sustaine a rectified soule, as Bones in this sinner, despaire shall have suck'd out all the marrow of these Bones,
And whereas such meditations as these, might sustain a rectified soul, as Bones in this sinner, despair shall have sucked out all the marrow of these Bones,
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but in the heavyest of all, sicknesse, which was a second, and then a third sicknesse spread over all, no soundnesse, nor rest in that sicknesse, which was a fourth consideration, No soundnesse in his flesh, in his weaker faculties and operations, No rest in his bones, no acquiescence in his best actions, with which we end this first part.
but in the Heaviest of all, sickness, which was a second, and then a third sickness spread over all, no soundness, nor rest in that sickness, which was a fourth consideration, No soundness in his Flesh, in his Weaker faculties and operations, No rest in his bones, no acquiescence in his best actions, with which we end this First part.
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But in the second, where we find him upon the consideration of the cause of all these distresses, That it is from the Contemplation of the anger of God, There is no soundnesse in my flesh,
But in the second, where we find him upon the consideration of the cause of all these Distresses, That it is from the Contemplation of the anger of God, There is no soundness in my Flesh,
May wee not piously apply that Proverbiall speech, Corruptio optimi pessima, (that when good things take in another nature then their own, they take it in the highest exaltation) thus, that when God, who is all mercy, growes angry, he becomes all anger? The Holy Ghost himselfe seemes to have given us leave to make that application,
May we not piously apply that Proverbial speech, corruption Optimi pessima, (that when good things take in Another nature then their own, they take it in the highest exaltation) thus, that when God, who is all mercy, grows angry, he becomes all anger? The Holy Ghost himself seems to have given us leave to make that application,
when expressing God in the height of his anger, hee calls God then, in that anger, a Dove; wee read it the fiercenesse of an oppressour, but Saint Hierome reads it, The anger of a Dove.
when expressing God in the height of his anger, he calls God then, in that anger, a Dove; we read it the fierceness of an oppressor, but Saint Jerome reads it, The anger of a Dove.
And truly there is no other word then that, in that tongue, (the word is Ionah, ) that signifies a Dove, and that word does signifie a Dove, in many other places of Scripture;
And truly there is no other word then that, in that tongue, (the word is Jonah,) that signifies a Dove, and that word does signify a Dove, in many other places of Scripture;
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And that Prophet which made his flight from God, when hee sent him to Nineveh, is called by that name, Ionah, a Dove; And the Fathers of the Latine Church, have read,
And that Prophet which made his flight from God, when he sent him to Nineveh, is called by that name, Jonah, a Dove; And the Father's of the Latin Church, have read,
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and interpreted it so, of a Dove. Some of them take Nebuchadnezzar to be this angry Dove, because hee left his owne Dove-coat to feed abroad, to prey upon them;
and interpreted it so, of a Dove. some of them take Nebuchadnezzar to be this angry Dove, Because he left his own Dovecoat to feed abroad, to prey upon them;
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And then, to what height that anger growes, is expressed in the Prophet Hosea; I will meet them, says God, (when hee is pleased, he says, hee will wait for them) as a Bear, (no longer a Dove) as a Bear robbed of her whelpes, (sensible of his injuries) and I will rent the caule of their hearts, (shiver them in peeces with a dispersion, with a discerption) And I will devour them as with a Lyon, (nothing shall re-unite them again But I will break them as a Potters vessell, that cannot be made whole again.) Honour not the malice of thine enemy so much,
And then, to what height that anger grows, is expressed in the Prophet Hosea; I will meet them, Says God, (when he is pleased, he Says, he will wait for them) as a Bear, (no longer a Dove) as a Bear robbed of her whelps, (sensible of his injuries) and I will rend the caul of their hearts, (shiver them in Pieces with a dispersion, with a discerption) And I will devour them as with a lion, (nothing shall reunite them again But I will break them as a Potters vessel, that cannot be made Whole again.) Honour not the malice of thine enemy so much,
Finde God pleased with thee, and thou hast a hook in the nostrils of every Leviathan, power cannot shake thee, Thou hast a wood to cast into the waters of Marah, the bitternesse of the times cannot hurt thee, thou hast a Rock to dwell upon,
Find God pleased with thee, and thou hast a hook in the nostrils of every Leviathan, power cannot shake thee, Thou hast a wood to cast into the waters of Marah, the bitterness of the times cannot hurt thee, thou hast a Rock to dwell upon,
and the Bee, there is nothing so little in his hand, as cannot discomfort thee, discomfit thee, dissolve and powrout, attenuate and annihilate the very marrow of thy soul.
and the Bee, there is nothing so little in his hand, as cannot discomfort thee, discomfit thee, dissolve and powrout, attenuate and annihilate the very marrow of thy soul.
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thy sicknesse is his sword, and therefore it is Hee that strikes thee with it, still turne upon that consideration, the Lord is angry; But then look that anger in the •face, take it in the right •line,
thy sickness is his sword, and Therefore it is He that strikes thee with it, still turn upon that consideration, the Lord is angry; But then look that anger in the •face, take it in the right •line,
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And therefore since God manifests his anger so many usefull, and medicinall ways unto thee, take heed of looking upon his anger, where his anger hath no face, no manifestation;
And Therefore since God manifests his anger so many useful, and medicinal ways unto thee, take heed of looking upon his anger, where his anger hath no face, no manifestation;
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Hee opens his face to thee in his Law, he manifests himself to thee in the Conditions, by which he hath made thy salvation possible, and till he see thee, in the transgression of them, he is not angry.
He Opens his face to thee in his Law, he manifests himself to thee in the Conditions, by which he hath made thy salvation possible, and till he see thee, in the Transgression of them, he is not angry.
And when he is angry so, be glad he shews it in his face, in his outward declarations; that fire smothered, would consume all Gods anger reserved till the last day, will last as long as that day,
And when he is angry so, be glad he shows it in his face, in his outward declarations; that fire smothered, would consume all God's anger reserved till the last day, will last as long as that day,
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Therefore Saint Hierome makes this milder use of this phrase, that God shewes faciem irae, but non iram, that his face of anger is rather a telling us, that hee will bee angry,
Therefore Saint Jerome makes this milder use of this phrase, that God shows Face irae, but non iram, that his face of anger is rather a telling us, that he will be angry,
the corrections that God inflicts to reduce us, if wee profit not by them, were anger Ab initio, wee shall suffer for the sinnes, from which those corrections should have reduced us,
the corrections that God inflicts to reduce us, if we profit not by them, were anger Ab initio, we shall suffer for the Sins, from which those corrections should have reduced us,
As we are the sons of Dust, (worse, the sonnes of Death) we must say to Corruption, Thou art my Father, and to the worm, Thou art my Mother, so we may say to the anger of God, it is our grandfather, that begot these miseries,
As we Are the Sons of Dust, (Worse, the Sons of Death) we must say to Corruption, Thou art my Father, and to the worm, Thou art my Mother, so we may say to the anger of God, it is our grandfather, that begotten these misery's,
Wee see that the bodily sicknesse, and the death of many is attributed to one kind of sinne, to the negligent receiving of the Sacrament, For this cause many are weak and sick amongst you, and many sleep.
we see that the bodily sickness, and the death of many is attributed to one kind of sin, to the negligent receiving of the Sacrament, For this cause many Are weak and sick among you, and many sleep.
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so wee thinke men dye of Fevers, whom we met lately at the Sacrament, and God hath cut them off perhaps for that sin of their unworthy receiving the Sacrament.
so we think men die of Fevers, whom we met lately At the Sacrament, and God hath Cut them off perhaps for that since of their unworthy receiving the Sacrament.
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I sinned in the first man that ever was; and, but for the mercy of God, in something that I have said or done, might sin, that is, occasion sin, in the last man that ever shall be. But that sin that is called my sinne in this text, is that that is become mine by an habituall practise, or mine by a wilfull relapse into it.
I sinned in the First man that ever was; and, but for the mercy of God, in something that I have said or done, might sin, that is, occasion since, in the last man that ever shall be. But that since that is called my sin in this text, is that that is become mine by an habitual practice, or mine by a wilful relapse into it.
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truly I think an impossibility in sin, to be single, to be but One) (for that unclean Spirit, which possessed the man that dwelt amongst the tombs, carryed it at first,
truly I think an impossibility in since, to be single, to be but One) (for that unclean Spirit, which possessed the man that dwelled among the tombs, carried it At First,
For this making of any One sin, thine, thine, by an habituall love thereof, will grow up to the last and heaviest waight, intimated in that phrase, which is also in this clause of the Text, In facie paccati; that this sin will have a face, that is, a confidence, and a devesting of all 〈 ◊ 〉 or disguises.
For this making of any One since, thine, thine, by an habitual love thereof, will grow up to the last and Heaviest weight, intimated in that phrase, which is also in this clause of the Text, In fancy paccati; that this since will have a face, that is, a confidence, and a divesting of all 〈 ◊ 〉 or disguises.
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There cannot bee a heavier punishment laid upon any sinne, then Christ lays upon scandall: It were better for him a mil-stone were hanged about his neck,
There cannot be a Heavier punishment laid upon any sin, then christ lays upon scandal: It were better for him a millstone were hanged about his neck,
The uncharitablenesse, the malice is in them, but the awaking, and the stirring thereof, is in our carelesnesse, who were not watchfull upon our actions.
The uncharitableness, the malice is in them, but the awaking, and the stirring thereof, is in our carelessness, who were not watchful upon our actions.
but really sin in it selfe, then even the Poet tels you, Maxima debetur pueris reverentia, si quid T•rpe paras, Take heed of doing any sinne, in the sight of thy Child:
but really since in it self, then even the Poet tells you, Maxima debetur pueris Reverence, si quid T•rpe paras, Take heed of doing any sin, in the sighed of thy Child:
and call the very Power, and Justice of God in question, whether he do hate or can punish a sinne? for, they doe what they can to remove that opinion out of mens hearts.
and call the very Power, and justice of God in question, whither he do hate or can Punish a sin? for, they do what they can to remove that opinion out of men's hearts.
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And this is that which may be principally intended, or, atleast, usefully raised our of this phrase of the Holy Ghost in David, A facie peccati, that the habituall sinner comes to sin, not onely with a negligence, who know it,
And this is that which may be principally intended, or, atleast, usefully raised our of this phrase of the Holy Ghost in David, A fancy peccati, that the habitual sinner comes to since, not only with a negligence, who know it,
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But now, beloved, when we have laid man thus low, Miserable, because Man, and then Diseased, and that all over, without any soundnesse, even in his whole substance, in his flesh, and in the height of this disease, Restlesse too,
But now, Beloved, when we have laid man thus low, Miserable, Because Man, and then Diseased, and that all over, without any soundness, even in his Whole substance, in his Flesh, and in the height of this disease, Restless too,
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and such an anger of God as hath a face, a manifestation, a reality, and not that God was angry with him in a Decree, before he shewed man his face in the Law, and saw Mans face in the transgression of the law;
and such an anger of God as hath a face, a manifestation, a reality, and not that God was angry with him in a decree, before he showed man his face in the Law, and saw men face in the Transgression of the law;
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though it may be but one, yet is become an out-facing sinne, a sinne in Contempt and confidence, when we have laid Man, laid you, thus low, in your own eyes, we returne to the Canon and rule of that Physician whom they call Evangelist a•• medicinae, the Evangelist of Physique, Sit intentio prima in omni medicina comf•rtare, whether the physician purge,
though it may be but one, yet is become an outfacing sin, a sin in Contempt and confidence, when we have laid Man, laid you, thus low, in your own eyes, we return to the Canon and Rule of that physician whom they call Evangelist a•• medicinae, the Evangelist of Physique, Fit Intentio prima in omni medicina comf•rtare, whither the Physician purge,
yet we shall dismisse you with that Consolation, which was first in our intention, and shall be our conclusion, that as this Text hath a personall aspect upon David alone,
yet we shall dismiss you with that Consolation, which was First in our intention, and shall be our conclusion, that as this Text hath a personal aspect upon David alone,
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so it hath also an Evangelicall prospect upon Christ, and therefore, for your comfort, and as a bundle of Myrrhe in your bosomes, we shall give you his case too, to whom these words belong,
so it hath also an Evangelical prospect upon christ, and Therefore, for your Comfort, and as a bundle of Myrrh in your bosoms, we shall give you his case too, to whom these words belong,
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and in their number, take them in the Ecce home, when Christ was presented from Pilate, scourged and scorned, Ecce home, behold man, in that man, in the Prophets; They have reproched the feetsteps of thine Anointed, says David, slandred his actions, and conversation;
and in their number, take them in the Ecce home, when christ was presented from Pilate, scourged and scorned, Ecce home, behold man, in that man, in the prophets; They have reproached the feetsteps of thine Anointed, Says David, slandered his actions, and Conversation;
And Ecce homo, behold man, in that man, in the whole history of the Gospell. That which is said of us, of sinfull men, is true in him, the salvation of men, from the sole of the foot,
And Ecce homo, behold man, in that man, in the Whole history of the Gospel. That which is said of us, of sinful men, is true in him, the salvation of men, from the sole of the foot,
That question will never receive answer, which Christ askes, Is there any sorrow like unto my sorrow? Never was, never will there be any sorrow like unto his sorrow, because there can never be such a person, to suffer sorrow.
That question will never receive answer, which christ asks, Is there any sorrow like unto my sorrow? Never was, never will there be any sorrow like unto his sorrow, Because there can never be such a person, to suffer sorrow.
Affliction was upon him, and upon all him; for, His soule was heavy unto death; Even upon his Bones; fire was sent into his bones, and it prevailed against him.
Affliction was upon him, and upon all him; for, His soul was heavy unto death; Even upon his Bones; fire was sent into his bones, and it prevailed against him.
The height of Gods anger, is Dereliction; and he was brought to his Vt quid dereliquisti, My God, my God why hast thou forsaken me? We did esteem him striken of the Lord, says Esay; And we were not deceived in it;
The height of God's anger, is Dereliction; and he was brought to his Vt quid dereliquisti, My God, my God why hast thou forsaken me? We did esteem him stricken of the Lord, Says Isaiah; And we were not deceived in it;
and onely Gedeons fleece wet, all the world innoce•, and onely Christ guilty. But, as there is a Verè tulit, and a Verè portavit, surely he bore those griefes,
and only Gedeons fleece wet, all the world innoce•, and only christ guilty. But, as there is a Vere tulit, and a Vere portavit, surely he boar those griefs,
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and surely he carried those sorrows, so they were Verè nostri, surely he hath borne our griefes, and carried our sorrows, he was wounded for our transgressio•• and bruised for our iniquitles;
and surely he carried those sorrows, so they were Vere Our, surely he hath born our griefs, and carried our sorrows, he was wounded for our transgressio•• and Bruised for our iniquitles;
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〈 ◊ 〉 therefore, Quare moriemini Domus Israel? since I have made ye of the houshold • of Israel, why will ye die? since ye are recovered of your former sicknesses, why will die of a new disease, of a suspicion,
〈 ◊ 〉 Therefore, Quare Die Domus Israel? since I have made you of the household • of Israel, why will you die? since you Are recovered of your former Sicknesses, why will die of a new disease, of a suspicion,
or jealousie, that this recovery, this redemption in Christ Iesus belongs not to you? Will ye say, It is a fearfull thing to fall into the hands, Dei viventis, of the living God? 'Tis so; a fearfull thing;
or jealousy, that this recovery, this redemption in christ Iesus belongs not to you? Will you say, It is a fearful thing to fallen into the hands, Dei viventis, of the living God? It's so; a fearful thing;
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But if De•s mortuus, the God of life bee but dead for mee, be fallen into my hands, applied to mee, made mine, it is no fearefull thing to fall into the hands of the living God.
But if De•s Mortuus, the God of life be but dead for me, be fallen into my hands, applied to me, made mine, it is no fearful thing to fallen into the hands of the living God.
Quàm exactè, & accuratè usus dictionibus? How exact and curious was the holy Ghost, in David, in choice of words? he does not say, Non sanitas mihi, sed non in car ne;
Quàm exactè, & accuratè usus dictionibus? How exact and curious was the holy Ghost, in David, in choice of words? he does not say, Non sanitas mihi, sed non in car ne;
not that there is no health for me, but none in me; non in carne mea, not in my flesh, but in carne ejus, in the flesh and bloud of my Saviour, there is health, and salvation.
not that there is no health for me, but none in me; non in Carnem mea, not in my Flesh, but in Carnem His, in the Flesh and blood of my Saviour, there is health, and salvation.
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and peace, à facie peccati, what face soever my sin have had, in my former presumptions, or what face soever they put on now, in my declination to desperation. The Lord wait•th that he may have mercy upon you; He stays your leisure;
and peace, à fancy peccati, what face soever my since have had, in my former presumptions, or what face soever they put on now, in my declination to desperation. The Lord wait•th that he may have mercy upon you; He stays your leisure;
if God be so a•bitions of you, as to affect a kingdome in you, why will ye die? since he will not let ye die of Covetousnesse, of adultery, of ambition, of prophanenesse in your selves,
if God be so a•bitions of you, as to affect a Kingdom in you, why will you die? since he will not let you die of Covetousness, of adultery, of ambition, of profaneness in your selves,
why will yee die of jealousie, of suspition in him? It was a mercifull voice of David; 2 Sam. 9. 1. Is there yet any man left of the house of Saul, that I may shew mercy for Jonathans sake? It is the voice of God to you all, Is there yet any man of the house of Adam, that I may shew mercy for Christ Iesus sake? that takes Christ Jesus in his arms,
why will ye die of jealousy, of suspicion in him? It was a merciful voice of David; 2 Sam. 9. 1. Is there yet any man left of the house of Saul, that I may show mercy for Jonathans sake? It is the voice of God to you all, Is there yet any man of the house of Adam, that I may show mercy for christ Iesus sake? that Takes christ jesus in his arms,
Our physick is not eloquence, not directed upon your affections, but upon your conscien•os; To thus wee present this for physick, The whole need not a Physician, but the sick doe.
Our physic is not eloquence, not directed upon your affections, but upon your conscien•os; To thus we present this for physic, The Whole need not a physician, but the sick doe.
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If you mistake your selves to be well, or think you have physick enough at home, knowledge enough, divinity enough, to save you without us, you need no Physician;
If you mistake your selves to be well, or think you have physic enough At home, knowledge enough, divinity enough, to save you without us, you need no physician;
S. Augustine cals these two distinctions, or considerations of sin, Ignorantiam, & Difficultatem; first, that David was ignorant, that he saw not the Tide,
S. Augustine calls these two Distinctions, or considerations of since, Ignorantiam, & Difficultatem; First, that David was ignorant, that he saw not the Tide,
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and, all thy wat•rs, and all thy billows are gone ever me, (says he in another place) hee perceiv'd them not coming till they were over him, he discern'd not his particular sins, then when he committed them, till they came to the supergressae super, to that height, that he was overflowed, surrounded, his iniquities were gone over his head, and in that S. Aug. notes Ignoranti•m, his in-observance, his inconsideration of his own case;
and, all thy wat•rs, and all thy billows Are gone ever me, (Says he in Another place) he perceived them not coming till they were over him, he discerned not his particular Sins, then when he committed them, till they Come to the supergressae super, to that height, that he was overflowed, surrounded, his iniquities were gone over his head, and in that S. Aug. notes Ignoranti•m, his inobservance, his inconsideration of his own case;
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and then he notes Difficultatem, the hardnesse of recovering, because he that is under water, hath no aire to see by, no aire to hear by, he hath nothing to reach to, he touches not ground, to push him up, he feels no bough to pull him up,
and then he notes Difficultatem, the hardness of recovering, Because he that is under water, hath no air to see by, no air to hear by, he hath nothing to reach to, he touches not ground, to push him up, he feels no bough to pull him up,
after Israels deliverance, and the Egyptians submersion, The Depths have covered them, (there's the supergressa super, their iniquities, in that punishment of their iniquities, were gone over their heads) And then, They sank into the bottome as a stone (says Moses) there's the gravata super, they depressed them, suppressed them, oppressed them, they were under them, and there they must lie.
After Israel's deliverance, and the egyptians submersion, The Depths have covered them, (there's the supergressa super, their iniquities, in that punishment of their iniquities, were gone over their Heads) And then, They sank into the bottom as a stone (Says Moses) there's the gravata super, they depressed them, suppressed them, oppressed them, they were under them, and there they must lie.
and then peccata sua, his sins, his iniquities, which intimates actuall sins; for though God inflict miseries for originall sin, (death, and that, that induces it, sickn•sse, and the like) yet those are miseries common to all,
and then Peccata sua, his Sins, his iniquities, which intimates actual Sins; for though God inflict misery's for original since, (death, and that, that induces it, sickn•sse, and the like) yet those Are misery's Common to all,
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When from thence we come to our second part, in which, (as in this we shall have done their number ) we shall consider their greatnesse, we finde them first heavy sinne is no light matter;
When from thence we come to our second part, in which, (as in this we shall have done their number) we shall Consider their greatness, we find them First heavy sin is no Light matter;
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our very sinne becomes fulsome, and wearisome to us, fatigat; and it hath this inconvenience too, ut retardet, it slackens our pace, in our right course though we be not tried,
our very sin becomes fulsome, and wearisome to us, fatigat; and it hath this inconvenience too, ut retardet, it slackens our pace, in our right course though we be not tried,
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And these be the dangers, and the mischievous inconveniences, notified to us, in those two Elegancies of the holy Ghost, the supergressae, the multiplicity of sinnes, They are gone over my head, and the gravatae, They are a heavy burden, too heavy for me.
And these be the dangers, and the mischievous inconveniences, notified to us, in those two Elegances of the holy Ghost, the supergressae, the Multiplicity of Sins, They Are gone over my head, and the gravatae, They Are a heavy burden, too heavy for me.
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and who can hope to be well served, that does so? He corrupted that woman, who for ought appearing to the contrary, had otherwise preserved her honour, and her Conscience entire;
and who can hope to be well served, that does so? He corrupted that woman, who for ought appearing to the contrary, had otherwise preserved her honour, and her Conscience entire;
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Him David betrays in his letter to Ioab; Him David makes the instrument of his own death, by carrying those letters, the warrants of his own execution;
Him David betrays in his Letter to Ioab; Him David makes the Instrument of his own death, by carrying those letters, the warrants of his own execution;
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yet David speaks prophetically, as well as personally, and to us, who exceed him in his sins, the exaltation of those miseries, which we finde so often in this book, are especially intended;
yet David speaks prophetically, as well as personally, and to us, who exceed him in his Sins, the exaltation of those misery's, which we find so often in this book, Are especially intended;
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Every man hath an answer to that question of the Apostle, What hast thou, that thou hast not received from God? Every man must say, I have pride in my heart, wantonnesse in mine eyes, oppression in my hands;
Every man hath an answer to that question of the Apostle, What hast thou, that thou hast not received from God? Every man must say, I have pride in my heart, wantonness in mine eyes, oppression in my hands;
A potent adversary, a corrupt Judge may rob me of that propriety. I must be beholden to my Physician, whether my health, and strength shal be mine, or no;
A potent adversary, a corrupt Judge may rob me of that propriety. I must be beholden to my physician, whither my health, and strength shall be mine, or no;
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But except we doe come to say, Our sins are our own, God will never cut up that root in us, God will never blot out the memory in himself, of those sins.
But except we do come to say, Our Sins Are our own, God will never Cut up that root in us, God will never blot out the memory in himself, of those Sins.
for, if I say my sins are mine own, they are none of mine, but, by that confessing and appropriating of those sins to my selfe, they are made the sins of him, who hath suffered enough for all, my blessed Lord,
for, if I say my Sins Are mine own, they Are none of mine, but, by that confessing and appropriating of those Sins to my self, they Are made the Sins of him, who hath suffered enough for all, my blessed Lord,
why should not I proceed in it? My father was of this Religion, why should not I continue in it? How often is it said in the Scriptures, of evill Kings, he did evill in the sight of the Lord,
why should not I proceed in it? My father was of this Religion, why should not I continue in it? How often is it said in the Scriptures, of evil Kings, he did evil in the sighed of the Lord,
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in the way of his fathers. Gods blessings in this world, are express'd so, in the plurall, thou gavest this land patribus, to their fathers, says Solomon, in the dedication of the Temple;
in the Way of his Father's. God's blessings in this world, Are expressed so, in the plural, thou Gavest this land Patribus, to their Father's, Says Solomon, in the dedication of the Temple;
His blessings upon his Saints, his holy ones in this world, are expressed so, plurally, and so is the transmigration of his Saints out of this world also;
His blessings upon his Saints, his holy ones in this world, Are expressed so, plurally, and so is the transmigration of his Saints out of this world also;
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Thou shalt sleep cum patribus, with thy fathers, says God to Moses; And David slept cum patribus, with his fathers; And Iacob had that care of himselfe,
Thou shalt sleep cum Patribus, with thy Father's, Says God to Moses; And David slept cum Patribus, with his Father's; And Iacob had that care of himself,
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as of that in which consisted, or in which, was testified the blessing of God, I will lie cum patribus, with my fathers, and be buried in their burying place, says Iacob to his son Ioseph Good ways, and good ends are in the plurall, and have many examples;
as of that in which consisted, or in which, was testified the blessing of God, I will lie cum Patribus, with my Father's, and be buried in their burying place, Says Iacob to his son Ioseph Good ways, and good ends Are in the plural, and have many Examples;
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Be that our issue with our adversaries at Rome, By the Fathers, the Fathers in the plurall, when those fathers unanimely deliver any thing dogmatically,
Be that our issue with our Adversaries At Room, By the Father's, the Father's in the plural, when those Father's unanimely deliver any thing dogmatically,
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But by that 〈 ◊ 〉 Father, who begers his children, not upon the true mother, the Church, but upon the Court, and so produces articles of faith, according as State businesses,
But by that 〈 ◊ 〉 Father, who begers his children, not upon the true mother, the Church, but upon the Court, and so produces Articles of faith, according as State businesses,
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for, to limit it in particular, to my father, we must say with Nehemiah, Ege & domus patris mei, If I make my fathers house my Church, my father my Bishop, I,
for, to limit it in particular, to my father, we must say with Nehemiah, Ege & domus patris mei, If I make my Father's house my Church, my father my Bishop, I,
That there is a murrain, and therefore cattell must die, superstition practis'd in many places and therefore the strong servants of God, must come to sacrifice their obedience to it, or their bloud for it.
That there is a murrain, and Therefore cattle must die, Superstition practised in many places and Therefore the strong Servants of God, must come to sacrifice their Obedience to it, or their blood for it.
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Then no such rot, no such murrain, no such corruption of times, as can lay a necessity, or can afford in excuse so them who are corrupted with the times.
Then no such rot, no such murrain, no such corruption of times, as can lay a necessity, or can afford in excuse so them who Are corrupted with the times.
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It is not peccatum ••atis; not the sin of thy father, not the sin of the times, not the sin of thine own years. That thou shouldest say in thy old age, in excuse of thy Covet••snesse, All these things have I observed from my youth, I have lived temperately, continently all my life,
It is not peccatum ••atis; not the since of thy father, not the since of the times, not the since of thine own Years. That thou Shouldst say in thy old age, in excuse of thy Covet••snesse, All these things have I observed from my youth, I have lived temperately, continently all my life,
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And left God hear not thee at last, when thou comost with that petition, Remember not the sins of my youth, Remember thou thy Creator, now in the days of thy youth:
And left God hear not thee At last, when thou comost with that petition, remember not the Sins of my youth, remember thou thy Creator, now in the days of thy youth:
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They are not peccata et atis, such sins, as men of that age must needs commit, nor pec•• ar•tis, such sins as men of thy calling, or thy profession, cannot avoid;
They Are not Peccata et atis, such Sins, as men of that age must needs commit, nor pec•• ar•tis, such Sins as men of thy calling, or thy profession, cannot avoid;
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& worship it? Is there no being a Silver-smith, but he must needs make shrines for Dia•a of the Ephesians, as Demetrius did? No being a Lawyer, without serving the passion of the Client? no being a Divine, without sowing pillows under great mens elbows? It is not the sin of thy Calling that oppresses thee;
& worship it? Is there no being a Silversmith, but he must needs make shrines for Dia•a of the Ephesians, as Demetrius did? No being a Lawyer, without serving the passion of the Client? no being a Divine, without sowing pillows under great men's elbows? It is not the since of thy Calling that Oppresses thee;
that lives so scandalously in the Ministery, as to defame the Ministery it self, or so imperiously in the Magistracy, as to defame the Magistracy it self,
that lives so scandalously in the Ministry, as to defame the Ministry it self, or so imperiously in the Magistracy, as to defame the Magistracy it self,
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that's the blinde and implicite obedience practised in the Church of Rome; Nor peccatum Pastoris, the ill example of thy Pastor, whose life counter-preaches his doctrine,
that's the blind and implicit Obedience practised in the Church of Rome; Nor peccatum Pastors, the ill Exampl of thy Pastor, whose life counter-preaches his Doctrine,
for, so thou mightest have some colour to discharge thy selfe upon him, as he did upon Eve, and Eve upon the Serpent; Though in truth it make no difference, in this spirituall debt, of that sin, who is first in the bond:
for, so thou Mightest have Some colour to discharge thy self upon him, as he did upon Eve, and Eve upon the Serpent; Though in truth it make no difference, in this spiritual debt, of that since, who is First in the bound:
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or in our inanimation and quickening, yet, at first, Sicut ominium natura, ita omnium voluntates erant in Adam, as every man was in Adam, so every faculty of every man,
or in our inanimation and quickening, yet, At First, Sicut ominium Nature, ita omnium Voluntates Erant in Adam, as every man was in Adam, so every faculty of every man,
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They are thine, thine own, so, as that thou canst not discharge thy selfe upon the Devill; but art, by the habit of sin, become Spontaneus Damon, a Devill to thy selfe,
They Are thine, thine own, so, as that thou Canst not discharge thy self upon the devil; but art, by the habit of since, become Spontaneous Damon, a devil to thy self,
The next is the Plurality, the multiplicity, iniquitates; Not onely the committing of one sin often; and yet, he deceives himselfe in his account dangerously, that reckons but upon one sin,
The next is the Plurality, the Multiplicity, Iniquities; Not only the committing of one since often; and yet, he deceives himself in his account dangerously, that reckons but upon one since,
Would a man say he had but one wound, if he were shot seven times in the same place? Could the Iews deny, that they flead Christ, with their second or third or twentieth blow,
Would a man say he had but one wound, if he were shot seven times in the same place? Could the Iews deny, that they flayed christ, with their second or third or twentieth blow,
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because they had torne skin, and flesh, with their former scourges, and had left nothing but bones to wound? But it is not onely that, the repeating of the same sin often,
Because they had torn skin, and Flesh, with their former scourges, and had left nothing but bones to wound? But it is not only that, the repeating of the same since often,
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Neither is their any dispensation in Naamans case, but onely a rectifying of a tender and timoruos conscience, that thought that to be a sin, which was not,
Neither is their any Dispensation in Naamans case, but only a rectifying of a tender and timoruos conscience, that Thought that to be a since, which was not,
And therefore the Prophets phrase, Goe in peace, may well be interpreted so, set thy minde at rest• for all that, that thou requirest, may be done without sin.
And Therefore the prophets phrase, Go in peace, may well be interpreted so, Set thy mind At rest• for all that, that thou requirest, may be done without since.
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Now that tendernesse of conscience is not in our case in the Text. He that proceeds so, to examine all his actions, may meet scruples all the way, that may give him some anxiety and vexation,
Now that tenderness of conscience is not in our case in the Text. He that proceeds so, to examine all his actions, may meet scruples all the Way, that may give him Some anxiety and vexation,
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For, this plurality, this multiplicity of sin, hath found first a spunginesse in the soul, an aptnesse to receive any liquor, to embrace any sin, that is offered to it,
For, this plurality, this Multiplicity of since, hath found First a spunginesse in the soul, an aptness to receive any liquour, to embrace any since, that is offered to it,
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and tendernesse, and compunction, confesses of himself, Ne vituperarer; vitiosior fiebam, I was fain to sin, left I should lose my credit, and be under-valued;
and tenderness, and compunction, Confesses of himself, Ne vituperarer; vitiosior fiebam, I was fain to since, left I should loose my credit, and be undervalved;
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Et ubi non suberat, quo admisso, aquarer perditis, when I had no means to doe some sins, whereby I might be equall to my fellow, Fingebam me fecisse quod non feceram,
Et ubi non suberat, quo admisso, aquarer perditis, when I had no means to do Some Sins, whereby I might be equal to my fellow, Fingebam me To have made quod non feceram,
Audiebam eos exaltantes flagitia, sayes that tender blessed Father, I saw it was thought wit, to make Sonnets of their own sinnes, Et libebat facere, non libidine facti,
Audiebam eos exaltantes Flagitia, Says that tender blessed Father, I saw it was Thought wit, to make Sonnets of their own Sins, Et libebat facere, non libidine facti,
You know how confident our adversaries are in that argument, Why doe ye oppugne our doctrine of prayer for the dead, or of Invocation of Saints, or of the fire of Purgatory, since you cannot assigne us a time,
You know how confident our Adversaries Are in that argument, Why do you oppugn our Doctrine of prayer for the dead, or of Invocation of Saints, or of the fire of Purgatory, since you cannot assign us a time,
when these doctrines came into the Church, or that they were opposed or contradicted, when they entred? When a conscience comes to that inquisition, to an iniquitates supergressae, to consider that our sins are gone over our head, in any of those ways, wch we have spoken of if we offer to awaken that conscience farther, it startles,
when these doctrines Come into the Church, or that they were opposed or contradicted, when they entered? When a conscience comes to that inquisition, to an Iniquities supergressae, to Consider that our Sins Are gone over our head, in any of those ways, which we have spoken of if we offer to awaken that conscience farther, it startles,
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and stop there, and that will bring thee to the consideration of the Spouse, I have washed my feet, how shall I then defile thē again? I have found mercy for my former sins,
and stop there, and that will bring thee to the consideration of the Spouse, I have washed my feet, how shall I then defile them again? I have found mercy for my former Sins,
for, that's the sinners progress, in the first warning that David gives in the beginning of his 1t Psal. If he give himself leave to enter into sinful ways, he wil sit & sin at ease,
for, that's the Sinners progress, in the First warning that David gives in the beginning of his 1t Psalm If he give himself leave to enter into sinful ways, he will fit & since At ease,
as the words were in his memory, and not as they were in the Text) he reads not these words so, supergressae super caput, but thus, sustulerunt caput; And so he interprets the words, not that his sins had got over his head,
as the words were in his memory, and not as they were in the Text) he reads not these words so, supergressae super caput, but thus, sustulerunt caput; And so he interprets the words, not that his Sins had god over his head,
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and they doe serve God also, that have driven them out of the Church, because their undeniable abuse had clog'd them with an impossibility of being restor'd to that good use, which they were at first ordained for;
and they do serve God also, that have driven them out of the Church, Because their undeniable abuse had clogged them with an impossibility of being restored to that good use, which they were At First ordained for;
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But besides this wall of Gods making, the Ceremoniall law, & this wall of the Devils making, dissention in Christian Churches, there is a wall of our own making, a roof,
But beside this wall of God's making, the Ceremonial law, & this wall of the Devils making, dissension in Christian Churches, there is a wall of our own making, a roof,
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an arch above our heads, by which our continuall sins have separated God and us. God had covered himself with a cloud, so that prayer could not passe thorough;
an arch above our Heads, by which our continual Sins have separated God and us. God had covered himself with a cloud, so that prayer could not pass through;
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for when I ask'd who lay over my head, they told me a family of Anabaptists; And who over theirs? Another family of Anabaptists; and another family of Anabaptists over theirs;
for when I asked who lay over my head, they told me a family of Anabaptists; And who over theirs? another family of Anabaptists; and Another family of Anabaptists over theirs;
and the whole house, was a nest of these boxes; severall artificers; all Anabaptists; I ask'd in what room they met, for the exercise of their Religion;
and the Whole house, was a nest of these boxes; several artificers; all Anabaptists; I asked in what room they met, for the exercise of their Religion;
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and, though many of them, were near in bloud & alliance to one another yet the son would excommunicate the father, in the room above him, and the Nephew the Uncle.
and, though many of them, were near in blood & alliance to one Another yet the son would excommunicate the father, in the room above him, and the Nephew the Uncle.
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I remembred that Hezekiah in his sicknesse, turn'd himself in his bed, to pray towards that wall; that look'd to Ierusalem; And that Daniel in Babylon, when he pray'd in his chamber, opened those windows that look'd towards Ierusalem; for, in the first dedication of the Temple, at Ierusalem, there is a promise annext to the prayers made towards the Temple: And I began to think,
I remembered that Hezekiah in his sickness, turned himself in his Bed, to pray towards that wall; that looked to Ierusalem; And that daniel in Babylon, when he prayed in his chamber, opened those windows that looked towards Ierusalem; for, in the First dedication of the Temple, At Ierusalem, there is a promise annexed to the Prayers made towards the Temple: And I began to think,
and yet for all this kindred excommunicate one another, (for covetousnesse will not be in the same roome with prodigality) yet it is but going up another stair,
and yet for all this kindred excommunicate one Another, (for covetousness will not be in the same room with prodigality) yet it is but going up Another stair,
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Bring that voice that cries in heaven, to speake to Christ here in his Church, upon earth, by way of confession; bring that clamorous sin to his bloud, to be washed in the Sacrament;
Bring that voice that cries in heaven, to speak to christ Here in his Church, upon earth, by Way of Confessi; bring that clamorous since to his blood, to be washed in the Sacrament;
and, in the next place, sicut aqua, as the overflowing of waters. We consider this plurality, this multiplicity of habituall sinnes, to bee got over our heads,
and, in the next place, sicut aqua, as the overflowing of waters. We Consider this plurality, this Multiplicity of habitual Sins, to be god over our Heads,
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And as under water, every thing seems distorted and crooked, to man, so does man himself to God, who sees not his own Image in that man, in that form as he made it.
And as under water, every thing seems distorted and crooked, to man, so does man himself to God, who sees not his own Image in that man, in that from as he made it.
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Keep low these waters, as waters signifie sin, and God shall keep them low, as they signifie punishments; And his Dove shall return to the Ark with an Olive leaf, to shew thee that the waters are abated;
Keep low these waters, as waters signify sin, and God shall keep them low, as they signify punishments; And his Dove shall return to the Ark with an Olive leaf, to show thee that the waters Are abated;
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and all your faculties with his corrections, yet he shall doe that, but to change your water into wine, as he did there, he shall make his very Judgements, Sacraments, conveyances and seals of his mercy to you,
and all your faculties with his corrections, yet he shall do that, but to change your water into wine, as he did there, he shall make his very Judgments, Sacraments, conveyances and Seals of his mercy to you,
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Now we are slaves to sin, not onely as we have been overcome by sin for he that is said to be overcome by sin, is presumed to have made some resistance) but as we have sold our selves to sin, which is a worse, and a more voluntary act.
Now we Are slaves to since, not only as we have been overcome by since for he that is said to be overcome by since, is presumed to have made Some resistance) but as we have sold our selves to since, which is a Worse, and a more voluntary act.
There was none like him, like Ahab; (says the holy Ghost) wherein was his singularity above all? He had sold himself, to work wickednesse, in the fight of the Lord.
There was none like him, like Ahab; (Says the holy Ghost) wherein was his singularity above all? He had sold himself, to work wickedness, in the fight of the Lord.
Now, how are we sold to sin? By Adam? That's true; Ejus praevaricatione, & ut it a dicam, Negotiatione, demnoso, & frandulento commercio venditi sumus:
Now, how Are we sold to since? By Adam? That's true; His praevaricatione, & ut it a dicam, Negotiation, demnoso, & frandulento commercio venditi sumus:
Did not Adam sell himself too? Did God sell him by any secret Decree, or contract, between the Devil and him? Was God of counsel in that bargain? God forbid.
Did not Adam fell himself too? Did God fell him by any secret decree, or contract, between the devil and him? Was God of counsel in that bargain? God forbid.
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Thus faith the Lord, Where is the bill of your mothers divorce, Esa. 50. 1. whom I have put away? or, which of my creditours is it, to whom I have sold you? Behold,
Thus faith the Lord, Where is the bill of your mother's divorce, Isaiah 50. 1. whom I have put away? or, which of my creditors is it, to whom I have sold you? Behold,
and not to a clear sight of it? It is true, that most of the Eastern Fathers, and it is true, that S. Augustine himselfe was of that opinion, that S. Paul said of himselfe, that he was sold under sin, respecting himself before his regeneration.
and not to a clear sighed of it? It is true, that most of the Eastern Father's, and it is true, that S. Augustine himself was of that opinion, that S. Paul said of himself, that he was sold under since, respecting himself before his regeneration.
But, as S. Augustine ingenuously retracts that opinion, which, (as he says) he had held, when he was a young Priest at Carthage, so is there nothing clearer, by the whole purpose of the Apostle in that place,
But, as S. Augustine ingenuously retracts that opinion, which, (as he Says) he had held, when he was a young Priest At Carthage, so is there nothing clearer, by the Whole purpose of the Apostle in that place,
So S. Paul speaks of himself in his best state, still he was sold under sin, because still, that concupiscence, under which he was sold in Adam, remains in him.
So S. Paul speaks of himself in his best state, still he was sold under since, Because still, that concupiscence, under which he was sold in Adam, remains in him.
Now, as Originall sin causes Actuall, in that consideration (as we sell our selves over again in our acts of recognition, in ratifying our first sale, by our manifold sins here) so is sin gone over our heads, by this dominion,
Now, as Original since Causes Actual, in that consideration (as we fell our selves over again in our acts of recognition, in ratifying our First sale, by our manifold Sins Here) so is since gone over our Heads, by this dominion,
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Vt sciat, quò debeat in hac m••talitate conari, That that commandement might teach him, what he should labour for in this life, Et quò possit in illa immortalitate pervenire, to what perfection wee shall come in the life to come, but not till then.
Vt sciat, quò debeat in hac m••talitate conari, That that Commandment might teach him, what he should labour for in this life, Et quò possit in illa immortalitate pervenire, to what perfection we shall come in the life to come, but not till then.
If we would goe about to expresse, by what customes of sin this dominion is established, we should be put to a necessity of entring into every profession, and every conscience.
If we would go about to express, by what customs of since this dominion is established, we should be put to a necessity of entering into every profession, and every conscience.
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And (as he carries it higher) Iudex damnaturus quae fesit, eligitur, the Judge himself condemns a man for that, which himselfe is farre more guilty of, then the prisoner.
And (as he carries it higher) Judge damnaturus Quae fesit, eligitur, the Judge himself condemns a man for that, which himself is Far more guilty of, then the prisoner.
nec et obediat inferior caro, we have been rebellious to our Soveraigne, to God, and therefore our subject, the flesh, is first rebellious against us, and then Tyrannicall over us.
nec et obediat inferior Caro, we have been rebellious to our Sovereign, to God, and Therefore our Subject, the Flesh, is First rebellious against us, and then Tyrannical over us.
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yea, Christ hath led captivity it selfe captive, and given gifts to men; that is, he hath established his Church, where, by a good use of those meanes which God hath ordained for it, the most oppressed soule, may raise it selfe above those exaltations, and supergressions of sin;
yea, christ hath led captivity it self captive, and given Gifts to men; that is, he hath established his Church, where, by a good use of those means which God hath ordained for it, the most oppressed soul, may raise it self above those exaltations, and supergressions of since;
And after this multiplication of sin, the continuation thereof, to an irrecoverablenesse, supergressae sunt, we thinke not of them, till it be too late to think of them, till they produce no thought but despaire;
And After this multiplication of since, the continuation thereof, to an irrecoverableness, supergressae sunt, we think not of them, till it be too late to think of them, till they produce no Thought but despair;
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And these instructions have arisen from this first, the Multiplicity, Mine iniquities are gone over my Head, and more will from the other, the weight and burden, They are as a heavy burden, too heavy for me.
And these instructions have arisen from this First, the multiplicity, Mine iniquities Are gone over my Head, and more will from the other, the weight and burden, They Are as a heavy burden, too heavy for me.
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first, the Multiplicity of sin, in that elegancy of the holy Ghost, supergressae sunt, Mine iniquities are gone over my head, and the weight, and oppression of sin, in that, Gravatae nimis, As a heavy burden they are too heavy for me;
First, the multiplicity of since, in that elegancy of the holy Ghost, supergressae sunt, Mine iniquities Are gone over my head, and the weight, and oppression of since, in that, Gravatae nimis, As a heavy burden they Are too heavy for me;
The first of these two, was our exercise the last day, when we proposed and proceeded in these words, in which we presented to you, the dangerous multiplicity of sinne, in those pieces, which constituted that part.
The First of these two, was our exercise the last day, when we proposed and proceeded in these words, in which we presented to you, the dangerous Multiplicity of sin, in those Pieces, which constituted that part.
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if it might be easily shaked off, we come now to imprint in you a sense of the weight and oppression thereof, As a heavy burthen, they are too heavy for mee;
if it might be Easily shaked off, we come now to imprint in you a sense of the weight and oppression thereof, As a heavy burden, they Are too heavy for me;
and walke in the ways of godlinesse, not onely his watery Tympanies, and his dropsies, those waters which by actuall and habituall sinnes he hath contracted,
and walk in the ways of godliness, not only his watery Tympanies, and his dropsies, those waters which by actual and habitual Sins he hath contracted,
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but that water, of which he is properly made, the water that is in him naturally, infused from his parents, Originall sinne, will be sensible to him, and oppresse him.
but that water, of which he is properly made, the water that is in him naturally, infused from his Parents, Original sin, will be sensible to him, and oppress him.
And truly, if at this time, God would vouchsafe mee my choice, whether hee should pardon me all those actuall and habituall sins, which I have committed in my life,
And truly, if At this time, God would vouchsafe me my choice, whither he should pardon me all those actual and habitual Sins, which I have committed in my life,
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But with what a holy alacrity, with what a heavenly joy, with what a cheerfull peace, should I come to the participation of these meanes and seals of my reconciliation,
But with what a holy alacrity, with what a heavenly joy, with what a cheerful peace, should I come to the participation of these means and Seals of my reconciliation,
and pardon of all my sins, if I knew my selfe to be delivered from Originall sinne, from that snake in my bosome, from that poyson in my blood, from that leaven and tartar in all my actions, that casts me into Relapses of those sins which I have repented? And what a cloud upon the best serenity of my conscience, what an interruption, what a dis-continuance from the sincerity and integrity of that joy, which belongs to a man truly reconciled to God, in the pardon of his former sins, must it needs be still to know,
and pardon of all my Sins, if I knew my self to be Delivered from Original sin, from that snake in my bosom, from that poison in my blood, from that leaven and tartar in all my actions, that Cast me into Relapses of those Sins which I have repented? And what a cloud upon the best serenity of my conscience, what an interruption, what a discontinuance from the sincerity and integrity of that joy, which belongs to a man truly reconciled to God, in the pardon of his former Sins, must it needs be still to know,
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and that stimulus carnis, that provocation of the flesh, that Messenger of Satan, which rises out of that, God would give him sufficient grace, it should not worke to his destruction,
and that stimulus carnis, that provocation of the Flesh, that Messenger of Satan, which rises out of that, God would give him sufficient grace, it should not work to his destruction,
Thus sin is heavy in the seed, in the grain, in the akorn, how much more when it is a field of Corn, a barn of grain, a forest of Oaks, in the multiplication,
Thus since is heavy in the seed, in the grain, in the acorn, how much more when it is a field of Corn, a barn of grain, a forest of Oaks, in the multiplication,
If others sin by my example & provocation, or by my connivence and permission, when I have authority, their sin lies heavyer upon me, then upon themselves;
If Others sin by my Exampl & provocation, or by my connivance and permission, when I have Authority, their since lies Heavier upon me, then upon themselves;
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because every one of these sins inflict a new wound upon my Saviour, when my Saviour says to him, that does but injure me, Why persecutest thou me, and feels the blow upon himselfe, shall not I say to him that wounds my Saviour, Why woundest thou me, and groane under the weight of my brothers sin,
Because every one of these Sins inflict a new wound upon my Saviour, when my Saviour Says to him, that does but injure me, Why Persecutest thou me, and feels the blow upon himself, shall not I say to him that wounds my Saviour, Why woundest thou me, and groan under the weight of my Brother's since,
God hath made all mankinde of one blood, and all Christians of one calling, and the sins of every man concern every man, both in that respect, that I, that is, This nature, is in that man that sins that sin;
God hath made all mankind of one blood, and all Christians of one calling, and the Sins of every man concern every man, both in that respect, that I, that is, This nature, is in that man that Sins that since;
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and another sin will lay the weight of poverty, of disestimation upon you, if you goe about to leave it. One sin will lay your pleasures upon you, another your profit, another your Honour, another your Duty to wife and children,
and Another since will lay the weight of poverty, of disestimation upon you, if you go about to leave it. One since will lay your pleasures upon you, Another your profit, Another your Honour, Another your Duty to wife and children,
Though there be a heavy guiltinesse in Originall sin, yet I have an argument, a plea for mercy out of that, Lord, my strength is not the strength of stones, nor my flesh brasse;
Though there be a heavy guiltiness in Original since, yet I have an argument, a plea for mercy out of that, Lord, my strength is not the strength of stones, nor my Flesh brass;
for then, he could onely have enjoyed that state, in which he was created, and not have risen to any better; because that better estate, is a reward of our willing obedience to God, in such things,
for then, he could only have enjoyed that state, in which he was created, and not have risen to any better; Because that better estate, is a reward of our willing Obedience to God, in such things,
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Therefore when the Apostle was in danger, of growing too light, lest he should be exalted out of measure, through the abundance of revelation, (says that Scripture) he had a weight hung upon him;
Therefore when the Apostle was in danger, of growing too Light, lest he should be exalted out of measure, through the abundance of Revelation, (Says that Scripture) he had a weight hung upon him;
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but it was Angelus Satane, a messenger of Satan, sent, as he says, to buffet him; and yet this hostile Angel, this messenger of Satan was a benefit, a gift, and a fore-runner,
but it was Angelus Satane, a Messenger of Satan, sent, as he Says, to buffet him; and yet this hostile Angel, this Messenger of Satan was a benefit, a gift, and a forerunner,
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and some kind of Inducer of that Grace, which was sufficient for him; and it would not have appeared to us, no nor to himselfe, that he had had so much of that grace,
and Some kind of Inducer of that Grace, which was sufficient for him; and it would not have appeared to us, no nor to himself, that he had had so much of that grace,
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Therefore, this weight that is complained of here, is not In carne, in our naturall flesh; (though in that be no goodnesse) it is nothing that God from the beginning hath imprinted in our nature, not that peceability, and possibility of sinning;
Therefore, this weight that is complained of Here, is not In Carnem, in our natural Flesh; (though in that be no Goodness) it is nothing that God from the beginning hath imprinted in our nature, not that peceability, and possibility of sinning;
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nor it is not in stimule carnis, in these accessary tentations, and provocations which awaken, and provoke the malignity of this flesh, and put a sting into it;
nor it is not in stimule carnis, in these accessary tentations, and provocations which awaken, and provoke the malignity of this Flesh, and put a sting into it;
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and burne us in the next, in multiplying sins, and aggravating circumstances, so it is Heavy, so it is too heavy, It is too heavy for me, (for that's also another circumstance) for David himselfe, for any man even in Davids state.
and burn us in the next, in multiplying Sins, and aggravating Circumstances, so it is Heavy, so it is too heavy, It is too heavy for me, (for that's also Another circumstance) for David himself, for any man even in Davids state.
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Though this consideration might be enlarged, and usefully carried into this expostulation, can sin be too heavy for me, any burden of sin sink me into a dejection of spirit, that am wrapped up in the Covenans, borne of Christian Parents, that am bred up in an Orthodox, in a Reformed Church, that can perswade my selfe sometimes, that I am of the number of the elect; Can any sin be too heavy for me, can I doubt of the execution of his first purpose upon me,
Though this consideration might be enlarged, and usefully carried into this expostulation, can since be too heavy for me, any burden of since sink me into a dejection of Spirit, that am wrapped up in the Covenants, born of Christian Parents, that am bred up in an Orthodox, in a Reformed Church, that can persuade my self sometime, that I am of the number of the elect; Can any since be too heavy for me, can I doubt of the execution of his First purpose upon me,
or doubt of the efficacy of his ordinances here in the Church, what sin soever I commit, can any sins be too heavy for me? yet it is enough that in this Se•, God holds no man up by the chin so,
or doubt of the efficacy of his ordinances Here in the Church, what since soever I commit, can any Sins be too heavy for me? yet it is enough that in this Se•, God holds no man up by the chin so,
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when David came to see himselfe in his infirmity, in his deformity, when his body could not hear the punishment here in this world, he considered how insupportable a weight the sin,
when David Come to see himself in his infirmity, in his deformity, when his body could not hear the punishment Here in this world, he considered how insupportable a weight the since,
for me that languish under diseases and putrefaction contracted by my sin, for me upon whom the hand of God lies heavy in any affliction for my sin,
for me that languish under diseases and putrefaction contracted by my since, for me upon whom the hand of God lies heavy in any affliction for my since,
for, though that be a good way, to consider the justice of God, yet it is not a good end; I must stop, but not stay at it, I must consider my sin in his justice,
for, though that be a good Way, to Consider the Justice of God, yet it is not a good end; I must stop, but not stay At it, I must Consider my since in his Justice,
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But if I take them out again, by relapsing into them, or imagine them to rise again, by a suspicion and jealousie in God, that he hath not forgiven them,
But if I take them out again, by relapsing into them, or imagine them to rise again, by a suspicion and jealousy in God, that he hath not forgiven them,
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But here we consider the insupportablenesse, in that, wherein the holy Ghost hath presented it, Quia onus, because it lies upon me, in the nature and quality of a Burden, Mine iniquities are as a burden, too heavy for me.
But Here we Consider the insupportableness, in that, wherein the holy Ghost hath presented it, Quia onus, Because it lies upon me, in the nature and quality of a Burden, Mine iniquities Are as a burden, too heavy for me.
When all this is packed up upon me, that I am first under a Calamity, a sicknesse, a scorne, an imprisonment, a penury, and then upon that calamity, there is laid the anger and indignation of God, and then upon that, the weight of mine own sinnes; this is too much to settle me, it is enough to sinke me, it is a burden, in which the danger arises from the last addition, in that, which is last laid on:
When all this is packed up upon me, that I am First under a Calamity, a sickness, a scorn, an imprisonment, a penury, and then upon that calamity, there is laid the anger and Indignation of God, and then upon that, the weight of mine own Sins; this is too much to settle me, it is enough to sink me, it is a burden, in which the danger arises from the last addition, in that, which is last laid on:
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so without any such fallacious or facetious circumvention in our case, it is the last addition, that that we look on last, that makes our burden insupportable,
so without any such fallacious or facetious circumvention in our case, it is the last addition, that that we look on last, that makes our burden insupportable,
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when upon our calamity we see the anger of God piled up, and upon that, our sin, when I come to see my sin, in that glasse, in that glasse, not in a Saviour bleeding for me,
when upon our calamity we see the anger of God piled up, and upon that, our since, when I come to see my since, in that glass, in that glass, not in a Saviour bleeding for me,
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When the Prophet found David in this state, the first act that the Prophet came to was the Transtulit peccatum, God hath taken away thy sinne, but the calamity was not yet taken away.
When the Prophet found David in this state, the First act that the Prophet Come to was the Transtulit peccatum, God hath taken away thy sin, but the calamity was not yet taken away.
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You have met, I am sure, in old Apophtbegms, an answer of a Philosopher celebrated, that being asked, what was the heaviest thing in the world, answered, Senex Tyrannus, An old Tyran;
You have met, I am sure, in old Apophtbegms, an answer of a Philosopher celebrated, that being asked, what was the Heaviest thing in the world, answered, Senex Tyrannus, an old Tyrant;
but when he is established, and hath continued long, he prescribes in his injuries, and those injuries become Laws. As sin is a Tyran, so he is got over our head, in Dominie, as we shewed you in the supergressaesunt, in our former part;
but when he is established, and hath continued long, he prescribes in his injuries, and those injuries become Laws. As since is a Tyrant, so he is god over our head, in Dominie, as we showed you in the supergressaesunt, in our former part;
There is a lively expressing of this deadly weight, this burden in the Prophet Zechary. First, there was a certaine vessell, a measure shewed, and the Angel said, Hic est oculus, This is the sight, (says our first translation) This is the resemblance through all the earth, (says our second.) That is, to this measure,
There is a lively expressing of this deadly weight, this burden in the Prophet Zechariah. First, there was a certain vessel, a measure showed, and the Angel said, Hic est oculus, This is the sighed, (Says our First Translation) This is the resemblance through all the earth, (Says our second.) That is, to this measure,
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At first, this woman, this wickednesse, sate up in this vessell, she had not filled the measure, she was not laid securely in it, she was not prostrate, not groveling,
At First, this woman, this wickedness, sat up in this vessel, she had not filled the measure, she was not laid securely in it, she was not prostrate, not groveling,
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first a cover, that is, an excuse; a great cover, that is, a defence, and a glory; at last, of Lead; all determines in Desperation. This is when the multiplicity and indifferencie to lesser sins,
First a cover, that is, an excuse; a great cover, that is, a defence, and a glory; At last, of Led; all determines in Desperation. This is when the Multiplicity and indifferency to lesser Sins,
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and the habituall custome of some particular sin, meet in the aggravating of the burden: for then, they are heavyer then the sand of the Sea, says the holy Ghost:
and the habitual custom of Some particular since, meet in the aggravating of the burden: for then, they Are Heavier then the sand of the Sea, Says the holy Ghost:
Nothing lesse then a graine of sand, nothing heavyer then the sands of the Sea, nothing easier to resist then a first tentation, or a single sinne in it selfe, nothing heavyer,
Nothing less then a grain of sand, nothing Heavier then the sands of the Sea, nothing Easier to resist then a First tentation, or a single sin in it self, nothing Heavier,
or to denounce the punishments of those sins upon the people, to call it by this word, Onus visionis, Onus Babylonis, Onus Ninives, O the burden of Babylon, the burden of Niniveh.
or to denounce the punishments of those Sins upon the people, to call it by this word, Onus visionis, Onus Babylonis, Onus Ninives, Oh the burden of Babylon, the burden of Nineveh.
and say to them, New, what is the burden of she Lord, What Burden have you to preach to us, and to talke of now• Say unto them, says God to the Prophet there;
and say to them, New, what is the burden of she Lord, What Burden have you to preach to us, and to talk of now• Say unto them, Says God to the Prophet there;
His scorning, his idle questioning of the Prophet, What burden now, what plague, what famine, what warre now? Is not all well for all your crying The burden of the Lord? Every mans word shall be his burden, the deriding of Gods Ordinance,
His scorning, his idle questioning of the Prophet, What burden now, what plague, what famine, what war now? Is not all well for all your crying The burden of the Lord? Every men word shall be his burden, the deriding of God's Ordinance,
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for many men are come to wealth, and by that wealth, to honour, who, if they had admitted a tendernesse in their consciences, and forborn some sins. had lost both;
for many men Are come to wealth, and by that wealth, to honour, who, if they had admitted a tenderness in their Consciences, and forborn Some Sins. had lost both;
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for, are they without burden, because they have wealth, and honour? In the Originall language, the same word, that is here, a burden, Ch•bad, signifies honour, and wealth, as well as a burden. And therefore says the Prophet, Woe unto him that loadeth himselfe with thick clay. Non densantur nisi per laborem;
for, Are they without burden, Because they have wealth, and honour? In the Original language, the same word, that is Here, a burden, Ch•bad, signifies honour, and wealth, as well as a burden. And Therefore Says the Prophet, Woe unto him that loadeth himself with thick clay. Non densantur nisi per laborem;
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He shall not have that happinesse, which he, till then, thought a misery, To carry nothing out of this world, for his Riches, his Office, his Honour shall follow him into the next world, and clog his soule there.
He shall not have that happiness, which he, till then, Thought a misery, To carry nothing out of this world, for his Riches, his Office, his Honour shall follow him into the next world, and clog his soul there.
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and infinite latitude in every Metaphor, in every elegancy of the Scripture, and therefore I may have leave to be loath to depart from it) in some particular inconveniences, that a burden brings,
and infinite latitude in every Metaphor, in every elegancy of the Scripture, and Therefore I may have leave to be loath to depart from it) in Some particular inconveniences, that a burden brings,
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an errour in the Vulgat Edition, in the translation of the Roman Church, that reads it Plantaver at, God had planted a garden, as though God had done it before. Therefore some state it before the Creation, which Saint Hierome follows,
an error in the Vulgate Edition, in the Translation of the Roman Church, that reads it planted At, God had planted a garden, as though God had done it before. Therefore Some state it before the Creation, which Saint Jerome follows,
but if any had looked over this place with the same ingenuity as their own great man Tyr: (an active man in the Councell of Trent) hath done over the Book of Psalms, in which one Booke he hath confessed 6000 places, in which their translation differs from the Originall, they would have seen this difference in this place, that it is not Plantaver at, but Plantavit, not that God had before, but that he did then, then when hee had made man, make a Paradise for man.
but if any had looked over this place with the same ingenuity as their own great man Tyre: (an active man in the Council of Trent) hath done over the Book of Psalms, in which one Book he hath confessed 6000 places, in which their Translation differs from the Original, they would have seen this difference in this place, that it is not planted At, but Plantavit, not that God had before, but that he did then, then when he had made man, make a Paradise for man.
when you are gone, then pretend to expresse them here. The Passion of Christ Jesus is rather an amazement, an astonishment, an extasie, a consternation, then an instruction.
when you Are gone, then pretend to express them Here. The Passion of christ jesus is rather an amazement, an astonishment, an ecstasy, a consternation, then an instruction.
There are good things in the world, which it is a sin for man to love, Quia infra illam ordinantur, because though they be good, they are not so good as man;
There Are good things in the world, which it is a since for man to love, Quia infra Illam ordinantur, Because though they be good, they Are not so good as man;
for, in this consideration, as they assist us in our way to God, they are above us, otherwise, to love them for themselves, is a declination, a stooping under a burden; And this declination, this incurvation, this descent of man, in the inordinate love of the Creature, may very justly seem to be forbidden in that Commandement, that forbids Idolatry, Thou shalt not bow down to them, nor worship them;
for, in this consideration, as they assist us in our Way to God, they Are above us, otherwise, to love them for themselves, is a declination, a stooping under a burden; And this declination, this incurvation, this descent of man, in the inordinate love of the Creature, may very justly seem to be forbidden in that Commandment, that forbids Idolatry, Thou shalt not bow down to them, nor worship them;
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Die in a place, where he can have no Absolution, no Sacrament, or die, in a disposition, that he shall receive no benefit by them, though he receive them.
Die in a place, where he can have no Absolution, no Sacrament, or die, in a disposition, that he shall receive no benefit by them, though he receive them.
and mischief, implyed in this Metaphor which the holy Ghost hath chosen, Mine iniquities are as a burden, Inclinant, they bend down my soule, created streight, to an incurvation, to a crookednesse.
and mischief, employed in this Metaphor which the holy Ghost hath chosen, Mine iniquities Are as a burden, Inclinant, they bend down my soul, created straight, to an incurvation, to a crookedness.
We would leave that sin, and yet there is one talent more to be added, one childe more to be provided for, one office, or one title more to be compassed, one tentation more to be satisfied.
We would leave that since, and yet there is one talon more to be added, one child more to be provided for, one office, or one title more to be compassed, one tentation more to be satisfied.
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We have wearied our selves in the ways of wickednesse, says he, that is, in doing as other wicked men have done, in ways which have been beaten out to us, by the frequent practise of other men;
We have wearied our selves in the ways of wickedness, Says he, that is, in doing as other wicked men have done, in ways which have been beaten out to us, by the frequent practice of other men;
And when a sinner does so little remember yesterday, how little does he consider to morrow? He that forgets what he hath done, foresees not what he shall suffer:
And when a sinner does so little Remember yesterday, how little does he Consider to morrow? He that forgets what he hath done, foresees not what he shall suffer:
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and have some sense, some feeling thereof, yet, as long as any one beloved and habituall sin hangs upon us, it slackens our pace in all the ways of godlinesse.
and have Some sense, Some feeling thereof, yet, as long as any one Beloved and habitual since hangs upon us, it slackens our pace in all the ways of godliness.
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And we come not to such an appropriation of the promises of the Gospel, in hearing Sermons, nor to such a re-incarnation, and invisceration of Christ and his merits into our selves, in the Sacrament; as if wee were altogether devested of that sin,
And we come not to such an appropriation of the promises of the Gospel, in hearing Sermons, nor to such a re-incarnation, and invisceration of christ and his merits into our selves, in the Sacrament; as if we were altogether devested of that since,
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And Saint August. makes use of the answer, Innocens manibus, He that hath clean hands; first, he must have hands, as well as feet; He must doe something for himself; And then, Innocent hands;
And Saint August. makes use of the answer, Innocent manibus, He that hath clean hands; First, he must have hands, as well as feet; He must do something for himself; And then, Innocent hands;
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for, it is a steep hill, and there is no walking up, but he must crawle, hand and foot. Therefore, says the Apostle, Deponamus pondus, Let us lay aside every weight;
for, it is a steep hill, and there is no walking up, but he must crawl, hand and foot. Therefore, Says the Apostle, Deponamus pondus, Let us lay aside every weight;
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and laid down every weight, every circumstance that aggravates that sin, then we may be able to run, to proceed with a holy chearfulnesse and proficiency in the wayes of sanctification; but till that we cannot,
and laid down every weight, every circumstance that aggravates that since, then we may be able to run, to proceed with a holy cheerfulness and proficiency in the ways of sanctification; but till that we cannot,
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yet, In Christo omnia possumus, In Christ, we can doe all things, and therefore, in him, we can bruise the Serpents head) and spurn a tentation out of his way.
yet, In Christ omnia possumus, In christ, we can do all things, and Therefore, in him, we can bruise the Serpents head) and spurn a tentation out of his Way.
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But he that hath been long under the custome of a sin, evermore meets with stones to stumble at, and bogges to plunge in. It is S. Chrys•stomes application;
But he that hath been long under the custom of a since, evermore meets with stones to Stumble At, and bogs to plunge in. It is S. Chrys•stomes application;
And these be the inconveniences, the mischiefs, represented to us in this metaphore, A burden, Mine iniquities are as a burden too heavy for me, Because they sink me down, from the Creator to the creature;
And these be the inconveniences, the mischiefs, represented to us in this metaphor, A burden, Mine iniquities Are as a burden too heavy for me, Because they sink me down, from the Creator to the creature;
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Thus have you the mischievous inconveniences of habituall sin laid open to you, in these two elegancies of the holy Ghost, supergressae, Mine iniquities are gone over my head, and the gravatae, As a burden they are too heavy for me.
Thus have you the mischievous inconveniences of habitual since laid open to you, in these two Elegances of the holy Ghost, supergressae, Mine iniquities Are gone over my head, and the gravatae, As a burden they Are too heavy for me.
God out of his Fatherly love calls Congregations, and does not onely deliver himself over, in his ordinance, to that Representative Body, the whole Church there,
God out of his Fatherly love calls Congregations, and does not only deliver himself over, in his Ordinance, to that Representative Body, the Whole Church there,
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Therefore we have reserved for the conclusion of all, the application of this Text to our blessed Saviour; for so our most ancient Expositors direct our meditations,
Therefore we have reserved for the conclusion of all, the application of this Text to our blessed Saviour; for so our most ancient Expositors Direct our meditations,
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so God gathered the whole nature of sinne into one Christ, that by one action, one passion, sin, all sin, the whole nature of sinne might bee overcome.
so God gathered the Whole nature of sin into one christ, that by one actium, one passion, since, all since, the Whole nature of sin might be overcome.
Many Heretiques denied his body, to be his Body, they said it was but an airy, an imaginary, an illusory Body; and denied his Soul to be his Soul, they said he had no humane soul, but that his divine nature supplied that,
Many Heretics denied his body, to be his Body, they said it was but an airy, an imaginary, an illusory Body; and denied his Soul to be his Soul, they said he had no humane soul, but that his divine nature supplied that,
But we that have learnt Christ better, know, that hee could not have redeemed man, by that way that was contracted betweene him and his Father, that is, by way of satisfaction, except he had taken the very body,
But we that have learned christ better, know, that he could not have redeemed man, by that Way that was contracted between him and his Father, that is, by Way of satisfaction, except he had taken the very body,
then he can make his divinity, mine. As by the spirit of Adoption, I am made the childe of God, the seed of God, the same Spirit with God, but yet I am not made God, so by Christs taking my sins, I am made a servant of my God, a Beads-man of my God, a vassall, a Tributary debtor to God,
then he can make his divinity, mine. As by the Spirit of Adoption, I am made the child of God, the seed of God, the same Spirit with God, but yet I am not made God, so by Christ taking my Sins, I am made a servant of my God, a Beadsman of my God, a vassal, a Tributary debtor to God,
for the Devill saw no such parts, nor no such power in me to advance or hinder his kingdome, no such birth, no such education, no such place in the State or Church, as that he should be gladder of me, then of other men.
for the devil saw no such parts, nor no such power in me to advance or hinder his Kingdom, no such birth, no such education, no such place in the State or Church, as that he should be gladder of me, then of other men.
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In grosse, and in retail; In Originall, and in Actuall sin. And, howsoever the sins of former ages, the sins of all men for 4000 years before, which were all upon him,
In gross, and in retail; In Original, and in Actual since. And, howsoever the Sins of former ages, the Sins of all men for 4000 Years before, which were all upon him,
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when he was upon the Crosse, might possibly be numbred, (as things that are past, may easilier fall within a possibility of such an imagination) yet all those sinnes, which were to come after, he himself could not number;
when he was upon the Cross, might possibly be numbered, (as things that Are passed, may easilier fallen within a possibility of such an imagination) yet all those Sins, which were to come After, he himself could not number;
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for, hee, as the Sonne of man, though hee know how long the world hath lasted, knowes not how long this sinfull world shall last, and when the day of Judgement shall be;
for, he, as the Son of man, though he know how long the world hath lasted, knows not how long this sinful world shall last, and when the day of Judgement shall be;
Those sins, which the Angels that stand, would fall into, if they had not received a confirmation, given them in contemplation of the death and merits of Christ, Christ took upon him,
Those Sins, which the Angels that stand, would fallen into, if they had not received a confirmation, given them in contemplation of the death and merits of christ, christ took upon him,
They were sins, his sins, many sinnes, the sinnes of the world; and then, as in his Type, David, Supergressae, his sins, these sins were got above him. And not as Davids, or ours, by an insensible growth,
They were Sins, his Sins, many Sins, the Sins of the world; and then, as in his Type, David, Supergressae, his Sins, these Sins were god above him. And not as Davids, or ours, by an insensible growth,
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for it is eternity; which though it doe infinitely exceed all time, yet is in this consideration, lesse then any part of time, that it is indivisible, eternity is so;
for it is eternity; which though it do infinitely exceed all time, yet is in this consideration, less then any part of time, that it is indivisible, eternity is so;
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And from this point, this timelesse time, time that is all time, time that is no time, from all eternity, all the sins of the world were gone over him.
And from this point, this timeless time, time that is all time, time that is no time, from all eternity, all the Sins of the world were gone over him.
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And, in that consideration, supergressae caput, they were gone over his head. Let his head bee his Divine nature, yet they were gone over his head: for,
And, in that consideration, supergressae caput, they were gone over his head. Let his head be his Divine nature, yet they were gone over his head: for,
such a contract had passed between him and his Father, that as himself says, there was an oportuit pati, a necessity that he should suffer all that he suffered,
such a contract had passed between him and his Father, that as himself Says, there was an Opportune pati, a necessity that he should suffer all that he suffered,
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So, be his divine nature this head, his sins, all our sins made his, were gone above his head; And over his head, all those ways, that we considered before, in our selves;
So, be his divine nature this head, his Sins, all our Sins made his, were gone above his head; And over his head, all those ways, that we considered before, in our selves;
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and him, in that he prayed, and was not heard; when in that Transeat Calix, Father, if it be possible, let this cup passe from me, the Cup was not onely not taken out of his hands,
and him, in that he prayed, and was not herd; when in that Transit Calix, Father, if it be possible, let this cup pass from me, the Cup was not only not taken out of his hands,
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and in possession of his Fathers ears, before his prayer came, Father, forgive them, for they are not forgiven that sinne of crucifying the Lord of life, yet. They were above his head, tanquam aquae, as an inundation of waters,
and in possession of his Father's ears, before his prayer Come, Father, forgive them, for they Are not forgiven that sin of crucifying the Lord of life, yet. They were above his head, tanquam Water, as an inundation of waters,
then when he swet water and bloud, in the Agony, when hee, who had formerly passed his Israel thorough the Red Sea, as though that had not been love large enough, was now himself overflowed with a Red Sea of his owne bloud, for his Israel again.
then when he sweated water and blood, in the Agony, when he, who had formerly passed his Israel through the Read Sea, as though that had not been love large enough, was now himself overflowed with a Read Sea of his own blood, for his Israel again.
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And they were over his head in Dominio, in a Lordship, in a Tyranny, then when those marks of soveraign honour, a robe, and a scepter, and a Crown of thorns were added to his other afflictions.
And they were over his head in Dominion, in a Lordship, in a Tyranny, then when those marks of sovereign honour, a robe, and a sceptre, and a Crown of thorns were added to his other afflictions.
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They were heavy, they weighed him down from his Fathers bosome, they made God Man. That one sin could make an Angel a Devill, is a strange consideration;
They were heavy, they weighed him down from his Father's bosom, they made God Man. That one since could make an Angel a devil, is a strange consideration;
Too heavy, sayes the Text. It did not onely make God Man; in investing our nature by his birth, but it made him no Man, by devesting that body, by death; and, (but for the vertue,
Too heavy, Says the Text. It did not only make God Man; in investing our nature by his birth, but it made him no Man, by divesting that body, by death; and, (but for the virtue,
and yet never felt worm of corruption. Sin was heavy; It made God Man; Too heavy; It made Man no Man; Too heavy for him, even for him, who was God and Man together;
and yet never felt worm of corruption. since was heavy; It made God Man; Too heavy; It made Man no Man; Too heavy for him, even for him, who was God and Man together;
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for, even that person, so composed, had certain velleitates, (as wee say in the School) certain motions arising sometimes in him, which required a veruntamen, a review, a re-consideration, Not my will, O Father, but thine be done;
for, even that person, so composed, had certain velleitates, (as we say in the School) certain motions arising sometime in him, which required a Veruntamen, a review, a reconsideration, Not my will, Oh Father, but thine be done;
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Retardando, when they brought him to think it long, Viquid dereliquisti, Why hast thou forsaken mee? And then, praecipitando, to make that haste to the Consummatum est, to the finishing of all,
Retardando, when they brought him to think it long, Viquid dereliquisti, Why hast thou forsaken me? And then, praecipitando, to make that haste to the Consummatum est, to the finishing of all,
He hath taken off the obligation of sinne, but he hath laid upon us, the obligation of thankfulnesse, and Retribution. Quid retribuam? What shall I render to the Lord,
He hath taken off the obligation of sin, but he hath laid upon us, the obligation of thankfulness, and Retribution. Quid retribuam? What shall I render to the Lord,
for all his benefits to me? is vox onerati, a voyce that grones under the burden, though not of sinne, yet of debt, to that Saviour, that hath taken away that sinne.
for all his benefits to me? is vox onerati, a voice that groans under the burden, though not of sin, yet of debt, to that Saviour, that hath taken away that sin.
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and desirous to spare, and to husband that treasure of Gods benefits, as though he were better able to stand without the support of some of those benefits,
and desirous to spare, and to husband that treasure of God's benefits, as though he were better able to stand without the support of Some of those benefits,
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Truly he that considers seriously, what his sins have put the Son of God to, cannot but say, Lord lay some of my sinnes upon me, rather then thy Sonne should beare all this;
Truly he that considers seriously, what his Sins have put the Son of God to, cannot but say, Lord lay Some of my Sins upon me, rather then thy Son should bear all this;
that devotion, that says after, Spare thy people, whom thou hast redeemed with thy most precious bloud, would say before, spare that Son, that must die, spare that precious bloud, that must be shed to redeeme us.
that devotion, that Says After, Spare thy people, whom thou hast redeemed with thy most precious blood, would say before, spare that Son, that must die, spare that precious blood, that must be shed to Redeem us.
And rather then Christ should truely, really beare the torments of hell, in his soule, (which torments cannot be severed from obduration, nor from everlastingness) I would, I should desire, that my sins might return to me,
And rather then christ should truly, really bear the torments of hell, in his soul, (which torments cannot be severed from obduration, nor from everlastingness) I would, I should desire, that my Sins might return to me,
I should be ashamed to be so farre exceeded in zeal, by Moses, who would have been blotted out of the book of life, or by Paul, who would have been separated from Christ for his brethren, as that I would not undertake as much, to redeem my redeemer, and suffer the torments of Hell my selfe, rather then hee should;
I should be ashamed to be so Far exceeded in zeal, by Moses, who would have been blotted out of the book of life, or by Paul, who would have been separated from christ for his brothers, as that I would not undertake as much, to Redeem my redeemer, and suffer the torments of Hell my self, rather then he should;
Those words, Vis sanus fieri, hast thou a desire to be well, and a faith that I can make thee well? are vox ex•nerantis, the words of him that would take off our burden;
Those words, Vis Sanus fieri, hast thou a desire to be well, and a faith that I can make thee well? Are vox ex•nerantis, the words of him that would take off our burden;
that sin which was forgotten with pleasure, must now be remembred with Contrition Christ speaks not of a vacuity, nor of a levity; when he takes off one burden, he lays on another; nay, two for one.
that since which was forgotten with pleasure, must now be remembered with Contrition christ speaks not of a vacuity, nor of a levity; when he Takes off one burden, he lays on Another; nay, two for one.
He takes off the burden, of Irremediablenesse, of irrecoverablenesse, and he reaches out his hand, in his Ordinances, in his Word and Sacraments, by which we may be disburdened of all our sins;
He Takes off the burden, of Irremediablenesse, of irrecoverableness, and he reaches out his hand, in his Ordinances, in his Word and Sacraments, by which we may be disburdened of all our Sins;
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The end of all, (that we may end all in endlesse comfort) is, That our word, in the originall, in which the holy Ghost spoake, is Iikkebedu, which is not altogether,
The end of all, (that we may end all in endless Comfort) is, That our word, in the original, in which the holy Ghost spoke, is Iikkebedu, which is not altogether,
Mine iniquities are got over my head; but my head is Christ; and in him, I can doe whatsoever hee hath done, by applying his sufferings to my soule for all;
Mine iniquities Are god over my head; but my head is christ; and in him, I can do whatsoever he hath done, by applying his sufferings to my soul for all;
THose four Prophets, whom the Church hath called the great Prophets, Esay, and Ieremy, Ezekiel and Daniel, are not onely therefore called great, because they writ more, then the lesser Prophets did, (for Zecbary, who is amongst the lesser, writ more then Daniel who is amongst the greater) but because their Prophecies are of a larger comprehension,
THose four prophets, whom the Church hath called the great prophets, Isaiah, and Ieremy, Ezekielem and daniel, Are not only Therefore called great, Because they writ more, then the lesser prophets did, (for Zecbary, who is among the lesser, writ more then daniel who is among the greater) but Because their Prophecies Are of a larger comprehension,
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and extent, and, for the most part, speake more of the comming of Christ, and the establishing of the Christian Church, then the lesser Prophets doe, who were more conversant about the temporall deliverance of Israel from Babylon, though there be aspersions of Christ,
and extent, and, for the most part, speak more of the coming of christ, and the establishing of the Christian Church, then the lesser prophets do, who were more conversant about the temporal deliverance of Israel from Babylon, though there be Aspersions of christ,
as Philo Iud•us notes, all nations having some markes of Gentry, some calling that ennobled the professors thereof, (in some Armes, and Merchandize in some,
as Philo Iud•us notes, all Nations having Some marks of Gentry, Some calling that ennobled the professors thereof, (in Some Arms, and Merchandise in Some,
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But the extraordinary greatnesse of Ezekiel, is in his extraordinary depth, and mysteriousnesse, for this is one of those parts of Scripture, (as the beginning of Genesis, and the Canticles of Solomon, also are) which are forbid to be read amongst the Iews, till they come to be thirty years old, which was the Canonicall age to be made Priests;
But the extraordinary greatness of Ezekielem, is in his extraordinary depth, and mysteriousness, for this is one of those parts of Scripture, (as the beginning of Genesis, and the Canticles of Solomon, also Are) which Are forbid to be read among the Iews, till they come to be thirty Years old, which was the Canonical age to be made Priests;
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But, besides that many of the obscure places of the Prophets are more open to us, then they were to the ancients, because many of those prophecies are now fulfilled,
But, beside that many of the Obscure places of the prophets Are more open to us, then they were to the ancients, Because many of those prophecies Are now fulfilled,
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for the literall sense is plainly that, that amongst the manifold oppressions, under which the Children of Israel languished in Babylon, this was the heaviest, that their own Priests joyned with the State against them,
for the literal sense is plainly that, that among the manifold oppressions, under which the Children of Israel languished in Babylon, this was the Heaviest, that their own Priests joined with the State against them,
and the people committed to their charge, might slacken their obedience to God, and surrender themselves to all commandements of all men; This was their oppression, the Church joyned with the Court, to oppresse them;
and the people committed to their charge, might slacken their Obedience to God, and surrender themselves to all Commandments of all men; This was their oppression, the Church joined with the Court, to oppress them;
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but as they had tampered, and tempered them, and accommodated them to serve turnes, and fit their ends; whose servants they had made themselves, more then Gods) And they gave them water to drink which they had troubled with their feet, that is, doctrines mudded with other ends then the glory of God; And that therefore God would take his sheep into his own care,
but as they had tampered, and tempered them, and accommodated them to serve turns, and fit their ends; whose Servants they had made themselves, more then God's) And they gave them water to drink which they had troubled with their feet, that is, doctrines mudded with other ends then the glory of God; And that Therefore God would take his sheep into his own care,
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and reduce them from that double oppression of that Court, and that Church, those Tyrannous officers, and those over-obsequious Priests. This is the literall sense of our text,
and reduce them from that double oppression of that Court, and that Church, those Tyrannous Officers, and those over-obsequious Priests. This is the literal sense of our text,
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And then the figurative and Mysticall sense is of the same oppressions, and the same deliverance over againe in the times of Christ, and of the Christian Church; for that's more then figurative, fully literall, soon after the Text, I will set up one shepheard, my servant David, And I will raise up for them a plant of renoune, which is the same that Esay had called A rod out of the stem of Iesse, and Ieremy had called A righteous br•nch, ver. 23. 29. 11. 1. 23. 5. a King thus should raigne, and prosper.
And then the figurative and Mystical sense is of the same oppressions, and the same deliverance over again in the times of christ, and of the Christian Church; for that's more then figurative, Fully literal, soon After the Text, I will Set up one shepherd, my servant David, And I will raise up for them a plant of renown, which is the same that Isaiah had called A rod out of the stem of Iesse, and Ieremy had called A righteous br•nch, ver. 23. 29. 11. 1. 23. 5. a King thus should Reign, and prosper.
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and deliverances of our forefathers, from the Heathen, and the Heretiques in the Primitive Church, but that also which touches us more nearly, the oppressions and deliverance of our Fathers, in the Reformation of Religion, and the shaking off of the yoak of Rome, that Italian Babylon, as heavy as the Chald•an. We shall therefore at this time fix our meditations upon that accommodation of the Text, the oppression that the Israel of God was under, then, when he delivered them by that way, the Reformation of Religion, and consider how these metaphors of the holy Ghost, The treading with their feet the grasse that the sheep were to eae,
and Deliverances of our Forefathers, from the Heathen, and the Heretics in the Primitive Church, but that also which touches us more nearly, the oppressions and deliverance of our Father's, in the Reformation of Religion, and the shaking off of the yoke of Room, that Italian Babylon, as heavy as the Chald•an. We shall Therefore At this time fix our meditations upon that accommodation of the Text, the oppression that the Israel of God was under, then, when he Delivered them by that Way, the Reformation of Religion, and Consider how these metaphors of the holy Ghost, The treading with their feet the grass that the sheep were to Each,
and the troubling with their feet the water that the sheep were to drink, doe answer and set out the oppressions of the Roman Church then, as lively as they did in the other Babylon. And so, having said enough of the primary sense of these words,
and the troubling with their feet the water that the sheep were to drink, do answer and Set out the oppressions of the Roman Church then, as lively as they did in the other Babylon. And so, having said enough of the primary sense of these words,
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and thankfulnesse, for Gods deliverance of his Israel, from the persecutions in the Primitive Church, insist we now, upon the severall metaphors of the Text,
and thankfulness, for God's deliverance of his Israel, from the persecutions in the Primitive Church, insist we now, upon the several metaphors of the Text,
Saint Hierome notes out of a Tradition of the Iews, that those loafes which their priests were to offer to the Lord, were to be of such corne as those Priests had sowed,
Saint Jerome notes out of a Tradition of the Iews, that those loaves which their Priests were to offer to the Lord, were to be of such corn as those Priests had sowed,
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and reaped and threshed, and ground, and baked all with their own hands. But they were so farre from that at Babylon, and at Rome, as that they ploughed iniquity, and sowed wickednesse, and reaped the same;
and reaped and threshed, and ground, and baked all with their own hands. But they were so Far from that At Babylon, and At Room, as that they ploughed iniquity, and sowed wickedness, and reaped the same;
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but they trod it under foot, when that which was given for the sustentation of the Priest, they turned upon their own splendour, and glory, and surfet:
but they trod it under foot, when that which was given for the sustentation of the Priest, they turned upon their own splendour, and glory, and surfeit:
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Nor, was there in the world, (take in Turky, and all the heathen) (for they also have their Clergy) a more contemtible & more beggerly Clergy then that of Rome;
Nor, was there in the world, (take in Turky, and all the heathen) (for they also have their Clergy) a more contemptible & more beggarly Clergy then that of Room;
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I speak of the Clergy in the most proper sense, that is, they that minister, they that officiate, they that execute, they that personally & laboriously do the service of the Church.
I speak of the Clergy in the most proper sense, that is, they that minister, they that officiate, they that execute, they that personally & laboriously do the service of the Church.
and they that labored, were attenuated & macerated, with lean, & penurious pensions. In the best governed Churches there are such Dignities, & supplies without Cure of soules, or personall service;
and they that laboured, were attenuated & macerated, with lean, & penurious pensions. In the best governed Churches there Are such Dignities, & supplies without Cure of Souls, or personal service;
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and they have some Church-names, Dean, or Bishop, or Abbat, as soon almost as they have any Christian names. Yea, we know many Church dignities, entailed to noble families,
and they have Some Church-names, Dean, or Bishop, or Abbot, as soon almost as they have any Christian names. Yea, we know many Church dignities, entailed to noble families,
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The Priest was poorly maintained, and so the people poorely instructed. And this is the first conformity between the two Babylons, the Chaldean and the Italian.
The Priest was poorly maintained, and so the people poorly instructed. And this is the First conformity between the two Babylons, the Chaldean and the Italian.
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Pursue we then the holy Ghosts purpose and manner of implying, and expressing it the food ordained for sheep, Grasse. In which make we onely these two stops, that the sheep are to eate their grasse super terram, upon the ground;
Pursue we then the holy Ghosts purpose and manner of implying, and expressing it the food ordained for sheep, Grass. In which make we only these two stops, that the sheep Are to eat their grass super terram, upon the ground;
In persecutions of Tyrans, in Interdicts of Antichristian Bishops, who sometimes out of passion, or some secular respect shut up Church dores and forbid service,
In persecutions of Tyrants, in Interdicts of Antichristian Bishops, who sometime out of passion, or Some secular respect shut up Church doors and forbid service,
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and Sacraments, to whole Cities, to whole nations, sheep must live by hay, Gods Children must relieve themselves at home, by books of pious and devout meditation;
and Sacraments, to Whole Cities, to Whole Nations, sheep must live by hay, God's Children must relieve themselves At home, by books of pious and devout meditation;
for the pleasures of his gardens, and for the sumptuousnesse of Grots and aqueducts, and such waterworks, drew severall channells, infinite channells our of this great River, this exhausted the maine channell,
for the pleasures of his gardens, and for the sumptuousness of Grots and aqueducts, and such waterworks, drew several channels, infinite channels our of this great River, this exhausted the main channel,
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and out of laziness and singularity, or state, or disaffection to the preacher leave the Church unfrequented, he frustrates the Ordinance of God, which is, that his sheep should come to his pastures,
and out of laziness and singularity, or state, or disaffection to the preacher leave the Church unfrequented, he frustrates the Ordinance of God, which is, that his sheep should come to his pastures,
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and scornfull, and ridiculous and histrionicall Ceremonies in their service, nor of the dangerous poysons, the direct Idolatries (in the practise of the people) in their service, that we complain of now,
and scornful, and ridiculous and histrionical Ceremonies in their service, nor of the dangerous poisons, the Direct Idolatries (in the practice of the people) in their service, that we complain of now,
And these legends being transferred into the Church, the sheep lacke their grasse upon the ground, that is, the knowledge of Gods will, in his house, at Church.
And these legends being transferred into the Church, the sheep lack their grass upon the ground, that is, the knowledge of God's will, in his house, At Church.
So howsoever these Revelations and Inspirations seem to fall upon us from heaven, they arise from the earth, from our selves, from our own melancholy, and pride, or our too much homelinesse and familiarity in our accesses,
So howsoever these Revelations and Inspirations seem to fallen upon us from heaven, they arise from the earth, from our selves, from our own melancholy, and pride, or our too much homeliness and familiarity in our Accesses,
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And against these does S. Augustine devoutly pray, and praise God, that he had delivered him from the curiosity of sipping these dews, of hearkning after these apparitions and revelations.
And against these does S. Augustine devoutly pray, and praise God, that he had Delivered him from the curiosity of sipping these dews, of Harkening After these apparitions and revelations.
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for a while, so now, when themselves are come to acknowledge, That it was the unanime opinion of the Fathers, that the souls of the dead did not appeare after death,
for a while, so now, when themselves Are come to acknowledge, That it was the unanime opinion of the Father's, that the Souls of the dead did not appear After death,
but that it was still the Devil, howsoever sometimes that that he proposed were holy & religious, yet we see a great Author of theirs attribute so much to these apparitions,
but that it was still the devil, howsoever sometime that that he proposed were holy & religious, yet we see a great Author of theirs attribute so much to these apparitions,
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and revelations, that when he pretends to prove all controversies by the Fathers of the Church, he every where intermingles that reverend Book, of Brigids Revelations, that they might also have some Mothers of the Church too;
and revelations, that when he pretends to prove all controversies by the Father's of the Church, he every where intermingles that reverend Book, of Brigids Revelations, that they might also have Some Mother's of the Church too;
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I speak not this, as though God might not, or did not manifest his will by women; The great mystery of the Resurrection of Christ was revealed to women before men;
I speak not this, as though God might not, or did not manifest his will by women; The great mystery of the Resurrection of christ was revealed to women before men;
But I speak of that bold injury done to the mysteries of the Christian Religion, by pouring out that dew upon the grasse, the Revelations of S. Brigid, upon the controversies of Religion.
But I speak of that bold injury done to the Mysteres of the Christian Religion, by pouring out that due upon the grass, the Revelations of S. Brigid, upon the controversies of Religion.
A book of so much blasphemy, and impertinency, and incredibility, that if a Heathen were to be converted, he would sooner be brought to beleeve Ovids Metamorphoses, then Brigids Revelations, to conduce to Religion.
A book of so much blasphemy, and impertinency, and incredibility, that if a Heathen were to be converted, he would sooner be brought to believe Ovids Metamorphoses, then Brigids Revelations, to conduce to Religion.
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But press we a little closer to the very steps, & metaphor of the holy Ghost, who here lays the corrupting of the sheeps grasse in this, That the shepheards had troden it down.
But press we a little closer to the very steps, & metaphor of the holy Ghost, who Here lays the corrupting of the Sheep grass in this, That the shepherds had trodden it down.
One he cals Ornatum, the other cultum; One mundum muliebrem, the other, (according to the liberty that he takes in making words) Immundum muliebrem; the first is a superfluous diligence in their dressing,
One he calls Ornatum, the other cultum; One Mundum muliebrem, the other, (according to the liberty that he Takes in making words) Immundum muliebrem; the First is a superfluous diligence in their dressing,
For the first, humane ornament, if in those pastures, which are ordain'd for sheep, you either plant rare and curious flowers, delightfull onely to the eye,
For the First, humane ornament, if in those pastures, which Are ordained for sheep, you either plant rare and curious flowers, delightful only to the eye,
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and fragrant, and medicinall hearbs, be not proper nourishment for sheep, this is a treading down of the grasse, a pestering and a suppressing of that which appertained to them.
and fragrant, and medicinal herbs, be not proper nourishment for sheep, this is a treading down of the grass, a pestering and a suppressing of that which appertained to them.
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then may serve, as Saint Augustine says, Ad ancillationem, to convey, and usher the true word of life into your understandings, and affections, (for both those must necessarily be wrought upon) more then may serve ad vehiculum, for a chariot for the word of God to enter,
then may serve, as Saint Augustine Says, Ad ancillationem, to convey, and usher the true word of life into your understandings, and affections, (for both those must necessarily be wrought upon) more then may serve ad vehiculum, for a chariot for the word of God to enter,
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and triumph in you, this is a treading down of the grasse, a filling of that ground which was ordained for sheep, with things improper, and impertinent to them.
and triumph in you, this is a treading down of the grass, a filling of that ground which was ordained for sheep, with things improper, and impertinent to them.
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If you furnish a Gallery with stuffe proper for a Gallery, with Hangings and Chairs, and Couches, and Pictures, it gives you all the conveniencies of a Gallery, walks and prospect, and ease;
If you furnish a Gallery with stuff proper for a Gallery, with Hangings and Chairs, and Couches, and Pictures, it gives you all the Conveniences of a Gallery, walks and prospect, and ease;
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and the name of a Gallery, and you have made it a Wardrobe; so if your curiosity extort more then convenient ornament, in delivery of the word of God, you may have a good Oration, a good Panegyrique, a good Encomiastique, but not so good a Sermon. It is true that Saint Paul applies sentences of secular Authors,
and the name of a Gallery, and you have made it a Wardrobe; so if your curiosity extort more then convenient ornament, in delivery of the word of God, you may have a good Oration, a good Panegyric, a good Encomiastic, but not so good a Sermon. It is true that Saint Paul Applies sentences of secular Authors,
and not conversant, not acquainted at all, with the phrase and language of Scripture amongst us now, almost every man (God be blessed for it) is so accustomed to the text of Scripture,
and not conversant, not acquainted At all, with the phrase and language of Scripture among us now, almost every man (God be blessed for it) is so accustomed to the text of Scripture,
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as that he is more affected with the name of David, or Saint Paul, then with any Seneca or Plutarch. I am far from forbidding secular ornament in divine exercises, especially in some Auditories, acquainted with such learnings.
as that he is more affected with the name of David, or Saint Paul, then with any Senecca or Plutarch. I am Far from forbidding secular ornament in divine exercises, especially in Some Auditors, acquainted with such learning's.
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Let all things concur in the name of God, to the advancing of his purpose, in his ordinance, which is, to make his will acceptable to you, by his word;
Let all things concur in the name of God, to the advancing of his purpose, in his Ordinance, which is, to make his will acceptable to you, by his word;
Saint Augustines is an excellent rule, when after in his book De Doctrina Christiana, he had taught a use of all Arts in Divinity, he allows them onely thus far, ut cum ingenia his reddantur exercitatiora, cavendum ne reddantur maligniora, that when a man by these helps is the more ful,
Saint Augustine's is an excellent Rule, when After in his book De Doctrina Christian, he had taught a use of all Arts in Divinity, he allows them only thus Far, ut cum Ingenia his reddantur exercitatiora, Cavendum ne reddantur maligniora, that when a man by these helps is the more full,
Nec ament decipere verisimili sermone, lest because he is able to make any thing seem probable and likely to the people, by his eloquence, he come to infuse paradoxicall opinions,
Nec ament decipere verisimili sermon, lest Because he is able to make any thing seem probable and likely to the people, by his eloquence, he come to infuse paradoxical opinions,
and so be the lesse conversant, and the lesse diligent in advancing plaine, and simple, and fundamentall doctrines and catechisticall, which are truely necessary to salvation, as though such plaine,
and so be the less conversant, and the less diligent in advancing plain, and simple, and fundamental doctrines and catechistical, which Are truly necessary to salvation, as though such plain,
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In a word, in sheep-pastures you may plant fruit trees in the hedge-rowes; but if you plant them all over, it is an Orchard; we may transfer flowers of secular learning, into these exercises;
In a word, in sheep-pastures you may plant fruit trees in the hedgerows; but if you plant them all over, it is an Orchard; we may transfer flowers of secular learning, into these exercises;
but if they consist of those, they are but Themes, and Essays. But why insist we upon this? Was there any such conformity between the two Babylons as that the Italian Babylon can be said to have troden down the grasse in that kinde, with overcharging their Sermons with too much learning. Truly it was far, very very far from it;
but if they consist of those, they Are but Themes, and Essays. But why insist we upon this? Was there any such conformity between the two Babylons as that the Italian Babylon can be said to have trodden down the grass in that kind, with overcharging their Sermons with too much learning. Truly it was Far, very very Far from it;
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for when they had prevailed in that Axiome, and Aphorisme of theirs, that it was best to keep the people in ignorance, they might justly keep the Priest in ignorance too;
for when they had prevailed in that Axiom, and Aphorism of theirs, that it was best to keep the people in ignorance, they might justly keep the Priest in ignorance too;
for when the people needed no learned instruction, what needed the Church a learned instructer? And therefore I laid hold of this consideration, the treading down of grass, by oppressing it with secular learning, there by to bring to your remembrance, the extreme ignorance that damp'd the Roman Church, at that time;
for when the people needed no learned instruction, what needed the Church a learned instructer? And Therefore I laid hold of this consideration, the treading down of grass, by oppressing it with secular learning, there by to bring to your remembrance, the extreme ignorance that damped the Roman Church, At that time;
and after published, you will excuse them of this treading down the grass, by oppressing their auditories with over-much learning, for they are such Sermons as will not suffer us to pity them,
and After published, you will excuse them of this treading down the grass, by oppressing their Auditors with overmuch learning, for they Are such Sermons as will not suffer us to pity them,
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but at the Soloecismes, the barbarismes, the servilities, the stupid ignorance of those things which fall within the knowledge of boys of the first forme in every School.
but At the Solecisms, the barbarisms, the servilities, the stupid ignorance of those things which fallen within the knowledge of boys of the First Form in every School.
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But in the other way of treading down grass, (that is, the word of God) by the Additions and Traditions of men, the Italian Babylon Rome abounded, superabounded, overflowed, surrounded all.
But in the other Way of treading down grass, (that is, the word of God) by the Additions and Traditions of men, the Italian Babylon Rome abounded, superabounded, overflowed, surrounded all.
an incorporating of grasse and earth together, so, as that it is impossible for the weake sheep, to avoid eating the meat of the Serpent, Dust shalt thou eate all the days of thy life.
an incorporating of grass and earth together, so, as that it is impossible for the weak sheep, to avoid eating the meat of the Serpent, Dust shalt thou eat all the days of thy life.
and now this kneading, this incorporating of earth with grasse, traditions with the word, makes the sheep to eate the cursed meat of the cursed Serpent, Dust shalt thou eat all the days of thy life.
and now this kneading, this incorporating of earth with grass, traditions with the word, makes the sheep to eat the cursed meat of the cursed Serpent, Dust shalt thou eat all the days of thy life.
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Now, in this treading down this grasse, this way, this suppressing it by traditions, be pleased to consider these two applications; some traditions doe destroy the word of God, extirpate it, annihilate it,
Now, in this treading down this grass, this Way, this suppressing it by traditions, be pleased to Consider these two applications; Some traditions do destroy the word of God, extirpate it, annihilate it,
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And of this sort was that amongst the Iews, of which our blessed Saviour reproches them, that whereas by the law, children were to relieve decayed parents, they had brought in a tradition, of Commutation, of Compensation, that if those children gave a gift to the Priest, or compounded with the Priest, they were discharged of the former obligation.
And of this sort was that among the Iews, of which our blessed Saviour Reproaches them, that whereas by the law, children were to relieve decayed Parents, they had brought in a tradition, of Commutation, of Compensation, that if those children gave a gift to the Priest, or compounded with the Priest, they were discharged of the former obligation.
And of this sort are many traditions in the Roman Church; where, not onely the doctrines of men but the doctrine of Devills, (as the Apostle calls the forbidding of Mariage, and of meats) did not onely tread down, but root up the true grass.
And of this sort Are many traditions in the Roman Church; where, not only the doctrines of men but the Doctrine of Devils, (as the Apostle calls the forbidding of Marriage, and of Meats) did not only tread down, but root up the true grass.
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but if the sheep, who are not able to scatter this earth, nor to finde the grass that lies under, be left to their own weakness, they may as easily starve in this case, as in the other;
but if the sheep, who Are not able to scatter this earth, nor to find the grass that lies under, be left to their own weakness, they may as Easily starve in this case, as in the other;
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the Mole may damnifie them as much as the Hog. And of this sort, are those traditions, which induce Ceremonies into the Church, in vestures, in postures of the body, in particular things,
the Mole may damnify them as much as the Hog. And of this sort, Are those traditions, which induce Ceremonies into the Church, in vestures, in postures of the body, in particular things,
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These ceremonies are not the institutions of God immediately, but they are a kind of light earth, that hath under it good and usefull significations, which when they be understood conduce much to the encrease and advancement of our devotion,
These ceremonies Are not the institutions of God immediately, but they Are a kind of Light earth, that hath under it good and useful significations, which when they be understood conduce much to the increase and advancement of our devotion,
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as in particular, (for the time will not admit many examples) when they kneel at the Sacrament, they are not told, that they kneel because they are then in the act of receiving an inestimable benefit at the hands of God, (which was the first reason of kneeling then) And because the Priest is then in the act of prayer in their behalfe, that that may preserve them, in body and soule, unto eternall life.
as in particular, (for the time will not admit many Examples) when they kneel At the Sacrament, they Are not told, that they kneel Because they Are then in the act of receiving an inestimable benefit At the hands of God, (which was the First reason of kneeling then) And Because the Priest is then in the act of prayer in their behalf, that that may preserve them, in body and soul, unto Eternal life.
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and that they should be made equall to Scriptures; for with that especially doth Tertullian reproch the Heretiques, that being pressed with Scriptures, they fled to Traditions,
and that they should be made equal to Scriptures; for with that especially does Tertullian reproach the Heretics, that being pressed with Scriptures, they fled to Traditions,
and would we see a better face? Traditions perfecter then the word? Have we read the four Evangelists, and would we have a better Library? Traditions fuller then the word? Cum credimus• nihil desideramus ultra credere;
and would we see a better face? Traditions perfecter then the word? Have we read the four Evangelists, and would we have a better Library? Traditions fuller then the word? Cum credimus• nihil desideramus ultra Believe;
then thou art well, when thou satisfiest thy self with those things, which God hath vouchsafed to manifest in the Scriptures. Si aliquis aliis verbis, quàm quibus à Deo dictum est, demonstrare velit, if any man will speake a new language, otherwise then God hath spoken,
then thou art well, when thou satisfiest thy self with those things, which God hath vouchsafed to manifest in the Scriptures. Si aliquis Others verbis, quàm quibus à God dictum est, demonstrare velit, if any man will speak a new language, otherwise then God hath spoken,
and present new Scriptures, (as he does that makes traditions equall to them) Aut ipse non intelligit, aut legentibus non intelligendum relinquit, either he understands not himself,
and present new Scriptures, (as he does that makes traditions equal to them) Or ipse non intelligit, Or legentibus non intelligendum relinquit, either he understands not himself,
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nec debemus attendere quid aliquis ante nos faciendum putarit, neither are we to consider what any man before us thought fit to be done, sed quid qui ante emnes est, fecerit;
nec debemus attendere quid aliquis ante nos faciendum putarit, neither Are we to Consider what any man before us Thought fit to be done, sed quid qui ante emnes est, fecerit;
as that not being declared to the people in their signification, they are uselesse to them, no Babylon could exceed the Italian Babylon, Rome, in treading down their grasse.
as that not being declared to the people in their signification, they Are useless to them, no Babylon could exceed the Italian Babylon, Rome, in treading down their grass.
for we have just cause to note the double signification of this word, which we translate Trouble, and to transfer the two significations to the two Sacraments,
for we have just cause to note the double signification of this word, which we translate Trouble, and to transfer the two significations to the two Sacraments,
but Obturationem too, an interception, a stopping, as the Septuagint translates it, Prov. 35. and in these two significations of the word, a troubling, and a stopping of the waters, hath the Roman Church exercised her tyranny,
but Obturationem too, an interception, a stopping, as the septuagint translates it, Curae 35. and in these two significations of the word, a troubling, and a stopping of the waters, hath the Roman Church exercised her tyranny,
But in the other Sacrament of they came Ad obturationem, to a stopping, to an intercision, to an interruption of the water, the water of life, Aquae quietudinum, the water of rest to our souls,
But in the other Sacrament of they Come Ad obturationem, to a stopping, to an intercision, to an interruption of the water, the water of life, water quietudinum, the water of rest to our Souls,
And as that Element Aire, in our spirituall food, that is preaching, (which is Spiritus Domini, the breath of God) is common to all, I•e, praedicate omni Creaturae, goe preach the Gospell to every Creature, so is this water of life in the Sacrament, common to all, Bibite ex eo omnes, Drink yee all of this;
And as that Element Air, in our spiritual food, that is preaching, (which is Spiritus Domini, the breath of God) is Common to all, I•e, predicate omni Creaturae, go preach the Gospel to every Creature, so is this water of life in the Sacrament, Common to all, Bibite ex eo omnes, Drink ye all of this;
But, ut floreat, that this Image appear to us, and be continually refreshed in us, ut non Languescat animae nobilitas, that this holy noblenesse of the soule doe not languish not degenerate in us, we have by the benefit of this bloud of Christ Iesus the seale of our absolution in that blessed and glorious Sacrament;
But, ut floreat, that this Image appear to us, and be continually refreshed in us, ut non Languescat Spirits nobilitas, that this holy nobleness of the soul do not languish not degenerate in us, we have by the benefit of this blood of christ Iesus the seal of our absolution in that blessed and glorious Sacrament;
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But if the bread alone be enough, if the Cup be impertinent, why did Christ give it? If we have no losse in their detaining it from us, what gain have they in retaining it to themselves, let all have it,
But if the bred alone be enough, if the Cup be impertinent, why did christ give it? If we have no loss in their detaining it from us, what gain have they in retaining it to themselves, let all have it,
They can come to all their purposes, to all their ill, by the bread alone, but we have not all our good, because we have not Christs intire Institution.
They can come to all their Purposes, to all their ill, by the bred alone, but we have not all our good, Because we have not Christ entire Institution.
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And so in this troubling, and in this stopping of these waters, in these confusions, we challenge any Babylon, in the behalfe of this Italian Babylon, Rome.
And so in this troubling, and in this stopping of these waters, in these confusions, we challenge any Babylon, in the behalf of this Italian Babylon, Rome.
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All these oppressions are aggravated by the last, and (as weightiest things sink to the bottome) so is this in the bottome the heaviest pressure, that they did this with their feet, they corrupted the grasse with their feet, and troubled the waters with their feet. Now in the Scriptures,
All these oppressions Are aggravated by the last, and (as Weightiest things sink to the bottom) so is this in the bottom the Heaviest pressure, that they did this with their feet, they corrupted the grass with their feet, and troubled the waters with their feet. Now in the Scriptures,
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but is transferred to a Metaphoricall signification, (as in our text it is) it does most commonly signifie Affections, or Power. So the Lord will keep the feet of his Saints;
but is transferred to a Metaphorical signification, (as in our text it is) it does most commonly signify Affections, or Power. So the Lord will keep the feet of his Saints;
And all such places, qui festinus, he hath hasteth with his feet sinneth, our interpreters expound of a hasty abuse of Power; And those, they have not refrained their feet, and then, thy feet are sunk in the mire, are still interpreted of Power, of a wonton abuse of Power, or of a withdrawing this Power from man, by God; feet signifies Affections,
And all such places, qui festinus, he hath hastes with his feet Sinneth, our Interpreters expound of a hasty abuse of Power; And those, they have not refrained their feet, and then, thy feet Are sunk in the mire, Are still interpreted of Power, of a wonton abuse of Power, or of a withdrawing this Power from man, by God; feet signifies Affections,
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David seems to have joyned them, (as when they are joyned, they must necessarily be the most heavy) in that prayer, Let not the foot of pride come against me.
David seems to have joined them, (as when they Are joined, they must necessarily be the most heavy) in that prayer, Let not the foot of pride come against me.
to be oppressed, and that with scorne; not so much in an anger, as in a wantonnesse. Rehoboams people were more confounded, with that scornfull answer of his to them,
to be oppressed, and that with scorn; not so much in an anger, as in a wantonness. Rehoboams people were more confounded, with that scornful answer of his to them,
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And so doe the Rabbins, the Jewish expositors expound this text, literally, that in the captivity of Babylon, the great men of their Synagogues, compounded with the State,
And so do the Rabbis, the Jewish expositors expound this text, literally, that in the captivity of Babylon, the great men of their Synagogues, compounded with the State,
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And this we complain to have been the proceeding in the Italian Babylon, Rome, with our Fathers, They oppressed them, with their feet, that is, with Power, and with scorne.
And this we complain to have been the proceeding in the Italian Babylon, Rome, with our Father's, They oppressed them, with their feet, that is, with Power, and with scorn.
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First, for their illimited and enormous Power, they had so slumbred, so intoxicated the Princes of the Earth, the weaker by intimidations, the stronger by communicating the spoile,
First, for their illimited and enormous Power, they had so slumbered, so intoxicated the Princes of the Earth, the Weaker by intimidations, the Stronger by communicating the spoil,
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They record, nay they boast, gloriously, triumphantly, of three score thousand of the Waldenses, slain by them in a day, in the beginning of the Reformation;
They record, nay they boast, gloriously, triumphantly, of three score thousand of the Waldenses, slave by them in a day, in the beginning of the Reformation;
and Possevine the Jesuit will not lose the glory of recording the five hundred thousand, slain in a very few years, onely in France, and the low Countrey, for some declarations of their desire of a Reformation.
and Possevine the Jesuit will not loose the glory of recording the five hundred thousand, slave in a very few Years, only in France, and the low Country, for Some declarations of their desire of a Reformation.
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Let all those innumerable numbers of wretches, (but now victorious Saints in the Triumphant Church) who have breathed out their souls in the Inquisition (where even the solicitations of Kings,
Let all those innumerable numbers of wretches, (but now victorious Saints in the Triumphant Church) who have breathed out their Souls in the Inquisition (where even the solicitations of Kings,
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and all these were made arguments of discontent, and ill affection, to the present government: so in Rome, there were Hereticall sighes, Hereticall teares, palenesse, and Hereticall sicknesse;
and all these were made Arguments of discontent, and ill affection, to the present government: so in Room, there were Heretical sighs, Heretical tears, paleness, and Heretical sickness;
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but it was a scorne to God himselfe, to say that he had said, it should be so, to apply Scripture to the justification thereof, Kings and Queens shall bow down to thee, their faces towards the Earth,
but it was a scorn to God himself, to say that he had said, it should be so, to apply Scripture to the justification thereof, Kings and Queen's shall bow down to thee, their faces towards the Earth,
And therefore the Roman Historiographers would not forbeare to note the insolency of that young gallant, who knowing what any man whom he strook could recover by action against him, would strike every poor soul or inferiour person, whom he met in the street and then bid his man give him so much money,
And Therefore the Roman Historiographers would not forbear to note the insolency of that young gallant, who knowing what any man whom he strook could recover by actium against him, would strike every poor soul or inferior person, whom he met in the street and then bid his man give him so much money,
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And this oppressing with scorne, this proceeding without any respect of fame, we note (for hast) but in two things, in the Italian Babylon Rome; first, in that Book, their Taxa Camerae, and then in that doctrine, their Reservatio Casuum, that they durst compose,
And this oppressing with scorn, this proceeding without any respect of fame, we note (for haste) but in two things, in the Italian Babylon Rome; First, in that Book, their Taxa Camerae, and then in that Doctrine, their reservation Casuum, that they durst compose,
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and not undoe himself, sinne according to his means, and within his compasse, that they durst let the world see such a book, was argument enough that they were fear'd up,
and not undo himself, sin according to his means, and within his compass, that they durst let the world see such a book, was argument enough that they were feared up,
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that though all Priests have an equall power of remitting all sins, yet are some sinnes reserved onely to Prelates, some onely to the Popes Legats, some onely to the Pope himselfe. Is not this a scornfull spurning and kicking of the world, a plain telling them that all is done for money,
that though all Priests have an equal power of remitting all Sins, yet Are Some Sins reserved only to Prelates, Some only to the Popes Legates, Some only to the Pope himself. Is not this a scornful spurning and kicking of the world, a plain telling them that all is done for money,
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and send out their Priests with that commission, whose sinnes yee forgive, are forgiven, but see you forgive none upon which we have set a higher price, and reserved to our selves.
and send out their Priests with that commission, whose Sins ye forgive, Are forgiven, but see you forgive none upon which we have Set a higher price, and reserved to our selves.
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and he that out of the nature of his place is duly to be heard over all the world, must not be heard in the Consistory, the Pope gives him an universall voice, and then shuts his mouth;
and he that out of the nature of his place is duly to be herd over all the world, must not be herd in the Consistory, the Pope gives him an universal voice, and then shuts his Mouth;
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Though, no doubt, many of them confess in their own bosomes, that which one of them professes ingenuously, and publiquely, Diffiteri non possumus abusum Reservationum, & stragem animarum in iis;
Though, no doubt, many of them confess in their own bosoms, that which one of them Professes ingenuously, and publicly, Diffiteri non possumus abusum Reservationum, & Stragem animarum in iis;
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we cannot deny the abuse of reservations, even to the butchery of those poor souls, who, by reason of these reservations, want their absolution, Dolendum, deflendum, pecuniâ numeratâ, omnia dispensare;
we cannot deny the abuse of reservations, even to the butchery of those poor Souls, who, by reason of these reservations, want their absolution, Dolendum, deflendum, pecuniâ numeratâ, omnia dispensare;
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but there are fixed seasons for salvation, (some remissions and pardons are reserved to certain times of the year) and there are fixt shops of salvation, (some remissions and pardons are appropriated to certain Fairs and Markets,
but there Are fixed seasons for salvation, (Some remissions and Pardons Are reserved to certain times of the year) and there Are fixed shops of salvation, (Some remissions and Pardons Are appropriated to certain Fairs and Markets,
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And farther we cannot (we need not) extend this accommodation of the words of our text, literally intended of the condition of Gods Children in Babylon, but pregnantly appliable to the condition of our Fathers in the Italian Babylon, Rome. But having at this time seen the oppressions that those shepheards inflicted there,
And farther we cannot (we need not) extend this accommodation of the words of our text, literally intended of the condition of God's Children in Babylon, but pregnantly appliable to the condition of our Father's in the Italian Babylon, Rome. But having At this time seen the oppressions that those shepherds inflicted there,
And then the behaviour of the sheep, whilst they staid there, their obedience to Gods call in comming from them when he called them, and made them way;
And then the behaviour of the sheep, while they stayed there, their Obedience to God's call in coming from them when he called them, and made them Way;
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And lastly the little ground that our Separatists can have, for their departing from us either by Israels departing from Babylon, or our Fathers departing from Rome, must be the exercise of your devotion another day.
And lastly the little ground that our Separatists can have, for their departing from us either by Israel's departing from Babylon, or our Father's departing from Room, must be the exercise of your devotion Another day.
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AS by way of accommodation, we have considered these words, as they concern the iniquity and oppression of the shepheards, (that is, the chief rulers amongst the Iews) in the Chaldean Babylon, and as they are appliable to the condition of our Fathers in the Italian Babylon, Rome, so now in this exercise are we to consider, the behaviour of the sheep, their nature,
AS by Way of accommodation, we have considered these words, as they concern the iniquity and oppression of the shepherds, (that is, the chief Rulers among the Iews) in the Chaldean Babylon, and as they Are appliable to the condition of our Father's in the Italian Babylon, Rome, so now in this exercise Are we to Consider, the behaviour of the sheep, their nature,
first, Manebant, that for all this ill usage there they did stay, they did not breake out, not scatter themselves, manebant; And then Edebant, though their grasse were troden,
First, Manebant, that for all this ill usage there they did stay, they did not break out, not scatter themselves, Manebant; And then Edged, though their grass were trodden,
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and their water troubled, yet they did eat that grasse, and they did drink that water, Edebant; And doing so, Manebant Oves, they continued sheep, they lost not the nature,
and their water troubled, yet they did eat that grass, and they did drink that water, Edged; And doing so, Manebant Owes, they continued sheep, they lost not the nature,
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not those which bad been mine, when they eat fresh grasse, and drunke pure water, but then, when they eat troden grasse, and drunke troubled water, they were Gods sheep;
not those which bad been mine, when they eat fresh grass, and drunk pure water, but then, when they eat trodden grass, and drunk troubled water, they were God's sheep;
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when God was pleased to lead our Fathers out of Rome, they left it. And justly, howsoever our Adversaries load us with contumelious names for that departure;
when God was pleased to led our Father's out of Room, they left it. And justly, howsoever our Adversaries load us with contumelious names for that departure;
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And then lastly, by way of condoling and of instructing, we shall make it appear to our weak brethren, that our departing from Rome, can be no example, no justification of their departing from us.
And then lastly, by Way of condoling and of instructing, we shall make it appear to our weak brothers, that our departing from Rome, can be no Exampl, no justification of their departing from us.
Our branches then, from whence we are to gather our fruit, being thus many, it is time to lay hold upon the first, which is Manebant, Though these sheep were thus ill fed, yet they did stay.
Our branches then, from whence we Are to gather our fruit, being thus many, it is time to lay hold upon the First, which is Manebant, Though these sheep were thus ill fed, yet they did stay.
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Si innumera bona fecerimus, If we have abounded in good works, and done God never so good service, Non minores Poenas dabimus, quàm qui Christi corpus proscindebant, si integritatem Ecclesiarum discerpserimus, we are as guilty in the eies of God,
Si innumera Bona fecerimus, If we have abounded in good works, and done God never so good service, Non minores Poenas dabimus, quàm qui Christ corpus proscindebant, si integritatem Ecclesiarum discerpserimus, we Are as guilty in the eyes of God,
Vir quidam sanctus dixit, (says the same father of another, Chrysostome of Cyprian) A certaine holy man hath ventured to say, Quod audaciùs sapere videtur, attamen dixit, That which perchance may seem bodily sayd, but yet he sayd it;
Vir quidam Sanctus dixit, (Says the same father of Another, Chrysostom of Cyprian) A certain holy man hath ventured to say, Quod audaciùs Sapere videtur, attamen dixit, That which perchance may seem bodily said, but yet he said it;
when God hath carryed Murum aeneum a wall of brasse, nay Murum igneum, a wall of fire about his Church, wilt thou break out through that wall, that brasse, that fire? Paradise was not walled, nor hedged;
when God hath carried Murum aeneum a wall of brass, nay Murum igneum, a wall of fire about his Church, wilt thou break out through that wall, that brass, that fire? Paradise was not walled, nor hedged;
because I have known, that onely temporall respects have moved them, and they have lived after rather in a nullity, or indifferency to either religion,
Because I have known, that only temporal respects have moved them, and they have lived After rather in a nullity, or indifferency to either Religion,
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as to write against the learnedst King, that any age hath produc'd, our incomparable King Iames. This man, who was turned from the Reformed to the Roman religion, being asked, halfe in jest;
as to write against the Learnedest King, that any age hath produced, our incomparable King James This man, who was turned from the Reformed to the Roman Religion, being asked, half in jest;
Sir, which is the best religion, you must needs know, that have been of both? answered, Certainely, the religion I left, the reformed religion, must needs be the best religion,
Sir, which is the best Religion, you must needs know, that have been of both? answered, Certainly, the Religion I left, the reformed Religion, must needs be the best Religion,
nor open him more to an undervaluation of all Churches, then when he gives himselfe leave, to thinke irreverently, slightly, negligently of the Sacraments, as of things, at best, indifferent, and, many times, impertinent. I should thinke I had no bowels,
nor open him more to an undervaluation of all Churches, then when he gives himself leave, to think irreverently, slightly, negligently of the Sacraments, as of things, At best, indifferent, and, many times, impertinent. I should think I had no bowels,
if they had not earn'd and melted, when I heard a Lady, whose child of five or sixe daies, being ready to die every minute, she being mov'd often that the child might be christened, answered, That,
if they had not earned and melted, when I herd a Lady, whose child of five or sixe days, being ready to die every minute, she being moved often that the child might be christened, answered, That,
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if it were Gods will, that the child should live to the Sabbath, that it might be baptized in the Congregation, she should be content, otherwise, Gods will be done upon it,
if it were God's will, that the child should live to the Sabbath, that it might be baptised in the Congregation, she should be content, otherwise, God's will be done upon it,
then upon his death-bed, and almost at his last gaspe, when my service was offered him in that kinde, answer his Father, Father, I thanke God, I have not lived so in the sight of my God,
then upon his deathbed, and almost At his last gasp, when my service was offered him in that kind, answer his Father, Father, I thank God, I have not lived so in the sighed of my God,
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I name a few of these, because our times abound with such persons as undervalue, not onely all rituall, and ceremoniall assistances of devotion, which the wisdome,
I name a few of these, Because our times abound with such Persons as undervalue, not only all ritual, and ceremonial assistances of devotion, which the Wisdom,
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Alasse, what should they have eaten, what should they have drunke? should a man strangle himselse rather then take in an ill ayre? Or forbear a good table, because his stomach cannot digest every dish? We doe not call money, base money, till the Allay exceed the pure metall;
Alas, what should they have eaten, what should they have drunk? should a man strangle himself rather then take in an ill air? Or forbear a good table, Because his stomach cannot digest every dish? We do not call money, base money, till the Allay exceed the pure metal;
Never• It seemes that the Apostles had been traduced, and insimulated of teaching this Doctrine, That in some cases evill might be done that good might follow;
Never• It seems that the Apostles had been traduced, and insimulated of teaching this Doctrine, That in Some cases evil might be done that good might follow;
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And yet, long after this, when those men, who attempted the Reformation, whom they called Pauperes de Lugduno, taught that Doctrine, That no lesse sinne might he done, to escape a greater, this was imputed to them,
And yet, long After this, when those men, who attempted the Reformation, whom they called Paupers de Lugduno, taught that Doctrine, That no less sin might he done, to escape a greater, this was imputed to them,
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But the Doctrine stands like a rocke against all waves, That nothing that is naturally ill, intrinsecally sinne, may upon any pretence be done, not though our lifes,
But the Doctrine Stands like a rock against all waves, That nothing that is naturally ill, intrinsically sin, may upon any pretence be done, not though our life's,
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though the salvation of our souls lay upon it; no sinne, naturally, intrinsecally sinne might be done, for any respect. Christus peccatum factus est, August.
though the salvation of our Souls lay upon it; no sin, naturally, intrinsically sin might be done, for any respect. Christus peccatum factus est, August.
sed non fesit peccatum, Though Christ pursued our redemption with hunger, and thirst, yet he would have left us unredeemed, rather then have committed any sinne.
sed non fesit peccatum, Though christ pursued our redemption with hunger, and thirst, yet he would have left us unredeemed, rather then have committed any sin.
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Of this kinde therefore, naturally, intrinsecally sinne, and so known to be to them that did it, certainely our Fathers coming to the superstitious service in the Church of Rome, was not:
Of this kind Therefore, naturally, intrinsically sin, and so known to be to them that did it, Certainly our Father's coming to the superstitious service in the Church of Rome, was not:
for had it been, naturally sinne, and so known to them, when they did it, they could not have been saved, otherwise then by repentance after, which we cannot presume in their behalfe,
for had it been, naturally sin, and so known to them, when they did it, they could not have been saved, otherwise then by Repentance After, which we cannot presume in their behalf,
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They had heard that Christ commanded to beware of the leaven of the Pharisees, and Sadduces, and so of the Herodians; that is, of the doctrines of those particular sects;
They had herd that christ commanded to beware of the leaven of the Pharisees, and Sadducees, and so of the Herodians; that is, of the doctrines of those particular Sects;
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of affirming Fate, and Destiny, and Stoicall necessity, with the Pharisees; of denying Spirits, and Resurrection with the Sadduces; of mis-applying the prophesies concerning the Messias, to the person of Herod, or any earthly King;
of affirming Fate, and Destiny, and Stoical necessity, with the Pharisees; of denying Spirits, and Resurrection with the Sadducees; of misapplying the prophecies Concerning the Messias, to the person of Herod, or any earthly King;
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for there wrought Gods Ordinance, (though corrupted by the workmen) which Ordinance was, that the law should be publiquely expounded to the people; and so it was there; There God was present;
for there wrought God's Ordinance, (though corrupted by the workmen) which Ordinance was, that the law should be publicly expounded to the people; and so it was there; There God was present;
the Devill by stealth, God by his declared Ordinance, and Covenant. And this was the case of our Fathers in the Roman Church; They must know that all that hath passed between God and man hath passed Ex pacto, by way of contact and covenant.
the devil by stealth, God by his declared Ordinance, and Covenant. And this was the case of our Father's in the Roman Church; They must know that all that hath passed between God and man hath passed Ex pacto, by Way of contact and Covenant.
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and at the last judgement, Christ shall ground his Venite benedicti, Come ye blessed, and his Ite maledicti, Goe ye accursed, upon the Quia, and upon the Quia non, Because you have,
and At the last judgement, christ shall ground his Venite Blessing, Come you blessed, and his Item Maledicti, Go you accursed, upon the Quia, and upon the Quia non, Because you have,
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as that it might have redeemed infinite worlds, yet the working thereof is safeliest considered in the School to be Ex pacto, by vertue of that contract which had passed between the Father and him, that all things should thus and thus be transacted by Christ,
as that it might have redeemed infinite world's, yet the working thereof is safeliest considered in the School to be Ex pacto, by virtue of that contract which had passed between the Father and him, that all things should thus and thus be transacted by christ,
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for his first drops of bloud in his Circumcision, nay his very Incarnation (that God was made man) and every act of his humiliation after, being taken singly,
for his First drops of blood in his Circumcision, nay his very Incarnation (that God was made man) and every act of his humiliation After, being taken singly,
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Ipse conteret caput tuum, That the Messias should bruise the Serpents head for us, included our redemption, That the Serpents head should be bruised, excluded the Serpent himselfe.
Ipse Conteret caput tuum, That the Messias should bruise the Serpents head for us, included our redemption, That the Serpents head should be Bruised, excluded the Serpent himself.
if we consider onely the eating of an apple, and so to make even a Trespass High-Treason, (because it was so contracted) so does this contract, the Ordinance of God, infuse a great vertue & efficacie, in the instruments of our reconciliation,
if we Consider only the eating of an apple, and so to make even a Trespass High treason, (Because it was so contracted) so does this contract, the Ordinance of God, infuse a great virtue & efficacy, in the Instruments of our reconciliation,
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Circumcision in it self a low thing, yea obscene, & subject to mis-interpretation, yet by reason of the covenant, He that is not circumcised, that person shall be cut off from my people.
Circumcision in it self a low thing, yea obscene, & Subject to misinterpretation, yet by reason of the Covenant, He that is not circumcised, that person shall be Cut off from my people.
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if we consider onely the breaking of the bread and participation of the Cup, but if we ascend up to the contract in the institution, it is to every worthy receiver, the seale,
if we Consider only the breaking of the bred and participation of the Cup, but if we ascend up to the contract in the Institution, it is to every worthy receiver, the seal,
And therefore, though they did not eat their troden grasse, with that ridiculous tentation, as the Fryar is boasted to have eaten a Toad which was set upon the Table,
And Therefore, though they did not eat their trodden grass, with that ridiculous tentation, as the Friar is boasted to have eaten a Toad which was Set upon the Table,
because sayd he, If Gods will had been, that I should have had honey, he would have directed thy hand to the honey, but being under an invi ciblenignorance,
Because said he, If God's will had been, that I should have had honey, he would have directed thy hand to the honey, but being under an invi ciblenignorance,
and indevestible scruples, and having this contract, and this Church, to give them some satisfaction and acquiescence, they were partakers of that blessing, That though Serpents and Scorpions lurked in their grasse, they had power to tread on scorpions and on serpents, and nothing could hurt them,
and indevestible scruples, and having this contract, and this Church, to give them Some satisfaction and acquiescence, they were partakers of that blessing, That though Serpents and Scorpions lurked in their grass, they had power to tread on scorpions and on Serpents, and nothing could hurt them,
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Every age, every nation had some such bleatings, some men who by writing or preaching against those abuses, interrupted the tyrannicall prescriptions of that Church,
Every age, every Nation had Some such bleatings, Some men who by writing or preaching against those Abuses, interrupted the tyrannical prescriptions of that Church,
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Some waters change sheep of any colour to white. And these troubled waters, temporall or spirituall afflictions, may bring Gods children to a faint and leane, and languishing palenesse.
some waters change sheep of any colour to white. And these troubled waters, temporal or spiritual afflictions, may bring God's children to a faint and lean, and languishing paleness.
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If it doe, as Daniel and his fellows, appeared fairer, and fatter in flesh, with their pults and water, which they desired rather then the Kings polluted delicates, then others that sed voluptuously:
If it do, as daniel and his Fellows, appeared Fairer, and fatter in Flesh, with their pults and water, which they desired rather then the Kings polluted delicates, then Others that said voluptuously:
so the hearts of Gods children shall be filled, as with marrow and with fatnesse, when others shall have all their hearts desire, but leannesse in their soules.
so the hearts of God's children shall be filled, as with marrow and with fatness, when Others shall have all their hearts desire, but leanness in their Souls.
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There are waters that change all coloured sheep to black. So may these troubled waters, afflictions, effect that upon Gods children, The enemy shall come,
There Are waters that change all coloured sheep to black. So may these troubled waters, afflictions, Effect that upon God's children, The enemy shall come,
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yet as long as they stay, and continue sheep, members of the body, as long as they partake of the body, they shall partake of the complexion of the Church, who saies of her selfe, I am black, O daughters of Ierusalem,
yet as long as they stay, and continue sheep, members of the body, as long as they partake of the body, they shall partake of the complexion of the Church, who Says of her self, I am black, Oh daughters of Ierusalem,
but comely, (acceptable in the sight of my Christ) and that shall be verifyed in them, which Salomon says, By the sadnesse of the countenance, the heart is made better;
but comely, (acceptable in the sighed of my christ) and that shall be verified in them, which Solomon Says, By the sadness of the countenance, the heart is made better;
But the strangest change is, that some waters change sheep into red, the most unlikely, most extraordinary, most unproper colour for sheep, of any other.
But the strangest change is, that Some waters change sheep into read, the most unlikely, most extraordinary, most unproper colour for sheep, of any other.
The worst rednesse that can befall them, is the rednesse of sinne, and yet, lest that should deject them, God proceeds familiarly with them, Come now, and let us reason together,
The worst redness that can befall them, is the redness of sin, and yet, lest that should deject them, God proceeds familiarly with them, Come now, and let us reason together,
Though your sinnes be as scarlet, they shall be as white as snow, though they be red like Crimson, they shall be as wooll. Yea, to shew, that where sinne abounds, grace also may abound, to shew that that whitenesse of Gods mercy doth pursue and overtake this rednesse of sinne, it pleases the Holy Ghost to use such a phrase as expresses a rednesse in whitenesse it self;
Though your Sins be as scarlet, they shall be as white as snow, though they be read like Crimson, they shall be as wool. Yea, to show, that where sin abounds, grace also may abound, to show that that whiteness of God's mercy does pursue and overtake this redness of sin, it Pleases the Holy Ghost to use such a phrase as Expresses a redness in whiteness it self;
Therefore may the Holy Ghost have wrapped up this whitenesse in rednesse, redder then Pearl. Our Fathers were not discouraged, when they were discolored;
Therefore may the Holy Ghost have wrapped up this whiteness in redness, redder then Pearl. Our Father's were not discouraged, when they were discolored;
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no nor Vnicorns, to think to purge and purifie the waters for all the forest, to think to reforme all abuses in State, and Church at once; but they continued sheep;
no nor Unicorns, to think to purge and purify the waters for all the forest, to think to reform all Abuses in State, and Church At once; but they continued sheep;
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opened not their mouthes in biting, nor barking, in murmuring, or reproaching the present government. So our Fathers staid, Manebant, so they eat that grasse, so they continued sheep, and,
opened not their mouths in biting, nor barking, in murmuring, or reproaching the present government. So our Father's stayed, Manebant, so they eat that grass, so they continued sheep, and,
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Gods sheep; for nature hath her sheep; some men by naturall constitution, are lazy, drowsie, frivolous, unactive, sheepish men. And States have their sheep;
God's sheep; for nature hath her sheep; Some men by natural constitution, Are lazy, drowsy, frivolous, unactive, sheepish men. And States have their sheep;
Men whom he possesses so entirely, that, as the Law says, Domintum est potestas, tum utendi, tum abutendi, Onely he is truly Lord of any thing, who may doe what he will with it, he does what he will with those men, even to their own ruine.
Men whom he Possesses so entirely, that, as the Law Says, Domintum est potestas, tum utendi, tum abutendi, Only he is truly Lord of any thing, who may do what he will with it, he does what he will with those men, even to their own ruin.
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when (as Eusebius notes) envying the honour which the Orthodox Christians had in their thousands of Martyrs, the Heretiques studied ways of equalling them in that.
when (as Eusebius notes) envying the honour which the Orthodox Christians had in their thousands of Martyrs, the Heretics studied ways of equalling them in that.
And though within four hundred years after Christ, the Church, (who could not possibly take knowledge of all) was come to celebrate, by name, five thousand Martyrs (as some books have the account) for every day in the year,
And though within four hundred Years After christ, the Church, (who could not possibly take knowledge of all) was come to celebrate, by name, five thousand Martyrs (as Some books have the account) for every day in the year,
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yet the Heretiques went so far towards equalling them, as that they had some whole sects, (particularly the Euphemitae) which called themselves Martyrians, men exposed to the slaughter. One limbe of the Donatists, the Circumcelliones, might have furnished their shambles;
yet the Heretics went so Far towards equalling them, as that they had Some Whole Sects, (particularly the Euphemitae) which called themselves Martyrians, men exposed to the slaughter. One limb of the Donatists, the Circumcellions, might have furnished their shambles;
Men, who (as he adds there) do sacramento spondere sanguinem, take an oath at Rome that they will be hanged in England; and, in whose behalfe he complaines de sterilitate Martyrii, that there is such a dearth of Martyrdome, that they finde it hard to be hanged;
Men, who (as he adds there) do sacramento spondere sanguinem, take an oath At Room that they will be hanged in England; and, in whose behalf he complains de sterilitate Martyr, that there is such a dearth of Martyrdom, that they find it hard to be hanged;
and therefore, (perchance) they finde it necessary to enter into Powder plots, and actuall Treasons, because they see that for Religion meerly, this State would never draw drop of bloud, & sacramento sanguinem, they have taken an oath to be hanged,
and Therefore, (perchance) they find it necessary to enter into Powder plots, and actual Treasons, Because they see that for Religion merely, this State would never draw drop of blood, & sacramento sanguinem, they have taken an oath to be hanged,
But they were Gods sheep, men, who, out of a rectified conscience, would not prevaricate, not betray nor forsake God, if his glory required the expense of their lives,
But they were God's sheep, men, who, out of a rectified conscience, would not prevaricate, not betray nor forsake God, if his glory required the expense of their lives,
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so they continued harmlesse sheep towards others, and the sheep of God, such as though they staid there and fed upon an ill diet, God had distinguished from Goats,
so they continued harmless sheep towards Others, and the sheep of God, such as though they stayed there and fed upon an ill diet, God had distinguished from Goats,
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yet we must be so far, from straitning salvation, to any particular Christian Church, of any subdivided name, Papist or Protestant, as that we may not straiten it to the whole Christian Church, as though God could not, in the largenesse of his power,
yet we must be so Far, from straightening salvation, to any particular Christian Church, of any subdivided name, Papist or Protestant, as that we may not straiten it to the Whole Christian Church, as though God could not, in the largeness of his power,
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When Elias complained, I, even I onely am left, and God told him, that he had seven thousand besides him, perchance Elias knew none of this seven thousand, perchance none of this seven thousand and knew one another,
When Elias complained, I, even I only am left, and God told him, that he had seven thousand beside him, perchance Elias knew none of this seven thousand, perchance none of this seven thousand and knew one Another,
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So doth God bring together, living stones, men that had no relation, no correspondence, no intelligence together, to the making of his Mysticall body, his visible Church.
So does God bring together, living stones, men that had no Relation, no correspondence, no intelligence together, to the making of his Mystical body, his visible Church.
nor fold themselves so in the fold of Christ Jesus, that is in open, and free Confessions. They therefore that aske now, Where was your Church before Luther, would then have asked of the Iews in Babylon, Where was your Church before Esdras; that was in Babylon, ours was in Rome.
nor fold themselves so in the fold of christ jesus, that is in open, and free Confessions. They Therefore that ask now, Where was your Church before Luther, would then have asked of the Iews in Babylon, Where was your Church before Ezra; that was in Babylon, ours was in Room.
Now, beloved, when our Adversaries cannot deny us this truth, that our Church was enwrapped, (though smothered) in theirs, that as that Balsamum naturale, which Paracelsus speaks of, that naturall Balme which is in every body,
Now, Beloved, when our Adversaries cannot deny us this truth, that our Church was enwrapped, (though smothered) in theirs, that as that Balsamum natural, which Paracelsus speaks of, that natural Balm which is in every body,
if I go when the plague comes? Or if I stay in town till 20 die of the plague, shall it be lookd that I should stay when there die 1000? The infection grew hotter and hotter in Rome; & their may, came to a must, those things which were done before de facto, came at last to be articles of Faith, and de jure, must be beleeved and practised upon salvation.
if I go when the plague comes? Or if I stay in town till 20 die of the plague, shall it be looked that I should stay when there die 1000? The infection grew hotter and hotter in Room; & their may, Come to a must, those things which were done before de facto, Come At last to be Articles of Faith, and de jure, must be believed and practised upon salvation.
Yet we went not upon their driving, but upon Gods calling. As the whole prophecy of the deliverance of Israel, from Babylon, belongs to the Christian Church, both to the Primitive Church, at first,
Yet we went not upon their driving, but upon God's calling. As the Whole prophecy of the deliverance of Israel, from Babylon, belongs to the Christian Church, both to the Primitive Church, At First,
and to the Reformed since, so doth that voice, spoken to them, reach unto us, Egredimini de Babylone, Goe ye out of Babylon with a voice of singing, declare, show to the ends of the earth, that the Lord hath redeemed his servant Iacob. For, that Rome is not Babylon, they have but that one half-comfort, that one of their own authors hath ministred, that Romae regulariter male agitur; that Babylon is Confusion, disorder,
and to the Reformed since, so does that voice, spoken to them, reach unto us, Go out de Babylon, Go you out of Babylon with a voice of singing, declare, show to the ends of the earth, that the Lord hath redeemed his servant Iacob. For, that Room is not Babylon, they have but that one half-comfort, that one of their own Authors hath ministered, that Rome regulariter male agitur; that Babylon is Confusion, disorder,
and that Rome shall be Babylon againe, in the time of Antichrist, how they will hedge in a Ierusalem, a holy City, between these two Babylons, is a cunning peece of Architecture.
and that Room shall be Babylon again, in the time of Antichrist, how they will hedge in a Ierusalem, a holy city, between these two Babylons, is a cunning piece of Architecture.
every where principall writers, and preachers, and Princes too, (as much as could stand with their safety) crying out against them before Luther, howsoever they will needs doe him that honour, to have been the first mover, in this blessed revolution.
every where principal writers, and Preachers, and Princes too, (as much as could stand with their safety) crying out against them before Luther, howsoever they will needs do him that honour, to have been the First mover, in this blessed revolution.
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That all that we complain of, is the fault of the Court of Rome, and not of the Church; of the extortion in the practise of their Officers, not of error in the doctrine of their Teachers. Let that be true, (as in a great part it is) for, almost all their errors proceed from their covetousness and love of money) this is that that we complain most of,
That all that we complain of, is the fault of the Court of Room, and not of the Church; of the extortion in the practice of their Officers, not of error in the Doctrine of their Teachers. Let that be true, (as in a great part it is) for, almost all their errors proceed from their covetousness and love of money) this is that that we complain most of,
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But since the Court of Rome, and the Church of Rome are united in one head, I see no use of this distinction, Court and Church. If the Church of Rome be above the Court, the Church is able to amend these corruptions in the Court.
But since the Court of Rome, and the Church of Room Are united in one head, I see no use of this distinction, Court and Church. If the Church of Room be above the Court, the Church is able to amend these corruptions in the Court.
As Esop therefore answered in the Market, when he that sold him was asked what he could do, that he could do nothing, because his fellow had said, that he could do all, so we say, we can do no miracles, because they do all;
As Esop Therefore answered in the Market, when he that sold him was asked what he could do, that he could do nothing, Because his fellow had said, that he could do all, so we say, we can do no Miracles, Because they do all;
We confesse that we have no such tye upon the Triumphant Church, to make the Saints there do those anniversary miracles, which they do by their reliques here, upon their own holy days, ten days sooner every year,
We confess that we have no such tie upon the Triumphant Church, to make the Saints there do those anniversary Miracles, which they do by their Relics Here, upon their own holy days, ten days sooner every year,
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We say, with Saint Augustine, That if we had no other miracle, hoc unum stupendum & potentissimum miraculum esse, that this alone were the most powerfull,
We say, with Saint Augustine, That if we had no other miracle, hoc Unum stupendum & potentissimum miraculum esse, that this alone were the most powerful,
and most a mazing miracle, ad hanc religionem, totius orbis amplitudinem, sine miraculis subjugatam, that so great a part of the Christian world, should become Protestants of Papists, without any miracles.
and most a mazing miracle, ad hanc religionem, totius Orbis amplitudinem, sine miraculis subjugatam, that so great a part of the Christian world, should become Protestants of Papists, without any Miracles.
They pursue us still, being departed from them, and they aske us, How can ye pretend to have left Babylon confusion, Dissention, when you have such dissentions,
They pursue us still, being departed from them, and they ask us, How can you pretend to have left Babylon confusion, Dissension, when you have such dissensions,
as theirs are, (for a principall author of their own, who was employed by Clement the eight, to reconcile the differences between the Iesuits and the Dominicans, about the concurrence of the grace of God,
as theirs Are, (for a principal author of their own, who was employed by Clement the eight, to reconcile the differences between the Iesuits and the Dominicans, about the concurrence of the grace of God,
and the free will of man, confesses that the principall articles, and foundations of faith were shaken between them, between the Iesuits, and Dominicans) neither shall we finde such heat,
and the free will of man, Confesses that the principal Articles, and foundations of faith were shaken between them, between the Iesuits, and Dominicans) neither shall we find such heat,
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Howsoever, as in the narrowest way there is most justling, the Roman Church going that broad way, to beleeve as the Church beleeves, may scape some particular differences, which we that goe the narrower way, to try every thing by the exact word of God, may fall into.
Howsoever, as in the narrowest Way there is most justling, the Roman Church going that broad Way, to believe as the Church believes, may escape Some particular differences, which we that go the narrower Way, to try every thing by the exact word of God, may fallen into.
Saint Augustine tells us of a City in Mauritania Caesarea, in which they had a custome, that in one day in the year, not onely Citizens of other parishes,
Saint Augustine tells us of a city in Mauritania Caesarea, in which they had a custom, that in one day in the year, not only Citizens of other Parishes,
So we justifie our secession from them; but all this justifies in no part, the secession of those distempered men, who have separated themselves from us, which is our next, and our last consideration.
So we justify our secession from them; but all this Justifies in no part, the secession of those distempered men, who have separated themselves from us, which is our next, and our last consideration.
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When the Apostle says, study to be quiet, (1 Thes. 4. 11. me thinks he intimates something towards this, that the lesse we study for our Sermons, the more danger is there to disquiet the auditory;
When the Apostle Says, study to be quiet, (1 Thebes 4. 11. me thinks he intimates something towards this, that the less we study for our Sermons, the more danger is there to disquiet the auditory;
Study for them, and they will be quiet; consider ancient and fundamentall doctrines, and this will quiet and settle the understanding, and the Conscience.
Study for them, and they will be quiet; Consider ancient and fundamental doctrines, and this will quiet and settle the understanding, and the Conscience.
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as we from Rome. But can they call our Church, a Babylon; Confusion, disorder? All that offends them, is, that we have too much order, too much regularity, too much binding to the orderly,
as we from Room. But can they call our Church, a Babylon; Confusion, disorder? All that offends them, is, that we have too much order, too much regularity, too much binding to the orderly,
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When that is pronounced sit tibi sicut ethnicus, if he hear not the Church, let him be to thee as a Heathen, gravius est quàm si gladio feriretur, flammis absumeretur, feris subigeretur, it is a heavier sentence,
When that is pronounced fit tibi sicut Ethnicus, if he hear not the Church, let him be to thee as a Heathen, Gravius est quàm si Gladio feriretur, flammis absumeretur, feris subigeretur, it is a Heavier sentence,
then to be beheaded, to be burnt, or devoured with wild beasts; and yet these men, before any such sentence pronounced by us, excommunicate themselves.
then to be beheaded, to be burned, or devoured with wild beasts; and yet these men, before any such sentence pronounced by us, excommunicate themselves.
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so, in another, he gives the reason, why it is so, semper nimia morositas est ambitiosa, that this peevish frowardnesse, is always accompanied with a pride, and a singularity, and an ambition to have his opinions preferred before all other men,
so, in Another, he gives the reason, why it is so, semper Nimia morositas est ambitiosa, that this peevish frowardness, is always accompanied with a pride, and a singularity, and an ambition to have his opinions preferred before all other men,
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That reverend man whom we mentioned before, who did so much in the establishing of Geneva, professes, that it was his own opinion, that the Sacrament might be administred in prisons, and in private houses;
That reverend man whom we mentioned before, who did so much in the establishing of Geneva, Professes, that it was his own opinion, that the Sacrament might be administered in prisons, and in private houses;
but because he found the Church of Geneva, of another opinion, and another practise before he came, he applied himself to them and departed, ( in practise) from his own opinion,
but Because he found the Church of Geneva, of Another opinion, and Another practice before he Come, he applied himself to them and departed, (in practice) from his own opinion,
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Which I present to consideration the rather, both because thereby it appears, that greater matters then are now thought fundamentall, were then thought but indifferent,
Which I present to consideration the rather, both Because thereby it appears, that greater matters then Are now Thought fundamental, were then Thought but indifferent,
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and arbitrary, (for, surely, if Calvin had thought this a fundamentall thing, he would never have suffered any custome to have prevailed against his conscience) and also,
and arbitrary, (for, surely, if calvin had Thought this a fundamental thing, he would never have suffered any custom to have prevailed against his conscience) and also,
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and this of private Sacraments in particular) will needs make themselves beleeve, that they are his Disciples, and always conclude that whatsoever is practised at Geneva was Calvins opinion.
and this of private Sacraments in particular) will needs make themselves believe, that they Are his Disciples, and always conclude that whatsoever is practised At Geneva was Calvins opinion.
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for the ill life of Church-men, Christus nobis imperavit Congregationem, sibi servavit separationem; Christ Jesus hath commanded us to gather together, and recommended to us the Congregation;
for the ill life of Churchmen, Christus nobis imperavit Congregationem, sibi servavit separationem; christ jesus hath commanded us to gather together, and recommended to us the Congregation;
since of all that part from us, scarse a dozen meet together in one confession? When you have heard the Prophet say, Can two walke toge•her, except they be agreed, when you have heard the Apostle say, I beseech you brethren by the name of our Lord Iesus Christ, that ye all speake the same things,
since of all that part from us, scarce a dozen meet together in one Confessi? When you have herd the Prophet say, Can two walk toge•her, except they be agreed, when you have herd the Apostle say, I beseech you brothers by the name of our Lord Iesus christ, that you all speak the same things,
and that there be no divisions among you, (for, if preachers speake one one way, another another, there will be divisions among the people) And then, it is not onely, that in obedience to authority, they speake the same things;
and that there be no divisions among you, (for, if Preachers speak one one Way, Another Another, there will be divisions among the people) And then, it is not only, that in Obedience to Authority, they speak the same things;
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after all this, every man shall finde a fourth Babylon, enough to exercise all his forces, The civill warre, the rebellious disorder, the intestine confusion of his own Concupiscencies.
After all this, every man shall find a fourth Babylon, enough to exercise all his forces, The civil war, the rebellious disorder, the intestine confusion of his own Concupiscences.
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This is a transmigration, a transportation layd upon us all, by Adams rebellion, from Jerusalem to Babylon, from our innocent State in our Creation, to this confusion of our corrupt nature.
This is a transmigration, a transportation laid upon us all, by Adams rebellion, from Jerusalem to Babylon, from our innocent State in our Creation, to this confusion of our corrupt nature.
God would have his children first brought to Babylon, before he would be glorifyed in their deliverance, Venies usque ad Babylonem; Ibi liberaberis; To Babylon thou shalt come; there I will deliver thee; but not till then;
God would have his children First brought to Babylon, before he would be glorified in their deliverance, Venies usque ad Babylonem; There liberaberis; To Babylon thou shalt come; there I will deliver thee; but not till then;
Though then you have suffred the calamities of all these Babylons in some proportions, though you be not Incolae but Indigenae, not naturalized but borne Babylonians, (Originall sinne makes you so) yet since you are within the Covenant, heare him, that sayd to you in Abrahams ears, Egredere de terrâ tuâ, Get thee out of thy Country,
Though then you have suffered the calamities of all these Babylons in Some proportions, though you be not Inhabitant but Indigenae, not naturalized but born Babylonians, (Original sin makes you so) yet since you Are within the Covenant, hear him, that said to you in Abrahams ears, go forth de terrâ tuâ, Get thee out of thy Country,
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since ye are within his Adoption, and may cry Abba father, hear that voice, Egredimini filiae Sion, Come forth ye daughters of Sion, come to Jerusalem.
since you Are within his Adoption, and may cry Abba father, hear that voice, Go out Filial Sion, Come forth you daughters of Sion, come to Jerusalem.
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Though ye be dead, and buryed, and putrefyed in this corrupted, and corrupting flesh, yet since he cries with a loud voice, (as it is said in that Text) Lazare veni for as, Lazarus come forth, come forth of your Tombs in Babylon, to this Jerusalem, come from your troubled waters, your waters of contention, of anxiety, of envy, of solicitude,
Though you be dead, and buried, and putrefied in this corrupted, and corrupting Flesh, yet since he cries with a loud voice, (as it is said in that Text) Lazarus veni for as, Lazarus come forth, come forth of your Tombs in Babylon, to this Jerusalem, come from your troubled waters, your waters of contention, of anxiety, of envy, of solicitude,
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and vexation for worldly encumbrances, and come Ad aquas quietudinum, to the waters of rest, the application of the merits of Christ, in a true Church:
and vexation for worldly encumbrances, and come Ad Aquas quietudinum, to the waters of rest, the application of the merits of christ, in a true Church:
no merits of your own to take comfort in? Implete Hydrias aquâ, fill all your vessels with water, that water of life, remorsefull teares, perchance he will change your water into wine,
no merits of your own to take Comfort in? Implete Hydrias aquâ, fill all your vessels with water, that water of life, remorseful tears, perchance he will change your water into wine,
that is, into persecutions, into afflictions, into Martyrdome, for his sake, for hee will accept our water for blood, our tears of repentance and contrition for Martyrdome, ut cum desit Martyrium sanguinis, habeamus Martyrium aquae, that we may be Martyrs in his sight, and shed no blood;
that is, into persecutions, into afflictions, into Martyrdom, for his sake, for he will accept our water for blood, our tears of Repentance and contrition for Martyrdom, ut cum desit Martyrium Blood, habeamus Martyrium Water, that we may be Martyrs in his sighed, and shed no blood;
That our waters of sorrow for sinne may answer our Saviours tears over Lazarus and over Ierusalem; and the sweat of our brows in a lawfull calling may answer our Saviours sweat of water and blood in his agony;
That our waters of sorrow for sin may answer our Saviors tears over Lazarus and over Ierusalem; and the sweat of our brows in a lawful calling may answer our Saviors sweat of water and blood in his agony;
and that our reverent and profitable receiving of the Sacrament, may answer the water and blood that issued from his side, which represented omnia Sacramenta, all the Sacraments;
and that our reverend and profitable receiving of the Sacrament, may answer the water and blood that issued from his side, which represented omnia Sacraments, all the Sacraments;
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nay the infinitenesse of the blessings, and benefits of Almighty God, prepared and meditated before, and presented, and accomplisht now in the Christian Church.
nay the infiniteness of the blessings, and benefits of Almighty God, prepared and meditated before, and presented, and accomplished now in the Christian Church.
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and •ixt the Sun in that height in the Christian Church• where he in his own Sonne by his Spirit hath promised to dwell, usque ad consummationem, till the end of the world.
and •ixt the Sun in that height in the Christian Church• where he in his own Son by his Spirit hath promised to dwell, usque ad consummationem, till the end of the world.
And of these means and blessings, long life, as it is a Modell and abridgement of Eternity, and a help to Eternitie, is one• and one in this Text, The Childe shall die 100. yeares old. But shall we receive good from God,
And of these means and blessings, long life, as it is a Model and abridgement of Eternity, and a help to Eternity, is one• and one in this Text, The Child shall die 100. Years old. But shall we receive good from God,
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and not receive evill too? shall I shed upon you Lumen visionis, the light of that vision, which God hath afforded me in this Prophecie, the light of his countenance,
and not receive evil too? shall I shed upon you Lumen visionis, the Light of that vision, which God hath afforded me in this Prophecy, the Light of his countenance,
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and his gracious blessings upon you, and not lay upon you Onus visionis, as the Prophetts speak often, The burthen of that vision which I have seen in this Text too? It was a scorn to David, that his servants were half cloath'd; The Samaritane woman beleeved, that if she might see Christ, he would tell her all things:
and his gracious blessings upon you, and not lay upon you Onus visionis, as the prophets speak often, The burden of that vision which I have seen in this Text too? It was a scorn to David, that his Servants were half clothed; The Samaritan woman believed, that if she might see christ, he would tell her all things:
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Christ promises of the Holy Ghost, that he should lead them into all Truth: And the Apostles discharge in his office was, that he had spoken to them all Truth: And therefore lest I should be defective in that integritie, I say with Saint Augustine, Non vos fallo, non praesumo, non vos fallo;
christ promises of the Holy Ghost, that he should led them into all Truth: And the Apostles discharge in his office was, that he had spoken to them all Truth: And Therefore lest I should be defective in that integrity, I say with Saint Augustine, Non vos fallo, non praesumo, non vos fallo;
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If God had not lengthened his childes life, extended my dayes, but taken me in the sinnes of my youth, where had I been, may every soul here say? And where would you be too;
If God had not lengthened his child's life, extended my days, but taken me in the Sins of my youth, where had I been, may every soul Here say? And where would you be too;
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heare thy reprieve, and sue for thy pardon; God will not take thee away in thy sins, thou shalt have time to repent, The childe shall die a hundred years old.
hear thy reprieve, and sue for thy pardon; God will not take thee away in thy Sins, thou shalt have time to Repent, The child shall die a hundred Years old.
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In this discovery from this Red Sea, to this dead Sea; from the mercy of God, in the blood of his Son, to the malediction of God, in the blood of the sinner, be pleased to make these the points of your Compasse,
In this discovery from this Read Sea, to this dead Sea; from the mercy of God, in the blood of his Son, to the malediction of God, in the blood of the sinner, be pleased to make these the points of your Compass,
First, in the first, consider the precedencie, and primogeniture of Mercy; God begins at Mercy, and not at Iudgement: God's method here, is not, The sinner shall be accursed, but The childe shall have long life:
First, in the First, Consider the precedency, and primogeniture of Mercy; God begins At Mercy, and not At Judgement: God's method Here, is not, The sinner shall be accursed, but The child shall have long life:
And then also, because we find it in the company of Mercies, in the region of Mercies, in this first part of the Text, which is the Sphear of Mercy; we shall look also how this very dying is a Mercy too:
And then also, Because we find it in the company of mercies, in the region of mercies, in this First part of the Text, which is the Sphere of Mercy; we shall look also how this very dying is a Mercy too:
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And in the second, But the sinner being a hundred years old, shall be accursed, we shall see first, that the malediction of God hath no object but a sinner: God antidates no malediction:
And in the second, But the sinner being a hundred Years old, shall be accursed, we shall see First, that the malediction of God hath no Object but a sinner: God antedates no malediction:
And upon such a sinner, God thunders out this Prosternation, this Consternation, in this one word of our Text, which involves and inwraps all kinds of miseries, feeblenesse in body, infatuation in mind, evacuation of power, dishonour in •ame, eclipses in favour, ruine in fortune, dejection in spirit, He shall be accursed. Where,
And upon such a sinner, God Thunders out this Prosternation, this Consternation, in this one word of our Text, which involves and inwraps all Kinds of misery's, feebleness in body, infatuation in mind, evacuation of power, dishonour in •ame, Eclipses in favour, ruin in fortune, dejection in Spirit, He shall be accursed. Where,
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because in this second part we are in the Region and Sphear of maledictions, we cannot consider this future, He shall be, as a future of favour, a prorogation, a deferring of the malediction:
Because in this second part we Are in the Region and Sphere of maledictions, we cannot Consider this future, He shall be, as a future of favour, a prorogation, a deferring of the malediction:
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for so God had in Exod. Israel is my Sonne, even my first-born: and in Iob, the fiercest terrour of death is exprest so, Primogenitus mortis, the first-born of Death shall devour his strength:
for so God had in Exod Israel is my Son, even my firstborn: and in Job, the Fiercest terror of death is expressed so, Primogenitus mortis, the firstborn of Death shall devour his strength:
if we could think of more degrees of goodnesse in God, of an exaltation of God himself in God, of more God in God, of a Superlative in God, we must necessarily turn upon his mercy,
if we could think of more Degrees of Goodness in God, of an exaltation of God himself in God, of more God in God, of a Superlative in God, we must necessarily turn upon his mercy,
or God's first thought towards Man; Mercy was the first-born by every Mother; by that Understanding, by that Will, by that Power, which we conceive in God;
or God's First Thought towards Man; Mercy was the firstborn by every Mother; by that Understanding, by that Will, by that Power, which we conceive in God;
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If I stand by his Assisting Grace, if I work with his Concomitant Grace, if I rectifie my errour by his Subsequent Grace, that that moves upon me in all these, is still the preventing power of that Grace.
If I stand by his Assisting Grace, if I work with his Concomitant Grace, if I rectify my error by his Subsequent Grace, that that moves upon me in all these, is still the preventing power of that Grace.
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When God gives me accesse into his Library, leave to consider his proceedings with man, I find the first book of Gods making to be the Book of Life. The Book where all their names are written that are elect to Glory.
When God gives me access into his Library, leave to Consider his proceedings with man, I find the First book of God's making to be the Book of Life. The Book where all their names Are written that Are elect to Glory.
As the aftertimes made a Book of Wisdome out of the Proverbs, of Salomon, and out of his Ecclesiastes; but yet it is not the same Book, nor of the same certainty:
As the Aftertimes made a Book of Wisdom out of the Proverbs, of Solomon, and out of his Ecclesiastes; but yet it is not the same Book, nor of the same certainty:
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For in this Book of Life, which is the Declaration and Testimony which the Church gives of our Election, by those marks of the Elect, which she seeth in the Scriptures,
For in this Book of Life, which is the Declaration and Testimony which the Church gives of our Election, by those marks of the Elect, which she sees in the Scriptures,
as well as to exhibite mercies, still the Tide sets that way, still the Biass leads on that hand, still his method directs us ad Primogenitum, to his first-born, to his Mercy.
as well as to exhibit Mercies, still the Tide sets that Way, still the Bias leads on that hand, still his method directs us and Primogeniture, to his firstborn, to his Mercy.
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if you rebell you shall die, still the better Act, and the better condition, and the better reward, is placed in the first place, that God might give us possession, In jure Primogeniti, in the right of his first-born, his mercy.
if you rebel you shall die, still the better Act, and the better condition, and the better reward, is placed in the First place, that God might give us possession, In jure primogeniti, in the right of his firstborn, his mercy.
If thou beest drowzie now, and unattentive, curious or contentious, or quarrelsome now, now God leaves thee in that indisposition, and that is a judgement:
If thou Best drowzy now, and unattentive, curious or contentious, or quarrelsome now, now God leaves thee in that indisposition, and that is a judgement:
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Can any calamity fall upon thee, in which thou shalt not be bound to say, I have had blessings in a greater measure then this? If thou have had losses,
Can any calamity fallen upon thee, in which thou shalt not be bound to say, I have had blessings in a greater measure then this? If thou have had losses,
yet as God prepared a Whale to transport Ionas, before Ionas was cast into the Sea, God prepared thee a holy Patience, before he reduced thee to the exercise of that Patience.
yet as God prepared a Whale to transport Ionas, before Ionas was cast into the Sea, God prepared thee a holy Patience, before he reduced thee to the exercise of that Patience.
If thou couldest apprehend nothing done for thy self, yet all the mercies that God hath exhibited to others, are former mercies to thee, in the Pattern, and in the Seal, and in the Argument thereof:
If thou Couldst apprehend nothing done for thy self, yet all the Mercies that God hath exhibited to Others, Are former Mercies to thee, in the Pattern, and in the Seal, and in the Argument thereof:
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Hast thou a hardnesse of heart? knowest thou not that Christ hath wept before to entender that hardnesse? hast thou a palenesse of soul, in the apparition of God in fire,
Hast thou a hardness of heart? Knowest thou not that christ hath wept before to entender that hardness? hast thou a paleness of soul, in the apparition of God in fire,
and a vegetation, and a verdure to that palenesse? is thy sinne Actuall sinne? knowest thou not, that there is a Lamb bleeding before upon the Altar, to expiate that? Is thy terrour from thy inherence,
and a vegetation, and a verdure to that paleness? is thy sin Actual sin? Knowest thou not, that there is a Lamb bleeding before upon the Altar, to expiate that? Is thy terror from thy inherence,
and encombrance of Originall sinne? knowest thou not, that the effect of Baptism hath blunted the sting of that sinne before? art thou full of sores, putrid and ulcerous sores? full of wounds, through and through piercing wounds? full of diseases, namelesse and complicate diseases? knowest thou not that there is a holy Charm, a blessed Incantation, by which thou art,
and encumbrance of Original sin? Knowest thou not, that the Effect of Baptism hath blunted the sting of that sin before? art thou full of sores, putrid and ulcerous sores? full of wounds, through and through piercing wounds? full of diseases, nameless and complicate diseases? Knowest thou not that there is a holy Charm, a blessed Incantation, by which thou art,
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though not invulnerable, yet invulnerable unto death, wrapt up in the eternall Decree of thine Election? that's thy pillar, the assurance of thine Election: If thou shake that,
though not invulnerable, yet invulnerable unto death, wrapped up in the Eternal decree of thine Election? that's thy pillar, the assurance of thine Election: If thou shake that,
if thou cast down that Pillar, if thou distrust thine Election, with Samson, who pulled down pillars in his blindnesse, in thy blindnesse thou destroyest thy self.
if thou cast down that Pillar, if thou distrust thine Election, with samson, who pulled down pillars in his blindness, in thy blindness thou destroyest thy self.
Begin where thou wilt at any Act in thy self, at any act in God, yet there was mercy before that, for his mercy is eternall, eternall even towards thee.
Begin where thou wilt At any Act in thy self, At any act in God, yet there was mercy before that, for his mercy is Eternal, Eternal even towards thee.
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And were I the childe of this Text, that were to live a hundred years, I would ask no other marrow to my bones, no other wine to my heart, no other light to mine eyes, no other art to my understanding, no other eloquence to my tongue,
And were I the child of this Text, that were to live a hundred Years, I would ask no other marrow to my bones, no other wine to my heart, no other Light to mine eyes, no other art to my understanding, no other eloquence to my tongue,
then the power of apprehending for my self, and the power of deriving and conveying upon others by my Ministery, the Mercy, the early Mercy, the everlasting Mercy of yours, and my God.
then the power of apprehending for my self, and the power of deriving and conveying upon Others by my Ministry, the Mercy, the early Mercy, the everlasting Mercy of yours, and my God.
And as to speak properly, a King that possest the whole earth, hath no proportion at all to God, (he is not a dramme, not a grain, not an atome to God) so neither if a thousand Methusalems were put in one life, had that long life any proportion to eternity;
And as to speak properly, a King that possessed the Whole earth, hath no proportion At all to God, (he is not a dram, not a grain, not an atom to God) so neither if a thousand Methuselah's were put in one life, had that long life any proportion to eternity;
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But when we speak between the King and our selves his Subjects, there we raise our selves to a just reverence of him, by taking knowledge that he is the Image of God to us.
But when we speak between the King and our selves his Subject's, there we raise our selves to a just Reverence of him, by taking knowledge that he is the Image of God to us.
(Iacob at a hundred and thirtie yeares tells Pharaoh, that his dayes were few, ) In this, that God threatens the shortnesse of life for a punishment to Eli, God saies, There shall not be an old man in thy house for ever:
(Iacob At a hundred and thirtie Years tells Pharaoh, that his days were few,) In this, that God threatens the shortness of life for a punishment to Eli, God Says, There shall not be an old man in thy house for ever:
And therefore, as such his blessing, let us pray for it, where it is not come yet, in that apprecation and acclamation of the antient generall Councells, Multos annos Caesari, Aetern•s annos Caesari, Long life to our Cesar in this world, everlasting life to our Cesar in the world to come:
And Therefore, as such his blessing, let us pray for it, where it is not come yet, in that appreciation and acclamation of the ancient general Counsels, Multos annos Caesari, Aetern•s annos Caesari, Long life to our Cesar in this world, everlasting life to our Cesar in the world to come:
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and then let us reverence this blessing of long life, where it is come, in honouring those Ancient heads, by whose name, God hath been pleased to call himself, Antiquu• dierum, the ancient of dayes:
and then let us Reverence this blessing of long life, where it is come, in honouring those Ancient Heads, by whose name, God hath been pleased to call himself, Antiquu• Days, the ancient of days:
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and let us not make this blessing of long life, impossible to our selves, by disappointing Gods purpose of long life upon us, by our surfets, our wantonnesse, our quarrels, which are all Goths, and Vandals, and Giants, called in by our selves to fight with God against us.
and let us not make this blessing of long life, impossible to our selves, by disappointing God's purpose of long life upon us, by our Surfeits, our wantonness, our quarrels, which Are all Gothis, and Vandals, and Giants, called in by our selves to fight with God against us.
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For so manifold, and so multiforn are his blessings, as even death it self hath a place in this Sphear of blessings, The childe shall live a hundred yeares, but yet The childe shall die.
For so manifold, and so multiforn Are his blessings, as even death it self hath a place in this Sphere of blessings, The child shall live a hundred Years, but yet The child shall die.
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When Paradise should have extended, as man should have multiplied, and every holy family, every religious Colony have constituted a new Paradise, that as it was said of Egypt, when it abounded with Hermitages in the Primitive persecutions, That Egypt was a continuall City of Hermitages; so all the world should have been a continuall Garden of Paradises,
When Paradise should have extended, as man should have multiplied, and every holy family, every religious Colony have constituted a new Paradise, that as it was said of Egypt, when it abounded with Hermitages in the Primitive persecutions, That Egypt was a continual city of Hermitages; so all the world should have been a continual Garden of Paradises,
As houses that stand in two Shires, trouble the execution of Justice, the house of death that stands in two worlds, may trouble a good mans resolution.
As houses that stand in two Shires, trouble the execution of justice, the house of death that Stands in two world's, may trouble a good men resolution.
and to such an intendment, a childe newly baptized may be elder then his Grandfather. Therefore we receive long life for a blessing, when God is pleased to give it;
and to such an intendment, a child newly baptised may be elder then his Grandfather. Therefore we receive long life for a blessing, when God is pleased to give it;
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as that if there were no more reward, no more recompence, but that I would put my self to all that belongs to the duty of an honest Christian in the world, onely for a joyfull, a cheerfull passage out of it.
as that if there were no more reward, no more recompense, but that I would put my self to all that belongs to the duty of an honest Christian in the world, only for a joyful, a cheerful passage out of it.
but if that man commit Idolatry, Adultery, Incest, Beastiality, Bribery, Calumny, (as the sinnes are reckoned there) there he meets a particular curse, upon his particular sinne.
but if that man commit Idolatry, Adultery, Incest, Bestiality, Bribery, Calumny, (as the Sins Are reckoned there) there he meets a particular curse, upon his particular sin.
and he returned cheerfully to his Father again, as though he had done all, when he had taken away the sinnes of the world by dying for all sinnes, and all sinners.
and he returned cheerfully to his Father again, as though he had done all, when he had taken away the Sins of the world by dying for all Sins, and all Sinners.
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Forgive me my crying sins, and my whispering sins, sins of uncharitable hate, and sinnes of unchaste love, sinnes against Thee and Thee, against thy Power O Almighty Father, against thy Wisedome, O glorious Sonne, against thy Goodnesse, O blessed Spirit of God;
Forgive me my crying Sins, and my whispering Sins, Sins of uncharitable hate, and Sins of unchaste love, Sins against Thee and Thee, against thy Power Oh Almighty Father, against thy Wisdom, Oh glorious Son, against thy goodness, Oh blessed Spirit of God;
say thou to my sad soul, Sonne be of good comfort, thy sinnes are forgiven thee, and I shall never trouble thee with Petitions, to take any other Bill off of the fyle,
say thou to my sad soul, Son be of good Comfort, thy Sins Are forgiven thee, and I shall never trouble thee with Petitions, to take any other Bill off of the file,
For the object of malediction is but a sinner, (which was our first) and an Inveterate sinner, A sinner of a hundred yeares, which is our next consideration.
For the Object of malediction is but a sinner, (which was our First) and an Inveterate sinner, A sinner of a hundred Years, which is our next consideration.
That which is said by David, is, if it be well observed, spoken of God himself, Cum perverso pervertêris; from our frowardnesse God will learn to be froward:
That which is said by David, is, if it be well observed, spoken of God himself, Cum perverso pervertêris; from our frowardness God will Learn to be froward:
Nay, it is not onely in that place, If you walk contrary to me, In occursu, as Calvin hath it, ex adverso, as the vulgate hath it, which implies an Actuall Opposition against the wayes of God:
Nay, it is not only in that place, If you walk contrary to me, In occursu, as calvin hath it, ex adverso, as the vulgate hath it, which Implies an Actual Opposition against the ways of God:
but the word is but Chevi, and Chevi is but In accidente, in contingente; if you walk negligently, inconsiderately; if you leave out God, pretermit, and slight God;
but the word is but chevi, and chevi is but In accident, in contingent; if you walk negligently, inconsiderately; if you leave out God, pretermit, and slight God;
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if you come to call Gods Providence Fortune, to call Gods Judgements Accidents, or to call the Mercies of a God, favours of great Persons, if you walk in this neglect of God, God shall proceed to a neglect of you;
if you come to call God's Providence Fortune, to call God's Judgments Accidents, or to call the mercies of a God, favours of great Persons, if you walk in this neglect of God, God shall proceed to a neglect of you;
Who amongst us can say, that he had a Fever upon his first excesse, or a Consumption upon his first wantonnesse, or a Commission put upon him for his first Briberie? Till he be a sinner of a hundred yeares, till he have brought age upon himself, by his sinne,
Who among us can say, that he had a Fever upon his First excess, or a Consumption upon his First wantonness, or a Commission put upon him for his First Bribery? Till he be a sinner of a hundred Years, till he have brought age upon himself, by his sin,
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Till he sinne hungerly and thirstily, and ambitiously, and swiftly, and commit the sinnes of a hundred yeares in ten, and so be a sinner of a hundred yeares;
Till he sin hungerly and thirstily, and ambitiously, and swiftly, and commit the Sins of a hundred Years in ten, and so be a sinner of a hundred Years;
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till he infect and poyson that age, and spoile that time that he lives in by his exemplary sinnes, till he be Pestis secularis, the plague of that age, peccator secularis, the proverbiall sinner of that age,
till he infect and poison that age, and spoil that time that he lives in by his exemplary Sins, till he be Pestis secularis, the plague of that age, peccator secularis, the proverbial sinner of that age,
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still to hang upon this Crosse, this perversnesse of this habituall sinner, and never save himself and come down, never deliver his own Honour, by delivering that sinner to malediction.
still to hang upon this Cross, this perverseness of this habitual sinner, and never save himself and come down, never deliver his own Honour, by delivering that sinner to malediction.
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God gives not Blessings as payments, but as obligations; and becomes a debtor by giving. If I can produce that, Remember thy mercies of old, I need ask no new;
God gives not Blessings as payments, but as obligations; and becomes a debtor by giving. If I can produce that, remember thy Mercies of old, I need ask no new;
Accursing is malediction, malediction is literally but maledicence; and that is but evill speaking. Now all kinds of evill speaking do not inwrap a man within the curse of this Text;
Accursing is malediction, malediction is literally but maledicence; and that is but evil speaking. Now all Kinds of evil speaking do not enwrap a man within the curse of this Text;
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and discreet, and dis-passioned, and dis-interessed Men, yet we are fallen into times, when men will speak ill of men, in things which they do not know,
and discreet, and dispassioned, and disinteressed Men, yet we Are fallen into times, when men will speak ill of men, in things which they do not know,
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for what sinnes, sins of complexion and constitution, sinnes of societie and conversation, sinnes of our profession, and calling, sinnes of the particular place, or of the whole times, that we live in, sins of profit, or sins of pleasure, or sins of glory; (for we all do some sins which are sins merely of glory; sins that we make no profit by,
for what Sins, Sins of complexion and constitution, Sins of society and Conversation, Sins of our profession, and calling, Sins of the particular place, or of the Whole times, that we live in, Sins of profit, or Sins of pleasure, or Sins of glory; (for we all do Some Sins which Are Sins merely of glory; Sins that we make no profit by,
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and sink in the estimation of the World, if we did them not;) if I must say which of these sinnes put us under this curse, All; If he be centum annorum, Inveterate, Incorrigible, He is accursed. But then who curses him? God put an extraordinary spirit,
and sink in the estimation of the World, if we did them not;) if I must say which of these Sins put us under this curse, All; If he be centum Annorum, Inveterate, Incorrigible, He is accursed. But then who curses him? God put an extraordinary Spirit,
These curses are deposited by God, in the Scriptures, and then inflicted by the Church, in her ordinary jurisdiction, by excommunications, and other censures.
These curses Are deposited by God, in the Scriptures, and then inflicted by the Church, in her ordinary jurisdiction, by excommunications, and other censures.
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and denounced by the Church, is his curse. For as the Prophet saith, Non est malum, all the evill (that is, all the penall ill, all plagues, all warre, all famine,) that is done in the World, God doth;
and denounced by the Church, is his curse. For as the Prophet Says, Non est malum, all the evil (that is, all the penal ill, all plagues, all war, all famine,) that is done in the World, God does;
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If it be come to an Os Domini locutum, that the mouth of the Lord have spoken it, it will come presently to an Immittam manum, That God will lay his hand upon us, in which one Phrase, all the plagues of Egypt are denounced.
If it be come to an Os Domini locutum, that the Mouth of the Lord have spoken it, it will come presently to an Immittam manum, That God will lay his hand upon us, in which one Phrase, all the plagues of Egypt Are denounced.
as to accommodate to God, that which is ordinarily said of naturall things. Corruptio optimi pessima; when the best things change their nature, they become worst.
as to accommodate to God, that which is ordinarily said of natural things. corruption Optimi pessima; when the best things change their nature, they become worst.
When God, who is all sweetnesse, shall have learned frowardnesse from us, as David speaks; and being all rectitude, shall have learned perversenesse and crookednesse from us, as Moses speaks;
When God, who is all sweetness, shall have learned frowardness from us, as David speaks; and being all rectitude, shall have learned perverseness and crookedness from us, as Moses speaks;
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when God who is all Blessing, hath learned to curse of us, and being of himself spread as an universall Hony-combe over All, takes in an impression, a tincture,
when God who is all Blessing, hath learned to curse of us, and being of himself spread as an universal Honeycomb over All, Takes in an impression, a tincture,
an infusion of gall from us, what extraction of Wormwood can be so bitter, what exaltation of fire can be so raging, what multiplying of talents can be so heavy, what stifnesse of destiny can be so inevitable, what confection of gnawing worms, of gnashing teeth, of howling cries, of scalding brimstone, of palpable darknesse, can be so,
an infusion of Gall from us, what extraction of Wormwood can be so bitter, what exaltation of fire can be so raging, what multiplying of Talents can be so heavy, what stiffness of destiny can be so inevitable, what confection of gnawing worms, of gnashing teeth, of howling cries, of scalding brimstone, of palpable darkness, can be so,
so insupportable, so inexpressible, so in-imaginable, as the curse and malediction of God? And therefore let not us by our works provoke, nor by our words teach God to curse.
so insupportable, so inexpressible, so in-imaginable, as the curse and malediction of God? And Therefore let not us by our works provoke, nor by our words teach God to curse.
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And if God do this to them who do but curse men, will he do lesse to them, who blaspheme himself? where man wears out Aeternum suum, (as Saint Gregory speaketh) his own eternity, his own hundred yeares;
And if God do this to them who doe but curse men, will he do less to them, who Blaspheme himself? where man wears out Aeternum suum, (as Saint Gregory speaks) his own eternity, his own hundred Years;
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and we find, that a few lines of cyphers will designe and expresse that number. But if every grain of sand were that number, and multiplied again by that number,
and we find, that a few lines of ciphers will Design and express that number. But if every grain of sand were that number, and multiplied again by that number,
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But God shall never come to a Non esse, God shall never say to us, Be nothing, God shall never succour us with an annihilation, nor give us the ease of resolving into nothing,
But God shall never come to a Non esse, God shall never say to us, Be nothing, God shall never succour us with an annihilation, nor give us the ease of resolving into nothing,
for this curse flowes on into an everlasting future, He shall be accurst, he shall be so for ever. In a true sense we may say, that Gods fore-knowledge growes lesse and lesse every day;
for this curse flows on into an everlasting future, He shall be accursed, he shall be so for ever. In a true sense we may say, that God's foreknowledge grows less and less every day;
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and as long as his eternity lasts, as long as God is God, God shall never see that soul, whom he hath accurst, delivered from that curse, or eased in it.
and as long as his eternity lasts, as long as God is God, God shall never see that soul, whom he hath accursed, Delivered from that curse, or eased in it.
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If there be a minute of sand left, (There is not) If there be a minute of patience left, heare me say, This minute that is left, is that eternitie which we speake of;
If there be a minute of sand left, (There is not) If there be a minute of patience left, hear me say, This minute that is left, is that eternity which we speak of;
We need not call that a Fable, but a Parable, where we heare, That a Mother to still her froward childe told him, she would cast him to the Wolf, the Wolf should have him;
We need not call that a Fable, but a Parable, where we hear, That a Mother to still her froward child told him, she would cast him to the Wolf, the Wolf should have him;
Be you also ready on your part, to lay hold upon those conditions, which are annext to all Gods maledictions, Repentance of former, preclusion against future sinnes, and we shall be alwayes ready, on our part to assist you with the Power of our Intercession, to deliver you with the Keies of our Absolution, and to establish you with the seales of Reconciliation, and so disappoint that Wolf, that roaring Lion, that seeks whom he may devour:
Be you also ready on your part, to lay hold upon those conditions, which Are annexed to all God's maledictions, Repentance of former, preclusion against future Sins, and we shall be always ready, on our part to assist you with the Power of our Intercession, to deliver you with the Keys of our Absolution, and to establish you with the Seals of Reconciliation, and so disappoint that Wolf, that roaring lion, that seeks whom he may devour:
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Go in Peace, and be this your Peace, to know this, Maledictus qui pendet in Cruce, God hath laid the whole curse belonging to us upon him, that hangs upon the Crosse;
Go in Peace, and be this your Peace, to know this, Maledictus qui Pendet in Cruce, God hath laid the Whole curse belonging to us upon him, that hangs upon the Cross;
To all them that hang upon him, that hangeth there, God offereth now, all those blessings, which he that hangeth there hath purchased with the inestimable price of his Incorruptible blood;
To all them that hang upon him, that hangs there, God Offereth now, all those blessings, which he that hangs there hath purchased with the inestimable price of his Incorruptible blood;
and eased his hearers with certain landmarks by the way, with certain divisions, certain transitions, and callings upon them, to observe the points as they arose:
and eased his hearers with certain landmarks by the Way, with certain divisions, certain transitions, and callings upon them, to observe the points as they arose:
The widow of Sarepta had no Palaces to build, and therefore she went not out to survay Timber; she had onely a poore cake to bake to save her own and her childs life,
The widow of Sarepta had no Palaces to built, and Therefore she went not out to survey Timber; she had only a poor cake to bake to save her own and her child's life,
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but that poore soul that gathers a stick or two, for the baking of her own cake, that layeth hold upon any Note for the rectifying of her own perverseness hath performed the commandment of this Text, Take heed what ye heare.
but that poor soul that gathers a stick or two, for the baking of her own cake, that Layeth hold upon any Note for the rectifying of her own perverseness hath performed the Commandment of this Text, Take heed what you hear.
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and would lay hold upon the shallowest man, (be that man dignified with Gods Character, the Character of Orders, ) and lay hold upon the meanest part of his speach, (be that speach dignified with Gods Ordinance, be it a Sermon ) even I,
and would lay hold upon the shallowest man, (be that man dignified with God's Character, the Character of Order,) and lay hold upon the Meanest part of his speech, (be that speech dignified with God's Ordinance, be it a Sermon) even I,
and any thing that I say here, and say thus, (spoken by a Minister of God, in the house of God, by the Ordinance of God) might stop you till you heard better,
and any thing that I say Here, and say thus, (spoken by a Minister of God, in the house of God, by the Ordinance of God) might stop you till you herd better,
He had told them before, That since there was a candle lighted in the world, it must not be put under a bushell, nor under a bed, verse 21. That all that is hid, should be made manifest;
He had told them before, That since there was a candle lighted in the world, it must not be put under a bushel, nor under a Bed, verse 21. That all that is hid, should be made manifest;
That all that was kept secret, should come abroad, verse 22. That if any man had ears to heare, he might heare, verse 23. That is, that the Mystery of salvation, which had been hid from the world till now, was now to be published to the world, by their Preaching, their Ministery, their Apostleship:
That all that was kept secret, should come abroad, verse 22. That if any man had ears to hear, he might hear, verse 23. That is, that the Mystery of salvation, which had been hid from the world till now, was now to be published to the world, by their Preaching, their Ministry, their Apostleship:
since all that they had in charge for the salvation of the whole world, was onely that, that he delivered unto them, that which they heard from him, they should take heed what they heard; Take heed what you heare.
since all that they had in charge for the salvation of the Whole world, was only that, that he Delivered unto them, that which they herd from him, they should take heed what they herd; Take heed what you hear.
And having passed through these words, in both those acceptations, literally to the Apostles, and by reflexion to all the Ministers of the Gospell, the Apostles being at this time,
And having passed through these words, in both those acceptations, literally to the Apostles, and by reflection to all the Ministers of the Gospel, the Apostles being At this time,
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and take heed what you heare of Kings, take heed what you heare of Priests, take heed of hearkning to seditious rumours, which may violate the dignity of the State,
and take heed what you hear of Kings, take heed what you hear of Priests, take heed of Harkening to seditious rumours, which may violate the dignity of the State,
First then as the words are spoken, in their first acceptation, literally to the Apostles, the first obligation that Christ layes upon them, is the publication of the whole Gospell. Take heed what you heare;
First then as the words Are spoken, in their First acceptation, literally to the Apostles, the First obligation that christ lays upon them, is the publication of the Whole Gospel. Take heed what you hear;
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and not in the strong wind, not in the Earth-quake, not in the fire. So God says, Sibilab• populum meum, I will but kisse, I will but whisper for my people, and gather them so.
and not in the strong wind, not in the Earthquake, not in the fire. So God Says, Sibilab• Populum meum, I will but kiss, I will but whisper for my people, and gather them so.
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as the Holy Ghost insinuates himselfe into our soules, and works upon us so, by his private motions. But this is not Gods ordinary way, to be whispering of secrets.
as the Holy Ghost insinuates himself into our Souls, and works upon us so, by his private motions. But this is not God's ordinary Way, to be whispering of secrets.
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that is, Orthodoxall and fundamentall truths, are established against clamorous, and vociferant innovations. Therefore what Christ tels us in the darke, he bids us speake in the light;
that is, orthodoxal and fundamental truths, Are established against clamorous, and vociferant innovations. Therefore what christ tells us in the dark, he bids us speak in the Light;
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God hath made all things in a Roundnesse, from the round superficies of this earth, which we tread here, to the round convexity of those heavens, wch (as long as they shal have any beeing) shall be our footstool,
God hath made all things in a Roundness, from the round superficies of this earth, which we tread Here, to the round convexity of those heavens, which (as long as they shall have any being) shall be our footstool,
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Is there not a Sister, or a Wife that might be wrought upon to further the preaching of Christ? Are there not some persons, great in power and place, that might be content to hold a party together, by admitting the preaching of Christ? This was not their way;
Is there not a Sister, or a Wife that might be wrought upon to further the preaching of christ? are there not Some Persons, great in power and place, that might be content to hold a party together, by admitting the preaching of christ? This was not their Way;
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And upon that Ancient reading, the Ancients infer well, That not onely that spirit that denies that Christ being God, assumed our flesh, not onely he that denies that Christ consists of two natures, God and Mam,
And upon that Ancient reading, the Ancients infer well, That not only that Spirit that Denies that christ being God, assumed our Flesh, not only he that Denies that christ consists of two nature's, God and Mam,
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but he also that affirmes this Christ, thus consisting of two natures, to consist also of two persons, this man dissolves Iesus, takes him asunder, in pieces,
but he also that affirms this christ, thus consisting of two nature's, to consist also of two Persons, this man dissolves Iesus, Takes him asunder, in Pieces,
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and slackens the band of the Christian faith, which faith is, That Christ consisting of two natures, in one person, suffered for the salvation of man.
and slackens the band of the Christian faith, which faith is, That christ consisting of two nature's, in one person, suffered for the salvation of man.
and how delicately soever you feed, how discreetly, and how providently soever you exercise, you cannot doe that) so may he say to them who pretend the greatest power in the Church, Which of you can adde another booke to the Scriptures, A Codicill to either of my Testaments? The curse in the Revelation fals as heavy upon them that adde to the booke of God,
and how delicately soever you feed, how discreetly, and how providently soever you exercise, you cannot do that) so may he say to them who pretend the greatest power in the Church, Which of you can add Another book to the Scriptures, A Codicil to either of my Testaments? The curse in the Revelation falls as heavy upon them that add to the book of God,
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yet for many blessed Ages, the Church hath enjoyed her peace in that point: None of the Books are denied by any church, there is no substraction offered;
yet for many blessed Ages, the Church hath enjoyed her peace in that point: None of the Books Are denied by any Church, there is no substraction offered;
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Audiistis, and Audiistis, This, and that you have heard others say; Eg• autem dico; your Rule is, what I say; for Christ spoke Scripture; Christ was Scripture.
Heard, and Heard, This, and that you have herd Others say; Eg• autem dico; your Rule is, what I say; for christ spoke Scripture; christ was Scripture.
Here then lies the double obligation upon the Apostles, The salvation of the whole world lies upon your preaching of that, of All That, of onely That, which you hear from me now,
Here then lies the double obligation upon the Apostles, The salvation of the Whole world lies upon your preaching of that, of All That, of only That, which you hear from me now,
And farther we carry not your consideration, upon this first acceptation of the words as they are spoken personally to the Apostles, but passe to the second,
And farther we carry not your consideration, upon this First acceptation of the words as they Are spoken personally to the Apostles, but pass to the second,
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for, as that which Christ said to Saint Peter, he said in him, to all the Apostles, Vpon this Rock will I build my Church, so in this which he saith to all the Apostles, he saith to all us also, Take heed what you heare.
for, as that which christ said to Saint Peter, he said in him, to all the Apostles, Upon this Rock will I built my Church, so in this which he Says to all the Apostles, he Says to all us also, Take heed what you hear.
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whether they or we, do best perform this commandment, Take heed what you heare, conceal nothing of that which you have heard, obtrude nothing but that which you have heard:
whither they or we, do best perform this Commandment, Take heed what you hear, conceal nothing of that which you have herd, obtrude nothing but that which you have herd:
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Whether they or we do best apply our practise to this rule, Preach all the Truth, preach nothing but the Truth, be this lis contestata, the issue joyned between us,
Whither they or we do best apply our practice to this Rule, Preach all the Truth, preach nothing but the Truth, be this Lies contestata, the issue joined between us,
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so that in the mouth of two unreproachable witnesses, Moses, and Christ, the Law, and the Gospel, we have this established, Mans life is the Word of God, the Word is the Scripture.
so that in the Mouth of two unreproachable Witnesses, Moses, and christ, the Law, and the Gospel, we have this established, men life is the Word of God, the Word is the Scripture.
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and then you shall be remembred of all, by the explication and application of those Scriptures, at Church, where lies the principall operation of the Holy Ghost.
and then you shall be remembered of all, by the explication and application of those Scriptures, At Church, where lies the principal operation of the Holy Ghost.
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Now, is this done in the Roman Church? Are the Scriptures delivered, and explicated to them? To much of the Scriptures as is read to them, in their Lessons and Epistles,
Now, is this done in the Roman Church? are the Scriptures Delivered, and explicated to them? To much of the Scriptures as is read to them, in their Lessons and Epistles,
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for one that they had before Luther, yet if a man could heare six Sermons a day, all the days of his life, he might die without having heard all the Scriptures explicated in Sermons:
for one that they had before Luther, yet if a man could hear six Sermons a day, all the days of his life, he might die without having herd all the Scriptures explicated in Sermons:
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and then are remembred of those things at Church, and there taught to use that liberty modestly, to establish their faith upon places of Scripture that are plain,
and then Are remembered of those things At Church, and there taught to use that liberty modestly, to establish their faith upon places of Scripture that Are plain,
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and to suspend their judgment upon obscurer places, till they may, by due meanes, preaching or conference, receive farther satisfaction therein, from them, who are thereunto authorized by God in his Church, there certainly is this Rule of our Saviours, Take heed what you hear, preach all that you have received from me, likelyer to be observed then there, where the body of the conveyance, the Scripture it self is locked up from us;
and to suspend their judgement upon obscurer places, till they may, by due means, preaching or conference, receive farther satisfaction therein, from them, who Are thereunto authorized by God in his Church, there Certainly is this Rule of our Saviors, Take heed what you hear, preach all that you have received from me, likelier to be observed then there, where the body of the conveyance, the Scripture it self is locked up from us;
But they do not onely stray on that hand, in not giving all that the Scripture gives; (They doe not give the liberty of meates, nor the liberty of mariage, which the Scripture gives;
But they do not only stray on that hand, in not giving all that the Scripture gives; (They do not give the liberty of Meats, nor the liberty of marriage, which the Scripture gives;
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and benigne countenance from the Church of God) equall to Canonicall Scriptures, But they make their decretall Epistles of their Popes and of their Extravagants, (as they call them) and their occasionall Bulls, nay their Bull-baitings, their Buls fighting,
and benign countenance from the Church of God) equal to Canonical Scriptures, But they make their decretal Epistles of their Popes and of their Extravagants, (as they call them) and their occasional Bulls, nay their Bull-baitings, their Bulls fighting,
But they that first compiled the Decretals, and the Extravagants, and they who have since recompiled more Decretals, and more Extravagants, the Clementins, and the Sextins, and of late yeares the Septims, with those of Iohn the 22. these make up the body of the Canon law,
But they that First compiled the Decretals, and the Extravagants, and they who have since recompiled more Decretals, and more Extravagants, the Clementins, and the Sextins, and of late Years the Septims, with those of John the 22. these make up the body of the Canon law,
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Certainly, as in naturall things, the assiduity takes off the admiration, (The rising, and the setting of the sunne, would be a miracle to him, that should see it but once) and as in civill things, the profusenesse,
Certainly, as in natural things, the assiduity Takes off the admiration, (The rising, and the setting of the sun, would be a miracle to him, that should see it but once) and as in civil things, the profuseness,
yet the more have it, the lesse every one hath of it) So in the Roman Church, they have not found a better way to justify their blasphemy of the insufficiency of the Scriptures,
yet the more have it, the less every one hath of it) So in the Roman Church, they have not found a better Way to justify their blasphemy of the insufficiency of the Scriptures,
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If they could make me beleeve, the Scriptures were no more sufficient then their Decretals, and Extravagants, I should easily confesse there were no Scriptures sufficient for salvation.
If they could make me believe, the Scriptures were no more sufficient then their Decretals, and Extravagants, I should Easily confess there were no Scriptures sufficient for salvation.
And farther we presse not this evidence, how farre they depart from this rule, Take heed what you heare, How much lesse, and how much more then Christ gave, they give,
And farther we press not this evidence, how Far they depart from this Rule, Take heed what you hear, How much less, and how much more then christ gave, they give,
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but passe to the third acceptation of these words, as, in a fair accommodation, they are spoken to you, who are now as the Apostles were then, Hearers, Take heed what you heare.
but pass to the third acceptation of these words, as, in a fair accommodation, they Are spoken to you, who Are now as the Apostles were then, Hearers, Take heed what you hear.
for I received mercy, as I received the ministery, as the Apostle speaks) this is the first time, that in the exercise of my Ministery, I wished the King away;
for I received mercy, as I received the Ministry, as the Apostle speaks) this is the First time, that in the exercise of my Ministry, I wished the King away;
and in my poor way, I have thought it somewhat an Eccentrique motion, and off of the naturall Poles, to speake of the Duties of subjects before the King,
and in my poor Way, I have Thought it somewhat an Eccentric motion, and off of the natural Poles, to speak of the Duties of subject's before the King,
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Obedience to Superiours, and charity to others, are In-nate Scriptures; Obedience and Charity, are the Naturall mans, the Civill mans, the Morall mans Old and New Testament.
obedience to Superiors, and charity to Others, Are Innate Scriptures; obedience and Charity, Are the Natural men, the Civil men, the Moral men Old and New Testament.
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If you heare him not in his Lawes, heare him not in his Proclamations, heare him not in the Declarations of his wants and necessities, you are none of his, that is, you had rather you were none of his:
If you hear him not in his Laws, hear him not in his Proclamations, hear him not in the Declarations of his Wants and necessities, you Are none of his, that is, you had rather you were none of his:
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There is a Nolumus hunc regnare smothered in our breasts, if we will not hear, and we had rather we might devest our Allegeance, rather we might be no subjects.
There is a Nolumus hunc Reign smothered in our breasts, if we will not hear, and we had rather we might devest our Allegiance, rather we might be no subject's.
By the Law, he that was willing to continue in the service of his Master, was willing to bee boared in the eare, willing to testify a readinesse of hearing and obedience.
By the Law, he that was willing to continue in the service of his Master, was willing to be bored in the ear, willing to testify a readiness of hearing and Obedience.
And when David describes the refractary man so, He is like the deafe Adder, that stoppeth her eare, which will not hearken to the voyce of Charmers, charming never so wisely, that word Charmer, signifies an eloquent, a persuasive man, a powerfull speaker;
And when David describes the refractory man so, He is like the deaf Adder, that stoppeth her ear, which will not harken to the voice of Charmers, charming never so wisely, that word Charmer, signifies an eloquent, a persuasive man, a powerful speaker;
And for the sinnes of a Nation, when those sinnes come to the height, God will first inflict that punishment in the Prophet Ieremy, I will send Serpents, Cockatrices amongst you, which will not be charmed, that is, venimous,
And for the Sins of a nation, when those Sins come to the height, God will First inflict that punishment in the Prophet Ieremy, I will send Serpents, Cockatrices among you, which will not be charmed, that is, venomous,
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As when they will not embrace religious duties, God shall take away their Preachers, so when they will not believe their Civill dangers, God shall take from them the spirit of persuasibility,
As when they will not embrace religious duties, God shall take away their Preachers, so when they will not believe their Civil dangers, God shall take from them the Spirit of persuasibility,
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and it was to be ministred to them, who gave the occasion of the jealousie. Now not to have brought Saul presents, not to have contributed to his present wars,
and it was to be ministered to them, who gave the occasion of the jealousy. Now not to have brought Saul presents, not to have contributed to his present wars,
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Where one man libels with the tongue, or hand, a hundred libel with the ear; One man speakes, or writes, but a hundred applaud and countenance a calumny.
Where one man libels with the tongue, or hand, a hundred libel with the ear; One man speaks, or writes, but a hundred applaud and countenance a calumny.
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that he that would whisper a calumny in thine ear, against another man, may be pricked with those thornes, that is, may discern from thee, that he is not welcome to thee, and so forbear;
that he that would whisper a calumny in thine ear, against Another man, may be pricked with those thorns, that is, may discern from thee, that he is not welcome to thee, and so forbear;
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or if he will presse upon thee, those thorns may prick thee, and warne thee that there is an uncharitable office done which thou shouldest not countenance.
or if he will press upon thee, those thorns may prick thee, and warn thee that there is an uncharitable office done which thou Shouldst not countenance.
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And of these Earwigs, of these Auricular men, we had shrewd experience in the carriage of that treason, the Emphaticall Treason, in respect of which, all other Treasons are but Trespasses, all Rebellions but Ryots, all Battayls but Frays.
And of these Earwigs, of these Auricular men, we had shrewd experience in the carriage of that treason, the Emphatical Treason, in respect of which, all other Treasons Are but Trespasses, all Rebellions but Riots, all Battayls but Frays.
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yet, to verify that, that the most doe goe to hell, the most doe follow Bartolus, and so thy danger, that huntest after the knowledge of great secrets, is the greater,
yet, to verify that, that the most do go to hell, the most do follow Bartolus, and so thy danger, that huntest After the knowledge of great secrets, is the greater,
and speake in the confidence of a deare friend, and then, De Principe inclementer loquitur, he comes to speake boldly and irreverently of the greatest persons;
and speak in the confidence of a deer friend, and then, De Principe inclementer loquitur, he comes to speak boldly and irreverently of the greatest Persons;
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and with a stilletta of gold, he strangles thee with scarfes of silk, he smothers thee with the down of Phoenixes, he stifles thee with a perfume of Ambar, he destroys thee by praising thee, overthrows thee by exalting thee,
and with a stilletta of gold, he strangles thee with scarves of silk, he smothers thee with the down of Phoenixs, he stifles thee with a perfume of Amber, he Destroys thee by praising thee, overthrows thee by exalting thee,
And therefore, if you can heare a good Organ at Church, and have the musique of a domestique peace at home, peace in thy walls, peace in thy bosome, never hearken after the musique of sphears, never hunt after the knowledge of higher secrets, then appertaine to thee;
And Therefore, if you can hear a good Organ At Church, and have the music of a domestic peace At home, peace in thy walls, peace in thy bosom, never harken After the music of spheres, never hunt After the knowledge of higher secrets, then appertain to thee;
But since Christ hath made you Regale Sacerdotium, Kings and Priests, in your proportion, Take heed what you hear, in derogation of either the State, or the Church.
But since christ hath made you Regale Sacerdotium, Kings and Priests, in your proportion, Take heed what you hear, in derogation of either the State, or the Church.
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And from thence he comes to the highest upon earth, for in Samuel, it comes to a cursing of the Lords Anointed; and from thence to the highest in heaven, Whosoever curseth his God, shall bear his sinne;
And from thence he comes to the highest upon earth, for in Samuel, it comes to a cursing of the lords Anointed; and from thence to the highest in heaven, Whosoever Curseth his God, shall bear his sin;
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and the cursing of God, the Prophet Esai hath joyned them together, They shall be hungry, says he, (indigent, poor, penurious) and they shall fret, (be transported with ungodly passion) and they shall curse their King and their God:
and the cursing of God, the Prophet Isaiah hath joined them together, They shall be hungry, Says he, (indigent, poor, penurious) and they shall fret, (be transported with ungodly passion) and they shall curse their King and their God:
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and then against subordinate Magistrates abroad, and so against the Supreme upon earth, He brings us to ill conceptions and distasts against God himself;
and then against subordinate Magistrates abroad, and so against the Supreme upon earth, He brings us to ill conceptions and distastes against God himself;
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when as, onely those two services, of a gracious God, and of a good King, are perfect freedome. Therefore the wise King Solomon meets with this distemper in the root, at first ebullition, in the heart;
when as, only those two services, of a gracious God, and of a good King, Are perfect freedom. Therefore the wise King Solomon meets with this distemper in the root, At First ebullition, in the heart;
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The word which Solomon uses there, is Iadung; and that our Translators have in the margin called Conscience; Curse not the King, no not in thy conscience;
The word which Solomon uses there, is Jadung; and that our Translators have in the margin called Conscience; Curse not the King, no not in thy conscience;
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Doe not thou pronounce, that whatsoever thou dislikest, cannot consist with a good conscience; never make thy private conscience the rule of publique actions;
Do not thou pronounce, that whatsoever thou dislikest, cannot consist with a good conscience; never make thy private conscience the Rule of public actions;
and to entangle thee in that Dilemma, of which, an ingenuous man abhors one part, as much as a conscientious man does the other, That thou must be a Delinquent,
and to entangle thee in that Dilemma, of which, an ingenuous man abhors one part, as much as a conscientious man does the other, That thou must be a Delinquent,
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Very religious Kings may have had wives, that may have retained some tincture, some impressions of errour, which they may have sucked in their infancy, from another Church,
Very religious Kings may have had wives, that may have retained Some tincture, Some impressions of error, which they may have sucked in their infancy, from Another Church,
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from that extream impurity, in which Antichrist had damped the Church of God, to that intemerate purity, in which Christ had constituted his Church, the most Angelicall Reformers cannot come,
from that extreme impurity, in which Antichrist had damped the Church of God, to that intemerate purity, in which christ had constituted his Church, the most Angelical Reformers cannot come,
It is an ill nature in any man, to be rather apt to conceive jealousies, and to suspect his Mothers honour, or his sisters chastity, then a strange womans.
It is an ill nature in any man, to be rather apt to conceive jealousies, and to suspect his Mother's honour, or his Sisters chastity, then a strange woman's.
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It is an irreverent unthankfulnesse, to think worse of that Church, which hath bred us, and fed us, and led us thus far towards God, then of a forein Church,
It is an irreverent unthankfulness, to think Worse of that Church, which hath bred us, and fed us, and led us thus Far towards God, then of a foreign Church,
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How often have I heard our Church condemned abroad, for opinions, which our Church never held? And how often have I heard forein Churches exalted and magnified at home,
How often have I herd our Church condemned abroad, for opinions, which our Church never held? And how often have I herd foreign Churches exalted and magnified At home,
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And therefore, as to us, who pretend an ambassage from him, if we make our selves unworthy of that employment, God shall say, What hast thou to doe, to declare my statutes, or that thou shouldest take my Covenant into thy mouth, seeing thou hatest instruction, and castest my words behind thee? So to them, that hearken greedily after defamations of the persons and actions of his Church, God shall say,
And Therefore, as to us, who pretend an ambassage from him, if we make our selves unworthy of that employment, God shall say, What hast thou to do, to declare my statutes, or that thou Shouldst take my Covenant into thy Mouth, seeing thou Hatest instruction, and Chastest my words behind thee? So to them, that harken greedily After defamations of the Persons and actions of his Church, God shall say,
and an uncontrolled impunity in thy selfe? As you are Christians, God hath given you a Royall Priesthood; be so Noble, be so Holy, as to take heed what you heare, of State and Church,
and an uncontrolled impunity in thy self? As you Are Christians, God hath given you a Royal Priesthood; be so Noble, be so Holy, as to take heed what you hear, of State and Church,
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Videte, see that you doe hear, That you doe give occasion to be spoken of, that you doe deserve the praise, the thankes, the testimony, the approbation of the good men of your own times,
Videte, see that you do hear, That you do give occasion to be spoken of, that you do deserve the praise, the thanks, the testimony, the approbation of the good men of your own times,
And of these flatterers, these waspes, that swarme in all sweet, and warme places, and have a better outside• then the Bee, (the Waspe hath a better shape,
And of these Flatterers, these wasps, that swarm in all sweet, and warm places, and have a better outside• then the be, (the Wasp hath a better shape,
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He whom God pardons, for that that is past, is bound to the good behaviour for the future, so all Gods promises have a Si audiertis, si volueritis, if I hearken, if I obey, I shall eat the good things of the land;
He whom God Pardons, for that that is past, is bound to the good behaviour for the future, so all God's promises have a Si audiertis, si uolveritis, if I harken, if I obey, I shall eat the good things of the land;
and this voice may bring great officers, to transfer their inaccessiblenesse, upon necessary State, when it is an effect of their own lazinesse, or indulgence to their pleasures;
and this voice may bring great Officers, to transfer their inaccessibleness, upon necessary State, when it is an Effect of their own laziness, or indulgence to their pleasures;
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which is that, which Saint Augustine confesses and laments, that even to these places persons come to look upon one another, that can meet no where else.
which is that, which Saint Augustine Confesses and laments, that even to these places Persons come to look upon one Another, that can meet no where Else.
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for, that is never Gods voice that puts upon any man, a necessity of sinning, out of his years and constitution, out of his calling and profession, out of his place,
for, that is never God's voice that puts upon any man, a necessity of sinning, out of his Years and constitution, out of his calling and profession, out of his place,
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then when thou shalt heare a hollow voice in thy selfe, upbraiding thee, that thou hast violated all thy Makers laws, worn out all thy Saviours merits, frustrated all the endeavours of his blessed Spirit upon thee, evacuated all thine own Repentances, with relapses;
then when thou shalt hear a hollow voice in thy self, upbraiding thee, that thou hast violated all thy Makers laws, worn out all thy Saviors merits, frustrated all the endeavours of his blessed Spirit upon thee, evacuated all thine own Repentances, with relapses;
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and telling thee, here's enough for Iew and Turke, but not a drop for thee; then when in that multiplying glasse of Despaire, which he shall present, every sinfull thought shall have the proportion of an Act,
and telling thee, here's enough for Iew and Turk, but not a drop for thee; then when in that multiplying glass of Despair, which he shall present, every sinful Thought shall have the proportion of an Act,
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and be but able to say to Satan then, as Christ said to Peter, in his name, Vade retro Satan, come after me Satan, come after me tomorrow; come a minute after my soule is departed from this body, come to me, where I shall be then,
and be but able to say to Satan then, as christ said to Peter, in his name, Vade retro Satan, come After me Satan, come After me tomorrow; come a minute After my soul is departed from this body, come to me, where I shall be then,
and when thou seest me washed in the bloud of my Saviour, clothed in the righteousnesse of my Saviour, lodged in the bosome of my Saviour, crowned with the merits of my Saviour, confesse, that upon my death-bed, thou wast a lyer,
and when thou See me washed in the blood of my Saviour, clothed in the righteousness of my Saviour, lodged in the bosom of my Saviour, crowned with the merits of my Saviour, confess, that upon my deathbed, thou wast a liar,
Heare what that bloud says for you, in the eares of the Father, and then no singing of the flatterer, no lisping of the tempter, no roaring of the accuser, no thunder of the destroyer shall shake thy holy constancy.
Hear what that blood Says for you, in the ears of the Father, and then no singing of the flatterer, no lisping of the tempter, no roaring of the accuser, no thunder of the destroyer shall shake thy holy constancy.
That Earth, which in some thousands of years, men could not look over, nor discern what form it had: (for neither Lactantius, almost three hundred years after Christ,
That Earth, which in Some thousands of Years, men could not look over, nor discern what from it had: (for neither Lactantius, almost three hundred Years After christ,
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nor Saint Augustine, more then one hundred years after him, would beleeve the earth to be round) that earth, which no man, in his person, is ever said to have compassed, till our age;
nor Saint Augustine, more then one hundred Years After him, would believe the earth to be round) that earth, which no man, in his person, is ever said to have compassed, till our age;
All that earth, and then, that heaven, which spreads so farre, as that subtile men have, with some appearance of probability, imagined, that in that heaven, in those manifold Sphears of the Planets,
All that earth, and then, that heaven, which spreads so Far, as that subtle men have, with Some appearance of probability, imagined, that in that heaven, in those manifold Spheres of the Planets,
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Into what Wire would they have drawn out this earth? Into what leafe-gold would they have beate out these heavens? It may assist our conjecture herein to consider, that amongst those men, who proceed with a sober modesty,
Into what Wire would they have drawn out this earth? Into what leaf-gold would they have beat out these heavens? It may assist our conjecture herein to Consider, that among those men, who proceed with a Sobrium modesty,
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yet the volumes which are written by them, upon this beginning of Genesis, are scarce lesse then infinite, God did no more but say, let this and this be done;
yet the volumes which Are written by them, upon this beginning of Genesis, Are scarce less then infinite, God did no more but say, let this and this be done;
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Now, if all this earth were made in that minute, may not all come to the generall dissolution in this minute? Or may not thy acres, thy miles, thy Shires shrinke into feet,
Now, if all this earth were made in that minute, may not all come to the general dissolution in this minute? Or may not thy acres, thy miles, thy Shires shrink into feet,
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First, in the first word, that God speaks here, Faciamus, Let us, us in the plurall, (a denotation of divers Persons in one Godhead) we consider our East where we must beginne, at the knowledge and confession of the Trinity.
First, in the First word, that God speaks Here, Faciamus, Let us, us in the plural, (a denotation of diverse Persons in one Godhead) we Consider our East where we must begin, At the knowledge and Confessi of the Trinity.
For, though in the way to heaven, we be travelled beyond the Gentiles, when we come to confess but one God, (The Gentiles could not do that) yet we are still among the Iews, if we thinke that one God to be but one Person.
For, though in the Way to heaven, we be traveled beyond the Gentiles, when we come to confess but one God, (The Gentiles could not do that) yet we Are still among the Iews, if we think that one God to be but one Person.
And then our West is in the next word, Faciamus Hominem. Though we be thus made, made by the counsell, made by the concurrence, made by the hand of the whole Trinity;
And then our West is in the next word, Faciamus Hominem. Though we be thus made, made by the counsel, made by the concurrence, made by the hand of the Whole Trinity;
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but took a forme, a patterne, a modell for that work, this is the North winde, that is called upon to carry out of the perfumes of the garden, to spread the goodnesse of God abroad.
but took a Form, a pattern, a model for that work, this is the North wind, that is called upon to carry out of the perfumes of the garden, to spread the Goodness of God abroad.
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But as that Pilot which had harbor'd his ship so farre within land, as that he must have change of Winds, in all the points of the Compasse, to bring her out, cannot hope to bring her our in one day:
But as that Pilot which had Harboured his ship so Far within land, as that he must have change of Winds, in all the points of the Compass, to bring her out, cannot hope to bring her our in one day:
The light which arises to us, in this east, the knowledge which we receive in this first word of our text, Faciamus, Let us, (where God speaking of himselfe, speakes in the Plurall) is the manifestation of the Trinity;
The Light which arises to us, in this east, the knowledge which we receive in this First word of our text, Faciamus, Let us, (where God speaking of himself, speaks in the Plural) is the manifestation of the Trinity;
yet he hath not learnt to spel, that hath not learnt the Trinity; not learnt to pronounce the first word that cannot bring three Persons into one God.
yet he hath not learned to spell, that hath not learned the Trinity; not learned to pronounce the First word that cannot bring three Persons into one God.
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The subject of naturall philosophy, are the foure elements, which God made, the Subject of supernaturall philosophy, Divinity, are the three elements, which God is;
The Subject of natural philosophy, Are the foure elements, which God made, the Subject of supernatural philosophy, Divinity, Are the three elements, which God is;
his diet, his daily bread, in the daily visitations of the holy Ghost. God is not pleased, not satisfied, with our bare knowledge, that there is a God.
his diet, his daily bred, in the daily visitations of the holy Ghost. God is not pleased, not satisfied, with our bore knowledge, that there is a God.
When we professe God, in the Creed, by way of beleefe, Credo in Deum, I beleeve in God, in the same article we professe him to be a Father too, I beleeve in God the father Almighty:
When we profess God, in the Creed, by Way of belief, Credo in God, I believe in God, in the same article we profess him to be a Father too, I believe in God the father Almighty:
And in the Creation, the holy Ghost, the Spirit of God, is expresly named. So that we doe but exercise reason, and nature, in directing our selves upon God.
And in the Creation, the holy Ghost, the Spirit of God, is expressly nam. So that we do but exercise reason, and nature, in directing our selves upon God.
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and in the meane time, the foundation of all, the Trinity, undermined by those numerous, those multitudinous Anthills of Socinians, that overflow some parts of the Christian world, and multiply every where.
and in the mean time, the Foundation of all, the Trinity, undermined by those numerous, those multitudinous Anthills of socinians, that overflow Some parts of the Christian world, and multiply every where.
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And therefore the Adversaries of the Reformation, were wise in their generation, when to supplant the credit of both those great assistants of the Reformation, Luther, and Calvin, they impute to Calvin fundamentall error, in the Divinity of the second Person of the Trinity, the Sonne;
And Therefore the Adversaries of the Reformation, were wise in their generation, when to supplant the credit of both those great assistants of the Reformation, Luther, and calvin, they impute to calvin fundamental error, in the Divinity of the second Person of the Trinity, the Son;
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And they impute to Luther, a detestation of the very word Trinity, and an expunction thereof, in all places of the Liturgy, where the Church had received that word.
And they impute to Luther, a detestation of the very word Trinity, and an expunction thereof, in all places of the Liturgy, where the Church had received that word.
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What a spirituall dominion, in the prayers, and worship of the people, what a temporall dominion in the possessions of the world had the Virgin Mary, Queen of heaven,
What a spiritual dominion, in the Prayers, and worship of the people, what a temporal dominion in the possessions of the world had the Virgae Marry, Queen of heaven,
as that sumptuous, and splendid foundation of his first Temple at Rome, may well create a conjecture, and suspicion. Travaile no farther; Survay but this City;
as that sumptuous, and splendid Foundation of his First Temple At Room, may well create a conjecture, and suspicion. Travail no farther; Survey but this city;
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This Seale then, this impression, this notion of the Trinity being set upon us, in the first Creation, in this first plurall word of our text, Faciamus; Let us, (for Father, Sonne,
This Seal then, this impression, this notion of the Trinity being Set upon us, in the First Creation, in this First plural word of our text, Faciamus; Let us, (for Father, Son,
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and holy Ghost made man) and this seale being re-imprinted upon us, in our second Creation, our Regeneration, in Baptisme, (Man is Baptized In the name of the Father, of the Sonne,
and holy Ghost made man) and this seal being re-imprinted upon us, in our second Creation, our Regeneration, in Baptism, (Man is Baptised In the name of the Father, of the Son,
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why does not this our forme, this soule of our Religion denominate us? why are we not called Trinitarians, a name that would embrace the profession of all the Persons,
why does not this our Form, this soul of our Religion denominate us? why Are we not called Trinitarians, a name that would embrace the profession of all the Persons,
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and yet they could not call them by their right name, but Chrestians, (which was gentle, quiet, easie patient men, made to be troden upon) They gave them divers names in scorne,
and yet they could not call them by their right name, but christians, (which was gentle, quiet, easy patient men, made to be trodden upon) They gave them diverse names in scorn,
And after that, (they say) by a councell which the Apostles held, at the same city, at Antioch, there passed an expresse Canon of the Church, that they should be called so, Christians.
And After that, (they say) by a council which the Apostles held, At the same City, At Antioch, there passed an express Canon of the Church, that they should be called so, Christians.
And before they had this name at Antioch, first by common usage, after by a determinate Canon, to be called Christians, from Christ, at Alexandria, they were called (most likely from the name of Jesus) Iesseans. And so Philo Iudaeus, in that book, which he writes De Iessenis, intends by his Iessenis, Christians;
And before they had this name At Antioch, First by Common usage, After by a determinate Canon, to be called Christians, from christ, At Alexandria, they were called (most likely from the name of jesus) jesseans. And so Philo Iudaeus, in that book, which he writes De iessenis, intends by his iessenis, Christians;
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some fragments, some reliques of the Christian Religion, in the practice of some religious Men, whom those Countreys call, Iesseans, doubtlesly derived,
Some fragments, Some Relics of the Christian Religion, in the practice of Some religious Men, whom those Countries' call, jesseans, doubtlessly derived,
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So that the Christians took many names to themselves for distinction, (Brethren, Disciples, faithfull) And they had many names put upon them in scorne, (Nazarites, Galilaeans, Iews, Chrestians,) and yet they were never, never by Custome amongst themselves, never by commandement from the Church, never in contempt from others, called Trinitarians, the profession of the Trinity being their specifique forme, and distinctive Character;
So that the Christians took many names to themselves for distinction, (Brothers, Disciples, faithful) And they had many names put upon them in scorn, (nazarites, Galilaeans, Iews, christians,) and yet they were never, never by Custom among themselves, never by Commandment from the Church, never in contempt from Others, called Trinitarians, the profession of the Trinity being their specific Form, and distinctive Character;
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and so the profession of that Name, conferrs an Unction, a regall and a holy Unction upon us) (for we are thereby a royall Priesthood) but because in the profession of Christ, the whole Trinity is professed.
and so the profession of that Name, confers an Unction, a regal and a holy Unction upon us) (for we Are thereby a royal Priesthood) but Because in the profession of christ, the Whole Trinity is professed.
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and could not be heard for noise, in excusing themselves of Treason, and sedition, and crimes imputed to them, to make their cause odious, did use in the sight of the people, (who might see a gesture,
and could not be herd for noise, in excusing themselves of Treason, and sedition, and crimes imputed to them, to make their cause odious, did use in the sighed of the people, (who might see a gesture,
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But then, is this specifique forme, this distinctive Character, the notion of the Trinity, conveied to us, exhibited, imprinted upon us, in our Creation, in this word, this plurall word, in the mouth of our one God, Faciamus, Let us, us.
But then, is this specific Form, this distinctive Character, the notion of the Trinity, conveyed to us, exhibited, imprinted upon us, in our Creation, in this word, this plural word, in the Mouth of our one God, Faciamus, Let us, us.
And therefore the Jewish Rabbins say that the Septuagint, the first translators of the Bible, did disguise some places of the Scriptures, in their translation,
And Therefore the Jewish Rabbis say that the septuagint, the First translators of the bible, did disguise Some places of the Scriptures, in their Translation,
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lest Ptolomee, for whom they translated it, should be scandalized wh those places, & that this textwasone of those places, which say they though it be otherwise in the Copies of the Septuagint, which we have now, they translated Faciam, and not Faciamus, that God said here, I will make, in the singular;
lest Ptolemy, for whom they translated it, should be scandalized Where those places, & that this textwasone of those places, which say they though it be otherwise in the Copies of the septuagint, which we have now, they translated Faciam, and not Faciamus, that God said Here, I will make, in the singular;
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and here first, for though we accept an intimation of the Trinity, in the first line of the Bible, where Moses joynes a plurall name, Elohim, with a singular Verbe, Bara; and so in construction, it is, Creavit Dii, Gods created heaven, and earth:
and Here First, for though we accept an intimation of the Trinity, in the First line of the bible, where Moses joins a plural name, Elohim, with a singular Verb, Bara; and so in construction, it is, Created Gods, God's created heaven, and earth:
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though we read that in that first verse, before this in the twenty sixth, yet Moses writ that, which is in the beginning of this chapter, more then two thousand years after God spake this, that is in our text.
though we read that in that First verse, before this in the twenty sixth, yet Moses writ that, which is in the beginning of this chapter, more then two thousand Years After God spoke this, that is in our text.
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For, when God spake here, to whom could God speake but to God? Non cum rebus Creandis, nox cum re nihili, says, Athanasius, speaking of Gods first speaking,
For, when God spoke Here, to whom could God speak but to God? Non cum rebus Creandis, nox cum re Nihil, Says, Athanasius, speaking of God's First speaking,
and all us, in him, God says, Sicut unus ex nobis, Man is become as one of us, not content to be our Viceroy, but our selves; There's his royall plurall too.
and all us, in him, God Says, Sicut Unus ex nobis, Man is become as one of us, not content to be our Viceroy, but our selves; There's his royal plural too.
And then lastly, in that great worke of mingling mercy with justice, which (if we may so speake) is Gods master-peece, when he says, Quis ex nobis, who will goe for us,
And then lastly, in that great work of mingling mercy with Justice, which (if we may so speak) is God's masterpiece, when he Says, Quis ex nobis, who will go for us,
for in the Second, the making of Eve, though the Vulgat have it in the plurall, it is indeed but singular in the Hebrew) God speakes as a King in his royall plurall still.
for in the Second, the making of Eve, though the Vulgate have it in the plural, it is indeed but singular in the Hebrew) God speaks as a King in his royal plural still.
What reverence? There are nationall differences in outward worships, and reverences. Some worship Princes, and Parents, and Masters, in one, some in another fashion.
What Reverence? There Are national differences in outward worships, and reverences. some worship Princes, and Parents, and Masters, in one, Some in Another fashion.
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Children kneele to aske blessing of Parents in England, but where else? Servants attend not with the same reverence upon Masters, in other nations, as with us.
Children kneel to ask blessing of Parents in England, but where Else? Servants attend not with the same Reverence upon Masters, in other Nations, as with us.
Accesses to their Princes are not with the same difficulty, nor the same solemnity in France, as in Turkey. But this rule goes thorough all nations, that in that disposition,
Accesses to their Princes Are not with the same difficulty, nor the same solemnity in France, as in Turkey. But this Rule Goes through all Nations, that in that disposition,
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It was Gods owne delight, and it must be the delight of every Christian, upon particular occasions to carry his thoughts upon the severall persons of the Trinity.
It was God's own delight, and it must be the delight of every Christian, upon particular occasions to carry his thoughts upon the several Persons of the Trinity.
If after the death of mine own sinne, when my appetite is dead, to some particular sinne, the memory and sinfull delight of passed sinnes, the ghosts of those sinnes haunt me againe;
If After the death of mine own sin, when my appetite is dead, to Some particular sin, the memory and sinful delight of passed Sins, the Ghosts of those Sins haunt me again;
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and of those foure, three doe absolutely carry misery in their significations: Three to one against any man, that he is miserable. One name of Man is Ish; and that they derive à Sonitu; Man is but a voice,
and of those foure, three do absolutely carry misery in their significations: Three to one against any man, that he is miserable. One name of Man is Ish; and that they derive à Sonitu; Man is but a voice,
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And so the word is most elegantly used by David, Quid est homo? where the name of man, is Enosh: And so, that which we translate What is man, that thou art mindefull of him;
And so the word is most elegantly used by David, Quid est homo? where the name of man, is Enosh: And so, that which we translate What is man, that thou art mindful of him;
and power in it, Gheber. And yet, I that am that man, says the Prophet, (for there that name of man Gheber is used) I am the man, that hath seen affliction, by the rod of Gods wrath.
and power in it, Gheber. And yet, I that am that man, Says the Prophet, (for there that name of man Gheber is used) I am the man, that hath seen affliction, by the rod of God's wrath.
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nay that may justly see affliction by the rod of Gods wrath, and from Gheber be made Adam, which is the fourth name of man, indeed the first name of man, the name in this text,
nay that may justly see affliction by the rod of God's wrath, and from Gheber be made Adam, which is the fourth name of man, indeed the First name of man, the name in this text,
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Man hath many offices, that appertaine to this world, and whilest he is here, must not withdraw himselfe, from those offices of mutuall society, upon a pretence of zeale,
Man hath many Offices, that appertain to this world, and whilst he is Here, must not withdraw himself, from those Offices of mutual society, upon a pretence of zeal,
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And if he will not try it in the root, in your equality in Adam; yet, in another Test, another Furnace, in the grave he must. There all dusts are equall.
And if he will not try it in the root, in your equality in Adam; yet, in Another Test, Another Furnace, in the grave he must. There all dusts Are equal.
Who is this that commeth in red garments? Wherefore is thy apparell red, like him that treadeth in the winepresse? They knew he went down in white, in intire innocency:
Who is this that comes in read garments? Wherefore is thy apparel read, like him that treadeth in the winepress? They knew he went down in white, in entire innocency:
and they wondred to see him returne in red. But he satisfies them; Calcavi, you thinke I have troden the winepresse, and you mistake it not: I have troden the winepresse;
and they wondered to see him return in read. But he Satisfies them; Calcavi, you think I have trodden the winepress, and you mistake it not: I have trodden the winepress;
yet through that rednesse, which our sinnes have cast upon him, we might come to participate of that whitenesse, that righteousnesse, which is his owne. We, that is, all we;
yet through that redness, which our Sins have cast upon him, we might come to participate of that whiteness, that righteousness, which is his own. We, that is, all we;
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we have drowned our selves in such a red Sea. But as a garment, that were washed in the red Sea, would come out white, (so wonderfull works hath God done at the red Sea, says David ) so doth his whitenesse worke through our red, and makes this Adam, this red earth, Calculum candidum, that white stone, that receives a new name, not Ish, not Enosh, not Gheber, no name that tasts of misery or of vanity;
we have drowned our selves in such a read Sea. But as a garment, that were washed in the read Sea, would come out white, (so wonderful works hath God done At the read Sea, Says David) so does his whiteness work through our read, and makes this Adam, this read earth, Calculum candidum, that white stone, that receives a new name, not Ish, not Enosh, not Gheber, no name that tastes of misery or of vanity;
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But then we have a North that scatters these clouds, in the next word, Ad imaginem; that we are made to another patterne, in another likenesse, then our own.
But then we have a North that scatters these Clouds, in the next word, Ad imaginem; that we Are made to Another pattern, in Another likeness, then our own.
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BY fair occasion from these words, we proposed to you the whole Compasse of mans voyage, from his lanching forth in this world, to his Anchoring in the next;
BY fair occasion from these words, we proposed to you the Whole Compass of men voyage, from his launching forth in this world, to his Anchoring in the next;
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And then we came to that consideration, whether this doctrine were established, or directly insinuated, in this plurall word of our text, Faciamus, Let us, us make man:
And then we Come to that consideration, whither this Doctrine were established, or directly insinuated, in this plural word of our text, Faciamus, Let us, us make man:
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where there is no meanes to distinguish Royall from Plebeian, nor Catholique from Hereticall dust. And lastly we noted, that this our earth, was red earth:
where there is no means to distinguish Royal from Plebeian, nor Catholic from Heretical dust. And lastly we noted, that this our earth, was read earth:
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But even in those Northern stormes, we consider that action, that they scatter, they dissipate those clouds, which were gathered, and so induce a serenity:
But even in those Northern storms, we Consider that actium, that they scatter, they dissipate those Clouds, which were gathered, and so induce a serenity:
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Adversity, as well as prosperity, opens the bounty of God unto us: and oftentimes better. But that's not the benefit of the North in our present consideration.
Adversity, as well as Prosperity, Opens the bounty of God unto us: and oftentimes better. But that's not the benefit of the North in our present consideration.
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The Eastern dignity, which we received in our first Creation, as we were the worke of the whole Trinity, falls under a Western cloud, that that Trinity made us but earth.
The Eastern dignity, which we received in our First Creation, as we were the work of the Whole Trinity, falls under a Western cloud, that that Trinity made us but earth.
The variety which the holy Ghost uses here, in the pen of Moses, hath given occasion to divers, to raise divers observations, upon these words, which seem divers, Image and likenesse; as also in the variety of the pharse.
The variety which the holy Ghost uses Here, in the pen of Moses, hath given occasion to diverse, to raise diverse observations, upon these words, which seem diverse, Image and likeness; as also in the variety of the pharse.
For it is thus conceived, and laid, in our Image and then after our likenesse. I know it is a good rule, that Damascen gives, Parva, parva non sunt, ex quibus magna proveniunt:
For it is thus conceived, and laid, in our Image and then After our likeness. I know it is a good Rule, that Damascene gives, Parva, parva non sunt, ex quibus Magna proveniunt:
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In the Councell of Ephesus, where Bishops in a great number excommunicated Bishops in a greater, Bishop, against Bishop, and Patriarch, against Patriarch;
In the Council of Ephesus, where Bishops in a great number excommunicated Bishops in a greater, Bishop, against Bishop, and Patriarch, against Patriarch;
in which case, when both parties had made strong parties in Court, and the Emperor forbare to declare himselfe, on either side for a time, he was told, that he refused to assent to that, which six thousand Bishops had agreed in:
in which case, when both parties had made strong parties in Court, and the Emperor forbore to declare himself, on either side for a time, he was told, that he refused to assent to that, which six thousand Bishops had agreed in:
It was but for a syllable, whether Ex, or In. The Heretiques condemned then, confessed Christ, to be Ex duabus naturis, to be composed of two natures, at first;
It was but for a syllable, whither Ex, or In. The Heretics condemned then, confessed christ, to be Ex Duabus naturis, to be composed of two nature's, At First;
and the jealousie of the State is oftentimes forced to bend it selfe. We know in whose times in Rome a man might not weep; he might not sigh; he might not looke pale; he might not be sicke;
and the jealousy of the State is oftentimes forced to bend it self. We know in whose times in Room a man might not weep; he might not sighs; he might not look pale; he might not be sick;
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And truly many times upon Damascens true ground, though not always well applied, Parva non sunt parva, nothing may be thought little, where the consequence may prove great.
And truly many times upon Damascens true ground, though not always well applied, Parva non sunt parva, nothing may be Thought little, where the consequence may prove great.
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Therefore in that businesse, which occasioned all that trouble, which we mentioned before, in the Councell of Ephesus, when Saint Cyrill writ to the Clergy of his Dioces about it;
Therefore in that business, which occasioned all that trouble, which we mentioned before, in the Council of Ephesus, when Saint Cyril writ to the Clergy of his Diocese about it;
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and then to force the Emperour to take away the power of both Councells, and govern in Councell, by his Vicar generall, a secular Lord, sent from Court.
and then to force the Emperor to take away the power of both Counsels, and govern in Council, by his Vicar general, a secular Lord, sent from Court.
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And therefore did some of the Ancients, (particularly Philastrius) cry down some opinions for Heresies, which were not matters of faith, but of Philosophy;
And Therefore did Some of the Ancients, (particularly Philastrius) cry down Some opinions for Heresies, which were not matters of faith, but of Philosophy;
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And some of these upon Damascens true ground, (still true in the rule, but not always in the application) Parva non sunt parva, nothing may be thought little, where the consequence may be great.
And Some of these upon Damascens true ground, (still true in the Rule, but not always in the application) Parva non sunt parva, nothing may be Thought little, where the consequence may be great.
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In that glistring circle in the firmament, which we call the Galaxy, the milky way, there is not one Star of any of the six great magnitudes, which Astronomers proceed upon, belonging to that circle.
In that glistering circle in the firmament, which we call the Galaxy, the milky Way, there is not one Star of any of the six great magnitudes, which Astronomers proceed upon, belonging to that circle.
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And, as certainly are there many soules tormented in hell, that never sinned sinne of any of the great magnitudes, Idolatry, Adultery, Murder, or the like;
And, as Certainly Are there many Souls tormented in hell, that never sinned sin of any of the great magnitudes, Idolatry, Adultery, Murder, or the like;
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And so no doubt we might doe now, in observing a difference between these words in our text, Image, and likenesse; and between these two formes of expressing it, in our Image, and after our likenesse. This might be done:
And so no doubt we might do now, in observing a difference between these words in our text, Image, and likeness; and between these two forms of expressing it, in our Image, and After our likeness. This might be done:
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that is, to declare, (taking the two words for this time to be but a farther illustration of one another, Image, and likenesse, to our present purpose, to be all one) what this Image, and this likenesse imparts;
that is, to declare, (taking the two words for this time to be but a farther illustration of one Another, Image, and likeness, to our present purpose, to be all one) what this Image, and this likeness imparts;
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like that forme, which was in him for them, yet of man, he forbore to say that he was good because his conformity to his pattern was to appeare after in his subsequent actions.
like that Form, which was in him for them, yet of man, he forbore to say that he was good Because his conformity to his pattern was to appear After in his subsequent actions.
But for those men, that served Gods execution upon the Idolaters of the Goden Calfe, it is pronounced in their behalfe, that therein they consecrated themselves to God;
But for those men, that served God's execution upon the Idolaters of thee Golden Calf, it is pronounced in their behalf, that therein they consecrated themselves to God;
So, Quiae fecisti hoc, says God to Abraham, by my selfe I have sworn; because thou hast done this thing, and hast not withheld thy Sonne thine onely sonne:
So, since fecisti hoc, Says God to Abraham, by my self I have sworn; Because thou hast done this thing, and hast not withheld thy Son thine only son:
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When the creature does an extraordinary action above the nature thereof, (as, when Balaams Asse spake) the creature exercises no faculty, no will in it selfe;
When the creature does an extraordinary actium above the nature thereof, (as, when Balaams Ass spoke) the creature exercises no faculty, no will in it self;
For, Qualis dementiae est id colere, quod melius est? What a drowzinesse, what a lazinesse, what a cowardlinesse of the soule is it, to worship that, which does but represent a better thing then it selfe? Worship belongs to the best, know thou thy distance,
For, Qualis dementiae est id colere, quod Better est? What a drowzinesse, what a laziness, what a cowardliness of the soul is it, to worship that, which does but represent a better thing then it self? Worship belongs to the best, know thou thy distance,
I would Saint Augustines charity might prevaile with them, that pretend to be Augustinianissimi, and to adore him so much in the Roman Church, not to cast the name of Heresie upon every probleme;
I would Saint Augustine's charity might prevail with them, that pretend to be Augustinianissimi, and to adore him so much in the Roman Church, not to cast the name of Heresy upon every problem;
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Saint Augustine would deliver Tertullian from heresie in a point concerning God, and they will condemne us of heresie, in every point that may be drawne to concerne not the Church, but the Court of Rome; not their doctrine, but their profit.
Saint Augustine would deliver Tertullian from heresy in a point Concerning God, and they will condemn us of heresy, in every point that may be drawn to concern not the Church, but the Court of Room; not their Doctrine, but their profit.
But there must be pertinacy after convenient instruction, before that man be an heretique. But how excusable so ever Tertullian be herein in Saint Augustines charity:
But there must be pertinacy After convenient instruction, before that man be an heretic. But how excusable so ever Tertullian be herein in Saint Augustine's charity:
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there was a whole sect of heretiques, one hundred years after Tertullian, the Audiani, who over literally taking those places of Scripture, where God is said to have hands,
there was a Whole sect of Heretics, one hundred Years After Tertullian, the Audiani, who over literally taking those places of Scripture, where God is said to have hands,
so he is Super-spiritualis Spiritus, such a Super-spirit, as that the soule of man, and the substance of Angels is but a body, compared to this Spirit.
so he is Super-spiritualis Spiritus, such a Super-spirit, as that the soul of man, and the substance of Angels is but a body, compared to this Spirit.
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that is, that when God said, Let us make man after our likenesse, God had respect to that forme, which in the fulnesse of time, his Sonne was to take upon him, upon earth.
that is, that when God said, Let us make man After our likeness, God had respect to that Form, which in the fullness of time, his Son was to take upon him, upon earth.
yet in the Schoole a great part of great men adhered to that opinion, that God from all eternity had a purpose that his Sonne should become man in this world, though Adam had not fallen:
yet in the School a great part of great men adhered to that opinion, that God from all eternity had a purpose that his Son should become man in this world, though Adam had not fallen:
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yet as a Prince that desired to heap honour upon him whom he loves, to doe man an honour, by his assuming that nature, Christ, say they, should have come,
yet as a Prince that desired to heap honour upon him whom he loves, to do man an honour, by his assuming that nature, christ, say they, should have come,
But alas, how much better were wit, and learning bestowed to prove to the Gentiles; that a Christ must come; (that they beleeve not) to prove to the Iews, that the Christ is come; (that they beleeve not) to prove to our own Consciences, that the same Christ may come again this minute to Judgment, (we live as though we beleeved not that) then to have filled the world,
But alas, how much better were wit, and learning bestowed to prove to the Gentiles; that a christ must come; (that they believe not) to prove to the Iews, that the christ is come; (that they believe not) to prove to our own Consciences, that the same christ may come again this minute to Judgement, (we live as though we believed not that) then to have filled the world,
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and torne the Church, with frivolous disputations, whether Christ should have come, if Adam had not fallen? Wo unto fomentors of frivolous disputations.
and torn the Church, with frivolous disputations, whither christ should have come, if Adam had not fallen? Woe unto Fomenters of frivolous disputations.
Nor hath it in any other relation, respect to the body, but as we say in the Schoole, Arguitivè, and Significativè that because God hath given man a body of a nobler forme, then any other creature;
Nor hath it in any other Relation, respect to the body, but as we say in the School, Arguitivè, and Significativè that Because God hath given man a body of a Nobler Form, then any other creature;
nor by inordinate fastings or other disciplines of imaginary merits, while the body is alive; (for the Image of God is in it) nor to defraud thy body of decent buriall, and due solemnities after death;
nor by inordinate Fastings or other disciplines of imaginary merits, while the body is alive; (for the Image of God is in it) nor to defraud thy body of decent burial, and due solemnities After death;
The Comparison is Saint Cyrills, and he addes well, that no seale but that, which printed the wax at first, can fit that wax, and fill that impression after.
The Comparison is Saint Cyrills, and he adds well, that no seal but that, which printed the wax At First, can fit that wax, and fill that impression After.
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Princes are sealed with the Crown; The Miter will not fit that seale. Powerfully, and gratiously they protect the Church, and are supreame heads of the Church;
Princes Are sealed with the Crown; The Miter will not fit that seal. Powerfully, and graciously they Pact the Church, and Are supreme Heads of the Church;
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We should wonder to see a man, whose Chambers and Galleries were full of curious master-peeces, thrust in a Village Fair to looke upon six-penny pictures, and three farthing prints.
We should wonder to see a man, whose Chambers and Galleries were full of curious masterpieces, thrust in a Village Fair to look upon sixpenny pictures, and three farthing prints.
But a cleare repeating of these many branches, that these things are thus, that all the Persons of the heavenly Trinity, are (in their Image) in every branch of this humane Trinity, in man, may, at least must suffice.
But a clear repeating of these many branches, that these things Are thus, that all the Persons of the heavenly Trinity, Are (in their Image) in every branch of this humane Trinity, in man, may, At least must suffice.
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In Nature then, man, that is, the soule of man hath this Image, of God, of God considered in his Unity, intirely, altogether, in this, that this soule is made of nothing, proceeds of nothing.
In Nature then, man, that is, the soul of man hath this Image, of God, of God considered in his Unity, entirely, altogether, in this, that this soul is made of nothing, proceeds of nothing.
to have no other parent but God, no other element but the breath of God, no other instrument but the purpose of of God, this is to be the Image of God.
to have no other parent but God, no other element but the breath of God, no other Instrument but the purpose of of God, this is to be the Image of God.
For the steppes, which we consider are four; First, Esse, Beeing; for some things have onely a beeing, and no life, as stones: Secondly, Vivere, Living;
For the steps, which we Consider Are four; First, Esse, Being; for Some things have only a being, and no life, as stones: Secondly, Vivere, Living;
And this Image of eternity, this past Meridian, this after-noone eternity, that is, this Perpetuity and after everlastingnesse is in man meerly as a Naturall man, without any consideration of grace.
And this Image of eternity, this past Meridian, this afternoon eternity, that is, this Perpetuity and After everlastingness is in man merely as a Natural man, without any consideration of grace.
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How would this King take it (says he) if any other Statue, especially the Statue of his enemy, should be set up in this place? Every man does so too, that embraces false opinions in matter of doctrine,
How would this King take it (Says he) if any other Statue, especially the Statue of his enemy, should be Set up in this place? Every man does so too, that embraces false opinions in matter of Doctrine,
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Saint Hierome hath it, Principium; and others before him, Initium viarum Dei: That when God went that progresse over all the world, in the Creation thereof, he did but beginne, he did but set out at Behemoth, at the best of all such Creatures;
Saint Jerome hath it, Principium; and Others before him, Initium viarum Dei: That when God went that progress over all the world, in the Creation thereof, he did but begin, he did but Set out At behemoth, At the best of all such Creatures;
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for all beeing is from God, and so every thing that hath a beeing hath filiationem vestigii a testimony of Gods having passed that way, and called in there.
for all being is from God, and so every thing that hath a being hath filiationem vestigii a testimony of God's having passed that Way, and called in there.
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And by this advantage of our understanding them, and comprehending them, we master them, and so obliviscuntur quod nata sunt, says Saint Ambrose; the Lion, the Beare, the Elephant have forgot what they were borne to.
And by this advantage of our understanding them, and comprehending them, we master them, and so obliviscuntur quod Nata sunt, Says Saint Ambrose; the lion, the Bear, the Elephant have forgotten what they were born to.
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who, if they understood us as well, as we understand them, might be our Masters: and they receive correction from us, as though they were afraid of us;
who, if they understood us as well, as we understand them, might be our Masters: and they receive correction from us, as though they were afraid of us;
when, if they understood us, they would know, that we were not able to stand in the teeth of the Lion, in the horne of the Bull, in the heels of the Horse.
when, if they understood us, they would know, that we were not able to stand in the teeth of the lion, in the horn of the Bull, in the heels of the Horse.
No man needs goe out of himselfe, nor beyond his owne legend, and the history of his owne actions for examples of that, that many times we know better, and choose ill wayes.
No man needs go out of himself, nor beyond his own legend, and the history of his own actions for Examples of that, that many times we know better, and choose ill ways.
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For to remember, to recollect our former understanding, and our former assenting, so far as to doe them, to Crowne them with action, that's true goodnesse.
For to Remember, to recollect our former understanding, and our former assenting, so Far as to do them, to Crown them with actium, that's true Goodness.
The office, that Christ assignes to the holy Ghost, and the goodnesse, which he promises in his behalfe is this, that he shall bring former things to our remembrance.
The office, that christ assigns to the holy Ghost, and the Goodness, which he promises in his behalf is this, that he shall bring former things to our remembrance.
Visus per omnes sensus recurrit, says Saint Augustine. As all senses are called fight, in the Scriptures, (for there is Gustate Dominum, and Audite, and Palpate; Taste the Lord,
Visus per omnes sensus recurrit, Says Saint Augustine. As all Senses Are called fight, in the Scriptures, (for there is Taste Dominum, and Audite, and Palpate; Taste the Lord,
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and see the Lord) so all goodnesse is in remembring, all goodnesse, (which is the Image of the holy Ghost) is in bringing our understanding and our assenting into action.
and see the Lord) so all Goodness is in remembering, all Goodness, (which is the Image of the holy Ghost) is in bringing our understanding and our assenting into actium.
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With those, who have the Image of the Kings power, (the Magistrate) the Image of his Wisdome, (the Counsell) the Image of his Goodnesse, (the Clergy) it should be so too.
With those, who have the Image of the Kings power, (the Magistrate) the Image of his Wisdom, (the Counsel) the Image of his goodness, (the Clergy) it should be so too.
yet Origen, and not onely such Allegoricall Expositors, but Saint Basill, and Nyssen and Ambrose, and others, who are literall enough, assigne this Image of God, to consist in the gifts of Gods grace, exhibited to us here in the Church.
yet Origen, and not only such Allegorical Expositors, but Saint Basil, and Nyssen and Ambrose, and Others, who Are literal enough, assign this Image of God, to consist in the Gifts of God's grace, exhibited to us Here in the Church.
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And those expressions of this impression, those representations of this Image of God, in a Christian by grace, which the Apostles have exhibited to us;
And those expressions of this impression, those representations of this Image of God, in a Christian by grace, which the Apostles have exhibited to us;
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that, whereas it was the greatest trespasse, of the greatest trespasser in the world, the Devill, to say Similis ero Altissimo, I will be like the Highest:
that, whereas it was the greatest trespass, of the greatest trespasser in the world, the devil, to say Similis Ero Altissimo, I will be like the Highest:
The Attributes of the first Person, the Father, is Power, and none but a Christian hath power over those great Tyrants of the world, Sinne, Satan, Death, and Hell.
The Attributes of the First Person, the Father, is Power, and none but a Christian hath power over those great Tyrants of the world, Sin, Satan, Death, and Hell.
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And then Possum capere, that which Christ proposes for a tryall of his Disciples, Let him, that is able to receive it, receive it, I shall have power to receive the gift of continency, against all tentations of that kinde.
And then Possum capere, that which christ proposes for a trial of his Disciples, Let him, that is able to receive it, receive it, I shall have power to receive the gift of continency, against all tentations of that kind.
Bring it to the highest act of power, that with which Christ tryed his strongest Apostles, Possum bibere calicem, I shall be able to drinke of Christs Cup;
Bring it to the highest act of power, that with which christ tried his Strongest Apostles, Possum bibere calicem, I shall be able to drink of Christ Cup;
And as in the Attribute of Power, we found an omnipotence in a Christian, so in this, there is an omniscience, Scimus, quia omnem Scientiam habemus; there's all together;
And as in the Attribute of Power, we found an omnipotence in a Christian, so in this, there is an omniscience, Scimus, quia omnem Scientiam habemus; there's all together;
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we know that we have all knowledge, for all Saint Pauls universall knowledge was but this, Iesum Crucifixum, I determine not to know any thing, save Jesus Christ, and him Crucified;
we know that we have all knowledge, for all Saint Paul's universal knowledge was but this, Jesus Crucifixum, I determine not to know any thing, save jesus christ, and him crucified;
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And then, of the third also in this, that his Attribute beeing Goodnesse, I as a true Christian, call nothing good, that conduces not to the glory of God in Christ Jesus,
And then, of the third also in this, that his Attribute being goodness, I as a true Christian, call nothing good, that conduces not to the glory of God in christ jesus,
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an inward infallibility, that this very calamity shall be beneficiall, and advantageous unto me. And so, as in Nature I have the Image of God, in my whole soule,
an inward infallibility, that this very calamity shall be beneficial, and advantageous unto me. And so, as in Nature I have the Image of God, in my Whole soul,
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and the Memory, so in Grace, in the Christian Church, I have the same Images, of the Power of the Father, of the Wisedome of the Sonne, of the Goodnesse of the holy Ghost, in my Christian profession:
and the Memory, so in Grace, in the Christian Church, I have the same Images, of the Power of the Father, of the Wisdom of the Son, of the goodness of the holy Ghost, in my Christian profession:
and a better place then the Church, as it is Militant, where we considered it in grace, that is, in the kingdome of heaven, where we consider this Image in glory; which is our last word.
and a better place then the Church, as it is Militant, where we considered it in grace, that is, in the Kingdom of heaven, where we Consider this Image in glory; which is our last word.
even the Devill himselfe, how much more may we conceive an unexpressible association, (that's too far off) an assimilation, (that's not neare enough) an identification, (the Schoole would venture to say so) with God in that state of glory.
even the devil himself, how much more may we conceive an unexpressible association, (that's too Far off) an assimilation, (that's not near enough) an identification, (the School would venture to say so) with God in that state of glory.
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nor to morrow, nor next yeare, but, even in that particular, I shall be like God, that as he, that asked a day to give a definition of God, the next day asked a week,
nor to morrow, nor next year, but, even in that particular, I shall be like God, that as he, that asked a day to give a definition of God, the next day asked a Week,
the Image of all the three Persons of the Trinity. Power is the Fathers; and a greater Power, then he exercises here, I shall have there: here he overcomes enemies;
the Image of all the three Persons of the Trinity. Power is the Father's; and a greater Power, then he exercises Here, I shall have there: Here he overcomes enemies;
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There I shall have sincere goodnesse, goodnesse impermixt, intemerate, and indeterminate goodnesse; so good a place, as no ill accident shall annoy it;
There I shall have sincere Goodness, Goodness impermixt, intemerate, and indeterminate Goodness; so good a place, as no ill accident shall annoy it;
so I would have leave, to expresse that inexpressible state, so far, as to say, that if there can be other world imagined besides this that is under our Moone,
so I would have leave, to express that inexpressible state, so Far, as to say, that if there can be other world imagined beside this that is under our Moon,
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so when the anger of God is justly kindled against us, God collects himselfe, summons himself assembles himselfe, musters himselfe, and threatens plurally too:
so when the anger of God is justly kindled against us, God Collects himself, summons himself assembles himself, musters himself, and threatens plurally too:
That God who hath hitherto delivered us from all cause, or colour of jealousies, or suspitions thereof, in them, whom he hath placed over us, to conforme us to his Image, in a holy life, that sinnes continued,
That God who hath hitherto Delivered us from all cause, or colour of jealousies, or suspicions thereof, in them, whom he hath placed over us, to conform us to his Image, in a holy life, that Sins continued,
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For that's the heighth of Gods malediction upon a Nation, when the assiduity of preaching, and the example of a Religious Prince, does them no good, but aggravates their fault.
For that's the height of God's malediction upon a nation, when the assiduity of preaching, and the Exampl of a Religious Prince, does them no good, but aggravates their fault.
this was his style, in the Commission, that he gave to Moses to Pharaoh; say, that he whose name is, I am, hath sent thee, forthere, God would have it made known, that all Essence, all Beeing, all things, that fall out, in any time, past,
this was his style, in the Commission, that he gave to Moses to Pharaoh; say, that he whose name is, I am, hath sent thee, Further, God would have it made known, that all Essence, all Being, all things, that fallen out, in any time, past,
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when God contracts himselfe into a narrower consideration, not to be considered as God, which implies the whole Trinity, but as Christ, which is onely the second Person, and when he does not so much notifie himselfe to the whole world, as to the Christian Church, then he contracts his name too, from that spacious and extensive Qui sum, I am, which includes all time, to Alpha and Omega, first and last, which are peeces of time,
when God contracts himself into a narrower consideration, not to be considered as God, which Implies the Whole Trinity, but as christ, which is only the second Person, and when he does not so much notify himself to the Whole world, as to the Christian Church, then he contracts his name too, from that spacious and extensive Qui sum, I am, which includes all time, to Alpha and Omega, First and last, which Are Pieces of time,
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when God speakes to the whole world, his name is, Qui sum, I am, that all the world may confesse, that all that is, is nothing, but with relation to him;
when God speaks to the Whole world, his name is, Qui sum, I am, that all the world may confess, that all that is, is nothing, but with Relation to him;
when he speakes to a Christian, his name is Alpha and Omega, first and last, that a Christian may, in the very name of God, fixe his thoughts upon his beginning, and upon his end, and ever remember, that as a few years since, in his Cradle, he had no sense of that honour, those riches, those pleasures, which possesses his time now,
when he speaks to a Christian, his name is Alpha and Omega, First and last, that a Christian may, in the very name of God, fix his thoughts upon his beginning, and upon his end, and ever Remember, that as a few Years since, in his Cradle, he had no sense of that honour, those riches, those pleasures, which Possesses his time now,
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then the person of Iob. His first letter, his Alpha, we know not, we know not his Birth; His last letter, his Omega, we know not, we know not his Death: But all his other letters, His Children, and his riches, we read over and over againe,
then the person of Job His First Letter, his Alpha, we know not, we know not his Birth; His last Letter, his Omega, we know not, we know not his Death: But all his other letters, His Children, and his riches, we read over and over again,
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And there is a Memorare novissima, something to be thought on after, The Ioyes of heaven; And then, Catera adjicientur, says Christ, All other cares are allowable by way of Accessary, but not as principall. And therefore,
And there is a Memorare novissima, something to be Thought on After, The Joys of heaven; And then, Catera adjicientur, Says christ, All other Cares Are allowable by Way of Accessary, but not as principal. And Therefore,
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though this History of Iob, may seeme to spend it selfe, upon the relation of Iobs temporall passages, of his wealth, and poverty, of his sicknesse, and recovery, yet,
though this History of Job, may seem to spend it self, upon the Relation of Jobs temporal passages, of his wealth, and poverty, of his sickness, and recovery, yet,
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and the later end thereof, we shall see in both places, a care of the Holy ghost, to shew us first Iobs righteousnesse, and then his riches, first his Goodnesse, and then his Goods; in both places, there is a Catechisme, a Confession of his faith before,
and the later end thereof, we shall see in both places, a care of the Holy ghost, to show us First Jobs righteousness, and then his riches, First his goodness, and then his Goods; in both places, there is a Catechism, a Confessi of his faith before,
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and then an Inventory, and Catalogue of his wealth; for, in the first place, it is sayd, He was an upright and just man, and feared God, and eschewed evill, and then, his Children, and his substance follow;
and then an Inventory, and Catalogue of his wealth; for, in the First place, it is said, He was an upright and just man, and feared God, and Eschewed evil, and then, his Children, and his substance follow;
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And in the last place, it is said, That Iob was accepted by God, and that he prayed for those friends, which had vext him, and then it is, that his former substance was doubled unto him.
And in the last place, it is said, That Job was accepted by God, and that he prayed for those Friends, which had vexed him, and then it is, that his former substance was doubled unto him.
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we know not (from the word it selfe) whether it be Benedicas, or maledicas, whether she sayd Blesse God, and die or Curse God: And for such an ambiguity, in an intire sentence, the words of this text are a pregnant,
we know not (from the word it self) whither it be Benedicas, or maledicas, whither she said Bless God, and die or Curse God: And for such an ambiguity, in an entire sentence, the words of this text Are a pregnant,
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And therefore to make up that sense, which our translation hath, (which is truely the true sense of the place) we must first make this paraphrase, Behold he will kill me, I make account he will kill me, I looke not for life at his hands, his will be done upon me for that;
And Therefore to make up that sense, which our Translation hath, (which is truly the true sense of the place) we must First make this Paraphrase, Behold he will kill me, I make account he will kill me, I look not for life At his hands, his will be done upon me for that;
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It will be all one sense to say, with the Originall, Behold he will kill me, (that is, let him kill me) yet shall not I hope in him? and to say with our translation, Behold though he kill me,
It will be all one sense to say, with the Original, Behold he will kill me, (that is, let him kill me) yet shall not I hope in him? and to say with our Translation, Behold though he kill me,
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Those, for your ease, and to make the better impression, we will call propositum, and praepositum; first, the purpose, the resolution of a godly man, which is, to rely upon God;
Those, for your ease, and to make the better impression, we will call propositum, and praepositum; First, the purpose, the resolution of a godly man, which is, to rely upon God;
and then the consideration, the inducement, the debatement of this beforehand, That no Danger can present it selfe, which he had not thought of before, He hath carried his thoughts to the last period, he hath stirred the potion to the last scruple of Rheuharb, and Wormewod, which is in it, he hath digested the worst, he hath considered Death it selfe,
and then the consideration, the inducement, the debatement of this beforehand, That no Danger can present it self, which he had not Thought of before, He hath carried his thoughts to the last Period, he hath stirred the potion to the last scruple of Rheuharb, and Wormewod, which is in it, he hath digested the worst, he hath considered Death it self,
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In the first then, The Resolution, the purpose it selfe, we shall consider, Quem, and Quid; The Person, and the Affection: To whom Iob will beare so great, and so reverent a respect;
In the First then, The Resolution, the purpose it self, we shall Consider, Whom, and Quid; The Person, and the Affection: To whom Job will bear so great, and so reverend a respect;
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I would not stay you, upon the first branch, upon the person, as upon a particular consideration (though even that, The person upon whom, in all cases, we are to rely, be entertainement sufficient for the meditation of our whole life) but that there arises an usefull observation, out of that name, by which Iob delivers that person, to us, in this place:
I would not stay you, upon the First branch, upon the person, as upon a particular consideration (though even that, The person upon whom, in all cases, we Are to rely, be entertainment sufficient for the meditation of our Whole life) but that there arises an useful observation, out of that name, by which Job delivers that person, to us, in this place:
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and what notion, in what Character, and what Contemplation, in what name, and what nature, what Attribute, and what Capacity, Iob conceived and proposed God to himselfe,
and what notion, in what Character, and what Contemplation, in what name, and what nature, what Attribute, and what Capacity, Job conceived and proposed God to himself,
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As God visits the sinnes of fathers upon Children, I know not what sinnes my fathers and grandfathers have layd up in the treasure of Gods indignation:
As God visits the Sins of Father's upon Children, I know not what Sins my Father's and grandfathers have laid up in the treasure of God's Indignation:
But in that third verse, Iob sets before him, that God, whom he conceives to be Shaddai, that is, Omnipotens, Allmighty; I will speake to the Allmighty,
But in that third verse, Job sets before him, that God, whom he conceives to be Shaddai, that is, Omnipotens, Almighty; I will speak to the Almighty,
as that no misery or calamity, no prosperity or happinesse can fall upon us, but we shall still see it (of what kinde so ever it be) descend from God, in this acceptation,
as that no misery or calamity, no Prosperity or happiness can fallen upon us, but we shall still see it (of what kind so ever it be) descend from God, in this acceptation,
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as God is Shaddai. For, first, this word signifies Dishoner, as the Septuagint translate it in the Proverbs, He that Dishonoreth his parents, is a shamelesse child; There's this word;
as God is Shaddai. For, First, this word signifies Dishoner, as the septuagint translate it in the Proverbs, He that Dishonors his Parents, is a shameless child; There's this word;
Shaddai is the name of God, and yet Shaddai signifies Dishonor. In the prophet Esay it signifies Depredation, a forcible and violent taking away of our goods; vae praedanti, says God in that place, woe to thee that spoyledst, and wast not spoyled;
Shaddai is the name of God, and yet Shaddai signifies Dishonour. In the Prophet Isaiah it signifies Depredation, a forcible and violent taking away of our goods; vae praedanti, Says God in that place, woe to thee that spoyledst, and wast not spoiled;
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Shaddai is the name of God, and yet Shaddai is spoyle, and violence and depredation. In the prophet Ieremy, the word is carried farther, there it signifies Destruction, and an utter D•vastation; D•vastati sumus, says he, we unto us, for we are Destroy'd;
Shaddai is the name of God, and yet Shaddai is spoil, and violence and depredation. In the Prophet Ieremy, the word is carried farther, there it signifies Destruction, and an utter D•vastation; D•vastati sumus, Says he, we unto us, for we Are Destroyed;
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The word is Shaddai, and is Destruction, though Shaddai be the name of God: yea, the word reaches to a more spirituall affection, it extends to the understanding, and error in that,
The word is Shaddai, and is Destruction, though Shaddai be the name of God: yea, the word reaches to a more spiritual affection, it extends to the understanding, and error in that,
So that, (recollecting all these heavy significations of the word) Dishonor and Disreputation, force and Depredation, Ruine and Devastation, Error and Illusion, the Devill and his Tentations, are presented to us, in the same word,
So that, (recollecting all these heavy significations of the word) Dishonour and Disreputation, force and Depredation, Ruin and Devastation, Error and Illusion, the devil and his Tentations, Are presented to us, in the same word,
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as the name and power of God is, that, when so ever any of these doe fall upon us, in the same instant when we see and consider the name and quality of this calamity that falls, we may see and consider the power and the purpose of God which inflicts that Calamity;
as the name and power of God is, that, when so ever any of these do fallen upon us, in the same instant when we see and Consider the name and quality of this calamity that falls, we may see and Consider the power and the purpose of God which inflicts that Calamity;
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but in that very affliction I feel the hand (and, if I will, the medicinall hand) of my God. If therefore our Honour and Reputation decay, all honor was a beame of him, and if he have sucked that beame into himselfe, let us follow it home, let us labor to be honorable in him, glorified in him,
but in that very affliction I feel the hand (and, if I will, the medicinal hand) of my God. If Therefore our Honour and Reputation decay, all honour was a beam of him, and if he have sucked that beam into himself, let us follow it home, let us labour to be honourable in him, glorified in him,
If spoyle and Depredation come upon us, that we be covered with wrath, and persecuted, slaine and not spared, That those that fed delicately perish in the streets,
If spoil and Depredation come upon us, that we be covered with wrath, and persecuted, slain and not spared, That those that fed delicately perish in the streets,
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nor water from the pit, That our estate be ruined so, as that there is nothing left, not onely for future posterity, but not for the present family, yet still God and the calamity are together;
nor water from the pit, That our estate be ruined so, as that there is nothing left, not only for future posterity, but not for the present family, yet still God and the calamity Are together;
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that, if thou wert not so puffed up before, as that thou forgotst to say, Dominus dedit, It was the Lord that gave all, thou shouldst not be so dejected,
that, if thou Wertenberg not so puffed up before, as that thou forgotst to say, Dominus dedit, It was the Lord that gave all, thou Shouldst not be so dejected,
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Yea, if those spirituall afflictions, which reach to the understanding, and are intimated and involved in this word, in this name of God, doe fall upon us, That we call for our lovers,
Yea, if those spiritual afflictions, which reach to the understanding, and Are intimated and involved in this word, in this name of God, do fallen upon us, That we call for our lovers,
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when the deceit is so spirituall, as that it reaches not onely to the understanding, but to the Conscience, that that have been deceived either with security at one time,
when the deceit is so spiritual, as that it reaches not only to the understanding, but to the Conscience, that that have been deceived either with security At one time,
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if this spirituall deceit have gone so high, as that wee came to thinke our selves to be amongst them, of whom the prophet sayes, Ah Lord God, surely thou hast deceived thy people, and Ierusalem, that we come to suspect, that God hath misled us in a false religion all this while,
if this spiritual deceit have gone so high, as that we Come to think our selves to be among them, of whom the Prophet Says, Ah Lord God, surely thou hast deceived thy people, and Ierusalem, that we come to suspect, that God hath misled us in a false Religion all this while,
if God to punish our negligence, and surfet of his word, should suffer the prophet to prophecy lyes, That the prophet should be a foole, and the spirituall man mad, (that is,
if God to Punish our negligence, and surfeit of his word, should suffer the Prophet to prophecy lies, That the Prophet should be a fool, and the spiritual man mad, (that is,
as Saint Hierom reads that place, Arreptitius, possessed, possessed with the spirit of ambition, and flattery, and temporizing, to preach to their appetites, who governe the times,
as Saint Hieronymus reads that place, Arreptitious, possessed, possessed with the Spirit of ambition, and flattery, and temporizing, to preach to their appetites, who govern the times,
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and not to his instructions, who sent them to preach) yea, where this word is carried the highest of all, that this word, which is the name of God, is used for the Devill, (as we noted before, out of the Psalmes) That Satan was let loose, and polluted the kingdome,
and not to his instructions, who sent them to preach) yea, where this word is carried the highest of all, that this word, which is the name of God, is used for the devil, (as we noted before, out of the Psalms) That Satan was let lose, and polluted the Kingdom,
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and the princes thereof, with false worships, yet to what height to ever, this violence, or this deceit, or this tentation should come, God comes with it;
and the Princes thereof, with false worships, yet to what height to ever, this violence, or this deceit, or this tentation should come, God comes with it;
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and affliction, and the malignity of man, and the deceits of Heretiques, and the tentations of the Devill him selfe, are but his instruments, his tools, to make his Image more discernible, and more dnrable in us.
and affliction, and the malignity of man, and the Deceits of Heretics, and the tentations of the devil him self, Are but his Instruments, his tools, to make his Image more discernible, and more dnrable in us.
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because he is Shaddai, because neither dishonor, nor Devastation, of fortune, or understanding, or Conscience, by deceit of treacherous friends, by backsliding of false teachers, by illusion of the Devill himselfe, can be presented him,
Because he is Shaddai, Because neither dishonour, nor Devastation, of fortune, or understanding, or Conscience, by deceit of treacherous Friends, by backsliding of false Teachers, by illusion of the devil himself, can be presented him,
But Iob hath another hold too, another assurance, for his Confidence in God, from this name Shaddai; It is not onely because all Calamity comes from him,
But Job hath Another hold too, Another assurance, for his Confidence in God, from this name Shaddai; It is not only Because all Calamity comes from him,
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And the consolation is brought nearer then so, in one place, it is Omnia faciens, That, not onely for the future he can, but for the present, he does study,
And the consolation is brought nearer then so, in one place, it is Omnia Faciens, That, not only for the future he can, but for the present, he does study,
Since therefore this name Shaddai assured Iob, that all which we call Good; and all which we call Evill, that is, prosperity, and adversity, proceed from God;
Since Therefore this name Shaddai assured Job, that all which we call Good; and all which we call Evil, that is, Prosperity, and adversity, proceed from God;
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and scatter, to devastate and depopulate, not onely our estate, but our Conscience, in an instant, with the horror of his Iudgements; and then is able to binde up,
and scatter, to devastate and depopulate, not only our estate, but our Conscience, in an instant, with the horror of his Judgments; and then is able to bind up,
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and consolidate all this againe, with his temporall, and spirituall Comforts, since he can destroy in an instant that Temple, which was so long in building, that is, overthrow that fortune, which employed the industry of man, the favor of princes,
and consolidate all this again, with his temporal, and spiritual Comforts, since he can destroy in an instant that Temple, which was so long in building, that is, overthrow that fortune, which employed the industry of man, the favour of Princes,
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and the ruine and supplantations of other men, for many yeares, to the making thereof, and then can raise this ruin'd Temple, this overthrowne man, in three dayes, or hours,
and the ruin and supplantations of other men, for many Years, to the making thereof, and then can raise this ruined Temple, this overthrown man, in three days, or hours,
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or minutes, as it pleaseth him, to measure his owne purposes since good and bad, peace and anguish, life and death proceed from him, who is Shaddai, the Almighty God, Iob had good reasons, to trust in him, in that God,
or minutes, as it Pleases him, to measure his own Purposes since good and bad, peace and anguish, life and death proceed from him, who is Shaddai, the Almighty God, Job had good Reasons, to trust in him, in that God,
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though hee, that God, should kill him; which Emphaticall, and applyable significations of the name, hath occasion'd me (though it be obvious and present to every apprehension, that God is the person, who in this text, is to be relied upon) to insist upon this,
though he, that God, should kill him; which Emphatical, and appliable significations of the name, hath occasioned me (though it be obvious and present to every apprehension, that God is the person, who in this text, is to be relied upon) to insist upon this,
And so we passe to that, which we proposed for a second branch, from the person, (God, and God in this notion, Shaddai, Almighty) to the respect, which he promises, Trust, Though hee kill me,
And so we pass to that, which we proposed for a second branch, from the person, (God, and God in this notion, Shaddai, Almighty) to the respect, which he promises, Trust, Though he kill me,
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though he have not interessed him in his promises, and in his Covenant, (for Iob is not conceived to be within the Covenant made by God to his people) yet he will trust in him, that in his due time, he will visit him,
though he have not interested him in his promises, and in his Covenant, (for Job is not conceived to be within the Covenant made by God to his people) yet he will trust in him, that in his due time, he will visit him,
as we have in the Schooles, a short and a round way, to prove that the world was made of nothing, which is, onely to aske that man, who will need deny the world to be made of nothing, of what it was made;
as we have in the Schools, a short and a round Way, to prove that the world was made of nothing, which is, only to ask that man, who will need deny the world to be made of nothing, of what it was made;
yet we must aske him againe, of what, that preexistent matter was made, and so upwards stil, till at last it must necessarily come to nothing: so we must aske that man, that will not be of Iobs mind, to trust in God, in what he would trust;
yet we must ask him again, of what, that preexistent matter was made, and so upward still, till At last it must necessarily come to nothing: so we must ask that man, that will not be of Jobs mind, to trust in God, in what he would trust;
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and therefore his trust must be at last in him. Deut. 14. To what nation is their God come so near to them as the Lord our God is come neare unto us? what nation hath laws,
and Therefore his trust must be At last in him. Deuteronomy 14. To what Nation is their God come so near to them as the Lord our God is come near unto us? what Nation hath laws,
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and ordinances, so righteous as we have? Moses sayd this historically of the Iew, and prophetically of us; Tis true, we are governed by a peaceable, and a just law;
and ordinances, so righteous as we have? Moses said this historically of the Iew, and prophetically of us; This true, we Are governed by a peaceable, and a just law;
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but yet (in other nations at least) sacred, and secular story declares, that for the iniquity of the people the law hath been perverted by princes, and for the sinne of the people, the prince hath been subverted by God. Howsoever there may be some collaterall,
but yet (in other Nations At least) sacred, and secular story declares, that for the iniquity of the people the law hath been perverted by Princes, and for the sin of the people, the Prince hath been subverted by God. Howsoever there may be Some collateral,
and therefore we must neither hope for them, any where else, nor give over our hope of them, from him, by intermitting our prayers, or our industry in a lawfull calling;
and Therefore we must neither hope for them, any where Else, nor give over our hope of them, from him, by intermitting our Prayers, or our industry in a lawful calling;
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and victory where Gods enemies oppresse the Church, and for execution of laws, where Gods enemies undermine the Church; (for, whatsoever we may pray for, we may hope for,
and victory where God's enemies oppress the Church, and for execution of laws, where God's enemies undermine the Church; (for, whatsoever we may pray for, we may hope for,
and all those temporall blessings are prayed for, by Christs appointment, in that petition, Give us this day our daily bread) yet our Hope is principally directed upon the invisible part,
and all those temporal blessings Are prayed for, by Christ appointment, in that petition, Give us this day our daily bred) yet our Hope is principally directed upon the invisible part,
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that it be spes veniae, a hope of pardon, for that which is past, and then spes gratiae, a hope of Grace, to establish me in that state with God, in which, his pardon hath placed mee,
that it be spes Veniae, a hope of pardon, for that which is past, and then spes Gratiae, a hope of Grace, to establish me in that state with God, in which, his pardon hath placed me,
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and lastly spes gloriae, a hope that this pardon, and this grace, shall lead me to that everlasting glory, which shall admit no night, no eclipse, no cloud.
and lastly spes Glory, a hope that this pardon, and this grace, shall led me to that everlasting glory, which shall admit no night, no eclipse, no cloud.
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and there is no hope of pardon, Nectalem Deum tuum putes, qualis nec tu debes esse, is excellently said by Saint Augustine: never imagine any other quality to be in Christ, then such,
and there is no hope of pardon, Nectalem God tuum putes, qualis nec tu Debes esse, is excellently said by Saint Augustine: never imagine any other quality to be in christ, then such,
then can be forgiven, and to that of Iudas, Peccavi tradens, I have sinned in betraying the innocent bloud, that is, in Crucifying him againe, who was crucified for me, in betraying his righteous bloud,
then can be forgiven, and to that of Iudas, Peccavi tradens, I have sinned in betraying the innocent blood, that is, in Crucifying him again, who was Crucified for me, in betraying his righteous blood,
Quia infirmus, Because I am weake, (borne weake, and subject to continuall infirmities) Quia oss a conturbata, Because my bones are troubled, (my best repentances,
Quia infirmus, Because I am weak, (born weak, and Subject to continual infirmities) Quia oss a conturbata, Because my bones Are troubled, (my best repentances,
therefore he would spare none, he would destroy all, and after he says, that because the imaginations of the thoughts of mans heart, were evill from his youth, he would no more smite all things living, as he had done;
Therefore he would spare none, he would destroy all, and After he Says, that Because the Imaginations of the thoughts of men heart, were evil from his youth, he would no more smite all things living, as he had done;
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when we examine our sinnes, and finde them to be out of infirmity, and not out of rebellion, we may conclude Gods corrections, to be by way of Medicin, and not of poyson, to be for our amendment,
when we examine our Sins, and find them to be out of infirmity, and not out of rebellion, we may conclude God's corrections, to be by Way of Medicine, and not of poison, to be for our amendment,
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Another degree of hope is, spes gratiae, hope of subsequent grace; for, as Saint Paul builds his argument, If when we were enemies, we were reconciled to God, by the death of his Sonne, much more, being reconciled, shall we be saved by his life:
another degree of hope is, spes Gratiae, hope of subsequent grace; for, as Saint Paul builds his argument, If when we were enemies, we were reconciled to God, by the death of his Son, much more, being reconciled, shall we be saved by his life:
in like manner, every sinner may build his trust, and hope in God, He that hath pardoned us, the sinnes we have done, will much more assist us with his grace, that we may be able to stand in that state with him, to which he hath brought us.
in like manner, every sinner may built his trust, and hope in God, He that hath pardoned us, the Sins we have done, will much more assist us with his grace, that we may be able to stand in that state with him, to which he hath brought us.
And this hope of pardon, for that which is past, and of grace for the present, continues to the hope of glory to come: of which glory we apprehend strong and effectuall beames here, by conforming our selves, to that Gospell, which the Apostle calls the glorious Gospell of the blessed God; and for the consummation of this glory, we doe with patience abide for it, says the Apostle:
And this hope of pardon, for that which is past, and of grace for the present, continues to the hope of glory to come: of which glory we apprehend strong and effectual beams Here, by conforming our selves, to that Gospel, which the Apostle calls the glorious Gospel of the blessed God; and for the consummation of this glory, we do with patience abide for it, Says the Apostle:
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which is the last of those three senses, in which we noted, this word, in which Iob expresses his trust in God, to be used in the Scriptures, Iakal, moratus est; he did trust in nothing else, did trust in him, and then, he staied his leasure.
which is the last of those three Senses, in which we noted, this word, in which Job Expresses his trust in God, to be used in the Scriptures, jacob, Delayed est; he did trust in nothing Else, did trust in him, and then, he stayed his leisure.
and I will doe thee good) he tells him his danger, (I feare my brother Esau, will come and smite me) he makes his petition, (Deliver me from the hand of my brother) And yet,
and I will do thee good) he tells him his danger, (I Fear my brother Esau, will come and smite me) he makes his petition, (Deliver me from the hand of my brother) And yet,
Yea, God was so far, from giving him present meanes of deliverance, that he made him worse able to deliver himselfe, he wrastled with him, and lam'd him:
Yea, God was so Far, from giving him present means of deliverance, that he made him Worse able to deliver himself, he wrestled with him, and lamed him:
If thou pray to Almighty God, in temporall, in spirituall calamities, if God doe not presently enlighten thine understanding in every controversie of Religion, in every scruple of Conscience, if he doe not rectifie thine estate, when it is decayed, thy reputation, when thou art reproached,
If thou pray to Almighty God, in temporal, in spiritual calamities, if God do not presently enlighten thine understanding in every controversy of Religion, in every scruple of Conscience, if he do not rectify thine estate, when it is decayed, thy reputation, when thou art reproached,
and improbability of amendment then before, yet thou hast thy Rule from Iob, thou hast thy example from Iacob, that to trust in God, is not onely to trust in nothing else, nor onely to hope particularly,
and improbability of amendment then before, yet thou hast thy Rule from Job, thou hast thy Exampl from Iacob, that to trust in God, is not only to trust in nothing Else, nor only to hope particularly,
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We have now passed over all those branches, which constituted our first part, that which we called Propositum, what is the purpose and resolution of a godly man, in Iob: that he would not scatter his thoughts in trusting upon Creatures, and yet he would not suffer his thoughts to vanish and evaporate, he would rest them upon something, and not leave all to fortune, he would rest upon God, and yet stay his time for the execution of his gracious purposes.
We have now passed over all those branches, which constituted our First part, that which we called Propositum, what is the purpose and resolution of a godly man, in Job: that he would not scatter his thoughts in trusting upon Creatures, and yet he would not suffer his thoughts to vanish and evaporate, he would rest them upon something, and not leave all to fortune, he would rest upon God, and yet stay his time for the execution of his gracious Purposes.
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which seems in Iob, to have been, a debatement in himselfe, a contemplation of all dangers, the worst was death, and yet, Si occiderit, if I dye for it, and dye at his hands, Though he kill me, yes will I trust in him.
which seems in Job, to have been, a debatement in himself, a contemplation of all dangers, the worst was death, and yet, Si occiderit, if I die for it, and die At his hands, Though he kill me, yes will I trust in him.
When they which enterprised the building of Babel, did no more but say to one another, Come let us make bricke, go to, let us build a towre, whose top may reach to heaven, how quickly they were scattered over the earth? The way is, if you minde to build, to sit downe and count the cost;
When they which enterprised the building of Babel, did no more but say to one Another, Come let us make brick, go to, let us built a tower, whose top may reach to heaven, how quickly they were scattered over the earth? The Way is, if you mind to built, to fit down and count the cost;
The King that intends a war, in that Gospell, takes counsaile, whether he be able with his tenne thousand to meet the enemy with twenty thousand. We are too weake for our enemy;
The King that intends a war, in that Gospel, Takes counsel, whither he be able with his tenne thousand to meet the enemy with twenty thousand. We Are too weak for our enemy;
and his holy patience, and constancy; but from whom may we derive an assurance, that we shall have that armor, that patience, that constancy? First, a Christian must purpose to Doe, and then in cases of necessity, to suffer: And give me leave to make this short note by the way, no man shall suffer like a Christian, that hath done nothing like a Christian: God shall thanke no man,
and his holy patience, and constancy; but from whom may we derive an assurance, that we shall have that armour, that patience, that constancy? First, a Christian must purpose to Do, and then in cases of necessity, to suffer: And give me leave to make this short note by the Way, no man shall suffer like a Christian, that hath done nothing like a Christian: God shall thank no man,
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The love of this life, which is naturall to us, and imprinted by God in us, is not sinfull: Few and evill have the days of my pilgrimage been, says lacob to Pharaeoh: though they had been evill, (which makes our days seem long) and though he were no young man,
The love of this life, which is natural to us, and imprinted by God in us, is not sinful: Few and evil have the days of my pilgrimage been, Says lacob to Pharaoh: though they had been evil, (which makes our days seem long) and though he were no young man,
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now take away my life, if he had been heartily, thoroughly weary of his life, he needed not to have fled from Iesabel, for he fled but to save his life. The Apostle had a Cupie dissolvi, a desire to be dissolved;
now take away my life, if he had been heartily, thoroughly weary of his life, he needed not to have fled from Jezebel, for he fled but to save his life. The Apostle had a Cupie Dissolvi, a desire to be dissolved;
and therefore Iobs first consideration is, si occideret, if he should kill me, if I thought he would kill me, this were enough to put me from trusting in any.
and Therefore Jobs First consideration is, si Occideret, if he should kill me, if I Thought he would kill me, this were enough to put me from trusting in any.
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If thou see a cloud in the aire, aske St. Iames his question, what is your life? and give St. Iames his answer, It is a vapour that appeareth and vanisheth away.
If thou see a cloud in the air, ask Saint James his question, what is your life? and give Saint James his answer, It is a vapour that appears and Vanishes away.
if it be cut down, yet by the sent of the waters, it will bud, but man is sick, and dyeth, and where is he? he shall not wake againe, till heaven be no more.
if it be Cut down, yet by the sent of the waters, it will bud, but man is sick, and Dies, and where is he? he shall not wake again, till heaven be no more.
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So that Iobs resolution that he will trust in God, is grounded upon all these considerations, That there is exercise of our hope in God, before death, in the agony of death, and after death.
So that Jobs resolution that he will trust in God, is grounded upon all these considerations, That there is exercise of our hope in God, before death, in the agony of death, and After death.
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But his counsell there, is, in omnibus operibus, In all thine undertakings, in all thine actions, remember thine end; when thou art in any worldly work,
But his counsel there, is, in omnibus operibus, In all thine undertakings, in all thine actions, Remember thine end; when thou art in any worldly work,
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Thou wilt be glad when a bodily death may deliver thee from all farther danger of a spirituall death: And thou wilt be ashamed of that imputation, which is layd upon worldly men, by St. Cyprian, Ad nostros navigamus,
Thou wilt be glad when a bodily death may deliver thee from all farther danger of a spiritual death: And thou wilt be ashamed of that imputation, which is laid upon worldly men, by Saint Cyprian, Ad nostros Navigamus,
when, if we will not pleade to the Indictment, if we will stand mute, and have nothing to say to God, we are condemned already, condemned in our silence;
when, if we will not plead to the Indictment, if we will stand mute, and have nothing to say to God, we Are condemned already, condemned in our silence;
when our bodily eares are deaf, whisper to our soules, and say, Memento homo, Remember, consider man, that thou art but dust, and art now returning into dust, so we, in our hearts,
when our bodily ears Are deaf, whisper to our Souls, and say, Memento homo, remember, Consider man, that thou art but dust, and art now returning into dust, so we, in our hearts,
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when our bodily tongues are speechlesse, may then say to God, as it is in Iob,10. Memento quaeso, Remember thou also, I beseech thee, O God, that it is thou that hast made me as clay,
when our bodily tongues Are speechless, may then say to God, as it is in Iob,10. Memento quaeso, remember thou also, I beseech thee, Oh God, that it is thou that hast made me as clay,
come and let thy servant depart in peace, in having seen his salvation. My hope before death is, that this life is the way; my hope at death is, that my death shall be a doore into a better state.
come and let thy servant depart in peace, in having seen his salvation. My hope before death is, that this life is the Way; my hope At death is, that my death shall be a door into a better state.
Lastly, the use of our hope, is after death, that God by his promise, hath made himself my debter, till he restore my body to me againe, in the resurrection:
Lastly, the use of our hope, is After death, that God by his promise, hath made himself my debtor, till he restore my body to me again, in the resurrection:
To those soules that lye under the Altar, and solicite God, for the resurrection, in the Revelation, God sayes, That they should rest for a little season,
To those Souls that lie under the Altar, and solicit God, for the resurrection, in the Revelation, God Says, That they should rest for a little season,
when the soule is gone out of them, are not to be neglected, as a sheath that had lost the knife, as a shell that had spent the kernell; but as the Godhead did not depart from the dead body of Christ Jesus,
when the soul is gone out of them, Are not to be neglected, as a sheath that had lost the knife, as a shell that had spent the kernel; but as the Godhead did not depart from the dead body of christ jesus,
whether God kill by sicknesse, by age, by the hand of the law, by the malice of man, si ille, as long as we can see that it is he, he that is Shaddai, Vastator, & Restaurator, the destroyer, and the repairer, howsoever he kill, yet he gives life too, howsoever he wound, yet he heales too, howsoever he lock us into our graves now,
whither God kill by sickness, by age, by the hand of the law, by the malice of man, si Isle, as long as we can see that it is he, he that is Shaddai, Vastator, & Restaurator, the destroyer, and the repairer, howsoever he kill, yet he gives life too, howsoever he wound, yet he heals too, howsoever he lock us into our graves now,
yet he hath the keys of hell, and death, and shall in his time, extend that voyce to us all, Lazare veni for as, come forth of your putrefaction, to incorruptible glory. Amen.
yet he hath the keys of hell, and death, and shall in his time, extend that voice to us all, Lazarus veni for as, come forth of your putrefaction, to incorruptible glory. Amen.
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a man not macerated with the feare of God; not infatuated with any preconceptions, which Nurses, or Godfathers, or Parents, or Church, or State had infused into him;
a man not macerated with the Fear of God; not infatuated with any preconceptions, which Nurse's, or Godfathers, or Parents, or Church, or State had infused into him;
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or follow any opinions of other men, a meer naturall man; and in the meer use of meer naturall reason, this man sayes of God in his works, Every man may see it, Man may behold it afar off.
or follow any opinions of other men, a mere natural man; and in the mere use of mere natural reason, this man Says of God in his works, Every man may see it, Man may behold it afar off.
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Be pleased to admit, and charge your memories with this distribution of the words; Let the parts be but two, so you will be pleased to stoop, and gather,
Be pleased to admit, and charge your memories with this distribution of the words; Let the parts be but two, so you will be pleased to stoop, and gather,
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and medicinall herbs; of which as there enter many into good cordials, so in this supreme cordiall, of bringing God into the eyes of man, that every man may see it, men may behold it afar off, there must necessarily arise many particulars to your consideration.
and medicinal herbs; of which as there enter many into good cordials, so in this supreme cordial, of bringing God into the eyes of man, that every man may see it, men may behold it afar off, there must necessarily arise many particulars to your consideration.
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though that be undeniably true, Posuit tenebra s latibulum, God hath made darknesse his secret place, yet it is as true, which proceeds from the same mouth,
though that be undeniably true, He placed tenebra s latibulum, God hath made darkness his secret place, yet it is as true, which proceeds from the same Mouth,
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and the same pen, Amictus tanquam pallio, God covers himselfe with light as with a garment, he will be seene through his works: As we shall stand naked to one another,
and the same pen, Amictus tanquam Pallio, God covers himself with Light as with a garment, he will be seen through his works: As we shall stand naked to one Another,
in that, every man may see, in the other, man may behold. And in the third, there is also a difference, the man, that may see God, is Adam; Adam is a man, made of earth, the weakest man,
in that, every man may see, in the other, man may behold. And in the third, there is also a difference, the man, that may see God, is Adam; Adam is a man, made of earth, the Weakest man,
and made up, not an eternall matter, this frame, this world. Epiphanius sayes well, Omnis error à caecitate ad vanitatem; that's the progresse of error;
and made up, not an Eternal matter, this frame, this world. Epiphanius Says well, Omnis error à caecitate ad vanitatem; that's the progress of error;
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every error begins in blindnesse, and ignorance, but proceeds, and ends, in absurdity, in frivolousnesse. If men had not put out the light of nature, they might discerne a creation in the world, that that was made, it is a worke;
every error begins in blindness, and ignorance, but proceeds, and ends, in absurdity, in frivolousness. If men had not put out the Light of nature, they might discern a creation in the world, that that was made, it is a work;
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what childish, what ridiculous things, men that seeme grave, and sober fathers in Philosophy, say of this world? when they have said all, this one thing will destroy all,
what childish, what ridiculous things, men that seem grave, and Sobrium Father's in Philosophy, say of this world? when they have said all, this one thing will destroy all,
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if the world be eternall, it is God; for whatsoever had no beginning, whatsoever needed nothing to give it a beeing, whatsoever was always of it selfe, is God.
if the world be Eternal, it is God; for whatsoever had no beginning, whatsoever needed nothing to give it a being, whatsoever was always of it self, is God.
and to overthrow our Hall, they build up our Chappell; by denying that the world was made, they imply, they confesse a God; for if it had no Creator, it is no Creature, it is God; so that they lose more then they gaine,
and to overthrow our Hall, they built up our Chapel; by denying that the world was made, they imply, they confess a God; for if it had no Creator, it is no Creature, it is God; so that they loose more then they gain,
they deny the Creation, left by the Creation, we should prove God, and their very deniall of a Creation, their making of the world eternall, constitutes it to be God. They deny any God, and then make a worse God.
they deny the Creation, left by the Creation, we should prove God, and their very denial of a Creation, their making of the world Eternal, constitutes it to be God. They deny any God, and then make a Worse God.
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But whose? Will you lay hold upon that? upon that, that Elihu onely says, Remember his work, but names none? But two verses before, (with which this verse hath connexion) he does name God. But let the work be whose it will, whosoever be this He, this He must be God, whosoever gave the first beeing to Creatures, must be the Creator. If you will thinke, that Chance did it,
But whose? Will you lay hold upon that? upon that, that Elihu only Says, remember his work, but names none? But two Verses before, (with which this verse hath connexion) he does name God. But let the work be whose it will, whosoever be this He, this He must be God, whosoever gave the First being to Creatures, must be the Creator. If you will think, that Chance did it,
a man would have a Library pro supellectile; even for a part of furniture, a man would read for Ornament: His house is not well furnished, he is not well furnished, without bookes.
a man would have a Library Pro supellectile; even for a part of furniture, a man would read for Ornament: His house is not well furnished, he is not well furnished, without books.
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a man can very hardly devest the reverence, that appertaines to that book, and therefore he had rather deale with his fellowes, more humane Authors, that will hear reason, and not binde his faith; many a man can let the Fathers stand,
a man can very hardly devest the Reverence, that appertains to that book, and Therefore he had rather deal with his Fellows, more humane Authors, that will hear reason, and not bind his faith; many a man can let the Father's stand,
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because they write out of a pious credulity, and such anticipations, and preconceptions, as the Bible hath submitted them under, and captivated them to;
Because they write out of a pious credulity, and such anticipations, and preconceptions, as the bible hath submitted them under, and captivated them to;
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But if thou let the Bible, and Fathers alone, and yet love bookes, what book (what kinde of book) canst thou take into thy hand, that proves not this world to be Opus, a work, made, and opus ejus, his work made by him, by God? Dost thou love learning,
But if thou let the bible, and Father's alone, and yet love books, what book (what kind of book) Canst thou take into thy hand, that Proves not this world to be Opus, a work, made, and opus His, his work made by him, by God? Dost thou love learning,
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Dost thou love learning, as it is contracted, brought to a quintessence, wrought to a spirit, by Philosophers? the eldest of all them in that whole book, Quod Deus latens, simul & patens est, testifies all that, and nothing but that, that as there is nothing so dark,
Dost thou love learning, as it is contracted, brought to a quintessence, wrought to a Spirit, by Philosophers? the eldest of all them in that Whole book, Quod Deus latens, simul & patens est, Testifies all that, and nothing but that, that as there is nothing so dark,
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Dost thou love learning, as it is sweetned and set to musique by Poets? the King of the Poets testifies the same, Mens agitat molem, & magno se corpore miscet;
Dost thou love learning, as it is sweetened and Set to music by Poets? the King of the Poets Testifies the same, Mens agitat molem, & magno se corpore miscet;
The power of oratory, in the force of pe•swasion, the strength of conclusions, in the pressing of Philosophy, the harmony of Poetry, in the sweetnesse of composition, never met in any man,
The power of oratory, in the force of pe•swasion, the strength of conclusions, in the pressing of Philosophy, the harmony of Poetry, in the sweetness of composition, never met in any man,
how many volumes of Spheares involve one another, how many tomes of Gods Creatures there are? Hast thou not room, hast thou not money, hast thou not understanding, hast thou not leasure,
how many volumes of Spheres involve one Another, how many tomes of God's Creatures there Are? Hast thou not room, hast thou not money, hast thou not understanding, hast thou not leisure,
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for great volumes, for the bookes of heaven, (for the Mathematiques ) nor for the books of Courts, (the Politiques ) take but the Georgiques, the consideration of the Earth, a farme, a garden,
for great volumes, for the books of heaven, (for the Mathematics) nor for the books of Courts, (the Politics) take but the Georgiques, the consideration of the Earth, a farm, a garden,
& doe but thinke, and a worme, a weed, thy selfe, thy pulse, thy thought, are all testimonies, that All, this All and all the parts thereof, are opus, a work made, and opus ejus, his work, made by God. He that made a Clock or an Organ, will be sure to ingrave his Me fecit, such a man made me;
& do but think, and a worm, a weed, thy self, thy pulse, thy Thought, Are all testimonies, that All, this All and all the parts thereof, Are opus, a work made, and opus His, his work, made by God. He that made a Clock or an Organ, will be sure to engrave his Me fecit, such a man made me;
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he that builds a faire house, takes it ill, if a passenger will not aske, whose house is it; he that bred up his Sonne to a capacity of noble employments, looks that the world should say, he had a wise and an honourable Father;
he that builds a fair house, Takes it ill, if a Passenger will not ask, whose house is it; he that bred up his Son to a capacity of noble employments, looks that the world should say, he had a wise and an honourable Father;
but such a world, as may well justifie Saint Hieromes translation, who renders it Illum; not onely that every man may see it, the work, the world; but may see him; God in that work.
but such a world, as may well justify Saint Jerome's Translation, who renders it Ilum; not only that every man may see it, the work, the world; but may see him; God in that work.
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but the eyes of our soul, shall be so enlightned, as that they shal see God Sicuti est, even in his essence, which the best illumined & most sanctified men are very far from in this life.
but the eyes of our soul, shall be so enlightened, as that they shall see God As est, even in his essence, which the best illumined & most sanctified men Are very Far from in this life.
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And can man as a naturall man, doe that? See God so, as to know that there is a God? Can hee doe it? Nay can he chuse but doe it? The question hath divided the School;
And can man as a natural man, do that? See God so, as to know that there is a God? Can he do it? Nay can he choose but do it? The question hath divided the School;
those two great, and well known families of the School, whom we call, Thomists, and Scotists: the first say, that this proposition, Deus est, is per se nota, evident in it selfe, and the others deny that.
those two great, and well known families of the School, whom we call, Thomists, and Scotists: the First say, that this proposition, Deus est, is per se nota, evident in it self, and the Others deny that.
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Quid habes, quod non accepisti? And hast thou received any thing and not seen, not known him that gave it? Who hath infused comfort into thee, into thy distresses? Thine own Morall constancy? Who infused that? Who hath imprinted terrors in thee? A dampe in thine owne heart? Who imprinted it? Sweare to me now that thou beleevest not in God, and before midnight, thou wilt tell God, that thou dost; Miserable distemper!
Quid habes, quod non accepisti? And hast thou received any thing and not seen, not known him that gave it? Who hath infused Comfort into thee, into thy Distresses? Thine own Moral constancy? Who infused that? Who hath imprinted terrors in thee? A damp in thine own heart? Who imprinted it? Swear to me now that thou Believest not in God, and before midnight, thou wilt tell God, that thou dost; Miserable distemper!
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not to see God in the light, and see him in the darke: not to see him at noon, and see him fearfully at midnight: not to see, where we all see him, in the Congregation,
not to see God in the Light, and see him in the dark: not to see him At noon, and see him fearfully At midnight: not to see, where we all see him, in the Congregation,
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Man may, sayes Scotus, man must, he cannot chuse, sayes Thomas, man hath seen God, sayes the holy Ghost. Man, that is, every man; and that's our last branch in this first part.
Man may, Says Scotus, man must, he cannot choose, Says Thomas, man hath seen God, Says the holy Ghost. Man, that is, every man; and that's our last branch in this First part.
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Because they would not see invisible things in visible, they are inexcusable, all. Death passed upon all men, for all have sinned. All sinners, all dead.
Because they would not see invisible things in visible, they Are inexcusable, all. Death passed upon all men, for all have sinned. All Sinners, all dead.
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David cals us to the contemplation of the heavens, Coeli enarrant, and Iob to the contemplation of the firmament, of the Pleiades, and Orion, and Arcturus, and the ordinances of heaven;
David calls us to the contemplation of the heavens, Coeli enarrant, and Job to the contemplation of the firmament, of the Pleiades, and Orion, and Arcturus, and the ordinances of heaven;
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Let him be filius terra, the sonne of the earth, without noble extraction, without knowne place, of uncertaine parents, (even Melchisedeck was so) Let him be filius percussionis, the sonne of affliction, a man that hath inward heavy sentences,
Let him be filius terra, the son of the earth, without noble extraction, without known place, of uncertain Parents, (even Melchisedeck was so) Let him be filius percussionis, the son of affliction, a man that hath inward heavy sentences,
The object, God in his works, and the faculty that apprehends, seeing, that is knowing, and the person indued with the faculty, every man, even Adam. In our second part, which is a tacite answer to a likely objection, (Is not God in the highest heaven, afar off? yes;
The Object, God in his works, and the faculty that apprehends, seeing, that is knowing, and the person endued with the faculty, every man, even Adam. In our second part, which is a tacit answer to a likely objection, (Is not God in the highest heaven, afar off? yes;
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the same object, God, but in another manifestation, then in his worke, in glory; the same faculty, seeing, but with other manner of eyes, glorified eyes;
the same Object, God, but in Another manifestation, then in his work, in glory; the same faculty, seeing, but with other manner of eyes, glorified eyes;
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but man, as he is Enosh, who by having tasted Gods corrections, or by having considered the miseries of this world, is prepared for the joy and glory of the next.
but man, as he is Enosh, who by having tasted God's corrections, or by having considered the misery's of this world, is prepared for the joy and glory of the next.
and title flow into title, and bags powre out into chests, if I have no anchor, (faith in Christ) if I have not a ship to carry to a haven, (a soule to save) what's my long cable to me? If I adde number to number, a span, a mile long,
and title flow into title, and bags pour out into chests, if I have no anchor, (faith in christ) if I have not a ship to carry to a Haven, (a soul to save) what's my long cable to me? If I add number to number, a span, a mile long,
as we say in civill things, the midde men aise the Subsidy, not the great men, nor the beggers; so the middle men see farthest into God, and serve him best;
as we say in civil things, the mid men aise the Subsidy, not the great men, nor the beggars; so the middle men see farthest into God, and serve him best;
Who is the Lord? And that Proverb, that Solomon speaks of, Saint Hierome cals not, paupertatem, but mendicitatem; and that is often indeed, the mother and nurse of many enormous mischiefs.
Who is the Lord? And that Proverb, that Solomon speaks of, Saint Jerome calls not, paupertatem, but mendicitatem; and that is often indeed, the mother and nurse of many enormous mischiefs.
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we doe not finde that Iob came to his Dominus dedit, to his confession, The Lord giveth, till he came to the Dominus abstulit; to the sense of Gods taking away, not to expresse his sense of Gods blessings to him, till he felt his corrections upon him;
we do not find that Job Come to his Dominus dedit, to his Confessi, The Lord gives, till he Come to the Dominus abstulit; to the sense of God's taking away, not to express his sense of God's blessings to him, till he felt his corrections upon him;
Darknesse is that, by which the holy Ghost himselfe hath chosen to expresse hell; hell is darknesse; and the way to it, to hell, is Excacation in this life, blindnesse in our spirituall eyes.
Darkness is that, by which the holy Ghost himself hath chosen to express hell; hell is darkness; and the Way to it, to hell, is Excacation in this life, blindness in our spiritual eyes.
but he sayes onely, Anoynt thy eyes with them, I will give thee the physick, (crosses and calamities here) do thou apply them according to the nature of the medicine,
but he Says only, Anoint thy eyes with them, I will give thee the physic, (Crosses and calamities Here) do thou apply them according to the nature of the medicine,
There it was, every man may see; here it is, man, that is, this man may behold. But as we showed you, that the former was in the originall Casu, viderunt, every man, (let him say what he will to the contrary) yet he hath seen God,
There it was, every man may see; Here it is, man, that is, this man may behold. But as we showed you, that the former was in the original Casu, viderunt, every man, (let him say what he will to the contrary) yet he hath seen God,
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so in this part, the word in the originall, is Iabbit, and that is videbit, in the future, he shall see, This sight of God is not in him, naturally, that we can be sure he hath seen him,
so in this part, the word in the original, is rabbit, and that is videbit, in the future, he shall see, This sighed of God is not in him, naturally, that we can be sure he hath seen him,
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and his motions, as that he will see him. And more then see him; for Iabbit, is Intuebitur, he will behold him, contemplate God, ruminate, meditate upon God.
and his motions, as that he will see him. And more then see him; for rabbit, is Intuebitur, he will behold him, contemplate God, ruminate, meditate upon God.
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Naturally we dwell longer upon the consideration of God, when we see the Sun eclipsed, then when we see it rise, we passe by that as an ordinary thing;
Naturally we dwell longer upon the consideration of God, when we see the Sun eclipsed, then when we see it rise, we pass by that as an ordinary thing;
but Christ remembers that they did see him, but not behold him, see him, and looke off, see him so as aggravated their sin, more then if they had never seene him.
but christ remembers that they did see him, but not behold him, see him, and look off, see him so as aggravated their since, more then if they had never seen him.
But that man, who through his owne red glasse, can see Christ, in that colour too, through his own miseries, can see Christ Jesus in his blood, that through the calumnies that have been put upon himselfe, can see the revilings that were multiplyed upon Christ, that in his own imprisonment, can see Christ in the grave,
But that man, who through his own read glass, can see christ, in that colour too, through his own misery's, can see christ jesus in his blood, that through the calumnies that have been put upon himself, can see the revilings that were multiplied upon christ, that in his own imprisonment, can see christ in the grave,
Being established in my foundation upon God, being built up by faith, in that notion of God, in which he hath manifested himselfe to me in his Sonne, being mounted,
Being established in my Foundation upon God, being built up by faith, in that notion of God, in which he hath manifested himself to me in his Son, being mounted,
Let me be the man of this Text, this Enosh, to say with Ieremy, I am the man that hath seene affliction, by the rod of his wrath, Let me have had this third concoction, that as I am Adam, a man of earth, (wrought upon that wheele) and,
Let me be the man of this Text, this Enosh, to say with Ieremy, I am the man that hath seen affliction, by the rod of his wrath, Let me have had this third concoction, that as I am Adam, a man of earth, (wrought upon that wheel) and,
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as I am a Christian, a vessell in his house, a member of his Church (wrought upon that wheele) so let me be vir dolorum, a man of affliction, a vessell baked in that furnace, fitted by Gods proportion,
as I am a Christian, a vessel in his house, a member of his Church (wrought upon that wheel) so let me be vir Dolorum, a man of affliction, a vessel baked in that furnace, fitted by God's proportion,
and dosis of his corrections, to make a right use of his corrections, and I can see God, E longinquo, afar off, I can see him writing downe my name in the booke of life,
and dosis of his corrections, to make a right use of his corrections, and I can see God, E longinquo, afar off, I can see him writing down my name in the book of life,
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There is not another word, and yet there is another branch in the Text. This man, (not every man, as before) this Enosh, (not every Adam as before) he sees not onely as before,
There is not Another word, and yet there is Another branch in the Text. This man, (not every man, as before) this Enosh, (not every Adam as before) he sees not only as before,
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Before there was an illud, Every man may see that, aske what is that, and I can tell you, I have told you out of the coherence of the Text, It is Gods workes, manifesting himselfe even to the naturall man.
Before there was an illud, Every man may see that, ask what is that, and I can tell you, I have told you out of the coherence of the Text, It is God's works, manifesting himself even to the natural man.
But this man, this Enosh, raised by his dejection, rectified by humiliation, may behold, what? here is no illud, no such word as that, no object limited,
But this man, this Enosh, raised by his dejection, rectified by humiliation, may behold, what? Here is no illud, no such word as that, no Object limited,
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but the communion of Saints, the fellowship of the faithfull, Lo see that flock of Lambs, Innocent, unbaptized children, recompensed with the twice-baptized Martyrs, (baptized in water, and baptized in their owne blood ) and that middle sort, the children baptized in blood,
but the communion of Saints, the fellowship of the faithful, Lo see that flock of Lambs, Innocent, unbaptized children, recompensed with the twice-baptized Martyrs, (baptised in water, and baptised in their own blood) and that middle sort, the children baptised in blood,
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and not in the water, that rescued Christ Jesus, by their death, under Herod; to see the Prophets and the Evangelists, and not know one from the other, by their writings,
and not in the water, that rescued christ jesus, by their death, under Herod; to see the prophets and the Evangelists, and not know one from the other, by their writings,
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for they all write the same things (for prophecy is but antidated Gospell, and Gospell but postdated prophecy; ) to see holy Matrons saved by the bearing,
for they all write the same things (for prophecy is but antedated Gospel, and Gospel but postdated prophecy;) to see holy Matrons saved by the bearing,
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to see this scene, this Court, this Church, this Catholique Church, not onely Easterne and Westerne, but Militant and Triumphant Church, all in one roome together, to see this Communion of Saints, this fellowship of the faithfull, is worth all the paynes, that that sight costs us in this world.
to see this scene, this Court, this Church, this Catholic Church, not only Eastern and Western, but Militant and Triumphant Church, all in one room together, to see this Communion of Saints, this fellowship of the faithful, is worth all the pains, that that sighed costs us in this world.
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But then to see the head of this Church, the Sunne, that shed all these beames, the God of glory face to face, to see him sicuti est, as he is, to know him, at cognitus, as I am knowne, what darke,
But then to see the head of this Church, the Sun, that shed all these beams, the God of glory face to face, to see him As est, as he is, to know him, At cognitus, as I am known, what dark,
and inglorious fortune would I not passe thorow, to come to that light, and that glory? How then hath God doubled his mercies upon those persons to whom he hath afforded two great lights, a Sunne to rule their day, honour and prosperity,
and inglorious fortune would I not pass thorough, to come to that Light, and that glory? How then hath God doubled his Mercies upon those Persons to whom he hath afforded two great lights, a Sun to Rule their day, honour and Prosperity,
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and a Moone to rule their night, humiliation and adversity, to whom he hath given both Types, in themselves, to see this future glory by, that is, Titles and places of honour in this world,
and a Moon to Rule their night, humiliation and adversity, to whom he hath given both Types, in themselves, to see this future glory by, that is, Titles and places of honour in this world,
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And therefore since God gives both these no where so plentifully, as in Courts the place of Honour, and the place of Crosses too, the place of rising and the place of falling too, you, you especially, who by having your station there, in the Court it selfe, are in the Court exemplified,
And Therefore since God gives both these no where so plentifully, as in Courts the place of Honour, and the place of Crosses too, the place of rising and the place of falling too, you, you especially, who by having your station there, in the Court it self, Are in the Court exemplified,
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and copied in your owne noble house, you that have seen God characterized in his Types, in titles of greatnesse, you that have beheld God presented in his spectacle of Crosses and afflictions, the daily bread of Courts, Blesse ye the Lord; praise him,
and copied in your own noble house, you that have seen God characterized in his Types, in titles of greatness, you that have beheld God presented in his spectacle of Crosses and afflictions, the daily bred of Courts, Bless you the Lord; praise him,
for certainly many woes, and invincible darknesse attend those, to whom neither the hand of God in his works, nor the hand of God upon themselves, neither the greatnesse of this world,
for Certainly many woes, and invincible darkness attend those, to whom neither the hand of God in his works, nor the hand of God upon themselves, neither the greatness of this world,
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but we take the plainest way, and that in which, the best meet, and concur, that these words are spoken of the Ioyes, and Glory, reserved for them, who overcome the fraud, and the fury, the allurements, and the violences of Antichrist; in whom, in that name,
but we take the Plainest Way, and that in which, the best meet, and concur, that these words Are spoken of the Joys, and Glory, reserved for them, who overcome the fraud, and the fury, the allurements, and the violences of Antichrist; in whom, in that name,
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for, as every man hath spontaneum daemonem, (as S. Chrysostome speakes) a devill of his own making, (which is, some customary, and habituall sin in him) so every man hath spontaneū Antichristum, an Antichrist of his own making, some objections in the weakness of his faith, some oppositions in the perverseness of his manners, against the kingdom of Christ in himself;
for, as every man hath Spontaneous daemonem, (as S. Chrysostom speaks) a Devil of his own making, (which is, Some customary, and habitual since in him) so every man hath Spontaneous Antichrist, an Antichrist of his own making, Some objections in the weakness of his faith, Some oppositions in the perverseness of his manners, against the Kingdom of christ in himself;
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as if the devill were awake, and in action, so if those disputed, & problematical Antichrists, Eastern & Western Antichrist, Antichrist of Rome, and Antichrist of Constantinople, Turk and Pope, were removed out of the world, we should not for all that be delivered of Antichrist, that is, of that opposition to the kingdome of Christ, which is in our selvs.
as if the Devil were awake, and in actium, so if those disputed, & problematical Antichrists, Eastern & Western Antichrist, Antichrist of Rome, and Antichrist of Constantinople, Turk and Pope, were removed out of the world, we should not for all that be Delivered of Antichrist, that is, of that opposition to the Kingdom of christ, which is in our selves.
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This part of the book of the Revelation, is literally, and primarily, the glorious victory of them, who, in the later end of the world, having stood out the persecutions of the Antichrist, enter into the triumph of heaven:
This part of the book of the Revelation, is literally, and primarily, the glorious victory of them, who, in the later end of the world, having stood out the persecutions of the Antichrist, enter into the triumph of heaven:
And it extends it self to all, by way of fair accommodation, who after a battel with their own Antichrists, and victory over their owne enemies, are also made partakers of those triumphs, those joyes, those glories, of which S. Iohn, in this propheticall glasse, in this perspective of visions, saw A great multitude, which no man could number, of all nations &c.
And it extends it self to all, by Way of fair accommodation, who After a battle with their own Antichrists, and victory over their own enemies, Are also made partakers of those Triumphos, those Joys, those Glories, of which S. John, in this prophetical glass, in this perspective of visions, saw A great multitude, which no man could number, of all Nations etc.
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We are then upon the contemplation of the joyes of heaven, which are everlasting, & must we wring them into the discourse of an houre? of the glory of heaven which is intire,
We Are then upon the contemplation of the Joys of heaven, which Are everlasting, & must we wring them into the discourse of an hour? of the glory of heaven which is entire,
for, It is a great multitude, which no man can number, of all nations &c. And then, in the second place, salvation is the possession of such endowments,
for, It is a great multitude, which no man can number, of all Nations etc. And then, in the second place, salvation is the possession of such endowments,
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that we all labour here, that we may all stand hereafter, before the Throne, and before the Lambe, clothed in white robes &c. In the first of these, we shall passe by these steps;
that we all labour Here, that we may all stand hereafter, before the Throne, and before the Lamb, clothed in white robes etc. In the First of these, we shall pass by these steps;
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first, we shall consider the sociablenesse, the communicablenesse of God himself, who gives us the earth, and offers us heaven, and desires to have his kingdome well peopled;
First, we shall Consider the sociableness, the communicableness of God himself, who gives us the earth, and offers us heaven, and Desires to have his Kingdom well peopled;
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which was, first, that they which were of this number, were sealed, and then they which were so sealed before, were a great number, one hundred forty four thousand;
which was, First, that they which were of this number, were sealed, and then they which were so sealed before, were a great number, one hundred forty four thousand;
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And therefore we shall shut up that first part with this consideration, what sense, what interpretation may belong unto those places, where Christ says, that the way to heaven is narrow, and the gate straight:
And Therefore we shall shut up that First part with this consideration, what sense, what Interpretation may belong unto those places, where christ Says, that the Way to heaven is narrow, and the gate straight:
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He loves holy meetings, he loves the communion of Saints, the houshold of the faithfull: Deliciae ejus, says Solomon, his delight is to be with the Sons of men, and that the Sons of men should be with him:
He loves holy meetings, he loves the communion of Saints, the household of the faithful: Deliciae His, Says Solomon, his delight is to be with the Sons of men, and that the Sons of men should be with him:
Religion is not a melancholy; the spirit of God is not a dampe; the Church is not a grave: it is a fold, it is an Arke, it is a net, it is a city, it is a kingdome, not onely a house,
Religion is not a melancholy; the Spirit of God is not a damp; the Church is not a grave: it is a fold, it is an Ark, it is a net, it is a City, it is a Kingdom, not only a house,
and said, that that name, by which God notifies himself to the world, in the very beginning of Genesis, which is Elohim, as it is a plurall word there,
and said, that that name, by which God notifies himself to the world, in the very beginning of Genesis, which is Elohim, as it is a plural word there,
and he found it, (as he thought) reasonable, to think, that there should be a God of Iustice, a God of Wisedome, a God of Power, and so made the severall Attributes of God, severall Gods, and thought that one God might have enough to do, with the matters of Iustice, another with the causes that belonged to power, and so also, with the courts of Wisedome: the naturall man,
and he found it, (as he Thought) reasonable, to think, that there should be a God of justice, a God of Wisdom, a God of Power, and so made the several Attributes of God, several God's, and Thought that one God might have enough to do, with the matters of justice, Another with the Causes that belonged to power, and so also, with the Courts of Wisdom: the natural man,
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and therefore strays upon a pluralty of Gods, upon many Gods, though, in truth, (as Athanasius expresses it) ex multitudine numinum, nullitas numinum, he that constitutes many Gods destroys all God;
and Therefore strays upon a plurality of God's, upon many God's, though, in truth, (as Athanasius Expresses it) ex multitudine numinum, nullitas numinum, he that constitutes many God's Destroys all God;
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as our nature is) a man does not easily conceive God to be alone, to be but one; he thinks there should be company in the Godhead. Bring it farther then so.
as our nature is) a man does not Easily conceive God to be alone, to be but one; he thinks there should be company in the Godhead. Bring it farther then so.
A man that lies in the dregs of obscured, and vitiated nature, does not easily discern, unicum Deum, a God that should be alone, a God that should be but one God.
A man that lies in the dregs of obscured, and vitiated nature, does not Easily discern, unicum God, a God that should be alone, a God that should be but one God.
does he finde that God alone? are there not three Persons, though there be but one God? 'Tis true the Romās mis-took infinitely, in making 300 Iupiters; Varro mis-took infinitely, in making, Deos terrestres, and Deos c•les•es, sub-lunary, and super-lunary, heavenly,
does he find that God alone? Are there not three Persons, though there be but one God? It's true the Roman mistook infinitely, in making 300 Iupiters; Varro mistook infinitely, in making, Gods terrestres, and Gods c•les•es, sublunary, and superlunary, heavenly,
and earthly Gods, and Deus marinos, and fluviatiles, Sea Gods, and River Gods, salt, and freshwater Gods, and Deos mares, and faeminas, he Gods, and she Gods, and (that he might be sure to take in all) Deos certos & incertos, Gods, which they were sure were Gods,
and earthly God's, and Deus marinos, and fluviatiles, Sea God's, and River God's, salt, and freshwater God's, and Gods mares, and faeminas, he God's, and she God's, and (that he might be sure to take in all) Gods Certos & incertos, God's, which they were sure were God's,
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there were no creasures; but yet was God alone, any one minute of al this? was there not alwais a Father and a Son, & a holy Ghost? And had not they, always an acquiescence in one another,
there were no creasures; but yet was God alone, any one minute of all this? was there not always a Father and a Son, & a holy Ghost? And had not they, always an acquiescence in one Another,
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and a complacency towards one another? So, as that the Father could not be without the Son and the holy Ghost, so as neither Sonne, nor holy Ghost could be without the Father, nor without one another;
and a complacency towards one Another? So, as that the Father could not be without the Son and the holy Ghost, so as neither Son, nor holy Ghost could be without the Father, nor without one Another;
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glad of the Sea, glad of the Earth, glad of the Sunne, and Moone, and Starres, and he said of every one, It is good; But when he had made All, peopled the whole world, brought all creatures together,
glad of the Sea, glad of the Earth, glad of the Sun, and Moon, and Stars, and he said of every one, It is good; But when he had made All, peopled the Whole world, brought all creatures together,
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then he was very glad, and then he said, not onely, that it was good, but that it was very good: God was so far from being alone, as that he found not the fulnesse of being well, till all was made, till all Creatures met together, in an Host, as Moses calls it,
then he was very glad, and then he said, not only, that it was good, but that it was very good: God was so Far from being alone, as that he found not the fullness of being well, till all was made, till all Creatures met together, in an Host, as Moses calls it,
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with all on earth, and all between that, and him? were those foure Monarchies, the foure Elements, and all the subjects of those foure Monarchies, (if all the foure Elements have Creatures) company enough for God? was that Heptarchie, the seven kingdomes of the seven Planets, conversation enough for him? Let every Starre in the firmament, be (so some take them to be) a severall world, was all this enough? we see, God drew persons nearer to him,
with all on earth, and all between that, and him? were those foure Monarchies, the foure Elements, and all the subject's of those foure Monarchies, (if all the foure Elements have Creatures) company enough for God? was that Heptarchy, the seven kingdoms of the seven Planets, Conversation enough for him? Let every Star in the firmament, be (so Some take them to be) a several world, was all this enough? we see, God drew Persons nearer to him,
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God, in his whole counsail, in his whole Colledge, in his whole society, in the whole Trinity, makes man, in whom the whole nature of all the world should meet.
God, in his Whole counsel, in his Whole College, in his Whole society, in the Whole Trinity, makes man, in whom the Whole nature of all the world should meet.
as well as a bodily, he would have one liker himselfe, then man was; And therefore he made Christ, God and Man, in one person, Creature and Creator together;
as well as a bodily, he would have one liker himself, then man was; And Therefore he made christ, God and Man, in one person, Creature and Creator together;
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Lord of life, life, it selfe, and yet prisoner to Death; Before, and beyond all measures of Time, & Born at so many moneths, yet Circumcised at so many days, Crucified at so many years, Rose againe at so many Houres; How sure did God make himselfe of a companion in Christ, who united himselfe, in his godhead,
Lord of life, life, it self, and yet prisoner to Death; Before, and beyond all measures of Time, & Born At so many months, yet Circumcised At so many days, crucified At so many Years, Rose again At so many Hours; How sure did God make himself of a Companion in christ, who united himself, in his godhead,
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Now, consider this Church in the Type and figure of the Church, the Arke; in the Arke there were more of every sort of cleane Creatures reserved, then of the uncleane;
Now, Consider this Church in the Type and figure of the Church, the Ark; in the Ark there were more of every sort of clean Creatures reserved, then of the unclean;
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why should we feare, but that in the Church, there are more reserved for salvation then for destruction? And into that room (which was not a Type of the Church,
why should we Fear, but that in the Church, there Are more reserved for salvation then for destruction? And into that room (which was not a Type of the Church,
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but the very Church it selfe) in which they all met upon whitsunday, the holy Ghost came so as that they were enabled, by the gift of tongues, to convay,
but the very Church it self) in which they all met upon whitsunday, the holy Ghost Come so as that they were enabled, by the gift of tongues, to convey,
Be pleased to carry your considerations, upon another testimony of Gods love to the society of man, which is, his dispatch in making this match, his speed in gathering and establishing this Church;
Be pleased to carry your considerations, upon Another testimony of God's love to the society of man, which is, his dispatch in making this match, his speed in gathering and establishing this Church;
And so likewise, The Gospell which is preached to every creature which is under heaven; such words, I say, a very great part of the Antients have taken so literally,
And so likewise, The Gospel which is preached to every creature which is under heaven; such words, I say, a very great part of the Ancients have taken so literally,
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Now will you consider also, who did this, what persons? cunning and crafty persons are not the best instruments in great businesses, if those businesses be good, as well as great.
Now will you Consider also, who did this, what Persons? cunning and crafty Persons Are not the best Instruments in great businesses, if those businesses be good, as well as great.
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or mollified it with a verse: Persons that had nothing but that which God himselfe calls the foolishnesse of preaching, to bring Philosophers that argued, Heretiques that wrangled, Lucians, and Iulians, men that whet their tongues, and men that whet their swords against God, to God.
or mollified it with a verse: Persons that had nothing but that which God himself calls the foolishness of preaching, to bring Philosophers that argued, Heretics that wrangled, Lucians, and Julians, men that whet their tongues, and men that whet their swords against God, to God.
Unbend not this bowe, blacken not these holy thoughts, till you have considered, as well, as how soone, and by what persons, so to what Doctrine, God brought them.
Unbend not this bow, blacken not these holy thoughts, till you have considered, as well, as how soon, and by what Persons, so to what Doctrine, God brought them.
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Wee aske but St. Augustins question, Quis tantam multitudinem, ad legem, carni & sanguini centrariam, induceret, nisi Deus? Who but God himselfe, would have drawn the world to a Religion so contrary to flesh and blood? Take but one piece of the Christian Religion,
we ask but Saint Augustins question, Quis Tantam multitudinem, ad legem, Carni & Sanguini centrariam, induceret, nisi Deus? Who but God himself, would have drawn the world to a Religion so contrary to Flesh and blood? Take but one piece of the Christian Religion,
Res incredibilis resurrectio; That this body should be eaten by fishes in the sea, and then those fishes eaten by other men, or that one man should be eaten by another man,
Rest incredibilis Resurrection; That this body should be eaten by Fish in the sea, and then those Fish eaten by other men, or that one man should be eaten by Another man,
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and so become both one man, and then that for all this assimilation, and union, there should arise two men, at the resurrection, Res incredibilis, sayes he, this resurrection is an incredible thing, Sed magis incredibile, totum mundum credidisse rem tam incredibilem, That all the world should so soone believe a thing so incredible, is more incredible, then the thing it selfe.
and so become both one man, and then that for all this assimilation, and Union, there should arise two men, At the resurrection, Rest incredibilis, Says he, this resurrection is an incredible thing, said magis incredibile, totum Mundum credidisse remembering tam incredibilem, That all the world should so soon believe a thing so incredible, is more incredible, then the thing it self.
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The Valentinians, and the Marcionites, pestilent Heretiques, grew to a great number, Sed vix duo vel tres, de iisdem, eadem docebant, says Irenaeus, scarce any two or three amongst them, were of one opinion.
The Valentinians, and the Marcionites, pestilent Heretics, grew to a great number, said vix duo vel tres, de iisdem, Same docebant, Says Irnaeus, scarce any two or three among them, were of one opinion.
The Acatians, the Eunomians, and the Macedonians, omnes Arium parentem agnoscunt, sayes the same Father, they all call themselves Arians, but they had as many opinions, not onely as names, but as persons. And that one Sect of Mahomet, was quickly divided, and sub-divided into 70 sects.
The Acatians, the Eunomians, and the Macedonians, omnes Arium parentem agnoscunt, Says the same Father, they all call themselves Arians, but they had as many opinions, not only as names, but as Persons. And that one Sect of Mahomet, was quickly divided, and subdivided into 70 Sects.
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Tertullian, twenty or thirty yeares after him, perchance twenty seven; and Epiphanius, some a hundred and fifty after him, sixty; and fifty yeare after that, St. Augustine some ninety: yet after all these, (and but a very few yeares,
Tertullian, twenty or thirty Years After him, perchance twenty seven; and Epiphanius, Some a hundred and fifty After him, sixty; and fifty year After that, Saint Augustine Some ninety: yet After all these, (and but a very few Years,
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That all those heresies should rot, being upheld by the sword, and that onely the Christian Religion should grow up, being mowed down by the sword, That one graine of Corne should be cast away,
That all those heresies should rot, being upheld by the sword, and that only the Christian Religion should grow up, being mowed down by the sword, That one grain of Corn should be cast away,
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because he was a Christian, and all that saw him executed, and the Executioner himself, should thereupon become Christians, (a case that fell out more then once, in the primitive Church ) That as the flood threw down the Courts of Princes,
Because he was a Christian, and all that saw him executed, and the Executioner himself, should thereupon become Christians, (a case that fell out more then once, in the primitive Church) That as the flood threw down the Courts of Princes,
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In how few yeares, did God make the number of learned •riters, the number of persons of all qualities, the number of Kings, in whose Dominions the reformed Religion was exercised, equall to the number of them, who adhered to the Roman Church?
In how few Years, did God make the number of learned •riters, the number of Persons of all qualities, the number of Kings, in whose Dominions the reformed Religion was exercised, equal to the number of them, who adhered to the Roman Church?
and foule, and sinfull soule, That he hath written to thee, in all his Scriptures, sent Ambassage to thee, in all his preachers, presented thee, in all his temporall, and spirituall blessings, That he hath come to thee,
and foul, and sinful soul, That he hath written to thee, in all his Scriptures, sent Ambassage to thee, in all his Preachers, presented thee, in all his temporal, and spiritual blessings, That he hath come to thee,
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as all the rest, (That that God, who is but one in himselfe, is yet three persons, That those three, who were allsufficient to themselves, would yet make more, make Angels, make man, make a Christ, make him a Spouse, a Church, and first propagate that, by so weake men, in so hard a doctrine, and in so short a space, over all the world, and then reforme that Church againe,
as all the rest, (That that God, who is but one in himself, is yet three Persons, That those three, who were All-sufficient to themselves, would yet make more, make Angels, make man, make a christ, make him a Spouse, a Church, and First propagate that, by so weak men, in so hard a Doctrine, and in so short a Molle, over all the world, and then reform that Church again,
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so be thou thy self, and Gods exceeding goodnesse to thee, an argument, That that God who hath shewed himself so loath to lose thee, is certainly loath to lose any other soule;
so be thou thy self, and God's exceeding Goodness to thee, an argument, That that God who hath showed himself so loath to loose thee, is Certainly loath to loose any other soul;
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There is a more speciall manner intimated, even in the first word of our Text, After this; After what? After he had seene the servants of God sealed; sealed:
There is a more special manner intimated, even in the First word of our Text, After this; After what? After he had seen the Servants of God sealed; sealed:
The wax, the matter, is in his conception; the seale, the forme, is in his quickning, in his inanimation; as, in Adam, the waxe was that red earth, which he was made of, the seale was that soule, that breath of life, which God breathed into him.
The wax, the matter, is in his conception; the seal, the Form, is in his quickening, in his inanimation; as, in Adam, the wax was that read earth, which he was made of, the seal was that soul, that breath of life, which God breathed into him.
Where the Organs of the body are so indisposed, as that this soule cannot exercise her faculties, in that man, (as in naturall Idiots, or otherwise) there, there is a curtaine drawn over this Image,
Where the Organs of the body Are so indisposed, as that this soul cannot exercise her faculties, in that man, (as in natural Idiots, or otherwise) there, there is a curtain drawn over this Image,
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And then, thou who wouldest not burne their picture, that loved thee, wilt thou betray the picture of the Maker, thy Saviour, thy Sanctifier, to the torments of hell? Amongst the manifold and perpetuall interpretations of that article, He descended into hell, this is a new one, that thou sen•est him to hell in thy soule:
And then, thou who Wouldst not burn their picture, that loved thee, wilt thou betray the picture of the Maker, thy Saviour, thy Sanctifier, to the torments of hell? among the manifold and perpetual interpretations of that article, He descended into hell, this is a new one, that thou sen•est him to hell in thy soul:
Christ had his Consummatum est, from the Iewes; he was able to say at last, All is finished, concerning them; shall he never have a Consummatum est from thee;
christ had his Consummatum est, from the Iewes; he was able to say At last, All is finished, Concerning them; shall he never have a Consummatum est from thee;
when thou art dead, for everlasting generations. Thus then we were sealed; all sealed; all had his image in our creation, in the faculties of our soules:
when thou art dead, for everlasting generations. Thus then we were sealed; all sealed; all had his image in our creation, in the faculties of our Souls:
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As intirely, as all mankinde was in Adam, all mankinde was in Christ; and as the seale of the Serpent is in all, by originall sinne, so the seale of God, Christ Iesus, is on us all, by his assuming our nature. Christ Jesus tooke our souls,
As entirely, as all mankind was in Adam, all mankind was in christ; and as the seal of the Serpent is in all, by original sin, so the seal of God, christ Iesus, is on us all, by his assuming our nature. christ jesus took our Souls,
surely Christ never tooke this body, this Leprosie, this pestilence, this rottennesse, so no Leprous soule must say, Christ never tooke this pride, this adultery, this murder upon himself;
surely christ never took this body, this Leprosy, this pestilence, this rottenness, so no Leprous soul must say, christ never took this pride, this adultery, this murder upon himself;
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These two seales then hath God set upon us all, his Image in our soules, at our making, his Image, that is his Sonne, upon our bodies and soules, in his incarnation; And both these seales he hath set upon us,
These two Seals then hath God Set upon us all, his Image in our Souls, At our making, his Image, that is his Son, upon our bodies and Souls, in his incarnation; And both these Seals he hath Set upon us,
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He sets another seale upon us, when, though we know not of it, yet the world, the congregation does, in the Sacrament of Baptisme, when the seale of his Crosse, is a testimony, not that Christ was borne, (as the former seale was) but that also he dyed for us;
He sets Another seal upon us, when, though we know not of it, yet the world, the congregation does, in the Sacrament of Baptism, when the seal of his Cross, is a testimony, not that christ was born, (as the former seal was) but that also he died for us;
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and delivered, and witnessed; that's our full evidence, then have we made sure our salvation, when the works of a holy life, doe daily refresh the contract made with God there, at our Baptisme, and testifie to the Church, that we doe carefully remember, what the Church promised in our behalfe, at that time:
and Delivered, and witnessed; that's our full evidence, then have we made sure our salvation, when the works of a holy life, do daily refresh the contract made with God there, At our Baptism, and testify to the Church, that we do carefully Remember, what the Church promised in our behalf, At that time:
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for, otherwise beloved, without this seale upon the arme, that is, a stedfast proceeding in the works of a holy life, we may have received many of the other seales, and yet deface them all.
for, otherwise Beloved, without this seal upon the arm, that is, a steadfast proceeding in the works of a holy life, we may have received many of the other Seals, and yet deface them all.
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if by a continuall watchfulnesse over their particular actions, they did not refresh those seales (formerly received in their Creation, in Christs incarnation, in their Baptisme, and in their beginnings of faith ) to themselves,
if by a continual watchfulness over their particular actions, they did not refresh those Seals (formerly received in their Creation, in Christ incarnation, in their Baptism, and in their beginnings of faith) to themselves,
But these seales being so many, and so univesall, that argues still, that which we especially seek to establish, that is, the Accessiblenesse, the communicablenesse, the sociablenesse, the affection, (shall I say) the Ambition, that God hath, to have us all.
But these Seals being so many, and so univesall, that argues still, that which we especially seek to establish, that is, the Accessiblenesse, the communicableness, the sociableness, the affection, (shall I say) the Ambition, that God hath, to have us all.
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Is that then, (that one hundred forty foure thousand ) intended for a small number? If it had been so, it would rather have been said, of such a Tribe but twelve thousand,
Is that then, (that one hundred forty foure thousand) intended for a small number? If it had been so, it would rather have been said, of such a Tribe but twelve thousand,
but God as expressing a joy, that there were so many, repeats his number of twelve thousand, twelve times over, of Iuda twelve thousand, of Levi twelve thousand, and twelve thousand of every Tribe.
but God as expressing a joy, that there were so many, repeats his number of twelve thousand, twelve times over, of Iuda twelve thousand, of Levi twelve thousand, and twelve thousand of every Tribe.
and divers such ) we may take that number of twelve, and twelve, pro universitate salvandorum, that that number signifies, all those who shall be saved.
and diverse such) we may take that number of twelve, and twelve, Pro Universitate salvandorum, that that number signifies, all those who shall be saved.
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so few of them doe come in, since Christ came into the world, as that we may, with Saint Augustine, interpret that place of Genesis, where Abrahams seed is compared both to the Starres of heaven, and to the dust of the earth, that the Stars of heaven signifie those that shall be saved in heaven,
so few of them do come in, since christ Come into the world, as that we may, with Saint Augustine, interpret that place of Genesis, where Abrahams seed is compared both to the Stars of heaven, and to the dust of the earth, that the Stars of heaven signify those that shall be saved in heaven,
and so, by Gods grace, there may be an infinite number of soules saved, more then those, of whose salvation, we discerne the ways, and the meanes. Let us embrace the way which God hath given us, which is, the knowledge of his Sonne, Christ Iesus: what other way God may take with others,
and so, by God's grace, there may be an infinite number of Souls saved, more then those, of whose salvation, we discern the ways, and the means. Let us embrace the Way which God hath given us, which is, the knowledge of his Son, christ Iesus: what other Way God may take with Others,
how he wtought upon Iob, and Naaman, and such others as were not in the Covenant, let us not inquire too curiously, determine too peremptorily, pronounce too uncharitably:
how he wtought upon Job, and Naaman, and such Others as were not in the Covenant, let us not inquire too curiously, determine too peremptorily, pronounce too uncharitably:
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Truly, even those places, which are ordinarily understood of the pa•city of the Iews, that shall be saved, will receive a charitable interpretation, and extension.
Truly, even those places, which Are ordinarily understood of the pa•city of the Iews, that shall be saved, will receive a charitable Interpretation, and extension.
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And therefore, I had rather take it, that God would take a particular care of them, one by one, then that he would take in but one and one: As it is in that place of Esay, In that day ye shall be gathered one by one, o yee children of Israel;
And Therefore, I had rather take it, that God would take a particular care of them, one by one, then that he would take in but one and one: As it is in that place of Isaiah, In that day you shall be gathered one by one, oh ye children of Israel;
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(that is, that room might be made for you the Gentiles ) but, as touching election, they are beloved for their Fathers sakes; that is, they have interest by an ancient title, which God will never disannull.
(that is, that room might be made for you the Gentiles) but, as touching election, they Are Beloved for their Father's sakes; that is, they have Interest by an ancient title, which God will never disannul.
And therefore a great part, of the ancient, and later men too, doe interpret divers passages of Saint Paul, of a generall salvation of the Iews, that all shall be effectually wrought upon, to salvation,
And Therefore a great part, of the ancient, and later men too, do interpret diverse passages of Saint Paul, of a general salvation of the Iews, that all shall be effectually wrought upon, to salvation,
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I end this, concerning the Iews, with this note, that in all these Tribes, which yeelded to this sealing, twelve thousand a peece, the Tribe of Dan is left out, it is not said, that any were sealed of the Tribe of Dan; many have enquired the reason,
I end this, Concerning the Iews, with this note, that in all these Tribes, which yielded to this sealing, twelve thousand a piece, the Tribe of Dan is left out, it is not said, that any were sealed of the Tribe of Dan; many have inquired the reason,
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It is true, that very many of the Fathers, Irenaeus, Ambrose, Augustine, Gregory, (and more then these) have thought so, that Antichrist must be of that Tribe;
It is true, that very many of the Father's, Irnaeus, Ambrose, Augustine, Gregory, (and more then these) have Thought so, that Antichrist must be of that Tribe;
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but yet for all that profession, which they make in the Roman Church, of adhering to the Fathers, one amongst them, says, Incertum, be the Fathers as clear,
but yet for all that profession, which they make in the Roman Church, of adhering to the Father's, one among them, Says, Incertum, be the Father's as clear,
and another says, fabulosum est, be the Fathers as earnest, as they will, it is but a poeticall and a fabulous thing, that Antichrist must come of the Tribe of Dan. But he that hath most of the workes of Antichrist upon him, of any person in the world now, is thus far of the Tribe of Dan; Dan signifies Iudgement; And he will needs be the Judge of all faith, and of all actions too,
and Another Says, fabulosum est, be the Father's as earnest, as they will, it is but a poetical and a fabulous thing, that Antichrist must come of the Tribe of Dan. But he that hath most of the works of Antichrist upon him, of any person in the world now, is thus Far of the Tribe of Dan; Dan signifies Judgement; And he will needs be the Judge of all faith, and of all actions too,
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Certainly this Tribe of Dan, that is, of such uncharitable Judges of all other men, that will afford no salvation to any but themselves, are in the greatest danger to be left out, at this generall seale;
Certainly this Tribe of Dan, that is, of such uncharitable Judges of all other men, that will afford no salvation to any but themselves, Are in the greatest danger to be left out, At this general seal;
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and was a great argument, of Gods sociable application of himselfe to man, but that which was after, was more, A great multitude, which no man could number, of all nations &c. Gods mercy was not confined,
and was a great argument, of God's sociable application of himself to man, but that which was After, was more, A great multitude, which no man could number, of all Nations etc. God's mercy was not confined,
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though Christ be not preached, nor presented in the same manner, for outward Ceremonies, or for problematicall opinions, yet the foundation may remaine one, though it be, in such a sort, varied;
though christ be not preached, nor presented in the same manner, for outward Ceremonies, or for problematical opinions, yet the Foundation may remain one, though it be, in such a sort, varied;
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and men may come in at any of the twelve gates, and rest upon any of the twelve foundations, for they are all gates, and foundations of one and the same Ierusalem; and they that enter, are a multitude that no man can number.
and men may come in At any of the twelve gates, and rest upon any of the twelve foundations, for they Are all gates, and foundations of one and the same Ierusalem; and they that enter, Are a multitude that no man can number.
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so, says that Father, Angusta porta Christus, Christ is a narrow gate, but he tels us also wherein, and in what respect, Non parvitate potestatis exiguus, sed humilitatis ratione collectus;
so, Says that Father, Augusta porta Christus, christ is a narrow gate, but he tells us also wherein, and in what respect, Non parvitate potestatis exiguus, sed humilitatis ratione Collectus;
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and his sinfull possessions, it is strait, for then he hath made himselfe a Camel, and to a Camel Heaven gate is as a needles eye: But it is better comming into heaven with one eye, Mat. 18. 9. then into hell with two;
and his sinful possessions, it is strait, for then he hath made himself a Camel, and to a Camel Heaven gate is as a needles eye: But it is better coming into heaven with one eye, Mathew 18. 9. then into hell with two;
and he will enter, and be but thou content to enter into his, content to be led in by his preaching, content to be drawn in by his benefits, content to be forced in by his corrections,
and he will enter, and be but thou content to enter into his, content to be led in by his preaching, content to be drawn in by his benefits, content to be forced in by his corrections,
and he will open his: since thy God would have dyed for thee, if there had been no man born but thou, never imagine, that he who lets in multitudes, which no man can number, of all Nations, &c. would ever shut out thee, but labour to enter there;
and he will open his: since thy God would have died for thee, if there had been no man born but thou, never imagine, that he who lets in Multitudes, which no man can number, of all nations, etc. would ever shut out thee, but labour to enter there;
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We have but ended our first part, The assurance which we have from Gods manner of proceeding, that Religion is not a sullen, but a cheerfull Philosophy, and salvation not cast into a corner,
We have but ended our First part, The assurance which we have from God's manner of proceeding, that Religion is not a sullen, but a cheerful Philosophy, and salvation not cast into a corner,
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& they shall sit at the right hand of God• It is not, that you shall not sit, nor that you shall not lie, for you shall lye in Abraham bosom: But yet you shal stand, that is, you shall stand sure, you shall never fall, you shall stand, but yet you shall but stand, that is, remaine in a continuall disposition and readinesse to serve God, and to minister to him.
& they shall fit At the right hand of God• It is not, that you shall not fit, nor that you shall not lie, for you shall lie in Abraham bosom: But yet you shall stand, that is, you shall stand sure, you shall never fallen, you shall stand, but yet you shall but stand, that is, remain in a continual disposition and readiness to serve God, and to minister to him.
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but stand at the barre; But when you stand before the Throne, you stand, (as it is also added in this place) before the Lamb: who having not opened his mouth, to save his owne fleece, when he was in the shearers hand,
but stand At the bar; But when you stand before the Throne, you stand, (as it is also added in this place) before the Lamb: who having not opened his Mouth, to save his own fleece, when he was in the shearers hand,
infinite seales, infinite testimonies, infinite extensions, infinite durations of infinite glory: Go in, beloved, and raise your own contemplations, to a height worthy of this glory;
infinite Seals, infinite testimonies, infinite extensions, infinite durations of infinite glory: Go in, Beloved, and raise your own contemplations, to a height worthy of this glory;
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You shall stand amicti stolis, (for so it follows) covered with Robes, that is, covered all over: not with Adams fragmentary raggs of fig-leafes, nor with the halfe-garments of Davids servants: Though you have often offered God halfe-confessions, and halferepentances, yet if you come at last, to stand before the Lambe, his fleece covers all;
You shall stand amicti stolis, (for so it follows) covered with Robes, that is, covered all over: not with Adams fragmentary rags of Fig leaves, nor with the half-garments of Davids Servants: Though you have often offered God half-confessions, and halferepentances, yet if you come At last, to stand before the Lamb, his fleece covers all;
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nor cover your sinfull actions, and leave your sinfull words and thoughts open to justice, nor cover your own personall sinnes, and leave the sinnes of your Fathers before you,
nor cover your sinful actions, and leave your sinful words and thoughts open to Justice, nor cover your own personal Sins, and leave the Sins of your Father's before you,
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and utterly forgotten, either his grace shall enable us, to recollect, and to repent in particular, or (we having used that holy diligence, to examine our consciences so) he shall wrap up even those sinnes, which we have forgot,
and utterly forgotten, either his grace shall enable us, to recollect, and to Repent in particular, or (we having used that holy diligence, to examine our Consciences so) he shall wrap up even those Sins, which we have forgotten,
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so shall those Angels wonder at thy coming thither, and say, Wherefore art thou white in thine apparell? they shall wonder how sinne it selfe shall be clothed in innocence.
so shall those Angels wonder At thy coming thither, and say, Wherefore art thou white in thine apparel? they shall wonder how sin it self shall be clothed in innocence.
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and chide me for so lame an expressing of so perfect a state, and when the abundant spirit of God hath given you some measure, of conceiving that glory here, Almighty God give you,
and chide me for so lame an expressing of so perfect a state, and when the abundant Spirit of God hath given you Some measure, of conceiving that glory Here, Almighty God give you,
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and me, and all, a reall expressing of it, by making us actuall possessors of that Kingdome, which his Sonne, our Saviour Christ Jesus hath purchased for us, with the inestimable price of his incorruptible blood. Amen.
and me, and all, a real expressing of it, by making us actual Possessors' of that Kingdom, which his Son, our Saviour christ jesus hath purchased for us, with the inestimable price of his incorruptible blood. Amen.
Preached at Denmark house, some few days before the body of King Iames, was removed from thence, to his buriall, Apr. 26. 1625. CANT. 3. 11. Goe forth ye Daughters of Sion,
Preached At Denmark house, Some few days before the body of King James, was removed from thence, to his burial, Apr. 26. 1625. CANT. 3. 11. Go forth you Daughters of Sion,
and spread, and paraphrase that one word, so farre, as to heare therein, a councell of all the three Persons, agreeing in this gracious designe upon Man, faciamus, let us make him;
and spread, and Paraphrase that one word, so Far, as to hear therein, a council of all the three Persons, agreeing in this gracious Design upon Man, Faciamus, let us make him;
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and so let us make him. In our Text there is an intimation of another Trinity. The words are spoken but by one, but the persons in the text, are Three; For first, The speaker, the Director of all, is the Church, the spouse of Christ, she says, Goe forth ye daughters of Sion;
and so let us make him. In our Text there is an intimation of Another Trinity. The words Are spoken but by one, but the Persons in the text, Are Three; For First, The speaker, the Director of all, is the Church, the spouse of christ, she Says, Go forth you daughters of Sion;
And then lastly, the persons upon whom they are directed, is Solomon crowned, That is, Christ invested with the royall dignity of being Head of the Church; And in this, especially, is this applyable to the occasion of our present meeting (All our meetings now, are, to confesse, to the glory of God,
And then lastly, the Persons upon whom they Are directed, is Solomon crowned, That is, christ invested with the royal dignity of being Head of the Church; And in this, especially, is this appliable to the occasion of our present meeting (All our meetings now, Are, to confess, to the glory of God,
no soule can live in so good an aire, and in so good a diet, Quàm ut Rationem praecedat authoritas, Then still to submit a mans owne particular reason, to the authority of the Church expressed in the Scriptures:
no soul can live in so good an air, and in so good a diet, Quàm ut Rationem praecedat Authoritas, Then still to submit a men own particular reason, to the Authority of the Church expressed in the Scriptures:
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and the rectifying of our own consciences, and manners, the uncertainty of the prosperity, and the assurednesse of the adversity of this world) That this Crown of Solomons in the text, will appear to be Christs crown of Thornes, his Humiliation, his Passion; and so these words will dismisse us in this blessed consolation, That then we are nearest to our crown of Glory,
and the rectifying of our own Consciences, and manners, the uncertainty of the Prosperity, and the assuredness of the adversity of this world) That this Crown of Solomons in the text, will appear to be Christ crown of Thorns, his Humiliation, his Passion; and so these words will dismiss us in this blessed consolation, That then we Are nearest to our crown of Glory,
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And these three persons, The Church, that calls, The children that hearken, and Christ in his Humiliation, to whom they are sent, will be the three parts, in which we shall determine this Exercise.
And these three Persons, The Church, that calls, The children that harken, and christ in his Humiliation, to whom they Are sent, will be the three parts, in which we shall determine this Exercise.
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so neither are we to look, that God should speak to us mouth to mouth, spirit to spirit, by Inspiration, by Revelation. for it is a large mercy, that he hath constituted an Office,
so neither Are we to look, that God should speak to us Mouth to Mouth, Spirit to Spirit, by Inspiration, by Revelation. for it is a large mercy, that he hath constituted an Office,
When Christ was baptized by Iohn, it is sayd by all those three Evangelists, that report that story, in particular circumstances, that there was a voice heard from heaven saying, This is my beloved Son in whom I am well pleased:
When christ was baptised by John, it is said by all those three Evangelists, that report that story, in particular Circumstances, that there was a voice herd from heaven saying, This is my Beloved Son in whom I am well pleased:
after that Declaration, that he, who was visibly and personally come amongst them, was the Sonne of God, there was no reason to doubt of mens willingnesse to hear him, who went forth in person, to preach unto them, in this world;
After that Declaration, that he, who was visibly and personally come among them, was the Son of God, there was no reason to doubt of men's willingness to hear him, who went forth in person, to preach unto them, in this world;
therefore that was not added at his Baptisme, and entrance into his personall ministery: But when Christ came to his Transfiguration, which was a manifestation of his glory, in the next world, and an intimation of the approaching of the time of his going away, to the possession of that glory, out of this world, there that voyce from heaven sayes, This is my beloved Sonne, in whom I am well pleased, heare him:
Therefore that was not added At his Baptism, and Entrance into his personal Ministry: But when christ Come to his Transfiguration, which was a manifestation of his glory, in the next world, and an intimation of the approaching of the time of his going away, to the possession of that glory, out of this world, there that voice from heaven Says, This is my Beloved Son, in whom I am well pleased, hear him:
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for how, and where, and in whom should they heare him, when he was gone? In the Church, for the same testimony that God gave of Christ, to authorize and justifie his preaching, hath Christ given of the Church, to justifie her power:
for how, and where, and in whom should they hear him, when he was gone? In the Church, for the same testimony that God gave of christ, to authorise and justify his preaching, hath christ given of the Church, to justify her power:
The holy Ghost fell upon Christ, at his Baptism, and the holy Ghost fell upon the Apostles, (who were the representative Church ) at Whitsontide: The holy Ghost tarried upon Christ then,
The holy Ghost fell upon christ, At his Baptism, and the holy Ghost fell upon the Apostles, (who were the representative Church) At Whitsuntide: The holy Ghost tarried upon christ then,
and they have from him that commination, If you disobey them, you disobey God; in what fetters soever they binde you, you shall rise bound in those fetters;
and they have from him that commination, If you disobey them, you disobey God; in what fetters soever they bind you, you shall rise bound in those fetters;
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It is not because the Church doth truly take too much power, but because they would be under none; it is an ambition, to have all government in their own hands,
It is not Because the Church does truly take too much power, but Because they would be under none; it is an ambition, to have all government in their own hands,
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as God hath manifested himself to them, they must believe in Christ; so if they will pretend to heare Christ, they must heare him there, where he hath promised to speake, they must heare him in the Church.
as God hath manifested himself to them, they must believe in christ; so if they will pretend to hear christ, they must hear him there, where he hath promised to speak, they must hear him in the Church.
The first reason then in this Trinity, the person that directs, is the Church; the Trumpet in which God sounds his Iudgements, and the Organ, in which he delivers his mercy; And then the persons of the second place, the persons to whom the Church speakes here, are Filiae Sion, The daughters of Sion, her owne daughters.
The First reason then in this Trinity, the person that directs, is the Church; the Trumpet in which God sounds his Judgments, and the Organ, in which he delivers his mercy; And then the Persons of the second place, the Persons to whom the Church speaks Here, Are Filial Sion, The daughters of Sion, her own daughters.
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Therefore, as by a name, importing more facility, more supplenesse, more application, more tractablenesse, she calls her children, Daughters. But then, being a mother, and having the dignity of a Parent upon her, she does not proceed supplicatorily, she does not pray them,
Therefore, as by a name, importing more facility, more suppleness, more application, more tractableness, she calls her children, Daughters. But then, being a mother, and having the dignity of a Parent upon her, she does not proceed supplicatorily, she does not pray them,
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nor intreat them, she does not say, I would you would go forth, and I would you would looke out, but it is Egredimini, & videte, imperatively, authoritatively, Do it, you must do it:
nor entreat them, she does not say, I would you would go forth, and I would you would look out, but it is Go out, & Videte, imperatively, authoritatively, Do it, you must do it:
from that sanctuary of the soule, the Communion Table, and from that Sanctuary of the body, Christian buriall, and even that Christian buriall gives a man a good rise, a good helpe, a good advantage,
from that sanctuary of the soul, the Communion Table, and from that Sanctuary of the body, Christian burial, and even that Christian burial gives a man a good rise, a good help, a good advantage,
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even at the last resurrection, to be laid down in expectation of the Resurrection, in holy ground, and in a place accustomed to Gods presence, and to have been found worthy of that Communion of Saints, in the very body, is some earnest,
even At the last resurrection, to be laid down in expectation of the Resurrection, in holy ground, and in a place accustomed to God's presence, and to have been found worthy of that Communion of Saints, in the very body, is Some earnest,
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but consecrated ground is our element. And therefore you daughters of Sion, holy and religious souls, (for to them onely this indulgent mother speaks here) hearken ever to her voice;
but consecrated ground is our element. And Therefore you daughters of Sion, holy and religious Souls, (for to them only this indulgent mother speaks Here) harken ever to her voice;
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Associate thy selfe to the true shepheard, and true sheep of Christ Jesus, and stray not towards Idolatrous Chappels, nor towards schismaticall Conventicles, but goe by the footsteps of the flock;
Associate thy self to the true shepherd, and true sheep of christ jesus, and stray not towards Idolatrous Chapels, nor towards Schismatical Conventicles, but go by the footsteps of the flock;
And truly the best way to discerne footsteps, is Daniels way, Daniels way was to straw ashes, and so their footsteps that had been there, were easily discerned:
And truly the best Way to discern footsteps, is Daniel's Way, Daniel's Way was to straw Ashes, and so their footsteps that had been there, were Easily discerned:
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Walke in thine own ashes, in the meditation of thine own death, or in the ashes of Gods Saints, who are dead before thee, in the contemplation of their example,
Walk in thine own Ashes, in the meditation of thine own death, or in the Ashes of God's Saints, who Are dead before thee, in the contemplation of their Exampl,
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at least out of the love of thy self, for that is but a short, a giddy, a vertiginous walk how little a thing is the greatest man? If thou have many rooms in thy selfe, many capacities to contemplate thy selfe in,
At least out of the love of thy self, for that is but a short, a giddy, a vertiginous walk how little a thing is the greatest man? If thou have many rooms in thy self, many capacities to contemplate thy self in,
if thou walke over the consideration of thy selfe, as thou hast such a title of Honour, such an Office of Command, such an Inheritance, such a pedegree, such a posterity, such an Allyance, if this be not a short walke,
if thou walk over the consideration of thy self, as thou hast such a title of Honour, such an Office of Command, such an Inheritance, such a pedigree, such a posterity, such an Alliance, if this be not a short walk,
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Still that which we are to look upon, is especially our selves, but it is our selves, enlarg'd & extended into the next world; for till we see, what we shall be then, we are but short-sighted. Wouldst thou say, thou knew'st a man,
Still that which we Are to look upon, is especially our selves, but it is our selves, enlarged & extended into the next world; for till we see, what we shall be then, we Are but shortsighted. Wouldst thou say, thou Knewest a man,
for all those things wch we have here, are but swadling clouts, & all our motions, & preferments, from place, to place, are but the rocking of a cradle. The first thing that Christ says to his spouse in the Canticles, is, If thou know not thy selfe, (for so all the Ancients read it,
for all those things which we have Here, Are but swaddling clouts, & all our motions, & preferments, from place, to place, Are but the rocking of a cradle. The First thing that christ Says to his spouse in the Canticles, is, If thou know not thy self, (for so all the Ancients read it,
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and to finde those marks, ingenuously, and in a rectified conscience, in thy selfe, To finde that no murmuring at Gods corrections, no disappointing of thy hopes, no interrupting of thy expectations, no frustrating of thy possibilities in the way, no impatience in sicknesse, and in the agony of death, can deface those marks, this is to goe forth, and see thy self, beyond thy self, to see what thou shalt be in the next world.
and to find those marks, ingenuously, and in a rectified conscience, in thy self, To find that no murmuring At God's corrections, no disappointing of thy hope's, no interrupting of thy Expectations, no frustrating of thy possibilities in the Way, no impatience in sickness, and in the agony of death, can deface those marks, this is to go forth, and see thy self, beyond thy self, to see what thou shalt be in the next world.
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One in the Text, your Head, Christ Iesus, represented unto you, in the name and person of Solomon, Behold King Solomon crowned, &c. And another, under your feet, in the dissolution of this great Monarch, our Royall Master, now layd lower by death then any of us, his Subjects and servants.
One in the Text, your Head, christ Iesus, represented unto you, in the name and person of Solomon, Behold King Solomon crowned, etc. And Another, under your feet, in the dissolution of this great Monarch, our Royal Master, now laid lower by death then any of us, his Subject's and Servants.
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First then, behold your selves in that first glasse, Behold King Solomon; Solomon the sonne of David, but not the Son of Bathsheba, but of a better mother, the most blessed Virgin Mary. For, Solomon, in this text, is not a proper Name,
First then, behold your selves in that First glass, Behold King Solomon; Solomon the son of David, but not the Son of Bathsheba, but of a better mother, the most blessed Virgae Marry. For, Solomon, in this text, is not a proper Name,
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but Christ, nor any other thing in this glasse, but his Humiliation. What need we? Even that, his lowest humiliation, his death, is expressed here, in three words of exaltation, It is a Crown, it is a Mariage, it is the gladnesse of heart: Behold King Salomon crowned, &c. The Crown, which we are called to see him crowned with, his mother put upon him;
but christ, nor any other thing in this glass, but his Humiliation. What need we? Even that, his lowest humiliation, his death, is expressed Here, in three words of exaltation, It is a Crown, it is a Marriage, it is the gladness of heart: Behold King Solomon crowned, etc. The Crown, which we Are called to see him crowned with, his mother put upon him;
The Crown which his Father gave him, was that glory, wherewith he was glorifyed, with the Father, from all eternity, in his divine nature: And the Crown wherewith his Father crowned his Humane nature, was the glory given to that, in his Ascension. His Mother could give him no such Crown:
The Crown which his Father gave him, was that glory, wherewith he was glorified, with the Father, from all eternity, in his divine nature: And the Crown wherewith his Father crowned his Humane nature, was the glory given to that, in his Ascension. His Mother could give him not such Crown:
The Crown that she gave him, was that substance, that he received from her, our flesh, our nature, our humanity; and this, Athanasius, and this, Saint Ambrose, calls the Crown, wherewith his Mother crowned him, in this text, his infirm, his humane nature.
The Crown that she gave him, was that substance, that he received from her, our Flesh, our nature, our humanity; and this, Athanasius, and this, Saint Ambrose, calls the Crown, wherewith his Mother crowned him, in this text, his infirm, his humane nature.
Or, the Corwn wherewith his Mother corwned him, was that Crown, to which, that infirme nature which he tooke from her, submitted him, which was his passion, his Crown of thornes; for so Tertullian, and divers others take this Crown of his, from her, to be his Crown of thorns: Woe to the Crown of pride, whose beauty is a fading flower, says the Prophet;
Or, the Corwn wherewith his Mother corwned him, was that Crown, to which, that infirm nature which he took from her, submitted him, which was his passion, his Crown of thorns; for so Tertullian, and diverse Others take this Crown of his, from her, to be his Crown of thorns: Woe to the Crown of pride, whose beauty is a fading flower, Says the Prophet;
Then was there truly a Rose amongst Thorns, when through his Crown of Thorns, you might see his title, Iesus Nazarenus: for, in that very name Nazarenus, is involved the signification of a flower; the very word signifies a flower. Esay's flower in the Crown of pride fades, and is removed;
Then was there truly a Rose among Thorns, when through his Crown of Thorns, you might see his title, Iesus Nazarene: for, in that very name Nazarene, is involved the signification of a flower; the very word signifies a flower. Esay's flower in the Crown of pride fades, and is removed;
It did so to our Solomon here, it brought forth thornes to Christ, and he made a Crown of those thorns, not onely for himself, but for us too, Omnes aculei mortis, in Dominici Corporis tolerantia, •btusi sunt, All the thorns of life and death, are broken,
It did so to our Solomon Here, it brought forth thorns to christ, and he made a Crown of those thorns, not only for himself, but for us too, Omnes aculei mortis, in Dominici Corporis tolerantia, •btusi sunt, All the thorns of life and death, Are broken,
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or blunted upon the head of our Solomon, and now, even our thorns, make up our Crown, our tribulation in life, our dissolution in death, conduce to our glory:
or blunted upon the head of our Solomon, and now, even our thorns, make up our Crown, our tribulation in life, our dissolution in death, conduce to our glory:
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His Spouse is the Church, His marriage is the uniting of himselfe to this Spouse, in his becomming Head of the Church. The great City, the heavenly Jerusalem, is called The Bride, and The Lambs wife, in the Revelation: And he is the Head of this body, the Bridegroom of this Bride, the Head of this Church,
His Spouse is the Church, His marriage is the uniting of himself to this Spouse, in his becoming Head of the Church. The great city, the heavenly Jerusalem, is called The Bride, and The Lambs wife, in the Revelation: And he is the Head of this body, the Bridegroom of this Bride, the Head of this Church,
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His Death is his Marriage, and upon his Death flowed out from his side, those two Elements of the Church, water and bloud; The Sacraments of Baptisme, and of the Communion of himself.
His Death is his Marriage, and upon his Death flowed out from his side, those two Elements of the Church, water and blood; The Sacraments of Baptism, and of the Communion of himself.
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Behold then this Solomon crowned and married; both words of Exaltation, and Exultation, and both by Death and trust him for working the same effects upon thee;
Behold then this Solomon crowned and married; both words of Exaltation, and Exultation, and both by Death and trust him for working the same effects upon thee;
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The fulnesse, the compasse, the two Hemispheres of Heaven, are often designed to us, in these two names, Ioy and Glory: If the Crosse of Christ, the Death of Christ, present us both these, how neare doth it bring,
The fullness, the compass, the two Hemispheres of Heaven, Are often designed to us, in these two names, Joy and Glory: If the Cross of christ, the Death of christ, present us both these, how near does it bring,
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how fully doth it deliver Heaven it self to us in this life? And then we heare the Apostle say, We see Iesus, for the suffering of Death, crowned with Honour and Glory:
how Fully does it deliver Heaven it self to us in this life? And then we hear the Apostle say, We see Iesus, for the suffering of Death, crowned with Honour and Glory:
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Non solum in nomine Christiani, sed Chriani patientis, not onely because he is a Christian in his Baptisme, but a Christian in a second Baptisme, a Baptisme of bloud; not onely as he hath received Christ, in accepting his Institution, but because he hath conformed himself to Christ, in fulfilling his sufferings. And therefore,
Non solum in nomine Christians, said Chriani patientis, not only Because he is a Christian in his Baptism, but a Christian in a second Baptism, a Baptism of blood; not only as he hath received christ, in accepting his Institution, but Because he hath conformed himself to christ, in fulfilling his sufferings. And Therefore,
though we admit naturall and humane sorrow, in the calamities which overtake us, and surround us in this life: (for as all glasses will gather drops and tears from externall causes, so this very glasse which we looke upon now, our Solomon in the Text, our Saviour, had those sadnesses of heart toward his Passion,
though we admit natural and humane sorrow, in the calamities which overtake us, and surround us in this life: (for as all glasses will gather drops and tears from external Causes, so this very glass which we look upon now, our Solomon in the Text, our Saviour, had those sadnesses of heart towards his Passion,
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All Ioy, that is, both the interest, and the principall, hath the earnest and the bargain; for if you can conceive joy in your tribulations in this world,
All Joy, that is, both the Interest, and the principal, hath the earnest and the bargain; for if you can conceive joy in your tribulations in this world,
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fixe thy self therefore upon this first glasse, this Solomon, thy Saviour, Behold King Solomon crownd, &c. and by conforming thy self to his holy sadnesse, and humiliation, thou shalt also become like him, in his Joy, and Glory.
fix thy self Therefore upon this First glass, this Solomon, thy Saviour, Behold King Solomon crowned, etc. and by conforming thy self to his holy sadness, and humiliation, thou shalt also become like him, in his Joy, and Glory.
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Not onely the greatest man is subject to naturall infirmities, (Christ himself was so) but the holiest man is subject to Originall and Actuall sinne, as thou art,
Not only the greatest man is Subject to natural infirmities, (christ himself was so) but the Holiest man is Subject to Original and Actual sin, as thou art,
but Go in and see a Solomon crowned with his mothers crown, &c. And when you shall find that hand that had signed to one of you a Patent for Title, to another for Pension, to another for Pardon, to another for Dispensation, Dead: That hand that settled Possessions by his Seale, in the Keeper, and rectified Honours by the sword, in his Marshall, and distributed relief to the Poore, in his Almoner, and Health to the Diseased, by his immediate Touch, Dead:
but Go in and see a Solomon crowned with his mother's crown, etc. And when you shall find that hand that had signed to one of you a Patent for Title, to Another for Pension, to Another for Pardon, to Another for Dispensation, Dead: That hand that settled Possessions by his Seal, in the Keeper, and rectified Honours by the sword, in his Marshal, and distributed relief to the Poor, in his Almoner, and Health to the Diseased, by his immediate Touch, Dead:
how poore, how faint, how pale, how momentany, how transitory, how empty, how frivolous, how Dead things, must you necessarily thinke Titles, and Possessions, and Favours, and all,
how poor, how faint, how pale, how momentany, how transitory, how empty, how frivolous, how Dead things, must you necessarily think Titles, and Possessions, and Favours, and all,
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when you see that Hand, which was the hand of Destinie, of Christian Destinie, of the Almighty God, lie dead? It was not so hard a hand when we touched it last,
when you see that Hand, which was the hand of Destiny, of Christian Destiny, of the Almighty God, lie dead? It was not so hard a hand when we touched it last,
That hand which was wont to wipe all teares from all our eyes, doth now but presse and squeaze us as so many spunges, filled one with one, another with another cause of teares.
That hand which was wont to wipe all tears from all our eyes, does now but press and squeaze us as so many sponges, filled one with one, Another with Another cause of tears.
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Teares that can have no other banke to bound them, but the declared and manifested will of God: For, till our teares flow to that Heighth, that they might be called a murmuring against the declared will of God, it is against our Allegiance, it is Disloyaltie, to give our teares any stop, any termination, any measure.
Tears that can have no other bank to bound them, but the declared and manifested will of God: For, till our tears flow to that Height, that they might be called a murmuring against the declared will of God, it is against our Allegiance, it is Disloyalty, to give our tears any stop, any termination, any measure.
visit Gods Temple often in the day, meet him in his owne House, and depart not from his Temples, (The dead bodies of his Saints are his Temples still) even at midnight; at midnight remember them, who resolve into dust,
visit God's Temple often in the day, meet him in his own House, and depart not from his Temples, (The dead bodies of his Saints Are his Temples still) even At midnight; At midnight Remember them, who resolve into dust,
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Looke now especially upon him whom God hath presented to thee now, and with as much cheerfulnesse as ever thou heardst him say, Remember my Favours, or remember my Commandements;
Look now especially upon him whom God hath presented to thee now, and with as much cheerfulness as ever thou heardst him say, remember my Favours, or Remember my commandments;
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for every Christian truely reconciled to God, and signed with his hand in the Absolution, and sealed with his bloud in the Sacrament, (and this was his case) is a beame,
for every Christian truly reconciled to God, and signed with his hand in the Absolution, and sealed with his blood in the Sacrament, (and this was his case) is a beam,
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In an•ient times, when they used to reward Souldiers with particular kinds of Crowns, there was a great dignity in Corona graminea, in a Crown of Grasse:
In an•ient times, when they used to reward Soldiers with particular Kinds of Crowns, there was a great dignity in Corona graminea, in a Crown of Grass:
He that hath but Coronam Gramineam, a turfe of grasse in a Church yard, hath a Crown from his Mother, and even in that buriall taketh seisure of the Resurrection, as by a turfe of grasse men give seisure of land.
He that hath but crown Gramineam, a turf of grass in a Church yard, hath a Crown from his Mother, and even in that burial Takes seizure of the Resurrection, as by a turf of grass men give seizure of land.
and all we, both then in that Glory where we shall acknowledge, that there is no way to this Marriage, but this Divorce, nor to Life, but by Death. And lastly, he is Crowned in the day of the gladnesse of his heart:
and all we, both then in that Glory where we shall acknowledge, that there is no Way to this Marriage, but this Divorce, nor to Life, but by Death. And lastly, he is Crowned in the day of the gladness of his heart:
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And therefore, to end all with the Apostles words, I would not have you to be ignorant, Brethren, concerning them, which are asleepe, that ye sorrow not,
And Therefore, to end all with the Apostles words, I would not have you to be ignorant, Brothers, Concerning them, which Are asleep, that you sorrow not,
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but that all we that have served him, may meet once a day, the first time we see the Sunne, in the eares of almighty God, with humble and hearty prayer, that he will be pleased to hasten that day, in which it shall be an addition, even to the joy of that place,
but that all we that have served him, may meet once a day, the First time we see the Sun, in the ears of almighty God, with humble and hearty prayer, that he will be pleased to hasten that day, in which it shall be an addition, even to the joy of that place,
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THe word of God is either the co-eternall and co-essentiall Sonne, our Saviour, which tooke flesh (Verbum Caro factum est) or it is the spirit of his mouth, by which we live, and not by bread onely.
THe word of God is either the coeternal and coessential Son, our Saviour, which took Flesh (Verbum Caro factum est) or it is the Spirit of his Mouth, by which we live, and not by bred only.
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and then insist upon foure steps: 1. Of whom he begs, (Father) 2. What he asks, (forgive them.) 3. That he prays upon reason, (for.) 4. What the reason is, (they know not.) And lastly,
and then insist upon foure steps: 1. Of whom he begs, (Father) 2. What he asks, (forgive them.) 3. That he prays upon reason, (for.) 4. What the reason is, (they know not.) And lastly,
So therefore prayer is our first entry, for when it is said, Ask and it shall be given, it is also said, Knock and it shall be opened, showing that by prayer our entrance is.
So Therefore prayer is our First entry, for when it is said, Ask and it shall be given, it is also said, Knock and it shall be opened, showing that by prayer our Entrance is.
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Some have painted them, some have withdrawn their naturall complexion. It hath been disputed, whether they be • how many they be, what they be, and what they do.
some have painted them, Some have withdrawn their natural complexion. It hath been disputed, whither they be • how many they be, what they be, and what they do.
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the vices of Sodome did cry, and the Almes of Toby. And if it were proper for St. Iohn, in the first of the Revelations to turne back to see a voyce, it is more likely God will looke down, to heare a worke.
the vices of Sodom did cry, and the Alms of Toby. And if it were proper for Saint John, in the First of the Revelations to turn back to see a voice, it is more likely God will look down, to hear a work.
Did not I say, when I was in my Country, thou wouldest deale thus? And when the Lord sayd, Doest thou well to be angry? He replyed, I doe well to be angry to the death.
Did not I say, when I was in my Country, thou Wouldst deal thus? And when the Lord said, Dost thou well to be angry? He replied, I do well to be angry to the death.
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It is an Honour to be able to say to servants, Doe this: But to say to God, Domine fac hoc, and prevail, is more; And yet more easie. God is replenishingly every where:
It is an Honour to be able to say to Servants, Do this: But to say to God, Domine fac hoc, and prevail, is more; And yet more easy. God is replenishingly every where:
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For, Ye lust, and have not, because ye aske net, Jam. 4. 2. The adulterous Mother of the three great brothers, Gratian, Lombard, and Comestor, being warned by her Confessour, to be sorry for her fact, sayd, she could not,
For, You lust, and have not, Because you ask net, Jam. 4. 2. The adulterous Mother of the three great Brother's, Gratian, Lombard, and Comestor, being warned by her Confessor, to be sorry for her fact, said, she could not,
Teaching that by example here, which he gave in precept before, Mat. 5. 44. Pray for them which persecute you, that you may be the children of your Father which is in heaven.
Teaching that by Exampl Here, which he gave in precept before, Mathew 5. 44. prey for them which persecute you, that you may be the children of your Father which is in heaven.
and such forced helps, and withall, weighing how well the Jews of these times are provided with other expositions of those places, are very sparing in using them,
and such forced helps, and withal, weighing how well the jews of these times Are provided with other expositions of those places, Are very sparing in using them,
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For first, we are made the sonnes of the Most High, and of the ancient of daies, there was no one word, by which he could so nobly have maintained his Dignity, kept his station, justified his cause,
For First, we Are made the Sons of the Most High, and of the ancient of days, there was no one word, by which he could so nobly have maintained his Dignity, kept his station, justified his cause,
And at this voice (Father) O most blessed Saviour, thy Father, which is so fully thine, that for thy sake, he is ours too, which is so wholly thine, that he is thy selfe, which is all mercy,
And At this voice (Father) Oh most blessed Saviour, thy Father, which is so Fully thine, that for thy sake, he is ours too, which is so wholly thine, that he is thy self, which is all mercy,
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And that faithfull company of departed Saints, to whom thy merit must open a more inward and familiar room in thy Fathers Kingdome, stand all attentive, to heare what thou wilt aske of this Father.
And that faithful company of departed Saints, to whom thy merit must open a more inward and familiar room in thy Father's Kingdom, stand all attentive, to hear what thou wilt ask of this Father.
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And what shall they hear? what doest thou aske? Forgive them, forgive them? Must murderers be forgiven? Must the offended aske it? And must a Father grant it? And must he be solicited,
And what shall they hear? what dost thou ask? Forgive them, forgive them? Must murderers be forgiven? Must the offended ask it? And must a Father grant it? And must he be solicited,
but thou tellest them, that they may be forgiven, but at thy request, and if they acknowledge their Advocate to be the Son of God. Father, forgive them.
but thou Tellest them, that they may be forgiven, but At thy request, and if they acknowledge their Advocate to be the Son of God. Father, forgive them.
which is so essentiall, and necessary in all transgressions, as where by mans fault the actions of God are diverted from his appointed ends, God himself is content to repent the doing of them.
which is so essential, and necessary in all transgressions, as where by men fault the actions of God Are diverted from his appointed ends, God himself is content to Repent the doing of them.
Forgive them, for, &c. And where he hath not this For, as in his Praier in his agony, he quickly interrupts the violence of his request, with a But, Father, let this cup passe;
Forgive them, for, etc. And where he hath not this For, as in his Prayer in his agony, he quickly interrupts the violence of his request, with a But, Father, let this cup pass;
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but not my will: In that form of Prayer which himself taught us, he hath appointed a for, on Gods part, which is ever the same unchangeable: For thine is the Kingdome; Therefore supplications belong to thee:
but not my will: In that from of Prayer which himself taught us, he hath appointed a for, on God's part, which is ever the same unchangeable: For thine is the Kingdom; Therefore supplications belong to thee:
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I must not pray, Lord put into my hands the strength of Christian Kings, for out of my zeale, I will imploy thy benefits to thine advantage, thy Souldiers against thine enemies,
I must not pray, Lord put into my hands the strength of Christian Kings, for out of my zeal, I will employ thy benefits to thine advantage, thy Soldiers against thine enemies,
hast thou filled these with prayses and perswasions of wisedome and knowledge, and must these persecutors be pardoned for their ignorance? Hast thou bid Esay to say, 27. 11. It is a people of no understanding,
hast thou filled these with praises and persuasions of Wisdom and knowledge, and must these persecutors be pardoned for their ignorance? Hast thou bid Isaiah to say, 27. 11. It is a people of no understanding,
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and now dost thou say, Forgive them because they know not? Shall ignorance, which is often the cause of sinne, often a sinne it self, often the punishment of sinne,
and now dost thou say, Forgive them Because they know not? Shall ignorance, which is often the cause of sin, often a sin it self, often the punishment of sin,
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and ever an infirmity and disease contracted by the first great sinne, advantage them? Who can understand his faults, saith the man according to thy heart, Psalme 19. 12. Lord cleanse me from my secret faults:
and ever an infirmity and disease contracted by the First great sin, advantage them? Who can understand his Faults, Says the man according to thy heart, Psalm 19. 12. Lord cleanse me from my secret Faults:
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They call the other privation, which if it proceed meerly from our owne sluggishnesse, in not searching the meanes made for our instruction, is ever inexcusable.
They call the other privation, which if it proceed merely from our own sluggishness, in not searching the means made for our instruction, is ever inexcusable.
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yet since beliefe is the immediate gift of God, faults done by unbeliefe, without malicious concurrences and circumstances, obtaine mercy and pardon from that abundant fountaine of grace, Christ Jesus.
yet since belief is the immediate gift of God, Faults done by unbelief, without malicious concurrences and Circumstances, obtain mercy and pardon from that abundant fountain of grace, christ jesus.
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yet there seemes to be enough on their parts, to make it a perplexed case, and to excuse, though not a malitious persecuting, yet a not consenting to his Doctrine.
yet there seems to be enough on their parts, to make it a perplexed case, and to excuse, though not a malicious persecuting, yet a not consenting to his Doctrine.
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When those great Commissioners which are called the Septuagint, sent from Hierusalem, to translate the Hebrew Scriptures into Greeke, had perfected their work, it was,
When those great Commissioners which Are called the septuagint, sent from Jerusalem, to translate the Hebrew Scriptures into Greek, had perfected their work, it was,
And as, when my soule, which enables all my limbs to their functions, disposes my legs to go, my whole body is truly said to go, because none stayes behinde;
And as, when my soul, which enables all my limbs to their functions, disposes my legs to go, my Whole body is truly said to go, Because none stays behind;
so when the holy Spirit, which had made himself as a common soule to their foure soules, directed one of them to say any thing, all are well understood to have said it.
so when the holy Spirit, which had made himself as a Common soul to their foure Souls, directed one of them to say any thing, all Are well understood to have said it.
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And therefore when to that place in Matth. 27. 8. where that Evangelist cites the Prophet Ieremy, for words spoken by Zachary, many medicines are applyed by the Fathers;
And Therefore when to that place in Matthew 27. 8. where that Evangelist cites the Prophet Ieremy, for words spoken by Zachary, many medicines Are applied by the Father's;
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as, That many copies have no name, That Ieremy might be binominous, and have both names, a thing frequent in the Bible, That it might be the error of a transcriber, That there was extant an Apocryph booke of Ieremy, in which these words were,
as, That many copies have no name, That Ieremy might be binominous, and have both names, a thing frequent in the bible, That it might be the error of a transcriber, That there was extant an Apocryph book of Ieremy, in which these words were,
And in this sense most congruously is that of St. Hierome applyable, that the foure Evangelists are Quadriga Divina, That as the foure Chariot wheeles,
And in this sense most congruously is that of Saint Jerome appliable, that the foure Evangelists Are Quadriga Divine, That as the foure Chariot wheels,
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and because he was so individuall a companion of the most learned Saint Paul, and did so much write Pauls words, that Eusebius thereupon mistaketh the words 2 Tim. 2. 1. Christ is raised according to my Gospell, to prove that Paul was author of this Gospell attributed to Luke. Iohn the Minion of Christ upon earth,
and Because he was so Individu a Companion of the most learned Saint Paul, and did so much write Paul's words, that Eusebius thereupon mistakes the words 2 Tim. 2. 1. christ is raised according to my Gospel, to prove that Paul was author of this Gospel attributed to Lycia. John the Minion of christ upon earth,
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then evident aud fresh, that Christ had spoke many things which none of the other three Evangelists had Recorded, uttered many things as his, which he never spoke:
then evident and fresh, that christ had spoke many things which none of the other three Evangelists had Recorded, uttered many things as his, which he never spoke:
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And Luke most, for he writ last of three, and largeliest for himselfe, 1 Act. 1. saith, I have made the former Treatise of all that Iesus began to doe and teach,
And Lycia most, for he writ last of three, and largeliest for himself, 1 Act. 1. Says, I have made the former Treatise of all that Iesus began to do and teach,
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which speech, lest the words in the last of Iohn, If all were written which Iesus did, the world could not contain the Bookes, should condemne, Ambrose and Chrysostome interpret well out of the words themselves, Scripsit de omnibus, non omnia, He writ of all, but not all:
which speech, lest the words in the last of John, If all were written which Iesus did, the world could not contain the Books, should condemn, Ambrose and Chrysostom interpret well out of the words themselves, Scripsit de omnibus, non omnia, He writ of all, but not all:
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It is another peculiar singularity of Lukes, that he addresseth his History to one man, Theophilus. For it is but weakely surmised, that he chose that name,
It is Another peculiar singularity of Lukes, that he Addresseth his History to one man, Theophilus. For it is but weakly surmised, that he chosen that name,
for all lovers of God, because the interpretation of the word suffereth it, since he addeth most noble Theophilus. But the work doth not the lesse belong to the whole Church,
for all lovers of God, Because the Interpretation of the word suffers it, since he adds most noble Theophilus. But the work does not the less belong to the Whole Church,
And Aristotle after, by the immense liberality of Alexander, he had ingrossed all Authors, is said to have defaced all, that he might be in stead of all:
And Aristotle After, by the immense liberality of Alexander, he had ingrossed all Authors, is said to have defaced all, that he might be in stead of all:
Other singularities in Luke, of form or matter, I omit, and end with one like this in our Text. As in the apprehending of our blessed Saviour, all the Evangelists record, that Peter cut off Malchus eare,
Other singularities in Lycia, of from or matter, I omit, and end with one like this in our Text. As in the apprehending of our blessed Saviour, all the Evangelists record, that Peter Cut off Malchus ear,
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but onely Luke remembers the healing of it again: (I think) because that act of curing, was most present and obvious to his consideration, who was a Physician:
but only Lycia remembers the healing of it again: (I think) Because that act of curing, was most present and obvious to his consideration, who was a physician:
and must be applied to us all, (for we doe all Crucifie him, and we know not what we do) And therefore Saint Hierome gave a right Character of him, in his Epistle to Paulinus, Fuit Medicus, & pariter omnia verba illius, Animae languentis sunt Medicinae, As he was a Physitian,
and must be applied to us all, (for we do all Crucify him, and we know not what we do) And Therefore Saint Jerome gave a right Character of him, in his Epistle to Paulinus, Fuit Medicus, & pariter omnia verba Illius, Spirits languentis sunt Medicinae, As he was a physician,
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and bewaild even then hanging upon the Crosse? For those Divines which reverently forbeare to interpret the words Lord, Lord, why hast thou forsaken me? of a suffering hell in his soule,
and bewailed even then hanging upon the Cross? For those Divines which reverently forbear to interpret the words Lord, Lord, why hast thou forsaken me? of a suffering hell in his soul,
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or of a departing of the Father from him; (for Ioh. 16. it is, I am not alone, for the Father is with me ) offer no exposition of those words more convenient,
or of a departing of the Father from him; (for John 16. it is, I am not alone, for the Father is with me) offer no exposition of those words more convenient,
So that as one writer of the Roman Story saith elegantly, He that considereth the Acts of Rome, considereth not the Acts of one People, but of Mankinde:
So that as one writer of the Roman Story Says elegantly, He that Considereth the Acts of Rome, Considereth not the Acts of one People, but of Mankind:
that they are •laves to Christians, and their goods subject to spoile, if the Lawes of the Princes where they live, did not out of indulgency defend them.
that they Are •laves to Christians, and their goods Subject to spoil, if the Laws of the Princes where they live, did not out of indulgency defend them.
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For he that sinnes of Ignorance, may be pardoned if he repent; but he that sinnes against his Conscience, and is thereby impenitible, cannot be pardoned.
For he that Sins of Ignorance, may be pardoned if he Repent; but he that Sins against his Conscience, and is thereby impenitible, cannot be pardoned.
How shall we then dare to call thee Father? Or to beg that thou wilt make one triall more of us? These hearts are accustomed to rebellions, and hopelesse.
How shall we then Dare to call thee Father? Or to beg that thou wilt make one trial more of us? These hearts Are accustomed to rebellions, and hopeless.
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And give us the grace that we may ever sincerely say, both this Prayer of Example and Counsell, Forgive our enemies, and that other of Precept, Our Father which art in Heaven, &c.
And give us the grace that we may ever sincerely say, both this Prayer of Exampl and Counsel, Forgive our enemies, and that other of Precept, Our Father which art in Heaven, etc.
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to them locavit vineam, he let out his Vine to husbandmen, and then peregrè profectus, he went into a farre Countrey, he promised a Messias, but deferred his coming a long time;
to them locavit vineam, he let out his Vine to husbandmen, and then peregrè profectus, he went into a Far Country, he promised a Messias, but deferred his coming a long time;
the Vineyard is changed into a Kingdome, here is a good improvement, and the Lease into an absolute deed of gift, here is a good inlargement of the Terme.
the Vineyard is changed into a Kingdom, Here is a good improvement, and the Lease into an absolute deed of gift, Here is a good enlargement of the Term.
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here therefore God takes all into his owne hands, and he comes to dwell upon us himself, to which purpose he ploughs up our hearts, and he builds upon us;
Here Therefore God Takes all into his own hands, and he comes to dwell upon us himself, to which purpose he ploughs up our hearts, and he builds upon us;
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Vos Dei agricultura, & Dei aedificium, Ye are Gods husbandry, and Gods building: Now of this, this husbandry God speaks familiarly and parabolicaly many times in Scriptures:
Vos Dei agricultura, & Dei aedificium, You Are God's Husbandry, and God's building: Now of this, this Husbandry God speaks familiarly and parabolically many times in Scriptures:
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of this building particularly and principally in this place, where having intimated unto us the severall benefits we have received from Christ Jesus in that appellation,
of this building particularly and principally in this place, where having intimated unto us the several benefits we have received from christ jesus in that appellation,
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as he is a stone; he tells us also our dangers in mis-behaving our selves towards it, Whosoever shall fall on this &c. Christ then is a stone, and we may run into two dangers:
as he is a stone; he tells us also our dangers in misbehaving our selves towards it, Whosoever shall fallen on this etc. christ then is a stone, and we may run into two dangers:
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but even them who were themselves conceived in sinne, and then conceived all their purposes in sinne too, them who could have no cleansing but in his blood,
but even them who were themselves conceived in sin, and then conceived all their Purposes in sin too, them who could have no cleansing but in his blood,
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but those who were partakers of the performance of all those promises, those into the midst of whom he came in person, those upon whom he wrought with his piercing Doctrine,
but those who were partakers of the performance of all those promises, those into the midst of whom he Come in person, those upon whom he wrought with his piercing Doctrine,
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It is much that he should love them in fine, at their end, that he should looke graciously on them at last, that when their sunne sets, their eyes faint, his sunne of grace should arise,
It is much that he should love them in fine, At their end, that he should look graciously on them At last, that when their sun sets, their eyes faint, his sun of grace should arise,
and Surgite qui vigilatis in plumis, Arise ye that cannot sleepe in feathers, for the pangs of death, which is the voyce of the bell, is but one voyce;
and Surgite qui vigilatis in plumis, Arise you that cannot sleep in Feathers, for the pangs of death, which is the voice of the bell, is but one voice;
that God should then come to the beds side, ad sibilandum populum suum, as the Prophet Ezekiel speaks, to hisse softly for his childe, to speake comfortably in his eare, to whisper gently to his departing soule,
that God should then come to the Beds side, ad sibilandum Populum suum, as the Prophet Ezekielem speaks, to hiss softly for his child, to speak comfortably in his ear, to whisper gently to his departing soul,
He leaves them not uncalled at first, he leaves them not unaccompanied in the way, he leaves them not unrecompensed at the last, that God who is Almighty, Alpha and Omega, first and last, that God is also love it selfe,
He leaves them not uncalled At First, he leaves them not unaccompanied in the Way, he leaves them not unrecompensed At the last, that God who is Almighty, Alpha and Omega, First and last, that God is also love it self,
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first he suffered him to be in some danger, but then he visites him with that strong assurance, Noli timere, Be not afraid, it is I, any testimony of his presence rectifies all.
First he suffered him to be in Some danger, but then he visits him with that strong assurance, Noli timere, Be not afraid, it is I, any testimony of his presence Rectifies all.
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He doth not impoverish and dishonour his children, and then leave them; leave them unsensible of that Doctrine, that patience is as great a blessing as aboundance:
He does not impoverish and dishonour his children, and then leave them; leave them unsensible of that Doctrine, that patience is as great a blessing as abundance:
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God giveth not his children health, and then leaveth them to a boldnesse in surfetting; nor beauty, and leave them to a confidence of opening themselves to all sollicitations;
God gives not his children health, and then Leaveth them to a boldness in surfeiting; nor beauty, and leave them to a confidence of opening themselves to all solicitations;
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God maketh no patterns of his works, no modells of his houses, he maketh whole pieces, he maketh perfect houses, he putteth his children into good wayes,
God makes no patterns of his works, no models of his houses, he makes Whole Pieces, he makes perfect houses, he putteth his children into good ways,
Now where Saint Augustine saith, (as he doth in two or three places) that this place of Saint Pauls to the Corinthians, is one of these places of which Saint Peter saith Quaedam difficilia, There are some things in Saint Paul hard to be understood:
Now where Saint Augustine Says, (as he does in two or three places) that this place of Saint Paul's to the Corinthians, is one of these places of which Saint Peter Says Quaedam Difficulties, There Are Some things in Saint Paul hard to be understood:
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And therefore to place salvation or damnation in such an absolute Decree of God, as should have no relation to the fall of man, or reparation in a Redeemer;
And Therefore to place salvation or damnation in such an absolute decree of God, as should have no Relation to the fallen of man, or reparation in a Redeemer;
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If any man therefore have laid any other foundation to his Faith, or any other foundation to his Actions, possession of great places, alliance in great Families, strong parties in Courts, obligation upon dependants, acclamations of people;
If any man Therefore have laid any other Foundation to his Faith, or any other Foundation to his Actions, possession of great places, alliance in great Families, strong parties in Courts, obligation upon dependants, acclamations of people;
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if he have laid any other foundations for pleasure, and contentment, care of health, and complexion, appliablenesse in conversation, delightfulnesse in discourses, cheerefulnesse in disportings, interchanging of secrets,
if he have laid any other foundations for pleasure, and contentment, care of health, and complexion, appliableness in Conversation, delightfulness in discourses, cheerfulness in disportings, interchanging of secrets,
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whosoever hath laid such foundations as these, must proceed as that Generall did, who when he received a besieged Towne to mercy, upon condition that in signe of subjection they should suffer him to take off one row of stones from their walls, he tooke away the lowest row, the foundation,
whosoever hath laid such foundations as these, must proceed as that General did, who when he received a besieged Town to mercy, upon condition that in Signen of subjection they should suffer him to take off one row of stones from their walls, he took away the lowest row, the Foundation,
And then, after we have considered him, first, in the foundation (as we are all Christians) he growes to be Lapis Angularis, the Corner stone, to unite those Christians, which seem to be of divers ways, divers aspects, divers professions together;
And then, After we have considered him, First, in the Foundation (as we Are all Christians) he grows to be Lapis Angularis, the Corner stone, to unite those Christians, which seem to be of diverse ways, diverse aspects, diverse professions together;
as wee consider him in the foundation, there he is the root of faith, As we consider him in the Corner, there hee is the root of charity, In Esay hee is both together, A sure foundation and a Corner stone, as he was in the place of Esay, Lapis probatus, I will lay in Sion a tryed stone;
as we Consider him in the Foundation, there he is the root of faith, As we Consider him in the Corner, there he is the root of charity, In Isaiah he is both together, A sure Foundation and a Corner stone, as he was in the place of Isaiah, Lapis probatus, I will lay in Sion a tried stone;
and in the Psalm, Lapis reprobatus, a stone that the builders refused, In this consideration, he is Lapis approbatus, a stone approved by all sides, that unites all things together:
and in the Psalm, Lapis reprobatus, a stone that the Builders refused, In this consideration, he is Lapis approbatus, a stone approved by all sides, that unites all things together:
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and setling peace among our selves, not for worldly ends, but for this respect, that wee might all meet in him to love one another, not because wee made a stronger party by that love, not because wee made a sweeter conversation by that love,
and settling peace among our selves, not for worldly ends, but for this respect, that we might all meet in him to love one Another, not Because we made a Stronger party by that love, not Because we made a Sweeten Conversation by that love,
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but because wee met closer in the bosome of Christ Jesus; where wee must at last either rest altogether eternally, or bee altogether eternally throwne out,
but Because we met closer in the bosom of christ jesus; where we must At last either rest altogether eternally, or be altogether eternally thrown out,
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When Iacob was in his journey, hee tooke a stone, and that stone was his pillow, upon that hee slept all night, &c. resting upon that stone, hee saw the Ladder that reached from heaven to earth;
When Iacob was in his journey, he took a stone, and that stone was his pillow, upon that he slept all night, etc. resting upon that stone, he saw the Ladder that reached from heaven to earth;
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when wee doe fall into particular sinnes, it is well if wee can take hold of the first step of this Ladder, with that hand of David, Psal. 47. 20. Domine respice in Testamentum, O Lord, consider thy Covenant, if wee can remember God of his Covenant, to his people,
when we do fallen into particular Sins, it is well if we can take hold of the First step of this Ladder, with that hand of David, Psalm 47. 20. Domine respice in Testamentum, Oh Lord, Consider thy Covenant, if we can Remember God of his Covenant, to his people,
it is more, if wee can clamber a step higher on this ladder to a Domine labia mea aperies, if we come to open our lips in a true confession of our wretched condition and of those sinnes by which we have forfeited our interest in that Covenant, it is more;
it is more, if we can clamber a step higher on this ladder to a Domine labia mea aperies, if we come to open our lips in a true Confessi of our wretched condition and of those Sins by which we have forfeited our Interest in that Covenant, it is more;
And more then all this, if we can expostulate with God in an Vsque quo Domine, How long, Psal. 13. 2. O Lord, shall I take counsell in my self, having wearinesse in my heart? These steps, these gradations towards God, do well;
And more then all this, if we can expostulate with God in an Vsque quo Domine, How long, Psalm 13. 2. O Lord, shall I take counsel in my self, having weariness in my heart? These steps, these gradations towards God, do well;
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and constant religious course of life, he enters into his sheets every night, as though his neighbours next day were to shrowd and wind him in those sheets;
and constant religious course of life, he enters into his sheets every night, as though his neighbours next day were to shroud and wind him in those sheets;
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David sayes to Goliah, Thou comest to me with a speare and a shield, but I come to thee in the name of the God of the hosts of Israel, whom thou hast railed upon,) if thou watch the approach of any sinne, any giant sinne that transports thee most;
David Says to Goliath, Thou Comest to me with a spear and a shield, but I come to thee in the name of the God of the hosts of Israel, whom thou hast railed upon,) if thou watch the approach of any sin, any giant sin that transports thee most;
if thou apprehend it to rayle against the Lord of Hosts, (that is, that there is a loud and active blasphemy against God, in every sinne) if thou discerne it to come with a sword, or a speare, (that is, perswasions of advancement if thou do it,
if thou apprehend it to rail against the Lord of Hosts, (that is, that there is a loud and active blasphemy against God, in every sin) if thou discern it to come with a sword, or a spear, (that is, persuasions of advancement if thou do it,
though thou do it,) If then this David, (thy attempted soule) can put his hand into his bag (as David did) (for quid cor hominis nisi sacculus Dei? a mans heart is that bag in which God layes up all good directions) if he can but take into his consideration his Jesus, his Christ,
though thou do it,) If then this David, (thy attempted soul) can put his hand into his bag (as David did) (for quid cor hominis nisi sacculus Dei? a men heart is that bag in which God lays up all good directions) if he can but take into his consideration his jesus, his christ,
If I dare but looke my sinne in the face, if I dare tell him, I come in the name of the Lord, if I consider my sinne, I shall triumph over it, Et dabit certan•• victoriam qui dedit certandi audaciam, That God that gave me courage to fight, will give me strength to overcome.
If I Dare but look my sin in the face, if I Dare tell him, I come in the name of the Lord, if I Consider my sin, I shall triumph over it, Et Dabit certan•• victoriam qui dedit certandi audaciam, That God that gave me courage to fight, will give me strength to overcome.
and therefore, La•date Dominum habitatores petrae, sayes the Prophet, You that are inhabitants of this Rock, you that dwell in Christ, and Christ in you, you that dwell in this Rock, Prayse ye the Lord, blesse him, and magnifie him for ever.
and Therefore, La•date Dominum Habitatores Rock, Says the Prophet, You that Are inhabitants of this Rock, you that dwell in christ, and christ in you, you that dwell in this Rock, Praise you the Lord, bless him, and magnify him for ever.
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If a sonne should aske bread of his father, will he give him a stone, was Christs question? Yes, O blessed Father, we aske no other answer to our petition, no better satisfaction to our necessity,
If a son should ask bred of his father, will he give him a stone, was Christ question? Yes, Oh blessed Father, we ask no other answer to our petition, no better satisfaction to our necessity,
And we shall finde more juice, more marrow in these stones, in these afflictions, then worldly men shall do in the softnesse of their oyle, in the sweetnesse of their honey, in the cheerefulnesse of their wine;
And we shall find more juice, more marrow in these stones, in these afflictions, then worldly men shall do in the softness of their oil, in the sweetness of their honey, in the cheerfulness of their wine;
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so he is a Rock of stone, (no affliction, no tribulation shal shake us.) And so we have passed through all the benefits proposed to be considered in this first part, As Christ is a stone.
so he is a Rock of stone, (no affliction, no tribulation shall shake us.) And so we have passed through all the benefits proposed to be considered in this First part, As christ is a stone.
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So though a man walke in the true Church of God, in that Jerusalem which is described in the Revelation, the foundation, the gates, the walls, all precious stone,
So though a man walk in the true Church of God, in that Jerusalem which is described in the Revelation, the Foundation, the gates, the walls, all precious stone,
and the Sabbath to him, that we may give the day of the Sabbath to him and the night to our licentiousnesse, that of the day we may give the forenoon to him,
and the Sabbath to him, that we may give the day of the Sabbath to him and the night to our licentiousness, that of the day we may give the forenoon to him,
but he whom God hath brought into his true Church, if he come to a confident security, that he is safe enough in these outward acts of Religion, he falls,
but he whom God hath brought into his true Church, if he come to a confident security, that he is safe enough in these outward acts of Religion, he falls,
Saint Hierome expresseth it so, Qui cadit, & tamen credit, he that falls, but yet beleeves, that fals and hath a sense of his fall, reservatur per paenitentiam ad salutem, that man is reserved by Gods purpose, to come by repentance, to salvation;
Saint Jerome Expresses it so, Qui Cadit, & tamen credit, he that falls, but yet believes, that falls and hath a sense of his fallen, reservatur per paenitentiam ad salutem, that man is reserved by God's purpose, to come by Repentance, to salvation;
for this man that fals there, fals not so desperately, as that he feeles nothing between hell and him, nothing to stop at, nothing to check him by the way, Cadit super, he falls upon some thing;
for this man that falls there, falls not so desperately, as that he feels nothing between hell and him, nothing to stop At, nothing to check him by the Way, Cadit super, he falls upon Some thing;
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when Christ hath said to us for our better understanding of the Law, He that looketh and lusteth hath committed Adultery, He that coveteth hath stollen, He that is angry hath murdered, we stumble at this,
when christ hath said to us for our better understanding of the Law, He that looks and Lusteth hath committed Adultery, He that coveteth hath stolen, He that is angry hath murdered, we Stumble At this,
to hide the will of God from our owne Consciences with excuses and extenuatious, this is, calcitrare, as much as we can to spurn the stone, the landmarke out of the way;
to hide the will of God from our own Consciences with excuses and extenuatious, this is, calcitrare, as much as we can to spurn the stone, the landmark out of the Way;
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but at last he is out of his owne sight, till he meete this stone; (this stone is Christ) that is, till he meete some hard reprehension, some hard passage of a Sermon, some hard judgement in a Prophet, some crosse in the World, some thing from the mouth,
but At last he is out of his own sighed, till he meet this stone; (this stone is christ) that is, till he meet Some hard reprehension, Some hard passage of a Sermon, Some hard judgement in a Prophet, Some cross in the World, Some thing from the Mouth,
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Though we be not vessells of Innocency, (for who is so?) (and for that enter not into judgement with thy servants O Lord) yet we may be vessells of repentance acceptable to God, and usefull to his service:
Though we be not vessels of Innocency, (for who is so?) (and for that enter not into judgement with thy Servants Oh Lord) yet we may be vessels of Repentance acceptable to God, and useful to his service:
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for when any thing falls upon a stone, the harme that it suffereth, is not alwayes (or not onely) according to the proportion of the hardnesse of that which it fell upon,
for when any thing falls upon a stone, the harm that it suffers, is not always (or not only) according to the proportion of the hardness of that which it fell upon,
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If their fall who fall by sinnes of infirmitie, should referre onely to the stone they fall upon, (the Majestie of God being wounded and violated in every sinne) every sinner would be broken to pieces, and ground to powder:
If their fallen who fallen by Sins of infirmity, should refer only to the stone they fallen upon, (the Majesty of God being wounded and violated in every sin) every sinner would be broken to Pieces, and ground to powder:
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A sinner falleth to his advantage, that falleth into some such sinne, as by being manifested to the World, manifesteth his owne sinnefull state, to his owne sinnefull Conscience too:
A sinner falls to his advantage, that falls into Some such sin, as by being manifested to the World, manifesteth his own sinful state, to his own sinful Conscience too:
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Now there is in this part this circumstance, Quicunque cadit, whosoever falleth; where the quicunque is unusquisque, whosoever falls, that is, whosoever he be, he falls;
Now there is in this part this circumstance, Quicunque Cadit, whosoever falls; where the quicunque is unusquisque, whosoever falls, that is, whosoever he be, he falls;
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Quo•odo de coelo cecidisti Luciter? says the Prophet, the Prophet wonders how Lucifer could fall, having nothing to tempt him (for so many of the Antiens interpret that place of the fall of the Angels,
Quo•odo de coelo cecidisti Lucifer? Says the Prophet, the Prophet wonders how Lucifer could fallen, having nothing to tempt him (for so many of the Antiens interpret that place of the fallen of the Angels,
and falling upon us there, in this wrath and indignation, Comminuam eos in pulverem, sayth he, I will beate them as small as dust before the winde, and tread them as flat as clay in the streets, the breaking thereof shall be like the breaking of a Potters vessell, which is broken without any pity. (No pity from God, no mercy,
and falling upon us there, in this wrath and Indignation, Comminuam eos in pulverem, say he, I will beat them as small as dust before the wind, and tread them as flat as clay in the streets, the breaking thereof shall be like the breaking of a Potters vessel, which is broken without any pity. (No pity from God, no mercy,
neither shall any man pity them, no compassion, no sorrow:) And in the breaking thereof, saith the Prophet, there is not found a sheard to take fire at the hearth, nor to take water at the pit:
neither shall any man pity them, no compassion, no sorrow:) And in the breaking thereof, Says the Prophet, there is not found a shore to take fire At the hearth, nor to take water At the pit:
or of any teare of contrition in themselves, not a sheard to fetch water at the pit, I will breake them as a Potters vessell, quod non potest instaurari, says God in Ieremy, There shall be no possible meanes (of those means which God hath ordained in his Church) to recompact them againe, no voice of Gods word to draw them, no threatnings of Gods judgements shall drive them, no censures of Gods Church shall fit them, no Sacrament shall cement and glue them to Christs body againe;
or of any tear of contrition in themselves, not a shore to fetch water At the pit, I will break them as a Potters vessel, quod non potest instaurari, Says God in Ieremy, There shall be no possible means (of those means which God hath ordained in his Church) to recompact them again, no voice of God's word to draw them, no threatenings of God's Judgments shall drive them, no censures of God's Church shall fit them, no Sacrament shall cement and glue them to Christ body again;
Lastly, this is to be done, by Christs falling upon him, and what is that? I know some Expositors take this to be but the falling of Gods judgements upon him in this world;
Lastly, this is to be done, by Christ falling upon him, and what is that? I know Some Expositors take this to be but the falling of God's Judgments upon him in this world;
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we chuse therefore to follow the Ancients in this, That the falling of this stone upon this Reprobate, is Christs last & irrecoverable falling upon him, in his last judgment;
we choose Therefore to follow the Ancients in this, That the falling of this stone upon this Reprobate, is Christ last & irrecoverable falling upon him, in his last judgement;
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For, that stone, which in Daniel, was cut out without hands (which was a figure of Christ, who came without ordinary generation) when that great Image was to be overthrown, broke not an arme or a leg,
For, that stone, which in daniel, was Cut out without hands (which was a figure of christ, who Come without ordinary generation) when that great Image was to be overthrown, broke not an arm or a leg,
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and glittering sinnes, which he hath filed and polished, but he shall fall upon his silver and gold, his religious and precious sinnes, his hypocriticall hearing of Sermons, his singular observing of Sabbaths, his Pharisaicall giving of almes,
and glittering Sins, which he hath filed and polished, but he shall fallen upon his silver and gold, his religious and precious Sins, his hypocritical hearing of Sermons, his singular observing of Sabbaths, his Pharisaical giving of alms,
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Sicut pluit laque•s, says David, As God rained springs and snares upon them in this world (abundance of temporall blessings to be occasions of sinne unto them:) So plues grandinem, he shall raine such haile-stones upon them,
Sicut pluit laque•s, Says David, As God reigned springs and snares upon them in this world (abundance of temporal blessings to be occasions of sin unto them:) So plues grandinem, he shall rain such hailstones upon them,
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there the stones of Nineveh shall fall upon him, and of as many Cities as have repented with lesse proportions of mercy and grace, then God afforded him;
there the stones of Nineveh shall fallen upon him, and of as many Cities as have repented with less proportions of mercy and grace, then God afforded him;
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All these stones shall fall upon him, and to add weight to all these, Christ Jesus himselfe shall fall upon his conscience, with unanswerable questions, and grinde his soule to powder.
All these stones shall fallen upon him, and to add weight to all these, christ jesus himself shall fallen upon his conscience, with unanswerable questions, and grind his soul to powder.
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But hee that overcometh, shall not bee hurt by the second death, he that feeles his own fall upon this stone, shall never feel this stone fall upon him, he that comes to a remorse, early,
But he that Overcometh, shall not be hurt by the second death, he that feels his own fallen upon this stone, shall never feel this stone fallen upon him, he that comes to a remorse, early,
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for howsoever we cannot say that repentance is as happy an estate as Innocency, yet certainly every particular man feels more comfort and spirituall joy,
for howsoever we cannot say that Repentance is as happy an estate as Innocency, yet Certainly every particular man feels more Comfort and spiritual joy,
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and therefore in this case also we may safely repeat those words of Augustine, Audeo dicere, I dare be bold to say, that many a man hath been the better for some sin.
and Therefore in this case also we may safely repeat those words of Augustine, Audeo dicere, I Dare be bold to say, that many a man hath been the better for Some since.
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Almighty God, who gives that civill wisdome, to make use of other mens infirmities, give us also this heavenly wisdome, to make use of our own particular sins, that thereby our own wretched conditions in our selves,
Almighty God, who gives that civil Wisdom, to make use of other men's infirmities, give us also this heavenly Wisdom, to make use of our own particular Sins, that thereby our own wretched conditions in our selves,
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But it was proper to Saint Iohn alone, to be refused by a Sect, that admitted all the other three Evangelists, (as Epiphanius remembers) and refused onely Saint Iohn. These were the Alogiani, a limme and branch of the Arians, who being unable to looke upon the glorious Splendour, the divine Glory, attributed by Saint Iohn to this Logos, (which gave them their name of Alogiani ) this Word, this Christ, not comprehending this Mystery, That this Word was so with God, as that it was God;
But it was proper to Saint John alone, to be refused by a Sect, that admitted all the other three Evangelists, (as Epiphanius remembers) and refused only Saint John. These were the alogiani, a limb and branch of the Arians, who being unable to look upon the glorious Splendour, the divine Glory, attributed by Saint John to this Logos, (which gave them their name of alogiani) this Word, this christ, not comprehending this Mystery, That this Word was so with God, as that it was God;
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And then the Effect, the Working, the Application of all, that is, who were to Preach all this, to the ends of the world, the calling of his Apostles, to the end of the Chapter:
And then the Effect, the Working, the Application of all, that is, who were to Preach all this, to the ends of the world, the calling of his Apostles, to the end of the Chapter:
for the first, Christs Divinity, there is enough expressed in the very first verse alone: for, there is his Eternitie, intimated in that word, In principio, in the beginning.
for the First, Christ Divinity, there is enough expressed in the very First verse alone: for, there is his Eternity, intimated in that word, In principio, in the beginning.
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The first booke of the Bible, Genesis, and the last booke, (that is, that which was last written) this Gospell, begin both with this word, In the beginning. But the last beginning was the first, if Moses beginning doe onely denote the Creation, which was not 6000. yeares since,
The First book of the bible, Genesis, and the last book, (that is, that which was last written) this Gospel, begin both with this word, In the beginning. But the last beginning was the First, if Moses beginning do only denote the Creation, which was not 6000. Years since,
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therefore, (saith Saint Basil ) did the Holy Ghost rather choose to say apud Deum, then in Deo, with God, then in God, ne auferenda Hypostaseos occasionem daret, lest he should give any occasion of denying the same Nature, in divers Persons; for it doth more clearly notifie a distinction of Persons, to say, he was with him, then to say, he was in him; for the severall Attributes of God, (Mercy and Iustice, and the rest) are in God, and yet they are not distinct Persons.
Therefore, (Says Faint Basil) did thee Holy Ghost rather choose to say apud God, then in God, with God, then in God, ne auferenda Hypostaseos occasionem dart, lest he should give any occasion of denying the same Nature, in diverse Persons; for it does more clearly notify a distinction of Persons, to say, he was with him, then to say, he was in him; for the several Attributes of God, (Mercy and justice, and the rest) Are in God, and yet they Are not distinct Persons.
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Lastly, there is also expressed in this 1. verse Christs Equality with God, in that it is said, & Verbum erat Deus, and this Word was God. As it was in the beginning, and therefore Eternall, and as it was with God, and therefore a distinct Person,
Lastly, there is also expressed in this 1. verse Christ Equality with God, in that it is said, & Verbum erat Deus, and this Word was God. As it was in the beginning, and Therefore Eternal, and as it was with God, and Therefore a distinct Person,
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which phrase doth so vexe and anguish the Arians, that being disfurnished of all other escapes, they corrupted the place, onely with a false interpunction,
which phrase does so vex and anguish the Arians, that being disfurnished of all other escapes, they corrupted the place, only with a false interpunction,
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and then followed in another sentence: Verbum hoc erat in principio, &c. The first part then of this Chapter, (and indeed of the whole Gospell) is in that 1. verse the manifestation of his Divine Nature, in his Eternitie, in the distinction of Persons, in the equalitie with the Father.
and then followed in Another sentence: Verbum hoc erat in principio, etc. The First part then of this Chapter, (and indeed of the Whole Gospel) is in that 1. verse the manifestation of his Divine Nature, in his Eternity, in the distinction of Persons, in the equality with the Father.
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The second part of the Chapter layeth downe the Office of Christ, his Propheticall, his Priestly, his Royall Office. For the first, the Office of a Prophet consisting in three severall exercises, to manifest things past, to foretell things to come, and to expound thing present, Christ declared himself to be a Prophet in all these three:
The second part of the Chapter Layeth down the Office of christ, his Prophetical, his Priestly, his Royal Office. For the First, the Office of a Prophet consisting in three several exercises, to manifest things past, to foretell things to come, and to expound thing present, christ declared himself to be a Prophet in all these three:
for, for the first, he was not onely a Verball, but an Actuall manifester of former Prophecies, for all the former Prophecies were accomplished in his Person, and in his deeds, and words, in his actions and Passion. For the second, his foretelling of future things, he foretold the state of the Church, to the end of the world.
for, for the First, he was not only a Verbal, but an Actual manifester of former Prophecies, for all the former Prophecies were accomplished in his Person, and in his Deeds, and words, in his actions and Passion. For the second, his foretelling of future things, he foretold the state of the Church, to the end of the world.
And for the third (declaring of present things ) He told the Samaritan woman, so exquisitely, all her own History, that she gave presently that attestation, Sir, I see that thou art a Prophet:
And for the third (declaring of present things) He told the Samaritan woman, so exquisitely, all her own History, that she gave presently that attestation, Sir, I see that thou art a Prophet:
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Those who are called the children of the Prophets, and the sonnes of the Prophets, are but the Prophets Disciples. Though the Office of Priesthood, by being annexed to one Tribe, may (in some sense) be called Naturall, yet in Christ it could not be so,
Those who Are called the children of the prophets, and the Sons of the prophets, Are but the prophets Disciples. Though the Office of Priesthood, by being annexed to one Tribe, may (in Some sense) be called Natural, yet in christ it could not be so,
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In the third part of the Chapter, which is the calling of foure of his Apostles, we may observe that the first was called, was not Peter, but Andrew; that there might be laid at first some interruption, some stop to their zealous fury, who will still force,
In the third part of the Chapter, which is the calling of foure of his Apostles, we may observe that the First was called, was not Peter, but Andrew; that there might be laid At First Some interruption, Some stop to their zealous fury, who will still force,
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and heap up every action which any way concerns Saint Peter, to the building up of his imaginary primacy, which primacy, they cared not though Peter wanted,
and heap up every actium which any Way concerns Saint Peter, to the building up of his imaginary primacy, which primacy, they cared not though Peter wanted,
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but Andrew. In Andrews present and earnest application of himself to Christ, we may note, (and onely so) divers particulars, fit for use and imitation.
but Andrew. In Andrews present and earnest application of himself to christ, we may note, (and only so) diverse particulars, fit for use and imitation.
In his first question, Master, where dwellest thou? there is not onely, (as Cyrill observes) a reverent ascribing to him a power of instructing in that compellation, Master, but a desire to have more time afforded to hearken to his instructions, Where dwellest thou, that I may dwell with thee? And as soon as ever he had taken in some good portion of knowledge himselfe, he conceives presently a desire to communicate his happinesse with others; and he seeks his brother Peter, and tells him, Invenimus Messiam, we have found the Messias;
In his First question, Master, where dwellest thou? there is not only, (as Cyril observes) a reverend ascribing to him a power of instructing in that compellation, Master, but a desire to have more time afforded to harken to his instructions, Where dwellest thou, that I may dwell with thee? And as soon as ever he had taken in Some good portion of knowledge himself, he conceives presently a desire to communicate his happiness with Others; and he seeks his brother Peter, and tells him, Invenimus Messiah, we have found the Messias;
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Invenit Messiam, he had found the Messias; but, saith the Text, Duxit ad Iesum, he brought his brother the glorious newes of having found a King, the King of the Jewes,
Invenit Messiah, he had found the Messias; but, Says the Text, Duxit ad Jesus, he brought his brother the glorious news of having found a King, the King of the Jews,
but he led him to Iesus, to a Saviour; that so, all kinds of happinesse, temporall and spirituall, might be intimated in this discovery of a King, and of a Saviour; What may not his servants hope for at his hands, who is both those, a King and a Saviour, and hath worldly preferments,
but he led him to Iesus, to a Saviour; that so, all Kinds of happiness, temporal and spiritual, might be intimated in this discovery of a King, and of a Saviour; What may not his Servants hope for At his hands, who is both those, a King and a Saviour, and hath worldly preferments,
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Now, though the words of this Text, (He was not that light, but was sent to beare witnesse of that light) are placed in the first part of the Chapter, that which concernes Christs Divine nature, yet they belong,
Now, though the words of this Text, (He was not that Light, but was sent to bear witness of that Light) Are placed in the First part of the Chapter, that which concerns Christ Divine nature, yet they belong,
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first, light denotes his Divine nature; secondly, the testimony that is given of him by Iohn Baptist, (of whom the words of our Text are spoken) declares him to be the Messias, and Messias, (which signifies anointed ) involves all his Offices, are his three Offices, are his three vocations; and thirdly, the Application of this testimony, given by Iohn Baptist here, by the Apostles and their Successors after, intimates or brings to our memory this their first vocation, in this Chapter.
First, Light denotes his Divine nature; secondly, the testimony that is given of him by John Baptist, (of whom the words of our Text Are spoken) declares him to be the Messias, and Messias, (which signifies anointed) involves all his Offices, Are his three Offices, Are his three vocations; and Thirdly, the Application of this testimony, given by John Baptist Here, by the Apostles and their Successors After, intimates or brings to our memory this their First vocation, in this Chapter.
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So that the Gospel of Saint Iohn containes all Divinity, this Chapter all the Gospell, and this Text all the Chapter. Therefore it is too large to goe through at this time;
So that the Gospel of Saint John contains all Divinity, this Chapter all the Gospel, and this Text all the Chapter. Therefore it is too large to go through At this time;
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at this time we shall insist upon such branches as arise out of that consideration, what, and who this light is, (for, we shall finde it to be both a personall light, (it is some body ) and, otherwise too, a reall light, (it is some thing ) therefore we inquire, what, this light is, (what thing) and who this light is, (what person) which Iohn Baptist is denied to be.
At this time we shall insist upon such branches as arise out of that consideration, what, and who this Light is, (for, we shall find it to be both a personal Light, (it is Some body) and, otherwise too, a real Light, (it is Some thing) Therefore we inquire, what, this Light is, (what thing) and who this Light is, (what person) which John Baptist is denied to be.
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in which part in due time, we shall handle, the person of the witnesse Iohn Baptist, in whom we shall finde many considerable, and extraordinary circumstances:
in which part in due time, we shall handle, the person of the witness John Baptist, in whom we shall find many considerable, and extraordinary Circumstances:
and lastly, why any testimony was requisite to so evident a thing as light. But the first part, who, and what this light is, belongs most properly to this day, and will fill that portion of the day, which is afforded us for this exercise.
and lastly, why any testimony was requisite to so evident a thing as Light. But the First part, who, and what this Light is, belongs most properly to this day, and will fill that portion of the day, which is afforded us for this exercise.
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Though most expositors, as well ancient, as modern agree with one generall, and unanime consent, that light in this verse is intended and meant of Christ, Christ is this light,
Though most expositors, as well ancient, as modern agree with one general, and unanime consent, that Light in this verse is intended and meant of christ, christ is this Light,
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yet in some precedent and subsequent passages in this Chapter, I see other senses have been admitted of this word, light, then perchance those places will beare;
yet in Some precedent and subsequent passages in this Chapter, I see other Senses have been admitted of this word, Light, then perchance those places will bear;
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particularly, in the fourth verse (In it was life, and that life was the light of men) there they understand life, to be nothing but this naturall life which we breath,
particularly, in the fourth verse (In it was life, and that life was the Light of men) there they understand life, to be nothing but this natural life which we breath,
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for it reaches not to the essentiall light, which is Christ Iesus, nor to the supernaturall light, which is Faith and Grace, which seemes to have been the Evangelists principall scope, to declare the comming of Christ, (who is the essentiall light ) and his purpose in comming, to raise and establish a Church, by Faith and Grace, which is the supernaturall light: For,
for it reaches not to the essential Light, which is christ Iesus, nor to the supernatural Light, which is Faith and Grace, which seems to have been the Evangelists principal scope, to declare the coming of christ, (who is the essential Light) and his purpose in coming, to raise and establish a Church, by Faith and Grace, which is the supernatural Light: For,
as the holy Ghost himselfe interprets life to be meant of Christ, (He that hath the Sonne hath life) so we may justly doe of light too, he that sees the Sonne, the Sonne of God hath light.
as the holy Ghost himself interprets life to be meant of christ, (He that hath the Son hath life) so we may justly do of Light too, he that sees the Son, the Son of God hath Light.
For, light is never, (to my remembrance) found in any place of the Scripture, where it must necessarily signifie the light of nature, naturall reason; but wheresoever it is transferred from the naturall to a figurative sense, it takes a higher signification then that; either it signifies Essentiall light, Christ Jesus, (which answers our first question, Quis lux, who is this light, it is Christ, personally ) or it signifies the supernaturall light of Faith and Grace, (which answers our second question, Quid lux, what is this light, for it is the working of Christ, by his Spirit, in his Church, in the infusion of Faith and Grace, for beliefe, and manners ) And therefore though it be ever lawfull,
For, Light is never, (to my remembrance) found in any place of the Scripture, where it must necessarily signify the Light of nature, natural reason; but wheresoever it is transferred from the natural to a figurative sense, it Takes a higher signification then that; either it signifies Essential Light, christ jesus, (which answers our First question, Quis lux, who is this Light, it is christ, personally) or it signifies the supernatural Light of Faith and Grace, (which answers our second question, Quid lux, what is this Light, for it is the working of christ, by his Spirit, in his Church, in the infusion of Faith and Grace, for belief, and manners) And Therefore though it be ever lawful,
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if there may be danger thereby, to neglect or weaken the literall sense it selfe. For there is no necessity of that spirituall wantonnesse of finding more then necessary senses;
if there may be danger thereby, to neglect or weaken the literal sense it self. For there is no necessity of that spiritual wantonness of finding more then necessary Senses;
And, as it is true in religious duties, so is it in interpretation of matters of Religion, Necessarium & Satis convertuntur; when you have done that you ought to doe in your calling, you have done enough;
And, as it is true in religious duties, so is it in Interpretation of matters of Religion, necessary & Satis convertuntur; when you have done that you ought to do in your calling, you have done enough;
It is true that the Apostles are said to be light, and that with an article, the light; but yet with a limitation and restriction, the light of the world, that is, set up to convey light to the world.
It is true that the Apostles Are said to be Light, and that with an article, the Light; but yet with a limitation and restriction, the Light of the world, that is, Set up to convey Light to the world.
It is true that Iohn Baptist himselfe was called light, and with large additions, Lucerna ardens, a burning, and a shining lampe, to denote both his owne burning zeale, and the communicating of this his light to others.
It is true that John Baptist himself was called Light, and with large additions, Lucerne Arden, a burning, and a shining lamp, to denote both his own burning zeal, and the communicating of this his Light to Others.
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And as in the first creation, vesper & mane dies unus, The evening and the morning made the day, evening before morning, darknesse before light, so in our regeneration, when wee are made new Creatures, the Spirit of God findes us in naturall darknesse, and by him we are made light in the Lord. But Christ himselfe,
And as in the First creation, vesper & mane dies Unus, The evening and the morning made the day, evening before morning, darkness before Light, so in our regeneration, when we Are made new Creatures, the Spirit of God finds us in natural darkness, and by him we Are made Light in the Lord. But christ himself,
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Now, neither the Apostles, nor Iohn Baptist, nor the Elect, no nor the virgin Mary (though wee should allow all that the Roman Church aske in her behalfe) for the Roman Church is not yet come to that searednesse, that obduratenesse, that impudency,
Now, neither the Apostles, nor John Baptist, nor the Elect, not nor the Virgae Marry (though we should allow all that the Roman Church ask in her behalf) for the Roman Church is not yet come to that searedness, that obdurateness, that impudence,
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as to pronounce that the virgin Mary was without originall sinne, (though they have done many shrewd acts towards it, to the prejudice of the contrary opinion) yet none of these were so light,
as to pronounce that the Virgae Marry was without original sin, (though they have done many shrewd acts towards it, to the prejudice of the contrary opinion) yet none of these were so Light,
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and to intimate so much, there was an illustration, and irradiation upon his face, but not so of all his body. Nay, Christ Iesus himselfe, who fulfilled the law, as man, was not so;
and to intimate so much, there was an illustration, and irradiation upon his face, but not so of all his body. Nay, christ Iesus himself, who fulfilled the law, as man, was not so;
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So that this was not a glorifying of the body, and making it thorough light; but hee suffered his Divine nature to appeare and shine thorough his flesh, and not to swallow, or annihilate that flesh.
So that this was not a glorifying of the body, and making it through Light; but he suffered his Divine nature to appear and shine through his Flesh, and not to swallow, or annihilate that Flesh.
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All other men, by occasion of this flesh, have darke clouds, yea nights, yea long and frozen winter nights of sinne, and of the works of darknesse. Christ was incapable of any such nights,
All other men, by occasion of this Flesh, have dark Clouds, yea nights, yea long and frozen winter nights of sin, and of the works of darkness. christ was incapable of any such nights,
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or any such clouds, any approaches towards sinne; but yet Christ admitted some shadowes, some such degrees of humane infirmity, as by them, he was willing to show, that the nature of man, in the best perfection thereof, is not vera lux, tota lux, true light, all light, which he declared in that Si possible, and that Transeat calix, If it hee possible, let this cup passe;
or any such Clouds, any Approaches towards sin; but yet christ admitted Some shadows, Some such Degrees of humane infirmity, as by them, he was willing to show, that the nature of man, in the best perfection thereof, is not vera lux, tota lux, true Light, all Light, which he declared in that Si possible, and that Transit calix, If it he possible, let this cup pass;
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words, to which himselfe was pleased to allow so much of a retractation, and a correction, Veruntamen, yet Father, whatsoever the sadnesse of my soule have made mee say, yet, not my will but thine be done; not mine, but thine;
words, to which himself was pleased to allow so much of a retractation, and a correction, Veruntamen, yet Father, whatsoever the sadness of my soul have made me say, yet, not my will but thine be done; not mine, but thine;
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They intend no more herein, but that some one man may abstaine from doing any act against worshipping of Images, another from stealing, another from adultery, and others from others.
They intend no more herein, but that Some one man may abstain from doing any act against worshipping of Images, Another from stealing, Another from adultery, and Others from Others.
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as perfect in all particular vertues, as Moses was in meeknesse, (who was a meeke man, above all the men that were upon the earth ) yet this man would not bee vera lux, tota lux, true light, all light.
as perfect in all particular Virtues, as Moses was in meekness, (who was a meek man, above all the men that were upon the earth) yet this man would not be vera lux, tota lux, true Light, all Light.
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Every man is so far from beeing tota lux, all light, as that he hath still within him, a darke vapor of orginall sinne, and the cloud of humane flesh without him.
Every man is so Far from being tota lux, all Light, as that he hath still within him, a dark vapor of Original sin, and the cloud of humane Flesh without him.
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and confusion, and to the aggravating of thy condemnation, that thou livest not as well as hee, yet, it would not perchance serve thy turne, to live but so well;
and confusion, and to the aggravating of thy condemnation, that thou Livest not as well as he, yet, it would not perchance serve thy turn, to live but so well;
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and creates a foote in the soule, and besides naturall infirmities, which become sinnes, when wee consider Grace, no man does carry his good actions to that heighth as, by that grace, which God affords him, hee might doe.
and creates a foot in the soul, and beside natural infirmities, which become Sins, when we Consider Grace, no man does carry his good actions to that height as, by that grace, which God affords him, he might do.
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for, who amongst us can avoid the testimony of his conscience, that since he begun this present service to God, his thoughts have not strayed upon pleasures and vanities or profit, and leapt the walls of this Church,
for, who among us can avoid the testimony of his conscience, that since he begun this present service to God, his thoughts have not strayed upon pleasures and vanities or profit, and leapt the walls of this Church,
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yea, perchance within the walls of this flesh, which should bee the Temple of the holy Ghost? Besides, to become vera lux, tota lux, true light, thorough light, requires persebrrance to the end.
yea, perchance within the walls of this Flesh, which should be the Temple of the holy Ghost? Beside, to become vera lux, tota lux, true Light, thorough Light, requires persebrrance to the end.
In all Philosophy there is not so darke a thing as light; As the sunne, which is fons lucis naturalis, the beginning of naturall light, is the most evident thing to bee seen,
In all Philosophy there is not so dark a thing as Light; As the sun, which is fons lucis Naturalis, the beginning of natural Light, is the most evident thing to be seen,
and yet lost, and how far the freewill of man may concur and cooperate with grace, and yet still remaine nothing in it selfe) if wee search farther into these points,
and yet lost, and how Far the freewill of man may concur and cooperate with grace, and yet still remain nothing in it self) if we search farther into these points,
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then the Scripture hath opened us a way, how shall wee hope to unentangle, or extricate our selves? They had a precious composition for lamps, amongst the ancients, reserved especially for Tombes, which kept light for many hundreds of yeares;
then the Scripture hath opened us a Way, how shall we hope to unentangle, or extricate our selves? They had a precious composition for lamps, among the ancients, reserved especially for Tombs, which kept Light for many hundreds of Years;
So this eternall, and this supernaturall light, Christ and faith, enlightens, warmes, purges, and does all the profitable offices of fire, and light, if we keep it in the right spheare, in the proper place, (that is,
So this Eternal, and this supernatural Light, christ and faith, enlightens, warms, purges, and does all the profitable Offices of fire, and Light, if we keep it in the right sphere, in the proper place, (that is,
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if wee consist in points necessary to salvation, and revealed in the Scripture) but when wee bring this light to the common light of reason, to our inferences,
if we consist in points necessary to salvation, and revealed in the Scripture) but when we bring this Light to the Common Light of reason, to our inferences,
Thou shalt burn in fire and brimstone eternally, except thou believe a Trinitie of Persons, in an unitie of one God, Except thou believe the Incarnation of the second Person of the Trinitie, the Sonne of God,
Thou shalt burn in fire and brimstone eternally, except thou believe a Trinity of Persons, in an unity of one God, Except thou believe the Incarnation of the second Person of the Trinity, the Son of God,
That if he doe so, if he made the World, and sustaine it still by his watchfull Providence, there belongeth a worship and service to him, for doing so:
That if he do so, if he made the World, and sustain it still by his watchful Providence, there belongeth a worship and service to him, for doing so:
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That this manifestation of his Will, must be permanent, it must be written, there must be a Scripture, which is his Word and his Will: And that therefore, from that Scripture, from that Word of God, all Articles of our Beliefe are to bee drawne.
That this manifestation of his Will, must be permanent, it must be written, there must be a Scripture, which is his Word and his Will: And that Therefore, from that Scripture, from that Word of God, all Articles of our Belief Are to be drawn.
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If then his Reason confessing all this, aske farther proofe, how he shall know that these Scriptures accepted by the Christian Church, are the true Scriptures, let him bring any other Booke which pretendeth to be the Word of God, into comparison with these;
If then his Reason confessing all this, ask farther proof, how he shall know that these Scriptures accepted by the Christian Church, Are the true Scriptures, let him bring any other Book which pretendeth to be the Word of God, into comparison with these;
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and the understanding, as if any third man, who were utterly discharged of all preconceptions and anticipations in matter of Religion, one who were altogether neutrall, disinteressed, unconcerned in either party, nothing towards a Turke, and as little toward a Christian, should heare a Christian pleade for his Bible,
and the understanding, as if any third man, who were utterly discharged of all preconceptions and anticipations in matter of Religion, one who were altogether neutral, disinteressed, unconcerned in either party, nothing towards a Turk, and as little towards a Christian, should hear a Christian plead for his bible,
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the Majesty of the Style, the punctuall accomplishment of the Prophecies, the harmony and concurrence of the foure Evangelists, the consent and unanimity of the Christian Church ever since,
the Majesty of the Style, the punctual accomplishment of the Prophecies, the harmony and concurrence of the foure Evangelists, the consent and unanimity of the Christian Church ever since,
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but one imployes this light upon the searching of impertinent vanities, another by a better use of the same light, finds out the Mysteries of Religion;
but one employs this Light upon the searching of impertinent vanities, Another by a better use of the same Light, finds out the Mysteres of Religion;
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By the benefit of this light, men see through the darkest, and most impervious places, that are, that is, Courts of Princes, and the greatest Officers in Courts;
By the benefit of this Light, men see through the Darkest, and most impervious places, that Are, that is, Courts of Princes, and the greatest Officers in Courts;
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But, if thou canst take this light of reason that is in thee, this poore snuffe, that is almost out in thee, thy saint and dimme knowledge of God, that riseth out of this light of nature,
But, if thou Canst take this Light of reason that is in thee, this poor snuff, that is almost out in thee, thy saint and dim knowledge of God, that Riseth out of this Light of nature,
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and blesse God for that beginning, if thou canst finde him flying into Egypt, and finde in thy selfe a disposition to accompany him in a persecution, in a banishment,
and bless God for that beginning, if thou Canst find him flying into Egypt, and find in thy self a disposition to accompany him in a persecution, in a banishment,
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and that sinnefull conversation, which thou hast loved more then thy Parents, or Countrey, or thine owne body, which perchance thou hast consumed, and destroyed with that sinne;
and that sinful Conversation, which thou hast loved more then thy Parents, or Country, or thine own body, which perchance thou hast consumed, and destroyed with that sin;
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and not, through a hasty and precipitate zeale, breake out to an imaginary, and intempestive, and unseasonable Reformation, either in Civill or Ecclesiasticall businesse, which belong not to thee;
and not, through a hasty and precipitate zeal, break out to an imaginary, and intempestive, and unseasonable Reformation, either in Civil or Ecclesiastical business, which belong not to thee;
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if with this little poore light, these first degrees of Knowledge and Faith, thou canst follow him into the Garden, and gather up some of the droppes of his precious Bloud and sweat, which he shed for thy soule, if thou canst follow him to Ierusalem, and pick up some of those teares, which he shed upon that City, and upon thy soule;
if with this little poor Light, these First Degrees of Knowledge and Faith, thou Canst follow him into the Garden, and gather up Some of the drops of his precious Blood and sweat, which he shed for thy soul, if thou Canst follow him to Ierusalem, and pick up Some of those tears, which he shed upon that city, and upon thy soul;
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and thy wounds, and thy corruptions are, and canst apply those teares, and blood and balme to them, (all this is, That if thou attend the light of naturall reason,
and thy wounds, and thy corruptions Are, and Canst apply those tears, and blood and balm to them, (all this is, That if thou attend the Light of natural reason,
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so they were certainly done for thee) thou shalt never envy the lustre and glory of the great lights of worldly men, which are great by the infirmity of others,
so they were Certainly done for thee) thou shalt never envy the lustre and glory of the great lights of worldly men, which Are great by the infirmity of Others,
and sacrifice to their owne nets, yet thou shalt see, that thou by thy small light hast gathered Pearle and Amber, and they by their great lights nothing but shels and pebles;
and sacrifice to their own nets, yet thou shalt see, that thou by thy small Light hast gathered Pearl and Amber, and they by their great lights nothing but shells and pebbles;
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and even humane arguments, have brought thee to reade the Scriptures, and to that love, God hath set to the seale of faith. Their light shall set at noone;
and even humane Arguments, have brought thee to read the Scriptures, and to that love, God hath Set to the seal of faith. Their Light shall Set At noon;
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and devest them of all comforts, and thy light shall grow up, from a faire hope, to a modest assurance and infallibility, that that light shall never go out,
and devest them of all comforts, and thy Light shall grow up, from a fair hope, to a modest assurance and infallibility, that that Light shall never go out,
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but in a man regenerate by faith, that light does all that reason did, and more; and all his Morall, and Civill, and Domestique, and indifferent actions, (though they be never done without Reason) yet their principall scope,
but in a man regenerate by faith, that Light does all that reason did, and more; and all his Moral, and Civil, and Domestic, and indifferent actions, (though they be never done without Reason) yet their principal scope,
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and marke is the glory of God, and though they seeme but Morall, or Civill, or domestique, yet they have a deeper tincture, a heavenly nature, a relation to God, in them.
and mark is the glory of God, and though they seem but Moral, or Civil, or domestic, yet they have a Deeper tincture, a heavenly nature, a Relation to God, in them.
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The light in our Text then, is essentially and personally Christ himself, from him flowes the supernaturall light of faith and grace, here also intended;
The Light in our Text then, is essentially and personally christ himself, from him flows the supernatural Light of faith and grace, Here also intended;
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and because this light of faith, and grace flowing from that fountaine of light Christ Jesus, works upon the light of nature, and reason, it may conduce to the raising of your devotions,
and Because this Light of faith, and grace flowing from that fountain of Light christ jesus, works upon the Light of nature, and reason, it may conduce to the raising of your devotions,
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and the first payre, Lux Essentiae, and Lux Gloriae, the light of the Essence of God, and the light of the glory of his Saints. And though the first of these, be that essentiall light, by which we shall see God face to face,
and the First pair, Lux Essentiae, and Lux Glory, the Light of the Essence of God, and the Light of the glory of his Saints. And though the First of these, be that essential Light, by which we shall see God face to face,
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as he is, and the effluence and emanation of beams, from the face of God, which make that place Heaven, of which light it is said, That God who onely hath Immortality, dwels in luce inaccessibili, in the light that none can attaine to,
as he is, and the effluence and emanation of beams, from the face of God, which make that place Heaven, of which Light it is said, That God who only hath Immortality, dwells in luce inaccessibili, in the Light that none can attain to,
or such a reflection of it in this world, that it shall be true of us, which was said of those Ephesians, You were once darknesse, but now are light in the Lord;
or such a reflection of it in this world, that it shall be true of us, which was said of those Ephesians, You were once darkness, but now Are Light in the Lord;
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And as God sayes of Ierusalem, and his blessings here in this world, Calceavit Ianthino, I have shod thee, with Badgers skinne, (some translate it) (which the Antients take for some precious stuffe) that is, I have enabled thee to tread upon all the most estimable things of this world, (for as the Church it self is presented,
And as God Says of Ierusalem, and his blessings Here in this world, Calceavit Ianthino, I have shod thee, with Badgers skin, (Some translate it) (which the Ancients take for Some precious stuff) that is, I have enabled thee to tread upon all the most estimable things of this world, (for as the Church it self is presented,
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even when we are trodden upon in it) so the precieus promises of Christ, make us partakers of the Divine Nature, and the light of faith, makes us the same Spirit with the Lord; And this is our participation of the light of essence, in this life.
even when we Are trodden upon in it) so the precieus promises of christ, make us partakers of the Divine Nature, and the Light of faith, makes us the same Spirit with the Lord; And this is our participation of the Light of essence, in this life.
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This is that Glorification which we shall have at the last day, of which glory, we consider a great part to be in that Denudation, that manifestation of all to all;
This is that Glorification which we shall have At the last day, of which glory, we Consider a great part to be in that Denudation, that manifestation of all to all;
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In this are we the more miserable, that we cannot see their ends, that there is none of this denudation, this laying open of ourselves to one another, which shall accompany that state of glory, where we shall see one anothers bodies, and soules, actions and thoughts. And therefore,
In this Are we the more miserable, that we cannot see their ends, that there is none of this denudation, this laying open of ourselves to one Another, which shall accompany that state of glory, where we shall see one another's bodies, and Souls, actions and thoughts. And Therefore,
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content that there be a discovery, a revealing, a manifestation of all our sinnes, wrought upon us, at least to our owne consciences, though not to the congregation;
content that there be a discovery, a revealing, a manifestation of all our Sins, wrought upon us, At least to our own Consciences, though not to the congregation;
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when our sins scape the Preacher. We must not say, (as though there were a comfort in that) though he have hit such a mans Adultery, and anothers Ambition, and anothers extortion, yet,
when our Sins escape the Preacher. We must not say, (as though there were a Comfort in that) though he have hit such a men Adultery, and another's Ambition, and another's extortion, yet,
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And then, why camest thou hither? What camest thou for to Church, or to the Sacrament? Why doest thou delude God, with this complementall visit, to come to his house,
And then, why camest thou hither? What camest thou for to Church, or to the Sacrament? Why dost thou delude God, with this complemental visit, to come to his house,
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Remember thou thine own sins, first and then every word that fals from the preachers lipsshall be a drop of the dew of heaven, a dram of the balme of Gilead, a portion of the bloud of thy Saviour, to wash away that sinne,
remember thou thine own Sins, First and then every word that falls from the Preachers lipsshall be a drop of the due of heaven, a dram of the balm of Gilead, a portion of the blood of thy Saviour, to wash away that sin,
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for, if thou onely of all the congregation finde that the preacher hath not touched thee, nor hit thy sinnes, know then, that thou wast not in his Commission for the Remission of sinnes,
for, if thou only of all the congregation find that the preacher hath not touched thee, nor hit thy Sins, know then, that thou wast not in his Commission for the Remission of Sins,
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and be afraid, that thy conscience is either gangrend, and unsensible of all incisions, and cauterizations, that can be made by denouncing the Iudgements of God, (which is as far as the preacher can goe) or that thy whole constitution, thy complexion, thy composition is sinne;
and be afraid, that thy conscience is either gangrened, and unsensible of all incisions, and cauterizations, that can be made by denouncing the Judgments of God, (which is as Far as the preacher can go) or that thy Whole constitution, thy complexion, thy composition is sin;
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As long as a man is alive, if there appeare any offence in his breath, the physician will assigne it to some one corrupt place, his lungs, or teeth, or stomach, and thereupon apply convenient remedy thereunto.
As long as a man is alive, if there appear any offence in his breath, the Physician will assign it to Some one corrupt place, his lungs, or teeth, or stomach, and thereupon apply convenient remedy thereunto.
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But when you feele nothing, whatsoever wee say, your soule is in an Hectique fever, where the distemper is not in any one humor, but in the whole substance;
But when you feel nothing, whatsoever we say, your soul is in an Hectic fever, where the distemper is not in any one humour, but in the Whole substance;
This then is our first couple of these lights, by our Conversation in heaven here, (that is, a watchfulnesse, that we fall not into sinne) we have lucem essentiae, possession and fruition of heaven,
This then is our First couple of these lights, by our Conversation in heaven Here, (that is, a watchfulness, that we fallen not into sin) we have lucem essentiae, possession and fruition of heaven,
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and then, if we doe, by infirmity, fall into sinne, yet, by this denudation of our soules, this manifestation of our sinnes to God by confession, and to that purpose, a gladnesse when we heare our sinne spoken of by the preacher, we have lumen gloriae, an inchoation of our glorified estate;
and then, if we do, by infirmity, fallen into sin, yet, by this denudation of our Souls, this manifestation of our Sins to God by Confessi, and to that purpose, a gladness when we hear our sin spoken of by the preacher, we have lumen Glory, an inchoation of our glorified estate;
and then, an other couple of these lights, which we propose to be considered, is lumen fidei, and lumen naturae, the light of faith, and the light of nature.
and then, an other couple of these lights, which we propose to be considered, is lumen fidei, and lumen naturae, the Light of faith, and the Light of nature.
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and others, that Nature hath nothing to do at all, but all is Grace: we decline wranglings, that tend not to edification, we say onely to our present purpose, (which is the operation of these severall couples of lights) that by this light of Faith, to him which hath it, all that is involved in Prophecies, is clear,
and Others, that Nature hath nothing to do At all, but all is Grace: we decline wranglings, that tend not to edification, we say only to our present purpose, (which is the operation of these several couples of lights) that by this Light of Faith, to him which hath it, all that is involved in Prophecies, is clear,
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and all that is wrapped up in promises, is his own already in performance. That man needs not goe so high, for his assurance of a Messias and Redeemer, as to the first promise made to him in Adam, nor for the limitation of the stock and race from whence this Messias should come:
and all that is wrapped up in promises, is his own already in performance. That man needs not go so high, for his assurance of a Messias and Redeemer, as to the First promise made to him in Adam, nor for the limitation of the stock and raze from whence this Messias should come:
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so far as to Daniel; no, nor so far, as to the Evangelists themselves, for the History and the evidence, that all this that was to be done in his behalf by the Messias, was done 1600. yeares since.
so Far as to daniel; no, nor so Far, as to the Evangelists themselves, for the History and the evidence, that all this that was to be done in his behalf by the Messias, was done 1600. Years since.
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then either Propheticall, or Evangelicall; for though both these be irrefragable, and infallible proofs of a Messias, (the Propheticall, that he should, the Evangelicall, that he is come) yet both these might but concern others:
then either Prophetical, or Evangelical; for though both these be irrefragable, and infallible proofs of a Messias, (the Prophetical, that he should, the Evangelical, that he is come) yet both these might but concern Others:
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and how sure so ever that the Lamb of God hath taken away the sinnes of the world, I may perish, without I have this applicatory Faith. And as he needs not looke back to Esay, nor Abraham, nor Adam, for the Messias,
and how sure so ever that the Lamb of God hath taken away the Sins of the world, I may perish, without I have this applicatory Faith. And as he needs not look back to Isaiah, nor Abraham, nor Adam, for the Messias,
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He hath already had his buriall, by being buried with Christ in Baptisme, he hath had his Resurrection from sinne, his Ascension to holy purposes of amendment of life,
He hath already had his burial, by being buried with christ in Baptism, he hath had his Resurrection from sin, his Ascension to holy Purposes of amendment of life,
and his Iudgement, that is, peace of Conscience, sealed unto him, and so by this light of applying Faith, he hath already apprehended an eternall possession of Gods eternall Kingdome.
and his Judgement, that is, peace of Conscience, sealed unto him, and so by this Light of applying Faith, he hath already apprehended an Eternal possession of God's Eternal Kingdom.
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This, though a fainter light, directs us to the other, Nature to Faith: and as by the quantitie in the light of the Moone, we know the position and distance of the Sunne, how far,
This, though a fainter Light, directs us to the other, Nature to Faith: and as by the quantity in the Light of the Moon, we know the position and distance of the Sun, how Far,
or how neare the Sunne is to her, so by the working of the light of Nature in us, we may discern, (by the measure and virtue and heat of that) how near to the other greater light, the light of Faith, we stand.
or how near the Sun is to her, so by the working of the Light of Nature in us, we may discern, (by the measure and virtue and heat of that) how near to the other greater Light, the Light of Faith, we stand.
If we finde our naturall faculties rectified, so as that that free will which we have in Morall and Civill actions, be bent upon the externall duties of Religion, (as every naturall man may, out of the use of that free will, come to Church, heare the Word preached,
If we find our natural faculties rectified, so as that that free will which we have in Moral and Civil actions, be bent upon the external duties of Religion, (as every natural man may, out of the use of that free will, come to Church, hear the Word preached,
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we shall not see the Invisible God, in visible things, which Saint Paul makes so inexcusable, so unpardonable a thing, we shall not see the hand of God in all our worldly crosses, nor the seal of God in all our worldly blessings; we shall not see the face of God in his House, his presence here in the Church, nor the mind of God in his Gospell, that his gracious purposes upon mankinde, extend so particularly,
we shall not see the Invisible God, in visible things, which Saint Paul makes so inexcusable, so unpardonable a thing, we shall not see the hand of God in all our worldly Crosses, nor the seal of God in all our worldly blessings; we shall not see the face of God in his House, his presence Here in the Church, nor the mind of God in his Gospel, that his gracious Purposes upon mankind, extend so particularly,
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I shall heare in the Scripture his Vinite omnes, come all, and yet I shall thinke that• his eye was not upon me, that his eye did not becken me and I shall heare the Deus vult omnes salves, that God would save all, and yet I shall finde some perverse reason in my selfe,
I shall hear in the Scripture his Vinite omnes, come all, and yet I shall think that• his eye was not upon me, that his eye did not beckon me and I shall hear the Deus vult omnes Salves, that God would save all, and yet I shall find Some perverse reason in my self,
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but this is exquisit a scrutatio, the true searching of the Scriptures, to finde all the histories to be examples to me, all the prophecies to induce a Saviour for me, all the Gospell to apply Christ Jesus to me. Turne over all the folds,
but this is exquisite a scrutatio, the true searching of the Scriptures, to find all the histories to be Examples to me, all the prophecies to induce a Saviour for me, all the Gospel to apply christ jesus to me. Turn over all the folds,
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and plaits of thine owne heart, and finde there the infirmities, and waverings of thine owne faith, and an ability to say, Lord, I beleeve, help mine unbeleefe, and then,
and plaits of thine own heart, and find there the infirmities, and waverings of thine own faith, and an ability to say, Lord, I believe, help mine unbelief, and then,
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and thou hast searched that Scripture, and turned to Hos. 2. ver. 19. Turne to thine owne histery, thine owne life, and if thou canst reade there, that thou hast endeavoured to turne thine ignorance into knowledge, and thy knowledge into Practice, if thou finde thy selfe to be an example of that rule of Christs, If you know these things, blessed are you,
and thou hast searched that Scripture, and turned to Hos. 2. ver. 19. Turn to thine own histery, thine own life, and if thou Canst read there, that thou hast endeavoured to turn thine ignorance into knowledge, and thy knowledge into Practice, if thou find thy self to be an Exampl of that Rule of Christ, If you know these things, blessed Are you,
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if you do them, then thou hast searched that Scripture, and turned to Io. 13. ver. 14. This is Scrutari Scripturas, to Search the Scriptures, not as though thou wouldest make a concordance, but an application; as thou wouldest search a wardrobe, not to make an Inventory of it,
if you do them, then thou hast searched that Scripture, and turned to Io. 13. ver. 14. This is Scrutinize Scripturas, to Search the Scriptures, not as though thou Wouldst make a concordance, but an application; as thou Wouldst search a wardrobe, not to make an Inventory of it,
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The lights of faith, and of nature, are subordinate Iohn Baptists: faith beares me witnesse, that I have Christ, and the light of nature, that is, the exalting of my naturall faculties towards religious uses, beares me witnesse, that I have faith. Onely that man, whose conscience testifies to himself,
The lights of faith, and of nature, Are subordinate John Baptists: faith bears me witness, that I have christ, and the Light of nature, that is, the exalting of my natural faculties towards religious uses, bears me witness, that I have faith. Only that man, whose conscience Testifies to himself,
study your naturall faculties; husband and improve them, and love the outward acts of Religion, though an Hypocrite, and though a naturall man may doe them.
study your natural faculties; husband and improve them, and love the outward acts of Religion, though an Hypocrite, and though a natural man may do them.
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Certainly he that loves not the Militant Church, hath but a faint faith in his interest in the Triumphant. He that cares not though the materiall Church fall, I am afraid is falling from the spirituall. For, can a man be sure to have his money, or his plate, if his house be burnt? or to preserve his faith, if the outward exercises of Religion faile? He that undervalues outward things, in the religious service of God,
Certainly he that loves not the Militant Church, hath but a faint faith in his Interest in the Triumphant. He that Cares not though the material Church fallen, I am afraid is falling from the spiritual. For, can a man be sure to have his money, or his plate, if his house be burned? or to preserve his faith, if the outward exercises of Religion fail? He that undervalues outward things, in the religious service of God,
As some Platonique Philosophers, did so over-refine Religion, and devotion, as to say, that nothing but the first thoughts and ebullitions of a devout heart, were fit to serve God in.
As Some Platonic Philosophers, did so over-refine Religion, and devotion, as to say, that nothing but the First thoughts and ebullitions of a devout heart, were fit to serve God in.
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If it came to any outward action of the body, kneeling, or lifting up of hands, if it came to be but invested in our words, and so made a Prayer, nay if it passed but a revolving, a turning in our inward thoughts,
If it Come to any outward actium of the body, kneeling, or lifting up of hands, if it Come to be but invested in our words, and so made a Prayer, nay if it passed but a revolving, a turning in our inward thoughts,
but, as you will bestow not onely some cost, but some thoughts, some study, how you will clothe your children, and how you will clothe your servants, so bestow both cost and thoughts, thinke seriously, execute cheerfully in outward declarations, that which becomes the dignity of him, who evacuated himselfe for you.
but, as you will bestow not only Some cost, but Some thoughts, Some study, how you will cloth your children, and how you will cloth your Servants, so bestow both cost and thoughts, think seriously, execute cheerfully in outward declarations, that which becomes the dignity of him, who evacuated himself for you.
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Iohn Baptist bore witnesse of the light, outward things beare witnesse of your faith, the exalting of our naturall faculties beare witnesse of the supernaturall.
John Baptist boar witness of the Light, outward things bear witness of your faith, the exalting of our natural faculties bear witness of the supernatural.
but, as a candle may kindle a torch, so into the faculties of nature, well imployed, God infuses faith. And this is our second couple of lights, the subordination of the light of nature, and the light of faith. And a third payre of lights of attestation, that beare witnesse to the light of our Text, is Lux aeternorum Corporum, that light which the Sunne and Moone, and those glorious bodies give from heaven,
but, as a candle may kindle a torch, so into the faculties of nature, well employed, God infuses faith. And this is our second couple of lights, the subordination of the Light of nature, and the Light of faith. And a third pair of lights of attestation, that bear witness to the Light of our Text, is Lux aeternorum Corporum, that Light which the Sun and Moon, and those glorious bodies give from heaven,
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For, in the first of these, the glorious lights of heaven, we must take nothing for stars, that are not stars; nor make Astrological and fixed conclusions out of meteors, that are but transitory;
For, in the First of these, the glorious lights of heaven, we must take nothing for Stars, that Are not Stars; nor make Astrological and fixed conclusions out of meteors, that Are but transitory;
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they may be Comets, and blazing starres, and so portend much mischiefe, but they are none of those aeterna corpora, they are not fixed stars, not stars of heaven.
they may be Comets, and blazing Stars, and so portend much mischief, but they Are none of those aeterna corpora, they Are not fixed Stars, not Stars of heaven.
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So is it also in the Christian Church, (which is the proper spheare in which the light of our text, That light the essentiall light Christ Jesus moves by that supernaturall light of faith and grace, which is truly the Intelligence of that spheare, the Christian Chruch) As in the heavens the stars were created at once, with one Fiat, and then being so made, stars doe not beget new stars,
So is it also in the Christian Church, (which is the proper sphere in which the Light of our text, That Light the essential Light christ jesus moves by that supernatural Light of faith and grace, which is truly the Intelligence of that sphere, the Christian Church) As in the heavens the Stars were created At once, with one Fiat, and then being so made, Stars do not beget new Stars,
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and, (which is a monstrous birth) the child greater then the Father, as soon as it is borne, the new Creed of the Councell of Trent to containe more Articles,
and, (which is a monstrous birth) the child greater then the Father, as soon as it is born, the new Creed of the Council of Trent to contain more Articles,
Saint Iude writing of the common salvation (as he calls it) (for, Saint Iude, it seems, knew no such particular salvation, as that it was impossible for any man to have, salvation is common salvation ) exhorts them to contend earnestly for that faith, which was once delivered unto the Saints. Semel, once; that is;
Saint Iude writing of the Common salvation (as he calls it) (for, Saint Iude, it seems, knew no such particular salvation, as that it was impossible for any man to have, salvation is Common salvation) exhorts them to contend earnestly for that faith, which was once Delivered unto the Saints. Semel, once; that is;
The additions, and traditions, and superedifications of the Roman Church, they are not lux aeternorum corporum, they are not fixed bodies, they are not stars to direct us;
The additions, and traditions, and superedifications of the Roman Church, they Are not lux aeternorum corporum, they Are not fixed bodies, they Are not Stars to Direct us;
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And they may be Comets, and so exercise our feares, and our jealousies, they may raise rebellions and Treasons, but they are not fixed and glorious bodies of heaven, they are not stars. Their non-communions, (for, communions where there are no communicants, are no communions) when they admit no bread at all, no wine at all, all is transubstantiated, are no communions;
And they may be Comets, and so exercise our fears, and our jealousies, they may raise rebellions and Treasons, but they Are not fixed and glorious bodies of heaven, they Are not Stars. Their non-communions, (for, communions where there Are no communicants, Are no communions) when they admit no bred At all, no wine At all, all is Transubstantiated, Are no communions;
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so that's not a miracle which man can doe certainly, constantly, infallibly every day, and every day, every Priest can miraculously change bread into the body of Christ,
so that's not a miracle which man can do Certainly, constantly, infallibly every day, and every day, every Priest can miraculously change bred into the body of christ,
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and besides they have certaine fixed shops, and Marts of miracles, in one place a shop of miracles for barrennesse, in another, a shop for the tooth-ache ) To contract this, their occasionall Divinity, doctrines to serve present occasions, that in eighty eight, an Hereticall Prince must necessarily be excommunicated,
and beside they have certain fixed shops, and Marts of Miracles, in one place a shop of Miracles for Barrenness, in Another, a shop for the toothache) To contract this, their occasional Divinity, doctrines to serve present occasions, that in eighty eight, an Heretical Prince must necessarily be excommunicated,
and conveniencies, and dispensations may be admitted, these, and such as these, traditionall, occasionall, Almanack Divinity, they may bee Comets, they may be Meteors, they may raine bloud,
and Conveniences, and dispensations may be admitted, these, and such as these, traditional, occasional, Almanac Divinity, they may be Comets, they may be Meteors, they may rain blood,
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And that's our application of this lux aeternorum corporum, the light of those heavenly bodies, to the light of our Text, Christ working in the Church.
And that's our application of this lux aeternorum corporum, the Light of those heavenly bodies, to the Light of our Text, christ working in the Church.
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and give light here upon earth, if we reduce it to application and practise, and contract it to one Instance, it will appeare that the devotion and zeale of him, that is best affected, is,
and give Light Here upon earth, if we reduce it to application and practice, and contract it to one Instance, it will appear that the devotion and zeal of him, that is best affected, is,
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for the most part, in the disposition of a torch, or a knife, ordained to take fire, and to give light. If it have never been lightned, it does not easily take light,
for the most part, in the disposition of a torch, or a knife, ordained to take fire, and to give Light. If it have never been lightened, it does not Easily take Light,
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If there be any that never tooke this fire, that was never affected with either of these, the glory of God, the miseries of other men, can I hope to kindle him? It must be Gods worke to bruise and beat him, with his rod of affliction, before he will take fire.
If there be any that never took this fire, that was never affected with either of these, the glory of God, the misery's of other men, can I hope to kindle him? It must be God's work to bruise and beatrice him, with his rod of affliction, before he will take fire.
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Christ begun not upon St. Paul, with a catechisme, but with a rod. If therefore here be any in Pauls case, that were never kindled before, Almighty God proceed the same way with them, and come so neare to a friendship towards them,
christ begun not upon Saint Paul, with a Catechism, but with a rod. If Therefore Here be any in Paul's case, that were never kindled before, Almighty God proceed the same Way with them, and come so near to a friendship towards them,
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in the meanes, and in some measure of practise of holinesse heretofore, if in not supplying oyle to your Lamps, which God by his ordinance had kindled in you, you have let this light go out by negligence or inconsideration,
in the means, and in Some measure of practise of holiness heretofore, if in not supplying oil to your Lamps, which God by his Ordinance had kindled in you, you have let this Light go out by negligence or inconsideration,
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before that sinne, or that crosse invaded you, and turne your soul, which hath been enlightned before, towards this fire which Gods Spirit blowes this minute,
before that sin, or that cross invaded you, and turn your soul, which hath been enlightened before, towards this fire which God's Spirit blows this minute,
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As this Lux incensionum, kindles easily, when it hath been kindled before, so the soule accustomed to the presence of God in holy meditations, though it fall asleep in some darke corner, in some sinne of infirmity, a while,
As this Lux incensionum, kindles Easily, when it hath been kindled before, so the soul accustomed to the presence of God in holy meditations, though it fallen asleep in Some dark corner, in Some sin of infirmity, a while,
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then the foure Doctors of the Church should be able to do, upon a person who had never been enlightned before, that is, never accustomed to the presence of God in his private meditations, or in his outward acts of Religion.
then the foure Doctors of the Church should be able to do, upon a person who had never been enlightened before, that is, never accustomed to the presence of God in his private meditations, or in his outward acts of Religion.
and then the fourth and last couple, which we consider, is Lux Depuratarum Mixtionum, the light and lustre of precious stones, and then Lux Repercussionum, the light of Repercussion, and Reflexion, when one body,
and then the fourth and last couple, which we Consider, is Lux Depuratarum Mixtionum, the Light and lustre of precious stones, and then Lux Repercussionum, the Light of Repercussion, and Reflection, when one body,
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In the application of the first of these lights, Depuratarum Mixtionum, precious stones, we shall onely apply their making and their value. Precious stones are first drops of the dew of heaven,
In the application of the First of these lights, Depuratarum Mixtionum, precious stones, we shall only apply their making and their valve. Precious stones Are First drops of the due of heaven,
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Actions precious, or acceptable in Gods eye, must be holy purposes in their beginning, and then done in season; the Dove must lay the egge, and hatch the bird; the holy Ghost must infuse the purpose,
Actions precious, or acceptable in God's eye, must be holy Purposes in their beginning, and then done in season; the Dove must lay the egg, and hatch the bird; the holy Ghost must infuse the purpose,
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Stones precious in the estimation of men, begin with the dew of Heaven, and proceed with the sunne of Heaven; Actions precious in the acceptation of God, are purposes conceived by his Spirit,
Stones precious in the estimation of men, begin with the due of Heaven, and proceed with the sun of Heaven; Actions precious in the acceptation of God, Are Purposes conceived by his Spirit,
it is true, but he came even in the night. And now, I appeall to your own Consciences, and I aske you all, (not as a Iudge, but as an Assistant to your Consciences,
it is true, but he Come even in the night. And now, I appeal to your own Consciences, and I ask you all, (not as a Judge, but as an Assistant to your Consciences,
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and executed in his time to his Glory, not conceived out of Ambition, nor executed out of sedition. And this is the application of this Lux depuratarum mixtionum, of precious stones, out of their making, we proposed another out of their valuation; which is this, That whereas a Pearle or Diamond of such a bignesse, of so many Carats, is so much worth, one that is twice as big, is ten times as much worth.
and executed in his time to his Glory, not conceived out of Ambition, nor executed out of sedition. And this is the application of this Lux depuratarum mixtionum, of precious stones, out of their making, we proposed Another out of their valuation; which is this, That whereas a Pearl or Diamond of such a bigness, of so many Carats, is so much worth, one that is twice as big, is ten times as much worth.
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When he hath prized at a high rate, the chastitie and continency of thy youth, if thou adde to this, a moderation in thy middle age, from Ambition, and in thy latter age from covetousnesse and indevotion, there shall be no price in Gods treasure (not the last drop of the blood of his Sonne) too deare for thee, no roome, no state in his Kingdome (not a Iointenancie with his onely Sonne) too glorious for thee.
When he hath prized At a high rate, the chastity and continency of thy youth, if thou add to this, a moderation in thy middle age, from Ambition, and in thy latter age from covetousness and indevotion, there shall be no price in God's treasure (not the last drop of the blood of his Son) too deer for thee, no room, no state in his Kingdom (not a Iointenancie with his only Son) too glorious for thee.
And here is a true, and a Divine Supererogation; which the Devill, (as he doth all Gods Actions, which fall into his compasse) did mischievously counterfeit in the Romane Church, when he induced their Doctrine of Supererogation, that a man might do so much more then he was bound to do for God, as that that superplusage might save whom he would;
And Here is a true, and a Divine Supererogation; which the devil, (as he does all God's Actions, which fallen into his compass) did mischievously counterfeit in the Roman Church, when he induced their Doctrine of Supererogation, that a man might do so much more then he was bound to do for God, as that that superplusage might save whom he would;
and when we by this light of Repercussion, of Reflexion, shall be made specula divinae gloriae, quae accipiunt & reddunt, such looking glasses as receive Gods face upon our selves, and cast it upon others by a holy life, and exemplary conversation.
and when we by this Light of Repercussion, of Reflection, shall be made specula Divinae Glory, Quae accipiunt & reddunt, such looking glasses as receive God's face upon our selves, and cast it upon Others by a holy life, and exemplary Conversation.
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Is there any man that in the compassing of his sinne, hath not met this light by the way, Thou shouldest not do this? Any man, that hath not onely as Balaam did, met this light as an Angell, (that is, met Heavenly inspirations to avert him,) but that hath not heard as Balaam did, his own Asse; that is, those reasons that use to carry him,
Is there any man that in the compassing of his sin, hath not met this Light by the Way, Thou Shouldst not do this? Any man, that hath not only as balaam did, met this Light as an Angel, (that is, met Heavenly inspirations to avert him,) but that hath not herd as balaam did, his own Ass; that is, those Reasons that use to carry him,
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or those very worldly respects that use to carry him, dispute against that sinne, and tell him, not onely that there is more soule and more heaven, and more salvation, but more body, and more health, more honour, and more reputation, more cost, and more money, more labour, and more danger. spent upon such a sinne,
or those very worldly respects that use to carry him, dispute against that sin, and tell him, not only that there is more soul and more heaven, and more salvation, but more body, and more health, more honour, and more reputation, more cost, and more money, more labour, and more danger. spent upon such a sin,
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and in lesse then seaven yeares app•entissage, which your occupations cost you, you shall learn, not the Mysteries of your twelve companies, but the Mysteries of the twelve Tribes, of the twelve Apostles, of their twelve Articles, whatsoever belongeth to the promise, to the performance, to the Imitation of Christ Jesus.
and in less then seaven Years app•entissage, which your occupations cost you, you shall Learn, not the Mysteres of your twelve companies, but the Mysteres of the twelve Tribes, of the twelve Apostles, of their twelve Articles, whatsoever belongeth to the promise, to the performance, to the Imitation of christ jesus.
He, who is Lu• una, light and light alone, and Lux tota, light and all light, shall also, by that light, which he sheddeth from himselfe upon all his, the light of Grace, give you all these Attestations, all these witnesses of that his light;
He, who is Lu• una, Light and Light alone, and Lux tota, Light and all Light, shall also, by that Light, which he sheds from himself upon all his, the Light of Grace, give you all these Attestations, all these Witnesses of that his Light;
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and your sinnes, by humble confession to him, and a gladnesse to receive a denudation and manifestation of your selves to your selves, by his messenger, in his medicinall and musicall increpations, and a gladnesse to receive an inchoation of future glory, in the remission of those sinnes.) He shall give you lucem fidei, ) (faithfull and unremovable possession of future things, in the present,
and your Sins, by humble Confessi to him, and a gladness to receive a denudation and manifestation of your selves to your selves, by his Messenger, in his medicinal and musical increpations, and a gladness to receive an inchoation of future glory, in the remission of those Sins.) He shall give you lucem fidei,) (faithful and unremovable possession of future things, in the present,
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and make your hereafter, now, in the fruition of God.) And Lucem naturae (a love of the outward beauty of his house, and outward testimonies of this love, in inclining your naturall faculties to religious duties.) He shall give you Lucem aeternorum Corporum, (a love to walk in the light of the stars of heaven, that never change, a love so perfect in the fundamentall articles of Religion, without impertinent additions.) And Lucem incensionum, ) (an aptnesse to take holy fire, by what hand, or tongue, or pen soever it be presented unto you, according to Gods Ordinance,
and make your hereafter, now, in the fruition of God.) And Lucem naturae (a love of the outward beauty of his house, and outward testimonies of this love, in inclining your natural faculties to religious duties.) He shall give you Lucem aeternorum Corporum, (a love to walk in the Light of the Stars of heaven, that never change, a love so perfect in the fundamental Articles of Religion, without impertinent additions.) And Lucem incensionum,) (an aptness to take holy fire, by what hand, or tongue, or pen soever it be presented unto you, according to God's Ordinance,
though that light have formerly been suffered to go out in you.) He shall give you Lucem depuratarum Mixtionum, (the lustre of precious stones, made of the dew of heaven,
though that Light have formerly been suffered to go out in you.) He shall give you Lucem depuratarum Mixtionum, (the lustre of precious stones, made of the due of heaven,
and by the heat of heaven, that is, actions intended at first, and produced at last, for his glory; and every day multiply their value, in the sight of God,
and by the heat of heaven, that is, actions intended At First, and produced At last, for his glory; and every day multiply their valve, in the sighed of God,
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because thou shalt every day grow up from grace to grace.) And Lucem Repercussionum, (he shall make you able to reflect and cast this light upon others, to his glory, and their establishment.)
Because thou shalt every day grow up from grace to grace.) And Lucem Repercussionum, (he shall make you able to reflect and cast this Light upon Others, to his glory, and their establishment.)
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and out of this place, the first time that I ascended to it, upon the great Epiphany, (as the first Church used to call it) the manifestation of Christ Iesus in the flesh, Christmas day; I reserved the rest of the Text, which concernes Iohn Baptist himself,
and out of this place, the First time that I ascended to it, upon the great Epiphany, (as the First Church used to call it) the manifestation of christ Iesus in the Flesh, Christmas day; I reserved the rest of the Text, which concerns John Baptist himself,
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In the first, we shall consider first, the dignity, the fitnesse of the person, implyed in the first word of this part of our Text, but; he was not that light;
In the First, we shall Consider First, the dignity, the fitness of the person, employed in the First word of this part of our Text, but; he was not that Light;
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and from these two, in which we shall determine our first part, the consideration of his person, we shall descend to the other, his office; and therein stop but upon two steps neither;
and from these two, in which we shall determine our First part, the consideration of his person, we shall descend to the other, his office; and therein stop but upon two steps neither;
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first, why any testimony was required to so cleare a thing as light, and such a light, that light; and then, what kinde of testimony Iohn Baptist did give to that light.
First, why any testimony was required to so clear a thing as Light, and such a Light, that Light; and then, what kind of testimony John Baptist did give to that Light.
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as all Nations have some notes and marks of nobility, ( Merchandize, or Arms, or Letters, amongst the Jewes Priesthood was that, the Priesthood enobled men) in all well policed States, caeteris paribus, if they were not otherwise defective, they have ever thought it fittest to imploy persons of good families, and of noble extraction,
as all nations have Some notes and marks of Nobilt, (Merchandise, or Arms, or Letters, among the Jews Priesthood was that, the Priesthood ennobled men) in all well policed States, caeteris paribus, if they were not otherwise defective, they have ever Thought it Fittest to employ Persons of good families, and of noble extraction,
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as well because, in likelihood they had had the best education, from their parents, and the best knowledge of things that concerne the publique, by having had their conversation with the best, and most intelligent persons;
as well Because, in likelihood they had had the best education, from their Parents, and the best knowledge of things that concern the public, by having had their Conversation with the best, and most intelligent Persons;
And againe, because they draw a better respect from those to whom they are imployed, (which is of great importance in such negotiations, to send persons acceptable to them to whom they are sent) and yet, do not lye so open to the tentations and corruptions of their Ministers,
And again, Because they draw a better respect from those to whom they Are employed, (which is of great importance in such negotiations, to send Persons acceptable to them to whom they Are sent) and yet, do not lie so open to the tentations and corruptions of their Ministers,
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though we finde the dayes of the Martyrs still called, Natalitia Martyrum, their birth-dayes, yet that is always intended of the dayes of their death; onely in Iohn Baptist it is intended literally of his naturall birth;
though we find the days of the Martyrs still called, Natalitia Martyrs, their birthdays, yet that is always intended of the days of their death; only in John Baptist it is intended literally of his natural birth;
If we should enlarge all concerning him, as infinitely, as infinite Authors have done, or contract all as summarily, as Christ hath done, (Amongst those that are borne of women, there is not a greater Prophet then Iohn the Baptist) yet we should finde that Saint Augustine had done all this before, Non est quod illi adjiciat homo, cui Deus contulit totum, What man can adde more, where God said all,
If we should enlarge all Concerning him, as infinitely, as infinite Authors have done, or contract all as summarily, as christ hath done, (among those that Are born of women, there is not a greater Prophet then John the Baptist) yet we should find that Saint Augustine had done all this before, Non est quod illi adjiciat homo, cui Deus contulit totum, What man can add more, where God said all,
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Iohn Baptist was more then that; for, he did not onely declare a present Christ, (in that, Esay may seem to come neer him) but he was Propheta Prophetatus, A Prophet that was prophesied of;
John Baptist was more then that; for, he did not only declare a present christ, (in that, Isaiah may seem to come near him) but he was Propheta Prophetatus, A Prophet that was prophesied of;
(A voyce cried in the wildernesse, Prepare the way of the Lord.) And the Prophet Malachi bore witnesse of this witnesse too, (Behold, I will send my messenger,
(A voice cried in the Wilderness, Prepare the Way of the Lord.) And the Prophet Malachi boar witness of this witness too, (Behold, I will send my Messenger,
and he shall prepare the way before me.) So he hath the restimony of the first and last of the Prophets; and of him too, who was the first and the last, the cause and the effect, the moving and fulfilling of all prophecy, of Christ himself, (This is he, of whom it is written,) and so he cites those words of Malachi concerning Iohn Baptist. Iohn Baptist then had this competency, by knowledge infused by God, declared in former Prophecies, he knew the matter, which he was to testifie.
and he shall prepare the Way before me.) So he hath the restimony of the First and last of the prophets; and of him too, who was the First and the last, the cause and the Effect, the moving and fulfilling of all prophecy, of christ himself, (This is he, of whom it is written,) and so he cites those words of Malachi Concerning John Baptist. John Baptist then had this competency, by knowledge infused by God, declared in former Prophecies, he knew the matter, which he was to testify.
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as that no man is a competent witnesse for God, not in his preaching, not in his living, not in his dying, (though he be a witnesse in the highest sense, that is, a Martyr) if he do not know, upon what ground, he sayes,
as that no man is a competent witness for God, not in his preaching, not in his living, not in his dying, (though he be a witness in the highest sense, that is, a Martyr) if he do not know, upon what ground, he Says,
though true in his opinion) or formally false, (true in it self, but not known to be so, to him that testifies it) both ways he is an incompetent witnesse.
though true in his opinion) or formally false, (true in it self, but not known to be so, to him that Testifies it) both ways he is an incompetent witness.
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Those Roman Priests who have given their lives, those Separatists which have taken a voluntary banishment, are not competent witnesses for the glory of God; for a witnesse must know;
Those Roman Priests who have given their lives, those Separatists which have taken a voluntary banishment, Are not competent Witnesses for the glory of God; for a witness must know;
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and qui testatur de scientia, testetur de modo scientiae, sayes the Law, He that will prove any thing by his knowledge, must prove how he came by that knowledge;
and qui testatur de scientia, testetur de modo scientiae, Says the Law, He that will prove any thing by his knowledge, must prove how he Come by that knowledge;
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The Papist hath not the knowledge of his Doctrine from any Scripture, the Separatist hath not the knowledge of his Discipline from any precedent, any example in the primitive Church.
The Papist hath not the knowledge of his Doctrine from any Scripture, the Separatist hath not the knowledge of his Discipline from any precedent, any Exampl in the primitive Church.
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and provision of man, as though that God, who when man was sowr'd in the lumpe, poysoned in the fountaine, withered in the roote, in the loins of Adam, would then ingage his Sonne, his beloved Sonne, his onely Sonne to be man, by a temporary life,
and provision of man, as though that God, who when man was soured in the lump, poisoned in the fountain, withered in the root, in the loins of Adam, would then engage his Son, his Beloved Son, his only Son to be man, by a temporary life,
and to be no man, by a violent and a shamefull death, as though that God, who when he was pleased to come to a creation, might have left out thee, amongst privations, amongst nothings, or might have shut thee up, in the close prison, of a bare being, and no more, (as he hath done earth and stones) or,
and to be no man, by a violent and a shameful death, as though that God, who when he was pleased to come to a creation, might have left out thee, among privations, among nothings, or might have shut thee up, in the close prison, of a bore being, and no more, (as he hath done earth and stones) or,
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if he would have given thee life, might have left thee a Toad, or, if he would have given thee a humane soule, might have left thee a heathen, without any knowledge of God,
if he would have given thee life, might have left thee a Toad, or, if he would have given thee a humane soul, might have left thee a heathen, without any knowledge of God,
though he had made thee a Christian, might have left thee a Papist; as though that God that hath done so much more, in breeding thee in his true Church, had done all this for nothing, thou passest thorough this world,
though he had made thee a Christian, might have left thee a Papist; as though that God that hath done so much more, in breeding thee in his true Church, had done all this for nothing, thou passest through this world,
like a flash, like a lightning, whose beginning or end no body knowes, like an Ignis fatuus in the aire, which does not onely not give light for any use,
like a flash, like a lightning, whose beginning or end no body knows, like an Ignis fatuus in the air, which does not only not give Light for any use,
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and when he placed him in paradise, he bad him dresse, and keepe paradise; and when he sent his children into the over-flowing Laud of promise, he bad them fight, and destroy the Idolaters;
and when he placed him in paradise, he bade him dress, and keep paradise; and when he sent his children into the overflowing Laud of promise, he bade them fight, and destroy the Idolaters;
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that hast sinned out thy soule so profusely, so lavishly, that thou darest not cast up thine accounts, thou darest not aske thy selfe whether thou have any soule left;
that hast sinned out thy soul so profusely, so lavishly, that thou Darest not cast up thine accounts, thou Darest not ask thy self whither thou have any soul left;
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and at thy last gaspe, he will make thee see too, through the multiplying Glasse, the Spectacle of Desperation. Canst thou hope that that God, that seeth this darke Earth through all the vaults and arches of the severall spheares of Heaven, that seeth thy body through all thy stone walls,
and At thy last gasp, he will make thee see too, through the multiplying Glass, the Spectacle of Desperation. Canst thou hope that that God, that sees this dark Earth through all the vaults and arches of the several spheres of Heaven, that sees thy body through all thy stone walls,
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and seeth thy soul through that which is darker then all those, thy corrupt flesh, canst thou hope that that God can be blinded with drawing a curtain between thy sinne and him? when he is all eye, canst thou hope to put out that eye, with putting out a candle? when he hath planted legions of Angels about thee, canst thou hope that thou hast taken away all Intelligence, if thou have corrupted,
and sees thy soul through that which is Darker then all those, thy corrupt Flesh, Canst thou hope that that God can be blinded with drawing a curtain between thy sin and him? when he is all eye, Canst thou hope to put out that eye, with putting out a candle? when he hath planted legions of Angels about thee, Canst thou hope that thou hast taken away all Intelligence, if thou have corrupted,
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or silenced, or sent away a servant? O bestow as much labour, as thou hast done, to finde corners for sin to finde out those sinnes, in those corners where thou hast hid them.
or silenced, or sent away a servant? O bestow as much labour, as thou hast done, to find corners for since to find out those Sins, in those corners where thou hast hid them.
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and doe not think, that if thou feel now at this present• a little tendernesse in thy heart, a little melting in thy bowels, a little dew in thine eyes, that if thou beest come to know, that thou art a sinner, thou dost therefore presently know thy sinnes.
and do not think, that if thou feel now At this present• a little tenderness in thy heart, a little melting in thy bowels, a little due in thine eyes, that if thou Best come to know, that thou art a sinner, thou dost Therefore presently know thy Sins.
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and the ill discharge of those duties here, the sorrow and compunction which will grow from thence, is a faire degree of Martyrdome, (for as Saint Hierome saith of Chastitie, Habet pudicitia servata, Martyrium suum, Chastity preserved is a continuall Martyrdome,
and the ill discharge of those duties Here, the sorrow and compunction which will grow from thence, is a fair degree of Martyrdom, (for as Saint Jerome Says of Chastity, Habet Chastity servata, Martyrium suum, Chastity preserved is a continual Martyrdom,
so a true remorse, if that Chastity have not been preserved, and likewise a true remorse for every sinne, is a fair degree of Martyrdome) for, Martyr is Testis, the very name of Martyr signifieth a Witnesse; and this Martyrdome, this true remorse and sorrow,
so a true remorse, if that Chastity have not been preserved, and likewise a true remorse for every sin, is a fair degree of Martyrdom) for, Martyr is Testis, the very name of Martyr signifies a Witness; and this Martyrdom, this true remorse and sorrow,
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because he understood the matter hee testified, before wee can bee competent witnesses to our owne Consciences, of our Reconciliation to God, wee must understand, (and therefore search into our particular sinnes) not onely that wee are sinners,
Because he understood the matter he testified, before we can be competent Witnesses to our own Consciences, of our Reconciliation to God, we must understand, (and Therefore search into our particular Sins) not only that we Are Sinners,
but sinners in such and such kindes, such times, such places, such persons; for that Soule, that is content to rest in generalls, would but deceive it selfe.
but Sinners in such and such Kinds, such times, such places, such Persons; for that Soul, that is content to rest in generals, would but deceive it self.
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If he did none, that reason may be good enough, ne aequalis Christo putaretur, it was forborne in him, that he might appeare to be inferiour to Christ.
If he did none, that reason may be good enough, ne aequalis Christ putaretur, it was forborn in him, that he might appear to be inferior to christ.
lesse to overcome and quench his fever, then to quench his lust. Ioseph that refused his mistris was a greater miracle then Lazarus raised from the dead.
less to overcome and quench his fever, then to quench his lust. Ioseph that refused his mistress was a greater miracle then Lazarus raised from the dead.
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witnesses for Christ, require not wonder, but beliefe; we pretend not miracles, but propose Gods ordinary meanes, we look not for Admiration, but Assent. And therefore forbeare you acclamations and expectations of wonderfull good preachers, and admirable good Sermons. It was enough for Iohn Baptist that even they confessed, that all that he said was true.
Witnesses for christ, require not wonder, but belief; we pretend not Miracles, but propose God's ordinary means, we look not for Admiration, but Assent. And Therefore forbear you acclamations and Expectations of wonderful good Preachers, and admirable good Sermons. It was enough for John Baptist that even they confessed, that all that he said was true.
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must not that be my way, to bring him to a gentler riding, & more command, by lessening his proportions of provender? S. Augustine meanes the same that S. Paul preached, I beat down my body, says he,
must not that be my Way, to bring him to a Gentler riding, & more command, by lessening his proportions of provender? S. Augustine means the same that S. Paul preached, I beatrice down my body, Says he,
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They say that his conversation in the Desert, may well be understood to have been but a withdrawing of himself from publique and civill businesses, home to his fathers house;
They say that his Conversation in the Desert, may well be understood to have been but a withdrawing of himself from public and civil businesses, home to his Father's house;
but yet, being become a Christian he left not his austerity; And it is possible for us, to leave the leaven of the Papist, the opinion of merit, and supererogation, and doing more then we are bound to doe in the ways of godlinesse,
but yet, being become a Christian he left not his austerity; And it is possible for us, to leave the leaven of the Papist, the opinion of merit, and supererogation, and doing more then we Are bound to do in the ways of godliness,
The institution of friars under a certain Rule, that all of them, just at this time, shall doe just thus, cannot be a rule of Iustice; but the generall doctrine, that every body needs at some times, some helpes, some meanes, is certainly true.
The Institution of Friars under a certain Rule, that all of them, just At this time, shall do just thus, cannot be a Rule of justice; but the general Doctrine, that every body needs At Some times, Some helps, Some means, is Certainly true.
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But when the body comes to bee subdued, by paines, and anguish, and loathsome diseases, this becomes a tyranny, a conquest; and he that comes in by conquest, imposes what lawes hee will;
But when the body comes to be subdued, by pains, and anguish, and loathsome diseases, this becomes a tyranny, a conquest; and he that comes in by conquest, imposes what laws he will;
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Beloved, because our Adversaries of the Romane heresie, have erroneously made a pattern for their Eremiticall and Monasticall life in Iohn Baptist, and coloured their idlenesse, by his example; some of the Reformation have bent a little too far the other way,
beloved, Because our Adversaries of the Roman heresy, have erroneously made a pattern for their Eremitical and Monastical life in John Baptist, and coloured their idleness, by his Exampl; Some of the Reformation have bent a little too Far the other Way,
for, his father dwelt in that Desert, and thither went Mary to salute Elizabeth. And Ioab had his house in this Desert; and in this Desert are reckoned five or fixe good Townes;
for, his father dwelled in that Desert, and thither went Marry to salute Elizabeth. And Ioab had his house in this Desert; and in this Desert Are reckoned five or fix good Towns;
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But yet, for a Sonne of such Parents, an onely Sonne, a Sonne so miraculously afforded them, to passe on with that apparell• and that diet, is certainly remarkable,
But yet, for a Son of such Parents, an only Son, a Son so miraculously afforded them, to pass on with that apparell• and that diet, is Certainly remarkable,
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They did not marry, they did not eate flesh, they did not ease themselves by servants, but did all their own work, they used no proprietie, they possessed nothing, called nothing their own; Vicatim habitant,
They did not marry, they did not eat Flesh, they did not ease themselves by Servants, but did all their own work, they used no propriety, they possessed nothing, called nothing their own; Vicarage habitant,
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And yet, flying the world, they drew the world so much after• them, as that it is noted with wonder, per saeculorum Milia gens aeterna, in qua nemo nascitur;
And yet, flying the world, they drew the world so much after• them, as that it is noted with wonder, per saeculorum Milia gens aeterna, in qua nemo nascitur;
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I am foecunda illis aliorum vitae poenitentia, for, every man that was crossed or wearied in his owne course of life, applied himselfe to their Sect and manner of living,
I am foecunda illis Aliorum vitae Penitence, for, every man that was crossed or wearied in his own course of life, applied himself to their Sect and manner of living,
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And Iosephus writing his owne life and forwardnesse, and pregnancy, (perchance a little too favourably or gloriously in his owne behalfe, to be throughly beleeved;
And Iosephus writing his own life and forwardness, and pregnancy, (perchance a little too favourably or gloriously in his own behalf, to be thoroughly believed;
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for he saith, that when he was but fourteen yeares old, the greatest Doctours of the Law, came to him to learne penitiorem sensum juris, the secretest Mysteries of the Law;
for he Says, that when he was but fourteen Years old, the greatest Doctors of the Law, Come to him to Learn penitiorem sensum Juris, the secretest Mysteres of the Law;
and after he had done all that, he spent three yeares more, with one Bannus an Ermit, who lived in the wildernesse, upon herbs and roots, Iohn Baptists austerity of life made him a competent and credible witnesse to them, who had such austeritie in estimation.
and After he had done all that, he spent three Years more, with one Bannus an Ermit, who lived in the Wilderness, upon herbs and roots, John Baptists austerity of life made him a competent and credible witness to them, who had such austerity in estimation.
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when I see a Iesuit conceale and foment a powder Treason, and say he had it but in Confession, and then see these men to proclaim themselves to be Martyrs, witnesses for Christ in the highest degree;
when I see a Iesuit conceal and foment a powder Treason, and say he had it but in Confessi, and then see these men to proclaim themselves to be Martyrs, Witnesses for christ in the highest degree;
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Though this word Missus est, He was sent, be not literally in the Text here, yet it is necessarily implyed, and therefore providently supplyed by the Translatours in this verse,
Though this word Missus est, He was sent, be not literally in the Text Here, yet it is necessarily employed, and Therefore providently supplied by the Translators in this verse,
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and before in the sixt verse, it is literally expressed, There was a man sent from God, whose name was John. The Law saith, concerning witnesses, Qui se ingerunt & offerunt, suspecti habentur, those that offer their testimony before they be cited, are suspicious witnesses.
and before in the sixt verse, it is literally expressed, There was a man sent from God, whose name was John. The Law Says, Concerning Witnesses, Qui se ingerunt & offerunt, suspecti habentur, those that offer their testimony before they be cited, Are suspicious Witnesses.
but how? with what successe, what effect, what blessing? So that the good successe of Iohn Bapstists preaching, (For, the multitudes, The people came to him;
but how? with what success, what Effect, what blessing? So that the good success of John Bapstists preaching, (For, the Multitudes, The people Come to him;
and not light people carried about with every winde of rumour and noise, and noveltie, but Pharises, and Sadduces, men of learning, of sadnesse and gravity;
and not Light people carried about with every wind of rumour and noise, and novelty, but Pharisees, and Sadducees, men of learning, of sadness and gravity;
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The souldiers likewise came to him, and said, What shall we doe?) This his working upon all sorts of men, the blessing that accompanied his labours, was a subsequent argument of his Mission, that he was sent by God.
The Soldiers likewise Come to him, and said, What shall we do?) This his working upon all sorts of men, the blessing that accompanied his labours, was a subsequent argument of his Mission, that he was sent by God.
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This note God layes upon them, to whom he affords this vocation of his internall Spirit, that though others which come without any calling, may gather men in corners,
This note God lays upon them, to whom he affords this vocation of his internal Spirit, that though Others which come without any calling, may gather men in corners,
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or the purposes of great men for their gifts, have onely a proportionable reward, winde for winde, Acclamation for Declamation, popular praise for popular eloquence:
or the Purposes of great men for their Gifts, have only a proportionable reward, wind for wind, Acclamation for Declamation, popular praise for popular eloquence:
and safely enough concluded, that such a Mission cannot satisfie a rectified conscience. What are they sent for? To defend the Immunities of the Church:
and safely enough concluded, that such a Mission cannot satisfy a rectified conscience. What Are they sent for? To defend the Immunities of the Church:
What seconds them? what assures them? That which is their generall Tenent, that into what place so ever the Pope may send Priests, he may send Armies for the security of those Priests;
What seconds them? what assures them? That which is their general Tenent, that into what place so ever the Pope may send Priests, he may send Armies for the security of those Priests;
and (as another expresses it) in all Cases, where the Pope may injoyne any thing, he may lawfully proceed by way of Warre against any that hinder the execution thereof.
and (as Another Expresses it) in all Cases, where the Pope may enjoin any thing, he may lawfully proceed by Way of War against any that hinder the execution thereof.
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in whom he hath no interest, for they are the subjects of another Prince; and my neighbours setting his mark upon my sheep, doth not make my sheep his.
in whom he hath no Interest, for they Are the subject's of Another Prince; and my neighbours setting his mark upon my sheep, does not make my sheep his.
Now, beloved, if that which they cannot make lawfull A priori, in the Nature of the thing, you will make lawfull in their behalf, A posteriori, in the effect and working thereof;
Now, Beloved, if that which they cannot make lawful A priori, in the Nature of the thing, you will make lawful in their behalf, A posteriori, in the Effect and working thereof;
and to see who comes, and to hear a Church-Comedy; if, though you abstain your self, you will lend them a wife, or a childe, or a servant to be present there, A posteriori, by this effect, by this their working upon you, you justifie their unjust Mission,
and to see who comes, and to hear a Church-Comedy; if, though you abstain your self, you will lend them a wife, or a child, or a servant to be present there, A posteriori, by this Effect, by this their working upon you, you justify their unjust Mission,
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It lyes much in you, to convince them, and to establish us, by that way, which is Gods own way of arguing, à posteriori, by the effect, by our working upon you.
It lies much in you, to convince them, and to establish us, by that Way, which is God's own Way of arguing, à posteriori, by the Effect, by our working upon you.
and inwardest bowels of all possibility, and with so many degrees of improbability, as that Zachary, who is said to have been just before God, and to have walked in all his commandments without reproofe, and had, without doubt, often considered the like promise of such a childe, made and performed to Abraham, was yet incredulous of it,
and inwardest bowels of all possibility, and with so many Degrees of improbability, as that Zachary, who is said to have been just before God, and to have walked in all his Commandments without reproof, and had, without doubt, often considered the like promise of such a child, made and performed to Abraham, was yet incredulous of it,
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When thy free will is as impotent and as dead as Zacharies loins, when thou art under Elizabeths double obstacle of age and barrennesse, (barrennesse in good works, age in ill) then when thou thinkest not of God, then when thou art walking for ayre,
When thy free will is as impotent and as dead as Zacharies loins, when thou art under Elizabeths double obstacle of age and Barrenness, (Barrenness in good works, age in ill) then when thou Thinkest not of God, then when thou art walking for air,
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or the censures and observations of neighbours, bring thee hither, though thou hadst nothing to do with God, in comming hither, God hath something to do with thee,
or the censures and observations of neighbours, bring thee hither, though thou Hadst nothing to do with God, in coming hither, God hath something to do with thee,
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now thou art here, even this is a citation, a calling, by being personally here at these exercises of Religion, thou art some kinde of witnesse of this light.
now thou art Here, even this is a Citante, a calling, by being personally Here At these exercises of Religion, thou art Some kind of witness of this Light.
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For, in how many places of the world hath Christ yet never opened such doors for his ordinary service, in all these 1600. yeers? And in how many places hath he shut up these doors, of his true worship, within these three or foure yeers? Quod citaris huc, That thou art brought hither, within distance of his voyce, within reach of his food, intra sphaeram Activitatis, within the spheare and latitude of his ordinary working, that is, into his house, into his Church, this is a citation, a calling, answerable to Iohn Baptists first calling, from his fathers dead loins, and his mothers barren wombe;
For, in how many places of the world hath christ yet never opened such doors for his ordinary service, in all these 1600. Years? And in how many places hath he shut up these doors, of his true worship, within these three or foure Years? Quod citaris huc, That thou art brought hither, within distance of his voice, within reach of his food, intra Sphaeram Activitatis, within the sphere and latitude of his ordinary working, that is, into his house, into his Church, this is a Citante, a calling, answerable to John Baptists First calling, from his Father's dead loins, and his mother's barren womb;
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though St. Augustine do not, that the childe understood what he did) or that this were a fulfilling of that prophecy, That he should be filled with the holy Ghost from his mothers wombe, all agree that this was an exciting of him to this attestation of his Saviours presence, whether he had any sense of it, or no.
though Saint Augustine do not, that the child understood what he did) or that this were a fulfilling of that prophecy, That he should be filled with the holy Ghost from his mother's womb, all agree that this was an exciting of him to this attestation of his Saviors presence, whither he had any sense of it, or no.
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And so both Origen, and St. Cyrill, refer that commendation, which our Saviour gives him, Inter natos Mulierum, Among those that were born of women, there was not a greater Prophet;
And so both Origen, and Saint Cyril, refer that commendation, which our Saviour gives him, Inter natos Mulierum, Among those that were born of women, there was not a greater Prophet;
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This was that mission, that citation, which most properly belongs to this Text, when the word came to the voyce, (The word of God came to Iohn in the wildernesse,
This was that mission, that Citante, which most properly belongs to this Text, when the word Come to the voice, (The word of God Come to John in the Wilderness,
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And therefore Citaris huc, thou art cited hither, here thou must be, and Citaris hîc, thou art cited here, to lay hold upon that grace which God offers in his Ordinance;
And Therefore Citaris huc, thou art cited hither, Here thou must be, and Citaris hîc, thou art cited Here, to lay hold upon that grace which God offers in his Ordinance;
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and extortion, or excrementall hayre, made onely for ornament, or delight of others, by his wit, or mirth, or delightfull conversation, these men have not yet felt this third citation, by which they are called to glorifie God,
and extortion, or excremental hair, made only for ornament, or delight of Others, by his wit, or mirth, or delightful Conversation, these men have not yet felt this third Citante, by which they Are called to Glorify God,
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But remember that Iohn Baptists Martyrdome, was not for the fundamentall rock, the body of the Christian religion, but for a morall truth, for matter of manners. A man may be bound to suffer much,
But Remember that John Baptists Martyrdom, was not for the fundamental rock, the body of the Christian Religion, but for a moral truth, for matter of manners. A man may be bound to suffer much,
even in death, when he prefers Christ before this world, when he desires to be dissolved, and be with him, and obeyes cheerefully that citation, by the hand of death, whensoever it comes;
even in death, when he prefers christ before this world, when he Desires to be dissolved, and be with him, and obeys cheerfully that Citante, by the hand of death, whensoever it comes;
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You who were cited hither, to heare, and cited here, to consider, and cited hence, to worke in a calling in the world, must be cited from thence too, from the face to the bosome of the earth, from treading upon other mens, to a lying downe in your owne graves.
You who were cited hither, to hear, and cited Here, to Consider, and cited hence, to work in a calling in the world, must be cited from thence too, from the face to the bosom of the earth, from treading upon other men's, to a lying down in your own graves.
In the grave, Iohn Baptist does, and we must attend a fifth citation, from the grave to a Iudgement. The first citation hither to Church, was served by Example of other men, you saw them come, and came.
In the grave, John Baptist does, and we must attend a fifth Citante, from the grave to a Judgement. The First Citante hither to Church, was served by Exampl of other men, you saw them come, and Come.
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This fifth to Iudgement shall be by an Angell, by an Archangell, by the Lord himself, The Lord himself shall descend from heaven with a shout, with the voyce of the Archangell,
This fifth to Judgement shall be by an Angel, by an Archangel, by the Lord himself, The Lord himself shall descend from heaven with a shout, with the voice of the Archangel,
It is not the Apeperire fores, That the Levites have charge to open these doores every day to you, that you may come in, (that is your first citation, hither ) it is not the Domine labia mea aperies, That God opens our mouth, the mouth of the Preacher, to worke upon you, (that is your second citation, here, ) it is not that aperuimus saccos, The opening of your sack of Corne,
It is not the Apeperire fores, That the Levites have charge to open these doors every day to you, that you may come in, (that is your First Citante, hither) it is not the Domine labia mea aperies, That God Opens our Mouth, the Mouth of the Preacher, to work upon you, (that is your second Citante, Here,) it is not that aperuimus saccos, The opening of your sack of Corn,
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and finding that, and your money too, that is, your trading in this world, in a calling, (that is your third citation from hence ) nor it is not the Aperuit terra os situm, That the earth opens her mouth,
and finding that, and your money too, that is, your trading in this world, in a calling, (that is your third Citante from hence) nor it is not the Aperuit terra os situm, That the earth Opens her Mouth,
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and see cheerefully that last day, the day of judgement, which shall have no night, never end, and be united to the Antient of dayes, to God himselfe, who had no morning, never began.
and see cheerfully that last day, the day of judgement, which shall have no night, never end, and be united to the Ancient of days, to God himself, who had no morning, never began.
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But those, because they leade us not to the celebration of any particular Festivall, (as these two former parts have done, to Christmas and Midsommer ) I may have leave to present to you at any other time.
But those, Because they lead us not to the celebration of any particular Festival, (as these two former parts have done, to Christmas and Midsummer) I may have leave to present to you At any other time.
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and your edification, I must not say, troubled you) with this Text. I begun it at Christmas, and in that darke time of the yeer told you who, and what was this light which Iohn Baptist is denied to be.
and your edification, I must not say, troubled you) with this Text. I begun it At Christmas, and in that dark time of the year told you who, and what was this Light which John Baptist is denied to be.
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I pursued it at Midsommer, and upon his owne day, insisted upon the person of Iohn Baptist, who, though he were not this light, was sent to beare witnesse of this light.
I pursued it At Midsummer, and upon his own day, insisted upon the person of John Baptist, who, though he were not this Light, was sent to bear witness of this Light.
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And the third consideration, which (as I told you then) was not tied nor affected to any particular Festivall, you shall (by Gods grace) have now, the office of Iohn Baptist, his testimony; and in that, these two parts;
And the third consideration, which (as I told you then) was not tied nor affected to any particular Festival, you shall (by God's grace) have now, the office of John Baptist, his testimony; and in that, these two parts;
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first, a problematicall part, why so evident a thing as light, and such a light, that light, required testimony of man: and then a dogmaticall part, what testimony this man gives of this light.
First, a problematical part, why so evident a thing as Light, and such a Light, that Light, required testimony of man: and then a dogmatical part, what testimony this man gives of this Light.
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that is, the light shines in darknesse, and the darknesse comprehends it not; and therefore, Propter non intelligentes, propter incredulos, propter in•rmos, Sol lucernas quaerit;
that is, the Light shines in darkness, and the darkness comprehends it not; and Therefore, Propter non intelligentes, propter Incredulous, propter in•rmos, Sol lucernas Query;
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for their sakes that are weak in their understanding, and not enlightned in that faculty, the Gentiles; for their sakes who are weake in their faith, that come,
for their sakes that Are weak in their understanding, and not enlightened in that faculty, the Gentiles; for their sakes who Are weak in their faith, that come,
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There may be light then and we not know it, because we are asleep; and asleep so, as Iairus daughter was, of whom Christ says, the maid is not dead but asleep. The maide was absolutely dead;
There may be Light then and we not know it, Because we Are asleep; and asleep so, as Jairus daughter was, of whom christ Says, the maid is not dead but asleep. The maid was absolutely dead;
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because, amongst us, he hath established the Gospell, and in the ministery and dispensation thereof, ordinary meanes for the conveyance of his farther grace, we noware but asleep and may wake.
Because, among us, he hath established the Gospel, and in the Ministry and Dispensation thereof, ordinary means for the conveyance of his farther grace, we noware but asleep and may wake.
The exalting of naturall faculties, and good morall life, inward inspirations, and private meditations, conferences, reading, and the life, doe awaken some;
The exalting of natural faculties, and good moral life, inward inspirations, and private meditations, conferences, reading, and the life, do awaken Some;
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and so propter non intelligentes, for those that lye in the suddes of nature, and cannot, or of negligence, and will not come to heare, sol lucernas, this light requires testimony.
and so propter non intelligentes, for those that lie in the suds of nature, and cannot, or of negligence, and will not come to hear, sol lucernas, this Light requires testimony.
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These testimonies, Gods ordinances, may have wakened a man, yet he may winke, and covet darknesse, and grow weary of instruction, and angry at increpation;
These testimonies, God's ordinances, may have wakened a man, yet he may wink, and covet darkness, and grow weary of instruction, and angry At increpation;
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so the most perverse man that is, either in faith or manners, that winkes against the light of nature, or light of the law, or light of grace exhibited in the Christian Church, the most determined Atheist that is, discernes through all his stubbornnesse,
so the most perverse man that is, either in faith or manners, that winks against the Light of nature, or Light of the law, or Light of grace exhibited in the Christian Church, the most determined Atheist that is, discerns through all his stubbornness,
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and, this he may, if he doe not sleep nor winke; that is, not forbeare comming hither, nor resist the grace of God, always offred here, when he is here.
and, this he may, if he do not sleep nor wink; that is, not forbear coming hither, nor resist the grace of God, always offered Here, when he is Here.
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If he neither sleep, nor wink, neither forbeare, nor resist, yet how often may you surprise and deprehend a man, whom you thinke directly to look upon such an object,
If he neither sleep, nor wink, neither forbear, nor resist, yet how often may you surprise and deprehend a man, whom you think directly to look upon such an Object,
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yet if you aske him the quality or colour of it, he will tell you, he saw it not? That man sees as little with staring, as the other with winking. His eye hath seen,
yet if you ask him the quality or colour of it, he will tell you, he saw it not? That man sees as little with staring, as the other with winking. His eye hath seen,
but it hath returned nothing to the common sense. We may pore upon books, stare upon preachers, yet if we reflect nothing, nothing upon our conversation, we shall still remaine under the increpation and malediction of Saint Paul, out of Esay, Seeing yee shall see, and shall not perceive;
but it hath returned nothing to the Common sense. We may poor upon books, stare upon Preachers, yet if we reflect nothing, nothing upon our Conversation, we shall still remain under the increpation and malediction of Saint Paul, out of Isaiah, Seeing ye shall see, and shall not perceive;
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for the deaf and the blinde that never saw Sacrament, never heard Sermon, then for us, who have frequented both, propter infirmos, for their sakes, whose strength though it serve to bring them hither,
for the deaf and the blind that never saw Sacrament, never herd Sermon, then for us, who have frequented both, propter Infirmos, for their sakes, whose strength though it serve to bring them hither,
Yet, if we be neither dead, nor asleep, nor winke, nor looke negligently, but doe come to some degrees of holinesse in practise for a time, yet if at any time, we put our selves in such a position and distance from this light,
Yet, if we be neither dead, nor asleep, nor wink, nor look negligently, but do come to Some Degrees of holiness in practise for a time, yet if At any time, we put our selves in such a position and distance from this Light,
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or if we suffer such other lights, as by the corrupt estimation of the world, have a greater splendour to come in; (As the light of Knowledge and Learning, the light of Honour and Glory, of popular Applause and Acclamation ) so that this light which we speake of, (the light of former Grace ) be darkned by the accesse of other lights, worldly lights,
or if we suffer such other lights, as by the corrupt estimation of the world, have a greater splendour to come in; (As the Light of Knowledge and Learning, the Light of Honour and Glory, of popular Applause and Acclamation) so that this Light which we speak of, (the Light of former Grace) be darkened by the access of other lights, worldly lights,
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yet the naturall Man stumbles and falls, and lies in that ignorance, Christ bears witnesse of this light, in establishing a Chrishian Church; yet many Christians fall into Idolatry and Superstition, and lie and die in it.
yet the natural Man stumbles and falls, and lies in that ignorance, christ bears witness of this Light, in establishing a Christian Church; yet many Christians fallen into Idolatry and Superstition, and lie and die in it.
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The Holy Ghost hath born further witnesse of this light, and, (if we may take so low a Metaphore in so high a Mystery) hath snuffed this candle, mended this light, in the Reformation of Religion;
The Holy Ghost hath born further witness of this Light, and, (if we may take so low a Metaphor in so high a Mystery) hath snuffed this candle, mended this Light, in the Reformation of Religion;
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and this light the Holy Ghost kindles more lights in the Church, and drops a coale from the Altar upon every lamp, he lets fall beams of his Spirit upon every man, that comes in the name of God, into this place;
and this Light the Holy Ghost kindles more lights in the Church, and drops a coal from the Altar upon every lamp, he lets fallen beams of his Spirit upon every man, that comes in the name of God, into this place;
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and he sends you one man to day, which beareth witnesse of this light ad ignaros, that bends his preaching to the convincing of the naturall man, the ignorant soul, and works upon him.
and he sends you one man to day, which bears witness of this Light ad ignaros, that bends his preaching to the convincing of the natural man, the ignorant soul, and works upon him.
And another another day, that bears witnesse ad incredulos, that fixeth the promises of the Gospell, and the merits of Christ Jesus, upon that startling and timorous soul, upon that jealous and suspicious soul, that cannot beleeve that those promises,
And Another Another day, that bears witness and Incredulous, that fixeth the promises of the Gospel, and the merits of christ jesus, upon that startling and timorous soul, upon that jealous and suspicious soul, that cannot believe that those promises,
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And then he sendeth another ad Relapsos, to bear witnesse of this light to them who have relapsed into former sinnes, that the merits of Christ are inexhaustible,
And then he sends Another and Relapsos, to bear witness of this Light to them who have relapsed into former Sins, that the merits of christ Are inexhaustible,
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And therefore thinke not that thou hast heard witnesses enow of this light, Sermons enow, if thou have heard all the points preached upon, which concerne thy salvation.
And Therefore think not that thou hast herd Witnesses enough of this Light, Sermons enough, if thou have herd all the points preached upon, which concern thy salvation.
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and being all light himselfe, and having so many other Testimonies, would yet require the Testimony of Man, of Iohn; which is our other branch of this first part.
and being all Light himself, and having so many other Testimonies, would yet require the Testimony of Man, of John; which is our other branch of this First part.
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Christ, (who is still the light of our Text, That light, the essentiall light ) had testimony enough without Iohn. First, he bore witness of himselfe. And though he say of himself, (If I beare witnesse of my self, my witnesse is not true) yet that he might say either out of a legall and proverbiall opinion of theirs, that ordinarily they thought, That a witness testifying for himself, was not to be beleeved, whatsoever he said;
christ, (who is still the Light of our Text, That Light, the essential Light) had testimony enough without John. First, he boar witness of himself. And though he say of himself, (If I bear witness of my self, my witness is not true) yet that he might say either out of a Legal and proverbial opinion of theirs, that ordinarily they Thought, That a witness testifying for himself, was not to be believed, whatsoever he said;
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Or, as Man, (which they then took him to be) he might speake it of himselfe out of his own opinion, that, in Iudicature it is a good rule, that a man should not be beleeved in his own case.
Or, as Man, (which they then took him to be) he might speak it of himself out of his own opinion, that, in Judicature it is a good Rule, that a man should not be believed in his own case.
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But, after this, and after he had done enough to make them see, that he was more then man, by multiplying of miracles, then he said, though I beare witnesse of my selfe, my witnesse is true.
But, After this, and After he had done enough to make them see, that he was more then man, by multiplying of Miracles, then he said, though I bear witness of my self, my witness is true.
So the onely infallibility and unreproachable evidence of our election, is in the inward word of God, when his Spirit beares witnesse with our Spirit, that we are the Sonnes of God;
So the only infallibility and unreproachable evidence of our election, is in the inward word of God, when his Spirit bears witness with our Spirit, that we Are the Sons of God;
he allowes us to doubt, and to be afraid of our regeneration, except we have the testimony of sanctification. Christ bound them not to his own testimony, till it had the seale of workes, of miracles; nor must we build upon any testimony in our selves, till other men, that see our life, testifie for us to the world.
he allows us to doubt, and to be afraid of our regeneration, except we have the testimony of sanctification. christ bound them not to his own testimony, till it had the seal of works, of Miracles; nor must we built upon any testimony in our selves, till other men, that see our life, testify for us to the world.
He had also the testimony of his Father, (the Father himselfe which hath sent me, beareth witnesse of me.) But where should they see the Father, or heare the Father speak? That was all which Philip asked at his hands, (Lord show us the Father,
He had also the testimony of his Father, (the Father himself which hath sent me, bears witness of me.) But where should they see the Father, or hear the Father speak? That was all which Philip asked At his hands, (Lord show us the Father,
as no where in all the Scriptures, there is such an Apparition expressed, (the Angel of the Lord came upon them, Luke 2. 8. and the glory of the Lord shone round about them) but where might a man talke with this Angel,
as no where in all the Scriptures, there is such an Apparition expressed, (the Angel of the Lord Come upon them, Lycia 2. 8. and the glory of the Lord shone round about them) but where might a man talk with this Angel,
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Si hîc esset, tenerem & rogarem, if Moses were here, says he, I would hold him fast, till I had got him to give me an exposition of that which he writ.
Si hîc esset, tenerem & rogarem, if Moses were Here, Says he, I would hold him fast, till I had god him to give me an exposition of that which he writ.
But what was that star? was it any of those stars that remaine yet? Gregory Nissen thinkes it was, and that it onely then changed the naturall course, and motion for that service.
But what was that star? was it any of those Stars that remain yet? Gregory Nissen thinks it was, and that it only then changed the natural course, and motion for that service.
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And, if it were one of the fixed stars, and remaine yet, yet it is not now in that office, it testifies nothing of Christ now. The wise men of the East testified of him, too;
And, if it were one of the fixed Stars, and remain yet, yet it is not now in that office, it Testifies nothing of christ now. The wise men of the East testified of him, too;
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And so did the Prophetess Anna, who served God, with fasting and prayer, day and night. Omnis sexus & aetas, both sexes, and all ages testified of him;
And so did the Prophetess Anna, who served God, with fasting and prayer, day and night. Omnis Sex & Aetas, both sexes, and all ages testified of him;
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Now after all these testimonies, from himselfe, from the Father, from the Angel, from the star, from the wise men, from Simeon, from Anna, from all, what needed the testimony of Iohn? All those witnesses had been thirty years before Iohn was cited for a witnesse, to come from the wildernesse and preach.
Now After all these testimonies, from himself, from the Father, from the Angel, from the star, from the wise men, from Simeon, from Anna, from all, what needed the testimony of John? All those Witnesses had been thirty Years before John was cited for a witness, to come from the Wilderness and preach.
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And in thirty years, by reason of his obscure and retired life, in his father Iosephs house, all those personall testimonies of Christ might be forgotten;
And in thirty Years, by reason of his Obscure and retired life, in his father Joseph's house, all those personal testimonies of christ might be forgotten;
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Before this, he might have perished in the generall flood, in that flood of innocent blood, in which Herod drowned all the young children of that Countrey.
Before this, he might have perished in the general flood, in that flood of innocent blood, in which Herod drowned all the young children of that Country.
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When therefore Christ came forth to preach, when he came to call Apostles, when he came to settle a Church, to establish meanes for our ordinary salvation, (by which he is the light of our text, the Essentiall light shining out in his Church, by the supernaturall light of faith and grace) then he admitted,
When Therefore christ Come forth to preach, when he Come to call Apostles, when he Come to settle a Church, to establish means for our ordinary salvation, (by which he is the Light of our text, the Essential Light shining out in his Church, by the supernatural Light of faith and grace) then he admitted,
Every Christian is a state, a common-wealth to himselfe, and in him, the Scripture is his law, and the conscience is his Iudge. And though the Scripture be inspired from God, and the conscience be illumined and rectified by the holy Ghost immediately,
Every Christian is a state, a commonwealth to himself, and in him, the Scripture is his law, and the conscience is his Judge. And though the Scripture be inspired from God, and the conscience be illumined and rectified by the holy Ghost immediately,
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first that there are certaine Scriptures, that are the revealed will of God. Secondly, that these books which we call Canonicall, are those Scriptures.
First that there Are certain Scriptures, that Are the revealed will of God. Secondly, that these books which we call Canonical, Are those Scriptures.
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First, that there is a manifestation of the will of God in certain Scriptures, if we who have not power to infuse Faith into men, (for that is the work of the Holy Ghost onely) but must deal upon the reason of men,
First, that there is a manifestation of the will of God in certain Scriptures, if we who have not power to infuse Faith into men, (for that is the work of the Holy Ghost only) but must deal upon the reason of men,
and that in some visible, in some permanent manner in writing, and that that writing is Scripture, if we had not these testimonies, these necessary consequences derived even from the naturall reason of man to convince men,
and that in Some visible, in Some permanent manner in writing, and that that writing is Scripture, if we had not these testimonies, these necessary consequences derived even from the natural reason of man to convince men,
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how should we convince them, since our way is not to create Faith, but to satisfie reason? And therefore let us rest in this testimony of men, that all Christian men,
how should we convince them, since our Way is not to create Faith, but to satisfy reason? And Therefore let us rest in this testimony of men, that all Christian men,
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As for the whole body intirely together, so for the particular limbs and members of this body, the severall books of the Bible, we must accept testimonium ab homine, humane Arguments, and the testimony of men.
As for the Whole body entirely together, so for the particular limbs and members of this body, the several books of the bible, we must accept testimonium ab homine, humane Arguments, and the testimony of men.
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At first, the Jewes were the Depositaries of Gods Oracles; and therefore the first Christians were to aske the Jewes, which books were those Scriptures.
At First, the Jews were the Depositaries of God's Oracles; and Therefore the First Christians were to ask the Jews, which books were those Scriptures.
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Since the Church of God is the Master of those Rolls, no doubt but the Church hath Testimonium à Deo, The Spirit of God to direct her, in declaring what Books make up the Scripture;
Since the Church of God is the Master of those Rolls, no doubt but the Church hath Testimonium à God, The Spirit of God to Direct her, in declaring what Books make up the Scripture;
but yet even the Church, which is to deal upon men, proceedeth also per testimonium ab homine, by humane Arguments, such as may work upon the reason of man, in declaring the Scriptures of God.
but yet even the Church, which is to deal upon men, Proceedeth also per testimonium ab homine, by humane Arguments, such as may work upon the reason of man, in declaring the Scriptures of God.
For the New Testament, there is no question made of any Book, but in Conventicles of Anabaptists; and for the Old, it is testimony enough that we receive all that the Jews received.
For the New Testament, there is no question made of any Book, but in Conventicles of Anabaptists; and for the Old, it is testimony enough that we receive all that the jews received.
It is somewhat boldly said, (not to permit to our selves any severer, or more bitter animadversion upon him) by a great man in the Romam Church, that perchance the book of Enoch, which S. Iude cites in his Epistle, was not an Apocryphal book,
It is somewhat boldly said, (not to permit to our selves any severer, or more bitter animadversion upon him) by a great man in the Rome Church, that perchance the book of Enoch, which S. Iude cites in his Epistle, was not an Apocryphal book,
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We therefore, in receiving these books for Canonicall, which we do, and in post-posing the Apochryphall, into an inferior place, have testimonium ab homine, testimony from the People of God, who were,
We Therefore, in receiving these books for Canonical, which we do, and in post-posing the Apocryphal, into an inferior place, have testimonium ab homine, testimony from the People of God, who were,
and we have Testimonium ab inimico, testimony from our adversary himself, Perniciosius est Ecclesiae librum recipere pro sacro, qui non est, quàm sacrum rejicere, It is a more pernicious danger to the Church, to admit a book for Canonicall, which is not so, then to reject one that is so.
and we have Testimonium ab inimico, testimony from our adversary himself, Perniciosius est Ecclesiae Librum recipere Pro Sacred, qui non est, quàm sacrum rejicere, It is a more pernicious danger to the Church, to admit a book for Canonical, which is not so, then to reject one that is so.
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And therefore, ne turberis novitie, (saith another great Author of theirs) Let no young student in Divinity be troubled, si alicubi repererit, libros istos supputari inter Canonicos, if he finde at any time, any of these books reckned amongst the Canonical, nam ad Hiero. limam, verba Doctorum & Concilio rum reducenda, for saith he, Hieroms file must passe over the Doctors,
And Therefore, ne turberis novity, (Says Another great Author of theirs) Let no young student in Divinity be troubled, si Alicubi repererit, libros istos supputari inter canons, if he find At any time, any of these books reckoned among the Canonical, nam ad Hiero limam, verba Doctorum & Concilio rum reducenda, for Says he, Hieroms file must pass over the Doctors,
and over the Councels too, and they must be understood, and interpreted according to S. Hier. now this is but testimonium ab homine, S. Hier. testimony, that prevailed upon Cajetan, and it was but testimonium ab homine, the testimony of the Iews, that prevailed upon S. Hierom himself.
and over the Counsels too, and they must be understood, and interpreted according to S. Hier. now this is but testimonium ab homine, S. Hier. testimony, that prevailed upon Cajetan, and it was but testimonium ab homine, the testimony of the Iews, that prevailed upon S. Hieronymus himself.
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Iohn was a witnesse that had witnesses, the Prophets had prophesied of Iohn Baptist. The men from whom we are to receive testimony of the sense of the Scriptures, must be men that have witnesses, that is, a visible and outward calling in the Church of God.
John was a witness that had Witnesses, the prophets had prophesied of John Baptist. The men from whom we Are to receive testimony of the sense of the Scriptures, must be men that have Witnesses, that is, a visible and outward calling in the Church of God.
and divers such grounds, and such inferences, as every man confesses, and acknowledges to be naturally and necessarily consequent, these are Testimonia ab homine, Testimonies that passe like currant money, from man to man, obvious to every man, suspicious to none.
and diverse such grounds, and such inferences, as every man Confesses, and acknowledges to be naturally and necessarily consequent, these Are testimonies ab homine, Testimonies that pass like currant money, from man to man, obvious to every man, suspicious to none.
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but then, when it is deduced to a more particular triall, (what is the sense of such or such a place) when Christ saith, Scrutamini Scripturas, search the Scriptures, non mittit ad simplicem lectionem,
but then, when it is deduced to a more particular trial, (what is the sense of such or such a place) when christ Says, search Scripturas, search the Scriptures, non Sends ad simplicem lectionem,
so as that thou understandest not the place, search, that is, apply thy self to them that have warrant to search, and thou shalt lack no light necessary for thee.
so as that thou Understandest not the place, search, that is, apply thy self to them that have warrant to search, and thou shalt lack no Light necessary for thee.
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It is instruction for a Childe, and for a Girle, that the same Father giveth, Septem annorum discat memoriter Psalterium, As soone as she is seaven yeares old, let her learn all the Psalmes without book;
It is instruction for a Child, and for a Girl, that the same Father gives, September Annorum Discat memoriter Psalterium, As soon as she is seaven Years old, let her Learn all the Psalms without book;
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and alwayes will exhort you, ut cum domi fueritis, assiduae lectioni Scripturarum vacetis, that at home, in your owne houses, you accustome your selves to a dayly reading of the Scriptures.
and always will exhort you, ut cum At Home fueritis, assiduae lectioni Scripturarum vacetis, that At home, in your own houses, you accustom your selves to a daily reading of the Scriptures.
and indignation too, O homo, non est tuum Scripturas evolvere, quia innumeris curis distraheris? Busie man, belongeth it not to thee to study the Scriptures,
and Indignation too, O homo, non est tuum Scripturas evolvere, quia innumeris Care distraheris? Busy man, belongeth it not to thee to study the Scriptures,
Illi non tam egent, &c. They that are not disquieted, nor disordered in their passions, with the cares of this world, doe not so much need that supply from the Scriptures, as you that are, doe.
Illi non tam egent, etc. They that Are not disquieted, nor disordered in their passion, with the Cares of this world, do not so much need that supply from the Scriptures, as you that Are, doe.
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It is an Authour that lived in the obedience of the Romane Church, that saith, the Councell of Nice did decree, That every man should have the Bible in his house.
It is an Author that lived in the Obedience of the Roman Church, that Says, the Council of Nicaenae did Decree, That every man should have the bible in his house.
The Church doth not now like Chrysostomes counsell, for this generall reading of the Scriptures, Quia etsi ille locutus ad plebem, plebs tunc non erat haeretica;
The Church does not now like Chrysostomes counsel, for this general reading of the Scriptures, Quia Though Isle Spoken ad plebem, plebs tunc non erat Heretical;
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not every where by any other man; no not by them, who have warrant to search, Commission from God, by their calling, to interpret the Scriptures, not every where by the whole Church, God hath reserved the understanding of some places of Scripture, till the time come for the fulfilling of those Prophecies;
not every where by any other man; no not by them, who have warrant to search, Commission from God, by their calling, to interpret the Scriptures, not every where by the Whole Church, God hath reserved the understanding of Some places of Scripture, till the time come for the fulfilling of those Prophecies;
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If therefore thou wilt needs know, whether, when Saint Paul took his information of the behaviour of the Corinthians, from those of Chloe, whether this Chloe, were a woman, or a place, the Fathers cannot satisfie thee, the latter Writers cannot satisfie thee, there is not Testimonium ab homine, no such humane Arguments as can determine thee, or give thee an Acquittance;
If Therefore thou wilt needs know, whither, when Saint Paul took his information of the behaviour of the Corinthians, from those of Chloe, whither this Chloe, were a woman, or a place, the Father's cannot satisfy thee, the latter Writers cannot satisfy thee, there is not Testimonium ab homine, no such humane Arguments as can determine thee, or give thee an Acquittance;
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But if the Doctrine of the place will satisfie thee, (which Doctrine is, that S. Paul did not give credit to light rumors against the Corinthians, nor to clandestine whisperers,
But if the Doctrine of the place will satisfy thee, (which Doctrine is, that S. Paul did not give credit to Light rumours against the Corinthians, nor to clandestine whisperers,
but tells them who accused them, and yet, as well as he loved them, he did not stop his eares against competent witnesses, (for he tells them, they stood accused,
but tells them who accused them, and yet, as well as he loved them, he did not stop his ears against competent Witnesses, (for he tells them, they stood accused,
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And therefore, forbearing to make any interpretation at all, upon dark places of Scripture, (especially those, whose understanding depends upon the future fulfilling of prophecies) in places that are clear,
And Therefore, forbearing to make any Interpretation At all, upon dark places of Scripture, (especially those, whose understanding depends upon the future fulfilling of prophecies) in places that Are clear,
And let this Testimonium ab homine, this testimony of man establish thee for the Scripture, that there is a Scripture, a certaine book, that is the word;
And let this Testimonium ab homine, this testimony of man establish thee for the Scripture, that there is a Scripture, a certain book, that is the word;
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We said before, that a Christian being a Common-wealth to himselfe, the Scripture was his law, (and for that law, that Scripture, he was to have Testimonium ab homine, the testimony of man) And then, his Conscience is his Iudge, and for that he is to have the same testimony too.
We said before, that a Christian being a Commonwealth to himself, the Scripture was his law, (and for that law, that Scripture, he was to have Testimonium ab homine, the testimony of man) And then, his Conscience is his Judge, and for that he is to have the same testimony too.
Nec illud de trivio paratum habere, thou must not rest in that vulgar saying, sufficit mihi &c. As long as mine owne Conscience stands right, I care not what all the world say.
Nec illud de trivio Paratum habere, thou must not rest in that Vulgar saying, sufficit mihi etc. As long as mine own Conscience Stands right, I care not what all the world say.
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And when in the verse immediately before our text, it is said, That Iohn came to beare witnesse of that light, it is added, that through him, (that is, through that man, through Iohn, not through it, through that light) that through him all men beleeve.
And when in the verse immediately before our text, it is said, That John Come to bear witness of that Light, it is added, that through him, (that is, through that man, through John, not through it, through that Light) that through him all men believe.
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For though it be efficiently the operation of the light it selfe, (that is, Christ himselfe) that all men beleeve yet the holy Ghost directs us to that that is nearest us, to this testimony of man, that instrumentally, ministerially works this beliefe in men.
For though it be efficiently the operation of the Light it self, (that is, christ himself) that all men believe yet the holy Ghost directs us to that that is nearest us, to this testimony of man, that instrumentally, ministerially works this belief in men.
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'Tis true, (but many men flatter themselves too far, with this truth) that it is a sin, to do any thing in Conscientiâ dubiâ, when a man doubts whether he may doe it,
It's true, (but many men flatter themselves too Far, with this truth) that it is a since, to do any thing in Conscientiâ dubiâ, when a man doubts whither he may do it,
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so is it a greater sin, not to labour to recover the conscience, and devest it of those scruples, by their advise, whom God hath indued with knowledg, and power, for that purpose.
so is it a greater since, not to labour to recover the conscience, and devest it of those scruples, by their Advice, whom God hath endued with knowledge, and power, for that purpose.
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For, (as it is in civill Iudicature) God refers causes to them, and according to their reports, Gods ordinary way is to decree the cause, to loose where they loose, to binde where they binde.
For, (as it is in civil Judicature) God refers Causes to them, and according to their reports, God's ordinary Way is to Decree the cause, to lose where they lose, to bind where they bind.
God of his goodnesse hath delivered us, from that bondage, and butchery of the conscience, which our Fathers suffered from Rome, and Anathema, and Anathema Maran-atha, cursed be he till the Lord comes,
God of his Goodness hath Delivered us, from that bondage, and butchery of the conscience, which our Father's suffered from Room, and Anathema, and Anathema Maranatha, cursed be he till the Lord comes,
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and good Lawyers, why should you think your selves born, or grown so good Divines, that you need no counsell, in doubtfull cases, from other men? And therefore,
and good Lawyers, why should you think your selves born, or grown so good Divines, that you need no counsel, in doubtful cases, from other men? And Therefore,
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as for the Law that governs us, that is, the Scripture, we go the way that Christ did, to receive the testimony of man, both for the body, that Scriptures there are,
as for the Law that governs us, that is, the Scripture, we go the Way that christ did, to receive the testimony of man, both for the body, that Scriptures there Are,
and for the limbs of that body, that these books make up those Scriptures, and for the soule of this body, that this is the sense of the holy Ghost in that place;
and for the limbs of that body, that these books make up those Scriptures, and for the soul of this body, that this is the sense of the holy Ghost in that place;
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and damps, and vapours arise, first from our ignorance, then from our incredulity, after from our negligence in practising, and lastly, from our slipperinesse in relapsing, and therefore we need more and more attestations,
and damps, and vapours arise, First from our ignorance, then from our incredulity, After from our negligence in practising, and lastly, from our slipperiness in relapsing, and Therefore we need more and more attestations,
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But when we bid you do so, we do not meane, that this preparing or pre-disposing of your selves, is in your selves, that you can prevent Gods preventing grace, or mellow,
But when we bid you do so, we do not mean, that this preparing or predisposing of your selves, is in your selves, that you can prevent God's preventing grace, or mellow,
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and remembrances of this light) and the other question, Why after so many other testimonies, (from himself, from his Father, from the Angell, from the Star, from the Magi, from Simeon, from Anna, from many, many, very many more) he required this testimony of Iohn; and that is,
and remembrances of this Light) and the other question, Why After so many other testimonies, (from himself, from his Father, from the Angel, from the Star, from the Magi, from Simeon, from Anna, from many, many, very many more) he required this testimony of John; and that is,
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And upon due contemplation of both these, (his Commission, and his Instructions) arises the use of the Ambassadors judgement and discretion, in making his Commission,
And upon due contemplation of both these, (his Commission, and his Instructions) arises the use of the ambassadors judgement and discretion, in making his Commission,
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When we speak of a co-operation, a joint working with the grace of God, or of a post-operation, an after working upon the virtue of a former grace, this co-operation, & this post-operation must be mollified with a good concurrent cause with that grace.
When we speak of a cooperation, a joint working with the grace of God, or of a post-operation, an After working upon the virtue of a former grace, this cooperation, & this post-operation must be mollified with a good concurrent cause with that grace.
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So there is a good sense of co-operation, and post-operation, but praeoperation, that we should work, before God work upon us, can admit no good interpretation.
So there is a good sense of cooperation, and post-operation, but praeoperation, that we should work, before God work upon us, can admit no good Interpretation.
but his way, (sayes our Commission) that is, that way that he hath made in you, prepare that by forbearing and avoiding to cast new hinderances in that way.
but his Way, (Says our Commission) that is, that Way that he hath made in you, prepare that by forbearing and avoiding to cast new hindrances in that Way.
In sadnesse and dejections of spirit, seek not your comfort in drinke, in musique, in comedies, in conversation; for, this is but a preparing a way of your owne.
In sadness and dejections of Spirit, seek not your Comfort in drink, in music, in comedies, in Conversation; for, this is but a preparing a Way of your own.
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To prepare the Lords way, is to look, and consider, what way the Lord hath taken, in the like cases, in the like distresses with other servants of his,
To prepare the lords Way, is to look, and Consider, what Way the Lord hath taken, in the like cases, in the like Distresses with other Servants of his,
and to prepare that way in thy self, and to assure thy selfe, that God hath but practised upon others, that he might be perfect when he comes to thee, and that he intends to thee, in these thy tribulations, all that he hath promised to all, all that he hath already performed to any one.
and to prepare that Way in thy self, and to assure thy self, that God hath but practised upon Others, that he might be perfect when he comes to thee, and that he intends to thee, in these thy tribulations, all that he hath promised to all, all that he hath already performed to any one.
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In which we do not require, that you should absolutely rectifie all the deformities and crookednesse, which that Tortuositas Serpentis, the winding of the old Serpent hath brought you to;
In which we do not require, that you should absolutely rectify all the deformities and crookedness, which that Tortuositas Serpentis, the winding of the old Serpent hath brought you to;
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for, now the streame of our corrupt nature, is accustomed to that crooked channell, and we cannot divert that, we cannot come to an absolute directnesse,
for, now the stream of our corrupt nature, is accustomed to that crooked channel, and we cannot divert that, we cannot come to an absolute directness,
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when we bid you make streight his paths, (as before we directed you, to take knowledge what his wayes towards others had been) so here we intend, that you should observe, which is the Lords path into you, by what way he comes oftnest into you, who are his Temple, and do not lock that doore, do not pervert, do not crosse, do not deface that path.
when we bid you make straight his paths, (as before we directed you, to take knowledge what his ways towards Others had been) so Here we intend, that you should observe, which is the lords path into you, by what Way he comes oftenest into you, who Are his Temple, and do not lock that door, do not pervert, do not cross, do not deface that path.
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The ordinary way, even of the holy Ghost, for the conveying of faith, and supernaturall graces, is (as the way of worldly knowledge is) by the senses: where his way is by the care, by hearing his word preached; do not thou crosse that way of his, by an inordinate delight, in hearing the eloquence of the preacher;
The ordinary Way, even of the holy Ghost, for the conveying of faith, and supernatural graces, is (as the Way of worldly knowledge is) by the Senses: where his Way is by the care, by hearing his word preached; do not thou cross that Way of his, by an inordinate delight, in hearing the eloquence of the preacher;
Make streight his paths, that is, keepe them streight; and when thou observest, which is his path in thee, (by what means especially he workes upon thee) meet him in that path, embrace him in those meanes,
Make straight his paths, that is, keep them straight; and when thou observest, which is his path in thee, (by what means especially he works upon thee) meet him in that path, embrace him in those means,
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In which, we bid you not to raise your selves in this world, to such a spirituall heighth, as to have no regard to this world, to your bodies, to your fortunes, to your families. Man is not all soule, but a body too;
In which, we bid you not to raise your selves in this world, to such a spiritual height, as to have no regard to this world, to your bodies, to your fortune's, to your families. Man is not all soul, but a body too;
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But it is to draw you so much towards it, as to consider (and consider with an application) that the very Law, which was but the schoolmaster to the Gospell, was given upon a mountaine; That Moses could not so much as see the Land of promise, till he was brought up into a mountaine; That the inchoation of Christ glory, which was his transfiguration, was upon a mountaine; That his conversation with God in prayer;
But it is to draw you so much towards it, as to Consider (and Consider with an application) that the very Law, which was but the Schoolmaster to the Gospel, was given upon a mountain; That Moses could not so much as see the Land of promise, till he was brought up into a mountain; That the inchoation of christ glory, which was his transfiguration, was upon a mountain; That his Conversation with God in prayer;
That his returne to his eternall Kingdom by his ascension, was so too, from a mountaine; even his exinanition, his evacuation, his lowest humiliation, his crucifying was upon a mountaine; and he calls, even that humiliation, an exaltation, Si exaltatus, If I be exalted, lifted up, sayes Christ signifying what death he should die.
That his return to his Eternal Kingdom by his Ascension, was so too, from a mountain; even his exinanition, his evacuation, his lowest humiliation, his crucifying was upon a mountain; and he calls, even that humiliation, an exaltation, Si Exalted, If I be exalted, lifted up, Says christ signifying what death he should die.
But yet exalt this valley temperately, consider and esteem this dignity modestly, for our Commission goes farther, not onely to the exalting of every valley,
But yet exalt this valley temperately, Consider and esteem this dignity modestly, for our Commission Goes farther, not only to the exalting of every valley,
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but yet, his naturall immortality, (his soule cannot dye) and his spirituall possibility, even to the last gaspe, of spending that immortality in the kingdome of glory,
but yet, his natural immortality, (his soul cannot die) and his spiritual possibility, even to the last gasp, of spending that immortality in the Kingdom of glory,
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and living for ever with God, (for otherwise, our immortality were the heaviest part of our curse) exalt this valley, this cold of earth, to a noble heighth.
and living for ever with God, (for otherwise, our immortality were the Heaviest part of our curse) exalt this valley, this cold of earth, to a noble height.
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How ill husbands then of this dignity are we by sinne, to forfeit it by submitting our selves to inferior things? either to gold, then which every worme, (because a worme hath life,
How ill Husbands then of this dignity Are we by sin, to forfeit it by submitting our selves to inferior things? either to gold, then which every worm, (Because a worm hath life,
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so if a man surrender himselfe wholly to the opinion of other men, and have not his Criterium, his touchstone within him, he will need both North and South, all the points of the Compasse, the breath of all men;
so if a man surrender himself wholly to the opinion of other men, and have not his Criterium, his touchstone within him, he will need both North and South, all the points of the Compass, the breath of all men;
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for that which is lesse then all, then Gold, then Beauty, then Honour; for sinne; sinne which is but a privation, (as darknesse is but a privation) and privations are nothing.
for that which is less then all, then Gold, then Beauty, then Honour; for sin; sin which is but a privation, (as darkness is but a privation) and privations Are nothing.
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And therefore exalt every valley, consider the dignity of man in his nature, and then, in the Sonne of God his assuming that nature, which gave it a new dignity,
And Therefore exalt every valley, Consider the dignity of man in his nature, and then, in the Son of God his assuming that nature, which gave it a new dignity,
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but, Omnis mons humiliabitur, every mountain must be made low: which is not to bring our mountainous, and swelling affections, and passions, to that flatnesse,
but, Omnis mons humiliabitur, every mountain must be made low: which is not to bring our mountainous, and swelling affections, and passion, to that flatness,
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Bring therefore your Ambition to that bent, to covet a place in the kingdome of heaven, bring your anger, to flow into zeale, bring your love to enamour you of that face, which is fairer then the children of men, that face, on which the Angels desire to look, Christ Jesus,
Bring Therefore your Ambition to that bent, to covet a place in the Kingdom of heaven, bring your anger, to flow into zeal, bring your love to enamour you of that face, which is Fairer then the children of men, that face, on which the Angels desire to look, christ jesus,
and that he spend some houres in such solitudes, and lay aside, (as one would lay aside a garment) the Lawyer, the Physician, the Merchant, or whatsoever his profession be,
and that he spend Some hours in such Solitudes, and lay aside, (as one would lay aside a garment) the Lawyer, the physician, the Merchant, or whatsoever his profession be,
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and say, Domine hîe sum, Lord, I am here, I, he whom thou madest, and such as thou madest him, not such as the world hath made me, Hî sum, I am here, not where the affairs of the world scatter me,
and say, Domine hîe sum, Lord, I am Here, I, he whom thou Madest, and such as thou Madest him, not such as the world hath made me, Hî sum, I am Here, not where the affairs of the world scatter me,
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as the fittest time to make impressions of all the parts thereof, Prepare the way of the Lord, make streight his path, exalt your vallies, and bring down your mountains.
as the Fittest time to make impressions of all the parts thereof, Prepare the Way of the Lord, make straight his path, exalt your valleys, and bring down your Mountains.
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his Instructions were delivered to him by God immediately, when The Word of God came unto John, in the wildernesse. Princes oftentimes vary their Instructions from their Commissions,
his Instructions were Delivered to him by God immediately, when The Word of God Come unto John, in the Wilderness. Princes oftentimes vary their Instructions from their Commissions,
Our Commission is to conform you to him, our Instructions are to doe that, that way, By preaching the Baptisme of Repentance, for the remission of sinnes. It is, in a word, by the Word and Sacraments. First, he sends us not as Spies, to lie,
Our Commission is to conform you to him, our Instructions Are to do that, that Way, By preaching the Baptism of Repentance, for the remission of Sins. It is, in a word, by the Word and Sacraments. First, he sends us not as Spies, to lie,
And so, having done with his Commission, what he was to do, and his Instructions, how he was to do it, we passe to our last branch, in this last part, The execution of his Commission,
And so, having done with his Commission, what he was to do, and his Instructions, how he was to do it, we pass to our last branch, in this last part, The execution of his Commission,
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And lastly, hunc esse, that this particular person whom he designed and specified in the Ecce Agnus, behold the Lambe of God, was this Light, this Christ, this Messias.
And lastly, hunc esse, that this particular person whom he designed and specified in the Ecce Agnus, behold the Lamb of God, was this Light, this christ, this Messias.
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Therefore, lest I. Baptist might be overvalued, and their devotions fixed and determined in him, S. Augstine enlarges this consideration, Erat Mons illustratus, non ipse Sol;
Therefore, lest I Baptist might be overvalued, and their devotions fixed and determined in him, S. Augustine enlarges this consideration, Erat Mons illustratus, non ipse Sol;
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And therefore as they are most inexcusable, that put an infallibility in the breast of one man, (our adversaries of Rome ) so do they transgresse too farre that way, that runne,
And Therefore as they Are most inexcusable, that put an infallibility in the breast of one man, (our Adversaries of Room) so do they transgress too Far that Way, that run,
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Truly, though it may seeme boldly said, it may be said safely, that we were better heare some weaknesses from our owne Pastour, then some excellencies from another;
Truly, though it may seem boldly said, it may be said safely, that we were better hear Some Weaknesses from our own Pastor, then Some excellencies from Another;
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Amongst a people, that at that time expected their Messias, (for, all the Prophecies preceding his comming were then fulfilled) and such a Messias as should be a Temporall King, and had invested an opinion, that he, Iohn Baptist, was that Christ, what rebellions, what earth-quakes, what inundations of people might he have drawne after him,
among a people, that At that time expected their Messias, (for, all the Prophecies preceding his coming were then fulfilled) and such a Messias as should be a Temporal King, and had invested an opinion, that he, John Baptist, was that christ, what rebellions, what earthquakes, what inundations of people might he have drawn After him,
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They would have found particular places of the Prophets, to have justified any act of theirs, in advancing their Messias, then expected. Therein he is our patterne;
They would have found particular places of the prophets, to have justified any act of theirs, in advancing their Messias, then expected. Therein he is our pattern;
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not to preach to advance civill ends, without spirituall ends; to promote all the way the peace of all Christian Kingdomes, but to refer all principally to the Kingdome of peace,
not to preach to advance civil ends, without spiritual ends; to promote all the Way the peace of all Christian Kingdoms, but to refer all principally to the Kingdom of peace,
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we confesse, and deny not, and say plainly, That our own parts, our owne passions, the purpose of great persons, the purpose of any State, is not Christ;
we confess, and deny not, and say plainly, That our own parts, our own passion, the purpose of great Persons, the purpose of any State, is not christ;
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Micah's & tu Bethlem, that Bethlem should be the place, Daniels seventy Hebdomades, that that should be the time,) all promises, all prophecies, all computations are at an end, the Messias is come.
Micah's & tu Bethlehem, that Bethlehem should be the place, Daniel's seventy Hebdomades, that that should be the time,) all promises, all prophecies, all computations Are At an end, the Messias is come.
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were all these marks upon any other? or lacks there any of these in him? Do you thus magnifie me, and neglect a person, whose shooe-latchet I am not worthy to loose.
were all these marks upon any other? or lacks there any of these in him? Do you thus magnify me, and neglect a person, whose Shoe-latchet I am not worthy to lose.
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He testifies that he was not the man, (he preaches not himself) he testifies that that man is come; (future expectations are frivolous) and he testifies, that the characters and marks of the expected Messias, can fall upon none but this man, and therefore he delivers him over to them with that confidence, Ecce Agnus Dei, Behold the Lambe of God, there you may see him; and this is his Testimony.
He Testifies that he was not the man, (he Preaches not himself) he Testifies that that man is come; (future Expectations Are frivolous) and he Testifies, that the characters and marks of the expected Messias, can fallen upon none but this man, and Therefore he delivers him over to them with that confidence, Ecce Agnus Dei, Behold the Lamb of God, there you may see him; and this is his Testimony.
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And though God have winked at these times of ignorance, (pretermitted your former inconsiderations) now, he commandeth all men every where to repent. And therefore, that thou maist know,
And though God have winked At these times of ignorance, (pretermitted your former inconsiderations) now, he commands all men every where to Repent. And Therefore, that thou Mayest know,
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Here he bleeds in the Sacrament, here he takes away the sinnes of the world, in deriving a jurisdiction upon us, to binde and loose upon earth, that which he will binde and loose in heaven. This we testifie to you;
Here he bleeds in the Sacrament, Here he Takes away the Sins of the world, in deriving a jurisdiction upon us, to bind and lose upon earth, that which he will bind and lose in heaven. This we testify to you;
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Till you hear that voice of consummation in heaven, Venite benedicti, come yee blessed, you shall never heare a more comfortable Gospell then this, which was preached by Christ himselfe, the Spirit of the Lord is upon me, to preach the Gospell to the poore, to heale the broken hearted, to preach deliverance to the captives,
Till you hear that voice of consummation in heaven, Venite Blessing, come ye blessed, you shall never hear a more comfortable Gospel then this, which was preached by christ himself, the Spirit of the Lord is upon me, to preach the Gospel to the poor, to heal the broken hearted, to preach deliverance to the captives,
for, this was not a deliverance from their brick-making in Egypt, nor from their scornes and contempts in Babylon, but a deliverance from that unexpressible, that unconceivable bondage of sinne, and death, not by the hand of a Moses, but a Messias, Opt as dare qui praecipit petere, he that commands us to aske, would faine give:
for, this was not a deliverance from their brickmaking in Egypt, nor from their scorns and contempts in Babylon, but a deliverance from that unexpressible, that unconceivable bondage of sin, and death, not by the hand of a Moses, but a Messias, Opt as Dare qui praecipit Peter, he that commands us to ask, would feign give:
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as to say, for all this large extent of his mercy, he meant not me, and therefore I will sue out no pardon? If the King cast a donative, at his Coronation, will any man lie still and say, he meant none of that money to me? When the master of the feast sent his servants for guests, had it become those poor, and mai•ed, and halt, and blind, to have stood and disputed with the steward,
as to say, for all this large extent of his mercy, he meant not me, and Therefore I will sue out no pardon? If the King cast a donative, At his Coronation, will any man lie still and say, he meant none of that money to me? When the master of the feast sent his Servants for guests, had it become those poor, and mai•ed, and halt, and blind, to have stood and disputed with the steward,
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But, non Deus Esan hominem odit, fed odit Esau peccatorem? God did not hate Esau, as he was a man, but as he was a sinner. Should he exclude him as a sinner? Why then he should receive none, for we are all so;
But, non Deus Esan hominem odit, fed odit Esau peccatorem? God did not hate Esau, as he was a man, but as he was a sinner. Should he exclude him as a sinner? Why then he should receive none, for we Are all so;
Perfectiorum est nihil in peccatore odiisse praeter peccata, To hate nothing in a sinner, but his sinne, is a great degree of perfection; God is that perfection;
Perfectiorum est nihil in peccatore odiisse praeter Peccata, To hate nothing in a sinner, but his sin, is a great degree of perfection; God is that perfection;
how knowest thou thou canst not repent? Doest thou try, doest thon endevour, doest thou strive? why, this, this holy contention of thine is repentance. Discredit not Gods evidence;
how Knowest thou thou Canst not Repent? Dost thou try, dost thon endeavour, dost thou strive? why, this, this holy contention of thine is Repentance. Discredit not God's evidence;
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he offers thee Testimonium ab homine, the testimony of man, of the man of God, the Minister, that the promises of the Gospell belong to thee. Judge not against that evidence;
he offers thee Testimonium ab homine, the testimony of man, of the man of God, the Minister, that the promises of the Gospel belong to thee. Judge not against that evidence;
when thou hast thus admitted his witnesses to thee, that his preaching hath wrought upon thee, be thou his witnesse to others, by thy exemplar life, and holy conversation.
when thou hast thus admitted his Witnesses to thee, that his preaching hath wrought upon thee, be thou his witness to Others, by thy exemplar life, and holy Conversation.
In this chapter, in the calling of the Apostles some such thing is intimated, when of those two Disciples, which, upon Iohns testimony, followed Christ, one is named, (Andrew) and the other is not named.
In this chapter, in the calling of the Apostles Some such thing is intimated, when of those two Disciples, which, upon Iohns testimony, followed christ, one is nam, (Andrew) and the other is not nam.
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It will be but Christs first question at the last day, What hast thou done for me? If we can answer that, he will aske, What hast thou suffered for me? and if we can answer that, he will aske, at last, Whom hast thou won to me, what soul hast thou added to my Kingdome? Our thoughts, our words, our doings, our sufferings,
It will be but Christ First question At the last day, What hast thou done for me? If we can answer that, he will ask, What hast thou suffered for me? and if we can answer that, he will ask, At last, Whom hast thou wone to me, what soul hast thou added to my Kingdom? Our thoughts, our words, our doings, our sufferings,
THis is one of those places of Scripture, which afford an argument for that, which I finde often occasion to say, That there are not so eloquent books in the world,
THis is one of those places of Scripture, which afford an argument for that, which I find often occasion to say, That there Are not so eloquent books in the world,
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as the Scriptures. For there is not onely that non refugit, which Calvin speaketh of in this place, (Non refugit in Organis suis Spiritus Sanctus leporem & facetias, The Holy Ghost in his Instruments, (in those whose tongues or pens he makes use of) doth not forbid,
as the Scriptures. For there is not only that non refugit, which calvin speaks of in this place, (Non refugit in Organis suis Spiritus Sanctus leporem & facetias, The Holy Ghost in his Instruments, (in those whose tongues or pens he makes use of) does not forbid,
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and men of larger capacity, and more curiosity, may heare God in that Musique that they love best, in a curious, in an harmonious style, unparalleled by any.
and men of larger capacity, and more curiosity, may hear God in that Music that they love best, in a curious, in an harmonious style, unparalleled by any.
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For, that also Calvin adds in that place, that there is no secular Authour, Qui jucundis vocum allusionibus, & figuris magis abundat, which doth more abound with perswasive figures of Rhetorique,
For, that also calvin adds in that place, that there is no secular Author, Qui jucundis vocum allusionibus, & figuris magis abundat, which does more abound with persuasive figures of Rhetoric,
These Philippians, amongst whom Saint Paul had planted the Gospell in all sincerity, and impermixt, had admitted certain new men, that preached Traditionall, and Additionall Doctrines, the Law with the Gospell, Moses with Christ, Circumcision with Baptisme. To these new Convertites, these new Doctors inculcated often that charm, You are the Circumcision, you are they whom God hath sealed to himself by the Seale of Circumcision; They whom God hath distinguished from all Nations, by the marke of Circumcision;
These Philippians, among whom Saint Paul had planted the Gospel in all sincerity, and impermixt, had admitted certain new men, that preached Traditional, and Additional Doctrines, the Law with the Gospel, Moses with christ, Circumcision with Baptism. To these new Convertites, these new Doctors inculcated often that charm, You Are the Circumcision, you Are they whom God hath sealed to himself by the Seal of Circumcision; They whom God hath distinguished from all nations, by the mark of Circumcision;
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and will you breake this Seale of Circumcision? will you deface this marke of Circumcision? will you depart from this Sacrament of Circumcision? You are the Circumcision.
and will you break this Seal of Circumcision? will you deface this mark of Circumcision? will you depart from this Sacrament of Circumcision? You Are the Circumcision.
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he sayes they presse upon you Circumcision, but beware of Concision, of tearing the Church of God, of Schismes, and separations from the Church of God, of aspersions and imputations upon the Church of God, either by imaginary superfluities,
he Says they press upon you Circumcision, but beware of Concision, of tearing the Church of God, of Schisms, and separations from the Church of God, of Aspersions and imputations upon the Church of God, either by imaginary superfluities,
after the spirituall Circumcision in the heart is established by the Gospell, their end is not Circumcision, but Concision: they pretend Reformation, but they intend Destruction, a tearing, a renting, a wounding the body,
After the spiritual Circumcision in the heart is established by the Gospel, their end is not Circumcision, but Concision: they pretend Reformation, but they intend Destruction, a tearing, a renting, a wounding the body,
For, first, he leaves us not without a Law, he bids and he forbids, and then he does not surprise us with obsolete laws, he leaves not his laws without proclamations, he refreshes to our memories,
For, First, he leaves us not without a Law, he bids and he forbids, and then he does not surprise us with obsolete laws, he leaves not his laws without Proclamations, he Refreshes to our memories,
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and represents to us our duties, with such commonefactions as these in our Text, Videte, Cavete, this and this I have commanded you, Videte, see that ye do it, this and this will hinder you, Cavete, beware ye do it not, Beware of Concision.
and represents to us our duties, with such commonefactions as these in our Text, Videte, Beware, this and this I have commanded you, Videte, see that you do it, this and this will hinder you, Beware, beware you do it not, Beware of Concision.
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and lastly his way of holding us with him, by making that law effectuall upon us, by these his frequent commonefactions, Videte, Cavete, looke to it, beware of it, this will be our first part.
and lastly his Way of holding us with him, by making that law effectual upon us, by these his frequent commonefactions, Videte, Beware, look to it, beware of it, this will be our First part.
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for, we shall consider, first, Concisionem corporis, the shredding of the body of Christ into fragments, by unnecessary wrangling in Doctrinall points; and then, Concisionem vestis, the shredding of the garment of Christ into rags, by unnecessary wrangling in matter of Discipline, and ceremoniall points;
for, we shall Consider, First, Concisionem corporis, the shredding of the body of christ into fragments, by unnecessary wrangling in Doctrinal points; and then, Concisionem Clothing, the shredding of the garment of christ into rags, by unnecessary wrangling in matter of Discipline, and ceremonial points;
and conscience, from her adhaesion, her agglutination, her cleaving to God, in a holy tranquillity, and acquiescence in his promise, and mercy, in the merits of his Sonne, applyed by the holy Ghost, in the Ministry of the Church.
and conscience, from her adhesion, her agglutination, her cleaving to God, in a holy tranquillity, and acquiescence in his promise, and mercy, in the merits of his Son, applied by the holy Ghost, in the Ministry of the Church.
For our first consideration, of Gods lothnesse to lose us, this is argument enough• That we are here now, now at the participation of that grace, which God alwayes offers to al such Congregations as these, gathered in his name.
For our First consideration, of God's loathness to loose us, this is argument enough• That we Are Here now, now At the participation of that grace, which God always offers to all such Congregations as these, gathered in his name.
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and who, if he had been left under the damp, and mist of yesterdayes sinne, without the light of new grace, would never have found way hither of himself.
and who, if he had been left under the damp, and missed of yesterday's sin, without the Light of new grace, would never have found Way hither of himself.
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If God be weary of me, and would faine be rid of me, he needs not repent that he wrapped me up in the Covenant, and derived me of Christian parents, (though he gave me a great help in that ) nor repent that he bred me in a true Church, (though he afforded me a great assistance in that ) nor repent that he hath brought me hither now, to the participation of his Ordinances, (though thereby also I have a great advantage) for,
If God be weary of me, and would feign be rid of me, he needs not Repent that he wrapped me up in the Covenant, and derived me of Christian Parents, (though he gave me a great help in that) nor Repent that he bred me in a true Church, (though he afforded me a great assistance in that) nor Repent that he hath brought me hither now, to the participation of his Ordinances, (though thereby also I have a great advantage) for,
if he come to a Westminster, to an Exchange, to an Army, to a Court, shall he finde faith there? but if he come to a Church, if he come hither, shall he finde faith here? If (as Christ speaks in another sense, That Iudgement should begin at his owne house, ) the great and generall judgement should begin now at this his house, and that the first that should be taken up in the clouds, to meet the Lord Jesus, should be we, that are met now in this his house, would we be glad of that acceleration,
if he come to a Westminster, to an Exchange, to an Army, to a Court, shall he find faith there? but if he come to a Church, if he come hither, shall he find faith Here? If (as christ speaks in Another sense, That Judgement should begin At his own house,) the great and general judgement should begin now At this his house, and that the First that should be taken up in the Clouds, to meet the Lord jesus, should be we, that Are met now in this his house, would we be glad of that acceleration,
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And what is there in me, but his mercy? but then, what is there in his mercy, that that may not reach to all, as well as to me? The Lord is loth to lose any, the Lord would not the death of any; not of any sinner; much lesse if he do not see him, nor consider him so;
And what is there in me, but his mercy? but then, what is there in his mercy, that that may not reach to all, as well as to me? The Lord is loath to loose any, the Lord would not the death of any; not of any sinner; much less if he do not see him, nor Consider him so;
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and we have done with that, and our second is, The way by which he leads us to him, that he declares and manifests his will unto us, in a Law, he bids, and he forbids.
and we have done with that, and our second is, The Way by which he leads us to him, that he declares and manifests his will unto us, in a Law, he bids, and he forbids.
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The laborers in the Vine-yard took it ill at the Stewards hand, and at his Masters too, that those which came late to the labour, were made equall with them, who had borne the heate,
The laborers in the Vineyard took it ill At the Stewards hand, and At his Masters too, that those which Come late to the labour, were made equal with them, who had born the heat,
But if the Steward, or the Master had never meant, or actually never had given any thing at all, to them that had borne the heate and the burden of the day, there had been much more cause of complaint,
But if the Steward, or the Master had never meant, or actually never had given any thing At all, to them that had born the heat and the burden of the day, there had been much more cause of complaint,
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If man were put into this world, & under an obligation of doing the will of God, upon damnation, and had no meanes to know that will which he was bound to doe, of all creatures he were the most miserable.
If man were put into this world, & under an obligation of doing the will of God, upon damnation, and had no means to know that will which he was bound to do, of all creatures he were the most miserable.
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and the Fathers following the Septuagint, read thus, Quia innotuisti ei, Lord what is man that he should have any knowledge of thee, that thou shouldest make thy selfe known to him? This is the heighth of the mercy of God, this innotescence, this manifestation of himselfe to us. Now what is this innotescence, this manifestation of God to us? It is, say our old Expositors, the law. That's that, which is so often called the face of God, and the light of his Countenance; for, facies Dei est, qua nobis innotescit, that's Gods face, by which God is known to us,
and the Father's following the septuagint, read thus, Quia innotuisti ei, Lord what is man that he should have any knowledge of thee, that thou Shouldst make thy self known to him? This is the height of the mercy of God, this innotescence, this manifestation of himself to us. Now what is this innotescence, this manifestation of God to us? It is, say our old Expositors, the law. That's that, which is so often called the face of God, and the Light of his Countenance; for, fancies Dei est, qua nobis innotescit, that's God's face, by which God is known to us,
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But all sight of God, is by the benefit of a law; the naturall man sees him by a law written in his heart, the Iew, by a law given by Moses, the Christian, in a clearer glasse,
But all sighed of God, is by the benefit of a law; the natural man sees him by a law written in his heart, the Iew, by a law given by Moses, the Christian, in a clearer glass,
For, besides the naturall mans seeing God, in a law, in the faculties of his owne nature, (which we consider to be the work of the whole Trinity, in that Faciamus hominē, Let us make man in our own Image, let us shine out in him,
For, beside the natural men seeing God, in a law, in the faculties of his own nature, (which we Consider to be the work of the Whole Trinity, in that Faciamus hominē, Let us make man in our own Image, let us shine out in him,
so as that he may be a glasse, in which he may see us, in himselfe) and besides the Iews seeing of God in the law written in the stone tables, (which we consider to be the worke of the Father) And besides the Christians seeing of God, in the law written in bloud, (in which we consider especially the Sonne) there is in this text an operation, a manifestation of God, proper to the holy Ghost,
so as that he may be a glass, in which he may see us, in himself) and beside the Iews seeing of God in the law written in the stone tables, (which we Consider to be the work of the Father) And beside the Christians seeing of God, in the law written in blood, (in which we Consider especially the Son) there is in this text an operation, a manifestation of God, proper to the holy Ghost,
and againe and againe here, in his Ordinances. This is the heighth of Gods goodnesse, that he gives us his Law, and a Comment upon that Law, Proclamations, declarations upon that Law.
and again and again Here, in his Ordinances. This is the height of God's Goodness, that he gives us his Law, and a Comment upon that Law, Proclamations, declarations upon that Law.
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Though he understand no tongue but his owne, he may heare God in the motions of the same, in the seasons of the yeare, in the vicissitudes and revolutions of Church,
Though he understand no tongue but his own, he may hear God in the motions of the same, in the seasons of the year, in the vicissitudes and revolutions of Church,
that conspiring men might not understand one another, but never so, as that all men might not understand him. When the holy Ghost fell upon the Apostles, they spoke so,
that conspiring men might not understand one Another, but never so, as that all men might not understand him. When the holy Ghost fell upon the Apostles, they spoke so,
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as that all men understood them, in their owne tongues. When the holy Ghost fell upon the waters, in the Creation, God spoke so, in his language of Workes, as that all men may understand them.
as that all men understood them, in their own tongues. When the holy Ghost fell upon the waters, in the Creation, God spoke so, in his language of Works, as that all men may understand them.
For, in this language, the language of workes, the Eye is the eare, seeing is hearing. How often does the holy Ghost call upon us, in the Scriptures, Ecce, quia os Domini locutum,
For, in this language, the language of works, the Eye is the ear, seeing is hearing. How often does the holy Ghost call upon us, in the Scriptures, Ecce, quia os Domini locutum,
Behold, the mouth of the Lord hath spoken it? he calls us to behold, (which is the office of the eye ) and that that we are to behold, is the voice of God, belonging to the eare;
Behold, the Mouth of the Lord hath spoken it? he calls us to behold, (which is the office of the eye) and that that we Are to behold, is the voice of God, belonging to the ear;
seeing is hearing, in Gods first language, the language of works. But then God translates himself, in particular works; nationally, he speaks in particular judgments, or deliverances to one nation;
seeing is hearing, in God's First language, the language of works. But then God translates himself, in particular works; nationally, he speaks in particular Judgments, or Deliverances to one Nation;
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or a fire by land, speake to me, and tell mee his minde, that there is no perpetuity, no possession but in him; nay, God will make my sinne speake to me, and tell me his minde;
or a fire by land, speak to me, and tell me his mind, that there is no perpetuity, no possession but in him; nay, God will make my sin speak to me, and tell me his mind;
and whether I heare Hosannaes, acclamations, and commendations, or Crucifiges, exclamations and condemnations from the world, I shall still finde the voice and tongue of God,
and whither I hear Hosannaes, acclamations, and commendations, or Crucifiges, exclamations and condemnations from the world, I shall still find the voice and tongue of God,
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though in the mouth of the Devill, and his instruments. God is a declaratory God. The whole yeare, is, to his Saints, a continuall Epiphany, one day of manifestation.
though in the Mouth of the devil, and his Instruments. God is a declaratory God. The Whole year, is, to his Saints, a continual Epiphany, one day of manifestation.
that Bell, when it tolls, shall tell me I am going, and when it rings out, shall tell you I am gone into the hands of that God, who is the God of the living and not of the dead,
that Bell, when it tolls, shall tell me I am going, and when it rings out, shall tell you I am gone into the hands of that God, who is the God of the living and not of the dead,
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Saint Hierome says, that that Prophet Ionas, who was sent to Niniveh, was the same man, whom, beeing then a child, and dead in his mothers house, the widow of Zarepta's house, Elias the Prophet raised to life againe;
Saint Jerome Says, that that Prophet Ionas, who was sent to Nineveh, was the same man, whom, being then a child, and dead in his mother's house, the widow of Zarepta's house, Elias the Prophet raised to life again;
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and Historicall faith, this is Dogmaticall, and irrefragable, that God hath spoken to the whole world in the tongue of the dead, in his Sonne Christ Iesus, the Lord of life,
and Historical faith, this is Dogmatical, and irrefragable, that God hath spoken to the Whole world in the tongue of the dead, in his Son christ Iesus, the Lord of life,
and our way in a law, and therefore, will not judge us at last, by any thing never revealed to us, (And that was our second) God holds us to him by these remembrances, these common manifestations in our text, Videte, Cavete, and therefore let no man that does not heare God speaking to him, in this present voice, despaire that hee shall never heare him,
and our Way in a law, and Therefore, will not judge us At last, by any thing never revealed to us, (And that was our second) God holds us to him by these remembrances, these Common manifestations in our text, Videte, Beware, and Therefore let no man that does not hear God speaking to him, in this present voice, despair that he shall never hear him,
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And this is our third consideration, and the end of this first part, the Prohibition, the Commonefaction, Videte, Cavete; And wee passe to our second generall part,
And this is our third consideration, and the end of this First part, the Prohibition, the Commonefaction, Videte, Beware; And we pass to our second general part,
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Saint Paul embraces here, that elegancy of language familiar to the holy Ghost, They pretend Circumcision, they intend Concision; there is a certaine elegant and holy delicacy, a certaine holy juvenility in Saint Pauls choosing these words of this musicall cadence and agnomination, Circumcision, and Concision; But then this delicacy,
Saint Paul embraces Here, that elegancy of language familiar to the holy Ghost, They pretend Circumcision, they intend Concision; there is a certain elegant and holy delicacy, a certain holy juvenility in Saint Paul's choosing these words of this musical cadence and agnomination, Circumcision, and Concision; But then this delicacy,
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The matter, that is, the doctrine that we preach, is the forme, that is, the Soule, the Essence; the language and words wee preach in, is but the Body,
The matter, that is, the Doctrine that we preach, is the Form, that is, the Soul, the Essence; the language and words we preach in, is but the Body,
but the existence. Therefore, Saint Paul, who would not allow Legall figures, not Typicall figures, not Sacramentall figures, not Circumcision it selfe,
but the existence. Therefore, Saint Paul, who would not allow Legal figures, not Typical figures, not Sacramental figures, not Circumcision it self,
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for, though he choose words of musicall sound, Circumcision and Concision, yet it is a matter of weighty consideration that he intends in this Concision.
for, though he choose words of musical found, Circumcision and Concision, yet it is a matter of weighty consideration that he intends in this Concision.
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Saint Chrysostome, and Saint Hierome both agree in this interpretation, That whereas Circumcision is an orderly, a usefull, a medicinall, a beneficiall pruning and paring off, that which is superfluous, Conciditur quod temere, & inutiliter decerpitur, Concision is a hasty and a rash plucking up,
Saint Chrysostom, and Saint Jerome both agree in this Interpretation, That whereas Circumcision is an orderly, a useful, a medicinal, a beneficial pruning and paring off, that which is superfluous, Conciditur quod Temere, & inutiliter decerpitur, Concision is a hasty and a rash plucking up,
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or cutting downe, and an unprofitable tearing, and renting into shreds and fragments, such, as the Prophet speaks of, The breaking of a Potters vessell, that cannot be made up again.
or cutting down, and an unprofitable tearing, and renting into shreds and fragments, such, as the Prophet speaks of, The breaking of a Potters vessel, that cannot be made up again.
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and videte, it is a fearefull thing to be guilty of that. In the Church, (which Church is not a Monarchy, otherwise then as she is united in her head, Christ Jesus) to constitute a Monarchy,
and Videte, it is a fearful thing to be guilty of that. In the Church, (which Church is not a Monarchy, otherwise then as she is united in her head, christ jesus) to constitute a Monarchy,
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an universall head of the Church, to the dis-inherison, and to the tearing of the Crownes of Princes, who are heads of the Churches in their Dominions, this is Concision;
an universal head of the Church, to the disinherison, and to the tearing of the Crowns of Princes, who Are Heads of the Churches in their Dominions, this is Concision;
and videte, it is a fearefull thing to be guilty of that, to advance a forein Prelate. In the family, where God hath made man and wife, one, to divide with others, is Concision; and videte, it is a fearefull thing to be guilty of that. Generally, the tearing of that in peeces, which God intended should be kept intire, is this Concision, and falls under this Commonefaction, which implies an increpation, videte, beware. But because thus, Concision would receive a concision into infinite branches, we determined this consideration, at first, into these three;
and Videte, it is a fearful thing to be guilty of that, to advance a foreign Prelate. In the family, where God hath made man and wife, one, to divide with Others, is Concision; and Videte, it is a fearful thing to be guilty of that. Generally, the tearing of that in Pieces, which God intended should be kept entire, is this Concision, and falls under this Commonefaction, which Implies an increpation, Videte, beware. But Because thus, Concision would receive a concision into infinite branches, we determined this consideration, At First, into these three;
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first, Concisio Corporis, the concision of the body, dis-union in Doctrinall things; and Concisio vestis, the Concision of the garment, dis-union in Ceremoniall things;
First, Concision Corporis, the concision of the body, disunion in Doctrinal things; and Concision Clothing, the Concision of the garment, disunion in Ceremonial things;
and then Concisio Spiritus, the Concision of the Spirit, dis-union, irresolution, unsetlednesse, diffidence, and distrust in thine owne minde and conscience.
and then Concision Spiritus, the Concision of the Spirit, disunion, irresolution, unsettledness, diffidence, and distrust in thine own mind and conscience.
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since still Concision is Solutio continui, the breaking of that which should be intire, consider we first, what this Continuum, this that should be kept intire, is;
since still Concision is Solution continui, the breaking of that which should be entire, Consider we First, what this Continuum, this that should be kept entire, is;
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and it is, sayes the Apostle, Iesus himself. Omnis spiritus qui solvit Iesum, (so the Antients reade that place) Every spirit which dissolveth Iesus, that breakes Jesus in peeces, that makes Religion serve turnes, that admits so much Gospell as may promove and advance present businesses, every such spirit is not of God. Not to professe the whole Gospell, Totum Iesum, not to beleeve all the Articles of faith, this is Solutio continui, a breaking of that which should be intire;
and it is, Says the Apostle, Iesus himself. Omnis spiritus qui Solvit Jesus, (so the Ancients read that place) Every Spirit which dissolveth Iesus, that breaks jesus in Pieces, that makes Religion serve turns, that admits so much Gospel as may promove and advance present businesses, every such Spirit is not of God. Not to profess the Whole Gospel, Totum Jesus, not to believe all the Articles of faith, this is Solution continui, a breaking of that which should be entire;
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nor may they deny, that there is not enough for salvation in those antient Creeds. This is Continuitas universalis, a continuity, an intirenesse that goes through the whole Church;
nor may they deny, that there is not enough for salvation in those ancient Creeds. This is Continuitas Universalis, a continuity, an Entireness that Goes through the Whole Church;
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one Church may expound an article thus, and some other some other way, as, in particular, the Lutheran Church expounds the article of Christs descent into hell, one way, and the Calvinist another.
one Church may expound an article thus, and Some other Some other Way, as, in particular, the Lutheran Church expounds the article of Christ descent into hell, one Way, and the Calvinist Another.
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Now, in cases, where neither exposition destroyes the article, in the substance thereof, it is Concision, that is, Solutio continui, a breaking of that which should be kept intire,
Now, in cases, where neither exposition Destroys the article, in the substance thereof, it is Concision, that is, Solution continui, a breaking of that which should be kept entire,
for any man to breake the peace of that Church, in which he hath received his baptisme, and hath his station, by advancing the exposition of any other Church, in that.
for any man to break the peace of that Church, in which he hath received his Baptism, and hath his station, by advancing the exposition of any other Church, in that.
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And as this is Concision, Solutio continui, a breaking of that which is intire, to break the peace of the Church, where we were baptized, by teaching otherwise then that Church teaches, in these things De modo, of the manner of expounding such or such articles of faith,
And as this is Concision, Solution continui, a breaking of that which is entire, to break the peace of the Church, where we were baptised, by teaching otherwise then that Church Teaches, in these things De modo, of the manner of expounding such or such Articles of faith,
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or of some Doctrines, by faire consequence deducible from those Articles, and contented her self with those generall things which are necessary to salvation, (As the Church of England hath, in the Article of Christs descent into Hell ) it is Concision, it is solution Continui, a breaking of that which should be intire, to inoculate a new sense,
or of Some Doctrines, by fair consequence deducible from those Articles, and contented her self with those general things which Are necessary to salvation, (As the Church of England hath, in the Article of Christ descent into Hell) it is Concision, it is solution Continui, a breaking of that which should be entire, to inoculate a new sense,
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not perchance because that Church was not of that mind, but because that Church finding the thing it self to be no fundamentall thing, thought it unnecessary to descend to particular declarations,
not perchance Because that Church was not of that mind, but Because that Church finding the thing it self to be no fundamental thing, Thought it unnecessary to descend to particular declarations,
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and in keeping her self within those generall termes that were necessary, and sufficient, with a good conscience she conserved peace and unity with all.
and in keeping her self within those general terms that were necessary, and sufficient, with a good conscience she conserved peace and unity with all.
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and in such things as do not violate foundations, let us prefer Ierusalem before our chiefest Joy, love of peace before our own opinions, though concurrent with others.
and in such things as do not violate foundations, let us prefer Ierusalem before our chiefest Joy, love of peace before our own opinions, though concurrent with Others.
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but in the mean time prefer Ierusalem before our chiefest joy, love of peace by a generall forbearance on all sides, rather then victory by wrangling, and uncharitablenesse.
but in the mean time prefer Ierusalem before our chiefest joy, love of peace by a general forbearance on all sides, rather then victory by wrangling, and uncharitableness.
And let our right hand forget her cunning, (let us never set pen to paper to write) Let our tongue cleave to the roofe of our mouth, (let us never open our mouth to speake of those things) in which Silence was an Act of Discretion, and Charity before,
And let our right hand forget her cunning, (let us never Set pen to paper to write) Let our tongue cleave to the roof of our Mouth, (let us never open our Mouth to speak of those things) in which Silence was an Act of Discretion, and Charity before,
but now is also an Act of Obedience, and of Allegiance and Loyaltie. But that which David said to the Lord, ( Psalme 65. 1.) Let us also accommodate to the Lords anointed, Tibi laus silentium, our best sacrifice to both, is to be silent in those things.
but now is also an Act of obedience, and of Allegiance and Loyalty. But that which David said to the Lord, (Psalm 65. 1.) Let us also accommodate to the lords anointed, Tibi laus silentium, our best sacrifice to both, is to be silent in those things.
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So then, this is Concisio corporis, that Concision of the body, which you are to beware in Doctrinall things, first, non solvere Iesum, not to dissolve, not to break Jesus in pieces, not to depart, in any respect, with any fundamentall Article of faith,
So then, this is Concision corporis, that Concision of the body, which you Are to beware in Doctrinal things, First, non Solvere Jesus, not to dissolve, not to break jesus in Pieces, not to depart, in any respect, with any fundamental Article of faith,
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for that is a skin that covers the whole body, an obligation that lies upon the whole Church, and then for that particular Church, in which you have your station,
for that is a skin that covers the Whole body, an obligation that lies upon the Whole Church, and then for that particular Church, in which you have your station,
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but those Churches that came to a Concision of the garment, to an absolute taking away of all ceremonies, neither provided so safely for the Church it self in the substance thereof,
but those Churches that Come to a Concision of the garment, to an absolute taking away of all ceremonies, neither provided so safely for the Church it self in the substance thereof,
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And therefore as this Apostle enters this Caveat in another place, If yee bite one another, cavete, take heed yee be not consumed of one another, so cavete, take heed of this concision of the garment,
And Therefore as this Apostle enters this Caveat in Another place, If ye bite one Another, Beware, take heed ye be not consumed of one Another, so Beware, take heed of this concision of the garment,
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Ceremonies are nothing; but where there are no Ceremonies, order, and uniformity, and obedience, and at last, (and quickely) Religion it selfe will vanish.
Ceremonies Are nothing; but where there Are no Ceremonies, order, and uniformity, and Obedience, and At last, (and quickly) Religion it self will vanish.
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and that by so high a way, as making me partaker of the divine nature, so that now, in Christ Iesus, he and I are one, this were solutio Iesus, a tearing in peeces, a dissolving of Jesus, in the worst kinde that could be imagined,
and that by so high a Way, as making me partaker of the divine nature, so that now, in christ Iesus, he and I Are one, this were Solution Iesus, a tearing in Pieces, a dissolving of jesus, in the worst kind that could be imagined,
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or any horror in my own sinnes, come to thinke my selfe to be none of his, none of him. Who ever comes into a Church to denounce an excommunication against himselfe? And shall any sad soule come hither, to gather arguments, from our preaching, to excommunicate it selfe, or to pronounce an impossibility upon her owne salvation? God did a new thing, Says Moses, a strange thing, a thing never done before,
or any horror in my own Sins, come to think my self to be none of his, none of him. Who ever comes into a Church to denounce an excommunication against himself? And shall any sad soul come hither, to gather Arguments, from our preaching, to excommunicate it self, or to pronounce an impossibility upon her own salvation? God did a new thing, Says Moses, a strange thing, a thing never done before,
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and Hell, and cast thy self actually and really into it, out of mis-imagination, that God hath cast thee into it before? Wilt thou force God to second thy irreligious melancholy, and to condemne thee at last,
and Hell, and cast thy self actually and really into it, out of mis-imagination, that God hath cast thee into it before? Wilt thou force God to second thy irreligious melancholy, and to condemn thee At last,
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because thou hadst precondemned thy selfe, and renounced his mercy? Wilt thou say with Cain, My sinne is greater then can be pardoned? This is Concisio potestatis, a cutting off the power of God,
Because thou Hadst precondemned thy self, and renounced his mercy? Wilt thou say with Cain, My sin is greater then can be pardoned? This is Concision potestatis, a cutting off the power of God,
and Treason against the Father, whose Attribute is Power. Wilt thou say, God never meant to save me? this is Concisio Sapientiae, a cutting off the Wisdome of God, to thinke, that God intended himselfe glory in a kingdome,
and Treason against the Father, whose Attribute is Power. Wilt thou say, God never meant to save me? this is Concision Sapientiae, a cutting off the Wisdom of God, to think, that God intended himself glory in a Kingdom,
and would not have that kingdome peopled, and this is Treason against the Son whose Attribute is wisdoms? Wilt thou say, I shall never finde comfort in Praying, in Preaching, in Receiving? This is Concisio consolationis, the cutting off consolation,
and would not have that Kingdom peopled, and this is Treason against the Son whose Attribute is wisdoms? Wilt thou say, I shall never find Comfort in Praying, in Preaching, in Receiving? This is Concision consolationis, the cutting off consolation,
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and treason against the holy Ghost, whose office is comfort. No man violates the Power of the Father, the Wisedome of the Sonne, the Goodnesse of the holy Ghost, so much as he, who thinkes himselfe out of their reach,
and treason against the holy Ghost, whose office is Comfort. No man violates the Power of the Father, the Wisdom of the Son, the goodness of the holy Ghost, so much as he, who thinks himself out of their reach,
but, they were not. Is that thy case? Is not thy soule, a soule still? It may have gone from thee, in sins of inconsideration; it may be sicke within thee, in sins of habit and custome; but is not thy soul, a soul still? And hath God made any species larger then himself? is there more soul,
but, they were not. Is that thy case? Is not thy soul, a soul still? It may have gone from thee, in Sins of inconsideration; it may be sick within thee, in Sins of habit and custom; but is not thy soul, a soul still? And hath God made any species larger then himself? is there more soul,
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And therefore, videte concisionem, beware of cutting off thy spirit from this spirit of comfort, take heed of shreading Gods generall promises; into so narrow propositions,
And Therefore, Videte concisionem, beware of cutting off thy Spirit from this Spirit of Comfort, take heed of shreading God's general promises; into so narrow propositions,
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if I had but that, one teare from my Saviours eye, if I had but that; but he hath none that hath not all; A drop, a teare, would wash away an Adultery, a murder, but lesse then the whole sea of both, will not wash away a wanton looke, an angry word.
if I had but that, one tear from my Saviors eye, if I had but that; but he hath none that hath not all; A drop, a tear, would wash away an Adultery, a murder, but less then the Whole sea of both, will not wash away a wanton look, an angry word.
IN bestowing of Benefits, there are some Circumstances, that vitiate and deprave the nature of the benefit (as when a man gives onely in contemplation of Retribution, for then he is not Dator, but Mercator, this is not a giving,
IN bestowing of Benefits, there Are Some circumstances, that vitiate and deprave the nature of the benefit (as when a man gives only in contemplation of Retribution, for then he is not giver, but Mercator, this is not a giving,
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and he that receives it, is but continued in misery, and so the benefit, hath almost the nature of an injury, because but for that poore benefit, hee might have got out of this life.
and he that receives it, is but continued in misery, and so the benefit, hath almost the nature of an injury, Because but for that poor benefit, he might have god out of this life.
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And he that gives so, does not onely make him that receives, his Debtor, but his Prisoner, for he takes away his liberty of applying himselfe to others, who might be more beneficiall to him, the he that captivated,
And he that gives so, does not only make him that receives, his Debtor, but his Prisoner, for he Takes away his liberty of applying himself to Others, who might be more beneficial to him, the he that captivated,
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So when Christ recommends here to his people, the great, and inestimable benefit in our text, Reconciliation to God, he delivers that benefit of all those accidents,
So when christ recommends Here to his people, the great, and inestimable benefit in our text, Reconciliation to God, he delivers that benefit of all those accidents,
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and with whom it were fit for him to hold good correspondence, he sends to him by Ambassadors, (as it is in the words immediately before the text) and by those Ambassadors he prays him, that he would accept the benefit of Reconciliation.
and with whom it were fit for him to hold good correspondence, he sends to him by ambassadors, (as it is in the words immediately before the text) and by those ambassadors he prays him, that he would accept the benefit of Reconciliation.
To us, who are his Creatures, and therefore might be turned and wound by his generall providence, without employment of any particular messengers, he sends particular messengers;
To us, who Are his Creatures, and Therefore might be turned and wound by his general providence, without employment of any particular messengers, he sends particular messengers;
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to us that are his enemies, and fitter to receive denunciations of a war, by a Herald, then a Message, by Ambassadors, he sends Ambassadors, to us, who are indeed Rebells, and not enemies,
to us that Are his enemies, and fitter to receive denunciations of a war, by a Herald, then a Message, by ambassadors, he sends ambassadors, to us, who Are indeed Rebels, and not enemies,
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for, in the two first (besides the matter) there are two kinds of persons, we and you, The Priest and the People (we pray you. ) And in the last there are two kinds of persons too, you and God; Be ye reconciled to God.
for, in the two First (beside the matter) there Are two Kinds of Persons, we and you, The Priest and the People (we pray you.) And in the last there Are two Kinds of Persons too, you and God; Be you reconciled to God.
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But because all these kinds of persons, God, and we, and you, fall frequently into our consideration, there is the lesse necessity laid upon us to handle them,
But Because all these Kinds of Persons, God, and we, and you, fallen frequently into our consideration, there is the less necessity laid upon us to handle them,
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but in humble, in submissive manner, We pray you. And then your respect to us, because in what manner soever we come, we come in Christs stead, and though dimly,
but in humble, in submissive manner, We pray you. And then your respect to us, Because in what manner soever we come, we come in Christ stead, and though dimly,
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When greater power seems to be given us, of treading upon Dragons and Scorpions, of binding and loosing, of casting out Devills, and the like, we confesse these are powers over sinnes, over Devills that doe,
When greater power seems to be given us, of treading upon Dragons and Scorpions, of binding and losing, of casting out Devils, and the like, we confess these Are Powers over Sins, over Devils that do,
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and though many of the Prophets had their Commissions drawn by that precedent, we claime not that, we distinguish between the extraordinary Commission of the Prophet, and the ordinary Commission of the Priest, we admit a great difference between them,
and though many of the prophets had their Commissions drawn by that precedent, we claim not that, we distinguish between the extraordinary Commission of the Prophet, and the ordinary Commission of the Priest, we admit a great difference between them,
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and equally opposed Monarchy and Soveraignty, by assuming to themselves, in an ordinary power, whatsoever God, upon extraordinary occasions, was pleased to give for the present, to his extraordinary Instruments the Prophets;
and equally opposed Monarchy and Sovereignty, by assuming to themselves, in an ordinary power, whatsoever God, upon extraordinary occasions, was pleased to give for the present, to his extraordinary Instruments the prophets;
Though upon those words, Ascendunt salvatores in Montem Sion, there shall arise Saviours in Mount Sion, in the Church of God, Saint Hierom saith, That as Christ being the light of the world, called his Apostles the light of the world too;
Though upon those words, Ascendunt Salvatores in Montem Sion, there shall arise Saviors in Mount Sion, in the Church of God, Saint Hieronymus Says, That as christ being the Light of the world, called his Apostles the Light of the world too;
If therefore our selves, who are sent, be under contempt, or under persecution, if the sword of the Tongue, or the sword of the Tyrant be drawn against us, against all these, Arma nostra, preces & fletus, we defend with no other shield, we return with no other sword, but Tears and Prayers,
If Therefore our selves, who Are sent, be under contempt, or under persecution, if the sword of the Tongue, or the sword of the Tyrant be drawn against us, against all these, Arma nostra, preces & Tears, we defend with no other shield, we return with no other sword, but Tears and Prayers,
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as though that were your pattern, and your businesse were to exceed your pattern, and crucifie your Saviour worse then they did, by tearing & mangling his body, now glorified, by your blasphemous oaths,
as though that were your pattern, and your business were to exceed your pattern, and crucify your Saviour Worse then they did, by tearing & mangling his body, now glorified, by your blasphemous Oaths,
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Onely by my prayers, which he hath promised to accompany and prosper in his service, I can diffuse his overshadowing Spirit over all the corners of this Congregation,
Only by my Prayers, which he hath promised to accompany and prosper in his service, I can diffuse his overshadowing Spirit over all the corners of this Congregation,
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and pray that Publican, that stands below afar off, and dares not lift up his eyes to heaven, to receive a chearfull confidence, that his sinnes are forgiven him;
and pray that Publican, that Stands below afar off, and dares not lift up his eyes to heaven, to receive a cheerful confidence, that his Sins Are forgiven him;
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I can onely tell them, that neither of them is in the right way of reconciliation to God, Nec qui impugnant gratiam, nec qui superbè gratias agunt, neither he who by a diffidence hinders the working of Gods grace,
I can only tell them, that neither of them is in the right Way of reconciliation to God, Nec qui impugnant gratiam, nec qui superbè gratias Agunt, neither he who by a diffidence hinders the working of God's grace,
for, as though it were hard, even to him, to expresse the humility which we are to use, rather then lose any soul for which Christ hath dyed, he hath taught us this obsecration, this praying, this intreating in our Text, in a word, by which the Septuagint, the first Translators into Greek, expresse divers affections,
for, as though it were hard, even to him, to express the humility which we Are to use, rather then loose any soul for which christ hath died, he hath taught us this obsecration, this praying, this entreating in our Text, in a word, by which the septuagint, the First Translators into Greek, express diverse affections,
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Those Translators use that word for Napal. Napal is Ruere, Postrare, to throw down, to deject our selves, to admit any undervalue, any exinanition, any evacuation of our selves,
Those Translators use that word for Napal. Napal is Ruere, Postrare, to throw down, to deject our selves, to admit any undervalue, any exinanition, any evacuation of our selves,
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So that, whether we professe to you, that as Physicians must consider excrements, so we must consider sin, the leprosie, the pestilence, the ordure of the soule, there is our dejection of our selves,
So that, whither we profess to you, that as Physicians must Consider excrements, so we must Consider since, the leprosy, the pestilence, the ordure of the soul, there is our dejection of our selves,
for so it is said in this word, Saul was sore wounded. So that, whether we expresse our grief, in the behalf of Christ, that you will not be reconciled to God,
for so it is said in this word, Saul was soar wounded. So that, whither we express our grief, in the behalf of christ, that you will not be reconciled to God,
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or whether we wound your consciences, with a sense of your sins, and his judgements, we are still what in the word of our Commission, Obsecramus, we pray, we intreat.
or whither we wound your Consciences, with a sense of your Sins, and his Judgments, we Are still what in the word of our Commission, Obsecramus, we pray, we entreat.
as we translate it, and well, To pray. And therefore, if from our words proceed any vexation to your consciences, you must not say, Transeat calix, let that Cup passe, no more of that matter,
as we translate it, and well, To pray. And Therefore, if from our words proceed any vexation to your Consciences, you must not say, Transit calix, let that Cup pass, no more of that matter,
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and continue in hearing, as we shall continue in all these manners of praying and intreating, which fall into the word of our Text, Obsecramus, by being beholden to you for your application,
and continue in hearing, as we shall continue in all these manners of praying and entreating, which fallen into the word of our Text, Obsecramus, by being beholden to you for your application,
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or grieving you for your fins, which was the second, of troubling your consciences, and then of setling them again, in a calm reposednesse, which was the third signification of the word in their Translation.
or grieving you for your fins, which was the second, of troubling your Consciences, and then of settling them again, in a Cam reposedness, which was the third signification of the word in their translation.
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as that his very friends thought him mad. S. Paul, because his madnesse was imputed to a false cause, to a pride in his much learning, disavowed his madnesse, I am not mad, O noble Festus.
as that his very Friends Thought him mad. S. Paul, Because his madness was imputed to a false cause, to a pride in his much learning, disavowed his madness, I am not mad, Oh noble Festus.
and we are mad for love of this soul, and ready to doe any act of danger, in the ways of persecution, any act of diminution of our selves in the ways of humiliation, to stand at her doore, and pray, and begge, that she would be reconciled to God.
and we Are mad for love of this soul, and ready to do any act of danger, in the ways of persecution, any act of diminution of our selves in the ways of humiliation, to stand At her door, and pray, and beg, that she would be reconciled to God.
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And not onely we, the persons, but the ministration it self, the function it self is foolishnesse; It pleased God by the foolishnesse of preaching to save them that beleeve.
And not only we, the Persons, but the ministration it self, the function it self is foolishness; It pleased God by the foolishness of preaching to save them that believe.
and in his bowels who sent us, we pray you in Christs stead, which is that that constitutes our second Part, with what respect you should receive us. In mittendariis servanda dignitas mittentis.
and in his bowels who sent us, we pray you in Christ stead, which is that that constitutes our second Part, with what respect you should receive us. In mittendariis servanda dignitas mittentis.
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and advance the value, and efficacy of uncertain reliques, and superstitious charms, and incantations, when they are sent to sell particular sinnes at a certain price,
and advance the valve, and efficacy of uncertain Relics, and superstitious charms, and incantations, when they Are sent to fell particular Sins At a certain price,
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as they are now to the Indies, and were heretofore to us, when these Indulgencies are accompanied with this Doctrine, that if the Indulgence require a certain peece of money to be given for it, (as for the most part they doe) if all the spirituall parts of the Indulgence be performed by the poore sinner,
as they Are now to the Indies, and were heretofore to us, when these Indulgences Are accompanied with this Doctrine, that if the Indulgence require a certain piece of money to be given for it, (as for the most part they do) if all the spiritual parts of the Indulgence be performed by the poor sinner,
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yet if he give not that money, though he be not worth that money, though that Merchant of those Indulgencies, doe out of his charity give him one of those Indulgencies,
yet if he give not that money, though he be not worth that money, though that Merchant of those Indulgences, do out of his charity give him one of those Indulgences,
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yet all this doth that man no good, in these cases, they are indeed Rei suae Legati, Ambassadours to serve their own turns, and do their owne businesse.
yet all this does that man no good, in these cases, they Are indeed Rei suae Legati, ambassadors to serve their own turns, and do their own business.
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When that Bishop sends out his Legatos à latere, Ambassadours from his own chair and bosome into forain Nations, to exhaust their treasures, to alien their Subjects, to infect their Religion;
When that Bishop sends out his Legatos à later, ambassadors from his own chair and bosom into foreign nations, to exhaust their treasures, to alien their Subject's, to infect their Religion;
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when we present to you no other holy water, but the teares of Christ Jesus, no other reliques, but the commemoration of his Passion in the Sacrament, no other Indulgencies,
when we present to you no other holy water, but the tears of christ jesus, no other Relics, but the commemoration of his Passion in the Sacrament, no other Indulgences,
and without gold, when we offer you that Seal which he hath committed to us, in Absolution, without extortion or fees, wherein are we Rei nostrae Legati, Ambassadours in our own behalfs,
and without gold, when we offer you that Seal which he hath committed to us, in Absolution, without extortion or fees, wherein Are we Rei Nostrae Legati, ambassadors in our own behalfs,
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Christ himselfe would not come of himselfe, but acknowledged and testified his Mission, The Father which sent me, he gave me commandment, what I should say, and what I should speake.
christ himself would not come of himself, but acknowledged and testified his Mission, The Father which sent me, he gave me Commandment, what I should say, and what I should speak.
How should they preach except they be sent? is a question which Saint Paul intended for a conclusive question, that none could answer, till in the Romane Church they excepted Cardinals, Quibus sine literis creditur, propter personarum solennitatem, who for the dignity inherent in their persons, must be received, though they have no Commission.
How should they preach except they be sent? is a question which Saint Paul intended for a conclusive question, that none could answer, till in the Roman Church they excepted Cardinals, Quibus sine literis creditur, propter personarum solennitatem, who for the dignity inherent in their Persons, must be received, though they have no Commission.
If they require, that this spirituall power be received from them, who have the same power in themselves, we professe it too, Nemo dat quod non habet, no man can confer other power upon another, then he hath himself.
If they require, that this spiritual power be received from them, who have the same power in themselves, we profess it too, Nemo that quod non habet, no man can confer other power upon Another, then he hath himself.
and he says of it, Institut. l. 4. c. 14. § 20. Non invitus patior vocari Sacramentum, it a inter ordinaria Sacramenta non numero, I am not loth, it should be called a Sacrament,
and he Says of it, Institute. l. 4. c. 14. § 20. Non Unwillingly patior vocari Sacramentum, it a inter Ordinaria Sacraments non numero, I am not loath, it should be called a Sacrament,
Whatsoever their own authors, their own Schools, their own Canons doe require to be essentially and necessarily requisite in this Mission in this function, we,
Whatsoever their own Authors, their own Schools, their own Canonas do require to be essentially and necessarily requisite in this Mission in this function, we,
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And whatsoever they can say for their Church, that from their first Conversion, they have had an orderly derivation of power from one to another, we can as justly and truly say of our Church, that ever since her first being of such a Church, to this day, she hath conserved the same order,
And whatsoever they can say for their Church, that from their First Conversion, they have had an orderly derivation of power from one to Another, we can as justly and truly say of our Church, that ever since her First being of such a Church, to this day, she hath conserved the same order,
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And being herein convinced, by the evidence of undeniable Record, which have been therefore shewed to some of their Priests, not being able to deny that such a Succession and Ordination, we have had, from the hands of such as were made Bishops according to their Canons,
And being herein convinced, by the evidence of undeniable Record, which have been Therefore showed to Some of their Priests, not being able to deny that such a Succession and Ordination, we have had, from the hands of such as were made Bishops according to their Canonas,
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but that from such a person, who is, by their own Canons, able to confer Orders, we, in taking our Orders, (after their own manner) receive the Holy Ghost,
but that from such a person, who is, by their own Canonas, able to confer Order, we, in taking our Order, (After their own manner) receive the Holy Ghost,
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but we should receive it in Corpus verum, a power upon the very naturall body, a power of Consecration, by way of Transubstantiation. They may be pleased to pardon, this, rather Modesty, then Defect, in us, who,
but we should receive it in Corpus verum, a power upon the very natural body, a power of Consecration, by Way of Transubstantiation. They may be pleased to pardon, this, rather Modesty, then Defect, in us, who,
when we have it, nor counterfeit it, when wee have it not, Qui quod verecundè excusant, obstinatiùs non recusant, who though wee confesse our selves altogether unworthy, have yet the seales of God,
when we have it, nor counterfeit it, when we have it not, Qui quod verecundè excusant, obstinatiùs non recusant, who though we confess our selves altogether unworthy, have yet the Seals of God,
but your reconciliation to God, Nec sine principali mandate, not without a direct and published Commission, in the Gospell, we come to you in Christs stead,
but your reconciliation to God, Nec sine principali mandate, not without a Direct and published Commission, in the Gospel, we come to you in Christ stead,
As for our Mission, that being in the quality of Ambassadours, we submitted our selves to those two obligations, which we noted to lie upon Ambassadours, so here in our Reception, we shall propose to you two things, that are,
As for our Mission, that being in the quality of ambassadors, we submitted our selves to those two obligations, which we noted to lie upon ambassadors, so Here in our Reception, we shall propose to you two things, that Are,
One is, that before they give audience, they endevour, by some confident servant of theirs, to discern and understand the inclination of the Ambassadour,
One is, that before they give audience, they endeavour, by Some confident servant of theirs, to discern and understand the inclination of the Ambassador,
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Onely he that will be more then man, that Man of sinne, who esteemeth himselfe to be joyned in Commission with God, onely he hath a particular Officer to know before hand, what message Gods Ambassadours bringeth,
Only he that will be more then man, that Man of sin, who esteems himself to be joined in Commission with God, only he hath a particular Officer to know before hand, what message God's ambassadors brings,
whither? Is there any place that doth not extort from us, reprehensions, exclamations against that sinne? But if you beleeve us to come in Christs stead, what ever our message be, you must hear us.
whither? Is there any place that does not extort from us, reprehensions, exclamations against that sin? But if you believe us to come in Christ stead, what ever our message be, you must hear us.
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Doe that, and for the second thing that Princes practise in the Reception of Ambassadours, which is, to referre Ambassadours to their Councell, we are well content to admit from you.
Do that, and for the second thing that Princes practise in the Reception of ambassadors, which is, to refer ambassadors to their Council, we Are well content to admit from you.
Let naturall reason, let affections, let the profits or the pleasures of the world be the Councell Table, and can they tell you, that you are able to maintaine a warre against God,
Let natural reason, let affections, let the profits or the pleasures of the world be the Council Table, and can they tell you, that you Are able to maintain a war against God,
and what a blessed Anthem doth he sing to that Organe, that is at peace with God? His Rye-bread is Manna, and his Beefe is Quailes, his day-labours are thrustings at the narrow gate into Heaven,
and what a blessed Anthem does he sing to that Organ, that is At peace with God? His Rye-bread is Manna, and his Beef is Quails, his day-labours Are thrustings At the narrow gate into Heaven,
and his night•watchings are extasies and evocations of his soule into the presence and communion of Saints, his sweat is Pearls, and his bloud is Rubies, it is at peace with God.
and his night•watchings Are ecstasies and evocations of his soul into the presence and communion of Saints, his sweat is Pearls, and his blood is Rubies, it is At peace with God.
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All that Saint Paul saith of the Galatians towards him, is farre short of that which he said to the Romanes, That he could wish himselfe separated from Christ, for his brethren;
All that Saint Paul Says of the Galatians towards him, is Far short of that which he said to the Romans, That he could wish himself separated from christ, for his brothers;
S. Hierom charges Vigilantius, that howsoever he differed from him in opinion after, yet when he had heard him preach of the Resurrection before, he had received that Doctrine with Acclamation and Plaudites. And as Saint Hierome saith of himselfe, that he was thus applauded in his Preaching;
S. Hieronymus charges Vigilantius, that howsoever he differed from him in opinion After, yet when he had herd him preach of the Resurrection before, he had received that Doctrine with Acclamation and Plaudits. And as Saint Jerome Says of himself, that he was thus applauded in his Preaching;
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That he having intreated Nazianzen, to tell him the meaning of that place, What that second Sabbath after the first was? he played with me, he jested at me, saith he, Eleganter lusit, and he bad me be at Church next time he preached,
That he having entreated Nazianzen, to tell him the meaning of that place, What that second Sabbath After the First was? he played with me, he jested At me, Says he, Elegantly lusit, and he bade me be At Church next time he preached,
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and he would preach upon that Text, Et toto acclamante populo, cogeris invitus scire quod nescis, and when you see all the Congregation applaued me,
and he would preach upon that Text, Et toto acclamante populo, cogeris Unwillingly Scire quod Nescis, and when you see all the Congregation applaued me,
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Et si solus tacueris, solus ab omnibus stultitiae condemnaberis, And if you doe not joyne with the Congregation in those Plaudites, the whole Congregation will thinke you the onely ignorant person in the Congregation;
Et si solus tacueris, solus ab omnibus stultitiae condemnaberis, And if you do not join with the Congregation in those Plaudits, the Whole Congregation will think you the only ignorant person in the Congregation;
for, as we may see in Saint Augustin, the manner was, that when the people were satisfied in any point which the Preacher handled, they would almost tell him so, by an acclamation,
for, as we may see in Saint Augustin, the manner was, that when the people were satisfied in any point which the Preacher handled, they would almost tell him so, by an acclamation,
so saith that Father, Vidi in voce intelligentes, plures video in silent•o requirentes, I heare many, to whom, by this acclamation, I see, enough hath been said,
so Says that Father, Vidi in voce intelligentes, plures video in silent•o requirentes, I hear many, to whom, by this acclamation, I see, enough hath been said,
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but I see more that are silent, and therefore, for their sakes, I will say more of it, Saint Agustine accepted these acclamations more willingly, at least more patiently,
but I see more that Are silent, and Therefore, for their sakes, I will say more of it, Saint Augustine accepted these acclamations more willingly, At least more patiently,
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then some of the Fathers before had done; Audistis, laudastis; Deo gratias; you have heard that hath been said, and you have approved it with your praise; God be thanked for both;
then Some of the Father's before had done; Audistis, laudastis; God gratias; you have herd that hath been said, and you have approved it with your praise; God be thanked for both;
for it was ordinary, that when he began to speake, the people would cry out, Audiamus tertiumdecimum Apostolum; Let us hearken to the thirteenth Apostle.
for it was ordinary, that when he began to speak, the people would cry out, Let us hear tertiumdecimum Apostolum; Let us harken to the thirteenth Apostle.
And he saith, Si placet, hanc nunc legem firmabimus, I pray let us now establish this for a Law, between you and mee, Ne quis auditor plaudat, quamdiu nos loquimur;
And he Says, Si placet, hanc nunc legem firmabimus, I pray let us now establish this for a Law, between you and me, Ne quis auditor plaudat, Quamdiu nos loquimur;
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That whilest I am speaking, I may speaking, I may heare no Plaudate; yet he saith in a Sermon preached after this, Animo cogitavi Legem ponere, I have often purposed to establish such a Law, Vt decore, & cum silentio audiatis, that you would be pleased to heare with silence, but he could never prevail.
That whilst I am speaking, I may speaking, I may hear no Plaudate; yet he Says in a Sermon preached After this, Animo cogitavi Legem ponere, I have often purposed to establish such a Law, Vt decore, & cum silentio audiatis, that you would be pleased to hear with silence, but he could never prevail.
Sidonius Apollinaris, (a Bishop himselfe, but whether then or no, know not) saith of another Bishop, that hearing even praedicationes repentinas, his extemporall Sermons raucus plausor audivi, I poured my selfe out in loud acclamations, till I was hoarse:
Sidonius Apollinaris, (a Bishop himself, but whither then or no, know not) Says of Another Bishop, that hearing even praedicationes repentinas, his extemporal Sermons raucus plausor audivi, I poured my self out in loud acclamations, till I was hoarse:
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for those impertinent Interjections swallow up one quarter of his houre, and many that were not within distance of hearing the Sermon, will give a censure upon it, according to the frequencie, or paucitie of these acclamations.
for those impertinent Interjections swallow up one quarter of his hour, and many that were not within distance of hearing the Sermon, will give a censure upon it, according to the frequency, or paucity of these acclamations.
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These fashions then, howsoever, in those times they might be testimonies of Zeale, yet because they occasioned vain glory, and many times, faction, (as those Fathers have noted) we desire not, willingly we admit not.
These fashions then, howsoever, in those times they might be testimonies of Zeal, yet Because they occasioned vain glory, and many times, faction, (as those Father's have noted) we desire not, willingly we admit not.
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and crucified in his Barne: but there is a worse crucifying then that, a piercing of our hearts, Because we are as a very lovely song, of one that hath a pleasant voyce,
and Crucified in his Bairn: but there is a Worse crucifying then that, a piercing of our hearts, Because we Are as a very lovely song, of one that hath a pleasant voice,
Having therefore said thus much to you, first of our manner of proceeding with you, Obsecramus, of all those waies of humiliation, which we insisted upon,
Having Therefore said thus much to you, First of our manner of proceeding with you, Obsecramus, of all those ways of humiliation, which we insisted upon,
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because we come in Christs stead, if, as the E•••ch said to Philip, Here is water, what doth hinder me to be baptized? so you say to us, we acknowledge that you do your duties,
Because we come in Christ stead, if, as the E•••ch said to Philip, Here is water, what does hinder me to be baptised? so you say to us, we acknowledge that you do your duties,
which is our third, and last part, and that to which all that we have said of a good Pastor and a good people; (which is the blessedest union of this world) bendeth,
which is our third, and last part, and that to which all that we have said of a good Pastor and a good people; (which is the blessedest Union of this world) bendeth,
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Amongst naturall Creatures, because howsoever they differ in bignesse, yet they have some proportion to one another, we consider that some very little creatures, contemptible in themselves, are yet called enemies to great creatures,
among natural Creatures, Because howsoever they differ in bigness, yet they have Some proportion to one Another, we Consider that Some very little creatures, contemptible in themselves, Are yet called enemies to great creatures,
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as the Mouse is to the Elephant. (For the greatest Creature is not Infinite, nor the least is not Nothing.) But shall man, betweene whom and nothing, there went but a word, Let us make Man, That Nothing, which is infinitely lesse then a Mathematicall point,
as the Mouse is to the Elephant. (For the greatest Creature is not Infinite, nor the least is not Nothing.) But shall man, between whom and nothing, there went but a word, Let us make Man, That Nothing, which is infinitely less then a Mathematical point,
then an imaginary Atome, shall this Man, this yesterdayes Nothing, this to morow worse then Nothing, be capable of that honour, that dishonour able honour, that confounding honour, to be the enemy of God, of God who is not onely a multipled Elephant, millions of Elephants multiplied into one,
then an imaginary Atom, shall this Man, this yesterday's Nothing, this to morrow Worse then Nothing, be capable of that honour, that dishonour able honour, that confounding honour, to be the enemy of God, of God who is not only a multipled Elephant, millions of Elephants multiplied into one,
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Nay, (if we may dare to say so,) a multiplyed God, a God that hath the Millions of the Heathens gods in himselfe alone, shall this man be an enemy to this God? Man cannot be allowed so high a sinne, as enmity with God.
Nay, (if we may Dare to say so,) a multiplied God, a God that hath the Millions of the heathens God's in himself alone, shall this man be an enemy to this God? Man cannot be allowed so high a sin, as enmity with God.
Iob could goe no higher in expressing his misery, Why hidest thou thy face, and holdest me for thine enemy? and againe, Behold, he findeth occassions against me,
Job could go no higher in expressing his misery, Why hidest thou thy face, and holdest me for thine enemy? and again, Behold, he finds occasions against me,
and to assemble and muster up more, and more man, to fight against God. A Reconciliation is required, therefore there is an enmitie; but it is but a reconciliation, therefore was a friendship;
and to assemble and muster up more, and more man, to fight against God. A Reconciliation is required, Therefore there is an enmity; but it is but a reconciliation, Therefore was a friendship;
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and, since if he had done so, the cause of his persisting had beene his owne will, I speak of the next and immediate Cause, (As the cause why the Angels that did persist, was Bona ipsorum Angelorum voluntas; the good use of their own free-will) much more was the cause of their defection and breaking this friendship (in their owne will;
and, since if he had done so, the cause of his persisting had been his own will, I speak of the next and immediate Cause, (As the cause why the Angels that did persist, was Bona Ipsorum Angels Voluntas; the good use of their own freewill) much more was the cause of their defection and breaking this friendship (in their own will;
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God therefore, having made man, that is Mankinde, in a state of love, and friendship, God having not by any purpose of his done any thing toward the violation of this friendship, in man, in any man, God continueth his everlasting goodnesse towards man, towards mankinde still, in inviting him to accept the means of Reconciliation,
God Therefore, having made man, that is Mankind, in a state of love, and friendship, God having not by any purpose of his done any thing towards the violation of this friendship, in man, in any man, God Continueth his everlasting Goodness towards man, towards mankind still, in inviting him to accept the means of Reconciliation,
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as the Hen gathereth her Chickens, and yee would not, or what he would not doe, As I live, sayeth the Lord, I desire not the death of the wicked, if yee consider all this, any of this, dare you,
as the Hen gathereth her Chickens, and ye would not, or what he would not do, As I live, Saith the Lord, I desire not the death of the wicked, if ye Consider all this, any of this, Dare you,
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or can you if you durst, or would you if you could, stand out in an irreconciliable war against God? Especially if you consider, that that is more to you,
or can you if you durst, or would you if you could, stand out in an irreconciliable war against God? Especially if you Consider, that that is more to you,
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as it is written in the history of the Councell of Nice, that two Bishops who died before the establishing of the Canons, did yet subscribe and set their names to those Canons, which to that purpose were left upon their graves all night,
as it is written in the history of the Council of Nicaenae, that two Bishops who died before the establishing of the Canonas, did yet subscribe and Set their names to those Canonas, which to that purpose were left upon their graves all night,
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Doe but that, subscribe, accept, and then, Caetera omnia, all the rest that concernes your holy history, your Iustification and Sanctification, nonne scripta sunt, are they not written in the bookes of the Chronicles of the Kings of Israel, says the Holy Ghost, in another case;
Doe but that, subscribe, accept, and then, Caetera omnia, all the rest that concerns your holy history, your Justification and Sanctification, nonne Scripta sunt, Are they not written in the books of the Chronicles of the Kings of Israel, Says the Holy Ghost, in Another case;
so a man may get into the Church, to bee a visible part of a Christian Congregation, without this acceptation of reconciliation, that is the particular apprehension, and application of Christ;
so a man may get into the Church, to be a visible part of a Christian Congregation, without this acceptation of reconciliation, that is the particular apprehension, and application of christ;
but hee is still subject to a remove, and to that question of confusion, Quomodo intrasti, How came you in? That man in the Gospell could have answered to that question, directly, I came in by the invitation,
but he is still Subject to a remove, and to that question of confusion, Quomodo intrasti, How Come you in? That man in the Gospel could have answered to that question, directly, I Come in by the invitation,
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So they that come hither without this wedding garment, they may answer to Christs Quomodo intrasti, How camest thou in? I came in by faithfull parents, to whom,
So they that come hither without this wedding garment, they may answer to Christ Quomodo intrasti, How camest thou in? I Come in by faithful Parents, to whom,
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and so to discredit, to accuse either my meat, or the dressing of it, to quarrell at the Doctrine, or at the Discipline of my Church, Quomodo intrasti, How didst thou,
and so to discredit, to accuse either my meat, or the dressing of it, to quarrel At the Doctrine, or At the Discipline of my Church, Quomodo intrasti, How didst thou,
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how durst thou come in? If thou camest with a purpose to poison my meat, that it might infect others, with a determination to goe forward in thy sinne, whatsoever the Preacher say,
how durst thou come in? If thou camest with a purpose to poison my meat, that it might infect Others, with a determination to go forward in thy sin, whatsoever the Preacher say,
and didst not relie upon mine, and think that thou canst be saved without Sermons, or Sacraments, Qvmodo intrasti, How durst thou come in? Him that came in there, without this Wedding garment, the Master of the Feast cals Friend; but scornfully, Friend how camest thou in? But he cast him out.
and didst not rely upon mine, and think that thou Canst be saved without Sermons, or Sacraments, Qvmodo intrasti, How durst thou come in? Him that Come in there, without this Wedding garment, the Master of the Feast calls Friend; but scornfully, Friend how camest thou in? But he cast him out.
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God may call us Friends, that is, admit, and allow us the estimation and credit of being of his Church, but at one time or other, hee shall minister that Interrogatory, Friend, how came you in? and for want of that Wedding garment,
God may call us Friends, that is, admit, and allow us the estimation and credit of being of his Church, but At one time or other, he shall minister that Interrogatory, Friend, how Come you in? and for want of that Wedding garment,
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but that hee had none on) for want of Sanctification in a holy life, God shall deliver us over to the execution of our own consciences, and eternall condemnation.
but that he had none on) for want of Sanctification in a holy life, God shall deliver us over to the execution of our own Consciences, and Eternal condemnation.
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Go forth, into the Country, and if you finde unseasonablenesse in the weather, rots in your sheep, murrains in your cattell, worms in your corn, backwardnesse in your rents, oppression in your Landlord,
Go forth, into the Country, and if you find unseasonableness in the weather, rots in your sheep, murrains in your cattle, worms in your corn, backwardness in your rends, oppression in your Landlord,
And as in Paradise Adam at first needed no Saviour, so when by this reconciliation, in apprehending thy Saviour, thou art restored to this Paradise, thou shalt need no sub-Saviour, no joint-Saviour, but Caetera adjicientur, no other Angel,
And as in Paradise Adam At First needed no Saviour, so when by this reconciliation, in apprehending thy Saviour, thou art restored to this Paradise, thou shalt need no sub-Saviour, no joint-Saviour, but Caetera adjicientur, no other Angel,
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and a life of one everlasting Sabbath hereafter, where to our Rest there shall be added Ioy, and to our Ioy Glory, and this Rest, and Ioy, and Glory superinvested with that which crownes them all, Eternity.
and a life of one everlasting Sabbath hereafter, where to our Rest there shall be added Joy, and to our Joy Glory, and this Rest, and Joy, and Glory superinvested with that which crowns them all, Eternity.
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Christ sets up a candle now here, onely to lighten that one roome, but as he is lumen de lumine, light of light, so he would have more lights lighted at every light of his,
christ sets up a candle now Here, only to lighten that one room, but as he is lumen de lumine, Light of Light, so he would have more lights lighted At every Light of his,
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then comes a Commination, • Judgement that shall last some time, (many days shall the Children of Israel suffer) But there they may see land too, another mercy,
then comes a Commination, • Judgement that shall last Some time, (many days shall the Children of Israel suffer) But there they may see land too, Another mercy,
from these generall considerations, (That no punishments should make us desperate, that no favours should make us secure) we shall passe to the particular commination,
from these general considerations, (That no punishments should make us desperate, that no favours should make us secure) we shall pass to the particular commination,
In our first part, we stop first, upon this declaration of his mercy, in this fatherly appellation, Children, (the children of Israel) He does not call them children of Israel, as though hee disavowed them,
In our First part, we stop First, upon this declaration of his mercy, in this fatherly appellation, Children, (the children of Israel) He does not call them children of Israel, as though he disavowed them,
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but therefore, because they are the Children of Israel, they are his Children, for, hee had maried Israel; and maried her to himselfe for ever. Many of us are Fathers;
but Therefore, Because they Are the Children of Israel, they Are his Children, for, he had married Israel; and married her to himself for ever. Many of us Are Father's;
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All of us are children of some parents, and therefore should hearken after the name of Father, which is nomen pietatis & potestatis, a name that argues their power over us, and our piety towards them;
All of us Are children of Some Parents, and Therefore should harken After the name of Father, which is Nome pietatis & potestatis, a name that argues their power over us, and our piety towards them;
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and yet, all these creatures are his children, and when he looked upon them all, in their divers stations, he saw, omnia valde bora, that all was very well;
and yet, all these creatures Are his children, and when he looked upon them all, in their diverse stations, he saw, omnia Valde bora, that all was very well;
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or place, or riches in the world, but let us looke how fast they grow in the root, that is, in the same worship of the same God, who is ours, and their Father too.
or place, or riches in the world, but let us look how fast they grow in the root, that is, in the same worship of the same God, who is ours, and their Father too.
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So high, so very high a filiation, hath God given man, as that, having another Sonne, by another filiation, a higher filiation then this, by an eternall generation, yet he was content, that that Sonne should become this Sonne, that the Sonne of God should become the Sonne of Man.
So high, so very high a filiation, hath God given man, as that, having Another Son, by Another filiation, a higher filiation then this, by an Eternal generation, yet he was content, that that Son should become this Son, that the Son of God should become the Son of Man.
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God is the Father of all; of man otherwise then of all the rest; but then, of the children of Israel, otherwise then of all other men. For he bought them;
God is the Father of all; of man otherwise then of all the rest; but then, of the children of Israel, otherwise then of all other men. For he bought them;
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The ordinary causes of Exhaeredation, for which, a man might dis-inherit his son, are assigned and numbred in the law, to be fourteen. But divers of them grow out of one root, (Vndutifulnesse, Inofficiousnesse towards the father) and as, by that reason, they may be extended to more,
The ordinary Causes of Exheredation, for which, a man might disinherit his son, Are assigned and numbered in the law, to be fourteen. But diverse of them grow out of one root, (Undutifulness, Inofficiousnesse towards the father) and as, by that reason, they may be extended to more,
and, is not be thy Father that hath bought thee? says God by Moses. Not to speake of that purchase, which he made by the death of his Sonne, (for that belongs to all the world) he bought the Jews in particular, at such a price, such silver, and such gold, such temporall, and such spirituall benefits, such a Land, and such a Church, such a Law, and such a Religion, as, certainly, he might have had all the world at that price.
and, is not be thy Father that hath bought thee? Says God by Moses. Not to speak of that purchase, which he made by the death of his Son, (for that belongs to all the world) he bought the jews in particular, At such a price, such silver, and such gold, such temporal, and such spiritual benefits, such a Land, and such a Church, such a Law, and such a Religion, as, Certainly, he might have had all the world At that price.
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If God would have manifested himselfe, poured out himselfe to the Nations, as hee did to the Iews, all the world would have swarmed to his obedience, and herded in his pale.
If God would have manifested himself, poured out himself to the nations, as he did to the Iews, all the world would have swarmed to his Obedience, and herded in his pale.
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God was their father• and, as S. Chrysost•me, (that he might be sure to draw in all degrees of tender affection) cals him, Their Mother too. For, Matris nutrire, Patris erudire;
God was their father• and, as S. Chrysost•me, (that he might be sure to draw in all Degrees of tender affection) calls him, Their Mother too. For, Matris nutrire, Patris erudire;
Therefore doth God submit himself to the comparison of a Mother in the Prophet Esay, Can a woman forget her sucking child? But then, he stays not in that inferiour, in that infirmer sex,
Therefore does God submit himself to the comparison of a Mother in the Prophet Isaiah, Can a woman forget her sucking child? But then, he stays not in that inferior, in that infirmer sex,
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David expresses that, which we translate in a generall word, Benefits, in this word, Gamal, which signifies Ablactationes; forget not that God nursed thee as a Mother,
David Expresses that, which we translate in a general word, Benefits, in this word, Gamal, which signifies Ablactationes; forget not that God nursed thee as a Mother,
even my first-born.) Why God adopted Israel into this siliation, into this primogeniture, before all the people of the world, we can assign no reason, but his love only.
even my firstborn.) Why God adopted Israel into this siliation, into this primogeniture, before all the people of the world, we can assign no reason, but his love only.
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and exercise of his love, then the Adoption it self, if we consider, (which is a usefull consideration) their manifold provocations to such an exhaeredation, and what God suffered at their hands.
and exercise of his love, then the Adoption it self, if we Consider, (which is a useful consideration) their manifold provocations to such an exheredation, and what God suffered At their hands.
When Furnius, upon whom Augustus had multiplied benefits, told him, that in one thing he had damnified him, in one thing he had undone him, Effecisti at viverem & mo•erer ingratus, You have done so much for me, (says he) that I must live,
When Furnius, upon whom Augustus had multiplied benefits, told him, that in one thing he had damnified him, in one thing he had undone him, Effecisti At viverem & mo•erer Ingrateful, You have done so much for me, (Says he) that I must live,
and die unthankfull, that is, without shewing my thankfulnesse by equivalent recompenses: This which he cals unthankfulnesse, was thankfulnesse enough.
and die unthankful, that is, without showing my thankfulness by equivalent recompenses: This which he calls unthankfulness, was thankfulness enough.
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Acknowledgement is a good degree of thankfulnesse. But, ingratitude at the highest, (and the Iews ingratitude was at the highest) involves even a concealing, and a denying of benefits,
Acknowledgement is a good degree of thankfulness. But, ingratitude At the highest, (and the Iews ingratitude was At the highest) involves even a concealing, and a denying of benefits,
And therefore, as S. Hierome found not the word in the Hebrew, so in all Saint Hieromes translation of the Old Testament, (or in that which is reputed his, the vulgat Edition) you have not that Latine word, Ingratus; Curious sinners, subtile self-damners;
And Therefore, as S. Jerome found not the word in the Hebrew, so in all Saint Jerome's Translation of the Old Testament, (or in that which is reputed his, the Vulgate Edition) you have not that Latin word, Ingrateful; Curious Sinners, subtle self-damners;
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From the Ingratitude of murmuring, upon which, God lays that woe, (Woe unto him that says to his father, What begettest thou? or to the woman, What hast thou brought forth? A dogge murmures not that he is not a Lion, nor a blinde-worm without eyes, that he is not a Basilisk to kill with his eyes;
From the Ingratitude of murmuring, upon which, God lays that woe, (Woe unto him that Says to his father, What begettest thou? or to the woman, What hast thou brought forth? A dog murmurs not that he is not a lion, nor a blind-worm without eyes, that he is not a Basilisk to kill with his eyes;
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Dust murmures not that it is not Amber, nor a Dunghill that it is not a Mine, nor an Angel that he is not of the Seraphim; and every man would be something else then God hath made him,) from this murmuring for that which he hath not, to another degree of Ingratitude, The appropriation of that which he hath, to himself, Vti Datis tanquam Innatis, (as S. Bernard speaks in his musick) To attribute to our selves that which we have received from God, to think our selves as strong in Nature as in Grace, and as safe in our own free-will, as in the love of God; as God says of Ierusalem, (That he had given her her beauty, and then she plaid the harlot,
Dust murmurs not that it is not Amber, nor a Dunghill that it is not a Mine, nor an Angel that he is not of the Seraphim; and every man would be something Else then God hath made him,) from this murmuring for that which he hath not, to Another degree of Ingratitude, The appropriation of that which he hath, to himself, Vti Datis tanquam Innatis, (as S. Bernard speaks in his music) To attribute to our selves that which we have received from God, to think our selves as strong in Nature as in Grace, and as safe in our own freewill, as in the love of God; as God Says of Ierusalem, (That he had given her her beauty, and then she played the harlot,
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as if it had been her own) by these steps of Ingratitude to the highest of all which is, rather then to confesse her self beholden to God, to change her God,
as if it had been her own) by these steps of Ingratitude to the highest of all which is, rather then to confess her self beholden to God, to change her God,
As soon as they came to that ungratefull murmuring, (As for Moses we cannot tell what is become of him) they came presently to say to Aaron, (Vp and make us Gods that may goe before us) which is an impotency, a leprosie, that derives it self farre, spreads farre, that as soon as our sins induce any worldly crosse, any clamity upon us, we come to think of another Church, another Religion, and conclude, That that cannot be a good Church, in which we have lived in.
As soon as they Come to that ungrateful murmuring, (As for Moses we cannot tell what is become of him) they Come presently to say to Aaron, (Up and make us God's that may go before us) which is an impotency, a leprosy, that derives it self Far, spreads Far, that as soon as our Sins induce any worldly cross, any clamity upon us, we come to think of Another Church, Another Religion, and conclude, That that cannot be a good Church, in which we have lived in.
Now, against this impious levity, of facility in changing our Religion, God seemes to expresse the greatest indignation, when he says, They sacrificed unto gods whom they knew not, to new gods.
Now, against this impious levity, of facility in changing our Religion, God seems to express the greatest Indignation, when he Says, They sacrificed unto God's whom they knew not, to new God's.
and embrace a Religion which they understand not, nor can understand, because it lies in the breast of one man, and is therefore subject to alterations.
and embrace a Religion which they understand not, nor can understand, Because it lies in the breast of one man, and is Therefore Subject to alterations.
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Their spot is not the spot of children, (so it follows in the same place) a weaknesse that might have that excuse, that they proceeded out of a reverentiall respect to their fathers,
Their spot is not the spot of children, (so it follows in the same place) a weakness that might have that excuse, that they proceeded out of a reverential respect to their Father's,
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God is kinde even to the unthankfull, saith christ himself, and himself calls Jerusalem, The holy City, even when she was de•iled with many and manifold uncleannesses,
God is kind even to the unthankful, Says Christ himself, and himself calls Jerusalem, The holy city, even when she was de•iled with many and manifold Uncleannesses,
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yet he shewes them his face, in that correction, (which is another beam of his mercy) He calls their calamity, their affliction, Not a night, but a day, (many dayes shall the children of Israel suffer this.)
yet he shows them his face, in that correction, (which is Another beam of his mercy) He calls their calamity, their affliction, Not a night, but a day, (many days shall the children of Israel suffer this.)
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and I will darken the earth, in clear day) so is there a gracious promise, and a constant practise in God, That he will (as he hath done) command light of darknesse, and inable thee to see a clear day, by his presence, in the darkest night of tribulation.
and I will darken the earth, in clear day) so is there a gracious promise, and a constant practice in God, That he will (as he hath done) command Light of darkness, and inable thee to see a clear day, by his presence, in the Darkest night of tribulation.
For, truly, such a sense, (I think) belongs to those words in Hosea, That when God had said, The dayes of visitation are come, the dayes of recompence are come, God adds that,
For, truly, such a sense, (I think) belongs to those words in Hosea, That when God had said, The days of Visitation Are come, the days of recompense Are come, God adds that,
as though the oppression of the affliction, the peremptorinesse of the affliction, were not in the affliction it self, hut in Gods departing from them, when he afflicted them;
as though the oppression of the affliction, the peremptoriness of the affliction, were not in the affliction it self, hut in God's departing from them, when he afflicted them;
In this place we take it, (for the exaltation of your devotion) as a particular beam of his mercy) That though the Children of Israel were afflicted many dayes, yet still he affords them the name of Children, and still their darke and cloudy dayes were accompanied with the light,
In this place we take it, (for the exaltation of your devotion) as a particular beam of his mercy) That though the Children of Israel were afflicted many days, yet still he affords them the name of Children, and still their dark and cloudy days were accompanied with the Light,
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when Christ himselfe saith, The children of the kingdome shall be cast into utter darknesse, who can promise himselfe a perpetuall, or unconditioned station? we have in the Scriptures two especiall Types of the Church, Paradise, and the Arke. But, in that Type, the Arke, we are principally instructed, what the Church in generall shall doe,
when christ himself Says, The children of the Kingdom shall be cast into utter darkness, who can promise himself a perpetual, or unconditioned station? we have in the Scriptures two especial Types of the Church, Paradise, and the Ark. But, in that Type, the Ark, we Are principally instructed, what the Church in general shall do,
For, we doe not reade, that in the Arke Noah, or his company, did waigh any anchor, hoyst any saile, ship any oare, steare any rudder; but, the Arke, by the providence of God, who onely was Pilot, rode safe upon the face of the waters.
For, we do not read, that in the Ark Noah, or his company, did weigh any anchor, hoist any sail, ship any oar, steer any rudder; but, the Ark, by the providence of God, who only was Pilot, road safe upon the face of the waters.
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But in the other Type of the Church, where every man is instructed in his particular duty therein, Paradise, Adam himself was commanded to dresse Paradise, and to keep Paradise.
But in the other Type of the Church, where every man is instructed in his particular duty therein, Paradise, Adam himself was commanded to dress Paradise, and to keep Paradise.
A Christian is made up of Alpha and Omega, and all between. He must begin well, (imbrace the true Church) and live well according to the profession of that true Church,
A Christian is made up of Alpha and Omega, and all between. He must begin well, (embrace the true Church) and live well according to the profession of that true Church,
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Otherwise for all this filiation, children may be disinherited, or submitted to such calamities as these which are interminated upon the children of Israel, which constitute our second part, They shall be without a King,
Otherwise for all this filiation, children may be disinherited, or submitted to such calamities as these which Are interminated upon the children of Israel, which constitute our second part, They shall be without a King,
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Disobedient children are not cast off; but yet disobedience is not left uncorrected. Be mercifull, but mercifull so, as your Father in Heaven is mercifull;
Disobedient children Are not cast off; but yet disobedience is not left uncorrected. Be merciful, but merciful so, as your Father in Heaven is merciful;
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God hath promised to be an enemy to our enemies, an adversary to our adversaries; but, God is no irreconciliable enemy, no implacable, no inexorable Adversary.
God hath promised to be an enemy to our enemies, an adversary to our Adversaries; but, God is no irreconciliable enemy, no implacable, no inexorable Adversary.
God and Kings are at a near distance, All gods; Magistrates, and inferiour persons are at a near distance, all dust. As God proceeds with a King, with Iehosaphat, in that temper, that moderation, (Shouldst thou help the ungodly,
God and Kings Are At a near distance, All God's; Magistrates, and inferior Persons Are At a near distance, all dust. As God proceeds with a King, with Jehoshaphat, in that temper, that moderation, (Shouldst thou help the ungodly,
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and love them that hate the Lord?) So men with men, Magistrates with inferiour men, learned men with ignorant men, should proceed with Saint Pauls moderation, If any man obey not (but be refractary, unconformable) note that man (saith the Apostle) and have no company with him, but yet count him not as an enemy.
and love them that hate the Lord?) So men with men, Magistrates with inferior men, learned men with ignorant men, should proceed with Saint Paul's moderation, If any man obey not (but be refractory, unconformable) note that man (Says the Apostle) and have no company with him, but yet count him not as an enemy.
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or nations, formerly farther asunder, to a better possibility, to a fairer probability, to a nearer propinquity of hearkning to one another, That Christ might reconcile both unto God, in one body, by the Crosse, having slain the enmity thereby.
or Nations, formerly farther asunder, to a better possibility, to a Fairer probability, to a nearer propinquity of Harkening to one Another, That christ might reconcile both unto God, in one body, by the Cross, having slave the enmity thereby.
But in cases, where civill peace and religious foundations are both shaked, that the State and the Church, as they are both in one bottome, so they are chased by one Pirate, I hate not with a perfect hatred, not perfect towards God, except I declare,
But in cases, where civil peace and religious foundations Are both shaked, that the State and the Church, as they Are both in one bottom, so they Are chased by one Pirate, I hate not with a perfect hatred, not perfect towards God, except I declare,
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God himself proceeds against his own children so farre, (and dearer then those children were to God, can no friends be to us, no allies to any Prince) That they should be without King, without Prince, without Sacrifice, without Image, without Ephod, without Teraphim;
God himself proceeds against his own children so Far, (and Dearer then those children were to God, can no Friends be to us, no allies to any Prince) That they should be without King, without Prince, without Sacrifice, without Image, without Ephod, without Teraphim;
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First, then, we presume, we presuppose, (and that necessarily) every peece of this part of our Text, to fall under the Commination; they were threatned with the losse of every particular,
First, then, we presume, we presuppose, (and that necessarily) every piece of this part of our Text, to fallen under the Commination; they were threatened with the loss of every particular,
as well that they should lose their Ephod, and their Image, and their Teraphim, as that they should lose their Sacrifices. But first, (though that other fall also within the Commination, that they should be without a setled form of Religion, without Sacrifice, and Ephod, and the rest) the first thing that the Commination falls upon, is, That they should be without a Civill form of government, without King, and without Prince. For,
as well that they should loose their Ephod, and their Image, and their Teraphim, as that they should loose their Sacrifices. But First, (though that other fallen also within the Commination, that they should be without a settled from of Religion, without Sacrifice, and Ephod, and the rest) the First thing that the Commination falls upon, is, That they should be without a Civil from of government, without King, and without Prince. For,
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though our Religion prepare us to our Bene esse, our well-being, our everlasting happinesse, yet it is the State, the civill and peaceable government, which preserves our very Esse, our very Being; and there cannot be a Bene esse, without an Esse, a well and a happy Being,
though our Religion prepare us to our Bene esse, our well-being, our everlasting happiness, yet it is the State, the civil and peaceable government, which preserves our very Esse, our very Being; and there cannot be a Bene esse, without an Esse, a well and a happy Being,
except there be first a Being established. It is the State, the Law, that constitutes Families and Cities, and Propriety, and Magistracy, and Jurisdiction.
except there be First a Being established. It is the State, the Law, that constitutes Families and Cities, and Propriety, and Magistracy, and Jurisdiction.
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Therefore also, in this place, God proposes first the Civil State, the temporall Government, (what it is, to have a King and a Prince) before he proposes the happinesse of a Church, and a Religion; not but that our Religion conduces to the greater happinesse,
Therefore also, in this place, God proposes First the Civil State, the temporal Government, (what it is, to have a King and a Prince) before he proposes the happiness of a Church, and a Religion; not but that our Religion conduces to the greater happiness,
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The first thing then that the Commination fals upon, is the losse of their Temporall State. But the Commination doth not fall so fully upon the exclusion of all formes of Government,
The First thing then that the Commination falls upon, is the loss of their Temporal State. But the Commination does not fallen so Fully upon the exclusion of all forms of Government,
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Now, if with S. Hierome, and others that accompany him in that interpretation, we take the Prophecy of this Text, to be fulfilled in that Dispersion which hath continued upon the Jews, ever since the destruction of Ierusalem, the Jews have been so far from having had any King, as that they have not had a Constable of their owne, in any part of the world;
Now, if with S. Jerome, and Others that accompany him in that Interpretation, we take the Prophecy of this Text, to be fulfilled in that Dispersion which hath continued upon the jews, ever since the destruction of Ierusalem, the jews have been so Far from having had any King, as that they have not had a Constable of their own, in any part of the world;
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before his time, and because they asked it onely in that respect, That they might be like their neighbours, to whom God would not have had them too like:
before his time, and Because they asked it only in that respect, That they might be like their neighbours, to whom God would not have had them too like:
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For, so he says, (as the Coronation of all his benefits to Israel, of which there is a glorious Inventary in that Chapter) Thou didst prosper into a Kingdome;
For, so he Says, (as the Coronation of all his benefits to Israel, of which there is a glorious Inventary in that Chapter) Thou didst prosper into a Kingdom;
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Those therefore that allow but a conditionall Soveraignty in a Kingdome, an arbitrary, a temporary Soveraignty, that may be transferred at the pleasure of another, they oppose the Nolumus hoc, we would not have, we would not live under this form of Government, not under a temporall Monarchy, Nolumus hoc. Those that determine Allegiance,
Those Therefore that allow but a conditional Sovereignty in a Kingdom, an arbitrary, a temporary Sovereignty, that may be transferred At the pleasure of Another, they oppose the Nolumus hoc, we would not have, we would not live under this from of Government, not under a temporal Monarchy, Nolumus hoc. Those that determine Allegiance,
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and civil obedience onely by their own religion, and think themselves bound to obey none, that is of another perswasion, they oppose the Nolumus hunc, We will not have this man to reign over us;
and civil Obedience only by their own Religion, and think themselves bound to obey none, that is of Another persuasion, they oppose the Nolumus hunc, We will not have this man to Reign over us;
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and so, make their relations, and fix their dependencies upon forein hopes, Nolumus hunc. Those that fix a super-Soveraignty in the people, or in a Presbytery, they oppose the Nolumus sic, we would not have things carried thus;
and so, make their relations, and fix their dependencies upon foreign hope's, Nolumus hunc. Those that fix a super-Soveraignty in the people, or in a Presbytery, they oppose the Nolumus sic, we would not have things carried thus;
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but would have a dependency upon a forein power;) And the Nolumus hunc, (they that are disaffected to the person of him that governs for the present;) And the Nolumus sic, (they that will prescribe to the King, ends, and ways to those ends:) all these assist this malediction, this commination, which God interminates here,
but would have a dependency upon a foreign power;) And the Nolumus hunc, (they that Are disaffected to the person of him that governs for the present;) And the Nolumus sic, (they that will prescribe to the King, ends, and ways to those ends:) all these assist this malediction, this commination, which God interminates Here,
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so, this very word is used in Esay; Sar Salem; The Son of God, is called the Prince of Peace. And so, the commination upon the Jews is thus farre aggravated, That they shall be without a Prince, that is, without a certain heire; and Successor; which uncertainty, (more then any thing else) slackens the industry of all men at home,
so, this very word is used in Isaiah; Sar Salem; The Son of God, is called the Prince of Peace. And so, the commination upon the jews is thus Far aggravated, That they shall be without a Prince, that is, without a certain heir; and Successor; which uncertainty, (more then any thing Else) slackens the industry of all men At home,
for, Sar signifies a Iudge; when Moses rebuked a Malefactor, he replies to Moses, Who made thee a Iudge? And in many, very many places, Sar signifies a Commander in the Warres.
for, Sar signifies a Judge; when Moses rebuked a Malefactor, he replies to Moses, Who made thee a Judge? And in many, very many places, Sar signifies a Commander in the Wars.
or should execute those places, will not, or dare not doe, what appertains to their places) there this Commination fals, They are without a Prince, that is, without future assurance, without present power, or Justice.
or should execute those places, will not, or Dare not do, what appertains to their places) there this Commination falls, They Are without a Prince, that is, without future assurance, without present power, or justice.
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They may have religious, and well-disposed hearts, and yet be under a curse, if they have not a Church, an outward Discipline established amongst them.
They may have religious, and well-disposed hearts, and yet be under a curse, if they have not a Church, an outward Discipline established among them.
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if the Prophet drive to this, They shall bee without Sacrifices, because they shall not be of the Christian Church, certainly the Christian Church is not to be without Sacrifice. It is a miserable impotency, to be afraid of words; That from a former holy and just detestation of reall errors, we should come to an uncharitable detestation of persons, and to a contentious detestation of words. We dare not name Merit, nor Penance, nor Sacrifice, nor Altar, because they have been abused.
if the Prophet drive to this, They shall be without Sacrifices, Because they shall not be of the Christian Church, Certainly the Christian Church is not to be without Sacrifice. It is a miserable impotency, to be afraid of words; That from a former holy and just detestation of real errors, we should come to an uncharitable detestation of Persons, and to a contentious detestation of words. We Dare not name Merit, nor Penance, nor Sacrifice, nor Altar, Because they have been abused.
How should we be disappointed, and disfurnished of many words in our ordinary conversation, if we should be bound from all words, which blasphemous men have prophaned,
How should we be disappointed, and disfurnished of many words in our ordinary Conversation, if we should be bound from all words, which blasphemous men have Profaned,
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or uncleane men have defiled with their ill use of those words? There is Merit, there is Penance, there is Sacrifice, there are Altars, in that sense, in which those blessed men, who used those words first, at first used them.
or unclean men have defiled with their ill use of those words? There is Merit, there is Penance, there is Sacrifice, there Are Altars, in that sense, in which those blessed men, who used those words First, At First used them.
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There he offers up to God the Father, (that is, to the remembrance, to the contemplation of God the Father) the whole body of the merits of Christ Iesus, and begges of him, that in contemplation of that Sacrifice so offered, of that Body of his merits, he would vouchsafe to return,
There he offers up to God the Father, (that is, to the remembrance, to the contemplation of God the Father) the Whole body of the merits of christ Iesus, and begs of him, that in contemplation of that Sacrifice so offered, of that Body of his merits, he would vouchsafe to return,
A Sacrifice, as farre from their blasphemous over-boldnesse, who constitute a propitiatory Sacrifice, in the Church of Rome, as from their over-tendernesse, who startle at the name of Sacrifice. We doe not, (as at Rome ) first invest the power of God,
A Sacrifice, as Far from their blasphemous overboldness, who constitute a propitiatory Sacrifice, in the Church of Rome, as from their over-tenderness, who startle At the name of Sacrifice. We do not, (as At Room) First invest the power of God,
for, Sacrifice, Immolation, (taken so properly, and literally as they take it) is a killing; But the whole body of Christs actions and passions; we sacrifice, wee represent, wee offer to God.
for, Sacrifice, Immolation, (taken so properly, and literally as they take it) is a killing; But the Whole body of Christ actions and passion; we sacrifice, we represent, we offer to God.
Therefore is it part of the malediction here, that they shall be sine Sacrificio, without Sacrifice; so is it also in inferiour helps, sine Ephod, they shall be without an Ephod.
Therefore is it part of the malediction Here, that they shall be sine Sacrificio, without Sacrifice; so is it also in inferior helps, sine Ephod, they shall be without an Ephod.
(Samuel ministred before the Lord, being a child, girded with a linnen Ephod.) And wee have a common Ephod, which, any man, that assisted in the service of God might weare;
(Samuel ministered before the Lord, being a child, girded with a linen Ephod.) And we have a Common Ephod, which, any man, that assisted in the service of God might wear;
That linnen Ephod, which David put on, in that Procession, when he daunced before the Ark. But all these Ephods were bound under certain Laws, to be worn by such men, and at such times. Christs garment was not divided;
That linen Ephod, which David put on, in that Procession, when he danced before the Ark But all these Ephods were bound under certain Laws, to be worn by such men, and At such times. Christ garment was not divided;
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And shall wee, (the Body of Christ) bee divided about the garment, that is, vary in the garment, by denying a conformity to that Decency which is prescribed? When Christ devested,
And shall we, (the Body of christ) be divided about the garment, that is, vary in the garment, by denying a conformity to that Decency which is prescribed? When christ devested,
or supprest the Majesty of his outward appearance, at his Resurrection, Mary Magdalen took him but for a Gardiner. Ecclesiasticall persons in secular habits, lose their respect.
or suppressed the Majesty of his outward appearance, At his Resurrection, Marry Magdalen took him but for a Gardener. Ecclesiastical Persons in secular habits, loose their respect.
Therefore is it also made a part of the Commination, that they shall be sine Ephod, without these outward Rituall, and Ceremoniall solemnities of a Church;
Therefore is it also made a part of the Commination, that they shall be sine Ephod, without these outward Ritual, and Ceremonial solemnities of a Church;
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first, without Sacrifices, which are more substantiall and essentiall parts of Religion, (as wee consider Religion to be the outward worship of God, and then, without Ephod, without those other assistances, which,
First, without Sacrifices, which Are more substantial and essential parts of Religion, (as we Consider Religion to be the outward worship of God, and then, without Ephod, without those other assistances, which,
And so also is it of things of a more inferiour nature then Sacrifice or Ephod, that is of Image and Teraphim, which is our next, and last Consideration.
And so also is it of things of a more inferior nature then Sacrifice or Ephod, that is of Image and Teraphim, which is our next, and last Consideration.
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And for the other, though when Rachel stole her fathers Teraphim, (Images) though when the King of Babylon consulted with Teraphim, (Images) the word Teraphim have an ill sense,
And for the other, though when Rachel stole her Father's Teraphim, (Images) though when the King of Babylon consulted with Teraphim, (Images) the word Teraphim have an ill sense,
as a part of their calamity, that they should bee without their Idols, it hath beene, not inconveniently, argued from this place, that even a Religion mixt with some Idolatry,
as a part of their calamity, that they should be without their Idols, it hath been, not inconveniently, argued from this place, that even a Religion mixed with Some Idolatry,
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and superstition, is better then none, as in Civill Government a Tyranny is better then an Anarchy. And therefore we must not bring the same indisposition, the same disaffection towards a person mis-led,
and Superstition, is better then none, as in Civil Government a Tyranny is better then an Anarchy. And Therefore we must not bring the same indisposition, the same disaffection towards a person misled,
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how ordinarily wee see, zealous men start, and affected, and troubled at the presence of a Papist, and never moved, never forbeare the society and conversation of an Atheist: Which is an argument too evident, that wee consider our selves more then God, and that peace which the Papist endangers, more then the Atheist, (which is, the peace of the State,
how ordinarily we see, zealous men start, and affected, and troubled At the presence of a Papist, and never moved, never forbear the society and Conversation of an Atheist: Which is an argument too evident, that we Consider our selves more then God, and that peace which the Papist endangers, more then the Atheist, (which is, the peace of the State,
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and that the Commination falls upon this, That in some cases, it may bee some want, to bee without some Pictures in the Church. So farre as they may conduce to a reverend adoring of the place,
and that the Commination falls upon this, That in Some cases, it may be Some want, to be without Some Pictures in the Church. So Far as they may conduce to a reverend adoring of the place,
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as the case stands now, (says hee) (speaking of the beginning of the Reformation) there are many that could not bee without those Bookes, (as hee calls those Pictures) because then they had no other way of Instruction;
as the case Stands now, (Says he) (speaking of the beginning of the Reformation) there Are many that could not be without those Books, (as he calls those Pictures) Because then they had no other Way of Instruction;
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or endangered to worship a picture in a Wall or Window of the Church, then if he saw it in a Gallery, were it onely for a reverent adorning of the place, they may bee retained here,
or endangered to worship a picture in a Wall or Window of the Church, then if he saw it in a Gallery, were it only for a reverend adorning of the place, they may be retained Here,
as they are in the greatest part of the Reformed Church, and in all that, that is properly Protestant. And though the Injunctions of our Church, declare the sense of those times, concerning Images, yet they are wisely and godly conceived;
as they Are in the greatest part of the Reformed Church, and in all that, that is properly Protestant. And though the Injunctions of our Church, declare the sense of those times, Concerning Images, yet they Are wisely and godly conceived;
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for the second is, That they shall not extoll Images, (which is not, that they shall not set them up ) but, (as it followeth) They shall declare the abuse thereof.
for the second is, That they shall not extol Images, (which is not, that they shall not Set them up) but, (as it follows) They shall declare the abuse thereof.
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And when in the 23 Injunction, it is said, That they shall utterly extinct, and destroy, (amongst other things) pictures, yet it is limited to such things, and such pictures, as are monuments of feigned miracles;
And when in the 23 Injunction, it is said, That they shall utterly extinct, and destroy, (among other things) pictures, yet it is limited to such things, and such pictures, as Are monuments of feigned Miracles;
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and that Injuction reaches as well to pictures in private houses, as in Churches, and forbids nothing in the Church, that might be retained in the house.
and that Injunction reaches as well to pictures in private houses, as in Churches, and forbids nothing in the Church, that might be retained in the house.
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and scornfull distinctions, as they doe, for justifying unjustifiable, unexcusable, uncolourable enormities, Va Idololatris, woe to such advancers of Images,
and scornful Distinctions, as they do, for justifying unjustifiable, unexcusable, uncolourable enormities, Vamp Idololatris, woe to such advancers of Images,
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Laying hold upon S. Hieromes exposition, that fals within the Vae, the Commination of this Text, to be without those Sacrifices, those Ephods, those Images,
Laying hold upon S. Jerome's exposition, that falls within the Vae, the Commination of this Text, to be without those Sacrifices, those Ephods, those Images,
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Problematicall things are our silver, but fundamentall, our gold; problematicall out sweat, but fundamentall our blood. If our Adversaries would be bought in, with our silver, with our sweat, we should not be difficult in meeting them halfe way, in things, in their nature, indifferent. But if we must pay our Gold, our Blood, our fundamentall points of Religion,
Problematical things Are our silver, but fundamental, our gold; problematical out sweat, but fundamental our blood. If our Adversaries would be bought in, with our silver, with our sweat, we should not be difficult in meeting them half Way, in things, in their nature, indifferent. But if we must pay our Gold, our Blood, our fundamental points of Religion,
for their friendship, A Fortune, a Liberty, a Wife, a Childe, a Father, a Friend, a Master, a Neighbour, a Benefactor, a Kingdome, a Church, a World, is not worth a dramme of this Gold, a drop of this Blood.
for their friendship, A Fortune, a Liberty, a Wife, a Child, a Father, a Friend, a Master, a Neighbour, a Benefactor, a Kingdom, a Church, a World, is not worth a dram of this Gold, a drop of this Blood.
And he in his time bring our Adversaries to such a moderation as becomes them, who doe truly desire, that the Church may bee truly Catholique, one stock, in one fold, under one Shepherd, though not all of one colour, of one practise in all outward and disciplinarian points. Amen.
And he in his time bring our Adversaries to such a moderation as becomes them, who do truly desire, that the Church may be truly Catholic, one stock, in one fold, under one Shepherd, though not all of one colour, of one practice in all outward and disciplinarian points. Amen.
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or in Earth, that can doe according to thy workes? And those words of Ieremie, to God the Sonne, Behold, and see, if there be any sorrow, like unto my sorrow;
or in Earth, that can do according to thy works? And those words of Ieremie, to God the Son, Behold, and see, if there be any sorrow, like unto my sorrow;
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And those to the Holy Ghost which are in Esay, Lam. 1. 12. Loquimini, ad Cor, speake to the heart, speake comfortably to my People, And those of Saint Iohn too, A voyce of Thunder, and after, A voyce of seaven Thunders talking with me:
And those to the Holy Ghost which Are in Isaiah, Lam. 1. 12. Speak, ad Cor, speak to the heart, speak comfortably to my People, And those of Saint John too, A voice of Thunder, and After, A voice of seaven Thunders talking with me:
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for, who can doe, like the Father, who can suffer like the Sonne, who can speake like the Holy Ghost? Eloquia Domini, eloquia casta, saith David, The words of the Lord are chaste words, sincere, pure words, no drosse, no profanenesse, no such allay mingled with them;
for, who can do, like the Father, who can suffer like the Son, who can speak like the Holy Ghost? Eloquia Domini, eloquia casta, Says David, The words of the Lord Are chaste words, sincere, pure words, no dross, no profaneness, no such allay mingled with them;
Ignitum Eloquium tuum vehementer, saith he, Thy word hath the vehement operation of fire; and therefore, thy servant loveth it well, as it followeth there;
Ignitum Eloquium tuum Forcefully, Says he, Thy word hath the vehement operation of fire; and Therefore, thy servant loves it well, as it follows there;
For, the sting of the Serpent pierces, and the toothe of the Viper pierces, but they carry venenosam salivam, a venimous and mischievous liquour with them.
For, the sting of the Serpent pierces, and the tooth of the Viper pierces, but they carry venenosam salivam, a venomous and mischievous liquour with them.
For, verba composita, saith Solomon, chosen words, studied, premeditated words, pleasing words, (so we translate it) are as a Honycombe. Now, in the Hony combe, the Hony is collected and gathered,
For, verba Composita, Says Solomon, chosen words, studied, premeditated words, pleasing words, (so we translate it) Are as a honeycomb. Now, in the Honey comb, the Honey is collected and gathered,
The distribution of this Hony to the Congregation, The sealing of this Hony to the Conscience, is in the outward Ordinance of God, and in the labour of the Minister, and his conscionable fitting of himselfe for so great a service.
The distribution of this Honey to the Congregation, The sealing of this Honey to the Conscience, is in the outward Ordinance of God, and in the labour of the Minister, and his conscionable fitting of himself for so great a service.
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For, when Saint Paul saith, That to the Principalities, and Powers in Heavenly places, the manifold wisdome of God, is made known by the Church, that is, by the Ministery, and Service of the Church, and by that which is done here, wee may congruously and piously beleeve, that even those Principalities and Powers in Heavenly places, The Angels of Heaven doe heare our Sermons, and hearken how the glory of God is communicated,
For, when Saint Paul Says, That to the Principalities, and Powers in Heavenly places, the manifold Wisdom of God, is made known by the Church, that is, by the Ministry, and Service of the Church, and by that which is done Here, we may congruously and piously believe, that even those Principalities and Powers in Heavenly places, The Angels of Heaven do hear our Sermons, and harken how the glory of God is communicated,
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And therefore, let no man, though an Angell of the Church, though an Archangell of the Church, Bishop or Archbishop, refuse to heare a man of imeriour place, or inferiour parts to himself;
And Therefore, let no man, though an Angel of the Church, though an Archangel of the Church, Bishop or Archbishop, refuse to hear a man of imeriour place, or inferior parts to himself;
because he published the Name of the Lord, yet he transferreth all upon God himselfe, He establisheth their attentions with that Ascribe yee Greatnesse unto our God.
Because he published the Name of the Lord, yet he transferreth all upon God himself, He Establisheth their attentions with that Ascribe ye Greatness unto our God.
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Truely, when I reade a Sermon of Chrysostome, or of Chrysologus, or of Ambrose, Men, who carry in the very signification of their Names, and in their Histories, the attributes of Hony mouthed, and Golden-mouthed Men, I finde my selfe oftentimes, more affected, with the very Citation,
Truly, when I read a Sermon of Chrysostom, or of Chrysologus, or of Ambrose, Men, who carry in the very signification of their Names, and in their Histories, the attributes of Honey mouthed, and Golden-mouthed Men, I find my self oftentimes, more affected, with the very Citante,
he addeth moreover, Legatis, doe but use your selves to the reading of Saint Pauls Epistles, Videbitis, in testimoniis quae sumit, ex veteri Testamento, quàm Artifex sit, quàm prudens, you will easily see how artificially,
he adds moreover, Legatis, do but use your selves to the reading of Saint Paul's Epistles, Videbitis, in testimoniis Quae Sumit, ex Veteri Testament, quàm Artifex sit, quàm Prudens, you will Easily see how artificially,
how dexterously, how cunningly, and how discreetly he makes his use of those places which he citeth out of the Old Testament; Videntur verba Innocontis, & rusticani;
how dexterously, how cunningly, and how discreetly he makes his use of those places which he citeth out of the Old Testament; Videntur verba Innocontis, & Rusticani;
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you would take them saith hee, sometimes for words of some plain Country-man, (as some of the Prophets were no other;) But before Saint Paul have done with those words, Fulmina sunt, & capiunt omne quod tangunt, hee maketh you see, that they are flashes of lightning,
you would take them Says he, sometime for words of Some plain Countryman, (as Some of the prophets were no other;) But before Saint Paul have done with those words, thunderbolts sunt, & capiunt omne quod tangunt, he makes you see, that they Are flashes of lightning,
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And hence it is, Beloved, that I return so often at home in my private Meditations, that I present so often to Gods People in these Exercises, this Consideration, That there are not so exquisite,
And hence it is, beloved, that I return so often At home in my private Meditations, that I present so often to God's People in these Exercises, this Consideration, That there Are not so exquisite,
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neither is any one place a more pregnant example thereof, for the purity and elegancy, for the force and power, for the largenesse and extention of the words,
neither is any one place a more pregnant Exampl thereof, for the purity and elegancy, for the force and power, for the largeness and extension of the words,
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then these which the Holy Ghost hath taken in this Text, Hee that oppresseth the poore, reproaches his Master, &c. And so we passe from this first Consideration, The power and Elegancy of the whole word of God, in generall, to the same consideration in these particular words.
then these which the Holy Ghost hath taken in this Text, He that Oppresses the poor, Reproaches his Master, etc. And so we pass from this First Consideration, The power and Elegancy of the Whole word of God, in general, to the same consideration in these particular words.
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How the Holy Ghost, by Solomons hand, hath enwrapped this Doctrine, in these words, How the Omission of this Duty is aggravated, how the performance thereof is celebrated in this Text,
How the Holy Ghost, by Solomons hand, hath enwrapped this Doctrine, in these words, How the Omission of this Duty is aggravated, how the performance thereof is celebrated in this Text,
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such as that, Subjicite & Dominamini, Subdue the Creature, and rule over the Creature; and he comes not till after, to Negative, to Prohibitive Commandments, Commandments that imply infirmity, and servility;
such as that, Subject & Dominamini, Subdue the Creature, and Rule over the Creature; and he comes not till After, to Negative, to Prohibitive commandments, commandments that imply infirmity, and servility;
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and to begin, and stop him at first with negative, and prohibitive Commandments. So he does in the thirty fourth Psalm, ver. 14. (which is also again repeated) first, Depart from evill, and then, Doe good. For man brings with him something into the world now, to forget, and to unlearn,
and to begin, and stop him At First with negative, and prohibitive commandments. So he does in the thirty fourth Psalm, ver. 14. (which is also again repeated) First, Depart from evil, and then, Do good. For man brings with him something into the world now, to forget, and to unlearn,
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Because God sees a naturall declination in man, to abuse his power, to the oppression of inferiours, hee begins with that Prohibition, Oppresse not the poore; And then when he hath brought them to that moderation,
Because God sees a natural declination in man, to abuse his power, to the oppression of inferiors, he begins with that Prohibition, Oppress not the poor; And then when he hath brought them to that moderation,
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and therefore that second branch will fairly admit a little disquisition, a short comparison of those two kindes of sinnes, Whether emulation of superiours, or oppression of inferiours, bee in the nature,
and Therefore that second branch will fairly admit a little disquisition, a short comparison of those two Kinds of Sins, Whither emulation of superiors, or oppression of inferiors, be in the nature,
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In which latter sinne, which is properly the sinne of our Text, that is, oppression of the poore, we shall see, (in a third branch) the iniquity, and hainousnesse thereof aggravated in this, that it is said to bee a Reproach, a Contumely; and Contumely,
In which latter sin, which is properly the sin of our Text, that is, oppression of the poor, we shall see, (in a third branch) the iniquity, and heinousness thereof aggravated in this, that it is said to be a Reproach, a Contumely; and Contumely,
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and Reproach, against whomsoever it bee bent; hath always a venemous, and a mischievous Nature. But much more here, where it is bent against God himselfe;
and Reproach, against whomsoever it be bent; hath always a venomous, and a mischievous Nature. But much more Here, where it is bent against God himself;
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and against God in that supreme, and primary notion, as a Creator, as a Maker, He reproaches the Maker; But then whose Maker? If I should say I cannot tell, the words themselves,
and against God in that supreme, and primary notion, as a Creator, as a Maker, He Reproaches the Maker; But then whose Maker? If I should say I cannot tell, the words themselves,
for they will not admit it to bee easily determined, whether it bee Factorem ejus, or Factorem suum, whether he that oppresses the poore, be said to reproach his Maker that is made poore,
for they will not admit it to be Easily determined, whither it be Factorem His, or Factorem suum, whither he that Oppresses the poor, be said to reproach his Maker that is made poor,
If I oppresse the poore, I reproach him that made that poore man, and made that man poore, and I reproach him that made me. And in these circumstances, The fault, Oppression; the specification of the Persons, the Poore; the Probleme, the Comparison of the two sinnes;
If I oppress the poor, I reproach him that made that poor man, and made that man poor, and I reproach him that made me. And in these Circumstances, The fault, Oppression; the specification of the Persons, the Poor; the Problem, the Comparison of the two Sins;
and celebration of the Duty it selfe, To honour God, by shewing mercy to the poore, wee shall first consider the persons, the poore; and then the act, to shew mercy to the poore;
and celebration of the Duty it self, To honour God, by showing mercy to the poor, we shall First Consider the Persons, the poor; and then the act, to show mercy to the poor;
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for, as the omission of the duty was aggravated with that, that it was a reproaching of God, the performance thereof is exalted by this, That it is an honouring of God.
for, as the omission of the duty was aggravated with that, that it was a reproaching of God, the performance thereof is exalted by this, That it is an honouring of God.
how you do reproach God in oppressing, how you might honour God in shewing mercy to those poore souls of yours. And this will be the compasse, in which I shall lead your devotions for this houre;
how you do reproach God in oppressing, how you might honour God in showing mercy to those poor Souls of yours. And this will be the compass, in which I shall led your devotions for this hour;
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We proposed at first, to consider our two parts, the fault, and the duty, in the elegancy of the words chosen by the holy Ghost here, according to their origination, and extraction, in the nature of the words,
We proposed At First, to Consider our two parts, the fault, and the duty, in the elegancy of the words chosen by the holy Ghost Here, according to their origination, and extraction, in the nature of the words,
For Solomon does not depart from that which he meanes, when he sayes here, He that oppresses the poore, reproaches his Maker, when he sayes in another place, He that macks the poore, reproaches his Maker.
For Solomon does not depart from that which he means, when he Says Here, He that Oppresses the poor, Reproaches his Maker, when he Says in Another place, He that macks the poor, Reproaches his Maker.
And how weake soever man be in himselfe, yet, in Christo omnia possumus, There is one man (and in that one man are all men, that is, all mankinde, enwrapped) who lye open to the Serpent onely in his heele, and the Serpent to him, in his head;
And how weak soever man be in himself, yet, in Christ omnia possumus, There is one man (and in that one man Are all men, that is, all mankind, enwrapped) who lie open to the Serpent only in his heel, and the Serpent to him, in his head;
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and in him, Omnia possumus, in Christ, the weakest man can do any thing. The Devill could oppresse Iob with violence; fire, and sword, and ruine upon his goods,
and in him, Omnia possumus, in christ, the Weakest man can do any thing. The devil could oppress Job with violence; fire, and sword, and ruin upon his goods,
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But then, it is onely God, who there laughs them to scorne, and hath them in derision. Now here, the oppressor practises the beasts part, he comes to violence,
But then, it is only God, who there laughs them to scorn, and hath them in derision. Now Here, the oppressor practises the beasts part, he comes to violence,
He oppresses him with deceit; the credulous and confident wretch, who, because he is harmlesse in himself, is fearelesse of others, he betrayes, he circumvents.
He Oppresses him with deceit; the credulous and confident wretch, who, Because he is harmless in himself, is fearless of Others, he betrays, he circumvents.
For, so far, our first word, Gnashak, carries his signification and our meditation, he oppresses by violence, by deceit, by scorne, brutishly, devillishly, and more, (which is the qualification of the fault,
For, so Far, our First word, Gnashak, carries his signification and our meditation, he Oppresses by violence, by deceit, by scorn, brutishly, devilishly, and more, (which is the qualification of the fault,
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whether he that askes be truly poor or no? Truly, beloved, there is scarce any one thing, in which our ignorance is more excusable then in this, To know whether he to whom we give, be truly poor, or no:
whither he that asks be truly poor or no? Truly, Beloved, there is scarce any one thing, in which our ignorance is more excusable then in this, To know whither he to whom we give, be truly poor, or no:
Where I finde undeniable, unresistible evidence to the contrary, when I see a man able in his limbes live in continuall idlenesse, when I see a man poore in his meanes,
Where I find undeniable, unresistible evidence to the contrary, when I see a man able in his limbs live in continual idleness, when I see a man poor in his means,
for, foris Canes, they are dogs that are without, that is, without the Church: And how few of these, who make beggery an occupation from their infancy, were ever within Church,
for, Foris Canes, they Are Dogs that Are without, that is, without the Church: And how few of these, who make beggary an occupation from their infancy, were ever within Church,
But to pursue our first intention, and so to finde out these poor in the origination of the words chosen by the holy Ghost here, we have in this text two words for the poor.
But to pursue our First intention, and so to find out these poor in the origination of the words chosen by the holy Ghost Here, we have in this text two words for the poor.
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It was the name given to one of those first heretiques who occasioned the writing of St. Iohns Gospell; he was called Ebion. So that it may well be imagined, that those first Heretiques were Mendicants: Men that professed begging,
It was the name given to one of those First Heretics who occasioned the writing of Saint Iohns Gospel; he was called Ebion. So that it may well be imagined, that those First Heretics were Mendicants: Men that professed begging,
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for this is an imitation of Gods preventing grace, that grace, then which we can conceive no higher thing in God himselfe, (that God should be found of them, that seek him not) if I relieve that man, that was ashamed to tell me he wanted.
for this is an imitation of God's preventing grace, that grace, then which we can conceive no higher thing in God himself, (that God should be found of them, that seek him not) if I relieve that man, that was ashamed to tell me he wanted.
for our word, in this part of the text, is not Ebion, but a word derived from Dalal; and Dalal, in this word, signifies Exhaustum, attenuatum, a man whose former estate is exhausted,
for our word, in this part of the text, is not Ebion, but a word derived from Dalal; and Dalal, in this word, signifies Exhaustum, attenuatum, a man whose former estate is exhausted,
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So that now you have the specification of the person, who is the poor man, that is most properly the object of your charity, he whose farmer estate is wasted,
So that now you have the specification of the person, who is the poor man, that is most properly the Object of your charity, he whose Farmer estate is wasted,
and not by his vices, but by the hand of God, He whose present industry does not prosper, He who is overtaken with Age, and so the lesse able to repaire his wants,
and not by his vices, but by the hand of God, He whose present industry does not prosper, He who is overtaken with Age, and so the less able to repair his Wants,
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and pursues with violence, with deceit, with scorne. And so have you the qualification of the fault, (which was our first) and the specification of the persons, which was our second consideration.
and pursues with violence, with deceit, with scorn. And so have you the qualification of the fault, (which was our First) and the specification of the Persons, which was our second consideration.
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But before we depart from this branch, I remember, I asked leave at first, onely to stirre this consideration, onely to propound this Probleme, onely to aske this question, whether Envy, and Emulation, and supplantation of Superiors, or this oppression, and conculcation of Inferiours in this kinde, were in the nature, and root thereof, the greater sinne; and surely the sentence,
But before we depart from this branch, I Remember, I asked leave At First, only to stir this consideration, only to propound this Problem, only to ask this question, whither Envy, and Emulation, and supplantation of Superiors, or this oppression, and conculcation of Inferiors in this kind, were in the nature, and root thereof, the greater sin; and surely the sentence,
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So that, though it be but a squint-eye, and not a direct look, yet some eye, some aspect, the envious man hath upon vertue. Besides, he that envies a higher person, he does not practise (as the Poet says) sine talione; He deales with a man that can be at full even with him,
So that, though it be but a squint-eye, and not a Direct look, yet Some eye, Some aspect, the envious man hath upon virtue. Beside, he that envies a higher person, he does not practise (as the Poet Says) sine talione; He deals with a man that can be At full even with him,
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Certainly, he that seares up himselfe, and makes himselfe insensible of the cries, and curses of the poor here in this world, does but prepare himselfe for the howlings, & gnashings of teeth, in the world to come.
Certainly, he that sears up himself, and makes himself insensible of the cries, and curses of the poor Here in this world, does but prepare himself for the howlings, & gnashings of teeth, in the world to come.
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so may there well seem to be more impiety, and more violation of God himselfe, by that word, which the holy Ghost chooses in the next place, which is Reproach, He that oppresses the poor, reproaches his Maker.
so may there well seem to be more impiety, and more violation of God himself, by that word, which the holy Ghost chooses in the next place, which is Reproach, He that Oppresses the poor, Reproaches his Maker.
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This word, which we translate to Reproach, Theodotion translates to Blaspheme: And blasphemy is an odious thing, even towards men. For, men may be blasphemed.
This word, which we translate to Reproach, Theodotion translates to Blaspheme: And blasphemy is an odious thing, even towards men. For, men may be blasphemed.
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Our word here, (that we may still pursue our first way, a reverent consideration of the elegancy of the Scriptures, in the origination of the words) is Charak; and this word Iob uses,
Our word Here, (that we may still pursue our First Way, a reverend consideration of the elegancy of the Scriptures, in the origination of the words) is Charak; and this word Job uses,
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And this, this reproaching of the heart, is, in many cases, a Blaspheming, and a strange one, a self-blaspheming. When I have had, by the goodnesse of Gods Spirit, a true sense of my sinnes, a true remorse,
And this, this reproaching of the heart, is, in many cases, a Blaspheming, and a strange one, a self-blaspheming. When I have had, by the Goodness of God's Spirit, a true sense of my Sins, a true remorse,
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and my full redintegration with him, still to deny my selfe that peace, which his Spirit, by these meanes, offers me, still to call my repentance imperfect,
and my full redintegration with him, still to deny my self that peace, which his Spirit, by these means, offers me, still to call my Repentance imperfect,
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and the Sacramentall seales ineffectuall, still to accuse my selfe of sinnes, thus devested, thus repented, this is to reproach, this is to to blaspheme mine owne soule.
and the Sacramental Seals ineffectual, still to accuse my self of Sins, thus devested, thus repented, this is to reproach, this is to to Blaspheme mine own soul.
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If I will say with Iob, My heart shall reproach me of nothing, this is not, that I will accuse my selfe of no sinne, or say, the elect of God cannot sinne, no,
If I will say with Job, My heart shall reproach me of nothing, this is not, that I will accuse my self of no sin, or say, the elect of God cannot sin, no,
and brought them into Judgement, by way of Confession, and received my pardon under seale, in the Sacrament, and pleaded that pardon, to the Church, by a subsequent amendment of life, then I reproach my selfe of nothing, for this were a self-blaspheming,
and brought them into Judgement, by Way of Confessi, and received my pardon under seal, in the Sacrament, and pleaded that pardon, to the Church, by a subsequent amendment of life, then I reproach my self of nothing, for this were a self-blaspheming,
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Now, the word of our text, in the root thereof, Charak, is manifestare; prostituere; It is to publish the fault, or to prostitute the fame of any man, extrajudicially, not in a right forme of Judgement,
Now, the word of our text, in the root thereof, Charak, is manifestare; prostituere; It is to publish the fault, or to prostitute the fame of any man, extrajudicially, not in a right Form of Judgement,
and aspersions upon men, though that which we say, of those men, be true, is a libelling, is a calumny, is a blaspheming and a reproach, in the word of this text:
and Aspersions upon men, though that which we say, of those men, be true, is a libeling, is a calumny, is a blaspheming and a reproach, in the word of this text:
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for it is manifestare, prostituere, to publish a mans faults, and to prostitute a mans fame, there, where his faults can receive no remedy, if they be true, nor his fame Reparation, if they be false. It is properly, to speake ill of a man,
for it is manifestare, prostituere, to publish a men Faults, and to prostitute a men fame, there, where his Faults can receive no remedy, if they be true, nor his fame Reparation, if they be false. It is properly, to speak ill of a man,
When God says in Esay, Iudge betweene me and my Vineyard, certainly, God means that there is something extant, some contract, some covenant, something that hath the nature of a Law, some visible, some legible thing, to judge by.
When God Says in Isaiah, Judge between me and my Vineyard, Certainly, God means that there is something extant, Some contract, Some Covenant, something that hath the nature of a Law, Some visible, Some legible thing, to judge by.
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before it come to bind, that it be published ) if I think that God will condemn me, by any unrevealed will, any reserved purpose in himself, this is to reproach God, in the word of this Text,
before it come to bind, that it be published) if I think that God will condemn me, by any unrevealed will, any reserved purpose in himself, this is to reproach God, in the word of this Text,
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and to charge God with a proceeding upon secret and unrevealed purposes, and not rest in his Scriptures. God will try us at last, God himself will be tryed all the way by his Scriptures;
and to charge God with a proceeding upon secret and unrevealed Purposes, and not rest in his Scriptures. God will try us At last, God himself will be tried all the Way by his Scriptures;
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The School will receive a pregnant child from his parents, and work upon him; The Vniversity will receive a grounded Scholar from the School, and work upon him;
The School will receive a pregnant child from his Parents, and work upon him; The university will receive a grounded Scholar from the School, and work upon him;
Kings make Iudges, and Iudges make Officers: Bishops make Parsons, and Parsons make Curats: But when wee consider our Creation, It is he that hath made us, and not we our selves; we did not onely not doe any thing,
Kings make Judges, and Judges make Officers: Bishops make Parsons, and Parsons make Curats: But when we Consider our Creation, It is he that hath made us, and not we our selves; we did not only not do any thing,
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because he assists my health, and my well-beeing; But I honour not my Physician with the same honour as my Father, who gave me my very Beeing. I honour my God in all those notions, in which he hath vouchsafed to manifest himselfe to me;
Because he assists my health, and my well-being; But I honour not my physician with the same honour as my Father, who gave me my very Being. I honour my God in all those notions, in which he hath vouchsafed to manifest himself to me;
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and magnifie him for ever, for those Additions, and blesse him for having made thee capable of those Additions, by something conferred upon thee before, That he gave thee a patrimony from thy parents,
and magnify him for ever, for those Additions, and bless him for having made thee capable of those Additions, by something conferred upon thee before, That he gave thee a patrimony from thy Parents,
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as thou wast made of nothing, nothing; so low, as that not sin it self, not sin against the holy Ghost himselfe can cast thee so low again; nothing can make thee nothing;
as thou wast made of nothing, nothing; so low, as that not since it self, not since against the holy Ghost himself can cast thee so low again; nothing can make thee nothing;
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Here we accept willingly, and entertain usefully their doubt, that will not resolve, whether our Gnoshehu in the Text, be Factorē Ejus, or Factorē Suum; whether this oppressor of the poor be said here to reproach his Maker, that is made poor, or his own Maker. Let them enjoy their doubt; Be it either; Be it both.
Here we accept willingly, and entertain usefully their doubt, that will not resolve, whither our Gnoshehu in the Text, be Factorē His, or Factorē Suum; whither this oppressor of the poor be said Here to reproach his Maker, that is made poor, or his own Maker. Let them enjoy their doubt; Be it either; Be it both.
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& had been told that it was his, (as that Emperour delighted in compositions of that kind) he would not, he durst not have said, that it was a harsh, an untunable song.
& had been told that it was his, (as that Emperor delighted in compositions of that kind) he would not, he durst not have said, that it was a harsh, an untunable song.
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If a man saw a Clock or a Picture of his Princes making, (as some Princes have delighted themselves with such manufactures) hee would not, he durst not say, it was a disorderly Clock, or a disproportioned picture.
If a man saw a Clock or a Picture of his Princes making, (as Some Princes have delighted themselves with such manufactures) he would not, he durst not say, it was a disorderly Clock, or a disproportioned picture.
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And, if his poverty be not of Gods making, but of the Devils, induced by his riot and wastfulnesse, howsoever the poverty may be the Devils, still the Man is of Gods making.
And, if his poverty be not of God's making, but of the Devils, induced by his riot and wastefulness, howsoever the poverty may be the Devils, still the Man is of God's making.
Probris afficit factorem ejus, He reproaches Him that made that man poore, and Probris afficit factorem suum, Hee reproaches that God who made him rich, his owne Maker.
Probris afficit factorem His, He Reproaches Him that made that man poor, and Probris afficit factorem suum, He Reproaches that God who made him rich, his own Maker.
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Now, doth he consider, that the Devill hath super-induced a half-lycantropy upon him, The Devill hath made him half a wolfe, so much a wolfe as that he would tear all that fall into his power,
Now, does he Consider, that the devil hath superinduced a half-lycantropy upon him, The devil hath made him half a wolf, so much a wolf as that he would tear all that fallen into his power,
and left him in that rank of ignoble, and contemptible, and mischievous creatures? Does he not consider, that that God that made him richer then others, can make him a prey to others,
and left him in that rank of ignoble, and contemptible, and mischievous creatures? Does he not Consider, that that God that made him Richer then Others, can make him a prey to Others,
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as to deserve so high an increpation, as to be said to Reproach, and to Reproach God, and God in that supream Notion, A Maker, His Maker, and his own Maker. If his fault be but neglecting or oppressing a poor man,
as to deserve so high an increpation, as to be said to Reproach, and to Reproach God, and God in that supreme Notion, A Maker, His Maker, and his own Maker. If his fault be but neglecting or oppressing a poor man,
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but, (as Clement of Alexandria says wittily and strongly) The poor is Nuda Imago, a naked picture of God, a picture without any drapery, any clothes about it.
but, (as Clement of Alexandria Says wittily and strongly) The poor is Nuda Imago, a naked picture of God, a picture without any drapery, any clothes about it.
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And howsoever the rich man, that is invested in Power, and Greatnesse, may be a better picture of God, of God considered in himself, who is all Greatnes, all Power,
And howsoever the rich man, that is invested in Power, and Greatness, may be a better picture of God, of God considered in himself, who is all Greatness, all Power,
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For, contemplating that head, which was not so much crowned as hedged with thorns, that head, of which, he whose it was, sayes, The Sonne of man hath not where to lay his head, Saint Augustine sayes, Ecce caput Panperum, Behold that head, to which, the poore make up the body, Ob eam tantùm causam venerabiles, sayes that Father,
For, contemplating that head, which was not so much crowned as hedged with thorns, that head, of which, he whose it was, Says, The Son of man hath not where to lay his head, Saint Augustine Says, Ecce caput Panperum, Behold that head, to which, the poor make up the body, Ob eam tantùm Causam venerabiles, Says that Father,
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And so, all that place, where the Apostle sayes, That upon those members of the body, which we think to be lesse honourable, we bestow most honour, that Father applies to the poore, that therefore most respect and honour should be given to them,
And so, all that place, where the Apostle Says, That upon those members of the body, which we think to be less honourable, we bestow most honour, that Father Applies to the poor, that Therefore most respect and honour should be given to them,
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Saint Chrysostome carries this consideration farther then this of Saint Augustine. That whereas every creature hath filiationem vestigii, that because God hath imparted a being,
Saint Chrysostom carries this consideration farther then this of Saint Augustine. That whereas every creature hath filiationem vestigii, that Because God hath imparted a being,
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besides these filiations, of being in all creatures, of the Image in all men, of the Covenant in all Christians, The poore, sayes that Father, are not onely filii, but Haeredes, and Primogeniti, Sonnes and eldest Sonnes, Sonnes, and Sonnes and Heires.
beside these filiations, of being in all creatures, of the Image in all men, of the Covenant in all Christians, The poor, Says that Father, Are not only Sons, but Haeredes, and primogeniti, Sons and eldest Sons, Sons, and Sons and Heirs.
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And to that purpose he makes use of those words in St. Iames, Hearken, my beloved brethren, hath not God chosen the poore of this world, rich in faith,
And to that purpose he makes use of those words in Saint James, Harken, my Beloved brothers, hath not God chosen the poor of this world, rich in faith,
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And upon those words of Christ, Saint Chrysostome comments thus, Divites ejus regnitantum habent, quantum à pauperibus, eleemosynis coemerunt, The rich have no more of that Kingdome of heaven,
And upon those words of christ, Saint Chrysostom comments thus, Divites His regnitantum habent, quantum à pauperibus, Eleemosynary coemerunt, The rich have no more of that Kingdom of heaven,
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And so he that oppresses the poore reproaches God, God in his Orphans, God in his Image, God in the Members of his own Body, God in his Sonnes, and Heires of his Kingdome.
And so he that Oppresses the poor Reproaches God, God in his Orphans, God in his Image, God in the Members of his own Body, God in his Sons, and Heirs of his Kingdom.
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And so, he that oppresseth the poore, reproaches God, God in his Orphans, God in his Image, God in the Members of his owne Body, God in the Heirs of his Kingdome, God in himself, in his own person.
And so, he that Oppresses the poor, Reproaches God, God in his Orphans, God in his Image, God in the Members of his own Body, God in the Heirs of his Kingdom, God in himself, in his own person.
And so we have done with all those peeces, which constitute our first part, the hainousnesse of the fault, in the elegancy of the words chosen by the holy Ghost, in which you have seen, The fault it self, Oppression, and the qualification thereof, by the marks, Violence, Deceit, and Scorne.
And so we have done with all those Pieces, which constitute our First part, the heinousness of the fault, in the elegancy of the words chosen by the holy Ghost, in which you have seen, The fault it self, Oppression, and the qualification thereof, by the marks, Violence, Deceit, and Scorn.
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And then the specification of the persons, The poore, as he is the Eb•onite, the very vocall begger, and as the word is Dalal, a decayed, an aged, a sickly man;
And then the specification of the Persons, The poor, as he is the Eb•onite, the very vocal beggar, and as the word is Dalal, a decayed, an aged, a sickly man;
In passing from that first part, the fault, to the duty, and the celebration thereof, in those words of choice elegancy, He that hath mercy on the poore, honours God, though we be to looke upon the persons, the poore, and the act, shewing mercy to the poore, and the benefit, honouring of God, yet, of the persons, (who are still the same poore, poore, made poore by God, rather then by themselves) more needs not be said, then hath been said already.
In passing from that First part, the fault, to the duty, and the celebration thereof, in those words of choice elegancy, He that hath mercy on the poor, honours God, though we be to look upon the Persons, the poor, and the act, showing mercy to the poor, and the benefit, honouring of God, yet, of the Persons, (who Are still the same poor, poor, made poor by God, rather then by themselves) more needs not be said, then hath been said already.
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And of the act, showing of mercy to the poore, onely thus much more needs be said, that the word, in which, the holy Ghost expresses this act here, is the very same word, in which, he expresses the free mercy of God himself, Miserebor cujus miserebor, I will be gracious to whom I will be gracious,
And of the act, showing of mercy to the poor, only thus much more needs be said, that the word, in which, the holy Ghost Expresses this act Here, is the very same word, in which, he Expresses the free mercy of God himself, Miserebor cujus Miserebor, I will be gracious to whom I will be gracious,
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So that God hath made the charitable man partaker with himself, in his own greatest attribute, his power of showing mercy. And then, left any man should thinke, that he had no interest in this great dignity, that God had given him no meanes to partake of this attribute of God, this power of shewing mercy to the poor,
So that God hath made the charitable man partaker with himself, in his own greatest attribute, his power of showing mercy. And then, left any man should think, that he had no Interest in this great dignity, that God had given him no means to partake of this attribute of God, this power of showing mercy to the poor,
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because he had left him poor too, and given him nothing to give, the same word, which the holy Ghost uses in this text, and in Exodus, for mercy, which is Canan, he uses in other places, particularly in the dedication of the Temple, for prayer. So that he, who being destitute of other meanes to relieve the poore, prayes for the poore, is thereby made partaker of this great attribute of Gods, this power of showing mercy.
Because he had left him poor too, and given him nothing to give, the same word, which the holy Ghost uses in this text, and in Exodus, for mercy, which is Canaan, he uses in other places, particularly in the dedication of the Temple, for prayer. So that he, who being destitute of other means to relieve the poor, prays for the poor, is thereby made partaker of this great attribute of God's, this power of showing mercy.
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So then, no more being needfull to be said, of the persons, the poor, nor of the Act, showing of mercy to the poor, there remaines no more in this last part,
So then, no more being needful to be said, of the Persons, the poor, nor of the Act, showing of mercy to the poor, there remains no more in this last part,
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but according to our way, all the way, to consider the origination and latitude of this last word, Cahad, this honouring of God. The word does properly signifie Augere, ampliare, To enlarge God, to amplifie, to dilate God;
but according to our Way, all the Way, to Consider the origination and latitude of this last word, Cahad, this honouring of God. The word does properly signify Augere, Ampliare, To enlarge God, to amplify, to dilate God;
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O who can expresse this abundant, this superabundant largenesse of Gods goodnesse to man, that there is a power put into mans hands, to enlarge God, to dilate, to propagate, to amplifie God himselfe!
O who can express this abundant, this superabundant largeness of God's Goodness to man, that there is a power put into men hands, to enlarge God, to dilate, to propagate, to amplify God himself!
For this is not onely that encrease, that Saint Hierom intends, that he that hath pity on the poor, Foeneratur Domino, he lends upon use to the Lord, for, this,
For this is not only that increase, that Saint Hieronymus intends, that he that hath pity on the poor, Foeneratur Domino, he lends upon use to the Lord, for, this,
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They that pretend to enlarge this body by multiplication, by making millions of these bodies in the Sacraments, by the way of Transubstantiation, they doe not honour this body, whose honour is to sit in the same dimensions,
They that pretend to enlarge this body by multiplication, by making millions of these bodies in the Sacraments, by the Way of Transubstantiation, they do not honour this body, whose honour is to fit in the same dimensions,
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For, as God says to Ierusalem, Thou wast in thy bloud, thou wast not salted, nor swadled, no eye pityed thee, but thou wast cast out into the open field,
For, as God Says to Ierusalem, Thou wast in thy blood, thou wast not salted, nor swaddled, no eye pitied thee, but thou wast cast out into the open field,
and I loved thee, I washed thee, I apparelled and adorned thee, & prosperataes in regnum, I never gave thee over, till I saw thee an established kingdome:
and I loved thee, I washed thee, I appareled and adorned thee, & prosperataes in Kingdom, I never gave thee over, till I saw thee an established Kingdom:
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so may all those Saints of God say to God himselfe, to the Sonne of God invested in this body, this mysticall body, the Church, thou was cast out into the open field, all the world persecuted thee,
so may all those Saints of God say to God himself, to the Son of God invested in this body, this mystical body, the Church, thou was cast out into the open field, all the world persecuted thee,
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and then we gave thee suck with our bloud, we clothed thee with our bodies, we built thee houses and adorned and endowed those houses to thine honour, & prosperatus es in regnum, we never gave over spending,
and then we gave thee suck with our blood, we clothed thee with our bodies, we built thee houses and adorned and endowed those houses to thine honour, & prosperatus es in Kingdom, we never gave over spending,
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then my mercy magnifies the Lord, occasions him that receives, to magnifie the Lord by this thanksgiving, and them that see it to magnifie the Lord by their imitation, in the like works of mercy.
then my mercy Magnifies the Lord, occasions him that receives, to magnify the Lord by this thanksgiving, and them that see it to magnify the Lord by their imitation, in the like works of mercy.
A poorer thing is not in the world, nor a sicker, (which you may remember to have been one signification of this word poore) then thine own soule. And therefore the Chalde paraphrase renders this text thus, He that oppresses the poore reproaches his owne soule;
A Poorer thing is not in the world, nor a sicker, (which you may Remember to have been one signification of this word poor) then thine own soul. And Therefore the Chaldea Paraphrase renders this text thus, He that Oppresses the poor Reproaches his own soul;
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To a begger, that needs, and askes but bodily things, thou wilt say, Alasse poore soule; and wilt thou never say Alasse poore soule to thy self, that needest spirituall things? If thy affections, thy pleasures, thy delights, beg of thee,
To a beggar, that needs, and asks but bodily things, thou wilt say, Alas poor soul; and wilt thou never say Alas poor soul to thy self, that Needest spiritual things? If thy affections, thy pleasures, thy delights, beg of thee,
Doe not violate, doe not smother, not strangle, not suffocate the good motions of Gods Spirit in thee• for, it is but a wofull victory, to triumphe over thine owne conscience,
Do not violate, do not smother, not strangle, not suffocated the good motions of God's Spirit in thee• for, it is but a woeful victory, to triumph over thine own conscience,
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Defraud not thy soul of the benefit of Gods Ordinances; frequent these exercises; come hither; And be not here like Gideons fleece, dry when all about it was wet;
Defraud not thy soul of the benefit of God's Ordinances; frequent these exercises; come hither; And be not Here like Gideons fleece, dry when all about it was wet;
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Damnation is a serious thing, and this aggravates it, that we slight and make jests at that which should save us, the Scriptures, and the Ordinances of God.
Damnation is a serious thing, and this aggravates it, that we slight and make jests At that which should save us, the Scriptures, and the Ordinances of God.
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For by this oppression of thy poore soule, by this Violence, this Fraud, this Scorne, thou wilt come to Reproach thy Maker, to impute that losse of thy soule, which thou hast incurred by often breach of Lawes evidently manifested to thee;
For by this oppression of thy poor soul, by this Violence, this Fraud, this Scorn, thou wilt come to Reproach thy Maker, to impute that loss of thy soul, which thou hast incurred by often breach of Laws evidently manifested to thee;
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yet Lord raise mee when I fall, Honorabis Deum, thou shalt honour God, in the sense of the word in this Text, thou shalt enlarge God, amplifie, dilate God, that is, the Body of God, the Church, both here, and hereafter.
yet Lord raise me when I fallen, Honorabis God, thou shalt honour God, in the sense of the word in this Text, thou shalt enlarge God, amplify, dilate God, that is, the Body of God, the Church, both Here, and hereafter.
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And thou shalt adde a Voyce, to that Old, and ever-new Song, that Catholique Hymne, in which, both Churches, Militant and Triumphant, shall joyne, Blessing, Honour, Glory,
And thou shalt add a Voice, to that Old, and ever-new Song, that Catholic Hymn, in which, both Churches, Militant and Triumphant, shall join, Blessing, Honour, Glory,
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and when the bowels of the Earth, were, with a key of fire, ready to open and swallow us, the bowels of thy compassion, were, with a key of love, opened to succour us;
and when the bowels of the Earth, were, with a key of fire, ready to open and swallow us, the bowels of thy compassion, were, with a key of love, opened to succour us;
Thus it is commemorated in many severall Societies, in many severall Parishes, and thus, here, in this Mother Church, in this great Congregation of thy Children, where, all, of all sorts, from the Lievtenant of thy Lievtenant, to the meanest sonne of thy sonne, in this Assembly, come with hearts, and lippes, full of thankesgiving:
Thus it is commemorated in many several Societies, in many several Parishes, and thus, Here, in this Mother Church, in this great Congregation of thy Children, where, all, of all sorts, from the Lieutenant of thy Lieutenant, to the Meanest son of thy son, in this Assembly, come with hearts, and lips, full of thanksgiving:
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Thou Lord, openest their lippes, that their mouth may shew forth thy prayse, for, Thou, O Lord, diddest make haste to helpe them, Thou diddest make speede to save them.
Thou Lord, openest their lips, that their Mouth may show forth thy praise, for, Thou, Oh Lord, didst make haste to help them, Thou didst make speed to save them.
upon all the Clergie, That all their Preaching, and their Governement, may preclude, in their severall Iurisdictions, all re-entrances of that Religion, which, by the Confession of the Actours themselves, was the onely ground of the Treason of this day;
upon all the Clergy, That all their Preaching, and their Government, may preclude, in their several Jurisdictions, all re-entrances of that Religion, which, by the Confessi of the Actors themselves, was the only ground of the Treason of this day;
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upon both our Universities, which though they lacke no Arguments out of thy Word, against the Enemies of thy Truth, shall never leave out this Argument out of thy Works, The Historie of this Day;
upon both our Universities, which though they lack no Arguments out of thy Word, against the Enemies of thy Truth, shall never leave out this Argument out of thy Works, The History of this Day;
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And upon all those, who are any wayes afflicted, That our afflictions bee not multiplyed upon us, by seeing them multiplyed amongst us, who would have diminished thee, and annihilated us, this Day;
And upon all those, who Are any ways afflicted, That our afflictions be not multiplied upon us, by seeing them multiplied among us, who would have diminished thee, and annihilated us, this Day;
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And lastly, upon this Auditory assembled here, That till they turne to ashes in the Grave, they may remember, that thou tookest them, as fire-brands out of the fire, this Day.
And lastly, upon this Auditory assembled Here, That till they turn to Ashes in the Grave, they may Remember, that thou tookest them, as firebrands out of the fire, this Day.
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but yet, that is scarce safely done, which the Councell of Trent doth, in that Canon, which numbers the Books of Canonicall Scriptures, to leave out this Book of Lamentations.
but yet, that is scarce safely done, which the Council of Trent does, in that Canon, which numbers the Books of Canonical Scriptures, to leave out this Book of Lamentations.
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for so they might have comprehended and involved, Genesis, and Deuteronomie, and all between those two, in one name of Moses; and so they might have comprehended,
for so they might have comprehended and involved, Genesis, and Deuteronomy, and all between those two, in one name of Moses; and so they might have comprehended,
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But one of their own Iesuits, though some, (whom in that Canon they seeme to follow) make this Booke of Lamentations, but an Appendix to the Prophecy of Ieremy, determines,
But one of their own Iesuits, though Some, (whom in that Canon they seem to follow) make this Book of Lamentations, but an Appendix to the Prophecy of Ieremy, determines,
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for all that Canon, that it is a distinct Book. Indeed, if it were not, the first Chapter would have been called, the 53 of Ieremy, and not the first of the Lamentations. But that which gives most assurednesse, is, That in divers Hebrew Bibles, it is placed otherwise,
for all that Canon, that it is a distinct Book. Indeed, if it were not, the First Chapter would have been called, the 53 of Ieremy, and not the First of the Lamentations. But that which gives most assuredness, is, That in diverse Hebrew Bibles, it is placed otherwise,
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The Booke is certainly the Prophet Ieremies, and certainly a distinct booke, But whether the Book be a history, or a Prophecy, whether Ieremy lament that which hee had seen, or that which he foresees, calamities past,
The Book is Certainly the Prophet Jeremiahs, and Certainly a distinct book, But whither the Book be a history, or a Prophecy, whither Ieremy lament that which he had seen, or that which he foresees, calamities past,
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So wee say of Ieremies Lamentation, It is a Propheticall history, and a Historicall prophecy; Some of the sad occasions of these Lamentations were past,
So we say of Jeremiahs Lamentation, It is a Prophetical history, and a Historical prophecy; some of the sad occasions of these Lamentations were passed,
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who are all of opinion, that Ieremy writ these Lamentations, after hee saw some declinations in that State, in the death of Iosiah, and so the Book is Historicall, but when he onely foresaw their transportation into Babylon, before that calamity fell upon them,
who Are all of opinion, that Ieremy writ these Lamentations, After he saw Some declinations in that State, in the death of Josiah, and so the Book is Historical, but when he only foresaw their transportation into Babylon, before that calamity fell upon them,
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and so it is Propheticall. Or, if we take the exposition of the others, That the whole Booke was written after their transportation into Babylon, and to be, in all parts, Historicall, yet it is Propheticall still;
and so it is Prophetical. Or, if we take the exposition of the Others, That the Whole Book was written After their transportation into Babylon, and to be, in all parts, Historical, yet it is Prophetical still;
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because it is both Historicall, and Propheticall, for, they, from whom, God, in his mercy, gave us a Deliverance, this day, are our Historicall Enemies, and our Propheticall Enemies; historically wee know, they have attempted our ruine heretofore,
Because it is both Historical, and Prophetical, for, they, from whom, God, in his mercy, gave us a Deliverance, this day, Are our Historical Enemies, and our Prophetical Enemies; historically we know, they have attempted our ruin heretofore,
The Text then is as the Booke presented to Ezckiel; In it are written Lamentations, and Mournings, and Woe; and all they are written within, and without, says the Text there;
The Text then is as the Book presented to Ezekiel; In it Are written Lamentations, and Mournings, and Woe; and all they Are written within, and without, Says the Text there;
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within, as they concern the Iews, without, as they are appliable to us: And they concern the Iews, Historically (attempts upon that State Ieremy had certainly seen, ) and they concern them prophetically, for farther attempts Ieremy did certainly foresee. They are appliable to us both ways too:
within, as they concern the Iews, without, as they Are appliable to us: And they concern the Iews, Historically (attempts upon that State Ieremy had Certainly seen,) and they concern them prophetically, for farther attempts Ieremy did Certainly foresee. They Are appliable to us both ways too:
Historically, because wee have seen, what they would have done, And Prophetically, because wee foresee what they would doe. So that here is but a difference of the Computation;
Historically, Because we have seen, what they would have done, And Prophetically, Because we foresee what they would do. So that Here is but a difference of the Computation;
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here is stilo veteri, and stilo nove; here is the Iews Calendar, and the Papists Calendar; In the Jews Calendar, one Babylon, wrought upon the people of God,
Here is stilo Veteri, and stilo Novel; Here is the Iews Calendar, and the Papists Calendar; In the jews Calendar, one Babylon, wrought upon the people of God,
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and in the Papists Calendar, another Babylon: Stilo veteri, in the Jews Calendar, 700 yeare before Christ came, there were pits made, and the breath of their nostrils, The anointed of the Lord, was taken in their pits:
and in the Papists Calendar, Another Babylon: Stilo Veteri, in the jews Calendar, 700 year before christ Come, there were pits made, and the breath of their nostrils, The anointed of the Lord, was taken in their pits:
And it concernes us both, both wages, Historically, and Prophetically. But whether Ieremy lament here the death of a good King, of Iosiah, (for so Saint Hierome, and many of the Ancients, and many of the Iewes themselves take it,
And it concerns us both, both wages, Historically, and Prophetically. But whither Ieremy lament Here the death of a good King, of Josiah, (for so Saint Jerome, and many of the Ancients, and many of the Iewes themselves take it,
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and all the people speake of him, in their Lamentations, ) Or whether he lament the transportation and the misery of an ill King, of Zedekiah, (as is more ordinarily,
and all the people speak of him, in their Lamentations,) Or whither he lament the transportation and the misery of an ill King, of Zedekiah, (as is more ordinarily,
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and therefore both to be lamented, when they fall into dangers, and consequently both to be preserved by all means, by Prayer from them who are private persons, by counsell from them, who have that great honour and that great charge, to be near them in that kinde,
and Therefore both to be lamented, when they fallen into dangers, and consequently both to be preserved by all means, by Prayer from them who Are private Persons, by counsel from them, who have that great honour and that great charge, to be near them in that kind,
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First, the main cause of the Lamentation was the Ruine, or the dangerous declination of the Kingdome of that great and glorious State, The Kingdome; But then they did not seditiously sever the King,
First, the main cause of the Lamentation was the Ruin, or the dangerous declination of the Kingdom of that great and glorious State, The Kingdom; But then they did not seditiously sever the King,
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and he in danger, for they see cause to lament, because misery was fallen upon the Person of the King; perchance upon Iosiah, a good, a religious King;
and he in danger, for they see cause to lament, Because misery was fallen upon the Person of the King; perchance upon Josiah, a good, a religious King;
But yet this form of a Monarchy, of a Kingdome, is a more lively, and a more masculin Organe, and Instrument of this Soul of Soveraigntie, then the other forms are:
But yet this from of a Monarchy, of a Kingdom, is a more lively, and a more masculine Organ, and Instrument of this Soul of Sovereignty, then the other forms Are:
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so the Text, which is as yet but of Lamentation, will grow an houre hence to be of Congratulation; and then we shall see, That whosoever, in rectified affections, hath lamented a danger, and then congratulated a deliverance, he will provide against a relapse, a falling again into that or any other danger, by all means of sustaining the Kingdome and the King, in safety and in honour.
so the Text, which is as yet but of Lamentation, will grow an hour hence to be of Congratulation; and then we shall see, That whosoever, in rectified affections, hath lamented a danger, and then congratulated a deliverance, he will provide against a relapse, a falling again into that or any other danger, by all means of sustaining the Kingdom and the King, in safety and in honour.
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Our first step then in this Royall progresse, is, That the cause of this Lamentation, was, the declination, the diminution of the Kingdome. If the Center of the world should be moved but one inch out of the place, it cannot be reckoned,
Our First step then in this Royal progress, is, That the cause of this Lamentation, was, the declination, the diminution of the Kingdom. If the Centre of the world should be moved but one inch out of the place, it cannot be reckoned,
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A declination in the Kingdome of the Jewes, in the body of the Kingdome, in the soul of the State, in the form of Government, was such an Earth-quake, as could leave nothing standing.
A declination in the Kingdom of the Jews, in the body of the Kingdom, in the soul of the State, in the from of Government, was such an Earthquake, as could leave nothing standing.
but of Monarchy, of Kingdome, God, who is but one, is the Idea; God himselfe, in his Unity, •s the Modell, He is the Type of Monarchy. He made but one World;
but of Monarchy, of Kingdom, God, who is but one, is the Idea; God himself, in his Unity, •s the Model, He is the Type of Monarchy. He made but one World;
for, this, and the next, are not two Worlds; This is but the Morning, and that the everlasting Noon, of one and the same Day, which shall have no Night:
for, this, and the next, Are not two World's; This is but the Morning, and that the everlasting Noon, of one and the same Day, which shall have no Night:
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and he hath promised both, in injoining that Petition, Adveniat Regnum, Thy Kingdome come, Thy Kingdome of Grace here, Thy Kingdome of Glory hereafter.
and he hath promised both, in enjoining that Petition, May he come Kingdom, Thy Kingdom come, Thy Kingdom of Grace Here, Thy Kingdom of Glory hereafter.
All formes of Government have this Soule, but yet God infuseth it more manifestly, and more effectually, in that forme, in a Kingdome: All places are alike neare to Heaven,
All forms of Government have this Soul, but yet God infuseth it more manifestly, and more effectually, in that Form, in a Kingdom: All places Are alike near to Heaven,
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but yet I am more eased, and more accustomed to the contemplation of Heaven, in that notion, as Heaven is a kingdome, by having been borne, and bred in a Monarchy:
but yet I am more eased, and more accustomed to the contemplation of Heaven, in that notion, as Heaven is a Kingdom, by having been born, and bred in a Monarchy:
As hee meant them peace at last, though he exercised them in Warre, and meant them the land of promise, though he led them through the Wildernesse; so he meant them a King, though he prepared them by Iudges. God intended it in himselfe,
As he meant them peace At last, though he exercised them in War, and meant them the land of promise, though he led them through the Wilderness; so he meant them a King, though he prepared them by Judges. God intended it in himself,
And when God came neare the time, in which he intended to them that government, in the time of Samuel, who was the immediate predecessor to their first King, Saul, God made way for a Monarchy;
And when God Come near the time, in which he intended to them that government, in the time of Samuel, who was the immediate predecessor to their First King, Saul, God made Way for a Monarchy;
God meant them a Kingdome in himselfe, promised them a kingdome in Iudah, made Laws for their kingdome in Deuteronomy, made way for the kingdome in Samuel, and why then was God displeased with their petition for a Kingdome?
God meant them a Kingdom in himself, promised them a Kingdom in Iudah, made Laws for their Kingdom in Deuteronomy, made Way for the Kingdom in Samuel, and why then was God displeased with their petition for a Kingdom?
God had ever performed that which he promised them, in that which comprehended all, Ye shall be a peculiar treasure unto me, above all people; And therefore Iosephus hath expressed it well;
God had ever performed that which he promised them, in that which comprehended all, You shall be a peculiar treasure unto me, above all people; And Therefore Iosephus hath expressed it well;
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Their petition should have been, Adveniat regnum •words•, Let us have that Kingdome, which because thou knowest it is good for us, thou hast promised to us;
Their petition should have been, May he come Kingdom •words•, Let us have that Kingdom, which Because thou Knowest it is good for us, thou hast promised to us;
Howsoever God be displeased with them, who prevaricate in his cause, who should sustaine it, and doe not, Gods cause shall be sustained, though they doe it not.
Howsoever God be displeased with them, who prevaricate in his cause, who should sustain it, and do not, God's cause shall be sustained, though they do it not.
We may distinguish the period of the Jewish State well enough, thus, that they had Infantiam, or pueritiam, their infancy, their minority, in Adam, and the first Patriarchs till the flood:
We may distinguish the Period of the Jewish State well enough, thus, that they had Infantiam, or pueritiam, their infancy, their minority, in Adam, and the First Patriarchs till the flood:
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that they had Adolescentiam, A growing time, from Noah, through the other Patriarchs, till Moses: and that they had Iuventu•em, a youth and strength from Moses, through the Judges, to Saul: but then they had Virilitatom, virilem, atatem, their established vigor, under their Kings;
that they had Adolescentiam, A growing time, from Noah, through the other Patriarchs, till Moses: and that they had Iuventu•em, a youth and strength from Moses, through the Judges, to Saul: but then they had Virilitatom, virilem, atatem, their established vigor, under their Kings;
when the Prophet Ieremy, historically beheld the declination of this kingdome, in the death of I•osiah, and prophetically foresaw the ruines thereof, in the transportition of Zedekiah, or,
when the Prophet Ieremy, historically beheld the declination of this Kingdom, in the death of I•osiah, and prophetically foresaw the ruins thereof, in the transportition of Zedekiah, or,
for how long,) when they, who were a kingdome, are now no where a village, and they who had such Kings, have now no where a Constable of their owne, historically, prophetically, Ieremy had just cause of lamentation for the danger of that kingdome.
for how long,) when they, who were a Kingdom, Are now no where a village, and they who had such Kings, have now no where a Constable of their own, historically, prophetically, Ieremy had just cause of lamentation for the danger of that Kingdom.
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It was not onely the destruction of the persons present, but of the kingdom• for to submit the kingdome to the government of a forein Prelate, was to destroy the Monarchy, to annihilate the Supremacy, to ruine the very forme of a kingdome;
It was not only the destruction of the Persons present, but of the kingdom• for to submit the Kingdom to the government of a foreign Prelate, was to destroy the Monarchy, to annihilate the Supremacy, to ruin the very Form of a Kingdom;
and as long as these Axiomes, and Aphorismes remaine in their Authors, that one shall say, that De jurs? by right all Christian kingdomes doe hold of the Pope,
and as long as these Axioms, and Aphorisms remain in their Authors, that one shall say, that De jurs? by right all Christian kingdoms do hold of the Pope,
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and so bring all these Royall farmes, into his owne demesne, we see also, their propheticall desire, their propheticall intention, against this kingdome, what they would doe:
and so bring all these Royal farms, into his own demesne, we see also, their prophetical desire, their prophetical intention, against this Kingdom, what they would do:
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Ieremy lamented the desolation of the kingdome, but that, expressed in the death, and destruction of the King. Hee did not divide the King and the kingdome,
Ieremy lamented the desolation of the Kingdom, but that, expressed in the death, and destruction of the King. He did not divide the King and the Kingdom,
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God can doe All, therefore he can doe this. So, in the Roman Church, they establish their heresie of Transubstantiation; And so, their deliverance of soules not from Purgatory onely, but from Hell it selfe.
God can do All, Therefore he can do this. So, in the Roman Church, they establish their heresy of Transubstantiation; And so, their deliverance of Souls not from Purgatory only, but from Hell it self.
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or contradiction to Gods word, cannot be granted, for God cannot do that, God cannot lye,) yet though God can do it, concludes not that God will do it, or hath done it:
or contradiction to God's word, cannot be granted, for God cannot do that, God cannot lie,) yet though God can do it, concludes not that God will do it, or hath done it:
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Omnipotenti• Dei Asylum haereticorum, The omnipotency of God, is the Sanctuary of Heretiques, and so, Salus Regni, is Asylum proditorum, Greater Treasons,
Omnipotenti• Dei Asylum haereticorum, The omnipotency of God, is the Sanctuary of Heretics, and so, Salus Regni, is Asylum proditorum, Greater Treasons,
In that action of the Iews, which we insisted upon before, in their pressing for a King, The Elders of Israel were gathered together, and so far they were in their way,
In that actium of the Iews, which we insisted upon before, in their pressing for a King, The Elders of Israel were gathered together, and so Far they were in their Way,
for this was no popular, no seditious Assembly of light and turbulent men, but The Elders; And then, they came to Samuel, And so farre they were in their right way too,
for this was no popular, no seditious Assembly of Light and turbulent men, but The Elders; And then, they Come to Samuel, And so Far they were in their right Way too,
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for they held no counsels apart, but came to the right place, for redresse of grievances, to their then highest Governour, to Samuel: When they were thus lawfully met, they forbeare not to lay open unto him, the injustice of his greatest Officers,
for they held no Counsels apart, but Come to the right place, for redress of grievances, to their then highest Governor, to Samuel: When they were thus lawfully met, they forbear not to lay open unto him, the injustice of his greatest Officers,
Historically this was the Jewes case, when Ieremy lamented here, if he lamented the declination of the State, in the death of the King Iosiah, And if he lamented the transportation of Zedekiah, and that that crosse were not yet come upon them;
Historically this was the Jews case, when Ieremy lamented Here, if he lamented the declination of the State, in the death of the King Josiah, And if he lamented the transportation of Zedekiah, and that that cross were not yet come upon them;
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Our adversaries did not come to say to themselves, Nolumus Regnum hoc, we will not have this Kingdome stand, the materiall Kingdome, the plenty of the Land, they would have been content to have,
Our Adversaries did not come to say to themselves, Nolumus Kingdom hoc, we will not have this Kingdom stand, the material Kingdom, the plenty of the Land, they would have been content to have,
Her, whom God had set over you, before him, you would not have. Your, not Anniversary, but Hebdomadary Treasons, cast upon her a necessity of drawing blood often,
Her, whom God had Set over you, before him, you would not have. Your, not Anniversary, but Hebdomadary Treasons, cast upon her a necessity of drawing blood often,
But for your Nolumus hunc, for this King who had made no Inquisition for blood, who had forborne your very pecuniary penalties, who had (as himself witnesses of himself) made you partakers with his Subjects of his own Religion, in matters of grace, and in reall benefits, and in Titles of Honour, Quare fremuerant, Why did these men rage,
But for your Nolumus hunc, for this King who had made no Inquisition for blood, who had forborn your very pecuniary penalties, who had (as himself Witnesses of himself) made you partakers with his Subject's of his own Religion, in matters of grace, and in real benefits, and in Titles of Honour, Quare fremuerant, Why did these men rage,
and meant to discharge it upward at the face of heaven, to shoot God at the face of God, Him, of whom God hath said, Dii estis, You are Gods, at the face of God, that had said so,
and meant to discharge it upward At the face of heaven, to shoot God At the face of God, Him, of whom God hath said, Gods Ye are, You Are God's, At the face of God, that had said so,
This was our case Historically, and what it is Prophetically, as long as that remains to bee their doctrine, which he, against whom that attempt was principally made, found by their examination;
This was our case Historically, and what it is Prophetically, as long as that remains to be their Doctrine, which he, against whom that attempt was principally made, found by their examination;
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to be their doctrine, That they, and no Sect in the world, but they, did make Treason an article of Religion, That their Religion bound them to those attempts,
to be their Doctrine, That they, and no Sect in the world, but they, did make Treason an article of Religion, That their Religion bound them to those attempts,
First, let it be, (as with S. Hierome, many of the Ancients, and with them, many of the later Rabbins will have it) for Josiah, for a good King, in whose death, the honour,
First, let it be, (as with S. Jerome, many of the Ancients, and with them, many of the later Rabbis will have it) for Josiah, for a good King, in whose death, the honour,
for, to this lamentation they refer those words of the Prophet, which describe a great sorrow, In that day shall there be a great mourning in Ierusalem,
for, to this lamentation they refer those words of the Prophet, which describe a great sorrow, In that day shall there be a great mourning in Ierusalem,
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(And whose Eye need he fear, that is right in the Eye of God?) But how long did he so? To the end; for, Nero, who had his Quinquennium, and was a good Emperour for his first five years, was one of the worst of all:
(And whose Eye need he Fear, that is right in the Eye of God?) But how long did he so? To the end; for, Nero, who had his Quinquennium, and was a good Emperor for his First five Years, was one of the worst of all:
and goes to the Roman, nor to the Separatist, that leaves our Church, and goes to none. In the eighteenth year of his reign, Iosiah undertook the reparation of Gods house; If we apply this to the Iosiah of our times, I think, in that year of his reign, he visited this Church, and these wals,
and Goes to the Roman, nor to the Separatist, that leaves our Church, and Goes to none. In the eighteenth year of his Reign, Josiah undertook the reparation of God's house; If we apply this to the Josiah of our times, I think, in that year of his Reign, he visited this Church, and these walls,
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And therefore there was just cause of lamentation for this King, for Iosiah; historically for the very loss of his person, prophetically for the misery of the State, after his death.
And Therefore there was just cause of lamentation for this King, for Josiah; historically for the very loss of his person, prophetically for the misery of the State, After his death.
because he was so, because so, because he was a Iosiah, because he was good; no, not because he was good to them, his benefits to them, had not mollified them, towards him:
Because he was so, Because so, Because he was a Josiah, Because he was good; no, not Because he was good to them, his benefits to them, had not mollified them, towards him:
Their Authours have disputed Auferibilitatem Papae, whether the Church of God might not be without a pope, they have made a problematicall, a disputable matter,
Their Authors have disputed Auferibilitatem Pope, whither the Church of God might not be without a pope, they have made a problematical, a disputable matter,
but if they had removed our Iosiah, and his Royall children, and so, this form of government, where, or who, or what had been an object of Consolation to us?
but if they had removed our Josiah, and his Royal children, and so, this from of government, where, or who, or what had been an Object of Consolation to us?
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if Ieremy lamented Iosiah; but if it were but for zedekiah, an ill King, (as the greater part of Expositors take it) yet the lamentation you see, is the same.
if Ieremy lamented Josiah; but if it were but for zedekiah, an ill King, (as the greater part of Expositors take it) yet the lamentation you see, is the same.
It is a great, and a dangerous wickednesse, which is done upon pretext of Antiquity; The Religion of our Fathers, the Church of our Fathers, the Worship of our Fathers, is a pretext that colours a great deale of Superstition.
It is a great, and a dangerous wickedness, which is done upon pretext of Antiquity; The Religion of our Father's, the Church of our Father's, the Worship of our Father's, is a pretext that colours a great deal of Superstition.
And his positive evill, (I meane, his particular sinne) was, That he humbled not himself to Gods Prophets, to Ieremy speaking from the mouth of the Lord;
And his positive evil, (I mean, his particular sin) was, That he humbled not himself to God's prophets, to Ieremy speaking from the Mouth of the Lord;
And lastly, He stiffned his neck, and hardned his heart, from turning to the Lord of Israel, there was impenitiblenesse: Thus evill was Zedekiah, irreligious to God, treacherous to man, impenitible to himself,
And lastly, He stiffened his neck, and hardened his heart, from turning to the Lord of Israel, there was impenitibleness: Thus evil was Zedekiah, irreligious to God, treacherous to man, impenitible to himself,
Alas, (to looke into no other profession but our owne) how often do we excuse Dispensations, and pluralities, and non-residencies, with an Omnes faciunt, I do,
Alas, (to look into no other profession but our own) how often do we excuse Dispensations, and pluralities, and non-residencies, with an Omnes faciunt, I do,
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when God commands Abraham, to sacrifice his own and onely Sonne, and his enemies have Children at their pleasure, as David speaks, To give your selves the liberty of humane affection, you would think God an ill God;
when God commands Abraham, to sacrifice his own and only Son, and his enemies have Children At their pleasure, as David speaks, To give your selves the liberty of humane affection, you would think God an ill God;
but yet, for all this, his children are to him, a Royall Priesthood, and a holy Nation; and all their tears are in his bottles, and registred in his booke, for all this.
but yet, for all this, his children Are to him, a Royal Priesthood, and a holy nation; and all their tears Are in his bottles, and registered in his book, for all this.
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When Princes pretermit in some things, the present benefit of their Subjects, and confer favours upon others give your selves the liberty to judge of Princes actions, with the affections of private men,
When Princes pretermit in Some things, the present benefit of their Subject's, and confer favours upon Others give your selves the liberty to judge of Princes actions, with the affections of private men,
and we see it prophetically, by their allowing those Indictments, and Attainders of Kings, which stand in their books De Syndicatu, That that King which neglects the duties of his place (and they must prescribe the duty,
and we see it prophetically, by their allowing those Indictments, and Attainders of Kings, which stand in their books De Syndicatu, That that King which neglects the duties of his place (and they must prescribe the duty,
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and judge the cause,) That that King that vexes his Subjects, That that King that gives himselfe to intemperate hunting (for in that very particular they instance) that in such cases, (and they multiply these cases infinitely) Kings are in their mercy,
and judge the cause,) That that King that vexes his Subject's, That that King that gives himself to intemperate hunting (for in that very particular they instance) that in such cases, (and they multiply these cases infinitely) Kings Are in their mercy,
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It is an impious thing, (in him, who is onely a private man, and hath no other obligations upon him) to say to the King, or of the King, He governs not as a King is bound to do:
It is an impious thing, (in him, who is only a private man, and hath no other obligations upon him) to say to the King, or of the King, He governs not as a King is bound to do:
we remit the judgement of those their actions, which are secret to God; and when they are evident, and bad, yet we must endevour to preserve their persons;
we remit the judgement of those their actions, which Are secret to God; and when they Are evident, and bad, yet we must endeavour to preserve their Persons;
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First, Spiritus, is a name, most peculiarly belonging to that blessed Person of the glorious Trinity, whose Office it is to convay, to insinuate, to apply to us the Mercies of the Father,
First, Spiritus, is a name, most peculiarly belonging to that blessed Person of the glorious Trinity, whose Office it is to convey, to insinuate, to apply to us the mercies of the Father,
and then The Spirit of God, sus•labat, saith Pagnins translation, (and so saith the Chalde Paraphrase too) it breathed upon the waters, and so induced, or deduced particular formes.
and then The Spirit of God, sus•labat, Says Pagnins Translation, (and so Says the Chaldea paraphrase too) it breathed upon the waters, and so induced, or deduced particular forms.
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So God hath made us, a little World of our own, This Iland; He hath given us Heaven and Earth, The truth of his Gospel, which is our earnest of Heaven,
So God hath made us, a little World of our own, This Island; He hath given us Heaven and Earth, The truth of his Gospel, which is our earnest of Heaven,
but then he, who is the Spirit of the Lord, he who is the breath of our nostrills, Incubat aquis, (as it is said there in the Creation) he moves upon the waters, by his royall and warlike Navy at Sea, (in which he hath expressed a speciall and particular care) And by the breath and influence of his providence throughout the Land, he preserves, he applies, he makes usefull those blessings unto us.
but then he, who is the Spirit of the Lord, he who is the breath of our nostrils, Incubate aquis, (as it is said there in the Creation) he moves upon the waters, by his royal and warlike Navy At Sea, (in which he hath expressed a special and particular care) And by the breath and influence of his providence throughout the Land, he preserves, he Applies, he makes useful those blessings unto us.
and contract an il savor by the pipes that convay it, so, as that his good intentions are ill executed by inferiour Ministers, this must not be imputed to him;
and contract an ill savour by the pipes that convey it, so, as that his good intentions Are ill executed by inferior Ministers, this must not be imputed to him;
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Princes purpose some things for ease to the people, (and as such, they are sometimes presented to them) and if they prove grievances, they tooke their putrefaction in the way, that is, their corruption, from corrupt executors of good and wholesome intentions;
Princes purpose Some things for ease to the people, (and as such, they Are sometime presented to them) and if they prove grievances, they took their putrefaction in the Way, that is, their corruption, from corrupt Executors of good and wholesome intentions;
though since God hath said that Kings are Gods, the Attribute of the Holy Ghost and his Office, which is, to apply to man the goodnesse of God, belongs to Kings also;
though since God hath said that Kings Are God's, the Attribute of the Holy Ghost and his Office, which is, to apply to man the Goodness of God, belongs to Kings also;
It is the foole that saith in his heart, there is no God, and it is the foole that saith in his heart, I would there were no King. That enormous, that infamous Tragedy of the Levites Concubins,
It is the fool that Says in his heart, there is no God, and it is the fool that Says in his heart, I would there were no King. That enormous, that infamous Tragedy of the Levites Concubines,
jealousies have often made women ill; incredulitie, suspiciousnesse, jealousie in the Subject, hath wrought ill effects upon Princes, otherwise not ill.
jealousies have often made women ill; incredulity, suspiciousness, jealousy in the Subject, hath wrought ill effects upon Princes, otherwise not ill.
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We must not speake ill; but our duty is not accomplished in that abstinence, we must speake well: And in those things, which will not admit a good interpretation, we must be apt to remove the perversenesse and obliquity of the act from him, who is the first mover to those who are inferiour instruments. In these divers opinions which are ventilated in the Schoole, how God concurreth to the working of second and subordinate causes, that opinion is I think, the most antient, that denies that God workes in the second cause,
We must not speak ill; but our duty is not accomplished in that abstinence, we must speak well: And in those things, which will not admit a good Interpretation, we must be apt to remove the perverseness and obliquity of the act from him, who is the First mover to those who Are inferior Instruments. In these diverse opinions which Are ventilated in the School, how God concurreth to the working of second and subordinate Causes, that opinion is I think, the most ancient, that Denies that God works in the second cause,
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many times, they communicate power to others, and rest wholly themselves; and then, the power is from them, but the perversenesse of the action is not.
many times, they communicate power to Others, and rest wholly themselves; and then, the power is from them, but the perverseness of the actium is not.
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at least, for any cooperation in the evill of the action, though not for countenancing, and authorising an evill instrument; but that is another case. They are our breath then;
At least, for any cooperation in the evil of the actium, though not for countenancing, and authorising an evil Instrument; but that is Another case. They Are our breath then;
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Whether mankinde it selfe, or Kings, by whom mankinde is happy here, be to be preferred in prayer, you see both Theodoret, and Theophylact, make it a probleme.
Whither mankind it self, or Kings, by whom mankind is happy Here, be to be preferred in prayer, you see both Theodoret, and Theophylact, make it a problem.
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But then, beloved, a man may convey a Satir into a Prayer; a man may make a prayer a Libell; If the intention of the prayer be not so much, to incline God to give those graces to the King,
But then, Beloved, a man may convey a Satir into a Prayer; a man may make a prayer a Libel; If the intention of the prayer be not so much, to incline God to give those graces to the King,
Let our prayers bee for continuance of the blessings, which wee have, and let our acknowledgement of present blessings, bee an inducement for future: pray, and praise together; pray thankfully, pray not suspiciously:
Let our Prayers be for Continuance of the blessings, which we have, and let our acknowledgement of present blessings, be an inducement for future: pray, and praise together; pray thankfully, pray not suspiciously:
for, beloved in the bowels of Christ Jesus, before whose face I stand now, and before whose face, I shall not be able to stand amongst the righteous, at the last day,
for, Beloved in the bowels of christ jesus, before whose face I stand now, and before whose face, I shall not be able to stand among the righteous, At the last day,
if I lie now, and make this Pulpit my Shop, to vent sophisticate Wares, In the presence of you, a holy part, I hope, of the Militant Church, of which I am, In the presence of the whole Triumphant Church, of which, by him, by whom I am that I am, I hope to bee, In the presence of the Head of the whole Church, who is All in all, I, ( and I thinke I have the Spirit of God, ) (I am sure, I have not resisted it in this point) I, (and I may bee allowed to know something in Civill affaires) (I am sure I have not been stupefied in this point) doe deliver that, which upon the truth of a Morall man,
if I lie now, and make this Pulpit my Shop, to vent sophisticate Wares, In the presence of you, a holy part, I hope, of the Militant Church, of which I am, In the presence of the Whole Triumphant Church, of which, by him, by whom I am that I am, I hope to be, In the presence of the Head of the Whole Church, who is All in all, I, (and I think I have the Spirit of God,) (I am sure, I have not resisted it in this point) I, (and I may be allowed to know something in Civil affairs) (I am sure I have not been stupefied in this point) do deliver that, which upon the truth of a Moral man,
as farre from submitting us to that Idolatry, and superstition, which did heretofore oppresse us, as his immediate Predecessor, whose memory is justly precious to you, was:
as Far from submitting us to that Idolatry, and Superstition, which did heretofore oppress us, as his immediate Predecessor, whose memory is justly precious to you, was:
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and then in uttering it to God, in such prayers for the continuing thereof, as imply a thankfull acknowledgement of the present blessings, spirituall and temporall, which we enjoy now by him;
and then in uttering it to God, in such Prayers for the Continuing thereof, as imply a thankful acknowledgement of the present blessings, spiritual and temporal, which we enjoy now by him;
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So farre, Breath is speech; but Breath is life too, and so our life is his. How willingly his Subjects would give their lives for him, I make no doubt, but hee doubts not.
So Far, Breath is speech; but Breath is life too, and so our life is his. How willingly his Subject's would give their lives for him, I make no doubt, but he doubts not.
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to live peaceably, to live honestly, to live industriously, is to live for him; for, the sinnes of the people endanger the Prince, as much as his owne.
to live peaceably, to live honestly, to live industriously, is to live for him; for, the Sins of the people endanger the Prince, as much as his own.
or sinne towards God, in forsaking, and dishonouring him, if the King will have them? If I had the honour to aske this question, in his royall presence, I know he would bee the first man, that would say No, No; your souls are not mine, so.
or sin towards God, in forsaking, and Dishonoring him, if the King will have them? If I had the honour to ask this question, in his royal presence, I know he would be the First man, that would say No, No; your Souls Are not mine, so.
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And, as hee is a most perfect Text-man, in the Booke of God, (and by the way, I should not easily feare his being a Papist, that is a good Text-man ) I know hee would cite Daniel, saying, Though our God doe not deliver us,
And, as he is a most perfect Textman, in the Book of God, (and by the Way, I should not Easily Fear his being a Papist, that is a good Textman) I know he would Cite daniel, saying, Though our God do not deliver us,
And thus farre, the one, as well as the other, is the Kings, That hee must answer for your soules; so they are his; for hee is not a King of bodies, but a King of men, bodies and soules;
And thus Far, the one, as well as the other, is the Kings, That he must answer for your Souls; so they Are his; for he is not a King of bodies, but a King of men, bodies and Souls;
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and may therefore, according to times, and places, and persons, admit alterations, in those things, though they bee things appertaining to Religion, submit your selves to his directions;
and may Therefore, according to times, and places, and Persons, admit alterations, in those things, though they be things appertaining to Religion, submit your selves to his directions;
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for, I judge not them who are without ) from whom God deliverd us this day, did they think so of him, That he was the breath of our nostrils? If the breath be soure,
for, I judge not them who Are without) from whom God Delivered us this day, did they think so of him, That he was the breath of our nostrils? If the breath be sour,
and their by-word? How have these Drunkards, (men drunke with the Babylonian Cup) made Libels against him? How have those Seminatores verborum, word-scatterers, defamed him, even with contrary defamations.
and their Byword? How have these Drunkards, (men drunk with the Babylonian Cup) made Libels against him? How have those Seminatores verborum, word-scatterers, defamed him, even with contrary defamations.
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and they owe him their lives, and how prodigally do they give away their lives to others, that they might take away His? He is their breath, (as breath is the soule) that is, Accomptant for their soules, and how have they raised themselves out of his Audit,
and they owe him their lives, and how prodigally do they give away their lives to Others, that they might take away His? He is their breath, (as breath is the soul) that is, Accomptant for their Souls, and how have they raised themselves out of his Audit,
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And then their Exaltation of this fact, when they make the principall person in it, a Martyr, this is prophecy enough, that since they are not ashamed of the Originall, they will not be afraid to copy it often,
And then their Exaltation of this fact, when they make the principal person in it, a Martyr, this is prophecy enough, that since they Are not ashamed of the Original, they will not be afraid to copy it often,
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Let it be Iosiah then, let it be Zedekiah, he was the Breath, the life of his Subjects, (and that was the first attribute) and he was The Anoynted of the Lord, which is the other.
Let it be Josiah then, let it be Zedekiah, he was the Breath, the life of his Subject's, (and that was the First attribute) and he was The Anointed of the Lord, which is the other.
Thus then it is, anoynted things could not be touched, but by anoynted persons, and then anoynted persons could not be touched, but by persons anoynted;
Thus then it is, anointed things could not be touched, but by anointed Persons, and then anointed Persons could not be touched, but by Persons anointed;
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The Priest not directed, but by the King; The King, as King, not corrected, but by the prophet: And this was the State, that they lamented so compassionately, That their King,
The Priest not directed, but by the King; The King, as King, not corrected, but by the Prophet: And this was the State, that they lamented so compassionately, That their King,
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thus anoynted, thus exempted, was taken prisoner, saw his Sonnes slaine in his presence, and then had his owne eyes pulled out, was bound in chains, and carried to Babell.
thus anointed, thus exempted, was taken prisoner, saw his Sons slain in his presence, and then had his own eyes pulled out, was bound in chains, and carried to Babel.
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And lesse then this, in himself, and in his Sonne, and in all, was not intended this day, against our, not Zedekiah, but Iosiah: for death (speaking in nature) hath all particular miseries in it.
And less then this, in himself, and in his Son, and in all, was not intended this day, against our, not Zedekiah, but Josiah: for death (speaking in nature) hath all particular misery's in it.
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An anoynted King (and many Kings anoynted there are not ) and he that is anoynted prae Consortibus suis, above his fellow Kings, ( for, I think, no other King of his Religion, is anoynted ) The anoynted of the Lord, who in this Text hath both those great names, Meshiach Iehovah• Christus Domini, as though he had been but the Bramble anoynted for King of the Trees, and so made the fitter fuell for their •ire,
an anointed King (and many Kings anointed there Are not) and he that is anointed Prae Consortibus suis, above his fellow Kings, (for, I think, no other King of his Religion, is anointed) The anointed of the Lord, who in this Text hath both those great names, Meshiach Iehovah• Christus Domini, as though he had been but the Bramble anointed for King of the Trees, and so made the fitter fuel for their •ire,
as though (as Davids lamentation is for Saul) He had not been anoynted with Oyle, This eye of God, he by whom God looks upon us, This hand of God, he by whom God protects us, This foote of God, he by whom, in his due time, (and Vsquequo Domine, How long, O Lord,
as though (as Davids lamentation is for Saul) He had not been anointed with Oil, This eye of God, he by whom God looks upon us, This hand of God, he by whom God protects us, This foot of God, he by whom, in his due time, (and how long Domine, How long, Oh Lord,
as long as they write, (not in Libels clandestinely and subreptitiously stollen out, but avowed by publique Authority) That our Priests are no Priests, but the Priests of •aal, for so they write, That the conspiracy of this day, being against him, who oppressed Religion, was as just,
as long as they write, (not in Libels clandestinely and subreptitiously stolen out, but avowed by public authority) That our Priests Are no Priests, but the Priests of •aal, for so they write, That the Conspiracy of this day, being against him, who oppressed Religion, was as just,
as that against Caesar, who did but oppresse the State, And that they write, That those who were the actors herein, are therefore saved, because at their execution, they submitted all to the Romane Church, and were content,
as that against Caesar, who did but oppress the State, And that they write, That those who were the actors herein, Are Therefore saved, Because At their execution, they submitted all to the Roman Church, and were content,
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then the Religion of Ieroboam, or of Num• Pompilius, for so they write too, that the last Queene, though an Heretique, yet because she was Anointed, did cure that disease, The Kings evill, but because, in scorne thereof, the King refused to be anointed at his Coronation,
then the Religion of Jeroboam, or of Num• Pompilius, for so they write too, that the last Queen, though an Heretic, yet Because she was Anointed, did cure that disease, The Kings evil, but Because, in scorn thereof, the King refused to be anointed At his Coronation,
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therefore hee cannot cure that disease, and so non dicendus unctus Domini, he is not to be called the Anointed of the Lord, says that Author, (for all these are the words of one man,
Therefore he cannot cure that disease, and so non dicendus Anointed Domini, he is not to be called the Anointed of the Lord, Says that Author, (for all these Are the words of one man,
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but was hee Taken? When hee himselfe takes publique knowledge, that both at home and abroad, those of the Romane persuasion, assured themselves, of some especiall worke,
but was he Taken? When he himself Takes public knowledge, that both At home and abroad, those of the Roman persuasion, assured themselves, of Some especial work,
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for the advancement of their cause, at that time, when they had taken that assurance, hee was so taken, taken in that their assurance, infallibly taken in their opinion;
for the advancement of their cause, At that time, when they had taken that assurance, he was so taken, taken in that their assurance, infallibly taken in their opinion;
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so, as this kingdome was taken in their opinion, who thought their Navy invincible; so this King was taken in their assurance, who thought this plot infallible.
so, as this Kingdom was taken in their opinion, who Thought their Navy invincible; so this King was taken in their assurance, who Thought this plot infallible.
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If our first translation would serve, the sorrow were the lesse, for there it is, he was taken in their net; now, a man that flattereth, spreadeth a net,
If our First Translation would serve, the sorrow were the less, for there it is, he was taken in their net; now, a man that Flattereth, spreadeth a net,
in the verse before, it is said, our persecutors did this, and this, then it followes, Hee was taken in their pits; In the persecutors pits certainely;
in the verse before, it is said, our persecutors did this, and this, then it follows, He was taken in their pits; In the persecutors pits Certainly;
but yet, who are they? If it were Iosiah that was taken, the persecutor was Necho, King of Egypt, for from his army, Iosiah received his deaths wound:
but yet, who Are they? If it were Josiah that was taken, the persecutor was Necho, King of Egypt, for from his army, Josiah received his death's wound:
The holy Ghost knowes better then all the expositors, in all our Libraries, who digged those pits, our Iosiah knowes, better then all wee, who come but to celebrate,
The holy Ghost knows better then all the expositors, in all our Libraries, who dug those pits, our Josiah knows, better then all we, who come but to celebrate,
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But transfer it to our Iosiah, and then, Hee was taken, is, Hee was but taken; God did not suffer his holy one to see Correction, nor God did not suffer his Anointed, to perish in this taking;
But transfer it to our Josiah, and then, He was taken, is, He was but taken; God did not suffer his holy one to see Correction, nor God did not suffer his Anointed, to perish in this taking;
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And by making his servant, and our Soveraigne, the blessed means of that discovery, and that deliverance, he hath directed us, in all apprehensions of dangers, to rely upon that Wisdome, in civill affaires, affaires of State,
And by making his servant, and our Sovereign, the blessed means of that discovery, and that deliverance, he hath directed us, in all apprehensions of dangers, to rely upon that Wisdom, in civil affairs, affairs of State,
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That he that was truely affected in the sad sense of such a danger, and the pious sense of such a deliverance, would also use all means in his power, to secure the future, that that Kingdome, in that King, might alwayes bee safe, from the like dangers.
That he that was truly affected in the sad sense of such a danger, and the pious sense of such a deliverance, would also use all means in his power, to secure the future, that that Kingdom, in that King, might always be safe, from the like dangers.
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If God had made him his Rod, to scourge others with Warres and Armies, we might be affraid, that when God had done his worke by him, he would cast the rod in the fire, God doth not alwayes blesse those Instruments, who love blood, though they pretend his Glory.
If God had made him his Rod, to scourge Others with Wars and Armies, we might be afraid, that when God had done his work by him, he would cast the rod in the fire, God does not always bless those Instruments, who love blood, though they pretend his Glory.
Doe not thinke it to bee so with the Spirituall man, as with the Naturall: In a Naturall body, a great proportion of Choler will rectifie a cold, or old,
Do not think it to be so with the Spiritual man, as with the Natural: In a Natural body, a great proportion of Choler will rectify a cold, or old,
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Quantus 〈 ◊ 〉 patri• est vir just•s, is S. Ambrose his holy exclamation, What a wall to a City, what a Sea, what a Navy to an Iland, is a holy man? The sins of former times, the sins and provocations of M•nasseh, lay heavy upon Iosiah, as well as God loved him.
Quantus 〈 ◊ 〉 patri• est vir just•s, is S. Ambrose his holy exclamation, What a wall to a city, what a Sea, what a Navy to an Island, is a holy man? The Sins of former times, the Sins and provocations of M•nasseh, lay heavy upon Josiah, as well as God loved him.
A second is, to uphold his honour and estimation with other men; especially amongst strangers that live with us, who for the most part, value Princes so,
A second is, to uphold his honour and estimation with other men; especially among Strangers that live with us, who for the most part, valve Princes so,
A Prince, that lives as ours, in the eye of many Ambassadors, is not as the children of Israel, in the midst of Canaanites, and Iebusi•es, and Ammonites, who all watched the destruction of Israel; but he is in the midst of Tu•el•r Angels, Nationall Angels, who study (by Gods grace,
A Prince, that lives as ours, in the eye of many ambassadors, is not as the children of Israel, in the midst of Canaanites, and Iebusi•es, and Ammonites, who all watched the destruction of Israel; but he is in the midst of Tu•el•r Angels, National Angels, who study (by God's grace,
we have not yet felt Solomons whippes; but our whinings and repinings, and discontents may bring us to Rehoboams Scorpions. This way hath a part, in the Kings safetie, and in our safety, to hold in our selves,
we have not yet felt Solomons whips; but our whinings and repinings, and discontents may bring us to Rehoboams Scorpions. This Way hath a part, in the Kings safety, and in our safety, to hold in our selves,
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When God himselfe was the immediate King of the Israelites, and governed them, by himself, he took it ill, that they would depart from him, who needed nothing of theirs,
When God himself was the immediate King of the Israelites, and governed them, by himself, he took it ill, that they would depart from him, who needed nothing of theirs,
and according to that indisposition of theirs he speaks to them, and tels them, This, and This onely is true Blessednesse, not to be scandalized in me, not to be offended in me; I see you are;
and according to that indisposition of theirs he speaks to them, and tells them, This, and This only is true Blessedness, not to be scandalized in me, not to be offended in me; I see you Are;
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Omnis spiritus, qui solvit Iesum, says the Apostle, in the Vulgat, every spirit that dissolves Jesus, that embraces not Iesus intirely, All Iesus, and All his, All his Truth, and all that suffer for that Truth, is not of God.
Omnis spiritus, qui Solvit Jesus, Says the Apostle, in the Vulgate, every Spirit that dissolves jesus, that embraces not Iesus entirely, All Iesus, and All his, All his Truth, and all that suffer for that Truth, is not of God.
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and the State from sedition, and our Iosiah preserved, Prophetically for ever, as he was Historically this day, from them, in whose pits, the breath of our nostrils, the anointed of the Lord, was taken. Amen.
and the State from sedition, and our Josiah preserved, Prophetically for ever, as he was Historically this day, from them, in whose pits, the breath of our nostrils, the anointed of the Lord, was taken. Amen.
THese are words spoken by our Blessed Saviour, to two Disciples, sent by Iohn Baptist, then a prisoner, to inform themselves of some particulars concerning Christ.
THese Are words spoken by our Blessed Saviour, to two Disciples, sent by John Baptist, then a prisoner, to inform themselves of Some particulars Concerning christ.
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but Blessednesse ) establish your selves in mee, maintain in your selves a submission, and an acquiescence to me, in my Gospel, suspect not me, be not jealous of me,
but Blessedness) establish your selves in me, maintain in your selves a submission, and an acquiescence to me, in my Gospel, suspect not me, be not jealous of me,
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And the Remuneration, the Promise, the End, is Blessedness; That, which, in it self, hath no end, That, in respect of which, all other things are to no end, Blessedness, everlasting Blessedness, Blessed is he, whosoever is not scandalized, not offended in me.
And the Remuneration, the Promise, the End, is Blessedness; That, which, in it self, hath no end, That, in respect of which, all other things Are to no end, Blessedness, everlasting Blessedness, Blessed is he, whosoever is not scandalized, not offended in me.
In the first, Christ gives them first, if not an Increpation, yet an Intimation of our facility in falling into the Passive scandall, the mis-interpreting of the words or actions of other men, which is that which our Saviour intends, by being offended in another; And Blessed are they, in generall, who are not apt to fall into this Passive scandall, not subject to this facility of mis-interpreting other men.
In the First, christ gives them First, if not an Increpation, yet an Intimation of our facility in falling into the Passive scandal, the Misinterpreting of the words or actions of other men, which is that which our Saviour intends, by being offended in Another; And Blessed Are they, in general, who Are not apt to fallen into this Passive scandal, not Subject to this facility of Misinterpreting other men.
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In a second branch in this first part, Christ appropriates this to himself, Blessed is he, whosoever is not scandalized, not offended in me; In which branch, we shall see, that the generall scandall,
In a second branch in this First part, christ appropriates this to himself, Blessed is he, whosoever is not scandalized, not offended in me; In which branch, we shall see, that the general scandal,
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and offence that the world took at Christ, and his Gospel, was, that he induced a Religion that opposed the Honours, and the Pleasures, and the Profit of this world:
and offence that the world took At christ, and his Gospel, was, that he induced a Religion that opposed the Honours, and the Pleasures, and the Profit of this world:
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And these three being the Triangle within our circle, the three corners, into which Satan, that compasses the world, leads us, (all is Honour, or Pleasure, or Profit ) because the Christian Religion seemed to the world to withdraw mens affections from these, the world was scandalized, offended in Christ.
And these three being the Triangle within our circle, the three corners, into which Satan, that compasses the world, leads us, (all is Honour, or Pleasure, or Profit) Because the Christian Religion seemed to the world to withdraw men's affections from these, the world was scandalized, offended in christ.
But then, in a third consideration, wee shall see, that Christ discerned in these two persons, these Disciples of Iohn, a Passive scandall of another kinde;
But then, in a third consideration, we shall see, that christ discerned in these two Persons, these Disciples of John, a Passive scandal of Another kind;
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as unpardonable Reprobates; And these are scandalized, and offended in Christ, that is, not satisfied with his Gospel, in that they will not see, that it is as well a part of the Gospel of Christ, to rely upon his Mercy, if I have departed from that purity, which his Gospel enjoyned mee,
as unpardonable Reprobates; And these Are scandalized, and offended in christ, that is, not satisfied with his Gospel, in that they will not see, that it is as well a part of the Gospel of christ, to rely upon his Mercy, if I have departed from that purity, which his Gospel enjoined me,
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And a part of his Gospel, as well to assist with my prayers, and my counsell, and with all mildeness, that poore soul that hath strayed from that purity,
And a part of his Gospel, as well to assist with my Prayers, and my counsel, and with all mildeness, that poor soul that hath strayed from that purity,
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and conceive charitable hopes of him, who is falne into some sinne, which I may have escaped, this is to bee scandalized, to bee offended in Christ, not to bee satisfied with his Gospel;
and conceive charitable hope's of him, who is fallen into Some sin, which I may have escaped, this is to be scandalized, to be offended in christ, not to be satisfied with his Gospel;
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And the other is this, that other men thinking the Gospel of Christ to be too large a Gospel, a Religion of too much liberty, will needs undertake to doe more,
And the other is this, that other men thinking the Gospel of christ to be too large a Gospel, a Religion of too much liberty, will needs undertake to do more,
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for, this is to be offended in Christ, not to beleeve the meanes of salvation ordained by him, to bee sufficient for that end, which they were ordained to, that is, salvation.
for, this is to be offended in christ, not to believe the means of salvation ordained by him, to be sufficient for that end, which they were ordained to, that is, salvation.
and to devest them of this Passive scandall, which hindred their Blessednesse, which was, to call them to the contemplation of his good works, and of good works in the highest kind, his Miracles; for in the verse immediately before the text, (which verse induces the Text) hee sayes to them, you see the blinde receive their sight, the lame goe, the leapers are cleansed, the deafe heare, the dead are raised to life.
and to devest them of this Passive scandal, which hindered their Blessedness, which was, to call them to the contemplation of his good works, and of good works in the highest kind, his Miracles; for in the verse immediately before the text, (which verse induces the Text) he Says to them, you see the blind receive their sighed, the lame go, the leapers Are cleansed, the deaf hear, the dead Are raised to life.
Christ does not propose, at least, hee does not put all, upon that externall purity, and a•sterity of life, in which, these Disciples of Iohn pretended to exceed all others,
christ does not propose, At least, he does not put all, upon that external purity, and a•sterity of life, in which, these Disciples of John pretended to exceed all Others,
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Which miracles, and great works of his, our blessed Saviour summes up with that, which therefore seemes the greatest of all, Pauperes Evangelizantur, The poore have the Gospell preached unto them.
Which Miracles, and great works of his, our blessed Saviour sums up with that, which Therefore seems the greatest of all, Paupers Evangelizantur, The poor have the Gospel preached unto them.
Beloved, the greatest good that we, (we to whom the dispensation of the word of reconciliation is committed) can do, is, to preach the Gospell to the poore, to assist the poore, to apply our selves by all wayes, to them,
beloved, the greatest good that we, (we to whom the Dispensation of the word of reconciliation is committed) can do, is, to preach the Gospel to the poor, to assist the poor, to apply our selves by all ways, to them,
whether they be poore in estate, and fortune, or poore in understanding and capacity, or poore in their accounts and dis-estimation of themselves, poore and dejected in spirit. And all these considerations, which,
whither they be poor in estate, and fortune, or poor in understanding and capacity, or poor in their accounts and disestimation of themselves, poor and dejected in Spirit. And all these considerations, which,
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as you see, are many, and important, (first our generall easinesse to fall into the passive scandall, to be offended in others, to mis-interpret others;
as you see, Are many, and important, (First our general easiness to fallen into the passive scandal, to be offended in Others, to misinterpret Others;
And thirdly, the particular passive scandall that dis-affected these Disciples of Iohn towards Christ, which was, That his Gospell enjoyned not enough,
And Thirdly, the particular passive scandal that disaffected these Disciples of John towards christ, which was, That his Gospel enjoined not enough,
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And then lastly, the way that Christ tooke to reclaime and satisfie them, which was, by good works, and the best works that they that did them, could do, (for in himself it was by doing miracles,
And then lastly, the Way that christ took to reclaim and satisfy them, which was, by good works, and the best works that they that did them, could do, (for in himself it was by doing Miracles,
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for the good of others) and preferring in his good and great works, the assisting of the poor) All these considerations, I say, will fall into our first part,
for the good of Others) and preferring in his good and great works, the assisting of the poor) All these considerations, I say, will fallen into our First part,
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And, when in our due order, we shall come to our second part, The remuneration, the promise, the end, Blessednesse, everlasting blessednesse, I may be glad, that the time will give me some colour, some excuse of saying little of that,
And, when in our due order, we shall come to our second part, The remuneration, the promise, the end, Blessedness, everlasting blessedness, I may be glad, that the time will give me Some colour, Some excuse of saying little of that,
For, if I had Methusalems yeers, and his yeers multiplyed by the minutes of his yeers, (which were a faire terme) if I could speak till the Angels Trumpets blew,
For, if I had Methuselah's Years, and his Years multiplied by the minutes of his Years, (which were a fair term) if I could speak till the Angels Trumpets blew,
and you had the patience of Martyrs, and could be content to heare me, till you heard the Surgite M•rtui, till you were called to meet the Lord Iesus in the clouds, all that time would not make up one minute, all those words would not make up one syllable, towards this Eternity, the period of this blessednesse.
and you had the patience of Martyrs, and could be content to hear me, till you herd the Surgite M•rtui, till you were called to meet the Lord Iesus in the Clouds, all that time would not make up one minute, all those words would not make up one syllable, towards this Eternity, the Period of this blessedness.
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when we come to the handling thereof, pursue we first, those con•iderations which fall more naturally into our comprehension, the severall branches of our first part;
when we come to the handling thereof, pursue we First, those con•iderations which fallen more naturally into our comprehension, the several branches of our First part;
First then our Saviours answer to these Disciples of Iohn, gives us occasion to consider our inclination, our propensenesse to the passive scandall, to be offended in others, to mis-interpret the words and actions of others,
First then our Saviors answer to these Disciples of John, gives us occasion to Consider our inclination, our propenseness to the passive scandal, to be offended in Others, to misinterpret the words and actions of Others,
and to lament that our infirmity, or perversenesse, in the words of our Saviour, Vae Mundo à scandalis, Wo to the world by reason of scandals, of offences:
and to lament that our infirmity, or perverseness, in the words of our Saviour, Vae Mundo à scandalis, Woe to the world by reason of scandals, of offences:
and Vae Minantis, his voyce threatning punishments for that perversenesse. For, Parum distat scandalizare, & scandalizari, sayes St. Hierome excellently;
and Vae Minantis, his voice threatening punishments for that perverseness. For, Parum distat scandalizare, & scandalizari, Says Saint Jerome excellently;
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but because you prevaricate against your own souls, because you betray your selves, and make your selves weaker than you are, you open your selves too easily to a scandall, you assist a scandall, create a scandall, by your aptnesse to mis-interpret other mens proceedings.
but Because you prevaricate against your own Souls, Because you betray your selves, and make your selves Weaker than you Are, you open your selves too Easily to a scandal, you assist a scandal, create a scandal, by your aptness to misinterpret other men's proceedings.
Great peace have they that love thy Law, sayes David: Wherein consists this great peace? In this, Non est illis scandalum, nothing scandalises, nothing offends them, nothing puts them off from their Kings, their Constancy in themselves, their Charity towards others.
Great peace have they that love thy Law, Says David: Wherein consists this great peace? In this, Non est illis scandalum, nothing scandalises, nothing offends them, nothing puts them off from their Kings, their Constancy in themselves, their Charity towards Others.
And therefore upon that prayer of David, Liberet te Deus ab Homine malo, The Lord deliver thee from the evill man, Saint Augustin retires himselfe into himselfe, he sends every man home into himselfe,
And Therefore upon that prayer of David, Liberet te Deus ab Homine Malo, The Lord deliver thee from the evil man, Saint Augustin retires himself into himself, he sends every man home into himself,
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and being offended in others, (which is a great interruption of blessednesse, for Blessed is he, and he onely, that is not so scandalised, offended so) passe we now to the second branch of this first part, our Saviours, appropriating of this more particularly to himselfe, Blessed is he, whosoever is not scandalised, not offended in me.
and being offended in Others, (which is a great interruption of blessedness, for Blessed is he, and he only, that is not so scandalised, offended so) pass we now to the second branch of this First part, our Saviors, appropriating of this more particularly to himself, Blessed is he, whosoever is not scandalised, not offended in me.
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Christ Crucified, that is, the Gospell of Christ, is said by the Apostle, to be scandalum Iudaeis,1 cor. 1. 23. a scandal, a stumbling block to the Iews, but Graecis stultitia, to the Grecians, to the Gentiles, meer foolishness. So that one scandall & offence that was taken at Christ,
christ crucified, that is, the Gospel of christ, is said by the Apostle, to be scandalum Iudaeis,1 cor. 1. 23. a scandal, a stumbling block to the Iews, but Graecis Stultitia, to the Greeks, to the Gentiles, mere foolishness. So that one scandal & offence that was taken At christ,
For, when we have considered Iustin Martyr, and Minutius Felix, and Arnobius, and Origen, and Lactantius, and some things of Theodoret, & perchance one or two more, we have done with those Fathers, that did any thing against the Gentiles, and their Philosophers,
For, when we have considered Justin Martyr, and Minutius Felix, and Arnobius, and Origen, and Lactantius, and Some things of Theodoret, & perchance one or two more, we have done with those Father's, that did any thing against the Gentiles, and their Philosophers,
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and may soon come to that question of the Apostle, Vbi sapiens, where is the wiseman, where is the Philosopher, where is the disputer of the world? Indeed, al that the Fathers writ against thē, would not amount to so much,
and may soon come to that question of the Apostle, Vbi sapiens, where is the Wiseman, where is the Philosopher, where is the disputer of the world? Indeed, all that the Father's writ against them, would not amount to so much,
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And therefore, when it came to that issue between the Christian and the Naturall man, which Religion was most comfortable to Reason, it soon resolved into these two,
And Therefore, when it Come to that issue between the Christian and the Natural man, which Religion was most comfortable to Reason, it soon resolved into these two,
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whether it were more conformable to Reason to beleeve One God, as the Christian does, or many, as the Gentiles; and then, being brought to the beliefe of one God,
whither it were more conformable to Reason to believe One God, as the Christian does, or many, as the Gentiles; and then, being brought to the belief of one God,
And that we have the word of God for it, we proceed thus, that for this Book, which we call the Bible, which book delivers us the Doctrine of the Trinity, we have far better reasons,
And that we have the word of God for it, we proceed thus, that for this Book, which we call the bible, which book delivers us the Doctrine of the Trinity, we have Far better Reasons,
and stronger arguments to satisfie any naturall man, that this book is the word of God, then the Turke, or any professors of any other Religion have, that those books which they pretend to be so, are so.
and Stronger Arguments to satisfy any natural man, that this book is the word of God, then the Turk, or any professors of any other Religion have, that those books which they pretend to be so, Are so.
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So that positively for the first, that there is but one God, & Comparatively for the other, that there are three persons, Reason it selfe, (if we were bound to submit all Religion to Reason) may receive a satisfaction, a calme, and peaceable acquiescence.
So that positively for the First, that there is but one God, & Comparatively for the other, that there Are three Persons, Reason it self, (if we were bound to submit all Religion to Reason) may receive a satisfaction, a Cam, and peaceable acquiescence.
And so, the scandall that the Philosophers took, was, with no great difficulty, overcome. But then the scandals that worldly and carnall men tooke, lasted longer.
And so, the scandal that the Philosophers took, was, with no great difficulty, overcome. But then the scandals that worldly and carnal men took, lasted longer.
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When a Lord meets a man that honours him, makes him curtesie, and curses him withall, what hath his Lordship got by that Honour? when popular acclamations cast him into insolent actions,
When a Lord meets a man that honours him, makes him courtesy, and curses him withal, what hath his Lordship god by that Honour? when popular acclamations cast him into insolent actions,
if worldly Honour must be had upon those conditions here, as shall hinder my eternall weight of Glory hereafter, I should honour any dishonour, glorifie any inglorious state, embrace any Dunghill, call any poverty Treasure, rather then bring the Honours of this world into the Balance, into competition, into comparison with that eternall weight of Glory in heaven.
if worldly Honour must be had upon those conditions Here, as shall hinder my Eternal weight of Glory hereafter, I should honour any dishonour, Glorify any inglorious state, embrace any Dunghill, call any poverty Treasure, rather then bring the Honours of this world into the Balance, into competition, into comparison with that Eternal weight of Glory in heaven.
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for, as no Religion imprints more honour, more reverence, more subjection in the hearts of men, towards their Superiours of all sorts, Naturall, or Civill, or Ecclesiasticall, Parents, or Magistrates, or Prelates, then the Christian Religion does (for, we binde even the conscience it self) so never was there any form of Religion upon the face of the earth, in which persons were capable of greater Titles,
for, as no Religion imprints more honour, more Reverence, more subjection in the hearts of men, towards their Superiors of all sorts, Natural, or Civil, or Ecclesiastical, Parents, or Magistrates, or Prelates, then the Christian Religion does (for, we bind even the conscience it self) so never was there any from of Religion upon the face of the earth, in which Persons were capable of greater Titles,
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and joylesnesse in this life, yet I have an abundant recompense in that Reversion, which the Lord, the righteous Judge hath laid up for me, That I shall drink è torrente valuptatis, of the Rivers of his pleasures;
and joylesnesse in this life, yet I have an abundant recompense in that Reversion, which the Lord, the righteous Judge hath laid up for me, That I shall drink è torrent valuptatis, of the rivers of his pleasures;
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pleasures, His pleasures, Rivers, ever-flowing, overflowing Rivers of his pleasures. So that if my Religion denied me pleasure here, I would not deny my Religion,
pleasures, His pleasures, rivers, ever-flowing, overflowing rivers of his pleasures. So that if my Religion denied me pleasure Here, I would not deny my Religion,
or the use of those things, which may give a chearfulnesse to his heart, or a chearfulnesse to his co•ntenance? What Christian is denied such Garments, or such Ornaments, as his own rank,
or the use of those things, which may give a cheerfulness to his heart, or a cheerfulness to his co•ntenance? What Christian is denied such Garments, or such Ornament, as his own rank,
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and condition, in particular requires, or as the Nationall and generall custome of his times hath induced and authorised? What Christian is denied Conversation, or Recreation, or honest Relaxation of Body or Spirit? Excesse of these pleasures,
and condition, in particular requires, or as the National and general custom of his times hath induced and authorised? What Christian is denied Conversation, or Recreation, or honest Relaxation of Body or Spirit? Excess of these pleasures,
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And their Crown is Riches. Beloved, there is an inward Ioy, there is an outward dignity and reverence, that accompanies Riches, and the Godly, the righteous man is not incapable of these;
And their Crown is Riches. beloved, there is an inward Joy, there is an outward dignity and Reverence, that Accompanies Riches, and the Godly, the righteous man is not incapable of these;
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as well in the Heathen, as in the Christian, fals under Solomons Vanity, and Vexation of spirit. But with the right use of these pleasures, the Christian hath that, which none but hee, hath, That the Lord puts gladnesse into my heart, That the Lord enables me to lay mee downe in peace,
as well in the Heathen, as in the Christian, falls under Solomons Vanity, and Vexation of Spirit. But with the right use of these pleasures, the Christian hath that, which none but he, hath, That the Lord puts gladness into my heart, That the Lord enables me to lay me down in peace,
and sleepe, That the Lord assures mee that he will keep mee in safety. If Religion excluded worldly pleasure, that were no cause of scandall or offence; but it does not that;
and sleep, That the Lord assures me that he will keep me in safety. If Religion excluded worldly pleasure, that were no cause of scandal or offence; but it does not that;
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and lose his own soule? If a man have an answer to that question, that question of Confusion, and Consternation, that Christ asks, Cujue erunt, foole this night they shall fetch away thy soule, and then, Cuju• erunt, whose shall all those things be, that thou hast provided? if a man can answer, Haeredis erunt, They shall be mine heires, mine heire shall have them;
and loose his own soul? If a man have an answer to that question, that question of Confusion, and Consternation, that christ asks, Cujue erunt, fool this night they shall fetch away thy soul, and then, Cuju• erunt, whose shall all those things be, that thou hast provided? if a man can answer, Haeredis erunt, They shall be mine Heirs, mine heir shall have them;
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though thou beest old, and crasie, and sickly, Though they doe fetch away thy soule this night, they may fetch away his before thine, thine heir may die before thee, and there's that assurance disappointed;
though thou Best old, and crazy, and sickly, Though they do fetch away thy soul this night, they may fetch away his before thine, thine heir may die before thee, and there's that assurance disappointed;
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If thine heir doe enjoy all this, will all that distill one drop of cold water upon thy tongue in hell? And so is he, (sayes Christ, in the conclusion of that parable) that layeth up riches for himself,
If thine heir do enjoy all this, will all that distil one drop of cold water upon thy tongue in hell? And so is he, (Says christ, in the conclusion of that parable) that Layeth up riches for himself,
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and his Gospel, by the Philosophers, that it was a Religion contrary to Reason, by worldly, and carnall men, that it was a Religion contrary to the honours, to the pleasures, to the profits of this world;
and his Gospel, by the Philosophers, that it was a Religion contrary to Reason, by worldly, and carnal men, that it was a Religion contrary to the honours, to the pleasures, to the profits of this world;
And so wee are come to the third branch, The particular passive scandall, which our Saviour deprehended in these two Disciples of Iohn, diverse from the rest.
And so we Are come to the third branch, The particular passive scandal, which our Saviour deprehended in these two Disciples of John, diverse from the rest.
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Their Master, Iohn Baptist, discerned this distemper in them, then when they said to him, Rabbi, He that was with thee beyond Iordan, baptizes as fast as thou,
Their Master, John Baptist, discerned this distemper in them, then when they said to him, Rabbi, He that was with thee beyond Iordan, baptizes as fast as thou,
for so it must be, He must increase, and I must decrease. This troubled them; and because it did so, Iohn sends them personally to Christ, to receive farther satisfaction.
for so it must be, He must increase, and I must decrease. This troubled them; and Because it did so, John sends them personally to christ, to receive farther satisfaction.
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because they are elect, and that every sin makes every other man a Reprobate. But with the Lord there is Copiosa redemptio• plentifull redemption, and an overflowing cup of mercy.
Because they Are elect, and that every since makes every other man a Reprobate. But with the Lord there is Copiosa redemptio• plentiful redemption, and an overflowing cup of mercy.
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Aquae quae non mentiuntur, As the holy Ghost sayes more then once, more then many times, in the Prophets, Waters that will not lye, that will not dry, not deceive, not disappoint any man.
water Quae non mentiuntur, As the holy Ghost Says more then once, more then many times, in the prophets, Waters that will not lie, that will not dry, not deceive, not disappoint any man.
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as it will, to deny the mercy of God in Christ, to any sinner, whatsoever, upon any pretence, whatsoever, this is to be offended in Christ, to be scandalized with his Gospel;
as it will, to deny the mercy of God in christ, to any sinner, whatsoever, upon any pretence, whatsoever, this is to be offended in christ, to be scandalized with his Gospel;
for, that's his own precept, Have sa•• in your selves, (bee it, purity, the best preservative of the soul) And then, Have peace with one another, Deny no man the benefit of Christ;
for, that's his own precept, Have sa•• in your selves, (be it, purity, the best preservative of the soul) And then, Have peace with one Another, Deny no man the benefit of christ;
Ignatius, who is so ancient, as that wee have letters from him to S. Iohn, and from him to the Blessed Virgin, and if the copies be true) from her to him,
Ignatius, who is so ancient, as that we have letters from him to S. John, and from him to the Blessed Virgae, and if the copies be true) from her to him,
as ancient as hee is, says, Monet quisquam antiquorum, One of the Ancients hath given us this caution, Vt nemo bonus dicatur qui malum bono permiscuerit, That we call no man good, that is good to ill ends, nor beleeve any man to speak truth, that speaks truth at some times, to make his future lies the more credible.
as ancient as he is, Says, Monet quisquam Antiquorum, One of the Ancients hath given us this caution, Vt nemo bonus dicatur qui malum Bono permiscuerit, That we call no man good, that is good to ill ends, nor believe any man to speak truth, that speaks truth At Some times, to make his future lies the more credible.
How? Because I may have more power, more grace, more help, to day, then I had yesterday? But does not the same Commandement, of serving God, with all my power, lye upon mee, to day,
How? Because I may have more power, more grace, more help, to day, then I had yesterday? But does not the same Commandment, of serving God, with all my power, lie upon me, to day,
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as did yesterday? If yesterday, when I had lesse power, lesse grace, lesse help, all was but Duty and service that could be done, is it the lesse a service and a duty now,
as did yesterday? If yesterday, when I had less power, less grace, less help, all was but Duty and service that could be done, is it the less a service and a duty now,
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because hee hath given me more? All that my Saviour hath taught me, in this, to pray for, is but this, Dimitte debita, Lord forgive mee the not-endevouring to keep thy Commandements:
Because he hath given me more? All that my Saviour hath taught me, in this, to pray for, is but this, Dimity Debita, Lord forgive me the not-endevouring to keep thy commandments:
Ad Evangelii impletionem conscendat nostra religio, nec transcendats sayes the learnedest Nun, and the best Matriarch, and Mother of that Church, I think, that ever writ, Heloyssa; I pray God, our Order may get so far,
Ad Evangelii impletionem conscendat nostra Religio, nec transcendats Says the Learnedest Nun, and the best Matriarch, and Mother of that Church, I think, that ever writ, Heloyssa; I pray God, our Order may get so Far,
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as the Gospel enjoyns, and not press beyond that; Nec quid amplius, quàm ut Christianae simus, appetamus, That wee desire to bee no more, then good Christians.
as the Gospel enjoins, and not press beyond that; Nec quid Amplius, quàm ut Christian Simus, appetamus, That we desire to be no more, then good Christians.
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And farther wee extend not this third consideration, The particular passive scandall, which Christ found in these Disciples of Iohn, and which wee have noted in their progeny,
And farther we extend not this third consideration, The particular passive scandal, which christ found in these Disciples of John, and which we have noted in their progeny,
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and off-spring but goe on to the fourth, The way that Christ took to devest them thereof, by calling them to the contemplation of his works, Consider what you have seen done, The blinde see, The lame goe, The deafe hear, and then you will not endanger your blessednesse, by being offended in me.
and offspring but go on to the fourth, The Way that christ took to devest them thereof, by calling them to the contemplation of his works, Consider what you have seen done, The blind see, The lame go, The deaf hear, and then you will not endanger your blessedness, by being offended in me.
yet there is Odium impietatis, saith that Father, A crucifying by ungodlinesse; An ungodly life in them that professe Christ, is a daily crucifying of Christ.
yet there is Odium impietatis, Says that Father, A crucifying by ungodliness; an ungodly life in them that profess christ, is a daily crucifying of christ.
But though by that it appear, that some evidence, some argument may be raised in a mans behalfe, from his words, from that he saith, from his Preaching, yet Christs friends who spoke in his favour, doe not rest in that, That those are not the words of one that hath a Devill,
But though by that it appear, that Some evidence, Some argument may be raised in a men behalf, from his words, from that he Says, from his Preaching, yet Christ Friends who spoke in his favour, do not rest in that, That those Are not the words of one that hath a devil,
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Though, in truth those sumptuous and magnificent buildings, and endowments, which some have given for the sustentation of the poore, are almost Miracles, half Miracles, in respect of those penurious proportions, that Myut and Cumin, and those half-ounces of broken bread, which some as rich as they, have dropped, and crumbled out;
Though, in truth those sumptuous and magnificent buildings, and endowments, which Some have given for the sustentation of the poor, Are almost Miracles, half Miracles, in respect of those penurious proportions, that Myut and Cumin, and those half-ounces of broken bred, which Some as rich as they, have dropped, and crumbled out;
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Truely, he that doth as much as he can, is almost a Miracle; And when Christ appeals to his Miracles he calls us therein, to the best works we can doe.
Truly, he that does as much as he can, is almost a Miracle; And when christ appeals to his Miracles he calls us therein, to the best works we can do.
In this our Blessed Saviour doth not onely give an instruction to Iohns Disciples, but therein also derives and conveyes a precept upon us, upon us, who as we have received mercy, have received the Ministery, and indeed, upon all you, whom he hath made Regale Sacerdotium, A royall Priesthood, and Reges & Sacerdotes, Kings and Priests unto your God, and bound you therby,
In this our Blessed Saviour does not only give an instruction to Iohns Disciples, but therein also derives and conveys a precept upon us, upon us, who as we have received mercy, have received the Ministry, and indeed, upon all you, whom he hath made Regale Sacerdotium, A royal Priesthood, and Reges & Sacerdotes, Kings and Priests unto your God, and bound you thereby,
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Now beloved, there are Poore, that are literally poore, poore in estate and fortune; and poore, that are naturally poore, poore in capacity, and understanding;
Now Beloved, there Are Poor, that Are literally poor, poor in estate and fortune; and poor, that Are naturally poor, poor in capacity, and understanding;
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First then for them which are literally poore, poore in estate, how much doe they want of this means of salvation, Preaching, which the rich have? They cannot maintain Chaplains in their houses;
First then for them which Are literally poor, poor in estate, how much doe they want of this means of salvation, Preaching, which the rich have? They cannot maintain Chaplains in their houses;
All they that were present at this LambLions opening of the Book, that is, All they that come with modesty and humility, to the search of the Scriptures, All they, (and they are no small number,
All they that were present At this LambLions opening of the Book, that is, All they that come with modesty and humility, to the search of the Scriptures, All they, (and they Are no small number,
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for there they are said to be ten thousand times ten thousand, and thousands of thousands ) All they say there, We are all made Kings and Priests unto our God.
for there they Are said to be ten thousand times ten thousand, and thousands of thousands) All they say there, We Are all made Kings and Priests unto our God.
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for hence is it that Saint Chrys•stome, more then once, and Saint Gregory after him, meet in that expression, That the Scriptures are a Sea, in which a Lambe may wade, and an Elephant may swimme.
for hence is it that Saint Chrys•stome, more then once, and Saint Gregory After him, meet in that expression, That the Scriptures Are a Sea, in which a Lamb may wade, and an Elephant may swim.
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even in the bowells of their Spirit, insensible, inapprehensive of the mercies of God in Christ, the Lord and his Spirit hath sent me to preach the Gospell also, That Gospell, Blessed are the poore in Spirit,
even in the bowels of their Spirit, insensible, inapprehensive of the Mercies of God in christ, the Lord and his Spirit hath sent me to preach the Gospel also, That Gospel, Blessed Are the poor in Spirit,
And so beloved, if you have sufficiently considered, first, our generall easinesse of falling into the Passive scandall, of being offended in others, by misinterpreting their proceedings,
And so Beloved, if you have sufficiently considered, First, our general easiness of falling into the Passive scandal, of being offended in Others, by Misinterpreting their proceedings,
and then the generall scandals which the world tooke at Christ, and his Gospell, The Philosophers, that it was an ignorant religion, (where you saw, That the learneder the adversary is, the sooner he is satisfied ) And the worldly and carnall man, that it was a dishonourable,
and then the general scandals which the world took At christ, and his Gospel, The Philosophers, that it was an ignorant Religion, (where you saw, That the Learneder the adversary is, the sooner he is satisfied) And the worldly and carnal man, that it was a dishonourable,
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if it were all that, but it is none of it) If you have also considered the particular passive scandall that Christ deprehended in those two Disciples of Iohn, That they would doe more then Christ practised or prescribed, (where you saw also the distemper of those, that are derived from them, both those that thinke there are some sinners whom Christ cannot save,
if it were all that, but it is none of it) If you have also considered the particular passive scandal that christ deprehended in those two Disciples of John, That they would do more then christ practised or prescribed, (where you saw also the distemper of those, that Are derived from them, both those that think there Are Some Sinners whom christ cannot save,
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and those who thinke there are no sinners whom they cannot save, by their Supererogations ) And considered lastly, the way that Christ tooke, to devest these men of this offence,
and those who think there Are no Sinners whom they cannot save, by their Supererogations) And considered lastly, the Way that christ took, to devest these men of this offence,
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and passive scandall, which was to call them to the consideration of good workes, and of the best workes, which he that doth them, can doe, (where you have also seen, that Christ makes that our best work, To preach the Gospell to the poore, both because the poore are destitute of other comforts,
and passive scandal, which was to call them to the consideration of good works, and of the best works, which he that does them, can do, (where you have also seen, that christ makes that our best work, To preach the Gospel to the poor, both Because the poor Are destitute of other comforts,
and disposed them, by corrections to instructions) If you have received all this, you have received all that we proposed for the first part the injunction, the precept, the way, Be not sandalized, be not offended in me.
and disposed them, by corrections to instructions) If you have received all this, you have received all that we proposed for the First part the injunction, the precept, the Way, Be not sandalized, be not offended in me.
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and have our Beeing, and Genus cjus su•us, we are the off-spring of God) saw also by the same light of nature, that they could have no well-being, if there were no Blessednesse.
and have our Being, and Genus cjus su•us, we Are the offspring of God) saw also by the same Light of nature, that they could have no well-being, if there were no Blessedness.
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They brought their Iupiters to three hundred, says Varro; And from the same author, from Varro, does Saint Augustin collect almost three hundred severall opinions of Blessednesse.
They brought their Iupiters to three hundred, Says Varro; And from the same author, from Varro, does Saint Augustin collect almost three hundred several opinions of Blessedness.
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For, though the vulgat edition doe read that place, thus, Beatum dixerant populum, the world thought that people blessed that were so, that is, Temporally blessed,
For, though the Vulgate edition do read that place, thus, Beatum dixerant Populum, the world Thought that people blessed that were so, that is, Temporally blessed,
Yea, ( Blessed are the people that are so,) that is, Temporally blessed, Yea, blessed are the people whose God is the Lord, yet in truth, in the Originall, there is no such discretive particle, no word of difference, no yea, in the text,
Yea, (Blessed Are the people that Are so,) that is, Temporally blessed, Yea, blessed Are the people whose God is the Lord, yet in truth, in the Original, there is no such discretive particle, no word of difference, no yea, in the text,
but both the clauses of that verse are carried in one and the same tenor, Blessed are the people that are so, Blessed are the people whose God is the Lord;
but both the clauses of that verse Are carried in one and the same tenor, Blessed Are the people that Are so, Blessed Are the people whose God is the Lord;
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that is, that people whom the Lord hath blessed so, with Temporall blessings, is bound to beleeve those temporall blessings, to be seales and evidences to them that the Lord is their God.
that is, that people whom the Lord hath blessed so, with Temporal blessings, is bound to believe those temporal blessings, to be Seals and evidences to them that the Lord is their God.
What is that? All agree in this definition, that blessednesse is that in quo quiescit animus, in which the minde, the heart, the desire of man hath settled,
What is that? All agree in this definition, that blessedness is that in quo quiescit animus, in which the mind, the heart, the desire of man hath settled,
here, in his Ordinance of Preaching, God delivers himselfe to us; here in the administration of his Sacraments, he seals, ratifies, confirmes all unto us;
Here, in his Ordinance of Preaching, God delivers himself to us; Here in the administration of his Sacraments, he Seals, Ratifies, confirms all unto us;
and, not to be offended in him, not to suspect him or these meanes which he hath ordained, this is our viatory, our preparatory, our initiatory and inchoative Blessednesse, beyond which, nothing can be proposed in this life.
and, not to be offended in him, not to suspect him or these means which he hath ordained, this is our viatory, our preparatory, our initiatory and inchoative Blessedness, beyond which, nothing can be proposed in this life.
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for all that variation, will rest, so, though thy heart have some variations, some deviations, some aberrations from that direct point, upon which it should be bent, which is an absolute conformity of thy will to the will of God,
for all that variation, will rest, so, though thy heart have Some variations, Some deviations, Some aberrations from that Direct point, upon which it should be bent, which is an absolute conformity of thy will to the will of God,
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settle thy soule in such an infallibility, as this present condition can admit, and beleeve, that God receives glory as well in thy Repentance, as in thine Innocence, and that the mercy of God in Christ, is as good a pillow to rest thy soule upon after a sinne,
settle thy soul in such an infallibility, as this present condition can admit, and believe, that God receives glory as well in thy Repentance, as in thine Innocence, and that the mercy of God in christ, is as good a pillow to rest thy soul upon After a sin,
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for our reconciliation to God in him, in all cases, in which a Christian soule can bee distressed, that such a treasure there is deposited by him, in the Church,
for our reconciliation to God in him, in all cases, in which a Christian soul can be distressed, that such a treasure there is deposited by him, in the Church,
and deliver thee into it, so shall this Viatory, this preparatory, this initiatory and inchoative blessednesse deliver thee over to the everlasting blessednesse of the Kingdome of heaven.
and deliver thee into it, so shall this Viatory, this preparatory, this initiatory and inchoative blessedness deliver thee over to the everlasting blessedness of the Kingdom of heaven.
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for with you, I would not be over-bold) but I would aske leave of the Angels of heaven, leave of the holy Ghost himself, to venture to say a little, of this everlasting blessednesse:
for with you, I would not be overbold) but I would ask leave of the Angels of heaven, leave of the holy Ghost himself, to venture to say a little, of this everlasting blessedness:
In what consists this? A great limbe of the Schoole with their Thomas, place this blessednesse, this union with God, In visione, in this, That in heaven I shall see God, see God essentially, God face to face, God as he is.
In what consists this? A great limb of the School with their Thomas, place this blessedness, this Union with God, In vision, in this, That in heaven I shall see God, see God essentially, God face to face, God as he is.
But then another great branch of the Schoole, with their Scotus, place this blessednesse, this union with God, in Amore, in this, that in heaven, I shall love God. Now love presumes knowledge;
But then Another great branch of the School, with their Scotus, place this blessedness, this Union with God, in Amore, in this, that in heaven, I shall love God. Now love Presumest knowledge;
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There, in heaven, I shall know God, so, as that I shall be admitted, not onely to an Adoration of God, to an admiration of God, to a prosternation, and reverence before God,
There, in heaven, I shall know God, so, as that I shall be admitted, not only to an Adoration of God, to an admiration of God, to a prosternation, and Reverence before God,
and therefore another branch of the Schoole, with their Aureolus, place this blessednesse, this union of our souls with God, in Gaudio, in our joy, that is, in our enjoying of God.
and Therefore Another branch of the School, with their Aureolus, place this blessedness, this Union of our Souls with God, in Gaudio, in our joy, that is, in our enjoying of God.
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But yet, every one of these, to see God, or to love God, or to enjoy God, have seemed to some too narrow to comprehend this blessednesse, beyond which, nothing can be proposed;
But yet, every one of these, to see God, or to love God, or to enjoy God, have seemed to Some too narrow to comprehend this blessedness, beyond which, nothing can be proposed;
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not looke, and looke againe, as here, but looke, and looke still, for that is, Continuitas intuendi. There my soule shall have Inconcussam qu•etem; we need owe Plato nothing;
not look, and look again, as Here, but look, and look still, for that is, Continuitas intuendi. There my soul shall have Inconcussam qu•etem; we need owe Plato nothing;
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but we may thank Plato for this expression, if he meant so much by this Inconcussa quies, That in heaven my soule shall sleep, not onely without trouble,
but we may thank Plato for this expression, if he meant so much by this Inconcussa quies, That in heaven my soul shall sleep, not only without trouble,
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But the Apostle will exceed the Philosopher, St. Paul will exceed Plato, as he does when he sayes, I shall be unus spiritus cum Deo, I shall be still but the servant of my God,
But the Apostle will exceed the Philosopher, Saint Paul will exceed Plato, as he does when he Says, I shall be Unus spiritus cum God, I shall be still but the servant of my God,
When? Dies quem tanquam supremum reformidas, aterni natalis est, sayes the Morall mans Oracle, Seneca. Our last day is our first day, our Saturday is our Sunday, our Eve is our Holyday, our sun-setting is our morning, the day of our death, is the first day of our eternall life.
When? Die Whom tanquam supremum reformidas, aterni Natalis est, Says the Moral men Oracle, Senecca. Our last day is our First day, our Saturday is our Sunday, our Eve is our Holiday, our sunsetting is our morning, the day of our death, is the First day of our Eternal life.
as he calls up our eyes to him, in the beauty, and splendor, and service of the Church? How glorious in that spoufe of his? But how glorious shall I conceive this light to be, cum sub loco viderim, when I shall see it, in his owne place.
as he calls up our eyes to him, in the beauty, and splendour, and service of the Church? How glorious in that spoufe of his? But how glorious shall I conceive this Light to be, cum sub loco viderim, when I shall see it, in his own place.
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I shall see it, in the face of that God, who is all face, all manifestration, all all Innotescence to me, (for, facies Deiest, qua Deus nobis innotescit, that's Gods face to us, by which God manifests himselfe to us) I shall see this light in his face, who is all face,
I shall see it, in the face of that God, who is all face, all manifestration, all all Innotescence to me, (for, fancies impaired, qua Deus nobis innotescit, that's God's face to us, by which God manifests himself to us) I shall see this Light in his face, who is all face,
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This is Beatitudo in Auge, blessednesse in the Meridionall height, blessednesse in the South point, in a perpetuall Sommer solstice, beyond which nothing can be proposed, to see God so, Then, There.
This is Beatitudo in Auge, blessedness in the Meridional height, blessedness in the South point, in a perpetual Summer solstice, beyond which nothing can be proposed, to see God so, Then, There.
of that person, then they will proceed to a Canonization; and so, he that in his Novitiat, and years of probation was but blessed Ignatius, and blessed Xavier, is lately become Saint Xavier, aud Saint Ignatius. And so they pervert the right order,
of that person, then they will proceed to a Canonization; and so, he that in his Novitiat, and Years of probation was but blessed Ignatius, and blessed Xavier, is lately become Saint Xavier, and Saint Ignatius. And so they pervert the right order,
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That so not being offended in him, but resting in those meanes and seales, of reconciliation, which thou hast instituted in thy Church, wee may have life,
That so not being offended in him, but resting in those means and Seals, of reconciliation, which thou hast instituted in thy Church, we may have life,
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and life more abundantly, life of grace here, and life of glory there, in that kingdome, which thy Sonne, our Saviour Christ Jesus hath purchased for us, with the inestimable price of his incorruptible bloud. Amen.
and life more abundantly, life of grace Here, and life of glory there, in that Kingdom, which thy Son, our Saviour christ jesus hath purchased for us, with the inestimable price of his incorruptible blood. Amen.
FRom the beginning God intimated a detestation, a dislike of singularity; of beeing Alone. The first time that God himselfe is named in the Bible, in the first verse of Genesis, hee is named plurally, Creavit Dit, Gods, Gods in the plurall, Created Heaven and Earth.
FRom the beginning God intimated a detestation, a dislike of singularity; of being Alone. The First time that God himself is nam in the bible, in the First verse of Genesis, he is nam plurally, Created Dit, God's, God's in the plural, Created Heaven and Earth.
so the militant, and the triumphant Church is the same Church. There can bee no widower, There can bee no Dowager, in that case; Hee cannot, shee cannot die.
so the militant, and the triumphant Church is the same Church. There can be no widower, There can be no Dowager, in that case; He cannot, she cannot die.
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If brethren dwell together, and one of them die, and have no childe, the wife of the dead shall not mary without, unto a stranger, &c. This law was but a permissive law;
If brothers dwell together, and one of them die, and have no child, the wife of the dead shall not marry without, unto a stranger, etc. This law was but a permissive law;
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then them, to whom it was given, the Iews. And therefore wee enquire not the reasons of that law, (the reasons were determined in that people ) wee examine not the conveniences of the law; (the conveniences were determined in those times ) wee lay hold onely upon the Typique signification, and appliablenesse of the law,
then them, to whom it was given, the Iews. And Therefore we inquire not the Reasons of that law, (the Reasons were determined in that people) we examine not the conveniences of the law; (the conveniences were determined in those times) we lay hold only upon the Typique signification, and appliableness of the law,
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as that secular Mariage there spoken of, may be appliable to this spirituall Mariage, the Mariage of the Minister to the Church: If brethren dwell together, &c. From these words then, wee shall make our approaches, and application, to the present occasion, by these steps;
as that secular Marriage there spoken of, may be appliable to this spiritual Marriage, the Marriage of the Minister to the Church: If brothers dwell together, etc. From these words then, we shall make our Approaches, and application, to the present occasion, by these steps;
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if they maried Widowes, God is pleased here, to afford us, some intimation, some adumbration, a Typicall and exemplar knowledge of the lawfulnesse of such mariages, hee maries after the death of a former husband;
if they married Widows, God is pleased Here, to afford us, Some intimation, Some adumbration, a Typical and exemplar knowledge of the lawfulness of such marriages, he mary's After the death of a former husband;
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and then farther, a brother maries the wife of his deceased brother; Now into the reasons of the law, literally given, and literally accepted, wee looke not;
and then farther, a brother Mary's the wife of his deceased brother; Now into the Reasons of the law, literally given, and literally accepted, we look not;
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but for the accommodation of the law to our present application, it must bee a brother, a spirituall brother, a professor of the same faith, that succeeds in this mariage, in this possession,
but for the accommodation of the law to our present application, it must be a brother, a spiritual brother, a professor of the same faith, that succeeds in this marriage, in this possession,
And then it is a surrendring to a brother dead without children: In this spirituall procreation of children, we all dye without children of our own; Though by our labours,
And then it is a surrendering to a brother dead without children: In this spiritual procreation of children, we all die without children of our own; Though by our labours,
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And then our duty consists in both these, that we behave our selves, as your husband, which implies a power, an authority; but a power and authority rooted in love, and exercised with love;
And then our duty consists in both these, that we behave our selves, as your husband, which Implies a power, an Authority; but a power and Authority rooted in love, and exercised with love;
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and then that we doe all as brothers to the former husband, that as one intentation of this law was, that inheritances, and temporall proprieties might be preserved,
and then that we do all as Brother's to the former husband, that as one intentation of this law was, that inheritances, and temporal proprieties might be preserved,
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Amongst the gentiles it was so too all well governed States ever enlarged themselves, in giving places of command and profit, to maried men. Indeed such men are most properly said to keep this world in reparations, that provide a succession of children;
among the Gentiles it was so too all well governed States ever enlarged themselves, in giving places of command and profit, to married men. Indeed such men Are most properly said to keep this world in reparations, that provide a succession of children;
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But I presse not this too literally, nor over perswasively, that every man is bound to Mary; God is no accepter of persons, nor of conditions. But being to use these words in their figurative application, I say, every man is bound to marry himselfe to a profession, to a calling:
But I press not this too literally, nor over persuasively, that every man is bound to Marry; God is no accepter of Persons, nor of conditions. But being to use these words in their figurative application, I say, every man is bound to marry himself to a profession, to a calling:
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and his congregation with the world; that we wil forsake the covetous desires of the world, that is, the covetous proprieting of all things to our selves, the covetous living onely for our selves, there's our contract with the world, that we will mutually assist,
and his congregation with the world; that we will forsake the covetous Desires of the world, that is, the covetous proprieting of all things to our selves, the covetous living only for our selves, there's our contract with the world, that we will mutually assist,
so every man is duly contracted to the world, in Baptisme, and lawfully maried to the world in accepting a profession. And so this service of ours to the Church is our mariage.
so every man is duly contracted to the world, in Baptism, and lawfully married to the world in accepting a profession. And so this service of ours to the Church is our marriage.
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Esay felt, and groned under this burden, when he cried Onus Babylonis Onus Moab, and Onus Damasci, O the burden of Babylon, and the burden of Damscus, and so the other Prophets grone often under this burden, in contemplation of other places:
Isaiah felt, and groaned under this burden, when he cried Onus Babylonis Onus Moab, and Onus Damasci, Oh the burden of Babylon, and the burden of Damscus, and so the other prophets groan often under this burden, in contemplation of other places:
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We reade of a compassionate Generall, that looking upon his great Army, from a hill, fell into a bitter weeping, upon this consideration, that in fiftie or sixtie years hence, there will not be a man of these that fight now, alive upon the earth.
We read of a compassionate General, that looking upon his great Army, from a hill, fell into a bitter weeping, upon this consideration, that in fiftie or sixtie Years hence, there will not be a man of these that fight now, alive upon the earth.
What Sea could furnish mine eyes with teares enough, to poure out, if I should think, that of all this Congregation, which lookes me in the face now, I should not meet one, at the Resurrection, at the right hand of God! And for so much as concerns me, it is all one,
What Sea could furnish mine eyes with tears enough, to pour out, if I should think, that of all this Congregation, which looks me in the face now, I should not meet one, At the Resurrection, At the right hand of God! And for so much as concerns me, it is all one,
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If I put you upon miraculous wayes, to be saved without hearing, or upon extraordinary wayes to be saved by hearing others, this shall aggravate my condemnation, though you be saved:
If I put you upon miraculous ways, to be saved without hearing, or upon extraordinary ways to be saved by hearing Others, this shall aggravate my condemnation, though you be saved:
When at any midnight I heare a bell toll from this steeple, must not I say to my selfe, what have I done at any time for the instructing or rectifying of that mans Conscience, who lieth there now ready to deliver up his own account,
When At any midnight I hear a bell toll from this steeple, must not I say to my self, what have I done At any time for the instructing or rectifying of that men Conscience, who lies there now ready to deliver up his own account,
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But if Christ, who repeats that complaint, in every one of us, That a Prophet hath no honour in his own Countrie, that a Pastor is least respected of his own stock, you have not your Quctus est, for the honour due to God;
But if christ, who repeats that complaint, in every one of us, That a Prophet hath no honour in his own Country, that a Pastor is least respected of his own stock, you have not your Quctus est, for the honour due to God;
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but the Civill Magistrate, and the Spirituall Paster, who have married the two Daughters of God, The state and the Church, are the Images and Ambassadours of God, in a higher and more peculiar sense,
but the Civil Magistrate, and the Spiritual Paster, who have married the two Daughters of God, The state and the Church, Are the Images and ambassadors of God, in a higher and more peculiar sense,
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And then Honour implieth that, by which Honour subsisteth, maintenance; and they which withdraw that injuriously, or with-hold that contentiously, dishonour God, in the dishonour of his servants,
And then Honour Implies that, by which Honour subsisteth, maintenance; and they which withdraw that injuriously, or withhold that contentiously, dishonour God, in the dishonour of his Servants,
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So then the interest of your particular Minister, and the particular Church, being such as between Man and Wife, a marriage, we consider the uses of marriage in Gods first intention,
So then the Interest of your particular Minister, and the particular Church, being such as between Man and Wife, a marriage, we Consider the uses of marriage in God's First intention,
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and apply them to this marriage. Gods first intentions in marriage were two. In adjutorium, for mutuall helpers, and in prolem, for procreation, and education of Children.
and apply them to this marriage. God's First intentions in marriage were two. In Adjutorium, for mutual helpers, and in Prolem, for procreation, and education of Children.
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And therefore if the husband, the Pastor, put the wife, his flock in a circumcision, to pare themselves to the quick, to take from their necessary means to sustain their families, to satisfie him;
And Therefore if the husband, the Pastor, put the wife, his flock in a circumcision, to pare themselves to the quick, to take from their necessary means to sustain their families, to satisfy him;
the wife will say as Zipporah said to Moses, spon• sus sanguinum, a bloudy husband art thou, that exactest and extortest more then is due, In that case the Husband is no helper.
the wife will say as Zipporah said to Moses, spon• sus Sanguinum, a bloody husband art thou, that Exactest and extortest more then is due, In that case the Husband is no helper.
But if we be alwayes ready to help your children over the threshold, (as Saint Augustine calls Baptisme, Limen Ecclesiae) alwayes ready to Baptize the Children;
But if we be always ready to help your children over the threshold, (as Saint Augustine calls Baptism, Limen Ecclesiae) always ready to Baptise the Children;
ready to deliver your souls into the hands of God, when all the rest about you are ready to receive into their hands, that which you leave behinde you,
ready to deliver your Souls into the hands of God, when all the rest about you Are ready to receive into their hands, that which you leave behind you,
If we might marry no widowes, (no Churches, which had been wives to former husbands) we should finde few Virgins, that is, Churches newly erected for us.
If we might marry no Widows, (not Churches, which had been wives to former Husbands) we should find few Virgins, that is, Churches newly erected for us.
And therefore for them that take advantages upon the weaknesses, or upon the disgrace, or upon the povertie of any such incumbent, and so insinuate themselves into his Church, this is intrusion, this is spirituall adultery, for the husband is not dead, though he be sick.
And Therefore for them that take advantages upon the Weaknesses, or upon the disgrace, or upon the poverty of any such incumbent, and so insinuate themselves into his Church, this is intrusion, this is spiritual adultery, for the husband is not dead, though he be sick.
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or whether he pushed him out, before he would have gone, Iacob was a supplanter. Some few cases are put when a wife becomes as a widow, her husband living;
or whither he pushed him out, before he would have gone, Iacob was a supplanter. some few cases Are put when a wife becomes as a widow, her husband living;
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so that Bishop delivers that Church, to the care and administration of some other during her widowhood, till by due course she become the wife of another.
so that Bishop delivers that Church, to the care and administration of Some other during her widowhood, till by due course she become the wife of Another.
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It should have honour; It must have labour; and it is a lawfull mariage upon a just and equitable vacancy of the place, without any supplantation; upon death;
It should have honour; It must have labour; and it is a lawful marriage upon a just and equitable vacancy of the place, without any supplantation; upon death;
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and have no childe, the wife, &c. Aswell Saint Gregory, as Saint Augustine before, interpret this of our elder, our eldest brother Christ Iesus. That hee being dead, we mary his wife, the Church, and become husbands to her.
and have no child, the wife, etc. Aswell Saint Gregory, as Saint Augustine before, interpret this of our elder, our eldest brother christ Iesus. That he being dead, we marry his wife, the Church, and become Husbands to her.
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still those seven were brethren. How often soever any wife change her husband, any Church, her Pastor, God sends us still a succession of brethren, sincere,
still those seven were brothers. How often soever any wife change her husband, any Church, her Pastor, God sends us still a succession of brothers, sincere,
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See, my father, the skirt of thy robe, in my hand, says David to his King Saul; Now if any husband should be offered to any widow, any Pastor to any vacant Church, who were not our brother by all these fathers, in a right beliefe in God, the Father of all men, in a right profession of Christ Iesus, the Father of all Christians, in a right affection,
See, my father, the skirt of thy robe, in my hand, Says David to his King Saul; Now if any husband should be offered to any widow, any Pastor to any vacant Church, who were not our brother by all these Father's, in a right belief in God, the Father of all men, in a right profession of christ Iesus, the Father of all Christians, in a right affection,
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an imaginary universall father, he of whom his Vice-fathers, his Junior fathers, the Iesuites (for all the Jesuits are Fathers ) says, That the Fathers of the Church are but sons,
an imaginary universal father, he of whom his Vice-fathers, his Junior Father's, the Iesuites (for all the Jesuits Are Father's) Says, That the Father's of the Church Are but Sons,
as Iob speaks the words) but of pride, say to corruption, Thou art my father, that is, that prostrate themselves to all the corruptions of a prostitute Church:
as Job speaks the words) but of pride, say to corruption, Thou art my father, that is, that prostrate themselves to all the corruptions of a prostitute Church:
for a Pastor to any vacant Church, he is not within the accommodation of this law, hee is not our brother, by the whole bloud, who hath not a brotherhood rooted in the same religion, and in the allegiance to the same Soveraign.
for a Pastor to any vacant Church, he is not within the accommodation of this law, he is not our brother, by the Whole blood, who hath not a brotherhood rooted in the same Religion, and in the allegiance to the same Sovereign.
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A Schismatique is no more a brother to this purpose, then an Heretique. If we look well, we shall see, that Christ provided better for his garments, then for his flesh;
A Schismatic is no more a brother to this purpose, then an Heretic. If we look well, we shall see, that christ provided better for his garments, then for his Flesh;
There may bee, in many cases, more mischief, in disobeying the uniformity of the discipline of the Church then in mistaking in opinion, some doctrine of the Church.
There may be, in many cases, more mischief, in disobeying the uniformity of the discipline of the Church then in mistaking in opinion, Some Doctrine of the Church.
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So that, if they be not brothers in the same faith, and brothers in the same houshold of the faithfull, and brothers in the same allegiance, If they advance not the truth of the Church,
So that, if they be not Brother's in the same faith, and Brother's in the same household of the faithful, and Brother's in the same allegiance, If they advance not the truth of the Church,
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and the peace of the Church, and the head of the Church, fomentors of Error, and of Schisme, and Sedition, are not husbands for these widows, Pastors for these Churches. Hee must bee a brother;
and the peace of the Church, and the head of the Church, Fomenters of Error, and of Schism, and Sedition, Are not Husbands for these Widows, Pastors for these Churches. He must be a brother;
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A brother dwelling in the same house of Christ, and then brother to one dead without children, as Tertullian expresses it in his particular elegancy Illiberis; that is, content to be his brother, in that sense, in that capacity, to claime no children, no spirituall children of his own begetting;
A brother Dwelling in the same house of christ, and then brother to one dead without children, as Tertullian Expresses it in his particular elegancy Illiberis; that is, content to be his brother, in that sense, in that capacity, to claim no children, no spiritual children of his own begetting;
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but to content himselfe to have been the foster father, and to have nursed those children, whom the Spirit of God, by over-shadowing the Church, hath begot upon her,
but to content himself to have been the foster father, and to have nursed those children, whom the Spirit of God, by overshadowing the Church, hath begotten upon her,
Saint Paul might say to the Corinthians, Though you have tenne thousand instructors in Christ, yet have yee not many fathers, for in Christ Iesus I have begotten you through the Gospel;
Saint Paul might say to the Corinthians, Though you have tenne thousand instructors in christ, yet have ye not many Father's, for in christ Iesus I have begotten you through the Gospel;
Those, to whom he first of any presented the Gospel, That had not heard of a Christ, nor a holy Ghost, before, They, into whom, he infused a new religion, new to them, might well enough bee called his children, and hee their father;
Those, to whom he First of any presented the Gospel, That had not herd of a christ, nor a holy Ghost, before, They, into whom, he infused a new Religion, new to them, might well enough be called his children, and he their father;
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Only they that proceed, as they proceed in the Romane Church Ex opere operato, to tye the grace of God, to the action of the man, will venter to call Gods children, their children in that sense.
Only they that proceed, as they proceed in the Roman Church Ex Opere operato, to tie the grace of God, to the actium of the man, will venture to call God's children, their children in that sense.
My prayer shal be against that commination, That God will not give us a miscarrying womb, nor dry breasts; that you may always suck pure milk from us,
My prayer shall be against that commination, That God will not give us a miscarrying womb, nor dry breasts; that you may always suck pure milk from us,
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that he by his Spirit, may give you an inward regeneration, as I, by his ordinance shall present to you, the outward means, that so being begot by himselfe, the father of life,
that he by his Spirit, may give you an inward regeneration, as I, by his Ordinance shall present to you, the outward means, that so being begotten by himself, the father of life,
and of light, you may be nursed, and brought up, in his service by me. That so, not attributing the work to any man, but to Gods Ordinances, you doe not tye the power of God,
and of Light, you may be nursed, and brought up, in his service by me. That so, not attributing the work to any man, but to God's Ordinances, you do not tie the power of God,
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but by him; but acknowledging the other to be but an instrument, and the weakest to be that, you may remember also, That though a man can cut deeper with an Axe,
but by him; but acknowledging the other to be but an Instrument, and the Weakest to be that, you may Remember also, That though a man can Cut Deeper with an Axe,
because they were uninstructed, and ignorant, dare we say then, we never saw them, show their ignorance, wee never heard of it? That is the greatest part of our fault, the heaviest weight upon our condemnation, that we saw so little, heard so little, conversed so little amongst them,
Because they were uninstructed, and ignorant, Dare we say then, we never saw them, show their ignorance, we never herd of it? That is the greatest part of our fault, the Heaviest weight upon our condemnation, that we saw so little, herd so little, conversed so little among them,
The Galatians who had begun in the spirit, and then relapsed, before whose eyes Christ Iesus had been evidently set forth, as the Apostle speaks, fall under that reproach of the Apostle, to bee called,
The Galatians who had begun in the Spirit, and then relapsed, before whose eyes christ Iesus had been evidently Set forth, as the Apostle speaks, fallen under that reproach of the Apostle, to be called,
and called againe, fooles, and men bewitched. If I beginne to preach, amongst you, and proceed not, I shall fall under that heavy increpation from my God, you beganne, that you might for your owne glory, shew that you were in some measure, able to serve the Church,
and called again, Fools, and men bewitched. If I begin to preach, among you, and proceed not, I shall fallen under that heavy increpation from my God, you began, that you might for your own glory, show that you were in Some measure, able to serve the Church,
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It is true, that as there is Vae si non, Wo be unto mee, if I doe not preach the Gospel, so there is an Euge bone serve, Well done, good and faithfull servant, to them that doe.
It is true, that as there is Vae si non, Woe be unto me, if I do not preach the Gospel, so there is an Euge bone serve, Well done, good and faithful servant, to them that do.
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or ecclesiasticall, temporall, or spirituall husband, is grounded, rooted in love: for, the Apostle seemes to delight himself, in the repeating of that Commandement, to the Ephesians, and to the Colossians, Husbands love your wives.
or ecclesiastical, temporal, or spiritual husband, is grounded, rooted in love: for, the Apostle seems to delight himself, in the repeating of that Commandment, to the Ephesians, and to the colossians, Husbands love your wives.
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But being so, hee thought hee said all, when he said they loved one another; For where the Congregation loves the Pastor, hee will forbeare bitter reproofes,
But being so, he Thought he said all, when he said they loved one Another; For where the Congregation loves the Pastor, he will forbear bitter reproofs,
and wounding increpations, and where the Pastor loves his Congregation, his Rebukes, because they proceed our of love, will bee acceptable, and well interpreted by them.
and wounding increpations, and where the Pastor loves his Congregation, his Rebukes, Because they proceed our of love, will be acceptable, and well interpreted by them.
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In which last circumstance, we have time to mark but this one note, that the reason of that law, which drew the brother to this mariage, was the preservation of the temporall inheritance, in that family.
In which last circumstance, we have time to mark but this one note, that the reason of that law, which drew the brother to this marriage, was the preservation of the temporal inheritance, in that family.
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That the Parish be not oppressed with heavy extortions, nor the Pastor defrauded with unjust substraction, nor the Patron damnified by usurpations, nor the Ordinary neglected by disobediences; but that people,
That the Parish be not oppressed with heavy extortions, nor the Pastor defrauded with unjust substraction, nor the Patron damnified by usurpations, nor the Ordinary neglected by disobediences; but that people,
and Pastor, and Patron, and Ordinary, continuing in possession of their severall rights, love being the root of all, the fruit of all may be peace, love being the soul of all, the body of all may be unity;
and Pastor, and Patron, and Ordinary, Continuing in possession of their several rights, love being the root of all, the fruit of all may be peace, love being the soul of all, the body of all may be unity;
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SERMON XLVI. The second Sermon Preached by the Author after he came to St. Dunstanes, 25 Apr. 1624. PSAL. 34. 11. Come ye children, Hearken unto me, I will teach you the fear of the Lord.
SERMON XLVI. The second Sermon Preached by the Author After he Come to Saint Dunstanes, 25 Apr. 1624. PSALM 34. 11. Come you children, Harken unto me, I will teach you the Fear of the Lord.
it is Come and Hearken; not such as wish themselves away, nor such as wish another man here; but such as value Gods ordinance of Preaching, though it be,
it is Come and Harken; not such as wish themselves away, nor such as wish Another man Here; but such as valve God's Ordinance of Preaching, though it be,
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In yours, first, the capacity, as children; Then the action, you Come; Then your Disposition here, you hearken; And lastly, your submission to Gods Ordinance, you hearken even unto me, unto any Minister of his sending.
In yours, First, the capacity, as children; Then the actium, you Come; Then your Disposition Here, you harken; And lastly, your submission to God's Ordinance, you harken even unto me, unto any Minister of his sending.
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In our Part, there is first a Teaching; for, else, why should you come, or hearken unto me, or any? It is a Teaching, it is not onely a Praying; And then, there is a Catholique doctrine, a circular doctrine, that walks the round,
In our Part, there is First a Teaching; for, Else, why should you come, or harken unto me, or any? It is a Teaching, it is not only a Praying; And then, there is a Catholic Doctrine, a circular Doctrine, that walks the round,
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First then, the word, in which, in the first branch of the first part, your capacity is expressed, filii, pueri, children, is, from the Originall, which is Banim, often accepted in three notions, and so rendred;
First then, the word, in which, in the First branch of the First part, your capacity is expressed, Sons, pueri, children, is, from the Original, which is Banim, often accepted in three notions, and so rendered;
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and are very often in Scriptures called so, Pueri, children; Or it is Alumni, Nurse-children, foster-children, filii m•mmillares, children of the breasts;
and Are very often in Scriptures called so, Pueri, children; Or it is Alumni, Nurse-children, foster-children, Sons m•mmillares, children of the breasts;
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First, as you are servants, you are children; for, without distinction of age, servants are called so, frequently, ordinarily, in the Scriptures, Pueri. The Priest asks David, before he would give him the holy bread, An vasa puerorum sancta, Whether those children, (speaking of Davids followers) were clean from women; Here were children that were able to get children.
First, as you Are Servants, you Are children; for, without distinction of age, Servants Are called so, frequently, ordinarily, in the Scriptures, Pueri. The Priest asks David, before he would give him the holy bred, an vasa Puerorum sancta, Whither those children, (speaking of Davids followers) were clean from women; Here were children that were able to get children.
The Centurions servants came, when he said, Come; and was their wages like yours? Had they their beeing, their ever-lasting well-beeing for their service? You will scarce receive a servant, that is come from another man, without testimony;
The Centurions Servants Come, when he said, Come; and was their wages like yours? Had they their being, their everlasting well-being for their service? You will scarce receive a servant, that is come from Another man, without testimony;
If you put your selves out of Gods service, whither will ye goe? In his service, and his onely, is perfect freedome. And therefore as you love freedome, and liberty, bee his servants;
If you put your selves out of God's service, whither will you go? In his service, and his only, is perfect freedom. And Therefore as you love freedom, and liberty, be his Servants;
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The first that ever came to Christ, (so as he came to us, in blood ) they that came to him so, before he came so to us, that died for him, before he died for them, were such sucking children, those whom Herod slew.
The First that ever Come to christ, (so as he Come to us, in blood) they that Come to him so, before he Come so to us, that died for him, before he died for them, were such sucking children, those whom Herod slew.
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As Christ thought himself bound to thank his Father, for that way of proceeding, I thank thee, O Father, Lord of heaven and earth, that thou hast revealed these things unto babes;
As christ Thought himself bound to thank his Father, for that Way of proceeding, I thank thee, Oh Father, Lord of heaven and earth, that thou hast revealed these things unto babes;
Of such; not onely of those who were truly, literally children, (children in age ) but of such as those, ( Talium est regnum coelorum ) such as come in such a disposition, in the humility, in the simplicity, in the singlenesse of heart, as children do.
Of such; not only of those who were truly, literally children, (children in age) but of such as those, (Talium est Kingdom Coelorum) such as come in such a disposition, in the humility, in the simplicity, in the singleness of heart, as children do.
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An habituall sinner is always in minority, always an Infant; an Infant to this purpose, All his acts, all the bands of an Infant, are void all the outward religious actions,
an habitual sinner is always in minority, always an Infant; an Infant to this purpose, All his acts, all the bans of an Infant, Are void all the outward religious actions,
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For, for temporall, if God should take off his hand, withdraw his hand of sustentation, all those things, which assist us temporally, would relapse to the first feeble,
For, for temporal, if God should take off his hand, withdraw his hand of sustentation, all those things, which assist us temporally, would relapse to the First feeble,
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as we are his spirituall children, as he hath nursed us, fed us with his word. In which sense, the Apostle speaks of those who had embraced the true Religion, (in the same words that the Prophet had spoken before) Behold, Heb. 2. 13. I,
as we Are his spiritual children, as he hath nursed us, fed us with his word. In which sense, the Apostle speaks of those who had embraced the true Religion, (in the same words that the Prophet had spoken before) Behold, Hebrew 2. 13. I,
And in the same sense, the same Prophet, in the same place, says of them who had fallen away from the true Religion, They please themselves in the children of strangers, In those men, who have derived their Orders, and their Doctrine from a forein Jurisdiction.
And in the same sense, the same Prophet, in the same place, Says of them who had fallen away from the true Religion, They please themselves in the children of Strangers, In those men, who have derived their Order, and their Doctrine from a foreign Jurisdiction.
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In that State where Adoptions were so frequent, (in old Rome ) a Plebeian could not adopt a Patrician, a Yeoman could not adopt a Gentleman, nor a young man could not adopt an old. In the new Rome, that endevours to adopt all, in an imaginary filiation, you that have the perfect freedome of Gods service, be not adopted into the slavery,
In that State where Adoptions were so frequent, (in old Room) a Plebeian could not adopt a Patrician, a Yeoman could not adopt a Gentleman, nor a young man could not adopt an old. In the new Room, that endeavours to adopt all, in an imaginary filiation, you that have the perfect freedom of God's service, be not adopted into the slavery,
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and his Apostles, be not adopted into a yonger Religion. Religio à religando; That is Religion, that binds; that binds, that is necessary to salvation.
and his Apostles, be not adopted into a younger Religion. Religio à Religando; That is Religion, that binds; that binds, that is necessary to salvation.
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and Miserere salvatoris tui, have mercy upon thine owne Saviour, put on the bowells of mercy, and put them on even towards Christ Iesus himselfe, who needs thy mercy, by beeing so tome,
and miserere Salvatoris tui, have mercy upon thine own Saviour, put on the bowels of mercy, and put them on even towards christ Iesus himself, who needs thy mercy, by being so tome,
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For, beloved, it is not so absurd a prayer, as it is conceived, if Luther did say upon his death bed, Oremus pro Domino nostro Iesu Christo, Let us pray for out Lord and Saviour Iesus Christ.
For, Beloved, it is not so absurd a prayer, as it is conceived, if Luther did say upon his death Bed, Oremus Pro Domino nostro Iesu Christ, Let us pray for out Lord and Saviour Iesus christ.
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Had we not need pray for him? If he complaine that Saul persecutes him, had we not need pray for him? It is a seditious affection in civill things, to divide the King and the kingdome; to pray, to fight for the one,
Had we not need pray for him? If he complain that Saul persecutes him, had we not need pray for him? It is a seditious affection in civil things, to divide the King and the Kingdom; to pray, to fight for the one,
And then the Church celebrates Christs coming in the flesh, a moneth before he comes, in four Sundays of Advent, before Christmas. When thou comest to meet him in the Congregation, come not occasionally, come not casually, not indifferently, not collaterally;
And then the Church celebrates Christ coming in the Flesh, a Monn before he comes, in four Sundays of Advent, before Christmas. When thou Comest to meet him in the Congregation, come not occasionally, come not casually, not indifferently, not collaterally;
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If thou must pray for his Gospell, thou must pray for him; Nay, thou canst not pray for thy selfe, but thou must pray for him, for, thou art his bowells; when thou in thy forefathers, the first Christians in the Primitive Church, wast persecuted, Christ cryed out, why persecutest thou me? Christ made thy case his, because thou wast of his bowells.
If thou must pray for his Gospel, thou must pray for him; Nay, thou Canst not pray for thy self, but thou must pray for him, for, thou art his bowels; when thou in thy Forefathers, the First Christians in the Primitive Church, wast persecuted, christ cried out, why Persecutest thou me? christ made thy case his, Because thou waste of his bowels.
when Christ is wounded by the blasphemies of others, and crucified by thee, in thy relapses to repented sinnes, wilt thou not say to Them, to Thy selfe, in the behalfe of Christ, why persecute yee me? Wilt thou not make Christs case thine, as hee made thine his? Art not thou the bowells of Christ? If not, (and thou art not,
when christ is wounded by the Blasphemies of Others, and Crucified by thee, in thy relapses to repented Sins, wilt thou not say to Them, to Thy self, in the behalf of christ, why persecute ye me? Wilt thou not make Christ case thine, as he made thine his? Art not thou the bowels of christ? If not, (and thou art not,
if thou have not this sense of his suffering ) thou hast no interest in his death, by thy Baptisme, nor in his Resurrection, by thy feeble halfe repentances. But in the duty of a child,
if thou have not this sense of his suffering) thou hast no Interest in his death, by thy Baptism, nor in his Resurrection, by thy feeble half repentances. But in the duty of a child,
as thou art the Son of his bowells, in all these capacities, (and with all these we have done) God calls thee, come ye children; and that is our next step, the Action, Come.
as thou art the Son of his bowels, in all these capacities, (and with all these we have done) God calls thee, come you children; and that is our next step, the Actium, Come.
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Passing thus from the Persons to the action, Venite, Come, we must aske first, what this comming is? The whole mystery of our redemption is expressed by the Apostle in this word, venit, that Christ Iesus is come into the world.
Passing thus from the Persons to the actium, Venite, Come, we must ask First, what this coming is? The Whole mystery of our redemption is expressed by the Apostle in this word, venit, that christ Iesus is come into the world.
in his own house, in the Church. Which is his house, which is his Church? That to thee, in which he hath given thee thy Baptisme, if that do still afford thee,
in his own house, in the Church. Which is his house, which is his Church? That to thee, in which he hath given thee thy Baptism, if that do still afford thee,
The gates of heaven shall be opened to you, at last in that word, Venite benedicti, come ye blessed, the way to those gates is opened to you now, in the same word, Venite filii, come ye children, come. Christ can come,
The gates of heaven shall be opened to you, At last in that word, Venite Blessing, come you blessed, the Way to those gates is opened to you now, in the same word, Venite Sons, come you children, come. christ can come,
and does often, into thy bed-chamber, in the visitation of his private Spirit, but, here, he calls thee out into the congregation, into the communion of Saints.
and does often, into thy bedchamber, in the Visitation of his private Spirit, but, Here, he calls thee out into the congregation, into the communion of Saints.
Much of the mystery of our Religion lay in the venturus, that Christ was to come, all that the law and Prophets undertooke for, was that venturus, that Christ was to come;
Much of the mystery of our Religion lay in the Coming, that christ was to come, all that the law and prophets undertook for, was that Coming, that christ was to come;
and contingencies, thou wilt come, if thou canst wake, if thou canst rise, if thou canst be ready, if thou like the company, the weather, the man. We finde one man who was brought in his bed to Christ; but it was but one.
and contingencies, thou wilt come, if thou Canst wake, if thou Canst rise, if thou Canst be ready, if thou like the company, the weather, the man. We find one man who was brought in his Bed to christ; but it was but one.
The Dove went up and down, from the Arke, and to the Arke, and yet was not disappointed of her Oliveleafe, Thou maiest come to this place at due times,
The Dove went up and down, from the Ark, and to the Ark, and yet was not disappointed of her Oliveleafe, Thou Mayest come to this place At due times,
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If no Hereticall recusancy, (thou dost like the Doctrine ) no schismaticall recusancy, (thou dost like the Discipline ) no lasie recusancy, (thou forbearest not because thou canst not sit at thine ease) no proud recusancie, (that the company is not good enough for thee) if none of these detain thee, thou maist be here, even when thou art not here; God may accept thy desire,
If no Heretical recusancy, (thou dost like the Doctrine) no Schismatical recusancy, (thou dost like the Discipline) no lazy recusancy, (thou forbearest not Because thou Canst not fit At thine ease) no proud recusancy, (that the company is not good enough for thee) if none of these detain thee, thou Mayest be Here, even when thou art not Here; God may accept thy desire,
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for that is added to the coming, and follows in a third consideration, after the capacity, Children, and the Action, Come, The disposition, Hearken: Come ye children & hearken.
for that is added to the coming, and follows in a third consideration, After the capacity, Children, and the Actium, Come, The disposition, Harken: Come you children & harken.
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and as the seeing of the soul is understanding (The eyes of your understanding being opened ) so the Hearing of the soul is hearkning in these religious exercises, we doe not htar, except we hearken; for hearkning is the hearing of the soul.
and as the seeing of the soul is understanding (The eyes of your understanding being opened) so the Hearing of the soul is Harkening in these religious exercises, we do not htar, except we harken; for Harkening is the hearing of the soul.
and by grace here alwayes diffused, grow up to a sanctification. Bonus es Domine animae quaerenti te, Thou art good, O Lord, to that soul that seeks thee;
and by grace Here always diffused, grow up to a sanctification. Bonus es Domine Spirits quaerenti te, Thou art good, Oh Lord, to that soul that seeks thee;
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and the way to both, is that Hearing, which amounts to this Hearkning, to a diligent, to a considerate, to a profitable Hearing. In which, one essentiall circumstance is, that we be not over affectionately transported with an opinion of any one person, but apply our selves to the Ordinance, Come, and hearken unto me, To any whom God sends with the Seale and Character of his Minister, which is our fourth and last branch in your part.
and the Way to both, is that Hearing, which amounts to this Harkening, to a diligent, to a considerate, to a profitable Hearing. In which, one essential circumstance is, that we be not over affectionately transported with an opinion of any one person, but apply our selves to the Ordinance, Come, and harken unto me, To any whom God sends with the Seal and Character of his Minister, which is our fourth and last branch in your part.
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David doth not determine this in his own person, that you should hearken to him, and none but him, but that you should hearken to him in that capacity and qualification, which is common to him with others,
David does not determine this in his own person, that you should harken to him, and none but him, but that you should harken to him in that capacity and qualification, which is Common to him with Others,
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St. Augustine, and not he alone, interprets this whole Psalme of Christ, that it is a thankesgiving of Christ to his Father, upon some deliverance received in some of his Agonies, some of his persecutions;
Saint Augustine, and not he alone, interprets this Whole Psalm of christ, that it is a thanksgiving of christ to his Father, upon Some deliverance received in Some of his Agonies, Some of his persecutions;
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and that Christ calleth us to hearken unto him. To him, so, as he is present with us, in the Ministery of his Church, He is a perverse servant, that will receive no commandment,
and that christ calls us to harken unto him. To him, so, as he is present with us, in the Ministry of his Church, He is a perverse servant, that will receive no Commandment,
so is he too, that pretendeth to rest so wholly in the Word of God, the Scriptures, as that he seeks no interpretation, no exposition, no preaching, All is in the Scriptures, but all the Scriptures are not alwaies evident to all understandings.
so is he too, that pretendeth to rest so wholly in the Word of God, the Scriptures, as that he seeks no Interpretation, no exposition, no preaching, All is in the Scriptures, but all the Scriptures Are not always evident to all understandings.
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And such a perversnesse is in those hearers who more respect the man, then the Ministery, and his manner of delivering it, then the message that he delivers.
And such a perverseness is in those hearers who more respect the man, then the Ministry, and his manner of delivering it, then the message that he delivers.
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That is our Classis, our rank, our station, what names soever we brought into the world by our extraction from this or that family, what name soever we took in our baptisme, and contract between God and us, that name, in which we come to you, is that, The Ministers of Christ, The Stewards of the Mysteries of God,
That is our Classis, our rank, our station, what names soever we brought into the world by our extraction from this or that family, what name soever we took in our Baptism, and contract between God and us, that name, in which we come to you, is that, The Ministers of christ, The Stewards of the Mysteres of God,
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Invention, and Disposition, and Art, and Eloquence, and Expression, and Elocution, and reading, and writing, and printing, are secondary things, accessory things, auxiliary, subsidiary things;
Invention, and Disposition, and Art, and Eloquence, and Expression, and Elocution, and reading, and writing, and printing, Are secondary things, accessory things, auxiliary, subsidiary things;
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All the Evangelists mention Iohn Baptist and his preaching; but two of the foure say never a word of his austerity of life, his Locusts, nor his Camels haire; and those two that do, Matthew and Marke, they insist, first, upon his calling, and then upon his actuall preaching, how he pursued that Calling,
All the Evangelists mention John Baptist and his preaching; but two of the foure say never a word of his austerity of life, his Locusts, nor his Camels hair; and those two that do, Matthew and Mark, they insist, First, upon his calling, and then upon his actual preaching, how he pursued that Calling,
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And then upon the Doctrine that he preached, Repentance, and Sanctification, and after that, they come to these secondary and subsidiary things, which added to his estimation,
And then upon the Doctrine that he preached, Repentance, and Sanctification, and After that, they come to these secondary and subsidiary things, which added to his estimation,
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fixe you, in the first place, upon the Calling. This Calling circumcised Moses uncircumcised lips; This made Ieremy able to speak, though he called himself a childe;
fix you, in the First place, upon the Calling. This Calling circumcised Moses uncircumcised lips; This made Ieremy able to speak, though he called himself a child;
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Be therefore content to passe over some infirmities, and rest your selves upon the Calling. And when you have thus taken the simplicity of Children, (they are the persons, which was our first step) and are come to the Congregation, (that is your Action, and was our second) and have conformed your selves to hearken, (that also is the Disposition here, which was our third) And all this with a reverence to the Calling before an affection to the man, (that is your submission to Gods Ordinance,
Be Therefore content to pass over Some infirmities, and rest your selves upon the Calling. And when you have thus taken the simplicity of Children, (they Are the Persons, which was our First step) and Are come to the Congregation, (that is your Actium, and was our second) and have conformed your selves to harken, (that also is the Disposition Here, which was our third) And all this with a Reverence to the Calling before an affection to the man, (that is your submission to God's Ordinance,
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Upon the first, we will stay no longer, but to confesse, That we are bound to teach, and that this teaching is to preach; And Vae si non, W• be unto us, if we do not preach. Wo to them, who out of ease, or state, silence themselves; And woe to them too, who by their distemper, and Schismaticall and seditious manner of preaching, occasion and force others to silence them; and think, (and think it out of a profitable,
Upon the First, we will stay no longer, but to confess, That we Are bound to teach, and that this teaching is to preach; And Vae si non, W• be unto us, if we do not preach. Woe to them, who out of ease, or state, silence themselves; And woe to them too, who by their distemper, and Schismatical and seditious manner of preaching, occasion and force Others to silence them; and think, (and think it out of a profitable,
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It is a Duty, Docendum, we must teach, Preach; but a duty that excludes not Catechizing; for cateching seems especially to be intended here, where he calls upon them who are ot be taught, by that name, Children. It is a duty that excludes not Praying; but Praying excludes not it neither.
It is a Duty, Docendum, we must teach, Preach; but a duty that excludes not Catechizing; for cateching seems especially to be intended Here, where he calls upon them who Are It be taught, by that name, Children. It is a duty that excludes not Praying; but Praying excludes not it neither.
Extemporall Ministers, that resolve in day what they will be, Extemporall Preachers , that resolve in a minute, what they will say, outgo Gods Spirit, and make too much hast. It was Christs way;
Extemporal Ministers, that resolve in day what they will be, Extemporal Preachers, that resolve in a minute, what they will say, outgo God's Spirit, and make too much haste. It was Christ Way;
Then Gods work goes well forward, when they whom God hath taught, teach others, He that can say with David, Docnistime, O God thou hast taught me, may say with him too, Docebo vos, I will teach you But what? that remains only, I will teach you the fear of the Lord.
Then God's work Goes well forward, when they whom God hath taught, teach Others, He that can say with David, Docnistime, Oh God thou hast taught me, may say with him too, i will teach vos, I will teach you But what? that remains only, I will teach you the Fear of the Lord.
and i• lives in you) yet the right use even of this naturall fear, is from Grace, though in the root it be a feare• of nature, yet in the government thereof, in the degrees,
and i• lives in you) yet the right use even of this natural Fear, is from Grace, though in the root it be a feare• of nature, yet in the government thereof, in the Degrees,
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and practise thereof, it is the feare of the Lord; Not onely as hee is Lord of Nature, (for so, you have the feare it selfe from the Lord) but as this naturall fear produces good or had effects, as it is regulated and ordered,
and practise thereof, it is the Fear of the Lord; Not only as he is Lord of Nature, (for so, you have the Fear it self from the Lord) but as this natural Fear produces good or had effects, as it is regulated and ordered,
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And therefore you ae called hither, Come, that you may learne the fear of the Lord, that is, the right use of naturall fear, and naturall affections, from the Law of God;
And Therefore you ae called hither, Come, that you may Learn the Fear of the Lord, that is, the right use of natural Fear, and natural affections, from the Law of God;
when I come to discusse this cloud, and attenuate this damp, by the light and heat of Grace, and the illustration of the Spirit of God, breathing in his word, I change my object, or at least, I look upon it in another line, in another angle, I look not upon that evill which my naturall fear presented me, of an affliction,
when I come to discuss this cloud, and attenuate this damp, by the Light and heat of Grace, and the illustration of the Spirit of God, breathing in his word, I change my Object, or At least, I look upon it in Another line, in Another angle, I look not upon that evil which my natural Fear presented me, of an affliction,
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So that though fear look upon evill, (for affliction is malum poenae, evill as it hath the nature of punishment ) yet when the feare of the Lord is entred into my naturall feare, my feare is more conversant, more exercised upon the contemplation of Good, then Evill, more upon the glory of God,
So that though Fear look upon evil, (for affliction is malum Poenae, evil as it hath the nature of punishment) yet when the Fear of the Lord is entered into my natural Fear, my Fear is more conversant, more exercised upon the contemplation of Good, then Evil, more upon the glory of God,
and are so indeed, if they bee left to themselves, now in our corrupt and depraved estate) may advance your salvation, (which is the end why God hath planted them in you) Come and learn the fear of the Lord, Learn from the Word of God, explicated by his minister, in his Ordinance upon occasions leading him thereunto, the limits of this naturall fear,
and Are so indeed, if they be left to themselves, now in our corrupt and depraved estate) may advance your salvation, (which is the end why God hath planted them in you) Come and Learn the Fear of the Lord, Learn from the Word of God, explicated by his minister, in his Ordinance upon occasions leading him thereunto, the Limits of this natural Fear,
The time, or the place, or the persons in power have advanced, & drawn into fashion and reputation, some vices, & such men as depend upon them, are afraid, not to concur with them in their vices;
The time, or the place, or the Persons in power have advanced, & drawn into fashion and reputation, Some vices, & such men as depend upon them, Are afraid, not to concur with them in their vices;
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And amongst dissolute and luxurious persons, a chast man is a Bridewell, his person, his presence is a house of Correction. In vicious times and companies, a good man is unacceptable, and cannot prosper.
And among dissolute and luxurious Persons, a chaste man is a Bridewell, his person, his presence is a house of Correction. In vicious times and companies, a good man is unacceptable, and cannot prosper.
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as well as by reall goodnesse, therefore to build up, or to keep up this opinion and estimation in them upon whom they depend, they are afraid to crosse the vices of the Time,
as well as by real Goodness, Therefore to built up, or to keep up this opinion and estimation in them upon whom they depend, they Are afraid to cross the vices of the Time,
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Now, the fear of the Lord brings the Quo Warranto against all these priviledged sins, and priviledged places, and persons, and overthrows all these Customes, and Prescriptions.
Now, the Fear of the Lord brings the Quo Warranto against all these privileged Sins, and privileged places, and Persons, and overthrows all these Customs, and Prescriptions.
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if I startle at an oath, if I be sick at a Health, if I cannot conform my selfe to the vices of my betters, I shall lose my Master, my Patron, my Benefactor, This feare of the Lord enters,
if I startle At an oath, if I be sick At a Health, if I cannot conform my self to the vices of my betters, I shall loose my Master, my Patron, my Benefactor, This Fear of the Lord enters,
And therefore as you were called hither, (that is to the explication of the Word of God) to learn how to regulate the naturall fear, that that fear doe not deject you into a diffidence of Gods mercy,
And Therefore as you were called hither, (that is to the explication of the Word of God) to Learn how to regulate the natural Fear, that that Fear do not deject you into a diffidence of God's mercy,
The fearfull man that fals from his morall and his Christian constancy, from the fundamentall rules of his religion, fals into labyrinths, of incertitudes,
The fearful man that falls from his moral and his Christian constancy, from the fundamental rules of his Religion, falls into labyrinths, of incertitudes,
for, if he die, (sayes God in the mouth of that Father) Theatrum nobis non amplius plaeudetar, My Theater will ring with no more Plaudites, I shall bee no more glorified in the valour and constancy of my Saints, my Champions.
for, if he die, (Says God in the Mouth of that Father) Theatrum nobis non Amplius plaeudetar, My Theater will ring with no more Plaudits, I shall be no more glorified in the valour and constancy of my Saints, my Champions.
but to have sinned against God, (for, sudden sadnesse arising in a good Conscience, is a sparke of fire in the Sea, it must goe out;) so there is no just cause of fear, but in Gods displeasure.
but to have sinned against God, (for, sudden sadness arising in a good Conscience, is a spark of fire in the Sea, it must go out;) so there is no just cause of Fear, but in God's displeasure.
Upon those words, Be not high-minded, but fear, Clement of Alexandria, hath another reading; super-time, over-feare; that is, carry thy fear to the highest place;
Upon those words, Be not High-minded, but Fear, Clement of Alexandria, hath Another reading; super-time, over-fear; that is, carry thy Fear to the highest place;
All fearfull things passe away as dreams, as vanities, to him that fears the Lord; They offer at him, but in vain, if he be established with that fear.
All fearful things pass away as dreams, as vanities, to him that fears the Lord; They offer At him, but in vain, if he be established with that Fear.
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but that the Prince of the world, the Devill, is anima mundi, the soul of this lower world, he inanimates, he actuates, he exalts, the malignity of the world against us;
but that the Prince of the world, the devil, is anima mundi, the soul of this lower world, he inanimates, he actuates, he exalts, the malignity of the world against us;
and I will not meddle with you, He found that by this good souls prayers to God, God had weakned his power, not onely upon that man the prayed, but upon others too;
and I will not meddle with you, He found that by this good Souls Prayers to God, God had weakened his power, not only upon that man thee prayed, but upon Others too;
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But then, if the fear of the Lord possesse us, our owne Concupiscencies, (though they be indeed our greatest enemies) because the warre that they maintain is a civill warre) shall doe us no harm,
But then, if the Fear of the Lord possess us, our own Concupiscences, (though they be indeed our greatest enemies) Because the war that they maintain is a civil war) shall do us no harm,
for as the Septuagins in their Translation, diminish the power of the Devill, in that name •words•, (a disproportioned Creature, made up of a Lion and an Ant, because as St. Gregory saith upon that place) formicis •eoest, volatilibus formica, The Devill is a Lion.
for as the Septuagints in their translation, diminish the power of the devil, in that name •words•, (a disproportioned Creature, made up of a lion and an Ant, Because as Saint Gregory Says upon that place) formicis •eoest, volatilibus formica, The devil is a lion.
Obligations of Matrimony, or of friendship, or of blood, or of alliance, or of conversation, hath given every one of us, no doubt, some sense in our selves, what it is to love, and to enjoy that which we doe love;
Obligations of Matrimony, or of friendship, or of blood, or of alliance, or of Conversation, hath given every one of us, no doubt, Some sense in our selves, what it is to love, and to enjoy that which we do love;
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Be content to stop a little, even at the lowest fear, the fear of hell. When Saul was upon an expedition, and did not finde himself well followed, he took a yoke of Oxen,
Be content to stop a little, even At the lowest Fear, the Fear of hell. When Saul was upon an expedition, and did not find himself well followed, he took a yoke of Oxen,
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let Gods threatning of thy selfe, thine inwardest self, thy soul, with hell, make thee to stop even upon thy fear of the Lord, the fear of Torment. Stop upon the second fear too, the fear of privation, and losse of the sight of God in heaven;
let God's threatening of thy self, thine inwardest self, thy soul, with hell, make thee to stop even upon thy Fear of the Lord, the Fear of Torment. Stop upon the second Fear too, the Fear of privation, and loss of the sighed of God in heaven;
After thou hast used to hear, all thy life, blessednesse summed up into that one act, We shall see God, thou shalt never come nearer to that knowledge, thou shalt never see him;
After thou hast used to hear, all thy life, blessedness summed up into that one act, We shall see God, thou shalt never come nearer to that knowledge, thou shalt never see him;
fear the Lord therefore in this second fear, fear of privation. And fear him in a third fear, the fear of the losse of his grace here in this world, though thou have it now.
Fear the Lord Therefore in this second Fear, Fear of privation. And Fear him in a third Fear, the Fear of the loss of his grace Here in this world, though thou have it now.
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Make not thou then thy assurance of standing, our of their arguments, that say it is impossible for the righteous to fall, The sins of the righteous are no sins in the sight of God;
Make not thou then thy assurance of standing, our of their Arguments, that say it is impossible for the righteous to fallen, The Sins of the righteous Are no Sins in the sighed of God;
This distinguishes the two Testaments, The Old is a Testament of fear, the New of love; yet in this they grow all one, That we determine the Old Testament, in the New,
This Distinguishes the two Testaments, The Old is a Testament of Fear, the New of love; yet in this they grow all one, That we determine the Old Testament, in the New,
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Place the affection, (by what name soever) upon the right object, God, and I have, in some measure, done that which this Text directed, ( Taught you the fear of the Lord ) if I send you away in either disposition, Timorous; or amorous, possessed with either, the fear, or the love of God;
Place the affection, (by what name soever) upon the right Object, God, and I have, in Some measure, done that which this Text directed, (Taught you the Fear of the Lord) if I send you away in either disposition, Timorous; or Amoros, possessed with either, the Fear, or the love of God;
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for, the Carthusian will eat no flesh, (and yet, I never saw better bodied men, men of better habitudes and constitution, howsoever they recompense their abstinence from flesh) and the Fueillans will eat neither flesh nor fish,
for, the Carthusian will eat no Flesh, (and yet, I never saw better bodied men, men of better habitudes and constitution, howsoever they recompense their abstinence from Flesh) and the Fueillans will eat neither Flesh nor Fish,
For the sentence which God, as Judge gave upon them, upon all these Malefactors, of that part which fell upon the woman, all our mothers are experimentall witnesses;
For the sentence which God, as Judge gave upon them, upon all these Malefactors, of that part which fell upon the woman, all our mother's Are experimental Witnesses;
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And of that part of the Judgement, which was inflicted upon the Serpent, and Satan in him, this dead brother of ours who lyes in this consecrated earth, is an experimentall witnesse, who being by death reduced to the state of dust,
And of that part of the Judgement, which was inflicted upon the Serpent, and Satan in him, this dead brother of ours who lies in this consecrated earth, is an experimental witness, who being by death reduced to the state of dust,
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And then, that Gods mercy is so large, so overflowing, so super-abundant, as that even in his Judgement upon the Serpent, he would provide mercy for man.
And then, that God's mercy is so large, so overflowing, so superabundant, as that even in his Judgement upon the Serpent, he would provide mercy for man.
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O, in what little sinne, though but a sinne of omission, though but a sinne of ignorance, in what circumstance of sinne, may I hope to scape Judgement,
O, in what little sin, though but a sin of omission, though but a sin of ignorance, in what circumstance of sin, may I hope to escape Judgement,
if God punished the Serpent who was violently, and involuntarily transported in this action? And in what depth, in what height, in what hainousnesse, in what multiplicity of sin can I doubt of the mercy of my God, who makes judgement it self the instrument, the engin, the Chariot of his mercy? What room is there left for presumption,
if God punished the Serpent who was violently, and involuntarily transported in this actium? And in what depth, in what height, in what heinousness, in what Multiplicity of since can I doubt of the mercy of my God, who makes judgement it self the Instrument, the engine, the Chariot of his mercy? What room is there left for presumption,
if the Serpent, the passive Serpent were punished? What room for desperation, if in the punishment, there be a manifestation of mercy? The Serpent must eate dust, that is his condemnation,
if the Serpent, the passive Serpent were punished? What room for desperation, if in the punishment, there be a manifestation of mercy? The Serpent must eat dust, that is his condemnation,
he does not onely pronounce that he is a jealous God, but he desires to be known by none other name, (The Lord whose name is jealous is a jealous God) so jealous, as that he will not have his name uttered in vaine;
he does not only pronounce that he is a jealous God, but he Desires to be known by none other name, (The Lord whose name is jealous is a jealous God) so jealous, as that he will not have his name uttered in vain;
or trusting in them, (for, when they fell, (as it is ordinarily received) there were no other creatures made) but for not looking immedidiately, directly upon God,
or trusting in them, (for, when they fell, (as it is ordinarily received) there were no other creatures made) but for not looking immediately, directly upon God,
for his over tender compassion of her, foreating the forbidden fruit, ne contristaretur delicias suas, (as Saint Hierome layes his fault) left he should deject her into an inordinate and desperate malancholy,
for his over tender compassion of her, foreating the forbidden fruit, ne contristaretur Delicias suas, (as Saint Jerome lays his fault) left he should deject her into an inordinate and desperate melancholy,
Consider Balaams sin about cursing Gods people, or Moses sinne about striking the rock, and wouldst not thou be glad to change sinnes, with either of them? Are not thy sinnes greater, heavier sinnes;
Consider Balaams sin about cursing God's people, or Moses sin about striking the rock, and Wouldst not thou be glad to change Sins, with either of them? are not thy Sins greater, Heavier Sins;
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And yet, wouldest thou not be sorry, to undergoe their punishments? are not thy punishments lesse? Hast thou found hony, says the holy Ghost in Solomon; and, he says it promiscuously, and universally, to every body;
And yet, Wouldst thou not be sorry, to undergo their punishments? Are not thy punishments less? Hast thou found honey, Says the holy Ghost in Solomon; and, he Says it promiscuously, and universally, to every body;
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how much cheaper God hath made sinne to thee, then to them, might they not have colour in the eye of a naturall man, to expostulate with God? Might not Ananias, and Saphira, who onely withheld a little of that, which,
how much cheaper God hath made sin to thee, then to them, might they not have colour in the eye of a natural man, to expostulate with God? Might not Ananias, and Sapphira, who only withheld a little of that, which,
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How many direct Sacrileges hath God forborne, in such and such, and we must die? Mighty not E•, and Onan, after their uncleane act upon themselves onely,
How many Direct Sacrileges hath God forborn, in such and such, and we must die? Mighty not E•, and Onan, After their unclean act upon themselves only,
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for which they died, have been excusable, if they had said at the last gaspe, How many direct adulteries, how many unnaturall incests hath God forborne in such and such,
for which they died, have been excusable, if they had said At the last gasp, How many Direct adulteries, how many unnatural incests hath God forborn in such and such,
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And then, says S. Chrysostome, Pater noster execuratur gladium, as a naturall father would, so our heavenly father does hate, that which was the instrument of the ruine of his children.
And then, Says S. Chrysostom, Pater Noster execuratur Gladium, as a natural father would, so our heavenly father does hate, that which was the Instrument of the ruin of his children.
Wherein hath he expressed that hate? not to binde our selves to Iosephus his opinion, (though some of the ancients in the Christian Church have seconded that opinion, too) that at that time the Serpent could goe upright,
Wherein hath he expressed that hate? not to bind our selves to Iosephus his opinion, (though Some of the ancients in the Christian Church have seconded that opinion, too) that At that time the Serpent could go upright,
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As the Prophet cals them, that help us towards heaven, Saviours, ( Saviours shall come up on Mount Sion ) so are all that concurre instrumentally to the damnation of others, Devils.
As the Prophet calls them, that help us towards heaven, Saviors, (Saviors shall come up on Mount Sion) so Are all that concur instrumentally to the damnation of Others, Devils.
And, at the last day, we shall see many sinners saved, and their instruments perish. Adam, and Eve both God interrogated, and, gave them time, to meditate and to deprecate;
And, At the last day, we shall see many Sinners saved, and their Instruments perish. Adam, and Eve both God Interrogated, and, gave them time, to meditate and to deprecate;
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To Adam, he says, Where art thou, and, who told thee that thou wast naked? And to Eve, What is this that thou hast done? But to the Serpent no such breathing;
To Adam, he Says, Where art thou, and, who told thee that thou wast naked? And to Eve, What is this that thou hast done? But to the Serpent no such breathing;
but, Because thou hast done it, thou art accursed. Sin is Treason against God; and in Treason there is no Accessory; The instrument is the Principall.
but, Because thou hast done it, thou art accursed. since is Treason against God; and in Treason there is no Accessory; The Instrument is the Principal.
We passe from that first Part, the consideration of heavy Judgements upon faults, in appearance but small, derived from the punishment of the Serpent, though but an Instrument.
We pass from that First Part, the consideration of heavy Judgments upon Faults, in appearance but small, derived from the punishment of the Serpent, though but an Instrument.
As Manna, though it tasted to one man like one thing, to another like another, (for it tasted to every man like that, that that man liked best) yet still was the same Manna;
As Manna, though it tasted to one man like one thing, to Another like Another, (for it tasted to every man like that, that that man liked best) yet still was the same Manna;
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The evening and the morning make up the day, says Moses; as soon as he had named evening comes in morning, no interposing of the mention of a dark, and sad night between.
The evening and the morning make up the day, Says Moses; as soon as he had nam evening comes in morning, no interposing of the mention of a dark, and sad night between.
For, for the first, that the Serpent now does but creep upon his belly, S. Augustine, and S. Gregory understands this belly to be the seat of our affections, and our concupiscencies;
For, for the First, that the Serpent now does but creep upon his belly, S. Augustine, and S. Gregory understands this belly to be the seat of our affections, and our concupiscences;
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That the Serpent hath no power upon our heart, nor upon our brain, for, if we bring a tentation to consideration, to deliberation, that we stop at it, think of it, study it,
That the Serpent hath no power upon our heart, nor upon our brain, for, if we bring a tentation to consideration, to deliberation, that we stop At it, think of it, study it,
for, though it may seem, that if that be the meaning, (which, from S. Augustine and S. Gregory we have given you) That the Serpent hath this power over our affections,
for, though it may seem, that if that be the meaning, (which, from S. Augustine and S. Gregory we have given you) That the Serpent hath this power over our affections,
If deformity, if sicknesse, if age, if opinion, if satiety, if inconstancy, if any thing have worn out a tentation in that face, that transported me heretofore, it is a degree of mercy.
If deformity, if sickness, if age, if opinion, if satiety, if inconstancy, if any thing have worn out a tentation in that face, that transported me heretofore, it is a degree of mercy.
Till God proclaimed a warre between them, the Serpent did easily overthrow them, but therefore God brought it to a war, that man might stand upon his guard.
Till God proclaimed a war between them, the Serpent did Easily overthrow them, but Therefore God brought it to a war, that man might stand upon his guard.
But the greatest mercy is in the last, and that which belongs most directly, (though all conduce pertinently and usefully) to our present occasion;) Dust shalt thou eat all the days of thy life.
But the greatest mercy is in the last, and that which belongs most directly, (though all conduce pertinently and usefully) to our present occasion;) Dust shalt thou eat all the days of thy life.
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It is said of one kinde of Serpent, that because they know, by an instinct they have, that their skin is good for the use of man, (for the falling sickness) out of Envy, they hide their skin, when they cast it.
It is said of one kind of Serpent, that Because they know, by an instinct they have, that their skin is good for the use of man, (for the falling sickness) out of Envy, they hide their skin, when they cast it.
as that he contributes to our glory, by his malice. The Whale was Ionas Pilot; The Crows were Elias caters; The Lions were Daniels sentinels; The Viper was Pauls advocate;
as that he contributes to our glory, by his malice. The Whale was Ionas Pilot; The Crows were Elias caters; The Lions were Daniel's sentinels; The Viper was Paul's advocate;
it pleaded for him, & brought the beholders in an instant, from extreme to extreme, from crying out that Paul was a murderer, to cry that he was a god. Though at any time, the Serpent having brought me to a sin, cry out, Thou art a murderer, that is, bring me to a desperate sense of having murdred mine own soul,
it pleaded for him, & brought the beholders in an instant, from extreme to extreme, from crying out that Paul was a murderer, to cry that he was a god. Though At any time, the Serpent having brought me to a since, cry out, Thou art a murderer, that is, bring me to a desperate sense of having murdered mine own soul,
yet in that darkness I shal see light, & by a present repentance, & effectual application of the merits of my Savior, I shall make the Serpent see, I am a God,
yet in that darkness I shall see Light, & by a present Repentance, & effectual application of the merits of my Saviour, I shall make the Serpent see, I am a God,
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I am made up of the water of Baptism, of the water of Repentance, of the water that accompanies the blood of Christ Jesus, and of that winde that blows where it list, and hath been pleased to blow upon me, the Spirit of God, the Holy Ghost,
I am made up of the water of Baptism, of the water of Repentance, of the water that Accompanies the blood of christ jesus, and of that wind that blows where it list, and hath been pleased to blow upon me, the Spirit of God, the Holy Ghost,
I am a branch of that Vine, (Christ is the Vine, and we are the branches ) I am a leafe of that Rose of Sharon, and of that Lilly of the valleys; I am a plant in the Orchard of Pomegranats, and that Orchard of Pomegranats is the Church;
I am a branch of that Vine, (christ is the Vine, and we Are the branches) I am a leaf of that Rose of Sharon, and of that Lily of the valleys; I am a plant in the Orchard of Pomegranates, and that Orchard of Pomegranates is the Church;
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And this Vine, and this Rose, and Lilly, and Pomegranats, of Paradise, and this Dew of heaven, are not Dust, And dust must thou eate all the dayes of thy life.
And this Vine, and this Rose, and Lily, and Pomegranates, of Paradise, and this Due of heaven, Are not Dust, And dust must thou eat all the days of thy life.
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So then, the Prophecy of Esay fulfils it self, That when Christ shall reign powerfully over us, The wolf and the lamb shall feed together, (Saul and Ananias shall meet in a house, (as S. Hierome expounds that) and Ananias not be afraid of a Persecutor.) The Lion shall eate straw like the Bullock, says that Prophet in that place, Tradent se rusticitati Scripturarum, says the same Father, The strongest understandings shall content themselves with the homelinesse of the Scriptures,
So then, the Prophecy of Isaiah fulfils it self, That when christ shall Reign powerfully over us, The wolf and the lamb shall feed together, (Saul and Ananias shall meet in a house, (as S. Jerome expounds that) and Ananias not be afraid of a Persecutor.) The lion shall eat straw like the Bullock, Says that Prophet in that place, Tradent se rusticitati Scripturarum, Says the same Father, The Strongest understandings shall content themselves with the homeliness of the Scriptures,
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and feed upon plain places, and not study new dishes, by subtilties, and perplexities, and then, Dust shall be the Serpents meat, says the Prophet there, The power of Satan shall reach but to the body,
and feed upon plain places, and not study new Dishes, by subtleties, and perplexities, and then, Dust shall be the Serpents meat, Says the Prophet there, The power of Satan shall reach but to the body,
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Man was made in that state, as that he should not resolve to dust, but should have passed from this world to the next, without corruption, or resolution of the body.
Man was made in that state, as that he should not resolve to dust, but should have passed from this world to the next, without corruption, or resolution of the body.
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but that which God adds there, & in terram revertêris, (dust thou art, and to it thou shalt returne ) that the Serpent brought in, that was induced upon man by him, and his tentation.
but that which God adds there, & in terram revertêris, (dust thou art, and to it thou shalt return) that the Serpent brought in, that was induced upon man by him, and his tentation.
as he did abundantly to his servant, and our example Iob, so, though he feed upon our dead dust and detain our bodies in the disconsolate state of the grave,
as he did abundantly to his servant, and our Exampl Job, so, though he feed upon our dead dust and detain our bodies in the disconsolate state of the grave,
Till then we attend with hope, and with prayers Gods holy pleasure upon us, and then begins the unchangeable state in our life, in body and soul together,
Till then we attend with hope, and with Prayers God's holy pleasure upon us, and then begins the unchangeable state in our life, in body and soul together,
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In the meane time, (for our comfort in the way) when this Serpent becomes a Lyon, yet there is a Lyon of the Tribe of Iudah, that is too strong for him.
In the mean time, (for our Comfort in the Way) when this Serpent becomes a lion, yet there is a lion of the Tribe of Iudah, that is too strong for him.
All you worldly cares, all your crafty bargaines all your subtill matches, all your diggings into other means estates, all your hedgings, in of debts, all your planting of children in great allyances;
All you worldly Cares, all your crafty bargains all your subtle Matches, all your diggings into other means estates, all your hedgings, in of debts, all your planting of children in great alliances;
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to condition with your conscience for a time, that you may continue in such a sin, till you have paid for such a purchase, married such a daughter, bought such an annuity.
to condition with your conscience for a time, that you may continue in such a since, till you have paid for such a purchase, married such a daughter, bought such an annuity.
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undermined and eaten out such an unthrift, this truce, (though you mean to end it before you die) is too near a peace with that Serpent, between whom and you, God hath kindled an everlasting war.
undermined and eaten out such an unthrift, this truce, (though you mean to end it before you die) is too near a peace with that Serpent, between whom and you, God hath kindled an everlasting war.
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A cessation of Arms, that is, not to watch all his attempts and tentations, not to examine all your particular actions, A Treaty of Peace, that is, to dispute and debate in the behalf and favour of a sin, to palliate, to disguise, to extenuate that sin, this is too near a peace with this Serpent, this creeping Serpent.
A cessation of Arms, that is, not to watch all his attempts and tentations, not to examine all your particular actions, A Treaty of Peace, that is, to dispute and debate in the behalf and favour of a since, to palliate, to disguise, to extenuate that since, this is too near a peace with this Serpent, this creeping Serpent.
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and of the holy examples of the Saints upon earth, peace in the victory and triumph over the power of hell, peace from sins towards men, peace of affections in your selves, peace of conscience towards God.
and of the holy Examples of the Saints upon earth, peace in the victory and triumph over the power of hell, peace from Sins towards men, peace of affections in your selves, peace of conscience towards God.
and derived a fair measure thereof, upon them, whom nature and law directed it upon, (and in whom we beseech God to blesse it) hath also distributed something to the poor of this Parish, yearly, this day,
and derived a fair measure thereof, upon them, whom nature and law directed it upon, (and in whom we beseech God to bless it) hath also distributed something to the poor of this Parish, yearly, this day,
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That man upon whom the wormwood and the gall of all the ancient Prophecies, and the venome and malignity of all the cruell instruments thereof, was now poured out;
That man upon whom the wormwood and the Gall of all the ancient Prophecies, and the venom and malignity of all the cruel Instruments thereof, was now poured out;
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That man who upon the brightnesse of his eternall generation in the bosome of his Father, had now cast a cloud of a temporary and earthly generation in the wombe of his mother, that man, who,
That man who upon the brightness of his Eternal generation in the bosom of his Father, had now cast a cloud of a temporary and earthly generation in the womb of his mother, that man, who,
as he entred into the wombe of his first mother, the blessed Virgin, by a supernaturall way, by the overshadowing of the holy Ghost, so he vouchsafed to enter into the wombe of her, whom he had accepted for his second mother, the earth, by an unnaturall way, not by a naturall,
as he entered into the womb of his First mother, the blessed Virgae, by a supernatural Way, by the overshadowing of the holy Ghost, so he vouchsafed to enter into the womb of her, whom he had accepted for his second mother, the earth, by an unnatural Way, not by a natural,
but by a violent, and bitter death, that man so torne and mangled, wounded with thornes, oppressed with scornes and contumelies, Pilite presents and exhibits so, Ecce homo, Behold the man, But in all this depression of his, in all his exinanition,
but by a violent, and bitter death, that man so torn and mangled, wounded with thorns, oppressed with scorns and Contumelies, Pilite presents and exhibits so, Ecce homo, Behold the man, But in all this depression of his, in all his exinanition,
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and yet, those sparkes, and seeds of morality, that lie in the bosome, that still he is a man, the affilictions that depresse and smother, that suffocate and strangle their spirits in thier bosomes,
and yet, those sparks, and seeds of morality, that lie in the bosom, that still he is a man, the affilictions that depress and smother, that suffocated and strangle their spirits in their bosoms,
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and yet that unsmotherable, that unquenchable Spirit of Adoption, by which we cry Abba Father, that still he is a Christian, these Thornes, and yet these Crownes, these contumelies, and yet this Purple, are the two parts of this text, I am the man, that hath seen affliction by the rod of his wrath.
and yet that unsmotherable, that unquenchable Spirit of Adoption, by which we cry Abba Father, that still he is a Christian, these Thorns, and yet these Crowns, these Contumelies, and yet this Purple, Are the two parts of this text, I am the man, that hath seen affliction by the rod of his wrath.
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God preserves his children from departing from the dignity of men, and from the soveraigne dignity of Christian men, in the deluge, and inundation of all afflictions.
God preserves his children from departing from the dignity of men, and from the sovereign dignity of Christian men, in the deluge, and inundation of all afflictions.
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for, when we come to consider who is the person of whom Ieremy says, I am the man, we finde many of the ancient Expositors take these words prophetically of Christ himself;
for, when we come to Consider who is the person of whom Ieremy Says, I am the man, we find many of the ancient Expositors take these words prophetically of christ himself;
and that Christ himselfe who says, Behold and see if there be any sorrow, like unto my sorrow, says here also, I am the man, that hath seen affliction, by the rod of his wrath.
and that christ himself who Says, Behold and see if there be any sorrow, like unto my sorrow, Says Here also, I am the man, that hath seen affliction, by the rod of his wrath.
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But because there are some other passages in the Chapter, that are not conveniently appliable to Christ, (it is not likely that Christ would say of himself;
But Because there Are Some other passages in the Chapter, that Are not conveniently appliable to christ, (it is not likely that christ would say of himself;
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that the affliction was so universall upon all of that nation of what condition soever, that every man might justly say, Ego vir, I am the man that have seen affliction.
that the affliction was so universal upon all of that Nation of what condition soever, that every man might justly say, Ego vir, I am the man that have seen affliction.
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But then all this chapter must be figurative, and still, where we can, it becomes, it behooves us to, maintain a literall sense and interpretation of all Scriptures.
But then all this chapter must be figurative, and still, where we can, it becomes, it behooves us to, maintain a literal sense and Interpretation of all Scriptures.
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And that we shall best do in this place, if we understand these words literally of Iermy himselfe, that the Minister of God, the Preacher of God, the Prophet of God, Ieremy himself, was the man; the Preacher is the text, Ego vir, I am the man:
And that we shall best do in this place, if we understand these words literally of Jermy himself, that the Minister of God, the Preacher of God, the Prophet of God, Ieremy himself, was the man; the Preacher is the text, Ego vir, I am the man:
and I am not affected with it? when the people of God are distressed with sicknesse, with dearth, with any publique calamity, the Minister is the first man, that should be compassionate, that should be compassionate, and sensible of it.
and I am not affected with it? when the people of God Are distressed with sickness, with dearth, with any public calamity, the Minister is the First man, that should be compassionate, that should be compassionate, and sensible of it.
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first the Burden, and then the Ease, first the waight, and then the Alleviation, first the Discomfort, and then the Refreshing, the sea of afflictions that overflow,
First the Burden, and then the Ease, First the weight, and then the Alleviation, First the Discomfort, and then the Refreshing, the sea of afflictions that overflow,
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upon whom they fall here, Gheber, Ego vir, I am the man, which is that name of man, by which the strongest, the powerfullest of men are denoted in the Scriptures;
upon whom they fallen Here, Gheber, Ego vir, I am the man, which is that name of man, by which the Strongest, the Powerfullest of men Are denoted in the Scriptures;
The dearliest beloved of God, and those of whose service God may have use in his Church, they are subject to be retarded in their service, by these afflictions.
The dearliest Beloved of God, and those of whose service God may have use in his Church, they Are Subject to be retarded in their service, by these afflictions.
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And when we shall have thus considered the generality thereof, these three wayes, In the nature of affliction it selfe, In the signification of that name of exaltation Gheber, And in the person of Ieremy, we shall passe to the consideration of the vehemency and intensnesse thereof, in those circumstances that are laid down in our Text,
And when we shall have thus considered the generality thereof, these three ways, In the nature of affliction it self, In the signification of that name of exaltation Gheber, And in the person of Ieremy, we shall pass to the consideration of the vehemency and intenseness thereof, in those Circumstances that Are laid down in our Text,
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And in these two branches, the extent and the weight of afflictions, and in these few circumstances, that illustrate both, we shall determine our first part, the burden, the discomfort.
And in these two branches, the extent and the weight of afflictions, and in these few Circumstances, that illustrate both, we shall determine our First part, the burden, the discomfort.
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for, first, Vidit, he saw his affliction, ( I am the Man that hath seen affliction ) Affliction did not blinde him, not stupefie him, affliction did not make him unsensible of affliction, (which is a frequent,
for, First, Vidit, he saw his affliction, (I am the Man that hath seen affliction) Affliction did not blind him, not stupefy him, affliction did not make him unsensible of affliction, (which is a frequent,
In which last part, we shall also see, that all those particular that did aggravate the affliction, in the former part, (That they were from the Lord, from his Rod, from the Rod of his wrath ) doe all exalt our comfort in this, That it is a particular comfort that our afflictions are from the Lord, Another that they are from his Rod, and another also, that they are from the Rod of his wrath.
In which last part, we shall also see, that all those particular that did aggravate the affliction, in the former part, (That they were from the Lord, from his Rod, from the Rod of his wrath) do all exalt our Comfort in this, That it is a particular Comfort that our afflictions Are from the Lord, another that they Are from his Rod, and Another also, that they Are from the Rod of his wrath.
First then in our first art, and the first branch thereof, The Generality of affliction, considered in the nature thereof: We met all generally, in the first Treason against our selves;
First then in our First art, and the First branch thereof, The Generality of affliction, considered in the nature thereof: We met all generally, in the First Treason against our selves;
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And would any be excepted from bearing any thing deduced from his second Treason, his conspiracy against Christ, from imitation of his Passion, and fulfilling his sufferings in his body, in bearing cheerfully the afflictions and tribulations of this life? Omnis caro corruper at; and thou art within that generall Indictment, all flesh had corrupted his way upon Earth.
And would any be excepted from bearing any thing deduced from his second Treason, his Conspiracy against christ, from imitation of his Passion, and fulfilling his sufferings in his body, in bearing cheerfully the afflictions and tribulations of this life? Omnis Caro corruper At; and thou art within that general Indictment, all Flesh had corrupted his Way upon Earth.
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And when in the same universality there commeth a generall pardon, Deus vult omnes slavos, God will have all men to be saved, Because that Pardon hath in it that Ita quod, that condition, Omnem filium, Hee sc•urgeth every sonne whom he receiveth, wouldst thou lose the benefit of that Adoption, that Filiation, that Patrimony and Inheritance, rather then admit patiently his Fatherly chastisements in the afflictions and tribulations in this life? Beloved, the death of Christ is given to us,
And when in the same universality there comes a general pardon, Deus vult omnes slavos, God will have all men to be saved, Because that Pardon hath in it that Ita quod, that condition, Omnem Son, He sc•urgeth every son whom he receives, Wouldst thou loose the benefit of that Adoption, that Filiation, that Patrimony and Inheritance, rather then admit patiently his Fatherly chastisements in the afflictions and tribulations in this life? beloved, the death of christ is given to us,
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as a Hand-writing: for, when Christ naild that Chirographum, that first hand-writing, that had passed between the Devill and us, to his Crosse, he did not leave us out of debt,
as a Handwriting: for, when christ nailed that Chirographum, that First handwriting, that had passed between the devil and us, to his Cross, he did not leave us out of debt,
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All the evills and mischiefes that light upon us in this world, come (for the most part) from this, Quia fruimur utendis, because we thinke to injoy those things which God hath given us onely to use. God hath given us a use of things,
All the evils and mischiefs that Light upon us in this world, come (for the most part) from this, Quia fruimur utendis, Because we think to enjoy those things which God hath given us only to use. God hath given us a use of things,
Nor are they onely his Martyrs that have actually died for him, but into the signification of that name, which signifies a Witnesse, fall all those, who have glorified him, in a patient and constant bearing the afflictions and tribulations of this life.
Nor Are they only his Martyrs that have actually died for him, but into the signification of that name, which signifies a Witness, fallen all those, who have glorified him, in a patient and constant bearing the afflictions and tribulations of this life.
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or whether mans impotency be in that, that he comes into the world Crying, in this denomination, in this word, man is but a sound, but a voyce, and that is no great matter.
or whither men impotency be in that, that he comes into the world Crying, in this denomination, in this word, man is but a found, but a voice, and that is no great matter.
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Another name of man is Adam, and Adam is no more but earth, and red earth, aud the word is often used for blushing. When the name of man imports no more but so, no more but the frailty of the earth,
another name of man is Adam, and Adam is no more but earth, and read earth, and the word is often used for blushing. When the name of man imports no more but so, no more but the frailty of the earth,
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and the bashfull acknowledgement and confession of that frailty, in infinite infirmities, there is no great hope of scaping afflictions in this name, Adam. Lesse in his third name, Enosh: for Enosh signifies aegrum, calamitosum, a person naturally subject to,
and the bashful acknowledgement and Confessi of that frailty, in infinite infirmities, there is no great hope of escaping afflictions in this name, Adam. Less in his third name, Enosh: for Enosh signifies aegrum, calamitosum, a person naturally Subject to,
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as hee is but Adam) As man is nothing but a receptacle of diseases in his body, of crosses in his estate, of immoderate griefes for those crosses in his minde, (and man is no more as hee is but Enosh) so there is no wonder,
as he is but Adam) As man is nothing but a receptacle of diseases in his body, of Crosses in his estate, of immoderate griefs for those Crosses in his mind, (and man is no more as he is but Enosh) so there is no wonder,
As Adam gave names to the creatures according to their natures, so God hath given names to man, according to his nature, miserable names, to miserable wretches.
As Adam gave names to the creatures according to their nature's, so God hath given names to man, according to his nature, miserable names, to miserable wretches.
But when man is presented in this Text, in this fourth and great name, Gheber, which denotes excellency, Excellency in virtue, (his minde rectified) Excellency in wealth, (his estate enlarged) Excellency in power, (his authority extended) Excellency in favour, (all seas calm on the top,
But when man is presented in this Text, in this fourth and great name, Gheber, which denotes excellency, Excellency in virtue, (his mind rectified) Excellency in wealth, (his estate enlarged) Excellency in power, (his Authority extended) Excellency in favour, (all Seas Cam on the top,
and foordable at the bottome to him) when man is expressed in that word, which Isaac used to Iacob, in his abundant blessing, Be Lord over thy brethren,
and fordable At the bottom to him) when man is expressed in that word, which Isaac used to Iacob, in his abundant blessing, Be Lord over thy brothers,
And then, in this heighth, this heighth of vertue and merit, of wealth and treasure, of command and power, of favour and acclamation, is thrown down into the pit of misery,
And then, in this height, this height of virtue and merit, of wealth and treasure, of command and power, of favour and acclamation, is thrown down into the pit of misery,
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Now, in our third consideration of this extent of affliction, in that this person, this Prophet Ieremy, (for, of him literally we understand these words, Ego vir, I am the man) is thus submitted to these extraordinary afflictions, we see first, that no man is so necessary to God,
Now, in our third consideration of this extent of affliction, in that this person, this Prophet Ieremy, (for, of him literally we understand these words, Ego vir, I am the man) is thus submitted to these extraordinary afflictions, we see First, that no man is so necessary to God,
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If Christ had revealed to his Apostles, before he called them to be Apostles, or qualified them for that service, that he had a purpose to subdue and convert the whole world, by the labour and the meanes of twelve men, would it ever have faln or entred into their imaginations, that any of them, should have been any of those twelve? Men of low rank,
If christ had revealed to his Apostles, before he called them to be Apostles, or qualified them for that service, that he had a purpose to subdue and convert the Whole world, by the labour and the means of twelve men, would it ever have fallen or entered into their Imaginations, that any of them, should have been any of those twelve? Men of low rank,
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and estimation, men disfurnished, not onely of all helps of learning, but of all experience in Civill or in Ecclesiasticall affairs? And as Christ infused new abilities into these men that had none,
and estimation, men disfurnished, not only of all helps of learning, but of all experience in Civil or in Ecclesiastical affairs? And as christ infused new abilities into these men that had none,
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when in their sight some of his Disciples forsook him, because he preached Duros sermones, Doctrines hard to flesh and bloud, Christ was not afraid to say to the twelve, Numquid & vos vultis abire, Will ye also goe away? Hee says it to the twelve;
when in their sighed Some of his Disciples forsook him, Because he preached Duros Sermons, Doctrines hard to Flesh and blood, christ was not afraid to say to the twelve, Numquid & vos Wills abire, Will you also go away? He Says it to the twelve;
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because he hath done God service before, because he hath possessed himself of the love of that Congregation, because no mans preaching is so acceptable there,
Because he hath done God service before, Because he hath possessed himself of the love of that Congregation, Because no men preaching is so acceptable there,
A last years fever prevents not this, nor a sicknesse in the fall, another in the Spring. Men are not as such Copises, as being felled now, stand safe from the Axe for a dozen year after;
A last Years fever prevents not this, nor a sickness in the fallen, Another in the Spring. Men Are not as such Copises, as being felled now, stand safe from the Axe for a dozen year After;
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Sicknesse does but usher in poverty, and poverty contempt, and contempt dejection of spirit, And a broken spirit who can bear? No man may refuse a privy seal, because he hath lent before.
Sickness does but usher in poverty, and poverty contempt, and contempt dejection of Spirit, And a broken Spirit who can bear? No man may refuse a privy seal, Because he hath lent before.
And, though Afflictions be not of Gods revenue, for, Afflictions are not reall services to God) yet they are of his Subsidies, and he hath additionall glory out of our Afflictions; and, the more, the more.
And, though Afflictions be not of God's revenue, for, Afflictions Are not real services to God) yet they Are of his Subsidies, and he hath additional glory out of our Afflictions; and, the more, the more.
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If, as the prodigall did, we wast our portion, (that is, make no use of our former affliction) it is not the least part of Gods bounty and liberality towards us,
If, as the prodigal did, we wast our portion, (that is, make no use of our former affliction) it is not the least part of God's bounty and liberality towards us,
as they will, if thou be content to glorifie God, in letting others know, how he hath afflicted thee. Shut we up this first branch of this first part (The extent and universality of afflictions) which we have considered first in the nature of the case, (we have all contributed to the afflictions of Christ,
as they will, if thou be content to Glorify God, in letting Others know, how he hath afflicted thee. Shut we up this First branch of this First part (The extent and universality of afflictions) which we have considered First in the nature of the case, (we have all contributed to the afflictions of christ,
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and therefore must all fulfill his sufferings in our flesh) And then secondly, in this name of Exaltation, Gheber, (man, in the highest consideration of man, is the subject of affliction) And lastly, in the person of Ieremy, in whom we have made our use of those three observations;
and Therefore must all fulfil his sufferings in our Flesh) And then secondly, in this name of Exaltation, Gheber, (man, in the highest consideration of man, is the Subject of affliction) And lastly, in the person of Ieremy, in whom we have made our use of those three observations;
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Then, That no man is excused of future calamities, by former, And lastly, That he whom God hath exercised with afflictions, is bound to glorifie God in the declaration thereof;
Then, That no man is excused of future calamities, by former, And lastly, That he whom God hath exercised with afflictions, is bound to Glorify God in the declaration thereof;
shut wee up this branch, with that story of S. Ambrose, who, in a journey from Milan to Rome, passing sometime in the evening with his Host, and hearing him brag that he had never had any crosse in his life, S. Ambrose presently removed from thence to another house, with that protestation, That either that man was very unthankfull to God, that would not take knowledge of his corrections,
shut we up this branch, with that story of S. Ambrose, who, in a journey from Milan to Room, passing sometime in the evening with his Host, and hearing him brag that he had never had any cross in his life, S. Ambrose presently removed from thence to Another house, with that protestation, That either that man was very unthankful to God, that would not take knowledge of his corrections,
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And so we passe to our other branch of this first part, from the extent and generality of afflictions, to the weight and vehemence of them, expressed in three heavy circumstances, That they are His, the Lords, That they are from his Rod, That they are from the Rod of his wrath:
And so we pass to our other branch of this First part, from the extent and generality of afflictions, to the weight and vehemence of them, expressed in three heavy Circumstances, That they Are His, the lords, That they Are from his Rod, That they Are from the Rod of his wrath:
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So, in many places, fortitudo Domini, and timor Domini, The power of the Lord, and the fear of the Lord, doe not import that power which is in the Lord,
So, in many places, fortitudo Domini, and timor Domini, The power of the Lord, and the Fear of the Lord, do not import that power which is in the Lord,
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and take his speare, and his pot of water from under his head, this is there called sopor Domini,1 Sam. 26. 22. the sleep of the Lord was upon him, the heaviest, the deadliest sleep that could be imagined.
and take his spear, and his pot of water from under his head, this is there called sopor Domini,1 Sam. 26. 22. the sleep of the Lord was upon him, the Heaviest, the deadliest sleep that could be imagined.
so may these Afflictions in our Text be conceived to bee exalted to a superlative heighth, by this addition, that They, and the Rod, and the wrath, are said to be His, The Lords.
so may these Afflictions in our Text be conceived to be exalted to a superlative height, by this addition, that They, and the Rod, and the wrath, Are said to be His, The lords.
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but, because in the last verse of the former chapter, the Lord is expresly named, and the Lords Anger, and then, this which is the first verse of this chapter,
but, Because in the last verse of the former chapter, the Lord is expressly nam, and the lords Anger, and then, this which is the First verse of this chapter,
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and connected to that, refers these afflictions, and rods, and wrath to Him, (The rod of his wrath) it must necessarily bee to him who was last spoken of, The Lord, They are Ejus, His, and therefore heavy.
and connected to that, refers these afflictions, and rods, and wrath to Him, (The rod of his wrath) it must necessarily be to him who was last spoken of, The Lord, They Are His, His, and Therefore heavy.
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When thou disorderest thy body with a surfeit, nature will submit to sicknesse; When thou wearest out thy selfe with licentiousnesse, the sin it self will induce infirmities;
When thou disorderest thy body with a surfeit, nature will submit to sickness; When thou wearest out thy self with licentiousness, the since it self will induce infirmities;
when thou labourest uprightly in thy calling, and yet doest not prosper, when thou studiest the Scriptures, hearkenest to Sermons, observest Sabbaths, desirest conferences,
when thou labourest uprightly in thy calling, and yet dost not prosper, when thou studiest the Scriptures, hearkenest to Sermons, observest Sabbaths, Desirest conferences,
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And therefore, when thou canst not pitch thy affliction upon any particular sinne, yet make not thy selfe so just, as that thou make God unjust, whose Judgements may be unsearchable, but they cannot be unjust.
And Therefore, when thou Canst not pitch thy affliction upon any particular sin, yet make not thy self so just, as that thou make God unjust, whose Judgments may be unsearchable, but they cannot be unjust.
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For, though this Metaphore, the Rod, may seeme to present but an easie correction, such as that, If thou beat thy childe with a rod, be shall not dye, (It will not kill him) yet there is more weight then so in this Rod;
For, though this Metaphor, the Rod, may seem to present but an easy correction, such as that, If thou beatrice thy child with a rod, be shall not die, (It will not kill him) yet there is more weight then so in this Rod;
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Beloved, whether Gods Rod, and his correction, shall have the savour of life unto life, or of death unto death, consists much in the hand, that is to receive it,
beloved, whither God's Rod, and his correction, shall have the savour of life unto life, or of death unto death, consists much in the hand, that is to receive it,
and inning, and spending them, whether it shall be frumenti, or laqueorum, whether this shall prove such a shoure, as shall nourish our soule spiritually, in thankfulnesse to God,
and inning, and spending them, whither it shall be frumenti, or laqueorum, whither this shall prove such a shower, as shall nourish our soul spiritually, in thankfulness to God,
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and in charitable workes towards his needy Servants, or whether it shall prove a shoure of snares, to minister occasions of tentations; so when he raines afflictions upon us, it is much in our gathering,
and in charitable works towards his needy Servants, or whither it shall prove a shower of snares, to minister occasions of tentations; so when he reins afflictions upon us, it is much in our gathering,
or a shoure of Fgyptian haile-stones, to batter us in peeces, as a Potters Vessell, that cannot be renewed. Our murmuring makes a rod a staffe, and a staffe a sword, and that which God presented for physick, poyson. The double effect and operation of Gods Rod,
or a shower of Fgyptian hailstones, to batter us in Pieces, as a Potters Vessel, that cannot be renewed. Our murmuring makes a rod a staff, and a staff a sword, and that which God presented for physic, poison. The double Effect and operation of God's Rod,
and Corrections, is usefully and appliably expressed in the Prophet Zachary: where God complaines, That he had fed the sheep of slaughter, that he had been carefull for them, who would needs dye, say he what he could.
and Corrections, is usefully and appliably expressed in the Prophet Zachary: where God complains, That he had fed the sheep of slaughter, that he had been careful for them, who would needs die, say he what he could.
But then, upon this, when the stubborne, and the refractory, the stiff-necked and the rebellious were cut off, The poore of the sheep (sayes God) that waited upon me, knew that it was the word of the Lord.
But then, upon this, when the stubborn, and the refractory, the Stiffnecked and the rebellious were Cut off, The poor of the sheep (Says God) that waited upon me, knew that it was the word of the Lord.
onely the poore of the sheep, the broken hearted, the contrite spirit, the discerner of his owne poverty and infirmity, could make that good use of affliction,
only the poor of the sheep, the broken hearted, the contrite Spirit, the discerner of his own poverty and infirmity, could make that good use of affliction,
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Upon those words of David, Psal. 6. 1. O Lord, rebuke me not in thine anger, Saint Augustine observes, that David knew Gods rebukes and corrections were but for his amendment;
Upon those words of David, Psalm 6. 1. O Lord, rebuke me not in thine anger, Saint Augustine observes, that David knew God's rebukes and corrections were but for his amendment;
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afraid to have any thing to do with God, till his anger were over-passed. Beloved, to a true anger, and wrath, and indignation towards his children, God never comes;
afraid to have any thing to do with God, till his anger were overpassed. beloved, to a true anger, and wrath, and Indignation towards his children, God never comes;
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So God brings a soule to a sad sense of an angry countenance in God, to a sad apprehension of an angry absence, to a sad jealousie and suspition that God will never returne to it againe;
So God brings a soul to a sad sense of an angry countenance in God, to a sad apprehension of an angry absence, to a sad jealousy and suspicion that God will never return to it again;
And so have you all those peeces which constitute both the branches of this first part, The generality and extent of afflictions, considered in the nature of the thing, in the nature of the word, this name of man, Gheber, and in the person of Ieremy, the Prophet of God,
And so have you all those Pieces which constitute both the branches of this First part, The generality and extent of afflictions, considered in the nature of the thing, in the nature of the word, this name of man, Gheber, and in the person of Ieremy, the Prophet of God,
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And then the intensene••e, and weight and vehemency of afflictions, considered in these three particulars, That they are His, The Lords, That they are from His Rod, And from the Rod of his anger.
And then the intensene••e, and weight and vehemency of afflictions, considered in these three particulars, That they Are His, The lords, That they Are from His Rod, And from the Rod of his anger.
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for, naturally this is the infirmity of our spirituall senses, that when the eyes of our understanding should be enlightened, our understanding is so darkened,
for, naturally this is the infirmity of our spiritual Senses, that when the eyes of our understanding should be enlightened, our understanding is so darkened,
As, when David sayes, What man is he that liveth, and shall not see death, and when Christ sayes, Thou shalt not suffer thine holy one to see corruption, to see death,
As, when David Says, What man is he that lives, and shall not see death, and when christ Says, Thou shalt not suffer thine holy one to see corruption, to see death,
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But then, the literall sense being thus duly preserved, That the children of God shall certainly see, that is, certainly suffer afflictions, receive we also that sweet odour and fragrancy which the word breaths out, That they shall see it, that is, understand it, consider it:
But then, the literal sense being thus duly preserved, That the children of God shall Certainly see, that is, Certainly suffer afflictions, receive we also that sweet odour and fragrancy which the word breathes out, That they shall see it, that is, understand it, Consider it:
For, as when the wicked come to say, The Lord does not see it, it is presently added, Neither doth the God of Iacob regard it, (It is a seeing that induces a regarding ) so when the godly come to see their afflictions, they come to regard them, to regard Gods purpose in them.
For, as when the wicked come to say, The Lord does not see it, it is presently added, Neither does the God of Iacob regard it, (It is a seeing that induces a regarding) so when the godly come to see their afflictions, they come to regard them, to regard God's purpose in them.
The Prophets in the Old Testament, doe often call those sights, and those prenotions which they had of the misery and destruction of others, Onus visionis, Onus verbi Domini, O the burden of this sight, O the burden of this message of God.
The prophets in the Old Testament, do often call those sights, and those prenotions which they had of the misery and destruction of Others, Onus visionis, Onus verbi Domini, O the burden of this sighed, Oh the burden of this message of God.
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as he findeth it most to conduce to his glory, and our amendment, and the edification of others, We must see the hand of God upon the wall as Belshazzar did, (for even that was the hand of God ) though wee cannot read that writing, no more then Belshazzar could.
as he finds it most to conduce to his glory, and our amendment, and the edification of Others, We must see the hand of God upon the wall as Belshazzar did, (for even that was the hand of God) though we cannot read that writing, no more then Belshazzar could.
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There is no other light in that darknesse, but he. If thou see thy affliction, thy sicknesse, in that glasse, in the consideration of thine own former licentiousnesse, thou shalt have no other answer,
There is no other Light in that darkness, but he. If thou see thy affliction, thy sickness, in that glass, in the consideration of thine own former licentiousness, thou shalt have no other answer,
But Iactate super Dominum, saith David, Lay all thy burden upon the Lord, and hee will apply to thee that Collyrium, that soveraigne eye-salve, Apos. 3. 18. whereby thou shalt see thy afffiction, (it shall not blinde thee) And see from whence it commeth, (from him, who, as hee liveth, would not the death of a sinner ) And see why it commeth, ( that thou mightest see and taste the goodnesse of God thy selfe,
But Iactate super Dominum, Says David, Lay all thy burden upon the Lord, and he will apply to thee that Collyrium, that sovereign eyesalve, Apos. 3. 18. whereby thou shalt see thy afffiction, (it shall not blind thee) And see from whence it comes, (from him, who, as he lives, would not the death of a sinner) And see why it comes, (that thou Mightest see and taste the Goodness of God thy self,
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and damps that, enfeebles that, that he casts a sooty Cloud upon the understanding, and darkens that, that he doth Exuere hominem, devest, strip the man of the man, Eximere hominem, take the man out of the man,
and damps that, enfeebles that, that he Cast a sooty Cloud upon the understanding, and darkens that, that he does Exuere hominem, devest, strip the man of the man, Eximere hominem, take the man out of the man,
yet even in this case, God may mend thee, in marring thee, hee may build thee up in dejecring thee, hee may infuse another, Ego vir, another Manhood into thee,
yet even in this case, God may mend thee, in marring thee, he may built thee up in dejecring thee, he may infuse Another, Ego vir, Another Manhood into thee,
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though they speak eloquently against me, and able to prove that God hath forsaken me, because he hath afflicted me, but able to prevail with God himself, as Iacob did,
though they speak eloquently against me, and able to prove that God hath forsaken me, Because he hath afflicted me, but able to prevail with God himself, as Iacob did,
We may compare our afflictions that come immediately from God, with those that come instrumentally from others, by considering the choice and election which David made,
We may compare our afflictions that come immediately from God, with those that come instrumentally from Others, by considering the choice and election which David made,
The Prophet G•d offers David his choice of three afflictions, War, Famine, or pestilence. It does not appeare, it is not expressed, that David determined himself,
The Prophet G•d offers David his choice of three afflictions, War, Famine, or pestilence. It does not appear, it is not expressed, that David determined himself,
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Susanna, when shee was surprised, (and in a straight too, though of another kind) she resolves that it is better for her to fall into the hands of men, (let men defame her, let men accuse her, condemn her, execute her) rather then sin in the sight of God,
Susanna, when she was surprised, (and in a straight too, though of Another kind) she resolves that it is better for her to fallen into the hands of men, (let men defame her, let men accuse her, condemn her, execute her) rather then since in the sighed of God,
But when the offence is done, for the punishment which follows, God forgives a treason, sooner then thy neighbour will a trespasse; God seales thee a Quietus est, in the bloud of his Son, sooner then a Creditor will renue a bond, or withdraw an Action;
But when the offence is done, for the punishment which follows, God forgives a treason, sooner then thy neighbour will a trespass; God Seals thee a Quietus est, in the blood of his Son, sooner then a Creditor will renew a bound, or withdraw an Actium;
and leave out the consideration of Instruments; And he shall deale with thee, as hee did with David there, that plague, which was threatned for three days, he will end in one; In that trouble, which,
and leave out the consideration of Instruments; And he shall deal with thee, as he did with David there, that plague, which was threatened for three days, he will end in one; In that trouble, which,
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for herein lies our comfort, That all Gods rods are bound up with that mercy, which accompanied that rod that God threatned David, to exercise upon his son Solemon,2 Sam. 7. 14. If he commit iniquity, I will chasten him with the rod of men;
for herein lies our Comfort, That all God's rods Are bound up with that mercy, which accompanied that rod that God threatened David, to exercise upon his son Solemon,2 Sam. 7. 14. If he commit iniquity, I will chasten him with the rod of men;
Therefore it is eased with that Cordiall, But my mercy shall not depart away from him, as I took it from Saul. But for this mercy, the oppressions of men were mercilesse;
Therefore it is eased with that Cordial, But my mercy shall not depart away from him, as I took it from Saul. But for this mercy, the oppressions of men were merciless;
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Some harm he shall doe; (He shall smite them with a rod) And he shall threaten more, offer at more (he shall lift up his staffe) where then is the peoples reliefe, and comfort? In this;
some harm he shall do; (He shall smite them with a rod) And he shall threaten more, offer At more (he shall lift up his staff) where then is the peoples relief, and Comfort? In this;
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Gods owne rods, even towards his owne Children, are sometimes, as that rod which he put into Moses hand was, chang'd into Serpents. Gods owne rods have sometimes a sting, and a bitternesse in them;
God's own rods, even towards his own Children, Are sometime, as that rod which he put into Moses hand was, changed into Serpents. God's own rods have sometime a sting, and a bitterness in them;
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when Gods rods are heaviest upon us, if they devoure other rods, that is, enable us to put off the consideration of the malice and oppression of other Men,
when God's rods Are Heaviest upon us, if they devour other rods, that is, enable us to put off the consideration of the malice and oppression of other Men,
Gods rod will cut, and divide between thy soule, and spirit, but he will destroy nothing in thee, not thy Morality, not thy Christianity, but onely thine owne Aegyptians, thy Persecutors, thy concupiscencies.
God's rod will Cut, and divide between thy soul, and Spirit, but he will destroy nothing in thee, not thy Morality, not thy Christianity, but only thine own egyptians, thy Persecutors, thy concupiscences.
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Virga rectitudinis virgaregni tui, saies David; The Scepter of thy kingdome is a right Scepter; and there its a royall rod, the protection of the state:
Virga rectitudinis virgaregni tui, Says David; The Sceptre of thy Kingdom is a right Sceptre; and there its a royal rod, the protection of the state:
and by the protection of the State, are recommended to us, and conferr'd upon us in this His Rod. Nor is it onely a Rod of comfort, by implication, and consequence;
and by the protection of the State, Are recommended to us, and conferred upon us in this His Rod. Nor is it only a Rod of Comfort, by implication, and consequence;
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The discomfort then lies not in this, That the affliction is ejus, his, the Lords, (for we have an ease in that) nor, that it is In Virga ejus, in his rod, (for we have a benefit by that) but it is In virga irae, in that it is the rod of his wrath, of his anger.
The discomfort then lies not in this, That the affliction is His, his, the lords, (for we have an ease in that) nor, that it is In Virga His, in his rod, (for we have a benefit by that) but it is In virga irae, in that it is the rod of his wrath, of his anger.
And therefore S. Bernard, who was heartily afraid of this sense of our word, heartily afraid of this preterition, that God should forget him, leave him out, affectionately, passionately embraces this sense of the word in our Text, Anger; and he sayes, Irascaris mihi Domine, Domine mihi irascaris, Be angry with me ô Lord, O Lord be angry with me, lest I perish!
And Therefore S. Bernard, who was heartily afraid of this sense of our word, heartily afraid of this preterition, that God should forget him, leave him out, affectionately, passionately embraces this sense of the word in our Text, Anger; and he Says, be angry mihi Domine, Domine mihi Be angry, Be angry with me o Lord, Oh Lord be angry with me, lest I perish!
but deny them some things that they aske, and keep them some time from their sight and presence, till we be made Partakers of this blessed anger of God, (for we doe not pray, that God would not be angry,
but deny them Some things that they ask, and keep them Some time from their sighed and presence, till we be made Partakers of this blessed anger of God, (for we do not pray, that God would not be angry,
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but that he would not be angry with us for ever) till then we come not to see an affliction, that is, to discerne, what, and whence, and why that comes:
but that he would not be angry with us for ever) till then we come not to see an affliction, that is, to discern, what, and whence, and why that comes:
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Nor we see that not like Men, like such Men, like Christian Men, not with a faithfull and constant assurance, that all will have an end in him who suffered infinitely more for us,
Nor we see that not like Men, like such Men, like Christian Men, not with a faithful and constant assurance, that all will have an end in him who suffered infinitely more for us,
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So Circumcision was sometimes admitted for peace, and to avoid scandall, and the better to propagate the Church, after the vertue thereof was extinguished in Christ.
So Circumcision was sometime admitted for peace, and to avoid scandal, and the better to propagate the Church, After the virtue thereof was extinguished in christ.
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In the Consummation thereof, in the person of Christ, we will consider that, to which, this Circumcision had relation, that is, the spirituall Circumcision of our hearts.
In the Consummation thereof, in the person of christ, we will Consider that, to which, this Circumcision had Relation, that is, the spiritual Circumcision of our hearts.
and immediately, what inconveniences soever present themselves in the way, and if the celebration of the Day, teach us to come this Day, to that which is the true Circumcision, the Circumcision of the Heart. In the first, in Abraham's example, we shall passe by these steps:
and immediately, what inconveniences soever present themselves in the Way, and if the celebration of the Day, teach us to come this Day, to that which is the true Circumcision, the Circumcision of the Heart. In the First, in Abraham's Exampl, we shall pass by these steps:
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First, that though there be allowed to us an Omnia Probate, a Triall of all things, and a spirit to discerne spirits; yet when once it appeares to us, to be a comman dement of God, there's a fine leavied, all Titles concluded, no more claime to be made by our under standing, our reason, but a present,
First, that though there be allowed to us an Omnia Probate, a Trial of all things, and a Spirit to discern spirits; yet when once it appears to us, to be a Common dement of God, there's a fine levied, all Titles concluded, no more claim to be made by our under standing, our reason, but a present,
and an exact obedience must be given to it. Secondly, that in particular Men, and in particular cases, there may arise tentations, objections, reasons,
and an exact Obedience must be given to it. Secondly, that in particular Men, and in particular cases, there may arise tentations, objections, Reasons,
And then lastly, the triumph that belongs to this victory; which we shall find, in considering what benefit Abraham received by this obedience in his Circumcision:
And then lastly, the triumph that belongs to this victory; which we shall find, in considering what benefit Abraham received by this Obedience in his Circumcision:
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Thirdly, that God will give the issue with the tentation, reason above that reason: And lastly, he will accompany that victory, with other blessings too.
Thirdly, that God will give the issue with the tentation, reason above that reason: And lastly, he will accompany that victory, with other blessings too.
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or it shall end this weeke, and last no longer? So if that infectious inquisition, that Quare, ( Why should God command this or this perticular? be entred into me, all my Humilitie is presently infected,
or it shall end this Week, and last no longer? So if that infectious inquisition, that Quare, (Why should God command this or this particular? be entered into me, all my Humility is presently infected,
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then viriliter agendum, (as the Apostle speaks) we must quit our selves like men, we must dispute like Men, (like learned men) preach like Men, ( like Zealous Men) pray like Men (like devout Men) resist like Men, (like valiant Men) or at least, (in cases where we may not resist) suffer like Men, (like constant Christian Men.) But when the question is, De obedientia Dei, that this is agreed to be the will of God,
then Viriliter agendum, (as the Apostle speaks) we must quit our selves like men, we must dispute like Men, (like learned men) preach like Men, (like Zealous Men) pray like Men (like devout Men) resist like Men, (like valiant Men) or At least, (in cases where we may not resist) suffer like Men, (like constant Christian Men.) But when the question is, De obedientia Dei, that this is agreed to be the will of God,
we must not onely, not argue, not dispute against it (which are acts of men, of strong & able understandings) but we must return to the first weaknesse of Children, to be speechlesse, to be thoughtlesse; we must not utter a word, not conceive a thought against it, Periculosa & pestilens quaestio, Quare;
we must not only, not argue, not dispute against it (which Are acts of men, of strong & able understandings) but we must return to the First weakness of Children, to be speechless, to be thoughtless; we must not utter a word, not conceive a Thought against it, Perilous & pestilens Question, Quare;
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as the Devil said, Similis ere Altissimo, I will be like the Highest, and see whether I may not stand by my selfe, without any Influence from God, without any Dependance upon God:
as the devil said, Similis ere Altissimo, I will be like the Highest, and see whither I may not stand by my self, without any Influence from God, without any Dependence upon God:
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and why he sayes some, and why but some, and I shall examine God upon all the Interrogatories that I can frame, upon the Creed (why I should believe a Sonne of a Virgin without a Man,
and why he Says Some, and why but Some, and I shall examine God upon all the Interrogatories that I can frame, upon the Creed (why I should believe a Son of a Virgae without a Man,
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or believe the Sonne of God to descend into Hell) Or frame upon the Pater Noster, (why I should worship such a God, that must be prayed to, not to leade me into tentation) Or frame upon the Ten Commandements, why after all is done and heapt,
or believe the Son of God to descend into Hell) Or frame upon the Pater Noster, (why I should worship such a God, that must be prayed to, not to lead me into tentation) Or frame upon the Ten commandments, why After all is done and heaped,
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And therfore Luther pursues it farther, with words of more vehemence, Odiosa & exitialis vocule, Quare, It is an Execrable and Damnable Monasillable, Why; it exasperates God, it ruines us:
And Therefore Luther pursues it farther, with words of more vehemence, Odious & Deadly vocule, Quare, It is an Execrable and Damnable monosyllable, Why; it exasperates God, it ruins us:
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whereas Saint Augustine saies justly, Qui rationem quaerit voluntatis Dei, aliquid majus Deo quaerit, He that seekes a reason of the will of God, seekes for something greater then God.
whereas Saint Augustine Says justly, Qui rationem Query voluntatis Dei, Aliquid Majus God Query, He that seeks a reason of the will of God, seeks for something greater then God.
faciendum est à serviente, quod jusserit: Why God commands any thing, God himselfe knowes; our part is, not to enquire why, by to doe what he commands. This is the Rule:
faciendum est à serviente, quod jusserit: Why God commands any thing, God himself knows; our part is, not to inquire why, by to do what he commands. This is the Rule:
for, when God called him out to number the Starres, (which was, even to Art, impossible) and promised him, that his seed should equall them, (which was, in Nature, incredible) for all this Incredibilitie and Impossibilitie, Abraham believed, and this was accounted to him for Righteousnesse:
for, when God called him out to number the Stars, (which was, even to Art, impossible) and promised him, that his seed should equal them, (which was, in Nature, incredible) for all this Incredibility and Impossibility, Abraham believed, and this was accounted to him for Righteousness:
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but yet is there not sometimes, in the minds and mouths of good and godly men, a Quare, a reasoning, a disputing against that which God hath commanded or done? The murmuring of the Children in the Desert, had still this Quare, Quare eduxisti, Wherefore have you brought us hither to die here, in this miserable place, where there is no Seed, no Figges, no Vines, no Pomegrantes, no Water? Saul had this Quare, this rebellious inquisition, upon that Commandement of God against the Amalekites,1 Sum. 4. Slay both Man and Woman, Infant and Suckling, Oxe and Sheepe, Camell and Asse:
but yet is there not sometime, in the minds and mouths of good and godly men, a Quare, a reasoning, a disputing against that which God hath commanded or done? The murmuring of the Children in the Desert, had still this Quare, Quare eduxisti, Wherefore have you brought us hither to die Here, in this miserable place, where there is no Seed, no Figs, no Vines, no Pomegranates, no Water? Saul had this Quare, this rebellious inquisition, upon that Commandment of God against the Amalekites,1 Sum. 4. Slay both Man and Woman, Infant and Suckling, Ox and Sheep, Camel and Ass:
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for, for this, God repented that he made him King, and told him that he had more pleasure in Obedience, then in Sacrifice. But, to come to better men then the Israelites in the Wildernesse,
for, for this, God repented that he made him King, and told him that he had more pleasure in obedience, then in Sacrifice. But, to come to better men then the Israelites in the Wilderness,
inherent in the best men that may (and not unlikely) be, that when God commanded Abraham, at that great age to circumcise himselfe, there might arise such Quares, such scruples and doubts,
inherent in the best men that may (and not unlikely) be, that when God commanded Abraham, At that great age to circumcise himself, there might arise such Quares, such scruples and doubts,
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as there, in Abrahams minde, (for, as Saint Paul saies of himselfe, If any man thinke he hath whereof to trust in the flesh, Phil. 3. much more I, Circumcised,
as there, in Abrahams mind, (for, as Saint Paul Says of himself, If any man think he hath whereof to trust in the Flesh, Philip 3. much more I, Circumcised,
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And therefore when God offered him a new seale, Circumcision, Abraham might have said, Quare sigillum? What needs a seale betweene thee and me? I have used to take thy word before,
And Therefore when God offered him a new seal, Circumcision, Abraham might have said, Quare sigillum? What needs a seal between thee and me? I have used to take thy word before,
and into suspicion, that should require such a seale to it as that was, he might have come to this, Quare tam turpe, quare tam sordidum? why does God command me so base and uncleane a thing,
and into suspicion, that should require such a seal to it as that was, he might have come to this, Quare tam Turpe, quare tam sordidum? why does God command me so base and unclean a thing,
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when he considered, that to Circumcise all his family in one day, (as by the Commandement he must) which could not be (in likelyhood) of lesse then 400. (for he went out before, to the rescue of Lot, with 318. borne and brought up in his House) he must make his House a Spittle of so many impotent Persons, unable to helpe one another for many daies, (for such was the effect of Circumcision, as we see in their Story,
when he considered, that to Circumcise all his family in one day, (as by the Commandment he must) which could not be (in likelihood) of less then 400. (for he went out before, to the rescue of Lot, with 318. born and brought up in his House) he must make his House a Spittle of so many impotent Persons, unable to help one Another for many days, (for such was the Effect of Circumcision, as we see in their Story,
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when Simeon and Levi came upon the Sichemites three daies after they had beene, by their perswasion, circumcised, the Sichemites were unable to resist or defend themselves, and so were slaine:
when Simeon and Levi Come upon the Sichemites three days After they had been, by their persuasion, circumcised, the Sichemites were unable to resist or defend themselves, and so were slain:
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Yea the sorenesse and incommodity upon Circumcision was so great, as that the very Commandement it selfe of Circumcision, was forborne in the Wildernesse,
Yea the soreness and incommodity upon Circumcision was so great, as that the very Commandment it self of Circumcision, was forborn in the Wilderness,
not onely because all sinne is deriv'd upon us, by generation, and so implyed, and involv'd in originall sinne; but because, almost all other sinnes have relation to this: for, Gluttony is a preparation to this sinne in our selves;
not only Because all sin is derived upon us, by generation, and so employed, and involved in original sin; but Because, almost all other Sins have Relation to this: for, Gluttony is a preparation to this sin in our selves;
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because they were then put to suddaine removes, which presently after a Circumcision, they could not have perform'd) Might not Abraham have come to his Quare tam molestum? Why will God command me so troublesome and incommodious a thing as this? And (to contract this) when he considered, That one principall reason of the Commandement of Circumcision, was, that that marke might be alwaies a remembrance to them against intemperance and incontinency. Might not Abraham have come to his Quare mihi? What use is there of this, in my Body, which is now dried up and withered by 99. yeares? What Quares, what reluctations Abraham had,
Because they were then put to sudden removes, which presently After a Circumcision, they could not have performed) Might not Abraham have come to his Quare tam Molestum? Why will God command me so troublesome and incommodious a thing as this? And (to contract this) when he considered, That one principal reason of the Commandment of Circumcision, was, that that mark might be always a remembrance to them against intemperance and incontinency. Might not Abraham have come to his Quare mihi? What use is there of this, in my Body, which is now dried up and withered by 99. Years? What Quares, what reluctations Abraham had,
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and he delivers them from the tentation, and brings them to an intire obedience to his will, which is that which we proposed for the next Branch in this part.
and he delivers them from the tentation, and brings them to an entire Obedience to his will, which is that which we proposed for the next Branch in this part.
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whensoever any disputation against a commandement of God, arises in Gods children, the Spirit of God smothers that spirit of Rebellion with that, Tu qui vas figuli, wilt thou who art but the vessell, dispute with the potter, that fashioned thee? If Abraham had any such doubts, of a frivolousnesse in so base a seale, of an obscenity in so foule a seale, of an incommodiousnesse in so troublesome a seale, of a needlesnesse in so impertinent a seale;
whensoever any disputation against a Commandment of God, arises in God's children, the Spirit of God smothers that Spirit of Rebellion with that, Tu qui vas figuli, wilt thou who art but the vessel, dispute with the potter, that fashioned thee? If Abraham had any such doubts, of a frivolousness in so base a seal, of an obscenity in so foul a seal, of an incommodiousness in so troublesome a seal, of a needlessness in so impertinent a seal;
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Ad hominis inobedientiam redarguendam, suâ inobedientiâ quodammodo caro testimonium perhibet, to reproach Mans rebellion to God, God hath left one part of Mans body, to rebell against him;
Ad hominis inobedientiam redarguendam, suâ inobedientiâ quodammodo Caro testimonium perhibet, to reproach men rebellion to God, God hath left one part of men body, to rebel against him;
for though the seeds of this rebellion be dispersed through all the body, yet, In illa parte magis regnat additamentum Leviathan, sayes Saint Bernard, the spawns of Leviathan, the seed of sinne, the leven of the Devil, abound and reignes most in that part of the body;
for though the seeds of this rebellion be dispersed through all the body, yet, In illa parte magis Reigneth additamentum Leviathan, Says Saint Bernard, the spawns of Leviathan, the seed of sin, the leven of the devil, abound and reigns most in that part of the body;
And therefore, Dedit eft signum, ut admoverentnr de generatione pura, saies Saint Chrysostome, God would be at the cost even of a Sacrament, (which is the greatest thing that passes between God and Man next to his Word) to defend them thereby against dangerous alliances, which might turne their hearts from God; God imprinted a marke in that part, to keep them still in mind of that law, which forbade them foraigne Marriages, or any company of strange Women: Custodia pietati servandae,
And Therefore, Dedit eft signum, ut admoverentnr de generation Pura, Says Saint Chrysostom, God would be At the cost even of a Sacrament, (which is the greatest thing that passes between God and Man next to his Word) to defend them thereby against dangerous alliances, which might turn their hearts from God; God imprinted a mark in that part, to keep them still in mind of that law, which forbade them foreign Marriages, or any company of strange Women: Custodia pietati servandae,
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ne macularent paternam Nobilitatem, left they should degenerate from the Nobility of their race, God would have them carry this memoriall about them, in their flesh.
ne macularent paternam Nobilitatem, left they should degenerate from the Nobilt of their raze, God would have them carry this memorial about them, in their Flesh.
and see, that Circumcision was first, Signum memorativum, & monimentum isti faederis, it was a signe of the Covenant between God and Abraham; the Covenant was the Messias, who being to come, by a carnall continuance of Abrahams race, the signe and seale was conveniently placed in that part.
and see, that Circumcision was First, Signum memorativum, & Monument Isti faederis, it was a Signen of the Covenant between God and Abraham; the Covenant was the Messias, who being to come, by a carnal Continuance of Abrahams raze, the Signen and seal was conveniently placed in that part.
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And that was, secondly, Signum representativum, it represented Baptisme, In Christ you are circumcised, saies the Apostle, in that you are buried with him, Colos. 2. through Baptisme:
And that was, secondly, Signum representativum, it represented Baptism, In christ you Are circumcised, Says the Apostle, in that you Are buried with him, Colos 2. through Baptism:
And then, that was Signum Distinctivum; for, besides that it kept them from Idolatry, as the Greeks called all Nations, whom they despised, Barbares, Barbarians, so did the Jewes, Incircumcisos, Uncircumcised: And that was a great threatning in the Prophet, Thou shalt die the death of the Uncircumcised;
And then, that was Signum Distinctivum; for, beside that it kept them from Idolatry, as the Greeks called all nations, whom they despised, Barbares, Barbarians, so did the Jews, Incircumcisos, Uncircumcised: And that was a great threatening in the Prophet, Thou shalt die the death of the Uncircumcised;
But yet, the principall dignity of this Circumcision, was, that it was Signum figurativum, it prefigured, it directed to that Circumcision of the heart;
But yet, the principal dignity of this Circumcision, was, that it was Signum figurativum, it prefigured, it directed to that Circumcision of the heart;
And for all the other reasons that could be assigned, of Remembrance, of Representation, of Distinction, Caret ubique ratione Iudaica carnis Circumcisio, (sayes Lactantius) Nisi quod est Circumcisionis figura, quae est Cor Mundum:
And for all the other Reasons that could be assigned, of Remembrance, of Representation, of Distinction, Caret ubique ratione Judahica carnis Circumcision, (Says Lactantius) Nisi quod est Circumcisionis figura, Quae est Cor Mundum:
But before we come to that, we are to say a word of the fourth branch of this part, That as there is no Quaere to be made nor admitted against God, (which was our first part) If Man, out of his infirmity, doe fall into that, (which was our Second) God provides and furnishes them with Reasons against those Reasons, (which was our third.) And then, God rewards their fighting of that battaile, (which is his owne worke) with victories,
But before we come to that, we Are to say a word of the fourth branch of this part, That as there is no Quaere to be made nor admitted against God, (which was our First part) If Man, out of his infirmity, do fallen into that, (which was our Second) God provides and furnishes them with Reasons against those Reasons, (which was our third.) And then, God rewards their fighting of that battle, (which is his own work) with victories,
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and now was entring into another age, (for he liv'd seventy five yeares after this:) this therefore was as the Eve of his New-years-day, and God presents him thus many New-years-gifts: First, he gives him a new Name; in which change of his Name, from Abram, to Abraham, (besides that he was chang'd from Pater Magnus, to Pater Multudinis, from the Father of a great possession and family, to the Father of a great successession and posterity, for that diminishes any Greatnesse, to have no posterity to leave that to) this also arises to be noted, that Gods Name Iehovah, having in that two Letters of one kind, two H H, God divides with his Servant, God affords one of those letters to the dignifying of Abrahams name, he adds an H of his owne Name to his:
and now was entering into Another age, (for he lived seventy five Years After this:) this Therefore was as the Eve of his new year's day, and God presents him thus many New-years-gifts: First, he gives him a new Name; in which change of his Name, from Abram, to Abraham, (beside that he was changed from Pater Magnus, to Pater Multudinis, from the Father of a great possession and family, to the Father of a great successession and posterity, for that diminishes any Greatness, to have no posterity to leave that to) this also arises to be noted, that God's Name Jehovah, having in that two Letters of one kind, two H H, God divides with his Servant, God affords one of those letters to the dignifying of Abrahams name, he adds an H of his own Name to his:
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Secondly, God gave Abraham a new Wife: in which, the blessing was, that he tooke not from him that virtuous and obedient Wife which he had before, Sara, but now he made her a Wife unto him,
Secondly, God gave Abraham a new Wife: in which, the blessing was, that he took not from him that virtuous and obedient Wife which he had before, Sarah, but now he made her a Wife unto him,
and he supplied that onely defect which was in her, Barrennesse, and so made her fully a Wife, a Mother. Thirdly, he gave him a new Sonne; for, God who purposed to blesse all Nations in Abraham's seed, would not onely repaire and furnish his old house, (that is, blesse Ismael with temporall blessings) but he would build him a new house, raise him up a new Sonne, Isaac: He would not onely fulfill that petition of Abrahams, Oh that Ismael might live in thy sight!
and he supplied that only defect which was in her, barrenness, and so made her Fully a Wife, a Mother. Thirdly, he gave him a new Son; for, God who purposed to bless all nations in Abraham's seed, would not only repair and furnish his old house, (that is, bless Ishmael with temporal blessings) but he would built him a new house, raise him up a new Son, Isaac: He would not only fulfil that petition of Abrahams, O that Ishmael might live in thy sighed!
not onely preserve Ismael, which signifies, Exauditionem Domini, that the Lord had heard that prayer, in the behalf of Ismael; but he would give him an Isaac, which signifies, Risum, laetitiam, that is, he would give him a new,
not only preserve Ishmael, which signifies, Exauditionem Domini, that the Lord had herd that prayer, in the behalf of Ishmael; but he would give him an Isaac, which signifies, Laughter, laetitiam, that is, he would give him a new,
and true occasion of joy. Fourthly, he gave him a new promise; that as in Adam he had promised a Messias, in semine mulieris, in the seed of the Woman;
and true occasion of joy. Fourthly, he gave him a new promise; that as in Adam he had promised a Messias, in Seed Mulieris, in the seed of the Woman;
and so makes Abraham, not onely a Partner with his other Children, in the Salvation of that Messias, but he makes Abraham a meanes to derive that Salvation upon others also, In semine tuo, thou shalt not onely be blessed in the Seed of the Woman, but all Nations shall be blessed in thy seed. And lastly, he gives him a new seale; not onely that seale, under which he was wont to deale with him, not onely an inward seale in his heart, but he gives him a new seale, a visible seale, the seale of Circumcision. This being then the Dignity of Gods precepts, that they require a present,
and so makes Abraham, not only a Partner with his other Children, in the Salvation of that Messias, but he makes Abraham a means to derive that Salvation upon Others also, In Seed tuo, thou shalt not only be blessed in the Seed of the Woman, but all nations shall be blessed in thy seed. And lastly, he gives him a new seal; not only that seal, under which he was wont to deal with him, not only an inward seal in his heart, but he gives him a new seal, a visible seal, the seal of Circumcision. This being then the Dignity of God's Precepts, that they require a present,
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and his strength, was the Author in us, when we doe performe those duties, (all which we have seen in Abrahams obedience to a fleshly Circumcision) that Circumcision being come to an end in the Circumcision of Christ, performed this day:
and his strength, was the Author in us, when we do perform those duties, (all which we have seen in Abrahams Obedience to a fleshly Circumcision) that Circumcision being come to an end in the Circumcision of christ, performed this day:
Let us come to this Circumcision, of which, that was but a Figure, a Spirituall Circumcision, the Circumcision of the heart, and God shall give us new Names (new Demonstrations, that our names are written in the Booke of life) and new Marriages (refresh his promise in the Prophet, that he will marry himselfe to us for ever) and new Sonnes, new Isaacks (assurance of new Ioyes, Essentiall and Accidentall, in the Kingdome of Heaven,
Let us come to this Circumcision, of which, that was but a Figure, a Spiritual Circumcision, the Circumcision of the heart, and God shall give us new Names (new Demonstrations, that our names Are written in the Book of life) and new Marriages (refresh his promise in the Prophet, that he will marry himself to us for ever) and new Sons, new Isaacs (assurance of new Joys, Essential and Accidental, in the Kingdom of Heaven,
and inchoative here in the way) and new promises, and new seales (new obligations of his Blessed Spirit) that that Infallibility of salvation which we have conceived, is well grounded.
and inchoative Here in the Way) and new promises, and new Seals (new obligations of his Blessed Spirit) that that Infallibility of salvation which we have conceived, is well grounded.
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We have done with our first part, with that which was occasioned by the Institution of Circumcision in Abraham; we passe to that, which is occasioned by the celebrating of this Day, in which this legall Circumcision taking an end, in the Person of Christ, we come aptly to consider Spirituall Circumcision, by which onely we can be made conformable to our patterne and example, Christ Iesus: In which, we will charge your memory but with these two considerations;
We have done with our First part, with that which was occasioned by the Institution of Circumcision in Abraham; we pass to that, which is occasioned by the celebrating of this Day, in which this Legal Circumcision taking an end, in the Person of christ, we come aptly to Consider Spiritual Circumcision, by which only we can be made conformable to our pattern and Exampl, christ Iesus: In which, we will charge your memory but with these two considerations;
First, Quid sit, what this spirituall Circumcision is, (for in that is implyed the Quomodo, how this Circumcision is to be wrought and effected) And Secondly, the Ubi, what part of a Man is to be circumcised in this Circumcision,
First, Quid sit, what this spiritual Circumcision is, (for in that is employed the Quomodo, how this Circumcision is to be wrought and effected) And Secondly, the Ubi, what part of a Man is to be circumcised in this Circumcision,
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Neither was Abraham's race, which was to be circumcised, more numerous, more plentifull, more manifold, then is this issue of the flesh, Sinne: How suddaine, and how large a pedigree!
Neither was Abraham's raze, which was to be circumcised, more numerous, more plentiful, more manifold, then is this issue of the Flesh, Sin: How sudden, and how large a pedigree!
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though conceived but this night, sinn'd 6000 yeares agoe. In young Men, vanity begets excesse; excesse; licentiousnesse; licentiousnesse, envy, hatred, quarrels, murders;
though conceived but this night, sinned 6000 Years ago. In young Men, vanity begets excess; excess; licentiousness; licentiousness, envy, hatred, quarrels, murders;
though he names divers sinnes, which are litterally and properly workes of the flesh, (as Adultery, fornication, uncleannesse, wantonnesse) yet those sinnes that are against a mans owne selfe, (as Gluttony and Drunkennesse) those that are against other men, (as Contentions and Murders) those that are directed upon new Gods (as Idolatry) those that are Contracts with the Devil (as Witchcraft) those that are offences to the Church (as Heresy) are all called by Saint Paul in that place, workes of the flesh: So that the object of this Spirituall Circumcision is all that concernes the flesh, the world, the Devil, or God, or man, or the Church; in every one of these we may finde somewhat to circumcise.
though he names diverse Sins, which Are literally and properly works of the Flesh, (as Adultery, fornication, uncleanness, wantonness) yet those Sins that Are against a men own self, (as Gluttony and drunkenness) those that Are against other men, (as Contentions and Murders) those that Are directed upon new God's (as Idolatry) those that Are Contracts with the devil (as Witchcraft) those that Are offences to the Church (as Heresy) Are all called by Saint Paul in that place, works of the Flesh: So that the Object of this Spiritual Circumcision is all that concerns the Flesh, the world, the devil, or God, or man, or the Church; in every one of these we may find somewhat to circumcise.
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yet he does not sting, nor hisse, till he be warme: As long as poverty and vvretchednesse freezes our Concupiscences, they are not so violent) therefore spirituall Circumcision is vvell expressed by Saint Bernard; Moralis Circumcisio est, victum & vestitum habentem, esse contentum;
yet he does not sting, nor hiss, till he be warm: As long as poverty and wretchedness freezes our Concupiscences, they Are not so violent) Therefore spiritual Circumcision is well expressed by Saint Bernard; moral Circumcision est, victum & vestitum habentem, esse contentum;
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Novv for some understanding of these superfluities, vve must consider, that sometimes a poore man, that hath no superfluity in his estate, is yet vvastfull in his minde, and puts himselfe to superfluous expences, in his diet, in his apparell,
Now for Some understanding of these superfluities, we must Consider, that sometime a poor man, that hath no superfluity in his estate, is yet wasteful in his mind, and puts himself to superfluous expenses, in his diet, in his apparel,
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so as that every rich man must necessarily cast away his riches (a Godly man may be rich) nor necessarily applied so to all outward expences of the free and liberall minded man,
so as that every rich man must necessarily cast away his riches (a Godly man may be rich) nor necessarily applied so to all outward expenses of the free and liberal minded man,
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But the superfluity is, and (consequently the Circumcision is to be) in the Affection, in our Confidence, that whatsoever we wast, by one meanes or other, we shall have more;
But the superfluity is, and (consequently the Circumcision is to be) in the Affection, in our Confidence, that whatsoever we wast, by one means or other, we shall have more;
We need enquire no farther, for the meanes of this spirituall Circumcision, then to the very word which the Holy Ghost hath chosen for Circumcision here, which is Mul and Namal; for that word hath in other places of Scripture, three significations, that expresse much of the manner, how this Circumcision is to be wrought:
We need inquire no farther, for the means of this spiritual Circumcision, then to the very word which the Holy Ghost hath chosen for Circumcision Here, which is Mul and naval; for that word hath in other places of Scripture, three significations, that express much of the manner, how this Circumcision is to be wrought:
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It signifies, Purgare, to purge, to discharge the Conscience: (and that is, by Confession of our sinnes) It signifies, Mundare, to cleanse and purify the Conscience: (and that is, by Contrition and Detestation of that sinne) And it signifies, Succidere, to cut downe, to weed and root out whatsoever remaines in our possession, that is unjustly got (and that is) by Destitution.
It signifies, Purgare, to purge, to discharge the Conscience: (and that is, by Confessi of our Sins) It signifies, Mundare, to cleanse and purify the Conscience: (and that is, by Contrition and Detestation of that sin) And it signifies, Succidere, to Cut down, to weed and root out whatsoever remains in our possession, that is unjustly god (and that is) by Destitution.
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Now for the first of these, the purging; the proper use and working of purging Physick, is, not that that Medicine pierces into those parts of the Body, where the peccant humour lies,
Now for the First of these, the purging; the proper use and working of purging Physic, is, not that that Medicine pierces into those parts of the Body, where the peccant humour lies,
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or lay me flat with disgraces and dis-favours of great Persons, before I will purge my selfe of my Ambition; or evict my land from me, by some false title, that God, in his just Judgement, may give way to, to punish my sinnes,
or lay me flat with disgraces and disfavours of great Persons, before I will purge my self of my Ambition; or evict my land from me, by Some false title, that God, in his just Judgement, may give Way to, to Punish my Sins,
and thou wilt utter them in a full and free Confession to thy God, and that is Circumcision; as Circumcision consists in the purging of the Conscience, to be mov'd upon hearing the Word preached, and the denouncing of his Iudgements in his Ordinance,
and thou wilt utter them in a full and free Confessi to thy God, and that is Circumcision; as Circumcision consists in the purging of the Conscience, to be moved upon hearing the Word preached, and the denouncing of his Judgments in his Ordinance,
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but imaginarily, (and yet Damnably) a hundred times, which they never sinned actually at all, by filling their Imaginations, with such thoughts as these,
but imaginarily, (and yet Damnably) a hundred times, which they never sinned actually At all, by filling their Imaginations, with such thoughts as these,
and compasse his Land, if I had but Money, to seed his humours? Those sinnes which we have never been able to doe actually, to the harme of others, we doe as hurtfully to our owne Souls, by a sinfull Desire of them,
and compass his Land, if I had but Money, to seed his humours? Those Sins which we have never been able to do actually, to the harm of Others, we do as hurtfully to our own Souls, by a sinful Desire of them,
such a cleansing as God promises, I will cleanse their bloud, that is, the fountaine, the work of all corrupt Desires, and sinfull Delights. Now there is no clensing of our bloud, but by his bloud;
such a cleansing as God promises, I will cleanse their blood, that is, the fountain, the work of all corrupt Desires, and sinful Delights. Now there is no cleansing of our blood, but by his blood;
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as is required in this spirituall circumcision, that preserves it selfe alwayes, or returnes speedily, to a disposition of a worthy receiving of that holy and blessed Sacrament:
as is required in this spiritual circumcision, that preserves it self always, or returns speedily, to a disposition of a worthy receiving of that holy and blessed Sacrament:
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He that is now in that disposition, as that, in a rectified Conscience, he durst meet his Saviour at that Table, and receive him there, (which cannot be done without Contrition, and Detestation of former sins) hath admitted this spirituall Circumcision,
He that is now in that disposition, as that, in a rectified Conscience, he durst meet his Saviour At that Table, and receive him there, (which cannot be done without Contrition, and Detestation of former Sins) hath admitted this spiritual Circumcision,
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and the branches too, that if one sinne have begot another, there be a fall of all our woods, of our timber wood, (our growne and habituall sinnes) and of our under-woods, (those lesser sinnes which grow out of them.) It is a cutting downe, and a stubbing up, which is not done, till we have shak'd off all, that we have gotten by those Sinnes:
and the branches too, that if one sin have begotten Another, there be a fallen of all our woods, of our timber wood, (our grown and habitual Sins) and of our underwoods, (those lesser Sins which grow out of them.) It is a cutting down, and a stubbing up, which is not done, till we have shaked off all, that we have got by those Sins:
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for, was God a venturer with me in my sinne? Or did God set me to Sea, that is, put me into this world, to see what I could get by Usury, by Oppression, by Extortion, and then give him a part to charitable uses? As this word signifies Excedere, to cut of all that is grown out of sinne,
for, was God a venturer with me in my sin? Or did God Set me to Sea, that is, put me into this world, to see what I could get by Usury, by Oppression, by Extortion, and then give him a part to charitable uses? As this word signifies Excedere, to Cut of all that is grown out of sin,
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so from this word Namal, comes Nemâla, which is Formicae, an Ant, which the Hebrewes derive from this word, out of this reason, That as an Ant doth gnaw all the Corne it layes up, upon one side,
so from this word naval, comes Nemâla, which is Formicae, an Ant, which the Hebrews derive from this word, out of this reason, That as an Ant does gnaw all the Corn it lays up, upon one side,
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These then be all the waies that are presented in these significations and use of this word, which the holy Ghost hath chosen here, purging by Consideration and Confessing, clensing by Contrition and Detesting, preventing of future growth by Satisfaction in Restoring. A little remains to be said (though it be also implyed in that which hath been said) of the Ubi, the place where this Circumcision is to be applyed.
These then be all the ways that Are presented in these significations and use of this word, which the holy Ghost hath chosen Here, purging by Consideration and Confessing, cleansing by Contrition and Detesting, preventing of future growth by Satisfaction in Restoring. A little remains to be said (though it be also employed in that which hath been said) of the Ubi, the place where this Circumcision is to be applied.
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and coveting, and our hands in reaching to that which is not ours, are as farre uncircumcised as eares, or lips, or hearts: Therefore we are to carry this Circumcision all over;
and coveting, and our hands in reaching to that which is not ours, Are as Far uncircumcised as ears, or lips, or hearts: Therefore we Are to carry this Circumcision all over;
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we must Circumcise, sayes Saint Bernard, In carne, peccatum, the flesh, the body, the substance of the sinne, in cute, operimentum, in the skin, all covers,
we must Circumcise, Says Saint Bernard, In Carnem, peccatum, the Flesh, the body, the substance of the sin, in cute, operimentum, in the skin, all covers,
and palliations, and disguises, and extenuations of the sinne; and, in sanguine incentivum, in the blood all somentations and provocations to that sinne:
and palliations, and disguises, and extenuations of the sin; and, in sanguine Motive, in the blood all somentations and provocations to that sin:
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and God did not looke for so strong a proceeding from the Iew, as from us, but led him by the armes, by the helpe of Ceremonies and Figures, and accordingly required but a Circumcision in one part of the body:
and God did not look for so strong a proceeding from the Iew, as from us, but led him by the arms, by the help of Ceremonies and Figures, and accordingly required but a Circumcision in one part of the body:
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So except our righteousnesse exceed them that exceeded the Scribes, it is nothing; and therefore, Toto corpore baptizamur (saies Bernard) quia totius hominis integra Circumcisio;
So except our righteousness exceed them that exceeded the Scribes, it is nothing; and Therefore, Toto corpore baptizamur (Says Bernard) quia totius hominis Whole Circumcision;
and not by Aspersion upon the face onely, continued in the generall practice of the Church.) So that if it be not an entire Circumcision of the whole man, that will fall upon us, which God threatens in the Prophet, I will visit all them which are circumcised, with them which are not circumcised;
and not by Aspersion upon the face only, continued in the general practice of the Church.) So that if it be not an entire Circumcision of the Whole man, that will fallen upon us, which God threatens in the Prophet, I will visit all them which Are circumcised, with them which Are not circumcised;
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When therefore the Lord and his Spirit cals thee to this spirituall Circumcision, remember that Abraham did not say when he was call'd, Lord, I have followed thy voyce, in leaving my Country;
When Therefore the Lord and his Spirit calls thee to this spiritual Circumcision, Remember that Abraham did not say when he was called, Lord, I have followed thy voice, in leaving my Country;
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Lord, I have built thee an Altar, what needs more demonstration of my obedience? Say not thou, Lord, I have built an Hospitall; Lord, I have fed the poore at Christmas; Lord, I have made peace amongst thy people at home;
Lord, I have built thee an Altar, what needs more demonstration of my Obedience? Say not thou, Lord, I have built an Hospital; Lord, I have fed the poor At Christmas; Lord, I have made peace among thy people At home;
I have endowed an Almes-house; but persevere in doing good still, for, God takes not the Tree, where it growes, but where it fals; for the most part, the death of a man is such, as his life was;
I have endowed an Almshouse; but persevere in doing good still, for, God Takes not the Tree, where it grows, but where it falls; for the most part, the death of a man is such, as his life was;
So also Abraham was not diverted from obeying God, by the inconvenience of having all his family diseas'd at once; he did not say, I am content to circumcise my Sonne,
So also Abraham was not diverted from obeying God, by the inconvenience of having all his family diseased At once; he did not say, I am content to circumcise my Son,
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Doe not thou say, Cras Domine, to morrow, some other day, in the day of mine age, or of my Death, or of affliction and tribulation; I will circumcise all,
Do not thou say, Cras Domine, to morrow, Some other day, in the day of mine age, or of my Death, or of affliction and tribulation; I will circumcise all,
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a Feaver circumcises thee then, or an Apoplexy, and not thy Devotion; and incapacity of sinning is not sanctification: If any man put off his Repentance till death, Fateor non negamus quod petit, saies Saint Augustine, I dare not deny that man, whatsoever God may be pleased to grant him;
a Fever Circumcises thee then, or an Apoplexy, and not thy Devotion; and incapacity of sinning is not sanctification: If any man put off his Repentance till death, Fateor non negamus quod petit, Says Saint Augustine, I Dare not deny that man, whatsoever God may be pleased to grant him;
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I dare not presume to say, that that man died well, Non presumo, non vas fallo, non presumo, saies that Father, with some vehemency, I dare not warrant him, let me not deceive you with saying that I dare, for I dare not:
I Dare not presume to say, that that man died well, Non presumo, non vas fallo, non presumo, Says that Father, with Some vehemency, I Dare not warrant him, let me not deceive you with saying that I Dare, for I Dare not:
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and shall we think a Man to be compos mentis, of a perfect understanding for the bequeathing of his Soule at his last gaspe? non presumo, non nos fallo, non presumo, I should deceive you,
and shall we think a Man to be compos mentis, of a perfect understanding for the bequeathing of his Soul At his last gasp? non presumo, non nos fallo, non presumo, I should deceive you,
and then thou hast circumcised thy affections, and mayest retaine them, and mayest confidently say with the Apostle, we are the Circumcision, which worship God in the spirit,
and then thou hast circumcised thy affections, and Mayest retain them, and Mayest confidently say with the Apostle, we Are the Circumcision, which worship God in the Spirit,
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and declare his wondrous works to the Sonnes of men, and be assured that whether I, or any other of the same Ministry, shall speake to you from this place, this day twelve month,
and declare his wondrous works to the Sons of men, and be assured that whither I, or any other of the same Ministry, shall speak to you from this place, this day twelve Monn,
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and made you better this yeare than you were the last, and find you under the same uncircumcision still, be assured that God will not, God cannot be mocked,
and made you better this year than you were the last, and find you under the same uncircumcision still, be assured that God will not, God cannot be mocked,
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Enough hath been done for you by me, enough hath been said to you by my Servants, Quare moriemini, Why will you die ô house of Israel? And after a long despising of his graces, he will come to a finall separation;
Enough hath been done for you by me, enough hath been said to you by my Servants, Quare Die, Why will you die o house of Israel? And After a long despising of his graces, he will come to a final separation;
If we aske, as Christs Disciples asked of him, Quod signum? what shall be the signe of thy comming, of this Joy in the midst of thy bitternesse? Ipsae lachrymae laetitiae testes, & nuncii:
If we ask, as Christ Disciples asked of him, Quod signum? what shall be the Signen of thy coming, of this Joy in the midst of thy bitterness? Ipsae lachrymae laetitiae testes, & nuncii:
And when we passe from the substance of the precept, to the extent thereof (which will be our second part) from the first word, Rejoyce, to the other, Rejoyce alwaies; we shall cleave that into two periods, Gaudete in bonis, Rejoyce in your prosperitie,
And when we pass from the substance of the precept, to the extent thereof (which will be our second part) from the First word, Rejoice, to the other, Rejoice always; we shall cleave that into two periods, Gaudete in bonis, Rejoice in your Prosperity,
so this Joy is the rest and testimony of a good conscience, that we have done those things which belong to our calling, that we have mov'd in our Sphere.
so this Joy is the rest and testimony of a good conscience, that we have done those things which belong to our calling, that we have moved in our Sphere.
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if a Counsellour of State, who should assist with his counsell upon present emergencies, delight himself in writing Books of good counsell for posterity, all this occasions not this joy;
if a Counselor of State, who should assist with his counsel upon present emergencies, delight himself in writing Books of good counsel for posterity, all this occasions not this joy;
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Their office is to minister to Men, (for by nature they are Spirits, but by office they are Angels) and when they see so good effect of their service, as that a Sinner is converted, There is joy in the presence of the Angels of God.
Their office is to minister to Men, (for by nature they Are Spirits, but by office they Are Angels) and when they see so good Effect of their service, as that a Sinner is converted, There is joy in the presence of the Angels of God.
and said, I thank thee ô Father, Luc. 10. 2•. Lord of Heaven and Earth, &c. To have something to doe, to doe it, and then to Rejoyce in having done it, to embrace a calling, to performe the Duties of that calling, to joy and rest in the peacefull testimony of having done so;
and said, I thank thee o Father, Luke 10. 2•. Lord of Heaven and Earth, etc. To have something to do, to do it, and then to Rejoice in having done it, to embrace a calling, to perform the Duties of that calling, to joy and rest in the peaceful testimony of having done so;
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And yet Saint Basil himselfe in another place sayes (which we are rather to take in explanation, than in contradiction, of himselfe) that that woe of Christ is cast in obstreperum Sonum, non in sinceram hilaritatem:
And yet Saint Basil himself in Another place Says (which we Are rather to take in explanation, than in contradiction, of himself) that that woe of christ is cast in obstreperum Sound, non in sinceram hilaritatem:
Hierome's Translation reads it, Risit in Corde, he laughed within himselfe, because Saint Hierome thought that was a weaknesse, a declination towards unbeliefe, to laugh at Gods promise, as he thinks Abraham did.
Hierome's translation reads it, Risit in Cord, he laughed within himself, Because Saint Jerome Thought that was a weakness, a declination towards unbelief, to laugh At God's promise, as he thinks Abraham did.
It is well expressed, and, well concluded, O virum aeterno risu vere dignum, & sempiternae jueunditati bene praeparatum, This was good evidence, that he was a man well disposed for the joyes of heaven;
It is well expressed, and, well concluded, O virum aeterno risu vere dignum, & sempiternae jueunditati bene praeparatum, This was good evidence, that he was a man well disposed for the Joys of heaven;
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that he could conceive joy in the temporall blessings of God, and that he thought nothing mis-becomming him, that was an outward declaration of this joy.
that he could conceive joy in the temporal blessings of God, and that he Thought nothing misbecoming him, that was an outward declaration of this joy.
and meane that that should animate men against such Kings as they call Heretiques, and then finde in experience that this hath wrought onely to the killing of Kings of their own Religion, we lament justly the event,
and mean that that should animate men against such Kings as they call Heretics, and then find in experience that this hath wrought only to the killing of Kings of their own Religion, we lament justly the event,
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and Prayers, and publique Writings to the occasion, to proceed to a Ridere and Irridere, and as Saint Augustine reades that place of the Proverbs, Superridere, to laugh Gods Enemies into a confusion to see their Plots so often, so often, so often frustrated.
and Prayers, and public Writings to the occasion, to proceed to a Ridere and Irridere, and as Saint Augustine reads that place of the Proverbs, Superridere, to laugh God's Enemies into a confusion to see their Plots so often, so often, so often frustrated.
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And therefore David chides his soule, Why art thou cast down, O my soul, why art thou disquiesed within me? And though he come after to dispute against this sadnesse of the soul, which he had let in, Hope yet in God, and yet the Lord will command his loving kindnesse,
And Therefore David chides his soul, Why art thou cast down, Oh my soul, why art thou disquiesed within me? And though he come After to dispute against this sadness of the soul, which he had let in, Hope yet in God, and yet the Lord will command his loving kindness,
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but he imagines that he heares his enemies say, Where is thy God? and when he hath wrestled himself weary, he falls back again in the last verse, to his first faintnesse, Why art thou cast down, O my soule,
but he imagines that he hears his enemies say, Where is thy God? and when he hath wrestled himself weary, he falls back again in the last verse, to his First faintness, Why art thou cast down, Oh my soul,
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Heli heard that the Battell was lost, and that his Sonnes were slaine, and admitted so much sorrow for those, that when the last was added, The Arke was taken by the Enemy, he was too weake for that,
Heli herd that the Battle was lost, and that his Sons were slain, and admitted so much sorrow for those, that when the last was added, The Ark was taken by the Enemy, he was too weak for that,
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shee overcharged her soul with sadnesse for her husbands death, and her fathers death, and when the report of the Arke came, she fell into labour and died;
she overcharged her soul with sadness for her Husbands death, and her Father's death, and when the report of the Ark Come, she fell into labour and died;
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Accustome thy selfe to keepe up the consideration of Gods mercy at the highest, lodge not a sad suspition in any publique, in any private businesse, that Gods powerfull mercy can goe but thus farre:
Accustom thy self to keep up the consideration of God's mercy At the highest, lodge not a sad suspicion in any public, in any private business, that God's powerful mercy can go but thus Far:
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Monasterie, and Ermimitage, and Anchorate, and such words of singularitie are not Synonym• with those plurall words Concio, Coetus, Ecclesia, Synagoga & Congregatio, in which words God delivereth himselfe to us.
Monastery, and Ermimitage, and Anchorate, and such words of singularity Are not Synonym• with those plural words Concio, Coetus, Ecclesia, Synagoga & Congregation, in which words God Delivereth himself to us.
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this is to breake at least halfe of the Commandement, which is, Gaudete semper. And so from the first part, which is the substance which we have passed by these steps, That this rejoycing hath the nature of a Commandement, it must bee maintained,
this is to break At least half of the Commandment, which is, Gaudete semper. And so from the First part, which is the substance which we have passed by these steps, That this rejoicing hath the nature of a Commandment, it must be maintained,
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but in the sweat of his browe, yet God gave him not that penalty, that occasion of sadnesse, till he had first imprinted the roote of true Joy, the promise of a Messias; that promise he made before he came to denounce the penalty,
but in the sweat of his brow, yet God gave him not that penalty, that occasion of sadness, till he had First imprinted the root of true Joy, the promise of a Messias; that promise he made before he Come to denounce the penalty,
Si labor potest manducari & jucundari, manducatus fructus laboris qualis erit? And if labour it self, affliction it self, minister Joy, what a manner, what a measure of joy is in the full possession thereof in Heaven? And as the consideration of the words immediately after the Text, hath made more then one of the Fathers say, Etiam Somnia justorum preces sunt, Even the sleep of the righteous is a service to God,
Si labour potest manducari & jucundari, manducatus fructus Laboris qualis erit? And if labour it self, affliction it self, minister Joy, what a manner, what a measure of joy is in the full possession thereof in Heaven? And as the consideration of the words immediately After the Text, hath made more then one of the Father's say, Etiam Somnia Justorum preces sunt, Even the sleep of the righteous is a service to God,
Gaudete in Terra, Rejoyce that God hath placed you in so fertill, in so fruitfull a Land. Gaudete in pace, Rejoyce that God hath afforded you peace to till the Land, Gaudete de Temporibus, Rejoyce that God giveth good seasons, that the Earth may give her increase,
Gaudete in Terra, Rejoice that God hath placed you in so fertile, in so fruitful a Land. Gaudete in pace, Rejoice that God hath afforded you peace to till the Land, Gaudete de Temporibus, Rejoice that God gives good seasons, that the Earth may give her increase,
Next to that detestable assertion (as Saint Augustine calleth it) That God made any man to to damn him, it is the perversest assertion, That God gives man temporall things to ensnare him.
Next to that detestable assertion (as Saint Augustine calls it) That God made any man to to damn him, it is the perversest assertion, That God gives man temporal things to ensnare him.
Doth God give any man honour or place, Vt glorietur in malo, qui potens est, that his power might be an occasion of mischief and oppression? God forbid. God made light at first;
Does God give any man honour or place, Vt glorietur in Malo, qui potens est, that his power might be an occasion of mischief and oppression? God forbid. God made Light At First;
To contemn Gods temporall blessings, or to neglect or undervalue those instruments, those persons, by whom God sheds such blessings upon us, is to break that branch of this Commandement Gaudete semper, Rejoyce evermore;
To contemn God's temporal blessings, or to neglect or undervalue those Instruments, those Persons, by whom God sheds such blessings upon us, is to break that branch of this Commandment Gaudete semper, Rejoice evermore;
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when for feare of lacking at our end, we lack all the way, when we abound and yet will pay no debts, not to our own bellies, our own backs, our own respect,
when for Fear of lacking At our end, we lack all the Way, when we abound and yet will pay no debts, not to our own bellies, our own backs, our own respect,
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and the decency that belongs to our rank, these men so sordid, so penurious, & suspitious of Gods Providence, breake this branch of this Commandement too,
and the decency that belongs to our rank, these men so sordid, so penurious, & suspicious of God's Providence, break this branch of this Commandment too,
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because they doe not rejoyce in bonis temporalibus. And as the not-seeker, and the not-user, so the abuser of these temporall blessings is in the same transgression.
Because they do not rejoice in bonis Temporalibus. And as the not-seeker, and the not-user, so the Abuser of these temporal blessings is in the same Transgression.
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but in bonis spiritualibus, in the spirituall good things of this world, much more we call those the spirituall good things of this world, which advance our devotion here, and consequently our salvation hereafter.
but in bonis Spiritualibus, in the spiritual good things of this world, much more we call those the spiritual good things of this world, which advance our devotion Here, and consequently our salvation hereafter.
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The rituall and ceremoniall, the outward worship of God, the places, the times, the manner of meetings, which are in the disposition of Christian Princes,
The ritual and ceremonial, the outward worship of God, the places, the times, the manner of meetings, which Are in the disposition of Christian Princes,
and they also who abstain out of imaginary defects in this church, & think they cannot perform Davids De profundis, they cannot call upon God out of the depth,
and they also who abstain out of imaginary defects in this Church, & think they cannot perform Davids De profundis, they cannot call upon God out of the depth,
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Are they in the Kings house at so much liberty as in their own? and is not this the King of Kings house? Or have they seene the King in his owne house, use that liberty to cover himselfe in his ordinary manner of covering, at any part of Divine Service? Every Preacher will look,
are they in the Kings house At so much liberty as in their own? and is not this the King of Kings house? Or have they seen the King in his own house, use that liberty to cover himself in his ordinary manner of covering, At any part of Divine Service? Every Preacher will look,
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and is not the reading of the Lesson, at time of Prayer, the same Word of the same God, to be received with the same reverence? The service of God is one entire thing;
and is not the reading of the lesson, At time of Prayer, the same Word of the same God, to be received with the same Reverence? The service of God is one entire thing;
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nor, if this may not prevaile, mis-interpret the service of our Officers, if their continuing in that unreverent manner give our Officers occasion to warn them of that personally in the place, whensoever they see them stray into that uncomely negligence.
nor, if this may not prevail, misinterpret the service of our Officers, if their Continuing in that unreverent manner give our Officers occasion to warn them of that personally in the place, whensoever they see them stray into that uncomely negligence.
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But then where is the Gaudete semper? he tels us too, Semper gaudeat de dolore, Let him always rejoyce, that God hath opened him a way to mercy, by sorrow.
But then where is the Gaudete semper? he tells us too, Semper Gaudeat de dolore, Let him always rejoice, that God hath opened him a Way to mercy, by sorrow.
or macerate the body with fastings, or mangle it with whippings, and call that merit; Non ut quaerant materiam quam non habent, sed at inveniant cam quam nescientes habent;
or macerate the body with Fastings, or mangle it with whippings, and call that merit; Non ut Quaerant Materiam quam non habent, sed At inveniant cam quam nescientes habent;
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But to perfect my repentance, Non sufficit dolere de peccatis, sed requiritur gaudi•m de dolore, It is not enough to come to a sorrow in my sin, that may flow out into despair,
But to perfect my Repentance, Non sufficit Dolere de peccatis, sed requiritur gaudi•m de dolore, It is not enough to come to a sorrow in my since, that may flow out into despair,
When I fall into new sorrow, after my former joy, relapse into those sins which I have repented (and beloved, the dangerous falling in any man, is to fall backward, he that fals forward, hath his eys to help him,
When I fallen into new sorrow, After my former joy, relapse into those Sins which I have repented (and Beloved, the dangerous falling in any man, is to fallen backward, he that falls forward, hath his eyes to help him,
so he intends, or may justly be extended to all tentations, not onely tentations, that is, trialls, when God proves a man by affliction, where morall constancy is exercised,
so he intends, or may justly be extended to all tentations, not only tentations, that is, trials, when God Proves a man by affliction, where moral constancy is exercised,
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that if that tentation had overcome you, you might have no more Joy, but (as Christ says) In this rejoyce not, that is, not onely in this, that the Spirits are subject to you,
that if that tentation had overcome you, you might have no more Joy, but (as christ Says) In this rejoice not, that is, not only in this, that the Spirits Are Subject to you,
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and not enough, but if he have joy in God, he hath radicem voluptatis; if we may dare to translate it so, (and in a spirituall sense we may) it is a voluptuous thing to reioyce in God.
and not enough, but if he have joy in God, he hath Radicem voluptatis; if we may Dare to translate it so, (and in a spiritual sense we may) it is a voluptuous thing to rejoice in God.
Call it joy, to have had that thou lovest, in thine eye, or in thine armes, remember what oathes, what false oathes, it did cost thee before it came to that? And where is that joy now, is there a Semper in that? Call it joy to have had him whom thou hatest, in thine hands or under thy feet, what ignoble disguises to that man, what servile observations of some greater,
Call it joy, to have had that thou Lovest, in thine eye, or in thine arms, Remember what Oaths, what false Oaths, it did cost thee before it Come to that? And where is that joy now, is there a Semper in that? Call it joy to have had him whom thou Hatest, in thine hands or under thy feet, what ignoble disguises to that man, what servile observations of Some greater,
if a Funerall or a bloudy conscience benight it? Currus Domini, says David, the Chariots of the Lord are twenty thousand, thousands of Angels, says our translation; Millia laetantium, says the vulgat; thousands of them that reioyce.
if a Funeral or a bloody conscience benight it? chariots Domini, Says David, the Chariots of the Lord Are twenty thousand, thousands of Angels, Says our Translation; Millia laetantium, Says the Vulgate; thousands of them that rejoice.
and the triall of Abraham was to sacrifice Isaac: Immola Isaac tuum, sacrifice all thy Joy in this world, to God, Et non mactatus sed sanctificatus Isaac tuus, thy Joy shall not bee destroyed,
and the trial of Abraham was to sacrifice Isaac: Immola Isaac tuum, sacrifice all thy Joy in this world, to God, Et non mactatus sed Sanctificatus Isaac Thy, thy Joy shall not be destroyed,
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Sicut laetantium omnium habitatio est inte, as Saint Hierome reads those words, speaking of the Christian Church here, It is the house of all them, who do as it were rejoyce;
Sicut laetantium omnium habitatio est Inte, as Saint Jerome reads those words, speaking of the Christian Church Here, It is the house of all them, who do as it were rejoice;
For though we be sealed with the holy Spirit of promise, which is the earnest of our inheritance, (and this is the Tropique of Joy, the farthest that Spirituall Joy goes in this Zodique, in this world) yet this carries us no farther,
For though we be sealed with the holy Spirit of promise, which is the earnest of our inheritance, (and this is the trope of Joy, the farthest that Spiritual Joy Goes in this Zodique, in this world) yet this carries us no farther,
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In whom can we fully rejoyce, but him, who made all things in which we rejoyce by the way, In thy Name shall we rejoyce all the day, says David; Si in nomine suo, August. non tota die.
In whom can we Fully rejoice, but him, who made all things in which we rejoice by the Way, In thy Name shall we rejoice all the day, Says David; Si in nomine Sue, August. non tota die.
And therefore that shall be Christs expressing of that joy, at the last day, Enter into thy Master Ioy, and leave the joy of Servants (though of good Servants) behind thee;
And Therefore that shall be Christ expressing of that joy, At the last day, Enter into thy Master Joy, and leave the joy of Servants (though of good Servants) behind thee;
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but as long as the glasse hath a gaspe, as long as I have one, I would breathe in this ayre, in this perfume, in this breath of heaven, the contemplation of this Joy.
but as long as the glass hath a gasp, as long as I have one, I would breathe in this air, in this perfume, in this breath of heaven, the contemplation of this Joy.
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Joy in this life, Vbi in sudore vescimur, where grief is mingled with joy, is called meat, says Saint Bernard, and Christ cals his friends to eat in the first word.
Joy in this life, Vbi in Sudore vescimur, where grief is mingled with joy, is called meat, Says Saint Bernard, and christ calls his Friends to eat in the First word.
but the overflowing, the Ebriet as animae, that is reserved to the last time, when our bodies as well as our souls, shall enter into the participation of it:
but the overflowing, the Rbriet as Spirits, that is reserved to the last time, when our bodies as well as our Souls, shall enter into the participation of it:
Where, when wee shall love every one, as well as our selves, and so have that Joy of our owne salvation multiplied by that number, wee shall have that Joy so many times over,
Where, when we shall love every one, as well as our selves, and so have that Joy of our own salvation multiplied by that number, we shall have that Joy so many times over,
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but the Name that should enamour us most, is that, that it is Satietas gaud•orum; fulnesse of Joy. Fulnesse that needeth no addition; Fulnesse, that admitteth no leake.
but the Name that should enamour us most, is that, that it is Satietas gaud•orum; fullness of Joy. Fullness that needs no addition; Fullness, that admitteth no leak.
of which, God of his goodnesse give us such an earnest here, as may binde to us that inheritance hereafter, which his Sonne our Saviour Christ Jesus hath purchased for us, with the inestimable price of his incorruptible blood. Amen. FINIS.
of which, God of his Goodness give us such an earnest Here, as may bind to us that inheritance hereafter, which his Son our Saviour christ jesus hath purchased for us, with the inestimable price of his incorruptible blood. Amen. FINIS.
