Nine sermons heretofore preached upon severall occasions, and printed 1636. and now published. without any alteration 1641. By John Prideaux doctor of divinity regius professor, and rector of Exeter Colledge
1 THese words (Worshipfull and Beloued) are a part of that large and heavenly Sermon, which our Saviour made in the Mount to his Disciples, and a great multitude, as appeareth in the first verse of this Chapter.
1 THese words (Worshipful and beloved) Are a part of that large and heavenly Sermon, which our Saviour made in the Mount to his Disciples, and a great multitude, as appears in the First verse of this Chapter.
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and in that sense my Text may be tearmed, the chiefest ward of this key; as being that which first discloseth the corrupt Glosses of the Pharisees, and wherevpon our Saviour especially insisteth:
and in that sense my Text may be termed, the chiefest ward of this key; as being that which First discloseth the corrupt Glosses of the Pharisees, and whereupon our Saviour especially insisteth:
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Who having shewed before, that the sixth Commandement, not onely forbiddeth actuall murder, (as the Pharisees would grossely haue it) but also rayling words, discontented gestures, rash anger, (as the severall punishments declare, to which these things are liable) inferreth therevpon an effectuall exhortation, to concord, loue, and charitie, and first with their Brethren, in the two verses going immediatly before.
Who having showed before, that the sixth Commandment, not only forbiddeth actual murder, (as the Pharisees would grossly have it) but also railing words, discontented gestures, rash anger, (as the several punishments declare, to which these things Are liable) infers thereupon an effectual exhortation, to concord, love, and charity, and First with their Brothers, in the two Verses going immediately before.
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Agree with thine adversary quickly, whilest thou art in the way with him, &c. 2 The Learned seeme not to agree altogether about the sense and scope of these words.
Agree with thine adversary quickly, whilst thou art in the Way with him, etc. 2 The Learned seem not to agree altogether about the sense and scope of these words.
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Saint Chrysostome takes only the letter, and extends it alone to such contentions, as happen betweene party and party, here in this world, before a civill Magistrate; and of this minde also are Theophylact, and Euthymius, among the ancient;
Saint Chrysostom Takes only the Letter, and extends it alone to such contentions, as happen between party and party, Here in this world, before a civil Magistrate; and of this mind also Are Theophylact, and Euthymius, among the ancient;
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But Cyprian, Hilarie, Ambrose, Hierome, and Augustine, with the rest of the Fathers and Schoolemen, expound parabolically, the way, this life, the Iudge, Christ, the Sergeant, the Angels, the prison, Hell.
But Cyprian, Hillary, Ambrose, Jerome, and Augustine, with the rest of the Father's and Schoolmen, expound parabolically, the Way, this life, the Judge, christ, the sergeant, the Angels, the prison, Hell.
Both senses are true (saith Abulensis ) but the latter more principall; whose opinion I the rather embrace, because it tendeth to agreement, for which I labour.
Both Senses Are true (Says Abulensis) but the latter more principal; whose opinion I the rather embrace, Because it tendeth to agreement, for which I labour.
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were it not wisdome, therefore for thee to hasten, and agree, before it come to a triall, that so by drawing the Court thou mightst withdraw thy selfe from danger? The like is thy case here in this world, for brotherly reconciliation;
were it not Wisdom, Therefore for thee to hasten, and agree, before it come to a trial, that so by drawing the Court thou Mightest withdraw thy self from danger? The like is thy case Here in this world, for brotherly reconciliation;
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and the Iudge deliver thee to the Sergeant, &c. The Precept (whereof only at this present, by Gods assistance & your Christian patience I intende to entreat) containeth in it these foure circumstances, the 1 Matter whereof. Agree. 2 Party with whom. Thine adversary. 3 Time when. Quickly. 4 The place where.
and the Judge deliver thee to the sergeant, etc. The Precept (whereof only At this present, by God's assistance & your Christian patience I intend to entreat) Containeth in it these foure Circumstances, the 1 Matter whereof. Agree. 2 Party with whom. Thine adversary. 3 Time when. Quickly. 4 The place where.
Agree, as becommeth a man, with thine Adversary, as it behooueth a Christian, Quickly, to shewe thy willingnes, & whilest thou art in the way, to expresse thy carefull providence. For by Agreeing, thou imitatest thy Saviour, with thine adversarie, thou excellest the Scribes and Pharisees, quickly, thou out-strippest the sluggard, and whilest thou art in the way, thou preventest the danger that is to come.
Agree, as becomes a man, with thine Adversary, as it behooveth a Christian, Quickly, to show thy willingness, & whilst thou art in the Way, to express thy careful providence. For by Agreeing, thou imitatest thy Saviour, with thine adversary, thou excellest the Scribes and Pharisees, quickly, thou outstrippest the sluggard, and whilst thou art in the Way, thou Preventest the danger that is to come.
And therefore giue me leaue once more to inculcate, and repeate againe Agree, to saue thy selfe, with thy Adversary, to winne thy brother, quickly, to redeeme the time, and whilest thou art in the way, to speed the better at thy journies end.
And Therefore give me leave once more to inculcate, and repeat again Agree, to save thy self, with thy Adversary, to win thy brother, quickly, to Redeem the time, and whilst thou art in the Way, to speed the better At thy journeys end.
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An old Translation which Saint Augustine seemeth to approue, accord, compound, or make a full atonement: which is also liked by Beza, and in effect is the same with his:
an old translation which Saint Augustine seems to approve, accord, compound, or make a full atonement: which is also liked by Beza, and in Effect is the same with his:
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but to goe to him, talke with him, conclude with him, and as Saint Luke hath it, Chapter 12.58. Deliuer our selues from any thing hee hath against vs. All which is included in this one word Agree, and yeeldeth this maine doctrine besides many other.
but to go to him, talk with him, conclude with him, and as Saint Lycia hath it, Chapter 12.58. Deliver our selves from any thing he hath against us All which is included in this one word Agree, and yields this main Doctrine beside many other.
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All the long Art of Divinitie, is comprised in this one short word, Loue. As the Apostle obserueth, Gal. 5.14. Loue the Lord thy God, is the first and great commandement;
All the long Art of Divinity, is comprised in this one short word, Love. As the Apostle observeth, Gal. 5.14. Love the Lord thy God, is the First and great Commandment;
and loue thy neighbour, is the second like vnto this; vpō which two hang the whole Law and the Prophets, Mat. 22.40. In regard whereof, the chiefe subiect of our Saviours prayer, was vnity, Ioh. 17.21; his chiefest Legacy, peace, Ioh. 14.27.
and love thy neighbour, is the second like unto this; upon which two hang the Whole Law and the prophets, Mathew 22.40. In regard whereof, the chief Subject of our Saviors prayer, was unity, John 17.21; his chiefest Legacy, peace, John 14.27.
so it behooueth the members of this body, the guided by this spirit, the servants of this Lord, the partakers of this faith and Baptisme, the worshippers of this God, and children of this Father, with all humblenesse of minde, & meeknesse, and long suffering (as the Apostle exhorteth) to support one another through loue, endeuoring to keepe the vnity of the spirit in the band of peace.
so it behooveth the members of this body, the guided by this Spirit, the Servants of this Lord, the partakers of this faith and Baptism, the worshippers of this God, and children of this Father, with all humbleness of mind, & meekness, and long suffering (as the Apostle exhorteth) to support one Another through love, endeavouring to keep the unity of the Spirit in the band of peace.
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who to cut off all debate betwixt his heardmen and Lots; disdained not to goe, the elder to the younger, the Vncle to the Nephew, the worthier to the inferior, in this kindest maner, Let there be no strife, I pray thee, betweene thee and me,
who to Cut off all debate betwixt his Herdsmen and Lots; disdained not to go, the elder to the younger, the Uncle to the Nephew, the Worthier to the inferior, in this Kindest manner, Let there be no strife, I pray thee, between thee and me,
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And the multitude of the first Christians, Act. 4.32. are said to be of one heart, and one soule, in regard of the faithfull agreement which was betweene them.
And the multitude of the First Christians, Act. 4.32. Are said to be of one heart, and one soul, in regard of the faithful agreement which was between them.
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He that resteth not on this foundation, setteth his life and foot in slippery places, sayleth in a tempest, walketh in a ruinous cliffe, soweth on the sand, the new Ierusalem being not a place for quarrellers (as S. Basil grauely obserueth) but an inheritance and reward for gentle natures.
He that rests not on this Foundation, sets his life and foot in slippery places, saileth in a tempest, walks in a ruinous cliff, Soweth on the sand, the new Ierusalem being not a place for quarrellers (as S. Basil gravely observeth) but an inheritance and reward for gentle nature's.
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6 A lesson (Beloued) for these contentious times, and dog-daies of ours, to remember vs, what wee are, whom wee serue, what is expected of vs, and how little we performe.
6 A Lesson (beloved) for these contentious times, and dogdays of ours, to Remember us, what we Are, whom we serve, what is expected of us, and how little we perform.
shouldst not thou also haue had compassion on thy fellow servant, even as I had pitty on thee? But wee are so farre, either from fearing such Iudgements, or imitating this pitty, that like Ishmael (almost) wee are become Wild men, his hand against every man,
Shouldst not thou also have had compassion on thy fellow servant, even as I had pity on thee? But we Are so Far, either from fearing such Judgments, or imitating this pity, that like Ishmael (almost) we Are become Wild men, his hand against every man,
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Shall thy God bee called the Author of peace, and wilt thou continue a maintainer of dissention? shall he receaue thee, who rejectest thy Brother? or suppose thou wilt agree with him, who quarrellest with his,
Shall thy God be called the Author of peace, and wilt thou continue a maintainer of dissension? shall he receive thee, who rejectest thy Brother? or suppose thou wilt agree with him, who quarrelest with his,
Our trespasses are forgiuen vs, but with this condition, as wee forgiue them that trespasse against vs. Where is thine adversary (saith hee) whose injuries like the blood of Abel cry vnto mee for vengeance? never looke mee in the face,
Our Trespasses Are forgiven us, but with this condition, as we forgive them that trespass against us Where is thine adversary (Says he) whose injuries like the blood of Abel cry unto me for vengeance? never look me in the face,
For as the spirit of man (it is an old Authors similitude) neuer quickneth those members that are cut asunder or broken, vntill they be ioynted againe, and set together:
For as the Spirit of man (it is an old Authors similitude) never Quickeneth those members that Are Cut asunder or broken, until they be jointed again, and Set together:
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This prepareth vs to prayer, which must be without wrath, it fitteth vs to heare, which must be with all meeknesse, it prouideth vs for the Lords Supper, who accepteth no ghest without this Wedding garment. Though thou speake with the tongues of men & Angels, hast the gift of prophesie, knowest all secrets, canst remoue moūtaines, giuest thy goods to the poore,
This Prepareth us to prayer, which must be without wrath, it fits us to hear, which must be with all meekness, it Provideth us for the lords Supper, who Accepteth no guessed without this Wedding garment. Though thou speak with the tongues of men & Angels, hast the gift of prophesy, Knowest all secrets, Canst remove Mountains, givest thy goods to the poor,
O the admirable benignity, and vnspeakable goodnesse of God (saith that golden-mouthed Father Chrysostome on this place!) Hee despiseth his owne worship, to maintaine thy charity, he will not be found of thee, till thou hast sought this reconciliation. Never pray, come not at Sermons, worship me not at all (saith our Lord God) what haue I to doe with your appointed feasts,
Oh the admirable benignity, and unspeakable Goodness of God (Says that Golden-mouthed Father Chrysostom on this place!) He despises his own worship, to maintain thy charity, he will not be found of thee, till thou hast sought this reconciliation. Never pray, come not At Sermons, worship me not At all (Says our Lord God) what have I to do with your appointed feasts,
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and seeke peace here, that wee may enioy it in heaven. The very grashoppers can goe forth quietly altogether by bands (as the wiseman telleth vs) and the kingdome of Satan is not devided against it selfe.
and seek peace Here, that we may enjoy it in heaven. The very grasshoppers can go forth quietly altogether by bans (as the Wiseman Telleth us) and the Kingdom of Satan is not divided against it self.
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but rather as wee terme in English in our Law matters, the plaintife, in regard of the defendant; or the defendant, in respect of the plaintife, to bee an adversary.
but rather as we term in English in our Law matters, the plaintiff, in regard of the defendant; or the defendant, in respect of the plaintiff, to be an adversary.
Some would haue this Adversary to bee the Divel, as Origen, Euthymius, Theophylact, with whom we are to agree, (as S. Hierome expounds it) by renouncing him wholy,
some would have this Adversary to be the devil, as Origen, Euthymius, Theophylact, with whom we Are to agree, (as S. Jerome expounds it) by renouncing him wholly,
as our promise was in baptisme, and so shaking him off, that hereafter before the Iudge of heauen, hee may haue no action against vs. But Calvin confutes this mainely:
as our promise was in Baptism, and so shaking him off, that hereafter before the Judge of heaven, he may have no actium against us But calvin confutes this mainly:
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following herein Saint Augustine, whose argument is from the Greeke word NONLATINALPHABET, be friends, or a well-willer: but betweene the Devill and vs there should be no such commerce, or familiarity.
following herein Saint Augustine, whose argument is from the Greek word, be Friends, or a well-willer: but between the devil and us there should be no such commerce, or familiarity.
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Others by adversary vnderstand the flesh. This also liketh not Saint Augustine, neither Saint Hierome, who thinke it hard, that the spirit should agree with the flesh, which ever lusteth, and rebelleth against it.
Others by adversary understand the Flesh. This also liketh not Saint Augustine, neither Saint Jerome, who think it hard, that the Spirit should agree with the Flesh, which ever Lusteth, and rebelleth against it.
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and extinguish? Others therefore come neerer the truth, as Athanasius, Augustine, Gregory, and Beda, who would haue this adversary to be either God, or his law, or our owne consciences. And surely the best way it is for vs to curry favour with these;
and extinguish? Others Therefore come nearer the truth, as Athanasius, Augustine, Gregory, and Beda, who would have this adversary to be either God, or his law, or our own Consciences. And surely the best Way it is for us to curry favour with these;
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who goe no farther then the letter, but by Adversary vnderstand Dominū litis, quod est commune nomen vtrique parti litiganti, (as Tremelius notes on the Syriack word) any man that hath ought against vs, or we against him;
who go no farther then the Letter, but by Adversary understand Dominū litis, quod est commune Nome utrique parti litiganti, (as Tremelius notes on the Syriac word) any man that hath ought against us, or we against him;
8 A doctrine depending on the former, but yet in such a sort, that whereas there I insisted in generall, vpon the matter to be sought, here I declare in particular, the manner how to finde it:
8 A Doctrine depending on the former, but yet in such a sort, that whereas there I insisted in general, upon the matter to be sought, Here I declare in particular, the manner how to find it:
So Herod & Pilate were made friends, Luke 23.12. but yet continued enemies to our Saviour. Cutpurses consent, Prov. 1.14. but it is to doe a mischiefe; and such cordes never hold longer, then the strangling of their masters. But our causes should be lawfull, in which wee should agree, and personall, which wrong not estates, and of that nature, which need not so tedious a traversing.
So Herod & Pilate were made Friends, Lycia 23.12. but yet continued enemies to our Saviour. Cutpurses consent, Curae 1.14. but it is to do a mischief; and such cords never hold longer, then the strangling of their Masters. But our Causes should be lawful, in which we should agree, and personal, which wrong not estates, and of that nature, which need not so tedious a traversing.
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why rather suffer you not wrong? why sustaine you not harme? See how earnestly he presseth that, which our Saviour before had preached, Mat. 5.40. If any man will sue thee at the law, and take away thy coate, let him haue thy cloake also.
why rather suffer you not wrong? why sustain you not harm? See how earnestly he Presseth that, which our Saviour before had preached, Mathew 5.40. If any man will sue thee At the law, and take away thy coat, let him have thy cloak also.
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how much more should we contemne things of lesser value, especially at the command of such a Lord and Master, who will certainely see we shall be no losers by it?
how much more should we contemn things of lesser valve, especially At the command of such a Lord and Master, who will Certainly see we shall be no losers by it?
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but as a law of the Medes and Persians, that altereth not. Which if we could be content to follow, by curbing and overtopping our impatient affections, would saue vs much travell, great charges, hot bickerings, infinite discontents,
but as a law of the Medes and Persians, that altereth not. Which if we could be content to follow, by curbing and overtopping our impatient affections, would save us much travel, great charges, hight bickerings, infinite discontents,
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Wee read in Plutarch in the life of Pyrrhus, of one Cyneas, a man of great imployment about that King, who vnderstanding that at the Tarentines entreatie, the King his master was resolued to make war on the Romans, tooke occasion to discourse with him in this sort:
we read in Plutarch in the life of Phyrrhus, of one Cynias, a man of great employment about that King, who understanding that At the Tarentines entreaty, the King his master was resolved to make war on the Roman, took occasion to discourse with him in this sort:
But hauing that (quoth Cyneas ) shall our warres be ended? That were a jest (quoth Pyrrhus ) for who would not then to Affricke, and so to Carthage? the passage is not dangerous, the victory assured.
But having that (quoth Cynias) shall our wars be ended? That were a jest (quoth Phyrrhus) for who would not then to Africa, and so to Carthage? the passage is not dangerous, the victory assured.
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their answere can bee no other but to right themselues, that at length they may liue quietly. But quiet thy bosome-enemies at home (whosoever thou art) and thy cause shall bee ended, before the action bee entred.
their answer can be no other but to right themselves, that At length they may live quietly. But quiet thy bosom-enemies At home (whosoever thou art) and thy cause shall be ended, before the actium be entered.
For through pride man maketh cōtentions, Prov. 13.10. Couldst thou but once take order with this malitious affection, 'twere easy to compound with thy greatest adversary? But thou canst not bee so base as to yeeld vnto him;
For through pride man makes contentions, Curae 13.10. Couldst thou but once take order with this malicious affection, 'twere easy to compound with thy greatest adversary? But thou Canst not be so base as to yield unto him;
and yet wilt thou be so base as to yeeld vnto the Divell? Harken to the blessed Apostle: Let not the sunne goe downe vpon thy wrath, Eph. 4.26. and it immediatly followeth, Neither giue place vnto the Devill.
and yet wilt thou be so base as to yield unto the devil? Harken to the blessed Apostle: Let not the sun go down upon thy wrath, Ephesians 4.26. and it immediately follows, Neither give place unto the devil.
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and wilt not obey him? But should I lose mine owne, to buy his favour? But wouldst thou wreake thy anger, to lose a Kingdome? Loue suffereth all things, it beleeueth all things, it hopeth all things, it endureth all things, it seeketh not its owne but the things that are of God.
and wilt not obey him? But should I loose mine own, to buy his favour? But Wouldst thou wreak thy anger, to loose a Kingdom? Love suffers all things, it Believeth all things, it Hopes all things, it Endureth all things, it seeks not its own but the things that Are of God.
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This was the Kings Attorny, that David retained, plead thou my cause (O Lord) with them that striue with me, and fight thou against them that fight against me.
This was the Kings attorney, that David retained, plead thou my cause (Oh Lord) with them that strive with me, and fight thou against them that fight against me.
Eseck, and Massah, & Meribah, the waters of strife and contention, are those we delight to drinke of, the gentle Shiloah runneth too softly for our turbulent humours:
Ezekiel, and Massah, & Meribah, the waters of strife and contention, Are those we delight to drink of, the gentle Shiloach Runneth too softly for our turbulent humours:
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whose counsell doe we follow in this (Beloved) but his, who was a liar and a murtherer from the very beginning? Are we Sheepe of the Lords pasture, and yet like Dogs,
whose counsel do we follow in this (beloved) but his, who was a liar and a murderer from the very beginning? are we Sheep of the lords pasture, and yet like Dogs,
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and Swine will be barking and biting one another? and shall that servaunt speed well at his masters comming, who is taken molesting and smiting his fellow-servants? Hence therefore let Tale-bearers, and those Attournies learne, who set neighbours together by the eares,
and Swine will be barking and biting one Another? and shall that servant speed well At his Masters coming, who is taken molesting and smiting his Fellow servants? Hence Therefore let Talebearers, and those Attorneys Learn, who Set neighbours together by the ears,
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For if blessed bee the Peace-makers, for they shall be called the children of God, then cursed be such Brawle-makers, for they shall be called the Children of the Divell. But of you (deare Christian brethren) I am perswaded better things;
For if blessed be the Peacemakers, for they shall be called the children of God, then cursed be such Brawl-makers, for they shall be called the Children of the devil. But of you (deer Christian brothers) I am persuaded better things;
you haue learned of the Wise man, Prov. 17.14. that the beginning of strife is as the opening of waters, which will quickely drowne, if they bee not stopped.
you have learned of the Wise man, Curae 17.14. that the beginning of strife is as the opening of waters, which will quickly drown, if they be not stopped.
What? is it so, that there is not a wise man among you? No not one that can iudge betweene his brethren? But a brother goeth to law with a brother (as the Apostle complaineth of the Corinthians: ) and I may adde, most commonly for a matter of small moment.
What? is it so, that there is not a wise man among you? No not one that can judge between his brothers? But a brother Goes to law with a brother (as the Apostle Complaineth of the Corinthians:) and I may add, most commonly for a matter of small moment.
To die well (saies one) is a long art of a short life, and a speedy beginning, is the shortest cut to this longest art. Behold (saith the blessed Apostle) now is the accepted time, behold now the day of salvation, and to day if yee will heare his voice, harden not your hearts, but exhort one another daily, while it is called to day, Heb. 3.13. There is a NONLATINALPHABET or a NONLATINALPHABET to day, or now, in all the mandats almost of the King of heaven. So the Prophet Esaiah's search, Esai. 55.6. our Saviours Watch. Mar. 13.37. the Wisemans memento, Ecclesiast. 12.1. containe no other thing, then that wise sonne of Syrach so much beateh vpon, Ecclesiast. 5.7. Make no long tarrying to turne vnto the Lord, and put it not off from day to day;
To die well (Says one) is a long art of a short life, and a speedy beginning, is the Shortest Cut to this longest art. Behold (Says the blessed Apostle) now is the accepted time, behold now the day of salvation, and to day if ye will hear his voice, harden not your hearts, but exhort one Another daily, while it is called to day, Hebrew 3.13. There is a or a to day, or now, in all the mandates almost of the King of heaven. So the Prophet Esaiah's search, Isaiah. 55.6. our Saviors Watch. Mar. 13.37. the Wiseman's memento, Ecclesiatest. 12.1. contain no other thing, then that wise son of Sirach so much beateh upon, Ecclesiatest. 5.7. Make no long tarrying to turn unto the Lord, and put it not off from day to day;
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All excuses are refusals, and delayes are denials, when our Saviour saith vnto vs, Come and follow mee. For though his mercy afford vs often-times many yeeres to repent;
All excuses Are refusals, and delays Are denials, when our Saviour Says unto us, Come and follow me. For though his mercy afford us oftentimes many Years to Repent;
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yet his Iustice permits vs not one houre to sin. Peccanti crastinum non promisit (saith Gregory: ) he promiseth not to morrow to the offender, who is alwaies ready to forgiue the penitent.
yet his justice permits us not one hour to since. Sinning Tomorrow non Promised (Says Gregory:) he promises not to morrow to the offender, who is always ready to forgive the penitent.
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And therefore Matthew was no sooner called, Mat. 9.9. but presently hee arose and followed. Hastily came Zacheus downe from the Tree, and receaued our Saviour ioyfully, when notice was once giuen, that hee would bee his ghest that day:
And Therefore Matthew was no sooner called, Mathew 9.9. but presently he arose and followed. Hastily Come Zacchaeus down from the Tree, and received our Saviour joyfully, when notice was once given, that he would be his guessed that day:
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For better considereth that old Serpent, then we doe, how that one sinne draweth on another, how he that is not fit to day, will be lesse fit to morrow, how that custome groweth into nature, and old diseases are hardly cured.
For better Considereth that old Serpent, then we do, how that one sin draws on Another, how he that is not fit to day, will be less fit to morrow, how that custom grows into nature, and old diseases Are hardly cured.
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He knoweth, the longer we persist in sinne, the more God plucketh his grace and assistance from vs. Our good inclinations are the weaker, our vnderstanding the more darkned, our will the more perverted, our appetite the more disordered, all our inferiour parts and passions, the more strengthened,
He Knoweth, the longer we persist in sin, the more God plucketh his grace and assistance from us Our good inclinations Are the Weaker, our understanding the more darkened, our will the more perverted, our appetite the more disordered, all our inferior parts and passion, the more strengthened,
Last of all, hee is privie to the vncertainetie and perils of our life, to the dangers that may befall vs, to the impediments that will alwaies crosse vs:
Last of all, he is privy to the uncertainty and perils of our life, to the dangers that may befall us, to the impediments that will always cross us:
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so that if once he winne vs to delay a little, hee doubteth not but to gaine our whole time from vs. Now shall we see this net, and yet bee entangled? Knowe this guile of this old writhing serpent,
so that if once he win us to Delay a little, he doubteth not but to gain our Whole time from us Now shall we see this net, and yet be entangled? Knowe this guile of this old writhing serpent,
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if presently this were practised, which for euer should doe vs good? Thou shouldest preuent the evill day, which suddenly may over-take thee: thou shouldest haue thy lamp ready, whensoeuer the Bridegroome passeth by thee: thou shouldest be furnished of a wedding garment, when the Master of the feast commeth to take notice of thee.
if presently this were practised, which for ever should do us good? Thou Shouldst prevent the evil day, which suddenly may overtake thee: thou Shouldst have thy lamp ready, whensoever the Bridegroom passes by thee: thou Shouldst be furnished of a wedding garment, when the Master of the feast comes to take notice of thee.
The outward pleasures which thou seemest here to abridge, should bee recompenced in this life, with the peace of conscience, and hereafter with eternall felicitie.
The outward pleasures which thou seemest Here to abridge, should be recompensed in this life, with the peace of conscience, and hereafter with Eternal felicity.
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Now, can there bee a waightier matter then thy saluation? Seest thou not by others ruines, the vncertaintie of thine owne estate? And are not these things true, which out of Gods sacred Word I haue proued vnto you? What senselesnesse is it then for vs (Beloued) to make that the taske of our old age, which should bee the practice of all our life,
Now, can there be a Weightier matter then thy salvation? See thou not by Others ruins, the uncertainty of thine own estate? And Are not these things true, which out of God's sacred Word I have proved unto you? What senselessness is it then for us (beloved) to make that the task of our old age, which should be the practice of all our life,
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and sinking, and sandy a foundation? We see, and knowe by experience, that a ship, the longer it leaketh, the harder it is to be emptied: a house, the longer it goeth to decay, the worse it is to repaire: or a nayle, the farther it is driuen in, the harder it is to plucke out againe.
and sinking, and sandy a Foundation? We see, and know by experience, that a ship, the longer it leaketh, the harder it is to be emptied: a house, the longer it Goes to decay, the Worse it is to repair: or a nail, the farther it is driven in, the harder it is to pluck out again.
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and ability to vse that time, and desire to vse that ability, and grace to prosper that desire: whereby thou mayest vanquish Satan at the strongest, when thou thy selfe art at the weakest;
and ability to use that time, and desire to use that ability, and grace to prosper that desire: whereby thou Mayest vanquish Satan At the Strongest, when thou thy self art At the Weakest;
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to omit thy vngratefull dealing with thy Lord and Master Christ Iesus, whom thou seruest thus at length with the Divels leauings, and then (for sooth) wee will turne to bee religious,
to omit thy ungrateful dealing with thy Lord and Master christ Iesus, whom thou servest thus At length with the Devils leavings, and then (for sooth) we will turn to be religious,
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We see therefore (beloued brethren) the waight, and importance of this one word quickly. Though there be twelue houres in the day, wherein men may walke, no wisdome it is for vs, to post ouer our repentance to the last cast.
We see Therefore (Beloved brothers) the weight, and importance of this one word quickly. Though there be twelue hours in the day, wherein men may walk, no Wisdom it is for us, to post over our Repentance to the last cast.
Non semper manet in foro paterfamilias (saith Saint Augustine: ) The Lord of the vineyard is not alwaies in the Market, to set thee a-worke: and no maruaile (saith Saint Gregory ) if at the last gaspe he forget himselfe, who in all his life neglected to remember God.
Non semper manet in foro paterfamilias (Says Faint Augustine:) The Lord of the vineyard is not always in the Market, to Set thee awork: and no marvel (Says Faint Gregory) if At the last gasp he forget himself, who in all his life neglected to Remember God.
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but rather with David to be ready, when hee saith, Come, presently to reply, Lo, I come. When he saith, Seek my face, to eccho immediatly againe, Thy face (Lord) will we seeke.
but rather with David to be ready, when he Says, Come, presently to reply, Lo, I come. When he Says, Seek my face, to echo immediately again, Thy face (Lord) will we seek.
to countrymen (saith Illyricus ) who came some distance for judgement, from their houses into the city, in which they had fit opportunity betweene themselues to discusse and take vp all matters.
to countrymen (Says Illyricus) who Come Some distance for judgement, from their houses into the City, in which they had fit opportunity between themselves to discuss and take up all matters.
But figuratiuely in Scripture, this word Way hath three especiall significations. First, it is taken for doctrine, as Psalm. 23.3. Shew me thy waies, O Lord, and teach me thy paths.
But figuratively in Scripture, this word Way hath three especial significations. First, it is taken for Doctrine, as Psalm. 23.3. Show me thy ways, Oh Lord, and teach me thy paths.
that is, their manners: and the Lord knoweth the way of the righteous, Psalm. 1.6. that is, the counsels, actions, or endevours of the righteous, or wicked.
that is, their manners: and the Lord Knoweth the Way of the righteous, Psalm. 1.6. that is, the Counsels, actions, or endeavours of the righteous, or wicked.
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not a dogge to licke a sore, not the tip of a finger dipt in water to coole a tongue, can be there obtained with an Ocean of teares: How much lesse Indulgences, or pardons, or Masses, or Pilgrimages, or any Intercession of the liuing can alter the estate of the dead? But of this hereafter in the reason,
not a dog to lick a soar, not the tip of a finger dipped in water to cool a tongue, can be there obtained with an Ocean of tears: How much less Indulgences, or Pardons, or Masses, or Pilgrimages, or any Intercession of the living can altar the estate of the dead? But of this hereafter in the reason,
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when we come to speake of the prison which the Papists imagine to bee their Purgatory. Now a word or two by the way, for applying this doctrine taken from the way mentioned in my Text,
when we come to speak of the prison which the Papists imagine to be their Purgatory. Now a word or two by the Way, for applying this Doctrine taken from the Way mentioned in my Text,
and can this bee passed in a moment? Besides? who can tell, whether my judgement shall bee immediate vpon my departing? May not others bee first examined? May not I bee repriued, till the last day of judgement,
and can this be passed in a moment? Beside? who can tell, whither my judgement shall be immediate upon my departing? May not Others be First examined? May not I be reprieved, till the last day of judgement,
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No, (saith hee) this agreement must not only bee quickly in regard of the time, but also in this life, whiles thou art in the way, and thy adversary with thee, both together, in respect of the place. Iust as that noble Romane Popilius dealt in his ambassage with King Antiochus (the history is recorded by Liuie ) hee maketh a circle with his rod, and passe wee must not the compasse thereof, till we haue fully resolued on an absolute answere.
No, (Says he) this agreement must not only be quickly in regard of the time, but also in this life, while thou art in the Way, and thy adversary with thee, both together, in respect of the place. Just as that noble Roman Popilius dealt in his ambassage with King Antiochus (the history is recorded by Alive) he makes a circle with his rod, and pass we must not the compass thereof, till we have Fully resolved on an absolute answer.
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Such a circle wee are all in at this present (Beloued) and behold an vrgent ambassage from the King of Kings. Peace or warre, life or death, hell or heauen, are to bee determined on of vs, in this instant and place, and therefore let vs bethinke vs (I beseech you) what to doe.
Such a circle we Are all in At this present (beloved) and behold an urgent ambassage from the King of Kings. Peace or war, life or death, hell or heaven, Are to be determined on of us, in this instant and place, and Therefore let us bethink us (I beseech you) what to do.
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Good Lord, that man should so hardly be brought to consider himselfe, and remember thee! and yet so quickly to joyne with his enemy, and maligne his brother;
Good Lord, that man should so hardly be brought to Consider himself, and Remember thee! and yet so quickly to join with his enemy, and malign his brother;
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And now consider, I beseech you (Beloued) would true men fall out in that way amongst themselues, where from every bush they may expect a thiefe? or souldiers bee tumultuous in such a garrison, where they ever stand in danger of their mortall enemies? That bee farre from vs who march vnder the banner of the King of peace. Let it be the infamy of Cain, to rise against his brother: and the curse of the Midianites, to sheath every man his sword in his neighbours side:
And now Consider, I beseech you (beloved) would true men fallen out in that Way among themselves, where from every bush they may expect a thief? or Soldiers be tumultuous in such a garrison, where they ever stand in danger of their Mortal enemies? That bee Far from us who march under the banner of the King of peace. Let it be the infamy of Cain, to rise against his brother: and the curse of the midianites, to sheath every man his sword in his neighbours side:
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But let vs (beloued) according to our Captaines command, and precept, loue one another, as he hath loued vs. We are all children of the same heauenly Father, children must dwell together;
But let us (Beloved) according to our Captains command, and precept, love one Another, as he hath loved us We Are all children of the same heavenly Father, children must dwell together;
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Archidamus (as wee reade in Plutarch ) being chosen an vmpire to reconcile two parties, who had sworne solemnely to stand to his award, gets them into Minerua's groue, and there enioynes them, that they should never depart thence, till they had reconciled themselues.
Archidamus (as we read in Plutarch) being chosen an umpire to reconcile two parties, who had sworn solemnly to stand to his award, gets them into Minerua's grove, and there enjoins them, that they should never depart thence, till they had reconciled themselves.
O that my intreaty now, might bee as his policie then, to bring you all here present to the like exigent, that this moment might bee the quickely, and this Temple the very way, out of which you might neuer passe, without a full resolution for this Christianlike agreement.
O that my entreaty now, might be as his policy then, to bring you all Here present to the like exigent, that this moment might be the quickly, and this Temple the very Way, out of which you might never pass, without a full resolution for this Christianlike agreement.
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Paul may plant, and Apollos may water, but it is thou (O Lord) that must giue the increase. O thou therefore that art the Author of peace, and lover of concord, who givest vnto thy servants that peace which the world cannot giue, Incline (wee beseech thee) our stubborne,
Paul may plant, and Apollos may water, but it is thou (Oh Lord) that must give the increase. Oh thou Therefore that art the Author of peace, and lover of concord, who givest unto thy Servants that peace which the world cannot give, Incline (we beseech thee) our stubborn,
np1 vmb vvi, cc npg1 vmb vvi, p-acp pn31 vbz pns21 (uh n1) cst vmb vvi dt vvi. uh pns21 av d n1 dt n1 pp-f n1, cc n1 pp-f n1, q-crq vv2 p-acp po21 n2 d n1 r-crq dt n1 vmbx vvi, vvi (pns12 vvb pno21) po12 j,
SVch is the servile disposition of the sonnes of Adam, that in the ordinary passages of this life, feare more availeth then loue, to worke a consideration of their owne estates:
Such is the servile disposition of the Sons of Adam, that in the ordinary passages of this life, Fear more availeth then love, to work a consideration of their own estates:
d vbz dt j n1 pp-f dt n2 pp-f np1, cst p-acp dt j n2 pp-f d n1, vvb av-dc vvz av vvb, pc-acp vvi dt n1 pp-f po32 d n2:
The reason I take to bee, the sharpenesse of our senses, and dulnesse of our vnderstanding; this being more apprehensiue of bitter, then that of sweete. In regard whereof,
The reason I take to be, the sharpness of our Senses, and dulness of our understanding; this being more apprehensive of bitter, then that of sweet. In regard whereof,
dt n1 pns11 vvb pc-acp vbi, dt n1 pp-f po12 n2, cc n1 pp-f po12 vvg; d vbg av-dc j pp-f j, av d pp-f j. p-acp n1 c-crq,
Wherevpon the holy-Ghost, the deepest searcher, and expertest applyer, in all our affections, imperfections, infections, and defections, annexeth a penalty to his chiefest mandates.
Whereupon the Holy Ghost, the Deepest searcher, and expertest applyer, in all our affections, imperfections, infections, and defections, annexeth a penalty to his chiefest mandates.
c-crq dt n1, dt js-jn n1, cc js n1, p-acp d po12 n2, n2, n2, cc n2, vvz dt n1 p-acp po31 js-jn n2.
Eate not, least yee dye, Gen. 3.3. Commit not Idolatry, least thou be cut off, Leuit. 20.5. Watch, least he finde you sleeping, Mark. 13.36. Take heed, least he spare not thee, Rom. 11.21.
Eat not, lest ye die, Gen. 3.3. Commit not Idolatry, lest thou be Cut off, Levites 20.5. Watch, lest he find you sleeping, Mark. 13.36. Take heed, lest he spare not thee, Rom. 11.21.
2 In the vnfolding of the former part of this Text, it may be easily recalled, that it was divided into a Precept, and the reason thereof. The Precept was there enlarged, according to these foure Circumstances. The matter whereof, Agree ] the party with whom, thine Adversary ] the time when, quickly ] the place where, whilest thou art in the way with him.
2 In the unfolding of the former part of this Text, it may be Easily Recalled, that it was divided into a Precept, and the reason thereof. The Precept was there enlarged, according to these foure circumstances. The matter whereof, Agree ] the party with whom, thine Adversary ] the time when, quickly ] the place where, whilst thou art in the Way with him.
Least thine Adversary deliver thee to, &c. The first includeth an accusation, exhibited by the Adversary. The second, a condemnation, pronounced by the Iudge. The third, an Execution performed by the Sergeant. Facilis descensus Averni.
lest thine Adversary deliver thee to, etc. The First includeth an accusation, exhibited by the Adversary. The second, a condemnation, pronounced by the Judge. The third, an Execution performed by the sergeant. Facilis descensus Averni.
Hee tumbleth with a witnes, whom the Lord forsaketh, and the Divell driueth. From Adversary to Iudge, from Iudge to Sergeant, from Sergeant to Prison: so one in the necke of another;
He tumbleth with a witness, whom the Lord Forsaketh, and the devil Driveth. From Adversary to Judge, from Judge to sergeant, from sergeant to Prison: so one in the neck of Another;
the second our arrogance, in presuming on God; the third, our securitie, for not considering what may follow, all our dulnesse, coldnesse, and benumb'dnesse, in matters of the waightiest importance, that ever may concerne flesh and bloud. Giue mee leaue therefore (Right worshipfull, and beloued) to summon our startling meditations, to take some view before-hand, of these fearefull Assises; where wee know not how quickly wee all are to haue a triall. It is Syracides good counsell, Eccles. 7.36. Remember the end, and thou shalt never doe amisse.
the second our arrogance, in presuming on God; the third, our security, for not considering what may follow, all our dulness, coldness, and benumb'dnesse, in matters of the Weightiest importance, that ever may concern Flesh and blood. Give me leave Therefore (Right worshipful, and Beloved) to summon our startling meditations, to take Some view beforehand, of these fearful Assizes; where we know not how quickly we all Are to have a trial. It is Syracides good counsel, Eccles. 7.36. remember the end, and thou shalt never do amiss.
dt ord po12 n1, p-acp vvg p-acp np1; dt ord, po12 n1, c-acp xx vvg r-crq vmb vvi, d po12 n1, n1, cc n1, p-acp n2 pp-f dt js n1, cst av vmb vvi n1 cc n1. vvb pno11 vvi av (j-jn j, cc vvn) pc-acp vvi po12 vvg n2, pc-acp vvi d n1 av, pp-f d j n2; c-crq pns12 vvb xx c-crq av-j pns12 d vbr pc-acp vhi dt n1. pn31 vbz n2 j n1, np1 crd. vvb dt n1, cc pns21 vm2 av-x vdi av.
as Bar-iona, or Barnabas the sonne of a Doue, or consolation. Let vs take therefore a copie of the Declaration, that our defence may bee the directer and first of the first, which is the rigorous proceeding of the Adversary, in these words, least thy Adversary deliver thee to the Iudge. ]
as Bariona, or Barnabas the son of a Dove, or consolation. Let us take Therefore a copy of the Declaration, that our defence may be the directer and First of the First, which is the rigorous proceeding of the Adversary, in these words, lest thy Adversary deliver thee to the Judge. ]
p-acp j, cc np1 dt n1 pp-f dt n1, cc n1. vvb pno12 vvi av dt n1 pp-f dt n1, cst po12 n1 vmb vbi dt n1 cc ord pp-f dt ord, r-crq vbz dt j vvg pp-f dt n1, p-acp d n2, cs po21 n1 vvi pno21 p-acp dt n1. ]
The vulgar rendreth it, by ne fortè, which the Rhemists retaine, in their, least perhaps. Preferring such broken cisternes, before the Fountaines themselues.
The Vulgar rendereth it, by ne fortè, which the Rhemists retain, in their, lest perhaps. Preferring such broken cisterns, before the Fountains themselves.
and our former vnderstood it) without any fortè's, or peradventures, for which Saint Augustine first censureth himselfe, in his Retractations. Howsoeuer this difference may seeme exceeding nice,
and our former understood it) without any fortè's, or Peradventure, for which Saint Augustine First censureth himself, in his Retractations. Howsoever this difference may seem exceeding Nicaenae,
cc po12 j vvd pn31) p-acp d vvz, cc av, p-acp r-crq n1 np1 ord vvz px31, p-acp po31 n2. c-acp d n1 vmb vvi av-vvg j,
yet vpon it, are grounded two severall interpretations. Sic temperavit, (saith the ordinary glosse, which Hugo and Lyra follow) such a moderation is intimated, by this particle fortè, that the penitent may hope for an after remission, & ideo dicit fortè (saith Gorram) quia potest fieri quod non.
yet upon it, Are grounded two several interpretations. Sic temperavit, (Says the ordinary gloss, which Hugo and Lyram follow) such a moderation is intimated, by this particle fortè, that the penitent may hope for an After remission, & ideo dicit fortè (Says Gorram) quia potest fieri quod non.
av p-acp pn31, vbr vvn crd j n2. fw-la fw-la, (vvz dt j n1, r-crq np1 cc n1 vvb) d dt n1 vbz vvn, p-acp d n1 fw-la, cst dt j-jn vmb vvi p-acp dt p-acp n1, cc fw-la fw-la fw-la (vvz np1) fw-la fw-la fw-la fw-la fw-la.
I should bee loath, by playing too much the Critick on these particles, to be thought to read Grammar Lecture. The reconciling (in my vnderstanding) is very evident,
I should be loath, by playing too much the Critic on these particles, to be Thought to read Grammar Lecture. The reconciling (in my understanding) is very evident,
pns11 vmd vbi j, p-acp vvg av av-d dt n1 p-acp d n2, pc-acp vbi vvn pc-acp vvi n1 n1. dt n-vvg (p-acp po11 n1) vbz av j,
if wee take the exposition of the first, with Chrysostome, Theophilact, and Euthymius, in the literall sense, and of the latter, with Cyprian, Hilary, Ambrose, Hierome, and Augustine, with the rest of the Fathers, and Schoolemen, in the parabolicall. For in the processes of this life, friends may interpose,
if we take the exposition of the First, with Chrysostom, Theophilact, and Euthymius, in the literal sense, and of the latter, with Cyprian, Hilary, Ambrose, Jerome, and Augustine, with the rest of the Father's, and Schoolmen, in the parabolical. For in the Processes of this life, Friends may interpose,
cs pns12 vvb dt n1 pp-f dt ord, p-acp np1, vvd, cc np1, p-acp dt j n1, cc pp-f dt d, p-acp jp, np1, np1, np1, cc np1, p-acp dt n1 pp-f dt n2, cc n2, p-acp dt j. c-acp p-acp dt n2 pp-f d n1, n2 vmb vvi,
but in reference to that greatest, and last account, Ne fortè, is as much as aliàs, which NONLATINALPHABET in the Hebrew, and NONLATINALPHABET in the Syriack translation, may very well also beare;
but in Referente to that greatest, and last account, Ne fortè, is as much as alias, which in the Hebrew, and in the Syriac Translation, may very well also bear;
cc-acp p-acp n1 p-acp cst js, cc ord n1, ccx fw-la, vbz p-acp d c-acp av, r-crq p-acp dt njp, cc p-acp dt np1 n1, vmb av av av vvi;
otherwise, or if thou neglect to doe it, thy Adversary will deliuer thee to the Iudge, &c. Secondly, by Adversary I vnderstand, not the divel with Tertullian, Origen, and Theophylact; nor the flesh with others mentioned by Saint Augustine; nor conscience, with Athanasius; nor Sinne with Saint Ambrose; nor the Holy Ghost, with Chromatius; nor God,
otherwise, or if thou neglect to do it, thy Adversary will deliver thee to the Judge, etc. Secondly, by Adversary I understand, not the Devil with Tertullian, Origen, and Theophylact; nor the Flesh with Others mentioned by Saint Augustine; nor conscience, with Athanasius; nor Sin with Saint Ambrose; nor the Holy Ghost, with Chromatius; nor God,
But (as I tooke it in the precept ) with Hilary, Anseme, and Saint Hierome, NONLATINALPHABET Dominum litis, either party contending, plaintiffe, or defendant.
But (as I took it in the precept) with Hilary, Anseme, and Saint Jerome, Dominum litis, either party contending, plaintiff, or defendant.
p-acp (c-acp pns11 vvd pn31 p-acp dt n1) p-acp np1, vvi, cc n1 np1, fw-la fw-la, d n1 vvg, n1, cc n1.
besides, put question I kill my Adversary, can I then agree with him whiles wee are in the way, whom by such meanes I haue made out of the way? The answeere of Abulensis, and Maldonate sufficiently cleareth the first;
beside, put question I kill my Adversary, can I then agree with him while we Are in the Way, whom by such means I have made out of the Way? The answeere of Abulensis, and Maldonate sufficiently cleareth the First;
a-acp, vvd n1 pns11 vvb po11 n1, vmb pns11 av vvi p-acp pno31 cs pns12 vbr p-acp dt n1, r-crq p-acp d n2 pns11 vhb vvn av pp-f dt n1? dt j pp-f np1, cc fw-it av-j vvz dt ord;
Lest thine adversary deliuer thee, that is, lest hee bee the occasion thou be deliuered. Non repraesentativè (saith Buccasenus ) as though hee personally there should present thee with a Corpus capias, sed occasionalitèr, which is Hugoe's word, bee the occasion why Christ should passe sentence vpon thee.
Lest thine adversary deliver thee, that is, lest he be the occasion thou be Delivered. Non repraesentativè (Says Buccasenus) as though he personally there should present thee with a Corpus capias, sed occasionalitèr, which is Hugo's word, be the occasion why christ should pass sentence upon thee.
For doe not the teares oft run down the widdowes cheeks, Ecclesiasticus. 35.15. and from thence goe vp into heauen? So Iohn 5.45. Moses is said to accuse: and Saint Hilarie on this place, Manens in ea simultatis ira arguet.
For do not the tears oft run down the widow's cheeks, Ecclesiasticus. 35.15. and from thence go up into heaven? So John 5.45. Moses is said to accuse: and Saint Hillary on this place, Manens in ea simultatis ira Argues.
p-acp vdb xx dt n2 av vvn a-acp dt ng1 n2, fw-la. crd. cc p-acp av vvi a-acp p-acp n1? av np1 crd. np1 vbz vvn p-acp vvi: cc n1 np1 p-acp d n1, n2 p-acp fw-la fw-la fw-la fw-la.
Which if the case so stand that thou canst not personally appease, by reason of his death with whom thou shouldest agree; true repentance (saith Abulensis ) may obtaine so much of God, who accepteth, in such necessities, the will for the performance. Which answereth fully Saint Augustines latter objection,
Which if the case so stand that thou Canst not personally appease, by reason of his death with whom thou Shouldst agree; true Repentance (Says Abulensis) may obtain so much of God, who Accepteth, in such necessities, the will for the performance. Which Answers Fully Saint Augustine's latter objection,
r-crq cs dt n1 av vvi cst pns21 vm2 xx av-j vvi, p-acp n1 pp-f po31 n1 p-acp ro-crq pns21 vmd2 vvi; j n1 (vvz np1) vmb vvi av d pp-f np1, r-crq vvz, p-acp d n2, dt vmb p-acp dt n1. r-crq vvz av-j n1 njp2 d n1,
and giueth cleere passage to this doctrinall proposition, that The breaking of Gods Law, by any sinne whatsoeuer, maketh vs liable to eternall damnation.
and gives clear passage to this doctrinal proposition, that The breaking of God's Law, by any sin whatsoever, makes us liable to Eternal damnation.
cc vvz j n1 p-acp d j n1, cst dt n-vvg pp-f npg1 n1, p-acp d n1 r-crq, vv2 pno12 j p-acp j n1.
4 For if the last jarre with our Adversary will beare such an action, what breach of Gods Commandement can bee exempted? Marke but the nature of the most petty fault that ever was committed,
4 For if the last jar with our Adversary will bear such an actium, what breach of God's Commandment can be exempted? Mark but the nature of the most Petty fault that ever was committed,
as Saint Ambrose; or a straggling from a prescribed course to a due end, against nature, reason, or Gods Word, as Thomas, and the Schooles define it it;
as Saint Ambrose; or a straggling from a prescribed course to a due end, against nature, reason, or God's Word, as Thomas, and the Schools define it it;
c-acp n1 np1; cc dt vvg p-acp dt vvn n1 p-acp dt j-jn n1, p-acp n1, n1, cc npg1 n1, p-acp np1, cc dt n2 vvb pn31 pn31;
ever it includeth a rebellious contempt, which by breaking the least commandement, setteth vp (as it were) a Flagge of defiance against the Commander himselfe.
ever it includeth a rebellious contempt, which by breaking the least Commandment, sets up (as it were) a Flag of defiance against the Commander himself.
Though non quoad conversionem ad creaturas, (as the Schoolemen restraine it) yet quoad aversionem à Deo; (as Zanchius helpes them out) qui tam contemnitur in vno praecepto, quam in caeteris omnibus.
Though non quoad conversionem ad Creaturas, (as the Schoolmen restrain it) yet quoad aversionem à God; (as Zanchius helps them out) qui tam contemnitur in vno praecepto, quam in caeteris omnibus.
Wherefore the wrath of God is revealed from Heaven against all vngodlinesse, Rom. 1.18. because such a one hath stretched out his hand against God, and made himselfe strong against the Almightie. Iob. 15.25. This will further appeare, by conferring but the backe parts of Gods Maiestie, with mans vnworthinesse, and the severitie of the Iudge, with the respectlesse presumption of the offender.
Wherefore the wrath of God is revealed from Heaven against all ungodliness, Rom. 1.18. Because such a one hath stretched out his hand against God, and made himself strong against the Almighty. Job 15.25. This will further appear, by conferring but the back parts of God's Majesty, with men unworthiness, and the severity of the Judge, with the respectless presumption of the offender.
c-crq dt n1 pp-f np1 vbz vvn p-acp n1 p-acp d n1, np1 crd. p-acp d dt pi vhz vvn av po31 n1 p-acp np1, cc vvd px31 j p-acp dt j-jn. zz crd. d vmb av-jc vvi, p-acp vvg p-acp dt av vvz pp-f npg1 n1, p-acp ng1 n1, cc dt n1 pp-f dt n1, p-acp dt j n1 pp-f dt n1.
For seeing that every sinne is to bee esteemed, according to the worth of the partie against whom it is committed, (as the same injurie offered to a pesant and a Prince standeth not in the same degree) hence it followeth, that the disobeying of an infinite Commander, is an infinite offence, and consequently deserueth a correspondent punishment.
For seeing that every sin is to be esteemed, according to the worth of the party against whom it is committed, (as the same injury offered to a Peasant and a Prince Stands not in the same degree) hence it follows, that the disobeying of an infinite Commander, is an infinite offence, and consequently deserves a correspondent punishment.
p-acp vvg cst d n1 vbz pc-acp vbi vvn, vvg p-acp dt n1 pp-f dt n1 p-acp ro-crq pn31 vbz vvn, (c-acp dt d n1 vvn p-acp dt n1 cc dt n1 vvz xx p-acp dt d n1) av pn31 vvz, cst dt vvg pp-f dt j n1, vbz dt j n1, cc av-j vvz dt j n1.
an Omnipotent Lord, commanding, for our eternall good, and there a deadly enemie, alluring to our vtter destruction. Where notwithstanding, such is our damnable ingratitude,
an Omnipotent Lord, commanding, for our Eternal good, and there a deadly enemy, alluring to our utter destruction. Where notwithstanding, such is our damnable ingratitude,
and malicious stupidity, wee will fully reject the Lord of life, and preferre a murderer, Haue yee no regard, all yee that passe this way, behold and see, whom yee dayly pierce,
and malicious stupidity, we will Fully reject the Lord of life, and prefer a murderer, Have ye no regard, all ye that pass this Way, behold and see, whom ye daily pierce,
cc j n1, pns12 vmb av-j vvi dt n1 pp-f n1, cc vvi dt n1, vhb pn22 dx n1, d pn22 cst vvb d n1, vvb cc vvi, ro-crq pn22 av-j vvb,
The incomprehensible Ancient of daies, Almighty Iehovah, who made all things of nothing, by his Word, and by the same can reduce them to worse then nothing againe:
The incomprehensible Ancient of days, Almighty Jehovah, who made all things of nothing, by his Word, and by the same can reduce them to Worse then nothing again:
dt j j pp-f n2, j-jn np1, r-crq vvd d n2 pp-f pix, p-acp po31 n1, cc p-acp dt d vmb vvi pno32 p-acp av-jc cs pix av:
whose looke drieth vp the Deepes, and whose wrath, maketh the Mountaines to melt, the Earth to tremble, the Rocks to rent, the Heavens to shiuer, Divels and Angels to quake before him.
whose look drieth up the Deeps, and whose wrath, makes the Mountains to melt, the Earth to tremble, the Rocks to rend, the Heavens to shiver, Devils and Angels to quake before him.
Before whom all Kings are as Grashoppers, all Monarchs, as Molehils, all beauty, base, all strength, feeble, all knowledge, vaine, all light, dimme, all goodnesse, imperfect;
Before whom all Kings Are as Grasshoppers, all Monarchs, as Molehills, all beauty, base, all strength, feeble, all knowledge, vain, all Light, dim, all Goodness, imperfect;
p-acp ro-crq d ng1 vbr p-acp n2, d n2, p-acp n2, d n1, j, d n1, j, d n1, j, d n1, j, d n1, j;
so extraordinarily graced by him, to bee weighed as Belshazzar, in the ballance, and found too light. This is that, which vrgeth his mercy, and kindleth his Royall indignation, Sometimes (as it were) passionately to expostulate, What iniquitie haue your Fathers found in me? Or haue I beene a wildernesse vnto Israel,
so extraordinarily graced by him, to be weighed as Belshazzar, in the balance, and found too Light. This is that, which urges his mercy, and kindleth his Royal Indignation, Sometime (as it were) passionately to expostulate, What iniquity have your Father's found in me? Or have I been a Wilderness unto Israel,
av av-j vvn p-acp pno31, pc-acp vbi vvn p-acp np1, p-acp dt vvb, cc vvd av j. d vbz d, r-crq vvz po31 n1, cc vvz po31 j n1, av (c-acp pn31 vbdr) av-j p-acp vvi, r-crq n1 vhb po22 n2 vvn p-acp pno11? cc vhb pns11 vbn dt n1 p-acp np1,
And goe to the Iles of Chittim, and behold, and send to Kedar, hath any nation changed their gods, which yet are no Gods? But my people hath changed their glory,
And go to the Isles of Chittim, and behold, and send to Kedar, hath any Nation changed their God's, which yet Are no God's? But my people hath changed their glory,
cc vvi p-acp dt n2 pp-f np1, cc vvb, cc vvi p-acp np1, vhz d n1 vvd po32 n2, r-crq av vbr dx n2? p-acp po11 n1 vhz vvn po32 n1,
Last of all, if a man will not turne, hee will whet his sword NONLATINALPHABET (as Ezehiel ingeminateth) A sword, a sword, both sharp, & fourbished, and the strings of his Bow make ready against the face of the rebellious.
Last of all, if a man will not turn, he will whet his sword (as Ezekiel ingeminate) A sword, a sword, both sharp, & fourbished, and the strings of his Bow make ready against the face of the rebellious.
ord pp-f d, cs dt n1 vmb xx vvi, pns31 vmb vvi po31 n1 (c-acp np1 vvz) dt n1, dt n1, d j, cc vvn, cc dt n2 pp-f po31 n1 vvi j p-acp dt n1 pp-f dt j.
For as his Providence numbreth our haires, so doth his Iustice our sinnes; whereof as none is so waighty, (without finall impenitency ) that may not be forgiuen: So none so slight, (if hee once enter into judgement) that waigheth not downe to hell.
For as his Providence numbereth our hairs, so does his justice our Sins; whereof as none is so weighty, (without final impenitency) that may not be forgiven: So none so slight, (if he once enter into judgement) that waigheth not down to hell.
c-acp c-acp po31 n1 vvz po12 n2, av vdz po31 n1 po12 n2; c-crq c-acp pix vbz av j, (p-acp j n1) d vmb xx vbi vvn: av pix av j, (cs pns31 a-acp vvi p-acp n1) cst vvz xx a-acp p-acp n1.
5 This may be a caveat for vs, (Beloued) first to beware of the leauen of the Romish Synagogue, who frame indulgences for Gods law, & come with peace, peace, when death is in the pot.
5 This may be a caveat for us, (beloved) First to beware of the leauen of the Romish Synagogue, who frame Indulgences for God's law, & come with peace, peace, when death is in the pot.
Which that we may the more vnderstandingly deeme of, it shall not be amisse to touch a little on the positions, of their chiefest patrons. In which I intend to bee exceeding breefe,
Which that we may the more understandingly deem of, it shall not be amiss to touch a little on the positions, of their chiefest Patrons. In which I intend to be exceeding brief,
Bellarmine de amissione gratiae, & statu peccati, besides other foure divisions of sin, which hee there relateth, hath this for the fifth, which hee onely standeth vpon throughout that whole booke.
Bellarmine the amission Gratiae, & Statu peccati, beside other foure divisions of since, which he there relateth, hath this for the fifth, which he only Stands upon throughout that Whole book.
and those hee tearmeth not so, ab eventu, (with Saint Ambrose, and Augustine ) because it pleaseth God in mercy, vpon repentance through Christ, to pardon them (as Wickliffe, Luther & Calvin most strongly ever maintained against the Schoolemen: ) but ex natura sua & ratione peccati, being such,
and those he termeth not so, ab eventu, (with Saint Ambrose, and Augustine) Because it Pleases God in mercy, upon Repentance through christ, to pardon them (as Wickliffe, Luther & calvin most strongly ever maintained against the Schoolmen:) but ex Nature sua & ratione peccati, being such,
cc d pns31 vvz xx av, fw-la fw-la, (p-acp n1 np1, cc np1) c-acp pn31 vvz np1 p-acp n1, p-acp n1 p-acp np1, pc-acp vvi pno32 (c-acp np1, np1 cc np1 ds av-j av vvn p-acp dt n2:) p-acp fw-la fw-la fw-la cc fw-la fw-la, vbg d,
as crosse not charity so in their nature, vt si vellet Deus non condonare, (it is the very vpshot of the booke before cited) that if God would not pardon them, but (as it were) in iustice doe his worst, hee could punish them no further,
as cross not charity so in their nature, vt si vellet Deus non condonare, (it is the very upshot of the book before cited) that if God would not pardon them, but (as it were) in Justice do his worst, he could Punish them no further,
then with temporall afflictions, They stand with perfect charity, saith Scotus: Remitted they may be without any infusion of grace, as Gregorius de Valentia the Iesuite peremptorily defineth;
then with temporal afflictions, They stand with perfect charity, Says Scotus: Remitted they may be without any infusion of grace, as Gregorius de Valentia the Iesuite peremptorily defineth;
they make vs not spotty, or odious, in the sight of God, according to the gentle censure of the Divines of Collaine, & therefore deserue not hel but Purgatory, if Aquinas may be beleeued.
they make us not spotty, or odious, in the sighed of God, according to the gentle censure of the Divines of Colleague, & Therefore deserve not hell but Purgatory, if Aquinas may be believed.
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And to make it yet more plaine, how bold they can bee with Gods Iustice! Wee need not repent for them, saith Andradius, with Bonaventure, in his fift book of the defence of the Councel of Trent;
And to make it yet more plain, how bold they can be with God's justice! we need not Repent for them, Says Andreas, with Bonaventure, in his fift book of the defence of the Council of Trent;
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neither say to God, Forgiue vs our trespasses, as the Rhemists would father on Saint Augustine, at the 8. verse of the 7. chapter of the Epistle of Saint Paul to the Romans. When God had giuen a Command to Adam, Gen. 2.17. Of the Tree of knowledge of good & evill, thou shalt not eate:
neither say to God, Forgive us our Trespasses, as the Rhemists would father on Saint Augustine, At the 8. verse of the 7. chapter of the Epistle of Saint Paul to the Romans. When God had given a Command to Adam, Gen. 2.17. Of the Tree of knowledge of good & evil, thou shalt not eat:
as though Gods meaning, and his words, had beene cleane contradictory. And is not this the dealing of our Adversaries in this present controversie? For if every one be accursed, that fulfilleth not all the Commandements, Levit. 26.14. all his ordinances, Deut. 28.15. whatsoeuer is written, Gal. 3.10. if hee violate the first, and greatest Commandement, Mat. 22.37. who loueth not God, with all his heart, and with all his soule, and with all his minde. And NONLATINALPHABET. 1. Ioh. 3.4. every, the most insensible staggering, (as Calvine soundly vrgeth) commeth within the compasse of one of these circumstances;
as though God's meaning, and his words, had been clean contradictory. And is not this the dealing of our Adversaries in this present controversy? For if every one be accursed, that fulfilleth not all the commandments, Levit. 26.14. all his ordinances, Deuteronomy 28.15. whatsoever is written, Gal. 3.10. if he violate the First, and greatest Commandment, Mathew 22.37. who loves not God, with all his heart, and with all his soul, and with all his mind. And. 1. John 3.4. every, the most insensible staggering, (as Calvin soundly urges) comes within the compass of one of these Circumstances;
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what presumption is it then in any Baalamite, to be hired to blesse, where the Lord hath cursed, and to say with Ahabs Prophets, Goe vp and prosper, when Gods Word hath told vs, wee shall surely fall? But Bellarmine hath devised certaine shifts, to delude all these evident places,
what presumption is it then in any Balaamite, to be hired to bless, where the Lord hath cursed, and to say with Ahabs prophets, Go up and prosper, when God's Word hath told us, we shall surely fallen? But Bellarmine hath devised certain shifts, to delude all these evident places,
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as first properly, and of themselues. These are not mandates (saith hee) but degrees of the same Commandement. Secondly, such places are not to bee interpreted of veniall sinnes,
as First properly, and of themselves. These Are not mandates (Says he) but Degrees of the same Commandment. Secondly, such places Are not to be interpreted of venial Sins,
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he addeth thirdly, that we must not so strictly vrge whatsoeuer the Law hath enacted against veniall sins, because (which is his fourth extraction out of the Schoole limbiques ) these are not against,
he adds Thirdly, that we must not so strictly urge whatsoever the Law hath enacted against venial Sins, Because (which is his fourth extraction out of the School limbiques) these Are not against,
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And therefore wee must not speake of such matters, as the Word of God directs vs, but attend (as it should seeme) such circumstances as the Consistory of Rome shall prescribe vs:
And Therefore we must not speak of such matters, as the Word of God directs us, but attend (as it should seem) such Circumstances as the Consistory of Room shall prescribe us:
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But these are pidling criticismes to the Cardinals animadversions. With him, mandates must be degrees of mandates, and contra, shall be praeter; hee will haue a milder censure for veniall sinnes, or the text shall stretch for it.
But these Are piddling criticisms to the Cardinals animadversions. With him, mandates must be Degrees of mandates, and contra, shall be praeter; he will have a milder censure for venial Sins, or the text shall stretch for it.
God saith plainly yea: he saies expresly no. But if such chaffe hold out waight in the ballance of the Sanctuary, what proofes may Scripture yeeld to convince heretiques? or heretiques not pervert, to maintaine their owne fancies? The Arke and Dagon, Christ and Belial, Bethel and Bethaven may bee so vnited together.
God Says plainly yea: he Says expressly no. But if such chaff hold out weight in the balance of the Sanctuary, what proofs may Scripture yield to convince Heretics? or Heretics not pervert, to maintain their own fancies? The Ark and Dagon, christ and Belial, Bethel and Bethaven may be so united together.
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Durand so proueth, that every sinne in his owne nature, is not only besides, but against Gods Law: that Caietane is faine to come with this old Catholicon, simplicitèr, and secundum quid, to helpe out Thomas his Master, 1 a. 2 ae.
Durand so Proves, that every sin in his own nature, is not only beside, but against God's Law: that Cajetan is feign to come with this old Catholicon, simpliciter, and secundum quid, to help out Thomas his Master, 1 a. 2 ae.
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To hasten to a more profitable vse, Michael Baius, not long sithence professor of Divinity in Lovaine, acknowledgeth just so much, that every sinne is mortall in its owne nature, as we contend for.
To hasten to a more profitable use, Michael Baius, not long since professor of Divinity in Louvain, acknowledgeth just so much, that every sin is Mortal in its own nature, as we contend for.
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And all the world may see, that these Taske-masters can shew no other warrant, for gathering this stubble of veniall sinnes, in the sense they vrge it,
And all the world may see, that these Taskmasters can show no other warrant, for gathering this stubble of venial Sins, in the sense they urge it,
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but only from the Romane Pharaoh, to make bricke in Purgatory. But this availes not in Gods Court (Beloued) and therefore our plea must be cleane altered.
but only from the Roman Pharaoh, to make brick in Purgatory. But this avails not in God's Court (beloved) and Therefore our plea must be clean altered.
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For his thoughts are not our thoughts, nor his waies our waies: Esay. 55.8. Behold (saith Bildad in the Booke of Iob ) the Moone hath no light, and the Starres are vncleane in his sight: and will a worme, or a shadow, a bottle in the smoake, stand vp to try titles with him in judgement? If thou, Lord, wilt be extreame, to marke what is done amisse, O Lord, who may abide it? That which vineger is to the teeth, smoake to the eyes, a carcasse-smell vnto the nose, a naked dagger to the heart:
For his thoughts Are not our thoughts, nor his ways our ways: Isaiah. 55.8. Behold (Says Bildad in the Book of Job) the Moon hath no Light, and the Stars Are unclean in his sighed: and will a worm, or a shadow, a Bottle in the smoke, stand up to try titles with him in judgement? If thou, Lord, wilt be extreme, to mark what is done amiss, Oh Lord, who may abide it? That which vinegar is to the teeth, smoke to the eyes, a carcasse-smell unto the nose, a naked dagger to the heart:
It threw the Angels out of heauen, Adam out of Paradise, burned Sodom, disinherited Sauls posterity, plagued David, rooted out the whole families of Ieroboam, Baasha, and Ahab, plucked at length the most beloued Son out of the bosome of his Father, to dye ignominiously in the habit of a servant. And yet such is our sensles stupidity, and vngratefull perversnes:
It threw the Angels out of heaven, Adam out of Paradise, burned Sodom, disinherited Saul's posterity, plagued David, rooted out the Whole families of Jeroboam, Baasha, and Ahab, plucked At length the most Beloved Son out of the bosom of his Father, to die ignominiously in the habit of a servant. And yet such is our senseless stupidity, and ungrateful perverseness:
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Who presumeth not on Gods mercy, as though hee were not just? and is not bolder to offend this King of Kings, then the meanest neighbour or friend he hath? what examples terrify vs,
Who Presumeth not on God's mercy, as though he were not just? and is not bolder to offend this King of Kings, then the Meanest neighbour or friend he hath? what Examples terrify us,
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or terrours effect, or effects declare, that wee incline not to the position of Davids foole, who hath said in his heart, that there is no God? After so long teaching and often hearing, many threats, and often punishments by famine, pestilence, & waters, remaine there not Chams amongst vs, who dishonour their parents? Ismaels that mocke, & Esaus that vow revenge against their fellow members, and naturall brethren;
or terrors Effect, or effects declare, that we incline not to the position of Davids fool, who hath said in his heart, that there is no God? After so long teaching and often hearing, many Treats, and often punishments by famine, pestilence, & waters, remain there not Chams among us, who dishonour their Parents? Ishmaels that mock, & Esaus that Voelli revenge against their fellow members, and natural brothers;
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Ioabs, to kisse, and stab; Absolons, to flatter, & rebell; Pharisees for outsides, & Sadduces for beliefe, that rate at a messe of pottage, their heauenly birth-right? Iudas once sold his Master for thirty peeces of silver: but we often part with him,
Ioabs, to kiss, and stab; Absolom, to flatter, & rebel; Pharisees for outsides, & Sadducees for belief, that rate At a mess of pottage, their heavenly birthright? Iudas once sold his Master for thirty Pieces of silver: but we often part with him,
not only to poyson our selues, but also to draw on others? To be drunke, and frequent lewd company, is now to be sociable and Iovial: swearing, a note of resolution: gulling, of a good wit: cheating, of a tried experience:
not only to poison our selves, but also to draw on Others? To be drunk, and frequent lewd company, is now to be sociable and Jovial: swearing, a note of resolution: gulling, of a good wit: cheating, of a tried experience:
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extorting couetousnesse of a carefull providence, and damnable dissimulation of a notable headed polititian. How many of our greener yeares affect not rather the name of a good fellow,
extorting covetousness of a careful providence, and damnable dissimulation of a notable headed politician. How many of our greener Years affect not rather the name of a good fellow,
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then of a good Christian? come at Sermons as at plaies, to censure, rather then to practise; and take vp all new fashions, both in garb and complement, except that newnesse of life, which our Saviour commendeth.
then of a good Christian? come At Sermons as At plays, to censure, rather then to practise; and take up all new fashions, both in garb and compliment, except that newness of life, which our Saviour commends.
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but they may quickly sinke thee; the very touch of this pich is sufficient to defile: and thou tread but on the egges of this wily cockatrice, thou shalt presently perceiue that there lurketh a serpent. Were the Angels punished eternally for sinning once,
but they may quickly sink thee; the very touch of this pich is sufficient to defile: and thou tread but on the eggs of this wily cockatrice, thou shalt presently perceive that there lurks a serpent. Were the Angels punished eternally for sinning once,
O that we would therefore deale with these vanities, as Ioseph did with his Mistris, and breake out at the first assault, into this or the like contemplation:
O that we would Therefore deal with these vanities, as Ioseph did with his Mistress, and break out At the First assault, into this or the like contemplation:
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if thou turne from his statutes, thou shalt bee overturned. In a day that thou lookest not for, and in an houre that thou art not aware of, the snares of death shall overtake thee, and paines of Hell shall compasse thee round about. Thine Adversary shall not onely deliver thee to the Iudge, but the Iudge deliver thee to the Sergeant:
if thou turn from his statutes, thou shalt be overturned. In a day that thou Lookest not for, and in an hour that thou art not aware of, the snares of death shall overtake thee, and pains of Hell shall compass thee round about. Thine Adversary shall not only deliver thee to the Judge, but the Judge deliver thee to the sergeant:
For though the Apostles are said also to iudge, Luk. 22.30. and the men of Niniveh, Math. 12.41. yet this is but by way of assession, or approbation, as the Schoolemen expound the former;
For though the Apostles Are said also to judge, Luk. 22.30. and the men of Nineveh, Math. 12.41. yet this is but by Way of assession, or approbation, as the Schoolmen expound the former;
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or exemplarily, as produced to convince others, who haue lesse profited by greater meanes (as Beza and Fiscator intimate of the latter) none hauing absolute authority, but he to whom all power was given Math. 28.18. Next, what this word NONLATINALPHABET should signify (for which Saint Luke hath NONLATINALPHABET, the Syriack, NONLATINALPHABET, the Remists and our last Translation, Officer, D. Fulke, Minister; some old translations, Doomesman, and we here Sergeant ) there is some small difference.
or exemplarily, as produced to convince Others, who have less profited by greater means (as Beza and Fiscator intimate of the latter) none having absolute Authority, but he to whom all power was given Math. 28.18. Next, what this word should signify (for which Saint Lycia hath, the Syriac,, the Remists and our last translation, Officer, D. Fulke, Minister; Some old Translations, Doomsman, and we Here sergeant) there is Some small difference.
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S. Ambrose & S. Augustine would haue it to be the good Angels, because these are said, to minister to our Saviour, in the former Chap. at the 11. verse;
S. Ambrose & S. Augustine would have it to be the good Angels, Because these Are said, to minister to our Saviour, in the former Chap. At the 11. verse;
But Chrysostome, Gregory, Theophylact, Hugo, and Abulensis, together with the Ordinary glosse, doe thinke it rather the Divels office. For these are the cursed Iaylers of the damned, which must accompany them eternally in everlasting fire, Math. 25.41. Both opinions are probable (saith Bellarmine.) Piscator joynes them together: and Buccasenus shewes the reason.
But Chrysostom, Gregory, Theophylact, Hugo, and Abulensis, together with the Ordinary gloss, do think it rather the Devils office. For these Are the cursed Jailers of the damned, which must accompany them eternally in everlasting fire, Math. 25.41. Both opinions Are probable (Says Bellarmine.) Piscator joins them together: and Buccasenus shows the reason.
8 I need not to be curious in prouing this point, which is receiued as a principle, in the Articles of our faith. That Sadduce, which denies it, denies also God, and shall sooner feele it,
8 I need not to be curious in proving this point, which is received as a principle, in the Articles of our faith. That Saducee, which Denies it, Denies also God, and shall sooner feel it,
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In a moment, in the twinkling of an eye, at the terrible sound of the last Trumpet, the sonne of man shall come in the clouds of heauen, with all his holy Angels in power and great glory:
In a moment, in the twinkling of an eye, At the terrible found of the last Trumpet, the son of man shall come in the Clouds of heaven, with all his holy Angels in power and great glory:
the Moone like bloud, the Starres fall vnto the earth, as a figtree casteth her leaues, the heauens depart as a scroll roled, and every mountaine and Ile moue out of their places;
the Moon like blood, the Stars fallen unto the earth, as a Fig tree Cast her leaves, the heavens depart as a scroll rolled, and every mountain and I'll move out of their places;
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when the earth melteth, the sea roareth, the elements dissolue, nations howle, all the world flasheth with the terrible and all-consuming flames, mentioned by the blessed Apostle S. Peter; then shall we all appeare before the Iudgement seat of Christ, Rom. 14.10. that every mā may receiue according as he hath done, 2. Cor. 5.10.
when the earth melts, the sea roareth, the elements dissolve, Nations howl, all the world flasheth with the terrible and all-consuming flames, mentioned by the blessed Apostle S. Peter; then shall we all appear before the Judgement seat of christ, Rom. 14.10. that every man may receive according as he hath done, 2. Cor. 5.10.
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And here (beloued) in a matter of so serious importance, it should be idle for me, to breake out into the mazes, and vagaries of the Schoole-men: as to determine with the master of the Sentences, that this last fire shall,
And Here (Beloved) in a matter of so serious importance, it should be idle for me, to break out into the mazes, and vagaries of the Schoolmen: as to determine with the master of the Sentences, that this last fire shall,
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as the first floud, rise iust fifteene cubits aboue the tops of the highest mountaines; or with Nicholas de Orbellis, that the materiall Crosse, whereon our Saviour was crucified, should bee carried (as a Mace) before him, when hee cometh to Iudgement, or with Aquinas and the rest of that side, that the place of this Iudgement shall bee in the ayre, right against mount Oliuet, over the valley of Iehoshaphat. Well saith Artemidorus in his Oneirocritiques, No dreames of a private man may haue a publike interpretation.
as the First flood, rise just fifteene cubits above the tops of the highest Mountains; or with Nicholas de Orbellis, that the material Cross, whereon our Saviour was Crucified, should be carried (as a Mace) before him, when he comes to Judgement, or with Aquinas and the rest of that side, that the place of this Judgement shall be in the air, right against mount Olivet, over the valley of Jehoshaphat. Well Says Artemidorus in his Oneirocritiques, No dreams of a private man may have a public Interpretation.
For what should we speake in such obscurities, that the Lord putteth not into our mouthes? That which Lombard hath of the authority of Angels in this businesse, Puto hoc non artè sciri, quàm videatur.
For what should we speak in such Obscurities, that the Lord putteth not into our mouths? That which Lombard hath of the Authority of Angels in this business, Puto hoc non artè sciri, quàm Videatur.
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and St Augustine somewhere of originall sinne, Never be so inquisitiue, how thou hadst it from thy parents, but labour to be cleared of it by the merits of thy Saviour; may serue vs heere, to curbe our curiosity.
and Saint Augustine somewhere of original sin, Never be so inquisitive, how thou Hadst it from thy Parents, but labour to be cleared of it by the merits of thy Saviour; may serve us Here, to curb our curiosity.
but there, and then, and by good assurances, to bee deliuered from the horrible dammages thereof. Two kindes of Iudgements the Scripture mentioneth, on which wee may safely build.
but there, and then, and by good assurances, to be Delivered from the horrible damages thereof. Two Kinds of Judgments the Scripture mentioneth, on which we may safely built.
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as that of Dives and Lazarus, Luke. 16.22.23. That for the soule & body, and all men together, at the last day, after the vniversall resurrectiō, Heb. 9.27.
as that of Dives and Lazarus, Lycia. 16.22.23. That for the soul & body, and all men together, At the last day, After the universal resurrection, Hebrew 9.27.
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9 In both which, could we but thinke of with deliberation, the most strict, and severe proceeding of Gods vnmoveable iustice, it would coole our courages,
9 In both which, could we but think of with deliberation, the most strict, and severe proceeding of God's Unmovable Justice, it would cool our courages,
yet hereafter when he returneth to execute Iudgement, hee acknowledgeth that he is a hard man, reaping where hee never sowed, & gathering, where he strowed not.
yet hereafter when he returns to execute Judgement, he acknowledgeth that he is a hard man, reaping where he never sowed, & gathering, where he strowed not.
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Who for offending a little one, will inflict a heauier punishment vpon the guilty, then the casting him into the sea, with a milstone about his neck, and for defect alone of a wedding garment, wil adjudge an invited ghest, to vtter darknes. And now (my beloued brethren) was Adam so hardly censured, (as it is thought) for one Apple? The Angels for a thought: Moses and Aaron for once doubting: all Israel, for Achans taking one wedge of Gold: the whole Tribe of Beniamin, for forcing of one woman: & shall wee thinke, in that terrible Day of the Lord, a day of darknesse and dimnesse, a day of clowdes,, and stormes before so iust a Iudge, so many accusers, for so haynous, voluntary, and continued crimes, it is possible for vs to escape vnpunished? Foelix trembled when Paul preached of iudgement: and Lemnius reports of a young man of the Emperour Charles his Court, who for horrour of the execution hee was the next day to suffer, in one night became white, both in his head and beard. But could wee but restraine a little our thoughts, to the meditation of these fearefull Assises, it would stop our lewd courses (as the light from heauen did Saules ) and make vs to cry out with him, Lord, what wilt thou that we doe? For alas,
Who for offending a little one, will inflict a Heavier punishment upon the guilty, then the casting him into the sea, with a millstone about his neck, and for defect alone of a wedding garment, will adjudge an invited guessed, to utter darkness. And now (my Beloved brothers) was Adam so hardly censured, (as it is Thought) for one Apple? The Angels for a Thought: Moses and Aaron for once doubting: all Israel, for Achans taking one wedge of Gold: the Whole Tribe of Benjamin, for forcing of one woman: & shall we think, in that terrible Day of the Lord, a day of darkness and dimness, a day of Clouds,, and storms before so just a Judge, so many accusers, for so heinous, voluntary, and continued crimes, it is possible for us to escape unpunished? Felix trembled when Paul preached of judgement: and Lemnius reports of a young man of the Emperor Charles his Court, who for horror of the execution he was the next day to suffer, in one night became white, both in his head and beard. But could we but restrain a little our thoughts, to the meditation of these fearful Assizes, it would stop our lewd courses (as the Light from heaven did Saul's) and make us to cry out with him, Lord, what wilt thou that we do? For alas,
how will all our Gallants and Swaggerers behaue themselues in that perplexity? all our hypocrites & extortioners? all our drunkards and Adulterers, when the Iudge shall come in this terrible majestie, this to fanne, this to purge, this to separate the corne from the chaffe, the wheat from the tares, the Sheepe from the Goates, without pitty, pardon, or partiality? which way will they beturne themselues? What Apologies will they make? whose helpe and counsell can they vse, in so desperate and suddaine an extremity? who? where? what thing can yeeld consolation? when the Lord once bloweth against them (as the Prophet speaketh) with the fire of his wrath? Aboue them (as Anselme describes it) an angry Iudge, ready to condemne them, beneath, a gaping Chaos, with grisly fire and brimstone, eternally to ingulfe them;
how will all our Gallants and Swaggerers behave themselves in that perplexity? all our Hypocrites & extortioners? all our drunkards and Adulterers, when the Judge shall come in this terrible majesty, this to fan, this to purge, this to separate the corn from the chaff, the wheat from the tares, the Sheep from the Goats, without pity, pardon, or partiality? which Way will they beturne themselves? What Apologies will they make? whose help and counsel can they use, in so desperate and sudden an extremity? who? where? what thing can yield consolation? when the Lord once blows against them (as the Prophet speaks) with the fire of his wrath? Above them (as Anselm describes it) an angry Judge, ready to condemn them, beneath, a gaping Chaos, with grisly fire and brimstone, eternally to ingulf them;
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within, a gnawing conscience; without, loathsome companions, the world burning, all creatures amazed, the last sentence thundred out in this dreadfull manner:
within, a gnawing conscience; without, loathsome Sodales, the world burning, all creatures amazed, the last sentence thundered out in this dreadful manner:
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Vpon the pronouncing of which, what imagination can conceaue, or tongue of men and Angels expresse the ruthfull and dismall departing of the damned reprobates? Parents, from their Children, Husbands from their Wiues, Brothers and Sisters from each other,
Upon the pronouncing of which, what imagination can conceive, or tongue of men and Angels express the ruthful and dismal departing of the damned Reprobates? Parents, from their Children, Husbands from their Wives, Brother's and Sisters from each other,
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so to be sundred, that neuer pitty, or comfort may afterward be expected? this is that which should sticke closer to the brawny hearts of our carelesse worldlings, then Ehuds dagger did to fat Eglons: and awake them to looke about,
so to be sundered, that never pity, or Comfort may afterwards be expected? this is that which should stick closer to the brawny hearts of our careless worldlings, then Ehuds dagger did to fat Eglons: and awake them to look about,
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O my deare Christian Brother, then thou shalt truly finde, that this is no Bugbeare, wherewith wee are threatned at this present: one cup of cold water giuen, one pleasure abandoned, one injury endured here in this world for Christs sake, but especially the treasure of an vnspotted conscience, shall giue thee at that instant greater comfort,
O my deer Christian Brother, then thou shalt truly find, that this is no Bugbear, wherewith we Are threatened At this present: one cup of cold water given, one pleasure abandoned, one injury endured Here in this world for Christ sake, but especially the treasure of an unspotted conscience, shall give thee At that instant greater Comfort,
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haue wee beene so often deluded, and yet discerne not this last, and deadliest bait of that old Serpent the Divell? It is not for vs (I confesse) to knowe the times and seasons, which the Father hath put in his owne power:
have we been so often deluded, and yet discern not this last, and deadliest bait of that old Serpent the devil? It is not for us (I confess) to know the times and seasons, which the Father hath put in his own power:
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and the Papacy 71. or with others in like curiosity, that the end of the world shall fall, within the compasse of those doozen yeeres betweene 1688. and 1700. is more then my Algorithme findes demonstration for:
and the Papacy 71. or with Others in like curiosity, that the end of the world shall fallen, within the compass of those doozen Years between 1688. and 1700. is more then my Algorithm finds demonstration for:
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yet if by a cloud, wee may conjecture of a storme, and by the budding of a figge-tree, that Summer is neere at hand, warrantable it is to teach at this present, which the Apostle S. Iohn did 1500. yeeres sithence, that these are the last times, which how much longer they are to last, neither the Angels, nor any creature can exactly assure vs. Ionas had for the Ninivites, yet forty dayes: but for ought we know, within forty houres, this time may come,
yet if by a cloud, we may conjecture of a storm, and by the budding of a Fig tree, that Summer is near At hand, warrantable it is to teach At this present, which the Apostle S. John did 1500. Years since, that these Are the last times, which how much longer they Are to last, neither the Angels, nor any creature can exactly assure us Ionas had for the Ninevites, yet forty days: but for ought we know, within forty hours, this time may come,
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when time shall be no more. For what signes thereof are mentioned in Scripture, which are not already fulfilled, or what summons haue beene omitted to warne vs to provide? False Christs were to come, and they haue beene discouered;
when time shall be no more. For what Signs thereof Are mentioned in Scripture, which Are not already fulfilled, or what summons have been omitted to warn us to provide? False Christ were to come, and they have been discovered;
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warres, and rumours to trouble all the world, and they haue beene felt, and heard: pestilence and famine, earth-quakes, and strange prodigies, false Prophets, and false brethren, increase of iniquity, and frozennesse of charity, what man so simple that speakes not of,
wars, and rumours to trouble all the world, and they have been felt, and herd: pestilence and famine, earthquakes, and strange prodigies, false prophets, and false brothers, increase of iniquity, and frozenness of charity, what man so simple that speaks not of,
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or at least now is, as Io. Fredericus (in a peculiar tract) hath shewed, by spreading the Gospell amongst the East Indians, and Americans. And for the latter,
or At least now is, as Io. Frederick (in a peculiar tract) hath showed, by spreading the Gospel among the East Indians, and Americans. And for the latter,
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though Chrysostome, Hilarie, Ambrose, Hierome, and Augustine, with diuers of our new Writers, very probably collect, that before the end, there shall bee a generall conversion of the Iewes: yet Calvin, Bucer, and Musculus, with divers others of good note, expound that Israel of God, Rom. 11.26. (the onely place that intimates such a matter) either allegorically, of the faithfull, or of some persons, to bee converted in all ages of the Iewish Nation:
though Chrysostom, Hillary, Ambrose, Jerome, and Augustine, with diverse of our new Writers, very probably collect, that before the end, there shall be a general conversion of the Iewes: yet calvin, Bucer, and Musculus, with diverse Others of good note, expound that Israel of God, Rom. 11.26. (the only place that intimates such a matter) either allegorically, of the faithful, or of Some Persons, to be converted in all ages of the Jewish nation:
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Small hope may therefore be grounded on such ambiguities. To these if wee further adde the Prophesie of Rabbi Elias, not disliked by most of the Ancients,
Small hope may Therefore be grounded on such ambiguities. To these if we further add the Prophesy of Rabbi Elias, not disliked by most of the Ancients,
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What is left therefore (B.) for vs, but to watch, and be ready (as our Saviour counselleth,) lest our Master come, and the Bridegroome passe, & this day as a Theefe ouertake vs, where wee are least prouided of it? S. Hierome professeth, that whether he eate or drinke,
What is left Therefore (B.) for us, but to watch, and be ready (as our Saviour counselleth,) lest our Master come, and the Bridegroom pass, & this day as a Thief overtake us, where we Are least provided of it? S. Jerome Professes, that whither he eat or drink,
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or did any other thing, this voice did alwaies seeme to trumpet in his eares, Surgite mortui, & venite ad iudiciū, arise you dead, and come to iudgement.
or did any other thing, this voice did always seem to trumpet in his ears, Surgite Deads, & venite ad iudiciū, arise you dead, and come to judgement.
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And nothing can better vs more, then the remembrance of this like sentence, vttered by our Saviour: Come, giue an account of thy Stewardship for thou mayest be no longer Steward.
And nothing can better us more, then the remembrance of this like sentence, uttered by our Saviour: Come, give an account of thy Stewardship for thou Mayest be no longer Steward.
Certainely there can bee in this case but two kindes of deliuerings; the first, from our sinnes, to a better estate; the second, for our sinnes, to an incensed Iudge.
Certainly there can be in this case but two Kinds of deliuerings; the First, from our Sins, to a better estate; the second, for our Sins, to an incensed Judge.
Conveniunt similitèr omnes (saith Bellarmine lib. 1. de Purgatorio, cap. 7.) All Interpreters concurre in this, that by this prison is meant hell: and thus farre he speaketh ingeniously. But marke the poore shifts of so great a scholler, to set vp his Dagon againe, that hath so often falne,
Conveniunt similitèr omnes (Says Bellarmine lib. 1. de Purgatorio, cap. 7.) All Interpreters concur in this, that by this prison is meant hell: and thus Far he speaks ingeniously. But mark the poor shifts of so great a scholar, to Set up his Dagon again, that hath so often fallen,
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In this hell notwithstanding are many mansions, some for the damned, others for them which are to bee purged. But a more ample mappe of this place, wee haue in his second booke of Purgatory, and Chap. 6. where hauing rejected 7. opinions, concerning this subterranean Geography, the eighth he borroweth frō the Schoolemen, and seemeth to approue, that this infernum, or hell, is a place within the bosome, or bowels of the earth, divided (as the higher regions) into foure parts, whereof the lowest sinke, or coale-house is hell; next aboue that, Purgatory, then Limbus infantum, where children goe, that dye vnbaptized; aboue all, Limbus Patrum, where the Patriarkes were faine to lodge,
In this hell notwithstanding Are many mansions, Some for the damned, Others for them which Are to be purged. But a more ample map of this place, we have in his second book of Purgatory, and Chap. 6. where having rejected 7. opinions, Concerning this subterranean Geography, the eighth he borroweth from the Schoolmen, and seems to approve, that this infernum, or hell, is a place within the bosom, or bowels of the earth, divided (as the higher regions) into foure parts, whereof the lowest sink, or Coal-house is hell; next above that, Purgatory, then Limbus Infantum, where children go, that die unbaptized; above all, Limbus Patrum, where the Patriarchs were feign to lodge,
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as also so distinctly to vnderstand, what persons are there to bee purged, and for what sinnes; how grieuous the punishment is there inflicted, by diuels, in a corporall fire, how long it shall endure, what suffrages, Masses, or indulgences will asswage it,
as also so distinctly to understand, what Persons Are there to be purged, and for what Sins; how grievous the punishment is there inflicted, by Devils, in a corporal fire, how long it shall endure, what suffrages, Masses, or Indulgences will assuage it,
or remoue it, that the soules can neither merit, nor demerit in such a case, that they are alwaies certaine of their eternall salvation, and this to be firmely beleeued as an article of faith; It will aske (I say,) more time,
or remove it, that the Souls can neither merit, nor demerit in such a case, that they Are always certain of their Eternal salvation, and this to be firmly believed as an article of faith; It will ask (I say,) more time,
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and so many more out of the New. To all which in generall I answere: First, out of Bellarmine himselfe in the last Chapter of his first booke of Purgatory:
and so many more out of the New. To all which in general I answer: First, out of Bellarmine himself in the last Chapter of his First book of Purgatory:
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and therefore can bee no matter of Faith; hath nothing to say but this, Ad primum ergo respondeo, Non est necesse vt Scriptura vbi { que } omnia dicat.
and Therefore can be no matter of Faith; hath nothing to say but this, Ad primum ergo Respondeo, Non est Necessary vt Scripture vbi { que } omnia dicat.
It is not necessary that the Scripture should every where mention all things, especially where it may be patched vp with Apostolicall traditions. On which when Bellarmine also relyeth,
It is not necessary that the Scripture should every where mention all things, especially where it may be patched up with Apostolical traditions. On which when Bellarmine also Relieth,
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for the proofe of this Ignis Fatuus; what doth hee, but in effect (as Iunius well notes against him) ouerthrowe his Scripture forces? Sith Traditions take no place,
for the proof of this Ignis Fatuus; what does he, but in Effect (as Iunius well notes against him) overthrown his Scripture forces? Sith Traditions take no place,
but where Scripture faileth, by his owne doctrine in his first generall Controversie. But as that lunaticke Thrasylaus mentioned by Horace, and Athenaeus, thought all the ships to bee his owne, that arriued in the Haven at Athens: so wheresoeuer there is fire doubtfully mentioned of in Scripture, our Adversaries straight convey it, to heate Purgatory kitchin. Secondly, I answere in particular, to the words of my Text, which he especially buildeth vpon.
but where Scripture Faileth, by his own Doctrine in his First general Controversy. But as that lunatic Thrasylaus mentioned by Horace, and Athenaeus, Thought all the ships to be his own, that arrived in the Haven At Athens: so wheresoever there is fire doubtfully mentioned of in Scripture, our Adversaries straight convey it, to heat Purgatory kitchen. Secondly, I answer in particular, to the words of my Text, which he especially builds upon.
whereas this particle NONLATINALPHABET, or vntill, may seeme to enforce a deliuerance from this prison, and so by some shew of consequence, their Purgatory, the argument being thus framed:
whereas this particle, or until, may seem to enforce a deliverance from this prison, and so by Some show of consequence, their Purgatory, the argument being thus framed:
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Therefore there shall be a time, when the vtmost farthing shall bee paid. But to this vtmost straine of Bellarmines sophistrie, a meane Logician may easily answer;
Therefore there shall be a time, when the utmost farthing shall be paid. But to this utmost strain of Bellarmines sophistry, a mean Logician may Easily answer;
should not greater paines proportionably in hell, doe the like for a greater offence, and so by consequence, the devils themselues (which was Origens errour) in time might be freed? The Fathers father not (howsoever Bellarmine marshall them) this glowing, and locall Purgatory; but rightly vnderstood, are as farre from it as it from truth.
should not greater pains proportionably in hell, do the like for a greater offence, and so by consequence, the Devils themselves (which was Origens error) in time might be freed? The Father's father not (howsoever Bellarmine marshal them) this glowing, and local Purgatory; but rightly understood, Are as Far from it as it from truth.
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but •bdita quaedam receptacula (as Lombard hath rightly deliuered out of ancient learning ) certaine vnknowne places of repose, where purged at their dissolution from the body, by vertue of Christs passion, they rest from their labours in expectance of the complement of that joy, which they shall receiue together with the body, at the reuniting againe, in the generall resurrection: wherefore Saint Augustine concludeth, Non est vllus vlli locus medius, vt possit esse nisi cum diabolo, qui non est cum Christo.
but •bdita quaedam receptacula (as Lombard hath rightly Delivered out of ancient learning) certain unknown places of repose, where purged At their dissolution from the body, by virtue of Christ passion, they rest from their labours in expectance of the compliment of that joy, which they shall receive together with the body, At the Reuniting again, in the general resurrection: Wherefore Saint Augustine Concludeth, Non est vllus vlli locus medius, vt possit esse nisi cum diabolo, qui non est cum Christ.
Iust therefore as some Geographers, for proouing of a blacke rocke many hundred miles about, directly vnder the North pole, send vs to Gyraldus Cambrensis; hee to a Priest of Norway; the Priest to an Oxford Magician, who was carried thither to see it by the Devill, if wee will beleeue the narration:
Just Therefore as Some Geographers, for proving of a black rock many hundred miles about, directly under the North pole, send us to Gyraldus Cambrensis; he to a Priest of Norway; the Priest to an Oxford Magician, who was carried thither to see it by the devil, if we will believe the narration:
So the best proofes of our adversaries for their Subterranean Purgatory, come by many deductions, from the same Author; as it appeareth by the divers apparitions they so confidently alleage for it.
So the best proofs of our Adversaries for their Subterranean Purgatory, come by many deductions, from the same Author; as it appears by the diverse apparitions they so confidently allege for it.
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That the wicked shall be turned vnto Hell, and all the people that forget God. 11 I take it in the words of the Prophet, Psal. 7.19. to cut off all occasion of farther proofe.
That the wicked shall be turned unto Hell, and all the people that forget God. 11 I take it in the words of the Prophet, Psalm 7.19. to Cut off all occasion of farther proof.
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Come on therefore, thou inconsiderate and retchlesse Christian, and looke before thou leapest, and if thou wilt needs to this prison, see thy entertainment.
Come on Therefore, thou inconsiderate and retchless Christian, and look before thou leapest, and if thou wilt needs to this prison, see thy entertainment.
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And fearefull was that seventh plague of Egypt, Thunder, and Haile, and Lightning running vpon the ground. And inferiour to neither, was that prodigious death of Corah, Dathan, and Abiram, when the earth opened her iawes,
And fearful was that seventh plague of Egypt, Thunder, and Hail, and Lightning running upon the ground. And inferior to neither, was that prodigious death of Corah, Dathan, and Abiram, when the earth opened her Jaws,
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and swallowed them aliue into the pit with all their goods and families: but these are but a preface, a sparke, a drop, a nothing to the everlasting tortures of Gods extremest vengeance.
and swallowed them alive into the pit with all their goods and families: but these Are but a preface, a spark, a drop, a nothing to the everlasting tortures of God's Extremest vengeance.
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Never eye hath seene, nor eare hath heard, nor heart of man hath conceiued the infinite bitternesse of these last vials of wrath. A bottomlesse dungeon, a lake of Gods wrath, a poole of fire and brimstone, a gastly NONLATINALPHABET, pitchy mists, deadly fogges, hideous confusion, chaines of vtter darknesse.
Never eye hath seen, nor ear hath herd, nor heart of man hath conceived the infinite bitterness of these last vials of wrath. A bottomless dungeon, a lake of God's wrath, a pool of fire and brimstone, a ghastly, pitchy mists, deadly fogs, hideous confusion, chains of utter darkness.
Tophet prepared of old, deepe, and large, burning with fire, and much wood, and the breath of the Lord kindling it as a river of brimstone. These very names of this Prison, mentioned in Scripture, should daunt,
Tophet prepared of old, deep, and large, burning with fire, and much wood, and the breath of the Lord kindling it as a river of brimstone. These very names of this Prison, mentioned in Scripture, should daunt,
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Of which, should I but farther relate the fearefull descriptions, frequent in Fathers, and Schoolemen, (wherein all notwithstanding come too short) I should not so much racke your patience with horrour, by reason of mine owne insufficiency, as abuse it with prolixitie, by going beyond my time.
Of which, should I but farther relate the fearful descriptions, frequent in Father's, and Schoolmen, (wherein all notwithstanding come too short) I should not so much rack your patience with horror, by reason of mine own insufficiency, as abuse it with prolixity, by going beyond my time.
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O God! to depart from thee, to accompany the Devill and his angels, to bee excluded from heauen, into everlasting fire, alwaies scorched, and never consumed; ever dying, and never dissolved;
O God! to depart from thee, to accompany the devil and his Angels, to be excluded from heaven, into everlasting fire, always scorched, and never consumed; ever dying, and never dissolved;
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EPHESVS BACK-SLIDING: CONSIDERED AND APPLIED TO THESE TIMES. REVEL. 2.4. Neverthelesse, I haue somewhat against thee, because thou hast left thy first loue.
EPHESUS BACKSLIDING: CONSIDERED AND APPLIED TO THESE TIMES. REVEL. 2.4. Nevertheless, I have somewhat against thee, Because thou hast left thy First love.
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THere is nothing so dangerous to the estate of a Christian, that trauaileth heere from Egypt to the heavenly Canaan, as spirituall pride, and carnall security. For seeing that all our life is but a temptation, (as Saint Augustine confesseth;) great heed must be taken, least he that should grow on from worse to better, by his carelesse negligence fall away from better to worse.
THere is nothing so dangerous to the estate of a Christian, that Travaileth Here from Egypt to the heavenly Canaan, as spiritual pride, and carnal security. For seeing that all our life is but a temptation, (as Saint Augustine Confesses;) great heed must be taken, least he that should grow on from Worse to better, by his careless negligence fallen away from better to Worse.
whom hee that holdeth the seuen Starres in his right hand, and walketh in the midst of the seuen golden Candlesticks (that is, vpholdeth the Ministers of his Word, and cōtinually suruaieth his Churches, to repaire defects ) vouchsafeth in this regard to rowze by an Epistle.
whom he that holds the seuen Stars in his right hand, and walks in the midst of the seuen golden Candlesticks (that is, upholdeth the Ministers of his Word, and continually suruaieth his Churches, to repair defects) vouchsafeth in this regard to rouse by an Epistle.
That seeing vnsensible decayes continued, in time proue great breaches, slyding leades to falling, cooling to benumb'nesse, drowsinesse to sleepe, slacknesse to defection, indifferencie to senselesnesse, and a loathing of all Religion;
That seeing unsensible decays continued, in time prove great Breaches, sliding leads to falling, cooling to benumb'nesse, drowsiness to sleep, slackness to defection, indifferency to senselessness, and a loathing of all Religion;
2 For the clearer passage to the words, some difference must bee reconciled among Interpreters, who are meant especially by the seuen Angels, to whom these seuen Epistles are in generall directed.
2 For the clearer passage to the words, Some difference must be reconciled among Interpreters, who Are meant especially by the seuen Angels, to whom these seuen Epistles Are in general directed.
Alcazar the Iesuite, in his new painted bulke vpon this Revelation, sayes, the Bishops; Pererius his fellow (together with some Ancients, Arethas, Andreas, Ansbert, and Anselme, ) think rather the people; S. Ambrose, Haymo, and Beda, ioyne both together:
Alcazar the Iesuite, in his new painted bulk upon this Revelation, Says, the Bishops; Pererius his fellow (together with Some Ancients, Arethas, Andrew, Ansbert, and Anselm,) think rather the people; S. Ambrose, Haymo, and Beda, join both together:
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and this is best approued of our reformed Interpreters. For howsoeuer the inscriptions be to the Angels onely, who signifie (according to most) not celestiall spirits,
and this is best approved of our reformed Interpreters. For howsoever the inscriptions be to the Angels only, who signify (according to most) not celestial spirits,
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and interest their Pope to dispose of all things:) but rather to expresse the bond betwixt the people and Pastor, whose faults he is to reproue, or answere for;
and Interest their Pope to dispose of all things:) but rather to express the bound betwixt the people and Pastor, whose Faults he is to reprove, or answer for;
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Now this particular Pastor heere of Ephesus, Lyra would haue to be Timothy. Ribera labours to refute that out of Metaphrastes; but Perenius and Alcazar take Lyra's part.
Now this particular Pastor Here of Ephesus, Lyra would have to be Timothy. Ribera labours to refute that out of Metaphrastes; but Perenius and Alcazar take Lyra's part.
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As Ephesus here, the Metropolis of little Asia, and glory of Ionia, famous amongst the Gentiles, for her situation, and Temple, which (as Plinie reports) was 220. yeeres in building;
As Ephesus Here, the Metropolis of little Asia, and glory of Ionia, famous among the Gentiles, for her situation, and Temple, which (as Pliny reports) was 220. Years in building;
nay, which our Saviour here commends in such ample tearmes, for her forwardnesse in labour, for her constancie in patience, for her zeale in reforming manners, for her discretion in dismasking Heretiques, whose constancie, patience, labour;
nay, which our Saviour Here commends in such ample terms, for her forwardness in labour, for her constancy in patience, for her zeal in reforming manners, for her discretion in dismasking Heretics, whose constancy, patience, labour;
their friends may over-see it, themselues may scarce perceiue it, which the flaming eyes of Christ will pierce through to censure, Neverthelesse I haue somewhat against thee, because thou hast left thy first loue.
their Friends may oversee it, themselves may scarce perceive it, which the flaming eyes of christ will pierce through to censure, Nevertheless I have somewhat against thee, Because thou hast left thy First love.
for doe not I perceiue thy coldnesse in devotion, thy carelesnesse in Preaching, thy slacknesse in performing any deed of charitie? Hast thou not begun in the Spirit, and now art sinking backe to end in the flesh? Ephesus, I loue thee,
for doe not I perceive thy coldness in devotion, thy carelessness in Preaching, thy slackness in performing any deed of charity? Hast thou not begun in the Spirit, and now art sinking back to end in the Flesh? Ephesus, I love thee,
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but thou hast turned aside to the Flocks of thy Companions, so that when I come with my bedewed head, and dropping lockes in the night, to finde my accustomed entertainement, saying, Open vnto me, my sister, my Loue, my Doue, my vndefiled:
but thou hast turned aside to the Flocks of thy Sodales, so that when I come with my bedewed head, and dropping locks in the night, to find my accustomed entertainment, saying, Open unto me, my sister, my Love, my Dove, my undefiled:
to the Churches, as well of great Brittaine, as those of little Asia. For howsoever wee flatter our selues, our defections are more deepely to be accused, and perfections as subiect to a Neverthelesse, the note of exception to Ephesus, notwithstanding all it's good parts;
to the Churches, as well of great Britain, as those of little Asia. For howsoever we flatter our selves, our defections Are more deeply to be accused, and perfections as Subject to a Nevertheless, the note of exception to Ephesus, notwithstanding all it's good parts;
few verities are so generall, that admit not exception. If a Church might plead immunity, Ephesus might here stand vpon our Saviours testimony. For are not her labours in peace, and patience in trouble, (as Aretius well obserueth) once and againe repeated, and commended? Evill men should haue little ease in her, for she could not beare them.
few verities Are so general, that admit not exception. If a Church might plead immunity, Ephesus might Here stand upon our Saviors testimony. For Are not her labours in peace, and patience in trouble, (as Aretius well observeth) once and again repeated, and commended? Evil men should have little ease in her, for she could not bear them.
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Iezabel prevailed in Thyatira, Sardis had a name without life, Pergamus was taynted with Baalisme, and Laodicea's luke-warmenesse, was loathsome to Gods stomake.
Jezebel prevailed in Thyatira, Sardis had a name without life, Pergamos was tainted with Baalism, and Laodicea's lukewarmness, was loathsome to God's stomach.
Ephesus notwithstanding escapes all this, nay, her hate to the Nicolaitans for their community of wiues, and promiscuous lusts (as Ireneus and Theodoret obiect vnto them) is registred afterwards as an especiall commendation.
Ephesus notwithstanding escapes all this, nay, her hate to the Nicolaitans for their community of wives, and promiscuous Lustiest (as Irenaeus and Theodoret Object unto them) is registered afterwards as an especial commendation.
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What could a man here picke out, that hee might justly censure? who would not esteeme such a Church, to be in the rode way to happinesse? yet when Christ comes with his Fanne, there is Chaffe found amongst the Wheat. Much is well,
What could a man Here pick out, that he might justly censure? who would not esteem such a Church, to be in the road Way to happiness? yet when christ comes with his Fan, there is Chaff found among the Wheat. Much is well,
first, to take notice of, then ingeniously to confesse Gods graces in any (if any be found at all) before we bee too busie with the imperfections of our brethren.
First, to take notice of, then ingeniously to confess God's graces in any (if any be found At all) before we be too busy with the imperfections of our brothers.
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and his judgement the sharper censured, that embraceth so foule a monster, to the blemishing of those good parts, which otherwise might highly grace him.
and his judgement the sharper censured, that Embraceth so foul a monster, to the blemishing of those good parts, which otherwise might highly grace him.
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But this I note only by the way, not purposely follow, as not so necessary for these soothing times, wherein most are rather too pleasing, then piercing. Ephesus here so commended,
But this I note only by the Way, not purposely follow, as not so necessary for these soothing times, wherein most Are rather too pleasing, then piercing. Ephesus Here so commended,
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Wherevpon Saint Augustine commendeth this rule of Ticonius the Donatist, which hee calleth, De permixta Ecclesia. Whereby (saith he) the Scripture, by reason of the temporall communion betweene the godly and wicked, attributeth that promiscuously to either, which originally groweth but from the one.
Whereupon Saint Augustine commends this Rule of Ticonius the Donatist, which he calls, De permixta Ecclesia. Whereby (Says he) the Scripture, by reason of the temporal communion between the godly and wicked, attributeth that promiscuously to either, which originally grows but from the one.
See but into the nuptiall banquet of the Sonne, is not there one found without a wedding garment? Was there not a Cham and vncleane beasts in the Arke? foolish Virgins amongst the Brides Attendants? Goates in the great Shepheards flocke? And in his stately Palace, vessels as well to dishonour as service and glory? So that, that of the Angell to Esdras, may here passe for Canonicall, when thou askest the earth, it shall say vnto thee, that it giueth much mold whereof earthen vessels are made,
See but into the nuptial banquet of the Son, is not there one found without a wedding garment? Was there not a Cham and unclean beasts in the Ark? foolish Virgins among the Brides Attendants? Goats in the great Shepherds flock? And in his stately Palace, vessels as well to dishonour as service and glory? So that, that of the Angel to Ezra, may Here pass for Canonical, when thou askest the earth, it shall say unto thee, that it gives much mould whereof earthen vessels Are made,
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Thus the Corinthians were polluted with an incestuous person, and troubled with Sadduces; the Galatians bewitched, the Romans, Colossians, and Thessalonians, had haughtie spirits, brabling Sophisters, brethren that walked disorderly, crept in amongst them.
Thus the Corinthians were polluted with an incestuous person, and troubled with Sadducees; the Galatians bewitched, the Roman, colossians, and Thessalonians, had haughty spirits, brabbling Sophisters, brothers that walked disorderly, crept in among them.
But what need I looke back so farre? Appeare there not here amongst these seven Asian Churches, an odious company of Nicolaitans? Hath not Satan here his Synagogue and seate? Balaam and Iezabel, their Bawds and Panders? Reade we not of depths of Satan? Names of those, that make a shew to liue, without life? Lukewarmnesse, and vaunting, and senslesnesse, among so many especiall commendations? The Fathers testimonies for this point, are not sentences, but volumes. It is the maine scope of Saint Hierome against the Luciferians, and of Saint Augustine, against the Donatists, and Pelagians, to proue that it is a poore pretence, to make a Schisme in the Church, in regard of some dislikes, which might, and should bee amended.
But what need I look back so Far? Appear there not Here among these seven Asian Churches, an odious company of Nicolaitans? Hath not Satan Here his Synagogue and seat? balaam and Jezebel, their Bawds and Panders? Reade we not of depths of Satan? Names of those, that make a show to live, without life? Lukewarmness, and vaunting, and Senslessness, among so many especial commendations? The Father's testimonies for this point, Are not sentences, but volumes. It is the main scope of Saint Jerome against the Luciferians, and of Saint Augustine, against the Donatists, and Pelagians, to prove that it is a poor pretence, to make a Schism in the Church, in regard of Some dislikes, which might, and should be amended.
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And yet if wee would goe farther, wee may chance to meet with NONLATINALPHABET, a double-soul'd man (if I may so speake) by reason of vnstable distractions in the same minde.
And yet if we would go farther, we may chance to meet with, a double-souled man (if I may so speak) by reason of unstable distractions in the same mind.
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Whiles we dwell with Mesech (as David complaineth) some enemies to peace will be sure amongst vs. There will be alwaies tares to be weeded, vlcers to be cured, ruines to be repayred, rents to be amended, sinkes to be purged, Leapers to be clensed, manners to bee reformed, controversies & heart-burnings to be taken vp and composed. And the reasons for it are divers;
While we dwell with Mesech (as David Complaineth) Some enemies to peace will be sure among us There will be always tares to be weeded, ulcers to be cured, ruins to be repaired, rends to be amended, sinks to be purged, Leapers to be cleansed, manners to be reformed, controversies & heartburnings to be taken up and composed. And the Reasons for it Are diverse;
that the Elect might be imployed & tried, Reprobates left vnexcuseable, Gods strength appeare in our weaknesse, and his mercy, and Iustice, in such variety of obiects. Otherwise how should the Church be militant without an Adversary? Or why should it daily pray, Forgiue vs our trespasses, if here it might attaine to be freed from all exceptions? Goe therefore (saith the Lord to Ezechiel) and set a marke vpon the fore-heads of the men that sigh,
that the Elect might be employed & tried, Reprobates left vnexcuseable, God's strength appear in our weakness, and his mercy, and justice, in such variety of objects. Otherwise how should the Church be militant without an Adversary? Or why should it daily pray, Forgive us our Trespasses, if Here it might attain to be freed from all exceptions? Go Therefore (Says the Lord to Ezechiel) and Set a mark upon the foreheads of the men that sighs,
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not about the suburbes onely, but in the midst of Ierusalem? For how should Ierusalem be vntainted? seeing of two men together in the field, the one should be receiued, the other reiected; of two womē grinding at the Mill, the one should be taken, the other left.
not about the suburbs only, but in the midst of Ierusalem? For how should Ierusalem be untainted? seeing of two men together in the field, the one should be received, the other rejected; of two women grinding At the Mill, the one should be taken, the other left.
What place more secure then our beds? (as S. Augustine sweetly amplifieth) yet thence it also followeth, that of two men lying together, the one shall be taken, & the other left.
What place more secure then our Beds? (as S. Augustine sweetly amplifieth) yet thence it also follows, that of two men lying together, the one shall be taken, & the other left.
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Thus the Church must beare those whom she cannot discerne; & lament, what she cannot amend: she must not make a rent in the coat that is seameles; it is reserued for the Angels only at the last day, betweene the Sheepe and Goats to make a separation.
Thus the Church must bear those whom she cannot discern; & lament, what she cannot amend: she must not make a rend in the coat that is seameles; it is reserved for the Angels only At the last day, between the Sheep and Goats to make a separation.
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7 How then can some fanaticall spirits of our daies, with any shew of reason bee excused (Beloved) who, vpon dislike of our discipline, and some ceremonies they fancy not, retire themselues to conventicles, from their naturall mother; where they haue almost,
7 How then can Some fanatical spirits of our days, with any show of reason be excused (beloved) who, upon dislike of our discipline, and Some ceremonies they fancy not, retire themselves to conventicles, from their natural mother; where they have almost,
then giddinesse? But these Saturnine, and melancholy-cōplectioned wanderers (as Zwinglius iustly tearmes them) are fitter for a Physiciā to purge, then a Divine to confute.
then giddiness? But these Saturnine, and melancholy-complectioned wanderers (as Zwinglius justly terms them) Are fitter for a physician to purge, then a Divine to confute.
Their reasons are long sithence answered by the Fathers, against Donatus, Novatus, Lucifer, and Audius: I will touch therefore at them only, and so passe along.
Their Reasons Are long since answered by the Father's, against Donatus, Novatian, Lucifer, and Audius: I will touch Therefore At them only, and so pass along.
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They reckon vp disorder in our Discipline, corruption in manners, superstition in Ceremonies, and the vnworthy comming of all sorts to the receiuing of the Sacraments. But these things can only bee matter of reproofe, not sufficient, or efficient causes of separation.
They reckon up disorder in our Discipline, corruption in manners, Superstition in Ceremonies, and the unworthy coming of all sorts to the receiving of the Sacraments. But these things can only be matter of reproof, not sufficient, or efficient Causes of separation.
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or rather stay to preach? All the waies (crieth Ieremiah ) are polluted with the whoredomes, and filthy lusts of Iuda; where hee continueth notwithstanding to lament, not perswadeth to forsake. So our Saviour balked not the proud Pharises, or poore Publicanes, that needed the Physitian; and S. Iohn leapt out of the Bath, (as Irenaeus reports it) not out of the Church wherein he found either Ebion, or Cerinthus the Heretike.
or rather stay to preach? All the ways (cries Jeremiah) Are polluted with the whoredoms, and filthy Lustiest of Iuda; where he Continueth notwithstanding to lament, not Persuadeth to forsake. So our Saviour balked not the proud Pharisees, or poor Publicans, that needed the physician; and S. John leapt out of the Bath, (as Irnaeus reports it) not out of the Church wherein he found either Ebion, or Cerinthus the Heretic.
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But doe not the Prophets (say they) charge vs to fly Babylon, and all the abominations of Antichrist, least wee be partakers both of her sinnes and plagues? Most true;
But do not the prophets (say they) charge us to fly Babylon, and all the abominations of Antichrist, lest we be partakers both of her Sins and plagues? Most true;
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and wee haue done it, not so much by a locall separation, as a necessary renuntiation, not of the good shee hath but of the poyson shee hath added. Here then commeth their Hebrew song, which they sing in a strange land, being the maine obiection they alwaies harpe on:
and we have done it, not so much by a local separation, as a necessary renunciation, not of the good she hath but of the poison she hath added. Here then comes their Hebrew song, which they sing in a strange land, being the main objection they always harp on:
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for the Babylonish garments, which yet you retaine as the execrable thing amongst you? The case would proue farre different (Beloued) if these reformers had but the patience to discusse it.
for the Babylonish garments, which yet you retain as the execrable thing among you? The case would prove Far different (beloved) if these reformers had but the patience to discuss it.
For first, our refraining, rather then separation, from Romes community, was for knowne, and convinced abominations, of prodigious tyranny, manifest heresy, open Idolatry, wherevnto wee were commanded by the Holy Ghost, directed by the Fathers, and Councels, admonished by their owne men; as Zanchius judiciously proues,
For First, our refraining, rather then separation, from Romes community, was for known, and convinced abominations, of prodigious tyranny, manifest heresy, open Idolatry, whereunto we were commanded by the Holy Ghost, directed by the Father's, and Counsels, admonished by their own men; as Zanchius judiciously Proves,
we say, for things meerely indifferent; they finde very doubtfull and controversiall. Secondly, our reformation was orderly by the Magistrate, authorized by God in that behalfe:
we say, for things merely indifferent; they find very doubtful and controversial. Secondly, our Reformation was orderly by the Magistrate, authorized by God in that behalf:
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but to reforme in publike gouernement, where something is truely amisse, who giues mee warrant? Did the Israelites attempt it without Iosiah? or Nehemiah without Artaxerxes? or Zerubbabel against Cyrus? In those times (indeed) the Prophets prophesied,
but to reform in public government, where something is truly amiss, who gives me warrant? Did the Israelites attempt it without Josiah? or Nehemiah without Artaxerxes? or Zerubbabel against Cyrus? In those times (indeed) the prophets prophesied,
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Whence ariseth a third difference betwixt our renouncing Rome, and these mens leauing vs. Wee were neuer the Popes subiects, as they were Queene Elizabeths, and are now King Iames'es. Our fore-fathers (indeed) acknowledged a certaine preeminence of that See;
Whence arises a third difference betwixt our renouncing Room, and these men's leaving us we were never the Popes Subjects, as they were Queen Elizabeths, and Are now King James's. Our Forefathers (indeed) acknowledged a certain preeminence of that See;
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and thy debausht companion, or whorish neighbour, with whom thou mightest euer haue stood in equall tearmes? Adde to this the encroaching of the Papacy, as much vpon the Prerogatiues of Commonwealths,
and thy debausht Companion, or whorish neighbour, with whom thou Mightest ever have stood in equal terms? Add to this the encroaching of the Papacy, as much upon the Prerogatives of Commonwealths,
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it stoppes onely in some courses, some dangerous private Spirits, from wrangling about circumstances, to vnite all against the common adversary, that strikes at the foundation.
it stops only in Some courses, Some dangerous private Spirits, from wrangling about Circumstances, to unite all against the Common adversary, that strikes At the Foundation.
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For who ever tooke discipline to bee more essentiall to the Church, then Order in an Army, or a Hedge to a Vineyard, or Proportion to a Body, or a Hemme to a Garment? An Army, Vineyard, Body, Garment, may bee,
For who ever took discipline to be more essential to the Church, then Order in an Army, or a Hedge to a Vineyard, or Proportion to a Body, or a Hem to a Garment? an Army, Vineyard, Body, Garment, may be,
because the wall is mudde? Or leaue thy Vineyard, because the Hedge in some places is ruinous? Doth a ghest invited to a banquet, straight leaue the table in a fume,
Because the wall is mud? Or leave thy Vineyard, Because the Hedge in Some places is ruinous? Does a guessed invited to a banquet, straight leave the table in a fume,
for the misplacing of a trencher, or napkin, or because some dish is not serued in aright? Divers moderate spirits there remaine among vs, who perchance approue not all our ceremonies,
for the misplacing of a trencher, or napkin, or Because Some dish is not served in aright? Diverse moderate spirits there remain among us, who perchance approve not all our ceremonies,
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when the brethren had a controversie amongst them about legall Ceremonies, Act. 15. the Apostles and Elders came together to consult, that private spirits might bee tried, and the spirits of the Prophets subiected to the Prophets. Who if they giue no satisfaction (as too oft it hath falne out in Popish Conventicles,) a faction crying downe the truth,
when the brothers had a controversy among them about Legal Ceremonies, Act. 15. thee Apostles and Elders Come together to consult, that private spirits might be tried, and the spirits of the prophets subjected to the prophets. Who if they give no satisfaction (as too oft it hath fallen out in Popish Conventicles,) a faction crying down the truth,
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First the ground must bee searched, wherein the agreement is, and whereto wee haue already attained; then followeth walking so farre by the same rule, minding the same thing.
First the ground must be searched, wherein the agreement is, and whereto we have already attained; then follows walking so Far by the same Rule, minding the same thing.
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or schismes raised, but the perfect must forbeare the weaker, and expect Gods good pleasure, who will reveale in due time (as the Apostle there promiseth) to those that are otherwise minded, as much as concerneth his children to vnderstand.
or schisms raised, but the perfect must forbear the Weaker, and expect God's good pleasure, who will reveal in due time (as the Apostle there promises) to those that Are otherwise minded, as much as concerns his children to understand.
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Thus Cyprian behaued himselfe, in regard of the Donatists: who, though hee dissented from the Catholikes in the point of rebaptization; yet hee forsooke not the vnity of those Churches, which censur'd his opinion, to associate himselfe to a company of Schismatickes.
Thus Cyprian behaved himself, in regard of the Donatists: who, though he dissented from the Catholics in the point of rebaptization; yet he forsook not the unity of those Churches, which censured his opinion, to associate himself to a company of Schismatics.
Saint Augustine saith, that God permitted him so to fall, that his example might more benefit the Church, in maintaining vnity, then his Iudgement hurt it, in defending the errour of rebaptizing heretikes.
Saint Augustine Says, that God permitted him so to fallen, that his Exampl might more benefit the Church, in maintaining unity, then his Judgement hurt it, in defending the error of rebaptizing Heretics.
Infidels hee proposeth to bee converted by them, Heretikes to bee the touchstone of our doctrine, Schismatiks to be the credit of our constancy, Iewes to be the foyle of our beauty;
Infidels he Proposeth to be converted by them, Heretics to be the touchstone of our Doctrine, Schismatics to be the credit of our constancy, Iewes to be the foil of our beauty;
Arrius stirring, that cleared the article of the Trinity, by Great Athanasius; Pelagius wilfulnesse, that edged on Saint Augustine to sift and discouer so narrowly the fraylty of mans free will. And to touch a little on our latter times, were it not the Monkes absurdities, that first set Luther aworke? The Schoolemens mixtures, and brabbles, that occasioned Calvin, Martyr, and the rest of our Worthies, more closely to sticke vnto the Text? Seldome there threatneth a Goliah, but a David ariseth;
Arius stirring, that cleared the article of the Trinity, by Great Athanasius; Pelagius wilfulness, that edged on Saint Augustine to sift and discover so narrowly the frailty of men free will. And to touch a little on our latter times, were it not the Monks absurdities, that First Set Luther awork? The Schoolmen's mixtures, and brabbles, that occasioned calvin, Martyr, and the rest of our Worthies, more closely to stick unto the Text? Seldom there threatens a Goliath, but a David arises;
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or a false heart forsaketh his station, but presently some one or other is ready in the gappe. So our Harding yeelded vs a Iewell, our Campian an Humfryes, our Stapleton a Whitaker, our Martin a Fulke, our Hart a Raynolds: to spare the modestie of the living, who take the same courses.
or a false heart Forsaketh his station, but presently Some one or other is ready in the gap. So our Harding yielded us a Jewel, our Campian an Humphries, our Stapleton a Whitaker, our Martin a Fulke, our Heart a Reynolds: to spare the modesty of the living, who take the same courses.
And I make no doubt, but that Socinus blaspheamies, Arminius subtilties, Vorstius nouelties, Bertius quiddities, shall rather bee an occasion of farther clearing,
And I make no doubt, but that Socinus Blasphemies, Arminius subtleties, Vorstius novelties, Bertius quiddities, shall rather be an occasion of farther clearing,
as the clamours of the Vbiquitaries haue beene, for the Sacrament, Grace, and Predestination in the reformed Churches of Germanie. Courage, courage therefore (my deare Christian brethren) wee see the ground whereon our lot is falne. Whatsoever now happeneth, hath beene foretold,
as the clamours of the Ubiquitaries have been, for the Sacrament, Grace, and Predestination in the reformed Churches of Germany. Courage, courage Therefore (my deer Christian brothers) we see the ground whereon our lot is fallen. Whatsoever now Happeneth, hath been foretold,
as both Beza and Camerarius obserue. Men may ouersee much, or dissemble what they see, or please themselues with the present, or be misinformed by others;
as both Beza and Camerarius observe. Men may oversee much, or dissemble what they see, or please themselves with the present, or be misinformed by Others;
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so here against her. Sweet Iesus! art thou become an accuser? Wilt thou our onely advocate bee extreame to marke what is amisse? It's Satans office to winnow; thy prayer was wont to be, that the faith of thine might not fayle:
so Here against her. Sweet Iesus! art thou become an accuser? Wilt thou our only advocate be extreme to mark what is amiss? It's Satan office to winnow; thy prayer was wont to be, that the faith of thine might not fail:
and may somewhat now incense thee, that hast paid the ransome for all our sinnes? But feare not little flocke; he that strikes, will heale. This somewhat through his mercy will proue as much as nothing.
and may somewhat now incense thee, that hast paid the ransom for all our Sins? But Fear not little flock; he that strikes, will heal. This somewhat through his mercy will prove as much as nothing.
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Satan accuseth through malice, to condemne; but Christ through loue, to amend thee. Non deserit ad poenam, (saith Richardus à Sancto Victore) sed monet ad poenitentiam.
Satan Accuseth through malice, to condemn; but christ through love, to amend thee. Non deserit ad poenam, (Says Richardus à Sancto Victore) sed monet ad poenitentiam.
His accusations are instructions, his chastisements peace, his precious balmes shall neuer breake our heads. As a Surgeon being to lance his best beloued child, he long handleth softly (saith Gregory) before he strikes, and then cutteth and weepeth, and weepeth,
His accusations Are instructions, his chastisements peace, his precious balms shall never break our Heads. As a Surgeon being to lance his best Beloved child, he long handleth softly (Says Gregory) before he strikes, and then cutteth and weeps, and weeps,
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and cutteth againe, (as Saint Bernard feelingly expresseth it;) otherwise sparing would be spilling, in such a pleurisy, which cannot bee cured without letting blood;
and cutteth again, (as Saint Bernard feelingly Expresses it;) otherwise sparing would be spilling, in such a pleurisy, which cannot be cured without letting blood;
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Whence I inferre, that The smallest faults in the Church are not to passe vncontrouled: No toleration is to be granted for any thing that is amisse, either in Pastor, or people.
Whence I infer, that The Smallest Faults in the Church Are not to pass uncontrolled: No toleration is to be granted for any thing that is amiss, either in Pastor, or people.
speedier then a graine of Mustard-seed, from the least seed, becomming the greatest amongst hearbes. Not to quash therefore in the egge this venemous Cockatrice, is to foster it against our selues, till it bee vnconquerable;
speedier then a grain of Mustard seed, from the least seed, becoming the greatest among herbs. Not to quash Therefore in the egg this venomous Cockatrice, is to foster it against our selves, till it be unconquerable;
In regard whereof, the walker amongst the Candlesticks, with the two-edged sword in his mouth, hath furnished out his Prophets to bee fitte for such a purpose.
In regard whereof, the walker among the Candlesticks, with the two-edged sword in his Mouth, hath furnished out his prophets to be fit for such a purpose.
One hath his forehead as an Adamant, harder then a flint, not to bee dismayed at mens proud lookes, howsoeuer they bee hard-hearted, and impudent, Ezech. 3.8. Another is a fenced brazen wall, not to be prevailed against, Ier. 15.20.
One hath his forehead as an Adamant, harder then a flint, not to be dismayed At men's proud looks, howsoever they be hardhearted, and impudent, Ezekiel 3.8. another is a fenced brazen wall, not to be prevailed against, Jeremiah 15.20.
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Samuel is bold with Saul, Wherefore didst thou euill in the sight of the Lord? 1. Sam. 15. Nathan with David, Wherefore hast thou despised the commandement of the Lord? 2. Sam. 12. So Hanani to Asa, Thou hast done foolishly, 2. Chron. 16. Azariah to Vzziah, It pertaineth not to thee, Vzziah, to burne Incense to the Lord, 2. Chro. 26. Iohn Baptist to Herod, It is not lawfull for thee, to haue thy brothers wife, Math. 14. No sinne in his owne nature, may passe here for veniall; (as the Romanists sooth their Popelings;) nay concupiscence it selfe,
Samuel is bold with Saul, Wherefore didst thou evil in the sighed of the Lord? 1. Sam. 15. Nathan with David, Wherefore hast thou despised the Commandment of the Lord? 2. Sam. 12. So Hanani to Asa, Thou hast done foolishly, 2. Chronicles 16. Azariah to Uzziah, It pertaineth not to thee, Uzziah, to burn Incense to the Lord, 2. Chro 26. John Baptist to Herod, It is not lawful for thee, to have thy Brother's wife, Math. 14. No sin in his own nature, may pass Here for venial; (as the Romanists sooth their Popelings;) nay concupiscence it self,
is not exception taken at the very imagination of the thoughts? Doth not David acknowledge the wickednesse of his shaping, and pollution of his conception, Psal. 51? And that chosen vessell S. Paul, fiue times in the sixth to the Romanes, sixe times in the seauenth,
is not exception taken At the very imagination of the thoughts? Does not David acknowledge the wickedness of his shaping, and pollution of his conception, Psalm 51? And that chosen vessel S. Paul, fiue times in the sixth to the Romans, sixe times in the Seventh,
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then the remisnesse of a father to vntoward children? Or the carefulnesse of a young man, to hold his owne? Or the forwardnesse of a man of parts to purchase preferment? Yet Eli smarted for the first, and the young man in the Gospell (otherwise commended) was touched by our Saviour for the second, and the gall of Simon Magus was broken for the third. The reason whereof is pregnant.
then the remissness of a father to untoward children? Or the carefulness of a young man, to hold his own? Or the forwardness of a man of parts to purchase preferment? Yet Eli smarted for the First, and the young man in the Gospel (otherwise commended) was touched by our Saviour for the second, and the Gall of Simon Magus was broken for the third. The reason whereof is pregnant.
Wilt thou then except at a moate in thy brothers eye, and canst thou favour a sinne to fester in his conversation? Vnhappy friendship (saith Carthusian) quae illum quem diligit, tacendo tradit diabolo!
Wilt thou then except At a moat in thy Brother's eye, and Canst thou favour a sin to fester in his Conversation? Unhappy friendship (Says Carthusian) Quae Ilum Whom diligit, tacendo tradit diabolo!
Hee betrayeth therefore his brother, that favoureth his eares, to breake his necke, seeing somewhat vncontrolled, may grow to any thing, & one diuell finding entrance to an house swept and garnished, will quickly get a company farre worse then himselfe.
He betrayeth Therefore his brother, that favoureth his ears, to break his neck, seeing somewhat uncontrolled, may grow to any thing, & one Devil finding Entrance to an house swept and garnished, will quickly get a company Far Worse then himself.
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what impudencie armes our adversaries the Papists, to mention a toleration of their superstition, especially amongst vs, whose eyes God hath so farre opened to see their abominations? Hath the Lord so mercifully freed vs from this spirituall Egypt, and shall wee againe bee longing for their Fepons and Onyons? Hath hee enlightned vs so clearely by the lanthorne of his Word, not to make vse of it our selues,
what impudency arms our Adversaries the Papists, to mention a toleration of their Superstition, especially among us, whose eyes God hath so Far opened to see their abominations? Hath the Lord so mercifully freed us from this spiritual Egypt, and shall we again be longing for their Fepons and Onions? Hath he enlightened us so clearly by the lanthorn of his Word, not to make use of it our selves,
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but to see how grosly our adversaries are misled to crosse it? It cannot be the conceit of a true Christian, to be so false-hearted to his Lord and Master.
but to see how grossly our Adversaries Are misled to cross it? It cannot be the conceit of a true Christian, to be so False-hearted to his Lord and Master.
A plow of an Oxe and an Asse, a garment of Linsie-wolsie, Meremaids halfe fish and halfe flesh, Centaures halfe horse and halfe man, are monstrous and abominable in his iealous affection.
A blow of an Ox and an Ass, a garment of Linsie-wolsie, Mermaids half Fish and half Flesh, Centaur's half horse and half man, Are monstrous and abominable in his jealous affection.
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When the Lord thy God shall bring thee into the land (saith Moses to Israel) which thou goest to possesse, thou shalt make no covenāt with the people thereof, but downe with their Groues, and burne their Images with fire: no marriages must be made betweene them and Gods people: and reasons are giuen;
When the Lord thy God shall bring thee into the land (Says Moses to Israel) which thou goest to possess, thou shalt make no Covenant with the people thereof, but down with their Groves, and burn their Images with fire: no marriages must be made between them and God's people: and Reasons Are given;
And did it not proue so to strong Sampson, to wise Salomon, to vxorious Achab, to all that ever were drawne to this indifferency? It is not for nothing then, that Esay and Ieremy were so earnest with Israel, to seuer themselues from Babylon, Saint Paul with the Corinthians, not to beare the yoke with vnbeleevers: Saint Iohn with all, not to afford as much as an Ave, good day, or good night to an obstinate Heretike.
And did it not prove so to strong Sampson, to wise Solomon, to uxorious Ahab, to all that ever were drawn to this indifferency? It is not for nothing then, that Isaiah and Ieremy were so earnest with Israel, to sever themselves from Babylon, Saint Paul with the Corinthians, not to bear the yoke with unbelievers: Saint John with all, not to afford as much as an Have, good day, or good night to an obstinate Heretic.
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the very Boyes of Samosatene, solemnly cast into the fire a Tennis-ball, in the midst of their Market place (as Bellarmine himselfe relates out of Theodoret ) because it had but touched the foot of the Asse, whereon Lucius rode, their hereticall Bishop. But what need I instance in Christians? The Heathens themselues haue beene ever scrupulous, not rashly to allow of such a blending, or mixture of Religions.
the very Boys of Samosatene, solemnly cast into the fire a Tennis-ball, in the midst of their Market place (as Bellarmine himself relates out of Theodoret) Because it had but touched the foot of the Ass, whereon Lucius road, their heretical Bishop. But what need I instance in Christians? The heathens themselves have been ever scrupulous, not rashly to allow of such a blending, or mixture of Religions.
In regard whereof Atilius Regulus by decree of the Senate (as Livie testifieth) was to gather all bookes of Ceremonies, at a certaine day, to stop variety of Religions.
In regard whereof Atilius Regulus by Decree of the Senate (as Livy Testifieth) was to gather all books of Ceremonies, At a certain day, to stop variety of Religions.
but it tended to no other purpose, then the like stratagem of Iulian the Apostata, who gaue heretikes freedome amongst right beleeuers, not that hee cared for either,
but it tended to no other purpose, then the like stratagem of Iulian the Apostata, who gave Heretics freedom among right believers, not that he cared for either,
but that by their mutuall distractions, hee might destroy both. Tum enim reddidit Basilicas haereticis (saith Saint Augustine) quando templa Daemoniis.
but that by their mutual distractions, he might destroy both. Tum enim reddidit Basilicas Heretics (Says Faint Augustine) quando templa Daemoniis.
Excellent therefore is Saint Basils resolution to the President of Valens the Emperour; Those that are throughly seasoned with true religion, will rather suffer all kindes of death,
Excellent Therefore is Saint Basils resolution to the President of Valens the Emperor; Those that Are thoroughly seasoned with true Religion, will rather suffer all Kinds of death,
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Sylvanus and Eustathius boldly told the Emperour himselfe (it is recorded in the 5. Booke and 24. Chapter of the Tripartite History) Power thou hast (O Emperour) to punish vs,
Sylvanus and Eustathius boldly told the Emperor himself (it is recorded in the 5. Book and 24. Chapter of the Tripartite History) Power thou hast (Oh Emperor) to Punish us,
which howsoever Parsons, with others of our homebred vipers, in their divers supplications to His Maiestie, haue presumed most impudently to plead for: yet Weston their owne man, most earnestly detests it;
which howsoever Parsons, with Others of our Homebred vipers, in their diverse supplications to His Majesty, have presumed most impudently to plead for: yet Weston their own man, most earnestly detests it;
Stapleton railes at Bodin for but mentioning such a liberty; the Rhemists conclude out of Cyprian, and Hilary, vpon the fourth to the Ephesians, that it is not to bee endured.
Stapleton rails At Bodin for but mentioning such a liberty; the Rhemists conclude out of Cyprian, and Hilary, upon the fourth to the Ephesians, that it is not to be endured.
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And marke but BELLARMINES owne words (who is of the same opinion, in the nineteenth Chapter of his booke de Laicis) Catholici non patiuntur in suo grege vllos, qui ostendunt vllo signo externo, se favere Lutheranis.
And mark but BELLARMINES own words (who is of the same opinion, in the nineteenth Chapter of his book de Laicis) Catholici non patiuntur in Sue grege ullos, qui ostendunt vllo Sign externo, se favere Lutheranism.
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and irreligious to grant? or should wee endure such impudency, that offereth to propose that which supposeth vs to be Atheists? What doe they then but betray Religion,
and irreligious to grant? or should we endure such impudence, that Offereth to propose that which Supposeth us to be Atheists? What do they then but betray Religion,
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and expose themselues to all sides hatred, who in such a case, but stagger, or expresse not themselues? If therefore thou bee on our side, tumble out the Romane Iezabel at the window, howsoever she bee painted.
and expose themselves to all sides hatred, who in such a case, but stagger, or express not themselves? If Therefore thou be on our side, tumble out the Roman Jezebel At the window, howsoever she be painted.
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Babylons Brats must not be dādled, but dasht against the stones. Phynea's zeale, Iehu's march, Iosiah's resolution, Luther's heroicall spirit, haue ever best prevailed against the mystery of iniquity. For who findes not that Rome is as a nettle? it stings where it is gently handled;
Babylons Brats must not be dandled, but dashed against the stones. Phinehas zeal, Jehu's march, Josiah's resolution, Luther's heroical Spirit, have ever best prevailed against the mystery of iniquity. For who finds not that Room is as a nettle? it stings where it is gently handled;
The voyce of more then man, and lowder then a Trumpet, is therefore necessary for you (fathers and brethren) in these dangerous times, to bee inquisitiue for the truth,
The voice of more then man, and Louder then a Trumpet, is Therefore necessary for you (Father's and brothers) in these dangerous times, to be inquisitive for the truth,
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Hath God enioyned vs to be watchfull Pastors, and shall wee sleepe, or fly, or take no notice, when the Wolfe commeth? Are wee seers, and shall wee winke at any thing? Especially seeing that a cloud rising from the Sea, but as bigge as a mans hand, may soone overcast the heauen, and procure a storme;
Hath God enjoined us to be watchful Pastors, and shall we sleep, or fly, or take no notice, when the Wolf comes? are we seers, and shall we wink At any thing? Especially seeing that a cloud rising from the Sea, but as big as a men hand, may soon overcast the heaven, and procure a storm;
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because I tell thee the truth, am I become thine enemy? Art thou so possest, that whē thy Saviour comes to free thee from legions, wilt thou exclaime outragiously, What haue I to doe with thee, thou Iesus, thou Sonne of the most high God? I should sticke on this point (Beloued) which is a great stop to the progresse of the Gospell.
Because I tell thee the truth, am I become thine enemy? Art thou so possessed, that when thy Saviour comes to free thee from legions, wilt thou exclaim outrageously, What have I to do with thee, thou Iesus, thou Son of the most high God? I should stick on this point (beloved) which is a great stop to the progress of the Gospel.
For, when the Preacher brings the words of the wise, you come not provided with the eares of the attentiue. Every learner will bee a censurer, and an offender, a correcter.
For, when the Preacher brings the words of the wise, you come not provided with the ears of the attentive. Every learner will be a censurer, and an offender, a correct.
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and yet (as the Lord complaineth by his Prophet Hoseah) no man must striue, or reproue another, for the people are as they, that striue with the Priest.
and yet (as the Lord Complaineth by his Prophet Hosea) no man must strive, or reprove Another, for the people Are as they, that strive with the Priest.
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And is not this a iust cause, why (as here he taxeth Ephesus ) so our Saviour in like manner should haue somewhat against vs? And because we may presume to expostulate with the Iewes in Malachi, Wherein and wherein doe wee so much transgresse? Let me thrust into this great Haruest a little farther my sickle, to remember our naturall dulnesse with a therein & therein. Atheisme and flattery are eminent in the Court;
And is not this a just cause, why (as Here he Taxes Ephesus) so our Saviour in like manner should have somewhat against us? And Because we may presume to expostulate with the Iewes in Malachi, Wherein and wherein do we so much transgress? Let me thrust into this great Harvest a little farther my fickle, to Remember our natural dulness with a therein & therein. Atheism and flattery Are eminent in the Court;
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therein our Saviour hath somewhat against vs: Sacriledge grates the Church, Symonie is forced vpon the ministery, therein and therein our Saviour hath somewhat against vs. In the whole Cōmonwealth whē vsury growes a vocation, drunkennesse and whoredome, the practice of good fellowship, stabbing and swearing a note of resolution, oppression a kinde of Iustice,
therein our Saviour hath somewhat against us: Sacrilege grates the Church, Simony is forced upon the Ministry, therein and therein our Saviour hath somewhat against us In the Whole Commonwealth when Usury grows a vocation, Drunkenness and whoredom, the practice of good fellowship, stabbing and swearing a note of resolution, oppression a kind of justice,
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bee not herein and herein many somewhats which our Saviour may most palpably vrge against vs? Ieremie's booke, and Ezechiel's role written within and without, cannot containe the particulars I might here descend vnto.
be not herein and herein many somewhats which our Saviour may most palpably urge against us? Jeremie's book, and Ezechiel's role written within and without, cannot contain the particulars I might Here descend unto.
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Somewhat might bee had against Husbands, that suffer their wiues and children to be Recusants, when they themselues can straine to professe any conformity.
Somewhat might be had against Husbands, that suffer their wives and children to be Recusants, when they themselves can strain to profess any conformity.
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Somewhat against wiues, who cōmanded to hearken at home, will needs bee Teachers abroad, being Antichrists cheifest factors, to vent his superstitions;
Somewhat against wives, who commanded to harken At home, will needs be Teachers abroad, being Antichrists chiefest Factors, to vent his superstitions;
Somewhat against Magistrates, and Officials, who are luke-warme, or false-harted in Gods cause, to the deluding of good lawes, and increase of superstition.
Somewhat against Magistrates, and Officials, who Are lukewarm, or False-hearted in God's cause, to the deluding of good laws, and increase of Superstition.
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Somewhat against Reformers, who busying their tongues most commonly in things that pertaine not to them, disable themselues through faction, to doe good in greater matters.
Somewhat against Reformers, who busying their tongues most commonly in things that pertain not to them, disable themselves through faction, to do good in greater matters.
Beloued brethren, paritie is not purity, nor the wisest preaching, the wrangling about ceremonies, nor the vilifying of faulty Ministers, the profitablest lesson the ignorant people can heare:
beloved brothers, parity is not purity, nor the Wisest preaching, the wrangling about ceremonies, nor the vilifying of faulty Ministers, the profitablest Lesson the ignorant people can hear:
if thou snatch from the Lords Altar, with the ravenous Eagle, but a gobbet of a sacrifice to cramme thy young ones, some coale (perchance) may sticke vnto it, which brought to thy nest, will set all on fire.
if thou snatch from the lords Altar, with the ravenous Eagl, but a gobbet of a sacrifice to cram thy young ones, Some coal (perchance) may stick unto it, which brought to thy nest, will Set all on fire.
who seeth not what a great deale more might bee had, against Parents for indulgence, children for ryot, masters for hardnesse, seruants for vnfaithfulnesse, young men for idlenesse, old men for covetousnesse, Tutors for carelesnesse, Schollers for dissolutenesse, Pastors for coldnesse and non-residence, people for contempt and prophanenesse, many for pride and luxury, all for vnthankfulnesse;
who sees not what a great deal more might be had, against Parents for indulgence, children for riot, Masters for hardness, Servants for unfaithfulness, young men for idleness, old men for covetousness, Tutors for carelessness, Scholars for dissoluteness, Pastors for coldness and nonresidence, people for contempt and profaneness, many for pride and luxury, all for unthankfulness;
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who in so great plenty haue stored vp so little, in such continued peace, haue made so small profit, vpon so good advantages, haue gained no more ground of our adversaries.
who in so great plenty have stored up so little, in such continued peace, have made so small profit, upon so good advantages, have gained no more ground of our Adversaries.
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Some Criticks put a difference, betwixt dilection, loue, and Charity, making loue more then dilection, (as Cicero seemes to doe) and Charity more then loue. But this curiosity is here needlesse, especially to set loue and charity by the eares, which so well agree in NONLATINALPHABET the originall.
some Critics put a difference, betwixt dilection, love, and Charity, making love more then dilection, (as Cicero seems to do) and Charity more then love. But this curiosity is Here needless, especially to Set love and charity by the ears, which so well agree in the original.
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I include not here that incomprehensible loue, which is in God, or rather God himselfe, essentially, notionally, and personally considered (as the Schoolemen haue ventured to speculate) but content my selfe with an habite, infused by God, effused in good workes, diffused amongst our neighbours.
I include not Here that incomprehensible love, which is in God, or rather God himself, essentially, notionally, and personally considered (as the Schoolmen have ventured to speculate) but content my self with an habit, infused by God, effused in good works, diffused among our neighbours.
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subiect, mans heart; fruits, obedience, patience, and the not-seeking of our owne; companions, sincerity and constancie; opposites, distrust of our selues, and a hard conceite of our brethren. This loue is as orderly, as forward;
Subject, men heart; fruits, Obedience, patience, and the not-seeking of our own; Sodales, sincerity and constancy; opposites, distrust of our selves, and a hard conceit of our brothers. This love is as orderly, as forward;
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(as Saint Augustine wittily observeth) but aboue vs, it findeth God; in vs, our owne soules; besides vs, our friends and enemies to spend its strength vpon.
(as Saint Augustine wittily observeth) but above us, it finds God; in us, our own Souls; beside us, our Friends and enemies to spend its strength upon.
no (saith Thomas, Ansbert, and Richardus, ) it was not the habit that was extinguished, but some degrees slaked, the fault was in the manner of doing, thou hast not lost thy loue; but NONLATINALPHABET (too true an allusion to the name) thou hast remitted, thou hast diminished, thou hast cooled, not that thou now hast, but that which thou had'st, not thy loue absolutely, but thy first loue. Whether this happened, through the instability of free-will, which headlong to ill, is drawne onely to good, whereby as in violent motions, the progresse is slower then the beginning;
not (Says Thomas, Ansbert, and Richardus,) it was not the habit that was extinguished, but Some Degrees slaked, the fault was in the manner of doing, thou hast not lost thy love; but (too true an allusion to the name) thou hast remitted, thou hast diminished, thou hast cooled, not that thou now haste, but that which thou Hadst, not thy love absolutely, but thy First love. Whither this happened, through the instability of freewill, which headlong to ill, is drawn only to good, whereby as in violent motions, the progress is slower then the beginning;
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or that our spirituall life in some sort is answerable to our carnall, full of heate and humours in our first growth, which afterward in age are cooled and dryed vp;
or that our spiritual life in Some sort is answerable to our carnal, full of heat and humours in our First growth, which afterwards in age Are cooled and dried up;
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Hugo holds it a defect in preaching; Arethas a neglect of almes-deeds. But what need such scruples? Why might it not rather bee a decaying in all the vertues before mentioned;
Hugo holds it a defect in preaching; Arethas a neglect of almsdeeds. But what need such scruples? Why might it not rather be a decaying in all the Virtues before mentioned;
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as Saint Ambrose, and Richardus, with our latter Writers, more judiciously take it? The first loue therefore that every Convert hath, is his ardent affection at his first enlightning, and tasting of Gods holy Spirit; whereby the joy for his freedome from sinne and Satan, carrieth all his faculties to adore the Author of it.
as Saint Ambrose, and Richardus, with our latter Writers, more judiciously take it? The First love Therefore that every Convert hath, is his Ardent affection At his First enlightening, and tasting of God's holy Spirit; whereby the joy for his freedom from sin and Satan, Carrieth all his faculties to adore the Author of it.
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a relieving of Christs needy members for the expressing of it; a continuance in the powerfull meanes of praying, preaching, harkening, meditating, conference with good company,
a relieving of Christ needy members for the expressing of it; a Continuance in the powerful means of praying, preaching, Harkening, meditating, conference with good company,
not quenching the motions of the holy Spirit, flying all occasions of back-sliding, suspecting especially these foure enemies, spirituall pride in the best, carnall policie in the greatest, worldly prosperity in the richest, and abuse of Christian liberty in the gallantest. In all which,
not quenching the motions of the holy Spirit, flying all occasions of backsliding, suspecting especially these foure enemies, spiritual pride in the best, carnal policy in the greatest, worldly Prosperity in the Richest, and abuse of Christian liberty in the Gallantest. In all which,
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They halted in their march, abated their edge, began to be weary of well-doing, and like as the children of Ephraim hauing their Bowes bent, turned themselues backe in the day of battaile.
They halted in their march, abated their edge, began to be weary of welldoing, and like as the children of Ephraim having their Bows bent, turned themselves back in the day of battle.
14 The walke of a Christian sheweth it, which must bee from strength to strength, Psalme 84.7. His path as the morning light, that shineth more and more vnto the perfect day, Proverb. 4.18. Hee •unnes in the sauour of his Saviours Ointment, Cant. 1.4.
14 The walk of a Christian shows it, which must be from strength to strength, Psalm 84.7. His path as the morning Light, that shines more and more unto the perfect day, Proverb. 4.18. He •unnes in the savour of his Saviors Ointment, Cant 1.4.
For as the house of David, in the long warre betweene it and Saul, ever grew stronger and stronger; the waters in Ezechiel, deeper and deeper; the word to the humble ghest in the Gospell, Sit vp higher: so in this warfare vnder our heauenly Generall, wee must alway fight, in his vineyard, alwaies worke, in the race hee hath appointed vs, alwaies runne, vntill wee obtaine the victory, the penny, the Crowne, which is laid vp for vs in the world to come.
For as the house of David, in the long war between it and Saul, ever grew Stronger and Stronger; the waters in Ezechiel, Deeper and Deeper; the word to the humble guessed in the Gospel, Fit up higher: so in this warfare under our heavenly General, we must always fight, in his vineyard, always work, in the raze he hath appointed us, always run, until we obtain the victory, the penny, the Crown, which is laid up for us in the world to come.
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For the motion of a Christian must not bee like that of the Planets in their Epicycles; now ascending, then descending, sometimes stationary, anon retrograde; but rather as the beasts mentioned by Ezechiel, who passing forward, returned not againe:
For the motion of a Christian must not be like that of the Planets in their Epicycles; now ascending, then descending, sometime stationary, anon retrograde; but rather as the beasts mentioned by Ezechiel, who passing forward, returned not again:
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but as the fountaine of living water; Iohn 4. that bubbleth, and springeth vp to everlasting life. Hee revolts not with Demas, disappoints not with Meroz, stands not still with the idlers in the Gospell, nor followeth a far off with timorous Peter: but thrusts himselfe forth with David into every good action, O God my heart is ready, my heart is ready.
but as the fountain of living water; John 4. that bubbleth, and springs up to everlasting life. He revolts not with Demas, disappoints not with Meroz, Stands not still with the idlers in the Gospel, nor follows a Far off with timorous Peter: but thrusts himself forth with David into every good actium, Oh God my heart is ready, my heart is ready.
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For what great matter is it (saith Saint Augustine) to beginne well and not to hold on? Like a Meteor, to giue a blaze, and suddainely to vanish without heat, or light;
For what great matter is it (Says Faint Augustine) to begin well and not to hold on? Like a Meteor, to give a blaze, and suddenly to vanish without heat, or Light;
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For how fitly would come here to bee taxed, lukewarmenesse in our profession, dulnesse in our calling, deadnesse in our charity, repining in our patience, remisnesse in our discipline; from many of which, Ephesus (as you haue heard) was free.
For how fitly would come Here to be taxed, Lukewarmness in our profession, dulness in our calling, deadness in our charity, repining in our patience, remissness in our discipline; from many of which, Ephesus (as you have herd) was free.
What a gulfe (if comparison were made) would too plainely appeare, betweene the first onset of our heroicall reformers, and the flagging seconding of them in these our daies:
What a gulf (if comparison were made) would too plainly appear, between the First onset of our heroical reformers, and the flagging seconding of them in these our days:
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as also to encourage the true hearts, that striue as yet amongst vs, to expresse their first loue; what exhortation could bee earnest enough? what commendation correspondent? what thanks,
as also to encourage the true hearts, that strive as yet among us, to express their First love; what exhortation could be earnest enough? what commendation correspondent? what thanks,
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I will but lappe therefore with Gedeons souldiers at the river, or touch the hony, as Ionathan, with the tippe of my rod, and leaue the farther applying to your private religious meditations.
I will but lap Therefore with Gedeons Soldiers At the river, or touch the honey, as Ionathan, with the tip of my rod, and leave the farther applying to your private religious meditations.
For doe not their owne men distinguish, betweene the habit of Charitie, and the act, the cause, and the effect, the essence, and the degrees, the action, and the manner of performing? And haue not our men made it plaine enough, that the grace wee affirme cannot be lost, is NONLATINALPHABET, not NONLATINALPHABET, Gods working favour, not mans inconstant worke, depending not on mans free-will, but Gods free election, whose decrees are vnalterable, and gifts without repentance? But Satan may bee here set against Satan; the Iesuites against the Rhemists. Viegas words are, Non amisit charitatem, sed de charitatis fervore nonnihil remisit;
For do not their own men distinguish, between the habit of Charity, and the act, the cause, and the Effect, the essence, and the Degrees, the actium, and the manner of performing? And have not our men made it plain enough, that the grace we affirm cannot be lost, is, not, God's working favour, not men inconstant work, depending not on men freewill, but God's free election, whose decrees Are unalterable, and Gifts without Repentance? But Satan may be Here Set against Satan; the Iesuites against the Rhemists. Viegas words Are, Non amisit charitatem, sed de charitatis fervore nonnihil Remised;
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It was not privatio (saith Pererius ) but a kinde of Laodicean lukewarmenesse. They performed not, duely, daily, often, earnestly, to so many, in so many things, the good they were wont to doe:
It was not Privatio (Says Pererius) but a kind of Laodicean Lukewarmness. They performed not, duly, daily, often, earnestly, to so many, in so many things, the good they were wont to do:
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grace hee had, but not so working, as at the beginning; worke hee did, but not with that alacrity and zeale hee was accustomed to doe. Tzebi was flourishing, but faultering; Ieshurun was fat, but lazy.
grace he had, but not so working, as At the beginning; work he did, but not with that alacrity and zeal he was accustomed to do. Zebul was flourishing, but faltering; Jeshurun was fat, but lazy.
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howsoeuer some juniors sang and shouted, they wept aloud (saith the Text) Ezra 3.12. More our good Fathers would now lament, if they liued but to see vs their degenerate posterity.
howsoever Some juniors sang and shouted, they wept aloud (Says the Text) Ezra 3.12. More our good Father's would now lament, if they lived but to see us their degenerate posterity.
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Mee thinkes wee should stand together in this comparison, as the men of Chica in the Maps, neere the straights of Magellane, by our travailers of Europe: they as the sonnes of Anak, we as Grashoppers; so farre from attaining their forwardnesse in Religion, that diuers account it their glory to be snarling at them.
Me thinks we should stand together in this comparison, as the men of Chica in the Maps, near the straights of Magellan, by our travelers of Europe: they as the Sons of Anak, we as Grasshoppers; so Far from attaining their forwardness in Religion, that diverse account it their glory to be snarling At them.
Fathers and Brethren, is this a time to make a doubt, whether the Pope bee Antichrist or no, seeing his hornes and markes are so apparantly discouered? And must wee now fall backe to bee catechized by Lumbard, and Aquinas; as though our owne mens doctrine,
Father's and Brothers, is this a time to make a doubt, whither the Pope be Antichrist or not, seeing his horns and marks Are so apparently discovered? And must we now fallen back to be Catechized by Lumbard, and Aquinas; as though our own men's Doctrine,
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when so many burned in defiance of Romish mixtures. O that the consideration hereof, would rowze vp every one of vs in our seuerall places, to remember, whence wee are falne, and to doe our first workes! How happy would it bee for Ministers, to shew their first loue to the truth!
when so many burned in defiance of Romish mixtures. Oh that the consideration hereof, would rouse up every one of us in our several places, to Remember, whence we Are fallen, and to do our First works! How happy would it be for Ministers, to show their First love to the truth!
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for hearers, to make good their first loue to their Ministers! for both, to joyne together, in an holy emulation, to professe, and expresse, the first loue of our zealous predecessors? And if ever the Lord marched before his Church in a piller of clowd and fire, to guide them in the way they are to walke;
for hearers, to make good their First love to their Ministers! for both, to join together, in an holy emulation, to profess, and express, the First love of our zealous predecessors? And if ever the Lord marched before his Church in a pillar of cloud and fire, to guide them in the Way they Are to walk;
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now hee doth before vs (Beloued) to minde vs of our vngratefulnesse, and to set vs in a course, to returne to our first loue. What a blessing is it to haue a Royall King, so able and resolute to withstand Popery! a Clergy so eminent, a People (for the most part) so forward, that maugre Achitophels proiects, Sanballets stops, some Wolues among the Pastors, some Foxes among the Lambs, the maine notwithstanding goes constantly forward for the pursuit and recouery of this first loue. Distractions (I confesse) may dismay,
now he does before us (beloved) to mind us of our ungratefulness, and to Set us in a course, to return to our First love. What a blessing is it to have a Royal King, so able and resolute to withstand Popery! a Clergy so eminent, a People (for the most part) so forward, that maugre Achitophels projects, Sanballets stops, Some Wolves among the Pastors, Some Foxes among the Lambs, the main notwithstanding Goes constantly forward for the pursuit and recovery of this First love. Distractions (I confess) may dismay,
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but comparing our helps, with the assaults, and our case, with our neighbours that dwell about vs, we shall finde cause to confesse with David: Truly God remaineth yet louing to this our Israel;
but comparing our helps, with the assaults, and our case, with our neighbours that dwell about us, we shall find cause to confess with David: Truly God remains yet loving to this our Israel;
so fresh in our memories, so obvious to our senses, put all good men in comfort, that this first loue, in divers of our daies, is not altogether extinguished? I cannot expresse it sufficiently;
so fresh in our memories, so obvious to our Senses, put all good men in Comfort, that this First love, in diverse of our days, is not altogether extinguished? I cannot express it sufficiently;
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as that Angel that came vp from Gilgal to Bochim, Iudges 2. will for the most part (I make no doubt) be shortly amongst you (Beloued) to stirre and set you a weeping after your first loue. And to end with that which followes my text, Often to remember from whence wee are falne, and repent, and doe our first workes, is the path our Saviour here prescribeth to lead vs to our first loue. The meditation of his sudden comming, and the indangering of our present happinesse, are the motiues to hasten this first loue. To hate the abominations of Popery, (as the Ephesians did here the deedes of the Nicolaitans ) is an evidence of a soule prepared,
as that Angel that Come up from Gilgal to Bochim, Judges 2. will for the most part (I make no doubt) be shortly among you (beloved) to stir and Set you a weeping After your First love. And to end with that which follows my text, Often to Remember from whence we Are fallen, and Repent, and do our First works, is the path our Saviour Here prescribeth to led us to our First love. The meditation of his sudden coming, and the endangering of our present happiness, Are the motives to hasten this First love. To hate the abominations of Popery, (as the Ephesians did Here the Deeds of the Nicolaitans) is an evidence of a soul prepared,
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for the entertaining and rellishing this first loue. Hast thou a minde to the Tree of life, which is in the midst of the Paradise of God? O harken then to striue,
for the entertaining and relishing this First love. Hast thou a mind to the Tree of life, which is in the midst of the Paradise of God? Oh harken then to strive,
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and striue to overcome! for this is the price, that our Saviour here proposeth to them that persevere, to retaine their first loue. O Lord, thou art acquainted with our backslidings,
and strive to overcome! for this is the price, that our Saviour Here Proposeth to them that persevere, to retain their First love. O Lord, thou art acquainted with our backslidings,
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that acknowledging our many imperfections, and the necessity of reproouing them, wee may shake off all worldly incumbrances, to recouer & imbrace our first loue;
that acknowledging our many imperfections, and the necessity of reproving them, we may shake off all worldly encumbrances, to recover & embrace our First love;
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AS IT WAS DELIVERED IN A SERMON ON Christmasse day, at Christ-Church in Oxford. PSALME 110.3. In the day of thy Power shall the people offer thee free-will Offerings with an holy worship;
AS IT WAS DELIVERED IN A SERMON ON Christmas day, At Christ church in Oxford. PSALM 110.3. In the day of thy Power shall the people offer thee freewill Offerings with an holy worship;
THis Psalme is an evident prophecy of our Saviour Christ, our Sauiour himselfe so interpreting it, Mat. 22. Marke 12. and Luke 20. Some Iewes would make it to bee Eliezers gratulation for his master Abrahams victory against the fiue Kings, Gen. 14. Others, Davids thankesgiuing for his escaping Saul, & setling in the kingdome.
THis Psalm is an evident prophecy of our Saviour christ, our Saviour himself so interpreting it, Mathew 22. Mark 12. and Luke 20. some Iewes would make it to be Eliezers gratulation for his master Abrahams victory against the fiue Kings, Gen. 14. Others, Davids thanksgiving for his escaping Saul, & settling in the Kingdom.
But the wiser Rabbins referre it no otherwise then we doe, to the Messias alone, (as Lyra on this Psalme noteth:) and that Calvin ever went about to wrest,
But the Wiser Rabbis refer it not otherwise then we do, to the Messias alone, (as Lyra on this Psalm notes:) and that calvin ever went about to wrest,
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or apply it to David, is a malicious slander of Hunnius and Gesner, as Pareus sheweth at large, in his second booke Calvini orthodoxi, cap. 41. Now this Prophecy fore-describeth,
or apply it to David, is a malicious slander of Hunnius and Gesner, as Pareus shows At large, in his second book Calvin Orthodoxi, cap. 41. Now this Prophecy fore-describeth,
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His calling to this Kingly office, is solemnized first by a Commission: Secondly, by a promise. The Commission graceth him first with Title, my Lord; secondly, with Peace, Sit thou on my right hand.
His calling to this Kingly office, is solemnized First by a Commission: Secondly, by a promise. The Commission graceth him First with Title, my Lord; secondly, with Peace, Fit thou on my right hand.
Then, of the generall spreading of the Gospell from whence, and among whom; verse 2. Lastly, of the condition of the beleeuers, who should be willing in their offrings, holy in their worship, innumerable for their multitude, verse 3. The Priestly Office succeedeth, confirmed,
Then, of the general spreading of the Gospel from whence, and among whom; verse 2. Lastly, of the condition of the believers, who should be willing in their offerings, holy in their worship, innumerable for their multitude, verse 3. The Priestly Office succeedeth, confirmed,
first, by an oath, The Lord hath sworne: and farther illustrated by the type of Melchisedech, verse 4. on which the Author to the Hebrewes at large commenteth, chap. 7. To this the administration of his Kingly office is annexed,
First, by an oath, The Lord hath sworn: and farther illustrated by the type of Melchizedek, verse 4. on which the Author to the Hebrews At large commenteth, chap. 7. To this the administration of his Kingly office is annexed,
and farther amplified, first, by the successefull onset, The Lord shall wound Kings, iudge the Heathen, fill places with dead bodies, smite in sunder the heads of divers Countries; verse 5.6.
and farther amplified, First, by the successful onset, The Lord shall wound Kings, judge the Heathen, fill places with dead bodies, smite in sunder the Heads of diverse Countries; verse 5.6.
Then by his triumphant victory in lifting vp the Head to raigne, after he had passed the brooke of all tribulations and crosses, with resolute expedition according to his Fathers appointment, verse the last.
Then by his triumphant victory in lifting up the Head to Reign, After he had passed the brook of all tribulations and Crosses, with resolute expedition according to his Father's appointment, verse the last.
Thus we haue the generall view of the whole Psalme, which (according to Cassiodore ) is the absolute summe and comprisall of the Messias doings & suffrings, manifested at large in the Old & New Testament, so that this third verse falleth out to be a particular touch of the Beleeuers application; the former exhibiting the Kings Due, this the Subiects Duty:
Thus we have the general view of the Whole Psalm, which (according to Cassiodorus) is the absolute sum and comprisall of the Messias doings & sufferings, manifested At large in the Old & New Testament, so that this third verse falls out to be a particular touch of the Believers application; the former exhibiting the Kings Due, this the Subjects Duty:
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the second may minde vs of our duties in celebrating this Times solemnity. The third may rest as a comfort to the afflicted Church, whose lot though it sometimes fall as a Lilly among Thornes, or as a Lodge in a Garden of Cucumbers, or as a besieged City: Yet it will prooue at length to bee a goodly heritage, through the good will of him that dwelt in the Bush, who shall water her Furrowes with the dew of heauen,
the second may mind us of our duties in celebrating this Times solemnity. The third may rest as a Comfort to the afflicted Church, whose lot though it sometime fallen as a Lily among Thorns, or as a Lodge in a Garden of Cucumbers, or as a besieged city: Yet it will prove At length to be a goodly heritage, through the good will of him that dwelled in the Bush, who shall water her Furrows with the due of heaven,
The points therefore I am to stand vpon, may be reduced to these three heads, 1. The Incarnation of Christ. 2. The duty of Christians. 3. The hidden and fruitfull propagation of the Church of Christ.
The points Therefore I am to stand upon, may be reduced to these three Heads, 1. The Incarnation of christ. 2. The duty of Christians. 3. The hidden and fruitful propagation of the Church of christ.
That which shall be now defectiue in mee, may be made vp here after (when God shall giue leaue) by * him whose turne in a case of necessity I now supply.
That which shall be now defective in me, may be made up Here After (when God shall give leave) by * him whose turn in a case of necessity I now supply.
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For the present, I shall bee forced from my wonted method of Doctrines and Vses, to propose what I haue to say by way of explication and application, which experience will teach a man to bee the readiest course,
For the present, I shall be forced from my wonted method of Doctrines and Uses, to propose what I have to say by Way of explication and application, which experience will teach a man to be the Readiest course,
First then, of the Incarnation of Christ manifested to the world, especially vpon this day, and here foretold in generall in these words of my Text, In the day of thy power. ]
First then, of the Incarnation of christ manifested to the world, especially upon this day, and Here foretold in general in these words of my Text, In the day of thy power. ]
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2. The exception that may here bee taken to the reading (which is according to the most common Translation of our Church Bookes, ) will prooue vpon scanning to bee nothing materiall.
2. The exception that may Here be taken to the reading (which is according to the most Common translation of our Church Books,) will prove upon scanning to be nothing material.
But no man (I trust) wil be so Criticall, to put any great difference betwixt, In the day of thy power shall thy people offer thee free will offrings;
But no man (I trust) will be so Critical, to put any great difference betwixt, In the day of thy power shall thy people offer thee free will offerings;
In the day of thy strength, saith the vulgar: of thy force and valour, say Tremellius and Iunius: Of the Assemblies, say they of Geneva: of the Armies (saith Munster; ) at such times as thou shalt bring thy bands and joyne battell,
In the day of thy strength, Says the Vulgar: of thy force and valour, say Tremellius and Iunius: Of the Assemblies, say they of Geneva: of the Armies (Says Munster;) At such times as thou shalt bring thy bans and join battle,
if any heare my voice and open the doore, I will come in to him and suppe with him, Revel. 3.20 The third, at the houre of every mans death: Watch yee therefore,
if any hear my voice and open the door, I will come in to him and sup with him, Revel. 3.20 The third, At the hour of every men death: Watch ye Therefore,
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for yee know not when the Master of the house cōmeth, Mar. 13.35. The fourth, at the vniversall and dreadfull day of Iudgement: For then shall yee see the Sonne of man come in a cloud, with power and great glory, Luk. 21.27. In reference to these foure commings of Christ;
for ye know not when the Master of the house comes, Mar. 13.35. The fourth, At the universal and dreadful day of Judgement: For then shall ye see the Son of man come in a cloud, with power and great glory, Luk. 21.27. In Referente to these foure comings of christ;
the Church by a laudable custome, hath anciently celebrated the foure Sundayes, immediatly going before the feast of the Nativity, by the name of Advent Sundayes, that prepared before-hand, with the due meditation of so inestimable a benefit, wee might solemnize the Nativity, with the greater triumph.
the Church by a laudable custom, hath anciently celebrated the foure Sundayes, immediately going before the feast of the Nativity, by the name of Advent Sundayes, that prepared beforehand, with the due meditation of so inestimable a benefit, we might solemnize the Nativity, with the greater triumph.
but at the breaking downe of the partition wall, published first in Ierusalem, and from thence to all the world, by the Apostles preaching? All which notwithstanding (saith Lumbard ) had grounde and beginning from the comming of our Saviour in the flesh.
but At the breaking down of the partition wall, published First in Ierusalem, and from thence to all the world, by the Apostles preaching? All which notwithstanding (Says Lumbard) had ground and beginning from the coming of our Saviour in the Flesh.
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Whence wee are to conceaue some what more to bee meant by the day of Christs power, then by power in it selfe, considered without this adjunct of day. His power indeed from the beginning was ever sufficiently manifested by the Creation of the world, preserving of the Church, conversing with the Patriarkes, entring into league with Abraham and Isaac, wrestling with Iacob, leading his people through the Wildernesse, (hee being Moseses great Prophet, Iosua's Captain of the Host of the Lord, Iob's NONLATINALPHABET, Esayes Immanuel, Zacharie's Ioshua, Daniels Palmoni, as here Davids NONLATINALPHABET to whom all the Types and Sacrifices of the Law had reference;
Whence we Are to conceive Some what more to be meant by the day of Christ power, then by power in it self, considered without this adjunct of day. His power indeed from the beginning was ever sufficiently manifested by the Creation of the world, preserving of the Church, conversing with the Patriarchs, entering into league with Abraham and Isaac, wrestling with Iacob, leading his people through the Wilderness, (he being Moses great Prophet, Joshua's Captain of the Host of the Lord, Iob's, Isaiah Immanuel, Zacharie's Ioshua, Daniel's Palmoni, as Here Davids to whom all the Types and Sacrifices of the Law had Referente;
and in the shadowe of death, the manifestation of this power never appeared, before this fulnesse of time, this acceptable yeere, this day of Christs power springing from on high had visited vs,
and in the shadow of death, the manifestation of this power never appeared, before this fullness of time, this acceptable year, this day of Christ power springing from on high had visited us,
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3. Jn which, for the farther enlarging of our meditations, as this time occasioneth, wee may obserue first, the conception, secondly, the nativity of our Saviour; his conception shewes him to bee the Sonne of God, his Nativity the Sonne of man;
3. John which, for the farther enlarging of our meditations, as this time occasioneth, we may observe First, the conception, secondly, the Nativity of our Saviour; his conception shows him to be the Son of God, his Nativity the Son of man;
In this conception wee shall most profitably enquire, First, who tooke our nature vpon him: Secondly, how: Thirdly, by what efficient it was immediately brought to passe.
In this conception we shall most profitably inquire, First, who took our nature upon him: Secondly, how: Thirdly, by what efficient it was immediately brought to pass.
Who? the second person in the Trinity, Iohn. 1.14. The Word was made flesh and dwelt among vs. That the Incarnation was most agreeable to the second person in the Trinity, the Schoolemen labour to shew:
Who? the second person in the Trinity, John. 1.14. The Word was made Flesh and dwelled among us That the Incarnation was most agreeable to the second person in the Trinity, the Schoolmen labour to show:
First, out of the properties attributed to him in Scripture; (and if I may so translate their terme appropriata; ) Secondly, out of his approprieties. The properties are foure.
First, out of the properties attributed to him in Scripture; (and if I may so translate their term appropriata;) Secondly, out of his Approprieties. The properties Are foure.
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Ioh. 17. Thirdly, in that hee is the expresse image of his Fathers person, who could more conveniently restore the image of God which was decayed in vs. Lastly, the Mediatourship, best sorted with the middle person in the Trinity, to take our nature,
John 17. Thirdly, in that he is the express image of his Father's person, who could more conveniently restore the image of God which was decayed in us Lastly, the Mediatorship, best sorted with the middle person in the Trinity, to take our nature,
and to become a meane for reconciling vs with God. The Approprieties which are also foure, Wisedome, Strength, Equality, Pulchritude, (obserued by Saint Augustine and Hilary to bee attributed to the Sonne,) doe further cleare the conveniency of his Incarnation.
and to become a mean for reconciling us with God. The Approprieties which Are also foure, Wisdom, Strength, Equality, Pulchritude, (observed by Saint Augustine and Hilary to be attributed to the Son,) do further clear the conveniency of his Incarnation.
The Wisedome of God was fittest to restore the things that were made in Wisedome, Psalm. 104. The strength of his arme, to triumph over Hell and Death: True Equality, to rectifie them who ambitiously had lost themselues by affecting to bee as Gods: and beauty to couer their deformities, whose gayest flourish is but as a menstruous garment.
The Wisdom of God was Fittest to restore the things that were made in Wisdom, Psalm. 104. The strength of his arm, to triumph over Hell and Death: True Equality, to rectify them who ambitiously had lost themselves by affecting to be as God's: and beauty to cover their deformities, whose Gayest flourish is but as a menstruous garment.
The Father could not so conveniently haue assumed mans nature, by reason of his internall attribute of innascibility: and least there should haue beene two Sonnes in the Trinitie. Neither could this haue beene performed by the Holy Ghost, without the communicating of the name of the Sonne (saith Lumbard ) to moe persons then one.
The Father could not so conveniently have assumed men nature, by reason of his internal attribute of innascibility: and least there should have been two Sons in the Trinity. Neither could this have been performed by the Holy Ghost, without the communicating of the name of the Son (Says Lumbard) to more Persons then one.
Thus the Schoolemen had leasure to contract that which the Fathers by subtill search in this point had hammered out against the old Heretiques, who now beginning to reviue againe in our new Arrians and Samosatenians, it stands vs vpon to bee catechized in these (otherwise needlesse) subtilties, that some may alwayes stand in the gappe,
Thus the Schoolmen had leisure to contract that which the Father's by subtle search in this point had hammered out against the old Heretics, who now beginning to revive again in our new Arians and Samosatenians, it Stands us upon to be Catechized in these (otherwise needless) subtleties, that Some may always stand in the gap,
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It will be harder to expresse that which followeth, the manner, how? for who shall declare his generation? Esay 53. In the assumption of our flesh (saith Bernard) three mixtures, the omnipotent Majestie of God made so admirably singular,
It will be harder to express that which follows, the manner, how? for who shall declare his generation? Isaiah 53. In the Assump of our Flesh (Says Bernard) three mixtures, the omnipotent Majesty of God made so admirably singular,
For there were married, as it were, and linked together Deus & homo, Virgo & Mater, Fides & cor humanum, God and Man; a Mayde and a Mother; Faith and mans heart:
For there were married, as it were, and linked together Deus & homo, Virgo & Mater, Fides & cor humanum, God and Man; a Maid and a Mother; Faith and men heart:
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and noveltie, or misplacing of a phrase in the jealousie of carefull Antiquitie, hath beene censured for an heresie. For they ever warily affirmed the humane nature to be assumed, but the Divine to bee vnited. They constantly maintained the distinction and integrity of both natures against Eutyches confusion; vnited notwithstanding in one and the same person, against Nestorius distraction. This person the Schoolemen more nicely pronounce to bee one, not by that incomprehensible vnitie which excludeth all multitude or multiplicitie: for that belongeth onely to the persons in the Deity: but by an vnion which requires a composition, not huius ex his, (as Durand speaketh) but huius ad hoc; not a framing of a third thing out of divers parts vnited;
and novelty, or misplacing of a phrase in the jealousy of careful Antiquity, hath been censured for an heresy. For they ever warily affirmed the humane nature to be assumed, but the Divine to be united. They constantly maintained the distinction and integrity of both nature's against Eutyches confusion; united notwithstanding in one and the same person, against Nestorius distraction. This person the Schoolmen more nicely pronounce to be one, not by that incomprehensible unity which excludeth all multitude or Multiplicity: for that belongeth only to the Persons in the Deity: but by an Union which requires a composition, not Huius ex his, (as Durand speaks) but Huius ad hoc; not a framing of a third thing out of diverse parts united;
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for so the Godhead and the manhood must not bee said to concurre as parts for the making vp of this person, but such an adjoyning of the things vnited the one vnto the other, that the natures remayning distinct (as Agatho rightly teacheth) and all their properties and operations, the subsistence notwithstanding is but one,
for so the Godhead and the manhood must not be said to concur as parts for the making up of this person, but such an adjoining of the things united the one unto the other, that the nature's remaining distinct (as Agatho rightly Teaches) and all their properties and operations, the subsistence notwithstanding is but one,
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and in this case (according to Athanasius ) one, not by the conversion of the Godhead into flesh, but by taking the manhood into God. The Fathers haue much laboured to expresse this popularly.
and in this case (according to Athanasius) one, not by the conversion of the Godhead into Flesh, but by taking the manhood into God. The Father's have much laboured to express this popularly.
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Saint Augustine and Scotus of two accidentall formes in one subiect, as of the same man, who is both a Lawyer and Physitian. Origen, Basil, and Damascene of a piece of glowing Iron to which the fire is incorporated:
Saint Augustine and Scotus of two accidental forms in one Subject, as of the same man, who is both a Lawyer and physician. Origen, Basil, and Damascene of a piece of glowing Iron to which the fire is incorporated:
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and this is best approued by Brentius, and Kemnitius. Damascene againe and Bernard compare the mystery of the Incarnation with that of the Trinitie; that as there we beleeue three persons in one nature:
and this is best approved by Brent, and Kemnitius. Damascene again and Bernard compare the mystery of the Incarnation with that of the Trinity; that as there we believe three Persons in one nature:
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Wherein our Lutherans are farthest out, by grounding the hypostaticall Vnion on the transfusion of the proprieties from one nature into another, and not (as they ought to doe) on the communication of the subsistence from the Deity to the Manhood. This only is sufficient to make good these harder speeches in appearance.
Wherein our Lutherans Are farthest out, by grounding the hypostatical union on the transfusion of the proprieties from one nature into Another, and not (as they ought to do) on the communication of the subsistence from the Deity to the Manhood. This only is sufficient to make good these harder Speeches in appearance.
And where the Sonne of man being vpon earth, is affirmed to be in Heaven, Ioh. 3.13. for subiects of a looser composition afford in a manner the like Synechdochicall praedications in the concrete (to speake with Logicians ) not the abstract. So a Philosopher dyeth (saith Saint Augustine ) but not Philosophy; in his 89. Epistle.
And where the Son of man being upon earth, is affirmed to be in Heaven, John 3.13. for Subjects of a looser composition afford in a manner the like Synecdochical praedications in the concrete (to speak with Logicians) not the abstract. So a Philosopher Dies (Says Faint Augustine) but not Philosophy; in his 89. Epistle.
The action of the Incarnation being opus ad extra, or externall, belongeth (as you know by a receiued rule in Divinity ) to all the three persons in the Trinity, though it bee terminatiuely in the Sonne (as the Schooles speake) and appropriated here to the Holy Ghost: To the Holy Ghost (saith Saint Augustine ) by reason he is the conveier and distributer of all the boundlesse graces and mercies, that flow to vs from the Deity, among which, a greater then this of the Incarnation cannot be conceiued.
The actium of the Incarnation being opus ad extra, or external, belongeth (as you know by a received Rule in Divinity) to all the three Persons in the Trinity, though it be terminatiuely in the Son (as the Schools speak) and appropriated Here to the Holy Ghost: To the Holy Ghost (Says Faint Augustine) by reason he is the conveier and distributer of all the boundless graces and Mercies, that flow to us from the Deity, among which, a greater then this of the Incarnation cannot be conceived.
Some haue laboured to open this more plainely by this obvious comparison: Three sisters (say they) concurre to the weauing of one seamlesse coat, which the Second onely weareth,
some have laboured to open this more plainly by this obvious comparison: Three Sisters (say they) concur to the weaving of one seamless coat, which the Second only weareth,
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But in such profundities it is dangerous ventring farther then the text inlightens vs. This we haue expressed by an Angell concerning the secret of this conception:
But in such profundities it is dangerous venturing farther then the text inlightens us This we have expressed by an Angel Concerning the secret of this conception:
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And the power of the most high shall overshadow thee ] either as a shelter to free the sacred Embrio, from originall infection, to which Adam's flesh was liable,
And the power of the most high shall overshadow thee ] either as a shelter to free the sacred embryo, from original infection, to which Adam's Flesh was liable,
or as a cloud to overshadow it from our ambitious prying (as Calvin and Stella take it) who neglecting and loathing that wee are bound to learne, will endanger our selues with the Bethshemites to looke too farre into the Arke.
or as a cloud to overshadow it from our ambitious prying (as calvin and Stella take it) who neglecting and loathing that we Are bound to Learn, will endanger our selves with the Beth-shemites to look too Far into the Ark.
5 Thus farre of the Conception of our Saviour, being the dawning (as it were) of the day of his power, which hath brought vs to the Nativity, wherein this Sunne of Righteousnesse appeares aboue the Horrizon. Here the natiuity must bee said to be (with Damascene and Aquinas ) of the person, and not of the humane nature, as some will speake vnadvisedly.
5 Thus Far of the Conception of our Saviour, being the dawning (as it were) of the day of his power, which hath brought us to the Nativity, wherein this Sun of Righteousness appears above the Horizon. Here the Nativity must be said to be (with Damascene and Aquinas) of the person, and not of the humane nature, as Some will speak unadvisedly.
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For the humane nature is onely the terme of this action, the Person the subiect: who was borne of a Virgin, that yet ever remained a Virgin, (howsoever Helvidius dream't the contrary;) and that by opening the wombe, not vtero clauso, as the Papists imagine, to make way for their poeticall transubstantiation: (for not the bearing of a childe,
For the humane nature is only the term of this actium, the Person the Subject: who was born of a Virgae, that yet ever remained a Virgae, (howsoever Helvidius dreamt the contrary;) and that by opening the womb, not vtero clauso, as the Papists imagine, to make Way for their poetical transubstantiation: (for not the bearing of a child,
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Now in this blessed Nativity of this Virgins sonne, wee are briefly to take notice of these foure circumstances; the time the place, the manner; the manifestation. For the time we need not trouble our selues with the differences of Chronologers, Hebrew and Greek, Greeke and Latine, old and new, wherein, two scarce meet in one reckoning, either for the yeere or moneth, much lesse for the day, as divers haue laboriously shewed:
Now in this blessed Nativity of this Virgins son, we Are briefly to take notice of these foure Circumstances; the time the place, the manner; the manifestation. For the time we need not trouble our selves with the differences of Chronologers, Hebrew and Greek, Greek and Latin, old and new, wherein, two scarce meet in one reckoning, either for the year or Monn, much less for the day, as diverse have laboriously showed:
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but rest our selues on the generall certainties which the Scripture affords vs. When the Scepter therefore was departed from Iudah (according to Iacobs prophecie, Gen. 49.) when the first Temple was destroyed and the second was yet standing, foretold by Zacharie and Aggai, vnder the last Monarch, in the last of Daniel's weekes, which some would haue to end precisely at Christs passion; others, at the overthrow of Ierusalem by Titus and Vespasian; Origen, Driedo, Iansenius, and Melancthon, at his Nativity, when the Romanes out of their Sybills, Herod frō the Iewes, the Iewes out of their Prophets, the Easterlings from Balaam's starre, were so possessed with expectation of such a King to be borne, that it was not the question of the Iewes alone,
but rest our selves on the general certainties which the Scripture affords us When the Sceptre Therefore was departed from Iudah (according to Iacobs prophecy, Gen. 49.) when the First Temple was destroyed and the second was yet standing, foretold by Zacharias and Aggai, under the last Monarch, in the last of Daniel's weeks, which Some would have to end precisely At Christ passion; Others, At the overthrow of Ierusalem by Titus and Vespasian; Origen, Driedo, Jansenius, and Melanchthon, At his Nativity, when the Romans out of their Sybills, Herod from the Iewes, the Iewes out of their prophets, the Easterlings from Balaam's star, were so possessed with expectation of such a King to be born, that it was not the question of the Iewes alone,
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or doe wee looke for another? Then in this fulnesse of time appeared the morning of the day of His power, wherein the seede of the Woman advanced forward to breake the serpents head. The place which Hee honoured with His birth, was not ruling Rome, or glorious Ierusalem, but little Bethlem, little in comparison of many thousands of Iudah. There was another Bethlem in Galilee, neere Nazareth, where Ioseph and the Blessed Virgin great with childe then dwelt,
or do we look for Another? Then in this fullness of time appeared the morning of the day of His power, wherein the seed of the Woman advanced forward to break the Serpents head. The place which He honoured with His birth, was not ruling Room, or glorious Ierusalem, but little Bethlehem, little in comparison of many thousands of Iudah. There was Another Bethlehem in Galilee, near Nazareth, where Ioseph and the Blessed Virgae great with child then dwelled,
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but all the world must bee taxed by Augustus that ruled all, to occasion a removall of this holy couple, that so prophecies might be accomplished by Gods secret hand, that guideth the proiects of the greatest,
but all the world must be taxed by Augustus that ruled all, to occasion a removal of this holy couple, that so prophecies might be accomplished by God's secret hand, that guideth the projects of the greatest,
That which politique Augustus and cruell Herod never dreamt of, and the proud Scribes and Pharisees would haue held madnesse to haue noted poore Ioseph and Mary for, King David foresaw in the Spirit,
That which politic Augustus and cruel Herod never dreamed of, and the proud Scribes and Pharisees would have held madness to have noted poor Ioseph and Marry for, King David foresaw in the Spirit,
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And where could this bread of life bee more conveniently borne (saith Gregory ) then at Bethlem, which is by interpretation the house of bread? in a little towne and hovell, to shew the vanity of pompous and luxurious buildings: as a pilgrim in an Inne and stable, to minde vs of our condition in this life, from whence he came to reduce vs to the many mansions of his Father. Thirdly, the manner of his birth was so meane;
And where could this bred of life be more conveniently born (Says Gregory) then At Bethlehem, which is by Interpretation the house of bred? in a little town and hovel, to show the vanity of pompous and luxurious buildings: as a pilgrim in an Inn and stable, to mind us of our condition in this life, from whence he Come to reduce us to the many mansions of his Father. Thirdly, the manner of his birth was so mean;
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but hereafter, where in all abundance hee hath provided for vs. Last of all, the manifestation of this gloriously-meane Nativity, was so disposed of by the Fathers providence, that though the most neglected it, all notwithstanding had that notice, which might leaue them vnexcusable.
but hereafter, where in all abundance he hath provided for us Last of all, the manifestation of this gloriously-meane Nativity, was so disposed of by the Father's providence, that though the most neglected it, all notwithstanding had that notice, which might leave them unexcusable.
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The Shepheards in the fields, and the wise-men of the East, Iews and Gentiles, Herod and all Ierusalem were troubled at it, King and Subiects; Bethlem and all those coasts were filled by the relation of the Shepheards, Towne and Countrey.
The Shepherds in the fields, and the Wise men of the East, Iews and Gentiles, Herod and all Ierusalem were troubled At it, King and Subjects; Bethlehem and all those coasts were filled by the Relation of the Shepherds, Town and Country.
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In the Temple aged Simeon and Anna spake to all that looked for redemption in Ierusalem, men and women. And it is worth the noting, to consider how it pleased God to vary the manner of this manifestation,
In the Temple aged Simeon and Anna spoke to all that looked for redemption in Ierusalem, men and women. And it is worth the noting, to Consider how it pleased God to vary the manner of this manifestation,
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The Easterne Astronomers shall haue directions from a Starre, Herod a stranger from strangers, the Priests and Scribes from the Prophets wherein they were best studied, holy Simeon and Anna in the middest of their devotions, had a Revelation from the holy Ghost, which best fitted them.
The Eastern Astronomers shall have directions from a Star, Herod a stranger from Strangers, the Priests and Scribes from the prophets wherein they were best studied, holy Simeon and Anna in the midst of their devotions, had a Revelation from the holy Ghost, which best fitted them.
But the ruder Shephards had the plainest message both by word and tokens, as being vnfittest to beleeue, or to bee beleeved without vncontroleable evidence.
But the Ruder Shepherds had the Plainest message both by word and tokens, as being unfittest to believe, or to be believed without Uncontrollable evidence.
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6 I need to hold you no longer in the point of the Incarnation, so wonderfully foretold, so precisely effected, so plainely manifested in this day of the Lords power, which here our Prophet speaketh of:
6 I need to hold you no longer in the point of the Incarnation, so wonderfully foretold, so precisely effected, so plainly manifested in this day of the lords power, which Here our Prophet speaks of:
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And yet (I know not how) Knowledge and Devotion are sometimes so farre fundred and estranged, that the farther wee wade in the one (without the especiall operation of Gods Spirit) the lesse wee respect the other.
And yet (I know not how) Knowledge and Devotion Are sometime so Far fundred and estranged, that the farther we wade in the one (without the especial operation of God's Spirit) the less we respect the other.
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A man would haue thought the Iewes had had faire warnings enough of this day of this power, to haue daunted them at least from such violent oppositions, and persecutions; and we are hot vpon the Scribes and Pharises, as they were vpon their Ancestours, Math. 23. If wee had beene in their daies,
A man would have Thought the Iewes had had fair Warnings enough of this day of this power, to have daunted them At least from such violent oppositions, and persecutions; and we Are hight upon the Scribes and Pharisees, as they were upon their Ancestors, Math. 23. If we had been in their days,
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and case, we would haue hastened with the Shepheards, followed the Starre with the Wise-men, beene at Bethlem, spent our dearest bloud, to convey the Childe with his Mother from Herods tyranny;
and case, we would have hastened with the Shepherds, followed the Star with the Wise men, been At Bethlehem, spent our dearest blood, to convey the Child with his Mother from Herods tyranny;
told the Scribes and Priests to their teeth, that they were Serpents and Vipers. Thus wee crackle what wee would haue done, in a wandring kinde of speculation;
told the Scribes and Priests to their teeth, that they were Serpents and Vipers. Thus we crackle what we would have done, in a wandering kind of speculation;
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and overthrew the Scribes and Pharises. St Augustine, in his tenth booke de Civitate Dei, and 29. chapter, indevouring to expresse the cause why Porphyrie and the rest of the Platoniques, should be so averse from Christianity, seeing they beleeved in their owne Philosophy, things of as great impossibility, falleth at length vpon this issue;
and overthrew the Scribes and Pharisees. Saint Augustine, in his tenth book de Civitate Dei, and 29. chapter, endeavouring to express the cause why Porphyry and the rest of the Platonics, should be so averse from Christianity, seeing they believed in their own Philosophy, things of as great impossibility, falls At length upon this issue;
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Huic veritati vt possis acquiescere, humilitate opus erat, quae cervici vestrae difficilimè persuaderi potest. For the receiuing of the Christian Truth; humility must be a preparatiue;
Huic Veritati vt possis acquiescere, humilitate opus erat, Quae cervici Vestrae difficilimè persuaderi potest. For the receiving of the Christian Truth; humility must be a preparative;
You can beleeue (saith he) Porphyrie in his booke de regressu animae; and Plato shall haue credit in his assertions, that the World, and Sunne, and Moone are liuing creatures, and haue soules: but when Christians tell you of a Resurrection, you straight forget your selues, and your owne Tenents. But what is the cause of this diversity? No other surely so apparent as this;
You can believe (Says he) Porphyry in his book de regressu Spirits; and Plato shall have credit in his assertions, that the World, and Sun, and Moon Are living creatures, and have Souls: but when Christians tell you of a Resurrection, you straight forget your selves, and your own Tenants. But what is the cause of this diversity? No other surely so apparent as this;
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and to the conceit of an externall Monarchy here below, that it could never bee beaten into their braines but their Messias should bee an earthly Conquerour, who should advance his followers to bee Magnifico's, and Rulers over all the earth.
and to the conceit of an external Monarchy Here below, that it could never be beaten into their brains but their Messias should be an earthly Conqueror, who should advance his followers to be Magnifico's, and Rulers over all the earth.
This conceite seemed also to haue possessed Zebedecs children, and therefore their mother must put in for a promise of places like to bee about our Saviour in his expected temporall Kingdome;
This conceit seemed also to have possessed Zebedecs children, and Therefore their mother must put in for a promise of places like to be about our Saviour in his expected temporal Kingdom;
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Lord, wilt thou at this time restore the Kingdome to Israel? So naturall a thing it is for flesh and bloud to plot for somewhat, especially how to become great here, howsoever it lose by the bargaine hereafter.
Lord, wilt thou At this time restore the Kingdom to Israel? So natural a thing it is for Flesh and blood to plot for somewhat, especially how to become great Here, howsoever it loose by the bargain hereafter.
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otherwise why cannot a little content vs, who shew our selues in the managing of that we haue, to be worthy of nothing? or why should a meane estate bee the subiect of scorne,
otherwise why cannot a little content us, who show our selves in the managing of that we have, to be worthy of nothing? or why should a mean estate be the Subject of scorn,
sithence our Saviours choyce hath thus graced it in the day of his power, but that (as Saint Augustine hath it) He was humble, but we are proud? Should it not make vs tremble, to cloath our selues with the Fleece, and not feed the Flocke? make it dainty to trouble our selues with winning soules, which Christ hath purchased with his dearest bloud? plot more for a poore preferment here,
since our Saviors choice hath thus graced it in the day of his power, but that (as Saint Augustine hath it) He was humble, but we Are proud? Should it not make us tremble, to cloth our selves with the Fleece, and not feed the Flock? make it dainty to trouble our selves with winning Souls, which christ hath purchased with his dearest blood? plot more for a poor preferment Here,
then for a Kingdome hereafter? take the purple robe vpon vs, but turne off the Crosse, to be vndergone by any Simon of Cyrene, whom wee happen vpon in the way, but that (as S. Austin hath hit the right veine) our pride looks ascue vpon our Masters humility? It is this statelinesse that makes vs vnlike our Saviour, and all his true Disciples, that haue followed him,
then for a Kingdom hereafter? take the purple robe upon us, but turn off the Cross, to be undergone by any Simon of Cyrene, whom we happen upon in the Way, but that (as S. Austin hath hit the right vein) our pride looks ascue upon our Masters humility? It is this stateliness that makes us unlike our Saviour, and all his true Disciples, that have followed him,
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and gone before vs. For to speake nothing of the Fathers, and those men (as it were) of another world, what is the reason wee come so farre short in learning, gifts, and zeale of our Reformers, and Masters, who haue gone (as it were) but yesterday before? Why is there such a sensible decay of Doctrine,
and gone before us For to speak nothing of the Father's, and those men (as it were) of Another world, what is the reason we come so Far short in learning, Gifts, and zeal of our Reformers, and Masters, who have gone (as it were) but yesterday before? Why is there such a sensible decay of Doctrine,
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and Discipline, among the best, but for that we vye, who should bee greatest, and not who should bee holiest, ayme more at the esteeme of men, then the praise of God, and still forget this lesson of our Saviours humility. Hee was humble in the day of his power; wee account our selues disgraced, if wee bee told fully of our faults.
and Discipline, among the best, but for that we vie, who should be greatest, and not who should be Holiest, aim more At the esteem of men, then the praise of God, and still forget this Lesson of our Saviors humility. He was humble in the day of his power; we account our selves disgraced, if we be told Fully of our Faults.
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7 Thy people ] Thy, implyeth a propriety, People, a Congregation, at least a multitude: except the people be Gods, in vaine a holy worship is expected,
7 Thy people ] Thy, Implies a propriety, People, a Congregation, At least a multitude: except the people be God's, in vain a holy worship is expected,
and onely searcheth the hearts and reynes. With a holy worship, ] composed of inward synceritie and outward decency, according to the first and second Commandement.
and only Searches the hearts and reins. With a holy worship, ] composed of inward sincerity and outward decency, according to the First and second Commandment.
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The vulgar Latine is here wholly wide from the originall, in rendring it Tecum principium, which the Schoole-boyes of Doway (for their childish translation out of the Latine, credits them no further) construe, With thee, the beginning.
The Vulgar Latin is Here wholly wide from the original, in rendering it Tecum principium, which the Schoolboys of Doway (for their childish Translation out of the Latin, credits them no further) construe, With thee, the beginning.
The errour (as it should seeme) of the Greeke gaue some way to this, NONLATINALPHABET, which divers of the Ancients afterward tooke for a ground to proue the Eternitie of the Sonne of God: but by a meere mistake, both in the pointing of the Hebrew, and then reading NONLATINALPHABET with thee ] for NONLATINALPHABET thy people ] and next, NONLATINALPHABET, which may signifie, principality, not beginning (as the vulgar ) for NONLATINALPHABET, devotionum, saith Pagnine, and Montanus: spontanearum voluntatum, according to Leo Iuda, Munster & Vatablus.
The error (as it should seem) of the Greek gave Some Way to this,, which diverse of the Ancients afterwards took for a ground to prove the Eternity of the Son of God: but by a mere mistake, both in the pointing of the Hebrew, and then reading with thee ] for thy people ] and next,, which may signify, principality, not beginning (as the Vulgar) for, devotionum, Says Pagnine, and Montanus: spontanearum voluntatum, according to Leo Iuda, Munster & Vatablus.
Ingenuitatum, addeth Iunius, and the rest dissent not, which is sufficiently expressed in both our English translations: Thy people shall bee willing, or offer thee free-will offrings. It may bee (as Moller on my Text conjectures) that the vulgar mistooke ה for ח letters much alike,
Ingenuitatum, adds Iunius, and the rest dissent not, which is sufficiently expressed in both our English Translations: Thy people shall be willing, or offer thee freewill offerings. It may be (as Moller on my Text Conjectures) that the Vulgar mistook ה for ח letters much alike,
so Moller and Piscator. Others in decoribus, or decoris locis Sanctuarij, in relation to Ierusalem, and the Temple, as Bucer, Iunius, and Calvin. Saint Ierome seemes to mistake ר for ו,
so Moller and Piscator. Others in decoribus, or decoris locis Sanctuarij, in Relation to Ierusalem, and the Temple, as Bucer, Iunius, and calvin. Saint Jerome seems to mistake ר for ו,
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and therefore in stead of NONLATINALPHABET, reades NONLATINALPHABET in the mountaines of holinesse, all which our last translation very well compriseth, In the beauties of holinesse.
and Therefore in stead of, reads in the Mountains of holiness, all which our last Translation very well compriseth, In the beauty's of holiness.
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To fasten then vpon some certaintie: Two things may be hence gathered, as the graces and luster of all Christian worship; Chearefulnesse in the vndertaking, & syncerity in the performance.
To fasten then upon Some certainty: Two things may be hence gathered, as the graces and luster of all Christian worship; Cheerfulness in the undertaking, & sincerity in the performance.
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Both which, as they concerne a setled Church or congregation, must be set forth vnto the world in regard of the place, the Temple appointed for that purpose,
Both which, as they concern a settled Church or congregation, must be Set forth unto the world in regard of the place, the Temple appointed for that purpose,
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for decency & edification, betweene the Priest and people. There may be a holinesse without externall beautie; and there is externall pompe enough, not grounded vpon inward holinesse. But such vnlawfull divorces should not dismay vs, from a ready,
for decency & edification, between the Priest and people. There may be a holiness without external beauty; and there is external pomp enough, not grounded upon inward holiness. But such unlawful divorces should not dismay us, from a ready,
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and voluntary striuing, for regaining, and maintaining, this blessed match of beauty and holinesse. This was Gods owne precept, three times repeated in one chapter, Deut. 12. The free-will offrings, and the rest of that nature, must not bee huddled vp in private, but brought to the place, which the Lord had chosen,
and voluntary striving, for regaining, and maintaining, this blessed match of beauty and holiness. This was God's own precept, three times repeated in one chapter, Deuteronomy 12. The freewill offerings, and the rest of that nature, must not be huddled up in private, but brought to the place, which the Lord had chosen,
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and there must they eate before the Lord, and they must reioyce in all that they put their hand vnto, they, and their housholds, vers. 7. which is againe repeated to the like purpose, vers. 12. And yee shall reioyce before the Lord your God, you, and your sons, and your daughters, and your men servants, and your mayd servants, and the Levite that is within your gates; And the third time at the 18. verse, and thou shalt reioyce before the Lord, in all that thou puttest thy hand vnto.
and there must they eat before the Lord, and they must rejoice in all that they put their hand unto, they, and their Households, vers. 7. which is again repeated to the like purpose, vers. 12. And ye shall rejoice before the Lord your God, you, and your Sons, and your daughters, and your men Servants, and your maid Servants, and the Levite that is within your gates; And the third time At the 18. verse, and thou shalt rejoice before the Lord, in all that thou puttest thy hand unto.
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Surely, dulnesse, or murmuring, or coldnesse, or externall formalities aiming rather to please the world, or stop mens censurings, then proceeding of inward willingnesse, is so farre from acceptation at the hands of God, that hee pronounceth it worthy of all reproch and punishment. What a volley of curses are there thundred forth, Deut. 28. but when or for what offences, are they especially inflicted vpon Israel? The cause is plaine in the 47. verse, Because thou seruest not thy Lord with ioyfulnesse and gladnesse of heart for the abundance of all things.
Surely, dulness, or murmuring, or coldness, or external formalities aiming rather to please the world, or stop men's censurings, then proceeding of inward willingness, is so Far from acceptation At the hands of God, that he pronounceth it worthy of all reproach and punishment. What a volley of curses Are there thundered forth, Deuteronomy 28. but when or for what offences, Are they especially inflicted upon Israel? The cause is plain in the 47. verse, Because thou servest not thy Lord with joyfulness and gladness of heart for the abundance of all things.
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and why art so disquieted in me? Sometimes, in exciting others, O clap your hands together, blow vp the trumpet in the new moone, in our solemne assemblies, bring hither the lute and harpe.
and why art so disquieted in me? Sometime, in exciting Others, Oh clap your hands together, blow up the trumpet in the new moon, in our solemn assemblies, bring hither the lute and harp.
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The Church could never meet with the like invitations as his, O come let vs sing vnto the Lord, let vs heartily reioyce in the strength of our saluation:
The Church could never meet with the like invitations as his, Oh come let us sing unto the Lord, let us heartily rejoice in the strength of our salvation:
In the virgin purity of the Primitiue Churches devotion, (when plaine Honestie was held the best policie, and formalitie without sincerity, as borrowed too scandalously from the stage, was denied institution and induction into the Church of God) then these things were as religiously applied, as now they are often repeated. But the world is altred,
In the Virgae purity of the Primitive Churches devotion, (when plain Honesty was held the best policy, and formality without sincerity, as borrowed too scandalously from the stage, was denied Institution and induction into the Church of God) then these things were as religiously applied, as now they Are often repeated. But the world is altered,
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The more too blame are those humorous schismatiques, that snarle at this, and the like festiuals, and are come now at length to that Iewish nicenesse, as to deny the dressing of meat vpon the Sabbath day;
The more too blame Are those humorous Schismatics, that snarl At this, and the like festivals, and Are come now At length to that Jewish niceness, as to deny the dressing of meat upon the Sabbath day;
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to take vp all such times with gourmandizing, and gambols, in stead of these free-will Offerings in the beauty of Holinesse; but neither of these are worthy, to bee further mentioned.
to take up all such times with gormandizing, and gambols, in stead of these freewill Offerings in the beauty of Holiness; but neither of these Are worthy, to be further mentioned.
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Our course must bee in the meane, according to Nehemiahs direction, Chap. 8. verse 10. Who when the people that returned from the captivitie, wept at the reading of the Law which they had so carelesly transgressed:
Our course must be in the mean, according to Nehemiah's direction, Chap. 8. verse 10. Who when the people that returned from the captivity, wept At the reading of the Law which they had so carelessly transgressed:
This course if we tooke, on such, and the like Holy-dayes, the fruit would appeare at length, in the secret increase of the Faithfull, which I haue signified to be meant in that which followes.
This course if we took, on such, and the like Holy-days, the fruit would appear At length, in the secret increase of the Faithful, which I have signified to be meant in that which follows.
and so conclude. The differences that at the first entrie doe here arise, are first, concerning the readings, then, the sense. In the reading, there growes a diversity both in the pointing, and words.
and so conclude. The differences that At the First entry do Here arise, Are First, Concerning the readings, then, the sense. In the reading, there grows a diversity both in the pointing, and words.
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For some would haue the kingly accent Athnach (which is here vnder the word NONLATINALPHABET the morning) to supply (as vsually it doth) the place of a colon, or middle distinction: and then the reading may be (as our last translation hath it, with Iunius) In the beauties of holinesse, from the Wombe of the morning, and there stop.
For Some would have the kingly accent Athnach (which is Here under the word the morning) to supply (as usually it does) the place of a colon, or middle distinction: and then the reading may be (as our last Translation hath it, with Iunius) In the beauty's of holiness, from the Womb of the morning, and there stop.
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No colour is for it, but from the Greeke. I cannot stay to sift the ground of this mistake. Read but onely Epiphanius in his 2d booke, the 65. Heresie, against Paulus Samosatenus, and you shall see the inconvenience, of depending too much vpon other mens references,
No colour is for it, but from the Greek. I cannot stay to sift the ground of this mistake. Read but only Epiphanius in his 2d book, the 65. Heresy, against Paulus Samosatene, and you shall see the inconvenience, of depending too much upon other men's references,
That good Father in that place, conferring all the Greeke copies, of Aquila, Symmachus, Theodotion, the first and sixt edition; at last falls vpon the originall, which he sets downe in Greeke letters with his owne interpretation, word for word,
That good Father in that place, conferring all the Greek copies, of Aquila, Symmachus, Theodotion, the First and sixt edition; At last falls upon the original, which he sets down in Greek letters with his own Interpretation, word for word,
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but his Hebrew is such that I thinke few Iewes would ever vnderstand, or acknowledge. For insteed of NONLATINALPHABET from the womb ] he hath NONLATINALPHABET.
but his Hebrew is such that I think few Iewes would ever understand, or acknowledge. For instead of from the womb ] he hath.
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for NONLATINALPHABET the morning, or from the morning. ] NONLATINALPHABET for NONLATINALPHABET to thee the deaw. ] NONLATINALPHABET ] One word, which hee sets downe as Hebrew for deaw: And last of all for NONLATINALPHABET thy birth ] hee hath put NONLATINALPHABET, a word never heard of.
for the morning, or from the morning. ] for to thee the dew. ] ] One word, which he sets down as Hebrew for dew: And last of all for thy birth ] he hath put, a word never herd of.
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but that it may appeare, how much wee are beholding to those Linguists, that haue spent their labours, to make these fountaines more cleare for vs. For vpon these diversities of readings grew diuers expositiōs, some, referring it to the person of Christ, others, to his members. In regard of the person of Christ, Tertullian and Iustine Martyr, vnderstand it of his Incarnatiō, as if by the womb of the morning, were meant the Virgins womb, wherein Christ was conceiued without the helpe of man,
but that it may appear, how much we Are beholding to those Linguists, that have spent their labours, to make these fountains more clear for us For upon these diversities of readings grew diverse expositions, Some, referring it to the person of christ, Others, to his members. In regard of the person of christ, Tertullian and Justin Martyr, understand it of his Incarnation, as if by the womb of the morning, were meant the Virgins womb, wherein christ was conceived without the help of man,
Athanasius, Hilary, Ambrose, Augustine, with most of the Ancients who follow them, interpret this onely of Christs eternall generation, and Bellarmine with Gesner, striues to make it available against the old Heretiques. In which case I say no more,
Athanasius, Hilary, Ambrose, Augustine, with most of the Ancients who follow them, interpret this only of Christ Eternal generation, and Bellarmine with Gesner, strives to make it available against the old Heretics. In which case I say no more,
but wee haue no need to depend vpon such deductions, but that Aquinas his rule is good (which Calvin of some hath been taxed for following) Cùm quis ad probandam fidem Christianam adducit rationes quae non sunt cogentes, cedit in irrisionem infidelium;
but we have no need to depend upon such deductions, but that Aquinas his Rule is good (which calvin of Some hath been taxed for following) Cum quis ad probandam fidem Christianam adducit rationes Quae non sunt cogentes, cedit in irrisionem Infidels;
credunt enim quòd huiusmodi rationibus innitamur, & propter eas credimus. Such arguments therefore are better spared, in a choyce of divers more vrgent.
credunt enim quòd huiusmodi rationibus innitamur, & propter eas Credimus. Such Arguments Therefore Are better spared, in a choice of diverse more urgent.
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In regard whereof, I take this, with the current of our later writers, to bee rather vnderstood of the propagation of the Church by the seede of the Word.
In regard whereof, I take this, with the current of our later writers, to be rather understood of the propagation of the Church by the seed of the Word.
And here I might take occasion to discourse how the Church is sometimes invisible, and yet ever fruitfull: sometimes, personated by Hypocrites, and yet springing still as the Corne among the Weeds, in persecution flourishing, in exile from one place, entertayned ever in another, knowne still to bee by her members,
And Here I might take occasion to discourse how the Church is sometime invisible, and yet ever fruitful: sometime, personated by Hypocrites, and yet springing still as the Corn among the Weeds, in persecution flourishing, in exile from one place, entertained ever in Another, known still to be by her members,
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This is the day of Christs power, wherein we are to tender our free-will offerings, prayers, praise, & thankesgiuing, vnto the Lord of Hostes, in the beauties of holinesse, now he cometh downe vnto vs (as our Prophet speaketh) like the raine into a fleece of wooll, even as the droppes that water the earth.
This is the day of Christ power, wherein we Are to tender our freewill offerings, Prayers, praise, & thanksgiving, unto the Lord of Hosts, in the beauty's of holiness, now he comes down unto us (as our Prophet speaks) like the rain into a fleece of wool, even as the drops that water the earth.
For fiducia Christianorum (as Tertullian begins his booke de Resurrectione carnis) is resurrectio mortuorum. The chiefest string that Christians haue to their bow, is their vndoubted perswasion, that the dead shall rise againe.
For Fiducia Christians (as Tertullian begins his book the Resurrection carnis) is Resurrection Mortuorum. The chiefest string that Christians have to their bow, is their undoubted persuasion, that the dead shall rise again.
His Auditors were the Corinthians, great Critikes, prone to factions and emulations, standing much vpon their Philosophy and straines of subtilities, whereby the Apostles plaine course of teaching was contemned as vulgar, his person vnderualued, his Followers esteemed weake and simple, as his apology discouereth in the foure first chapters.
His Auditors were the Corinthians, great Critics, prove to factions and emulations, standing much upon their Philosophy and strains of Subtleties, whereby the Apostles plain course of teaching was contemned as Vulgar, his person undervalved, his Followers esteemed weak and simple, as his apology Discovereth in the foure First Chapters.
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and to vndergoe rather the frowne of any forraine iurisdiction, then quietly to haue matters composed among themselues, chap. 5. and 6. And how could this chuse but draw on greater scandals,
and to undergo rather the frown of any foreign jurisdiction, then quietly to have matters composed among themselves, chap. 5. and 6. And how could this choose but draw on greater scandals,
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as quarrelling about Virginity and marriage, which should haue the preeminence? chap. 7. Abuse of Christian liberty to the overthrow of their weaker brethren, chap. 8. and 9. Irreverent behaviour both of men and women at Prayers, Sermons, and receiuing of the Sacraments, chap. 10. and 11. Odious comparisons betweene Preachers and Linguists, tongues and miracles, miracles and other spirituall gifts, as if any of these were our owne,
as quarreling about Virginity and marriage, which should have the preeminence? chap. 7. Abuse of Christian liberty to the overthrow of their Weaker brothers, chap. 8. and 9. Irreverent behaviour both of men and women At Prayers, Sermons, and receiving of the Sacraments, chap. 10. and 11. Odious comparisons between Preachers and Linguists, tongues and Miracles, Miracles and other spiritual Gifts, as if any of these were our own,
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and that he rose againe the third day according to the Scriptures, verse 3.4. The Scriptures therefore are the grounds, & foundation of Apostolike building.
and that he rose again the third day according to the Scriptures, verse 3.4. The Scriptures Therefore Are the grounds, & Foundation of Apostolic building.
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And that according to the Scriptures, all things came to passe, hee bringeth in eye-witnesses, verse, 5.6. Cephas the Foreman, and if his word would not bee taken, an eleuen more of the same ranke to justify it.
And that according to the Scriptures, all things Come to pass, he brings in Eyewitnesses, verse, 5.6. Cephas the Foreman, and if his word would not be taken, an eleuen more of the same rank to justify it.
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And least our Apostle might bee noted, as too confident vpon heare-say, last of all hee was seene of mee also (saith hee) as of one borne out of due time, the last and the least; but all comes to one, for whether it be I or they,
And lest our Apostle might be noted, as too confident upon hearsay, last of all he was seen of me also (Says he) as of one born out of due time, the last and the least; but all comes to one, for whither it be I or they,
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Doth it thereupon also follow, that our bodies shall likewise bee raised? Yes (saith the blessed Apostle) otherwise there were no avoiding of those prodigious absurdities, preaching and faith should bee vaine, the Apostles found false witnesses, the liuing, in their sinnes;
Does it thereupon also follow, that our bodies shall likewise be raised? Yes (Says the blessed Apostle) otherwise there were no avoiding of those prodigious absurdities, preaching and faith should be vain, the Apostles found false Witnesses, the living, in their Sins;
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as Christ did, then the Preaching of the Apostles is a foppery, the faith of Christians vaine, the forgiuenesse of their sinnes, a fancy, the hope of their dead, a delusion, their estate in this life, beyond all others the most wretched;
as christ did, then the Preaching of the Apostles is a foppery, the faith of Christians vain, the forgiveness of their Sins, a fancy, the hope of their dead, a delusion, their estate in this life, beyond all Others the most wretched;
and the Divell is most busie? that some are proud, and factious, standing vpon their gifts, to the vilifying and discouraging of their weaker brethren? others profane and peremptory, to reject all good order, irreuerently to abuse the Word and Sacraments,
and the devil is most busy? that Some Are proud, and factious, standing upon their Gifts, to the vilifying and discouraging of their Weaker brothers? Others profane and peremptory, to reject all good order, irreverently to abuse the Word and Sacraments,
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and turne all Gods graces into a customarie wantonnesse? On the other side, what hearers may be imagined to bee more vnderstanding of the Apostles Logicke, for setling of their own consciences against all Atheisticall opposers, and the profitable imparting of it to the strengthening of others? Every one therefore in his passage may rubbe out the Corne of such eares as hee liketh.
and turn all God's graces into a customary wantonness? On the other side, what hearers may be imagined to be more understanding of the Apostles Logic, for settling of their own Consciences against all Atheistical opposers, and the profitable imparting of it to the strengthening of Others? Every one Therefore in his passage may rub out the Corn of such ears as he liketh.
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and thrice happy is that beneficed man, who hath so payed his first fruits. When the witty Athenians heard this doctrine of the Resurrection of the dead, Act. 17. howsoeuer some Epicures, and Stoicks gaine-sayd, verse 18. others mocked, verse 32. yet the wiser sort were desirous to haue it repeated againe, and certaine claue vnto Paul, and beleeued, of the Noblest and best ranke amongst them,
and thrice happy is that beneficed man, who hath so paid his First fruits. When the witty Athenians herd this Doctrine of the Resurrection of the dead, Act. 17. howsoever Some Epicureans, and Stoics gainsaid, verse 18. Others mocked, verse 32. yet the Wiser sort were desirous to have it repeated again, and certain clave unto Paul, and believed, of the Noblest and best rank among them,
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Wee are all Christian Peripatetiques (B.) and therefore as our Apostle elsewhere admonisheth vs, NONLATINALPHABET, must walk honestly as in the day, and be armed against the Epicurisme and Stoicisme of such brutish opposers.
we Are all Christian Peripatetics (B.) and Therefore as our Apostle elsewhere Admonisheth us,, must walk honestly as in the day, and be armed against the Epicurism and Stoicism of such brutish opposers.
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] If I did not purposely now abstaine from controversies, I could here from this particle NONLATINALPHABET, referred to the word NONLATINALPHABET, now is Christ the first Fruites, take occasion to discusse against some needlesse muttering in these dayes.
] If I did not purposely now abstain from controversies, I could Here from this particle, referred to the word, now is christ the First Fruits, take occasion to discuss against Some needless muttering in these days.
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First, what became of the Fathers before the Resurrectiō of Christ? whether they were in Limbo (which Bellarmine in his sermons of the Resurrection, takes for a ground,
First, what became of the Father's before the Resurrection of christ? whither they were in Limbo (which Bellarmine in his Sermons of the Resurrection, Takes for a ground,
or else enjoy the presence of God, in a degree of happinesse, competent to soules separated: as also from the word Christ, referred to NONLATINALPHABET) Christ raised, to enquire whether this were done by his owne Power, as Redeemer, or else by Gods Omnipotencie, helping His inferioritie, as a distinct Agent, with that ability that he wanted in himselfe, for such an atchieuement.
or Else enjoy the presence of God, in a degree of happiness, competent to Souls separated: as also from the word christ, referred to) christ raised, to inquire whither this were done by his own Power, as Redeemer, or Else by God's Omnipotency, helping His inferiority, as a distinct Agent, with that ability that he wanted in himself, for such an Achievement.
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whether the Godhead, or manhood? or if the manhood, whether the body only, or Soule, or both, or how? The Schoolmen you know make work for such speculations, vpon the 3. of the sentences, the 21. distinct.
whither the Godhead, or manhood? or if the manhood, whither the body only, or Soul, or both, or how? The Schoolmen you know make work for such speculations, upon the 3. of the sentences, the 21. distinct.
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The practice whereof we haue in Abulensis on the 22. of Matth. spending at least 24. disputations vpon this and the like curiosities. And lastly, quarrels might arise,
The practice whereof we have in Abulensis on the 22. of Matthew spending At least 24. disputations upon this and the like curiosities. And lastly, quarrels might arise,
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and are pickt, from the words NONLATINALPHABET, from the dead, what should bee the terminus, or bound, from whence the Soule of Christ returned, whether from Purgatorie, or the prison of the Patriarckes? (as too many haue ventered to define) or from Paradice, or Hades of Blessed Spirits, as others would haue it;
and Are picked, from the words, from the dead, what should be the terminus, or bound, from whence the Soul of christ returned, whither from Purgatory, or the prison of the Patriarchs? (as too many have ventured to define) or from Paradise, or Hades of Blessed Spirits, as Others would have it;
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But this dayes solemnitie, houres compasse, places custome, your expectations, should bee wronged, to bee so entertained, being content (I trust) to take by the way in grosse:
But this days solemnity, hours compass, places custom, your Expectations, should be wronged, to be so entertained, being content (I trust) to take by the Way in gross:
First, that the Fathers before Christ, and those that follow, like the Cherubims within the vayle, looke vpon the same Mercy-seat: For Christ was the Lambe slayne from the beginning of the World, in Gods immutable purpose,
First, that the Father's before christ, and those that follow, like the Cherubims within the Vail, look upon the same Mercy-seat: For christ was the Lamb slain from the beginning of the World, in God's immutable purpose,
and therefore takes away the sinnes of the World, as well before, as after this actuall Resurrection ▪ Brethren, I would not haue you ignorant (saith our blessed Apostle) that all our Fathers were vnder the cloud, and in the Sea;
and Therefore Takes away the Sins of the World, as well before, as After this actual Resurrection ▪ Brothers, I would not have you ignorant (Says our blessed Apostle) that all our Father's were under the cloud, and in the Sea;
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Secondly, that the Person of this Christ was raysed, the Godhead (one with the Father and the Holy Ghost, and the same Actor in all externall effects) reducing,
Secondly, that the Person of this christ was raised, the Godhead (one with the Father and the Holy Ghost, and the same Actor in all external effects) reducing,
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Thirdly, that this returne both of soule and body, was from the state of the dead, by loosing the fetters of death and Hell, in which it was impossible hee should be with holden, Acts 2.24.
Thirdly, that this return both of soul and body, was from the state of the dead, by losing the fetters of death and Hell, in which it was impossible he should be with held, Acts 2.24.
This may satisfie for the present, those that can content themselues to bee wise with sobriety. My progresse therefore shall rather touch on these especiall passages, that concerne the mayne. First, how this resurrection of our Sauiour in the old Testament was prefigured and fore-prophecied. Then,
This may satisfy for the present, those that can content themselves to be wise with sobriety. My progress Therefore shall rather touch on these especial passages, that concern the main. First, how this resurrection of our Saviour in the old Testament was prefigured and foreprophecied. Then,
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Afterward, how vncontrolably witnessed, both on the present day, when it was done, as also in the forty dayes, wherein hee conversed with his Disciples,
Afterwards, how uncontrollably witnessed, both on the present day, when it was done, as also in the forty days, wherein he conversed with his Disciples,
before his ascension. For this especially maketh for the setling of our Faith in this grand Article. This is opus diei, the work of the day, which Satan cannot endure wee should take due notice of:
before his Ascension. For this especially makes for the settling of our Faith in this grand Article. This is opus Die, the work of the day, which Satan cannot endure we should take due notice of:
'tis to good purpose therefore, though no new thing may bee brought to informe the vnderstanding, to set the meditations notwithstanding on working, to recount with Selah's and Halleluiah's, Tehillah's, and Tephillah's, all praises and thanksgiuings for the infinite benefites we haue receiued.
it's to good purpose Therefore, though no new thing may be brought to inform the understanding, to Set the meditations notwithstanding on working, to recount with Selah's and Halleluiah's, Tehillah's, and Tephillah's, all praises and thanksgivings for the infinite benefits we have received.
5. And here for the old Testament, if the bringing of Ioseph out of the pit and prison, Moses from among the flags; Samsons rising at mid-night from the middest of his enemies,
5. And Here for the old Testament, if the bringing of Ioseph out of the pit and prison, Moses from among the flags; Samsons rising At midnight from the midst of his enemies,
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the quitting of the three Children from the Furnace, and Daniel from the Lions denne (which the Fathers take as Types of the Resurrection ) should be called in question;
the quitting of the three Children from the Furnace, and daniel from the Lions den (which the Father's take as Types of the Resurrection) should be called in question;
and trauelling in the greatnes of his strength? What is meant by his treading the Wine-presse alone; and stayning all his rayment with the blood of the trampled,
and travelling in the greatness of his strength? What is meant by his treading the Winepress alone; and staining all his raiment with the blood of the trampled,
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but the victorie of Christ ouer death, and hell, in this day of his Resurrection? This the Father himselfe acknowledgeth, Psalm. 2.7. Thou art my beloued Sonne, this day haue I begotten thee:
but the victory of christ over death, and hell, in this day of his Resurrection? This the Father himself acknowledgeth, Psalm. 2.7. Thou art my Beloved Son, this day have I begotten thee:
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which according to the Apostles comment, Acts 13.33. is referred not to his Eternall generation, or temporall incarnation, but to this (hodiè) of his resurrection. Of the same, the Sonne interprets the being of Ionas in the Whales belly, Matth. 12.39.
which according to the Apostles comment, Acts 13.33. is referred not to his Eternal generation, or temporal incarnation, but to this (hodiè) of his resurrection. Of the same, the Son interprets the being of Ionas in the Whale's belly, Matthew 12.39.
And who knowes not that the holy Ghost by two Apostles, both Saint Peter and Saint Paul, denyes that Text in the 16. Psalme, Thou shalt not leaue my soule in hel, to be properly meant of David, but principally, (though Typically) of that holy One, who lay not so long buried as to see corruption.
And who knows not that the holy Ghost by two Apostles, both Saint Peter and Saint Paul, Denies that Text in the 16. Psalm, Thou shalt not leave my soul in hell, to be properly meant of David, but principally, (though Typically) of that holy One, who lay not so long buried as to see corruption.
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Behold, we goe vp to Ierusalem, and the Sonne of man shalbe betrayed vnto the chiefe Priests, and vnto the Scribes, and they shal condemne him to death,
Behold, we go up to Ierusalem, and the Son of man shall betrayed unto the chief Priests, and unto the Scribes, and they shall condemn him to death,
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And howsoeuer the Iewes tooke advantage of a speech of his to this purpose, Destroy this temple, and in three daies I wil raise it vp, Ioh. 2.19. and made it the chiefe ground of their accusation against him, Matth. 26.61.
And howsoever the Iewes took advantage of a speech of his to this purpose, Destroy this temple, and in three days I will raise it up, John 2.19. and made it the chief ground of their accusation against him, Matthew 26.61.
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Yet their importunity with Pilate, to haue his Sepulchre sealed, and their care to set a watch about it, of their owne faction, discouered their more then suspition, that hee might rise againe,
Yet their importunity with Pilate, to have his Sepulchre sealed, and their care to Set a watch about it, of their own faction, discovered their more then suspicion, that he might rise again,
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If a man should but deale with the fee'd Ianizaries of the High Priests and Scribes, vpon their owne grounds, their owne testimonie were enough to convince them.
If a man should but deal with the feed Janizaries of the High Priests and Scribes, upon their own grounds, their own testimony were enough to convince them.
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His Disciples, a few, and silly vnarmed men, that were at their wittes ende, to thinke what should become of themselues, a poore sort of scattered sheep of a smitten Shepheard, that fled from him when hee was yet aliue, would they vpon the suddaine bee so hardy,
His Disciples, a few, and silly unarmed men, that were At their wits end, to think what should become of themselves, a poor sort of scattered sheep of a smitten Shepherd, that fled from him when he was yet alive, would they upon the sudden be so hardy,
so vnlikely to take effect, so hazardous to the vndertakers, so little beneficiall, if they had successe? why had they not then attempted to doe it (as Chrysostome well obserueth) the first night,
so unlikely to take Effect, so hazardous to the undertakers, so little beneficial, if they had success? why had they not then attempted to do it (as Chrysostom well observeth) the First night,
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For if the Souldiers were asleep (as they blanch the matter) quomodo furtum viderunt? (sayeth Rhemigius out of Saint Augustine ) how could they witnesse that his Disciples stole him? But if they were waking and saw it, what letted them to hinder it,
For if the Soldiers were asleep (as they blanch the matter) quomodo Furtum viderunt? (Saith Rhemigius out of Saint Augustine) how could they witness that his Disciples stole him? But if they were waking and saw it, what letted them to hinder it,
for company, and that of knowne and holy Saints, long before that time buried, and their bodily appearing vnto divers, to shew there was somewhat more then the theft of a few poore fishermen, which was accompanied with the strangenesse of so great a miracle. All which circumstances notwithstanding, might bee spared in regard of the proofes that followe, which doubtlesse are so distinctly registred by the Penmen of the Holy Ghost, not to be taken in grosse, but particularly considered,
for company, and that of known and holy Saints, long before that time buried, and their bodily appearing unto diverse, to show there was somewhat more then the theft of a few poor fishermen, which was accompanied with the strangeness of so great a miracle. All which Circumstances notwithstanding, might be spared in regard of the proofs that follow, which doubtless Are so distinctly registered by the Penmen of the Holy Ghost, not to be taken in gross, but particularly considered,
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6. Some later Divines, for order and memory, ranke them into Apparitions, and Testimonies. His appearances afore his Resurrection were either the same day it was done,
6. some later Divines, for order and memory, rank them into Apparitions, and Testimonies. His appearances afore his Resurrection were either the same day it was done,
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The same day, wee read that he appeared fiue times. To Mary Magdalen, out of whom hee had cast seuen Divels, making so notorious a Convert, the first Evangelist of his Resurrection, Mar. 16.19. To her againe, and the other Mary, admitting them then to touch his feete, and worship, and to carry newes thereof to the Disciples, Math. 28.9.
The same day, we read that he appeared fiue times. To Marry Magdalen, out of whom he had cast seuen Devils, making so notorious a Convert, the First Evangelist of his Resurrection, Mar. 16.19. To her again, and the other Marry, admitting them then to touch his feet, and worship, and to carry news thereof to the Disciples, Math. 28.9.
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and taking them so together, that if one would not trust his owne eyes, he might bee confirmed by his fellowes, who saw it as well as himselfe, Iohn 20.19.
and taking them so together, that if one would not trust his own eyes, he might be confirmed by his Fellows, who saw it as well as himself, John 20.19.
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In the forty daies after, we haue sixe of the like appearances. To the Apostles, (and Thomas being among them) eight daies after, whose doubting gaue occasion for the farther instruction of all, Iohn. 20.27. To Peter and sixe more of the Disciples, as they were a fishing at the sea of Tiberias, Iohn 21.2.
In the forty days After, we have sixe of the like appearances. To the Apostles, (and Thomas being among them) eight days After, whose doubting gave occasion for the farther instruction of all, John. 20.27. To Peter and sixe more of the Disciples, as they were a fishing At the sea of Tiberias, John 21.2.
To Iames, (as some conjecture) for the strengthning him against his martyrdome, being the first of the Apostles that was to suffer, Acts 12. To the eleven Disciples vpon a mountaine in Galilee, to make good that he had promised by the women, Matt. 28. To more then fiue hundred brethren at once, mentioned here by our Apostle. And to all those last of all, that were present at his ascention, from the mount of Oliues, Actes 1. To which eleuen Apparitions, before his Ascension, if wee ad that to Saint Paul Actes 9. it will make vp the full dozen or Iury, to quit our cause, and cast opposers.
To James, (as Some conjecture) for the strengthening him against his martyrdom, being the First of the Apostles that was to suffer, Acts 12. To the eleven Disciples upon a mountain in Galilee, to make good that he had promised by the women, Matt. 28. To more then fiue hundred brothers At once, mentioned Here by our Apostle. And to all those last of all, that were present At his Ascension, from the mount of Olive, Acts 1. To which eleuen Apparitions, before his Ascension, if we and that to Saint Paul Acts 9. it will make up the full dozen or Jury, to quit our cause, and cast opposers.
From heauen, of Angels, Hee is risen, hee is not here, satisfie your owne eyes, come see the place where the Lord lay, Matth. 28. From women in earth, who were vnlike in such a case to vent a gull,
From heaven, of Angels, He is risen, he is not Here, satisfy your own eyes, come see the place where the Lord lay, Matthew 28. From women in earth, who were unlike in such a case to vent a gull,
because they scarce beleeued it themselues, They haue taken away (saith Mary Magdalen, who little thought of his rising) the Lord out of the sepulchre,
Because they scarce believed it themselves, They have taken away (Says Marry Magdalen, who little Thought of his rising) the Lord out of the Sepulchre,
and I know not where they haue laid him, Iohn 20. From the Disciples, who had eyes enow vpon them, to trippe them for fayling in the least circumstance:
and I know not where they have laid him, John 20. From the Disciples, who had eyes enough upon them, to trip them for failing in the least circumstance:
whereupon they esteemed the first relation of the women, as idle tales, before experience had taught them that the Lord was risen indeed, and had appeared to Simon, Luk. 24.34. These things were so sifted, so evident, so manifest on all hands beyond exception, that impudency it selfe might stand amazed, not daring in any sort to disavow it.
whereupon they esteemed the First Relation of the women, as idle tales, before experience had taught them that the Lord was risen indeed, and had appeared to Simon, Luk. 24.34. These things were so sifted, so evident, so manifest on all hands beyond exception, that impudence it self might stand amazed, not daring in any sort to disavow it.
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It was made apparant to Iewes and Gentiles of both professions, to Disciples and Souldiers, Clergy and Laity, to men and women, both sexes were satisfied, in the Evening and Morning no time excluded.
It was made apparent to Iewes and Gentiles of both professions, to Disciples and Soldiers, Clergy and Laity, to men and women, both sexes were satisfied, in the Evening and Morning no time excluded.
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In the garden, vpon the way, in the Citty, at the sea, vpon a mountaine in Galiley, vpon another, overlooking Ierusalem, within doore, without, no place ever shunned.
In the garden, upon the Way, in the city, At the sea, upon a mountain in Galilee, upon Another, overlooking Ierusalem, within door, without, no place ever shunned.
As neere as might be he came to their smelling, (if such a sence were fit to discerne in such a case) for hee breathed vpon them, they beheld him eate and drinke with them, of such meate as was by miracle provided for them, wherein tast might haue his portion in the discouery.
As near as might be he Come to their smelling, (if such a sense were fit to discern in such a case) for he breathed upon them, they beheld him eat and drink with them, of such meat as was by miracle provided for them, wherein taste might have his portion in the discovery.
It were strange therefore that touching, and handling, the sense of feeling, so often, so freely, by so many admitted, to make experiment about it's proper obiect, should in so maine a point bee deluded.
It were strange Therefore that touching, and handling, the sense of feeling, so often, so freely, by so many admitted, to make experiment about it's proper Object, should in so main a point be deluded.
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Some vpon the consideration of Satans absolute overthrow, hells harrowing, deaths swallowing vp in victory, will follow the conquerours triumphs, with their heartyest acclamations.
some upon the consideration of Satan absolute overthrow, Hells harrowing, death's swallowing up in victory, will follow the conquerors Triumphos, with their heartyest acclamations.
As the Israelites for their escape from Pharoah, Deborah for the defeating of Sisera, the Israelitish women for the overthrow of Golias, expressed their exceeding joy in set songs, and thankes-giuings: Much more every one in this case, should turne sacred Poets, and make holy Anthems, to their owne soules and consciences, to celebrate the solemnity of this Festivity. O what joy must it needs be to a good heart, to recount, that when the Devill and his complices had spit all their venome, against the only meanes of our Redemption,
As the Israelites for their escape from Pharaoh, Deborah for the defeating of Sisera, the Israelitish women for the overthrow of Goliath, expressed their exceeding joy in Set songs, and thanksgivings: Much more every one in this case, should turn sacred Poets, and make holy Anthems, to their own Souls and Consciences, to celebrate the solemnity of this Festivity. Oh what joy must it needs be to a good heart, to recount, that when the devil and his accomplices had spit all their venom, against the only means of our Redemption,
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when they had (as they supposed) taken the Lion in a trappe, deliuered him to the Iaylour Death, (if I may so speake) without bayle and mainprise, shackled him sure with bolts and seale,
when they had (as they supposed) taken the lion in a trap, Delivered him to the Jailer Death, (if I may so speak) without bail and mainprise, shackled him sure with bolts and seal,
and yee graues of the Saints, that yee could not keepe in your dead? It was the Lord that returned from the slaughter, leading captivity captiue, and now hauing drunke of the brooke in the way, lifted vp his head to be Ruler in the midst of his enemies. Long was it before his dearest Followers could bee possessed with this truth,
and ye graves of the Saints, that ye could not keep in your dead? It was the Lord that returned from the slaughter, leading captivity captive, and now having drunk of the brook in the Way, lifted up his head to be Ruler in the midst of his enemies. Long was it before his dearest Followers could be possessed with this truth,
The two Disciples could not rest in Emmaus, (howsoever like to be benighted,) but backe they must the same houre to Ierusalem, to acquaint their fellowes what had befalne them in their walke:
The two Disciples could not rest in Emmaus, (howsoever like to be benighted,) but back they must the same hour to Ierusalem, to acquaint their Fellows what had befallen them in their walk:
Amongst all which congregations, no doubt but the blessed Virgin his mother bare the most affectionate part, which notwithstanding is no where here mentioned:
among all which congregations, no doubt but the blessed Virgae his mother bore the most affectionate part, which notwithstanding is no where Here mentioned:
No (B.) we need not faine the Suns dancing, or Hermes vision, or Paschasinus holy well that was filled of his owne accord every Easter day, or the annuall rising,
No (B.) we need not feign the Suns dancing, or Hermes vision, or Paschasius holy well that was filled of his own accord every Easter day, or the annual rising,
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as vpon this day, of certaine bodies of Martyrs, in the sands of Aegypt, which some frivolously maintained, to amplifie the glory of this Resurrection.
as upon this day, of certain bodies of Martyrs, in the sands of Egypt, which Some frivolously maintained, to amplify the glory of this Resurrection.
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The commendations of Gods Iustice, which was to recompence so great humiliation with the like exaltation: the strengthening of our faith: the assurance of our hope: the reforming of our liues: the complement of our Salvation. Hee might haue added for a sixt out of the blessed Apostle, His mightily declaring himselfe to bee the Sonne of God, Rom. 1. But all these are in a manner comprised in the part of my text that followeth, being the effect and fruit of Christs Resurrection;
The commendations of God's justice, which was to recompense so great humiliation with the like exaltation: the strengthening of our faith: the assurance of our hope: the reforming of our lives: the compliment of our Salvation. He might have added for a sixt out of the blessed Apostle, His mightily declaring himself to be the Son of God, Rom. 1. But all these Are in a manner comprised in the part of my text that follows, being the Effect and fruit of Christ Resurrection;
As old Iacob ▪ at the relation of his sonne Iosephs being aliue, Gen. 45. the newes was beyond expectation so good, that he tooke it for a dreame, rather then a true narration.
As old Iacob ▪ At the Relation of his son Joseph's being alive, Gen. 45. the news was beyond expectation so good, that he took it for a dream, rather then a true narration.
Christ is risen from the dead, and is become the first fruits of them that slept ▪ NONLATINALPHABET made, become, not in acceptation only, in regard of Gods mercy in admitting his sufferings for our sinnes,
christ is risen from the dead, and is become the First fruits of them that slept ▪ made, become, not in acceptation only, in regard of God's mercy in admitting his sufferings for our Sins,
but by desert also, in satisfying the Iustice of God the Father, and paying the vtmost farthing, wherein mankinde had runne into arrerages. Become the first fruits.
but by desert also, in satisfying the justice of God the Father, and paying the utmost farthing, wherein mankind had run into arrearages. Become the First fruits.
but of thē that slept, in expectation of him before this Resurrectiō ▪ & those that follow, who shall awake by vertue thereof ▪ & as mēbers, follow the Head. Our bones lay scattered before the pit (saith David) like as when one breaketh & heweth wood vpō the earth.
but of them that slept, in expectation of him before this Resurrection ▪ & those that follow, who shall awake by virtue thereof ▪ & as members, follow the Head. Our bones lay scattered before the pit (Says David) like as when one breaks & heweth wood upon the earth.
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You know (B.) by that which hath beene spoken, the antecedent being cleared, that Christ is risen againe, the consequent might be called in question, (& is by Faustus Socinus ) how thence it should follow that wee shall also bee raised? This the Apostle wisely foresaw,
You know (B.) by that which hath been spoken, the antecedent being cleared, that christ is risen again, the consequent might be called in question, (& is by Faustus Socinus) how thence it should follow that we shall also be raised? This the Apostle wisely foresaw,
As by man came death, so by man came the resurrection, and if in Adam mans nature offending, became the prisoner of death: why in the same restored by the Son of God, that assumed it to that purpose, should not all in the like sort be made aliue? It is true that some bodily rose againe before this Resurrection of Christ, as in the old Testament, the widowes sonne of Sarepta raised by Elias, the Sunamites son by Elisha, and another also at the touch of the same Prophets bones in the Sepulcher, long after he was buryed: as also in the New, the Centurions daughter, the widow's sonne of Naim, putrified Lazarus, the brother of Martha and Mary: But the case betweene their Resurrection and Christs, is much different.
As by man Come death, so by man Come the resurrection, and if in Adam men nature offending, became the prisoner of death: why in the same restored by the Son of God, that assumed it to that purpose, should not all in the like sort be made alive? It is true that Some bodily rose again before this Resurrection of christ, as in the old Testament, the Widows son of Sarepta raised by Elias, the Shunamites son by Elisha, and Another also At the touch of the same prophets bones in the Sepulcher, long After he was buried: as also in the New, the Centurions daughter, the widow's son of Nain, Putrified Lazarus, the brother of Martha and Marry: But the case between their Resurrection and Christ, is much different.
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Secondly, in the efficient, Christ rose by his owne victorious power, but these by vertue of this Resurrection of Christ, as our reformed Writers more fully haue declared.
Secondly, in the efficient, christ rose by his own victorious power, but these by virtue of this Resurrection of christ, as our reformed Writers more Fully have declared.
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9 The order in which this shall come to passe, and how the dead shall bee raised, what difference there shall bee betweene these corruptible carcasses of ours, and the same refined by this Resurrection, how in the Resurrection, one starre shall differ from another in glory, and what shall become of those that are found liuing vpon the earth, at the Lords comming, is fully added by our Apostle, in that which followeth my text,
9 The order in which this shall come to pass, and how the dead shall be raised, what difference there shall be between these corruptible carcases of ours, and the same refined by this Resurrection, how in the Resurrection, one star shall differ from Another in glory, and what shall become of those that Are found living upon the earth, At the lords coming, is Fully added by our Apostle, in that which follows my text,
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Christ is the beginning, the first borne, Colos. 1.18. the first begotten of the dead, Apoca. 1.5. The fayth in whose Resurrection shall saue vs, Rom. 10.9.
christ is the beginning, the First born, Colos 1.18. the First begotten of the dead, Apoc 1.5. The faith in whose Resurrection shall save us, Rom. 10.9.
And this he so insisteth vpō in all his trialls, as though the Creed of a Christian had consisted of no more articles. In his tossing betweene the Pharisees & Sadduces, Men and brethren (saith he) I am a Pharise, the sonne of a Pharise, of the hope & Resurrection of the dead I am called in question, Act. 23.6.
And this he so insisteth upon in all his trials, as though the Creed of a Christian had consisted of no more Articles. In his tossing between the Pharisees & Sadducees, Men and brothers (Says he) I am a Pharisee, the son of a Pharisee, of the hope & Resurrection of the dead I am called in question, Act. 23.6.
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After, before Felix the Governor, I haue hope towards God, which they themselues allow, that there shall bee a resurrection of the dead both of iust and vniust, Act. 24.16. before Festus and Agrippa, Why should it bee thought a thing incredible with you, that God should raise the dead? Chap. 26.6.
After, before Felix the Governor, I have hope towards God, which they themselves allow, that there shall be a resurrection of the dead both of just and unjust, Act. 24.16. before Festus and Agrippa, Why should it be Thought a thing incredible with you, that God should raise the dead? Chap. 26.6.
And hauing therefore obtained helpe of God, I continue this witnessing both to small and great, saying none other things then these which Moses and the Prophets did say should come, that Christ should suffer,
And having Therefore obtained help of God, I continue this witnessing both to small and great, saying none other things then these which Moses and the prophets did say should come, that christ should suffer,
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and that hee should be the first that should rise againe, and should shew light vnto the people and to the Gentiles, verse 22.23. Hee had reference no doubt to that of Isaiah: Thy dead men shall liue, together with my dead body shall they rise:
and that he should be the First that should rise again, and should show Light unto the people and to the Gentiles, verse 22.23. He had Referente no doubt to that of Isaiah: Thy dead men shall live, together with my dead body shall they rise:
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as Simon Magus, and his adherents, the Ophytes, Valentinians and Carpocratians. The second, admitting the Resurrection of the body, imagined it to bee so altered,
as Simon Magus, and his adherents, the Ophytes, Valentinians and Carpocratians. The second, admitting the Resurrection of the body, imagined it to be so altered,
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To refute this fancy, wherewith Eutychus Bishop of Constantinople much troubled the Church, Gregorius (before hee had the title of Great or Pope ) made a journey thither from Rome, and handled the matter so wisely before Tiberius the Emperour, that Eutychus's book de Resurrectione was adjudged to the fire.
To refute this fancy, wherewith Eutychus Bishop of Constantinople much troubled the Church, Gregorius (before he had the title of Great or Pope) made a journey thither from Room, and handled the matter so wisely before Tiberius the Emperor, that Eutychus's book the Resurrection was adjudged to the fire.
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A fit dispatch also for the Divellish pamphlets of Ostorodius and his damnable associates, which now in this Sunneshine of the Gospell, (among diuers farre worse) set abroach the same opinion.
A fit dispatch also for the Devilish pamphlets of Ostorodius and his damnable associates, which now in this Sunshine of the Gospel, (among diverse Far Worse) Set abroach the same opinion.
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The third heresie is laid to the charge of Origen by Theophilus Alexandrinus, as though hee should hold the Resurrection of the Bodie with such a clause, that after it had risen once,
The third heresy is laid to the charge of Origen by Theophilus Alexandrian, as though he should hold the Resurrection of the Body with such a clause, that After it had risen once,
As little heede is to bee giuen to the imputations of Guido Carmelitanus against the Arminians, putting on them, that they hold Christ rose vpon the Saturday, which Alphonsus makes the fourth Heresie.
As little heed is to be given to the imputations of Guido Carmelite against the Arminians, putting on them, that they hold christ rose upon the Saturday, which Alphonsus makes the fourth Heresy.
For who findes not by Fryer Waldensis, and Widdiford, against Wickliffe, Peter Cluniacensis, against the Petrobrusians, Bernard of Lutzenburg and others, against the Waldenses, what small trust is to be giuen to such relators,
For who finds not by Fryer Waldensis, and Widdiforth, against Wickliffe, Peter Cluniacensis, against the Petrobrusians, Bernard of Lutzenburg and Others, against the Waldenses, what small trust is to be given to such relators,
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when the Authors cannot be had, to speake for themselues? Last of all, there wanted not those who affirmed, that in the Resurrection no women should bee found,
when the Authors cannot be had, to speak for themselves? Last of all, there wanted not those who affirmed, that in the Resurrection no women should be found,
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but all then should bee turned into men; abusing that place of the Apostle, Ephes. 4.13. of the growing of al vnto a perfect man, vnto the measure of the fulnesse of the stature of Christ.
but all then should be turned into men; abusing that place of the Apostle, Ephesians 4.13. of the growing of all unto a perfect man, unto the measure of the fullness of the stature of christ.
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as homo, both sexes, and wittily concluding out of the 22. of Matthew, where our Saviour tells vs, that in the Resurrection they neither marry, nor are giuen in marriage:
as homo, both sexes, and wittily concluding out of the 22. of Matthew, where our Saviour tells us, that in the Resurrection they neither marry, nor Are given in marriage:
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erunt ergo qui vel nubere hîc solent, vel ducere vxores, sed ibi hoc non faciunt. Therefore shall then (saith he) bee the parties which on earth were married,
erunt ergo qui vel nubere hîc solent, vel ducere vxores, sed There hoc non faciunt. Therefore shall then (Says he) be the parties which on earth were married,
or marriageable, but there they shall bee freed (as the Angels ) from any such relations of man and wife. Now partly to giue some satisfaction to curious demanders,
or marriageable, but there they shall be freed (as the Angels) from any such relations of man and wife. Now partly to give Some satisfaction to curious demanders,
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Iustine Martyr, Athenagoras, & Tertullian, to cōvince the Gentiles; Irenaeus, Ephrem, and Augustine, to stop the mouthes of Heretikes, Gregory Nissene, Chrysostome, Cyprian, and Ambrose, labour especially in a concionatory and Paraeneticall kinde of straine (wherein they were excellent) to settle the conscience, perswade the will,
Justin Martyr, Athenagoras, & Tertullian, to convince the Gentiles; Irnaeus, Ephrem, and Augustine, to stop the mouths of Heretics, Gregory Nissene, Chrysostom, Cyprian, and Ambrose, labour especially in a concionatory and Paraenetical kind of strain (wherein they were excellent) to settle the conscience, persuade the will,
Saint Hierome binds himselfe against the particular errours of Iohn, Bishop of Ierusalem: Damascen the Greeke master of the sentences, is full of collections out of the Ancients. Lactantius, Prudentius, Hilarie and Paulinus, tooke a delight to hallow their divine straine in Poetrie with so sacred a subject.
Saint Jerome binds himself against the particular errors of John, Bishop of Ierusalem: Damascene the Greek master of the sentences, is full of collections out of the Ancients. Lactantius, Prudentius, Hillary and Paulinus, took a delight to hallow their divine strain in Poetry with so sacred a Subject.
Sedulius thought it not enough to intitle the memorable Story of the Bible, which he had comprised in verse in foure bookes, Opus Paschale, Easter worke:
Sedulius Thought it not enough to entitle the memorable Story of the bible, which he had comprised in verse in foure books, Opus Paschale, Easter work:
which the last Bibliotheca Patrum hath now also taken in, from the Library of Peter Pithaeus. The time allotted will scarce giue leaue, to point but at the scope of each of them.
which the last Bibliotheca Patrum hath now also taken in, from the Library of Peter Pithaëus. The time allotted will scarce give leave, to point but At the scope of each of them.
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Their Philosophicall answeres out of the grounds of the Physickes, to shew the possibilitie of it, their reasons borrowed from the Ethickes, to proue how it stands with conveniency and iustice, and their excellent similitudes of the Phoenix, corne, the rising of the Sunne after his setting, and the like to illustrate the same, are testimonies of their extraordinary learning, paynes,
Their Philosophical answers out of the grounds of the Physics, to show the possibility of it, their Reasons borrowed from the Ethics, to prove how it Stands with conveniency and Justice, and their excellent Similitudes of the Phoenix, corn, the rising of the Sun After his setting, and the like to illustrate the same, Are testimonies of their extraordinary learning, pains,
wee can talke of it vpon occasion, acknowledge it to bee an especiall Article of our Creede, brand with the deserued note of Infidell, him that in any sort should question it:
we can talk of it upon occasion, acknowledge it to be an especial Article of our Creed, brand with the deserved note of Infidel, him that in any sort should question it:
or of the vertue of the first fruits, whereby the whole masse is hallowed, or the happy condition of those, who are not dead, but sleepe, and reposed in their graues,
or of the virtue of the First fruits, whereby the Whole mass is hallowed, or the happy condition of those, who Are not dead, but sleep, and reposed in their graves,
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but the emulation was about the time, who in every circumstance should be most exact. Pope Victor and his adherents were for the Sunday, in regard that it was the day of the weeke, that our Lord rose from the dead.
but the emulation was about the time, who in every circumstance should be most exact. Pope Victor and his adherents were for the Sunday, in regard that it was the day of the Week, that our Lord rose from the dead.
These pretended traditions from Iames and Iohn: the other from Saint Peter and Saint Paul: And when Irenaeus and other good men that interposed, were not able to take vp the matter, the Councell of Nice became so farre Vmpyre for the Sunday, (as wee finde related by Athanasius and Eusebius, ) and Constantine the Emperour,
These pretended traditions from James and John: the other from Saint Peter and Saint Paul: And when Irnaeus and other good men that interposed, were not able to take up the matter, the Council of Nicaenae became so Far Vmpyre for the Sunday, (as we find related by Athanasius and Eusebius,) and Constantine the Emperor,
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so strongly backed it with his Imperiall letter, (which is yet to shew in Socrates and Theodoret ) that the not-conforming to the Councels ordering in that behalfe, was made a branch of the Quarto-decimanian heresie. How justly this was done,
so strongly backed it with his Imperial Letter, (which is yet to show in Socrates and Theodoret) that the not-conforming to the Counsels ordering in that behalf, was made a branch of the Quarto-decimanian heresy. How justly this was done,
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those that desire to bee farther informed in the point, may read what Hospinian de origine Festorum: Bellarmine in his 3d booke de cultu Sanctorum, cap.
those that desire to be farther informed in the point, may read what Hospinian de origine Festivals: Bellarmine in his 3d book de cultu Sanctorum, cap.
12. Morney in the beginning of his booke of the mysterie of iniquity, haue gathered out of the Ancients: only I may not omit that which a Reuerend Bishop of our Church hath farther obserued:
12. Morney in the beginning of his book of the mystery of iniquity, have gathered out of the Ancients: only I may not omit that which a Reverend Bishop of our Church hath farther observed:
Should wee esteeme so highly of every Lords day, that it may not be prophaned, or (because it is de iure divino ) by the Church altered? And should Easter day, which containeth the ground of the change, from the Iewish Sabbath, to our Sunday, the archetype (as he calls it) or the prototype of all Sundaies in the yeere, bee in any sort scanted of its due celebration? What should I speake of the Cycli Paschales, or the golden number, sent by the Alexandrians to the Romans, as a rare invention in golden letters, for a directiue Calender, to find out the true seat of Easter, when Hyppolitus the Martyrs Prime (for now we so commonly call it) was found erroneous? Dionysius (also a Martyr) and Bishop of Alexandria, was ready to mend it;
Should we esteem so highly of every lords day, that it may not be Profaned, or (Because it is de iure divino) by the Church altered? And should Easter day, which Containeth the ground of the change, from the Jewish Sabbath, to our Sunday, the archetype (as he calls it) or the prototype of all Sundaies in the year, be in any sort scanted of its due celebration? What should I speak of the Cycles Paschales, or the golden number, sent by the Alexandrians to the Roman, as a rare invention in golden letters, for a directive Calender, to find out the true seat of Easter, when Hippolytus the Martyrs Prime (for now we so commonly call it) was found erroneous? Dionysius (also a Martyr) and Bishop of Alexandria, was ready to mend it;
Victor of Aquitaine, Prosper; Victor Capuanus, and Dionysius Exiguus, the former Victor. And when about the yeare 454. neere vpon the Councell of Calcedon, Easter fell so high in Aprill, that that they doubted they were in the wrong, what adoe keepes Leo in his Epistles to Paschasinus of Lilibaeum in Sicily, to Iulian Bishop of the Ile of Coos, to the Emperour Martian himselfe,
Victor of Aquitaine, Prosper; Victor Capuan, and Dionysius Exiguus, the former Victor. And when about the year 454. near upon the Council of Calcedon, Easter fell so high in April, that that they doubted they were in the wrong, what ado keeps Leo in his Epistles to Paschasius of Lilybaeum in Sicily, to Iulian Bishop of thee I'll of Coos, to the Emperor Martian himself,
Vpon which occasion, we haue that Fathers 83. Epistle, to the BB. of Aemilia, and Innocents letter to Aurelius, Bishop of Carthage, intreating him to call a Synode, that the matter might be more fully bated.
Upon which occasion, we have that Father's 83. Epistle, to the BB. of Emilia, and Innocents Letter to Aurelius, Bishop of Carthage, entreating him to call a Synod, that the matter might be more Fully bated.
So highly they valued this times solemnity, in regard of the first fruits consecrated in Christs Resurrection, that they held the fayling in the smallest circumstance, a note of ingratitude,
So highly they valued this times solemnity, in regard of the First fruits consecrated in Christ Resurrection, that they held the failing in the Smallest circumstance, a note of ingratitude,
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and a kinde of sacriledge. To prevent therefore such inconveniences in calculation, the taske at length was layd on those of Alexandria, as held the best Mathematicians after Ptolemies time.
and a kind of sacrilege. To prevent Therefore such inconveniences in calculation, the task At length was laid on those of Alexandria, as held the best Mathematicians After Ptolemies time.
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Eusebius mentioneth some of these Epistles, sent first by Dionysius even vnder the persecution. Three of that kinde are now extant vnder the name of Theophilus Alexandrinus, translated into Latine by Saint Hierome, and lastly reprinted in the last Bibliotheca Patrum at Colen, containing, besides the evidence of the custome of keeping Easter, matter well worth the reading.
Eusebius mentioneth Some of these Epistles, sent First by Dionysius even under the persecution. Three of that kind Are now extant under the name of Theophilus Alexandrian, translated into Latin by Saint Jerome, and lastly Reprinted in the last Bibliotheca Patrum At Colen, containing, beside the evidence of the custom of keeping Easter, matter well worth the reading.
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And to intimate that onely, which time will not suffer mee farther to enlarge, a man shall hardly turne ouer the Ancients, but euer and anon hee shall fall vpon Sermons, or Homilies for Easter, questions and answers concerning the exact forme of keeping Easter: Hymnes and Anthems composed for the celebration of Easter: Facts of greatest consequence reserued,
And to intimate that only, which time will not suffer me farther to enlarge, a man shall hardly turn over the Ancients, but ever and anon he shall fallen upon Sermons, or Homilies for Easter, questions and answers Concerning the exact Form of keeping Easter: Hymns and Anthems composed for the celebration of Easter: Facts of greatest consequence reserved,
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The feast of first fruits, this rosh hashanah, (containing many mysteries, besides common solemnities) this holy time of Easter: It is strange, to obserue how many bookes wee finde written together, by the most devout men,
The feast of First fruits, this rosh Hashanah, (containing many Mysteres, beside Common solemnities) this holy time of Easter: It is strange, to observe how many books we find written together, by the most devout men,
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even in times of persecution, by Anatolius Bishop of Laodicea, Theophylus, of Caesarea, Baccillus, of Corinth, Melito, of Sardis, Irenaeus, of Lions, Hyppolitus, the Martyr,
even in times of persecution, by Anatolius Bishop of Laodicea, Theophilus, of Caesarea, Bacillus, of Corinth, Melito, of Sardis, Irnaeus, of Lions, Hippolytus, the Martyr,
and Athanasius wanting a fit place, would needs notwithstanding keepe Easter: the one, in a spacious roome built for the publike Baths of Constantinople; the other, in a Church at Alexandria not consecrated:
and Athanasius wanting a fit place, would needs notwithstanding keep Easter: the one, in a spacious room built for the public Baths of Constantinople; the other, in a Church At Alexandria not consecrated:
12 And to come at length to our owne selues, and customes, derived from sacred antiquity, what meanes our preparation by a Lent-fast, the solemne repetition of these Easter Sermons, rather then any other, the extraordinary concourse to the Lords supper, at this time of the yeere especially,
12 And to come At length to our own selves, and customs, derived from sacred antiquity, what means our preparation by a Lent fast, the solemn repetition of these Easter Sermons, rather then any other, the extraordinary concourse to the lords supper, At this time of the year especially,
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but to draw vs by all circumstances, to reckon with him for our Easter duties, that hath so effectually payed our first fruits for vs, at this holy time of Easter? What these duties are, our Apostle elsewhere sheweth.
but to draw us by all Circumstances, to reckon with him for our Easter duties, that hath so effectually paid our First fruits for us, At this holy time of Easter? What these duties Are, our Apostle elsewhere shows.
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why seeke we not those things which are aboue? Col. 3.1. Our dulnesse in our vocations, deadnesse in our devotions, faintnesse at the approach of death, and the graue, are arguments that these Resurrection Sermons cannot be too often repeated. Wherefore, brethren, be ye stedfast and immoveable, alwaies abounding in this worke of the Lord, for as much as you know that your labour is not in vaine in the Lord. For what crosse or temptation can amaze a Christian soule, that can make but the true vse of this short text, Christ is risen againe, and become the first fruits of them that slept? Turne such a man to fight with beasts, after the manner of men;
why seek we not those things which Are above? Col. 3.1. Our dulness in our vocations, deadness in our devotions, faintness At the approach of death, and the graven, Are Arguments that these Resurrection Sermons cannot be too often repeated. Wherefore, brothers, be you steadfast and immoveable, always abounding in this work of the Lord, for as much as you know that your labour is not in vain in the Lord. For what cross or temptation can amaze a Christian soul, that can make but the true use of this short text, christ is risen again, and become the First fruits of them that slept? Turn such a man to fight with beasts, After the manner of men;
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Vpon this affiance he will professe with old Ignatius, that it belongeth to Gods wheate, to be ground with beasts teeth: he will resolutely, with Saint Laurence on the Gridiron, offer both sides to bee broyled. In losses, in sicknesse, in disgraces, in all assaults of Satan, in the pangs of death, hee will bee alwaies repeating with Iob, I know that my redeemer liueth, and that he shall stand at the latter day vpon the earth, and though after my skin, wormes destroy this body,
Upon this affiance he will profess with old Ignatius, that it belongeth to God's wheat, to be ground with beasts teeth: he will resolutely, with Saint Laurence on the Gridiron, offer both sides to be broiled. In losses, in sickness, in disgraces, in all assaults of Satan, in the pangs of death, he will be always repeating with Job, I know that my redeemer lives, and that he shall stand At the latter day upon the earth, and though After my skin, worms destroy this body,
so surely grounded, so fit to be applyed, That Christ is risen from the dead, hath satisfied the vtmost farthing, hath broken vp the prison, turned the death of the faithfull into a sleepe, out of which, by vertue of his Resurrection, they are to awake againe, vnto a farre more happy estate.
so surely grounded, so fit to be applied, That christ is risen from the dead, hath satisfied the utmost farthing, hath broken up the prison, turned the death of the faithful into a sleep, out of which, by virtue of his Resurrection, they Are to awake again, unto a Far more happy estate.
neither with the leauen of malice and wickednes, nor dicing, nor absurd dancing, or ridiculous legend-preaching to make the people laugh, which Durand and Beleth commend in their popish Bishops, as Hospinian at large declareth,
neither with the leaven of malice and wickedness, nor dicing, nor absurd dancing, or ridiculous legend-preaching to make the people laugh, which Durand and Beleth commend in their popish Bishops, as Hospinian At large Declareth,
Tell it out among the heathen, and when our children or Iuniors shall aske, what meane these solemnities at this time that the Church is so carefull to obserue, before any other;
Tell it out among the heathen, and when our children or Juniors shall ask, what mean these solemnities At this time that the Church is so careful to observe, before any other;
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let vs amply relate vnto them, how we were vtterly lost in Adam, and became the prisoners of sinne, death and hell: but now is Christ risen againe, the first fruits of them that sleepe, for their everlasting recovery;
let us amply relate unto them, how we were utterly lost in Adam, and became the Prisoners of sin, death and hell: but now is christ risen again, the First fruits of them that sleep, for their everlasting recovery;
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O thou therefore that of stones canst raise vp children vnto Abraham, and reviued'st Lazarus when hee stanke in his graue, make our dead hearts sensible of the vertue of thy Resurrection, that seconding thy first fruits with a serious awaking to righteousnesse, wee may triumphantly meete death in the face with this happy NONLATINALPHABET, O death, where is thy sting? ô graue where is thy victory? Heare vs ô Lord,
O thou Therefore that of stones Canst raise up children unto Abraham, and reviued'st Lazarus when he stank in his graven, make our dead hearts sensible of the virtue of thy Resurrection, that seconding thy First fruits with a serious awaking to righteousness, we may triumphantly meet death in the face with this happy, Oh death, where is thy sting? o graven where is thy victory? Hear us o Lord,
St Ambrose giues the reason in his sixt booke and 39. Epistle, because true Rest and security keepe their residence in heaven onely, and not here on earth:
Saint Ambrose gives the reason in his sixt book and 39. Epistle, Because true Rest and security keep their residence in heaven only, and not Here on earth:
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so feared abroad, so compassed on every side with inward and outward blessings, had at length beene sufficiently guarded from any extraordinary attempts of traitours or treason. Hee had so miraculously escaped Saul, subdued the Philistims, recouered Ierusalem from the obstinate Iebusites, the finger of God appeared in all his actions,
so feared abroad, so compassed on every side with inward and outward blessings, had At length been sufficiently guarded from any extraordinary attempts of Traitors or treason. He had so miraculously escaped Saul, subdued the philistines, recovered Ierusalem from the obstinate Jebusites, the finger of God appeared in all his actions,
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and his owne valour and experience famous amongst his subiects and borderers, so that desperatnesse it selfe might haue trembled to haue giuen him the onset:
and his own valour and experience famous among his Subjects and borderers, so that desperateness it self might have trembled to have given him the onset:
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In the matter of Vriah, David in three respects had beene scandalously to blame, in murder, adultery, and the vnder hand betraying of a poore Innocent.
In the matter of Uriah, David in three respects had been scandalously to blame, in murder, adultery, and the under hand betraying of a poor Innocent.
The first whereof, God repayed by the murder of his owne sonne Amnon, and the death of the childe begotten in adultery. The second, by the deflowring first of his daughter Tamar, by her owne brother,
The First whereof, God repaid by the murder of his own son Amnon, and the death of the child begotten in adultery. The second, by the deflowering First of his daughter Tamar, by her own brother,
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and then of his owne wiues, by his incestuous son Absalom; whom as he raised out of his own bowels to turne traytour against him, (as appeareth in the fiue former chapters) so here he ordereth the malice of Sheba to rayse another commotion, justly punishing sinne by sinne, and working his owne ends, by such perverse instruments.
and then of his own wives, by his incestuous son Absalom; whom as he raised out of his own bowels to turn traitor against him, (as appears in the fiue former Chapters) so Here he Ordereth the malice of Sheba to raise Another commotion, justly punishing sin by sin, and working his own ends, by such perverse Instruments.
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The brand therefore of Absalom is scarce here quenched, whē Sheba steps forth to blow new coales of rebellion; Of which treacherous attempt of a disloyall & false hearted subject, against his most religious & lawfull Soueraigne, I haue taken in hand vpon this day and occasion, especially to treat of.
The brand Therefore of Absalom is scarce Here quenched, when Sheba steps forth to blow new coals of rebellion; Of which treacherous attempt of a disloyal & false hearted Subject, against his most religious & lawful Sovereign, I have taken in hand upon this day and occasion, especially to Treat of.
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Of all which, whiles I shall plainely discourse according to my tumultuous provision, I trust, my occasions shall priviledge mee from those sinister censures which passe vpon matters without due notice of circumstances.
Of all which, while I shall plainly discourse according to my tumultuous provision, I trust, my occasions shall privilege me from those sinister censures which pass upon matters without due notice of Circumstances.
the doctrine (I am sure) will not bee gaine said, being occasioned by this dayes celebration, against Traytours and Treasons, of which my Text containeth a notable example, with the occasion intimated in the first words.
the Doctrine (I am sure) will not be gain said, being occasioned by this days celebration, against Traitors and Treasons, of which my Text Containeth a notable Exampl, with the occasion intimated in the First words.
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] Casu, saith Iunius, with the Chaldy paraphrase. Accidit, saith Castalio. Forte fortunâ, saith Vatablus. The Greekes haue a double rendring, NONLATINALPHABET, called hither as it were by chance, (as some would haue it) which others expresse by NONLATINALPHABET, occurrit, as being an adventure, which was occasionally met with.
] Casu, Says Iunius, with the Chaldy Paraphrase. Accidit, Says Castalio. Forte fortunâ, Says Vatablus. The Greeks have a double rendering,, called hither as it were by chance, (as Some would have it) which Others express by, occurrit, as being an adventure, which was occasionally met with.
Whether this Sheba were a party in Absaloms rebellion, and then came in with Amasa, vpon the ouerthrowe in the wood of Ephraim, or that afterward hee thrust in among the tenne Tribes at Gilgal, to congratulate the Kings victorie, to conduct him backe with honour vnto Ierusalem; the Text expresseth not,
Whither this Sheba were a party in Absaloms rebellion, and then Come in with Amasa, upon the overthrown in the wood of Ephraim, or that afterwards he thrust in among the tenne Tribes At Gilgal, to congratulate the Kings victory, to conduct him back with honour unto Ierusalem; the Text Expresses not,
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for so runne the words in the originall NONLATINALPHABET ibi evenit, vel casu erat, there he happened to be (as Arias Montanus with Pagnine expresseth it word for word) which intimates, that his being there was meerely accidentall.
for so run the words in the original There evenit, vel casu erat, there he happened to be (as Arias Montanus with Pagnine Expresses it word for word) which intimates, that his being there was merely accidental.
And howsoeuer Saint Augustine mislike in his writings, the name of chance, and fortune, in regard it might bee offensiue, by a customary heathenish interpretation: Yet the Scripture applied to our capacities: often hath it;
And howsoever Saint Augustine mislike in his writings, the name of chance, and fortune, in regard it might be offensive, by a customary Heathenish Interpretation: Yet the Scripture applied to our capacities: often hath it;
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forasmuch as things most certaine by Gods disposition and providence, in respect of mans circumspection, may be termed casuall. God (out of doubt) here had a purpose, (as Brentius and Peter Martyr well obserue) either to make a further triall of Davids fayth and patience; or to curbe him from being too presumptuous vpon the strange recouery of his state, and Kingdome;
forasmuch as things most certain by God's disposition and providence, in respect of men circumspection, may be termed casual. God (out of doubt) Here had a purpose, (as Brent and Peter Martyr well observe) either to make a further trial of Davids faith and patience; or to curb him from being too presumptuous upon the strange recovery of his state, and Kingdom;
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and punished, by such a publike attempt, and shame? Howsoeuer, this we may build vpon by the connection of these words, with the latter end of the former Chapter, that the heate betweene Israel and Iuda, who should seeme most officious to their King, gaue the hint to a false-hearted traytour, to rayse a new rebellion. Whence I inferre, That hypocriticall traytours watch their times,
and punished, by such a public attempt, and shame? Howsoever, this we may built upon by the connection of these words, with the latter end of the former Chapter, that the heat between Israel and Iuda, who should seem most officious to their King, gave the hint to a False-hearted traitor, to raise a new rebellion. Whence I infer, That hypocritical Traitors watch their times,
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and they two were alone in the field together, Genesis 4.8. Simeon and Levi, brethren in iniquitie, take their time to murder the Sichemites, when they were sore of their Circumcision, Gen. 34. Dalilah knewe well enough, that there was no shauing of Sampson, till he was througly lulled asleepe, Iudg. 24. But the most vnnaturall treason that a man in this kinde shall ever light on, was that of Adramelech and Sharezar, Senacheribs sonnes, who tooke the vantage of their father at his Devotions, in the house of Nisroch his God:
and they two were alone in the field together, Genesis 4.8. Simeon and Levi, brothers in iniquity, take their time to murder the Sichemites, when they were soar of their Circumcision, Gen. 34. Delilah knew well enough, that there was no shaving of Sampson, till he was thoroughly lulled asleep, Judges 24. But the most unnatural treason that a man in this kind shall ever Light on, was that of Adrammelech and Sharezar, Senacheribs Sons, who took the vantage of their father At his Devotions, in the house of Nisroch his God:
Where in stead of the word NONLATINALPHABET his sonnes, in the originall, we finde the vowels set in the Text (which is somewhat strange in that tongue) without their consonants: Perchance to intimate closely, that so many circumstances, concurring otherwise for the aggravating of the offence,
Where in stead of the word his Sons, in the original, we find the vowels Set in the Text (which is somewhat strange in that tongue) without their consonants: Perchance to intimate closely, that so many Circumstances, concurring otherwise for the aggravating of the offence,
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as subiects to lay violent hands on a King, and that in the Temple, and that at his devotions, to adde further, that it was done by his owne sonnes; howsoeuer it bee more vocall then the bloud of Abel; yet the manner of setting it downe, should shew it also to bee scelus infandum, a wickednesse too monstrous to be fully exprest.
as Subjects to lay violent hands on a King, and that in the Temple, and that At his devotions, to add further, that it was done by his own Sons; howsoever it be more vocal then the blood of Abel; yet the manner of setting it down, should show it also to be scelus Unspeakable, a wickedness too monstrous to be Fully expressed.
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so farre doth Satan prevaile with the ambitious humours of irreligious miscreants. Two sonnes there were, that Dauid had, whom hee especially (as it were) doted vpon, aboue the rest of his children, beautifull Absalom, and gallant Adoniah, and both of these take their vantages (as farre as in them lay) to tumble their aged Father downe from his throne, and bury him aliue, to make way for their prodigious, and preposterous purposes.
so Far does Satan prevail with the ambitious humours of irreligious miscreants. Two Sons there were, that David had, whom he especially (as it were) doted upon, above the rest of his children, beautiful Absalom, and gallant Adoniah, and both of these take their vantages (as Far as in them lay) to tumble their aged Father down from his throne, and bury him alive, to make Way for their prodigious, and preposterous Purposes.
The former, by the peoples favour, which he had gotten by his hypocritical popularitie; the latter, by his fathers feeblenesse, backing himselfe by the countenance of violent Ioab, and disloyall Abiathar. This hard measure receaued good King David, at the hands of those, of whom he best deserued.
The former, by the peoples favour, which he had got by his hypocritical popularity; the latter, by his Father's feebleness, backing himself by the countenance of violent Ioab, and disloyal Abiathar. This hard measure received good King David, At the hands of those, of whom he best deserved.
He saw the law of nature violated, conscience of so hainous a fact contemned, his indulgence repaid, with monstrous ingratitude, his tryed valour, out braued by his owne subject, who could not bee ignorant of it.
He saw the law of nature violated, conscience of so heinous a fact contemned, his indulgence repaid, with monstrous ingratitude, his tried valour, out braved by his own Subject, who could not be ignorant of it.
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Thus a broken and contrite heart, standing at the barre of Gods Iustice, and daunted at the multitude of it's owne inditements, is willing to put vp any thing, in lieu of his owne satisfaction. Hee will speake for the diuellish traytour, persisting in the height of his villany, Intreat the young man Absalom gently for my sake.
Thus a broken and contrite heart, standing At the bar of God's justice, and daunted At the multitude of it's own inditements, is willing to put up any thing, in lieu of his own satisfaction. He will speak for the devilish traitor, persisting in the height of his villainy, Entreat the young man Absalom gently for my sake.
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He will lament his death, as vntimely, and vndeserued, O my sonne Absalom, my sonne, my sonne Absalom, would God I had died for thee, O Absalom, my sonne, my sonne!
He will lament his death, as untimely, and undeserved, Oh my son Absalom, my son, my son Absalom, would God I had died for thee, Oh Absalom, my son, my son!
But the Iudge of all the World is not subject to such passions, nor satisfyed (most commonly) in such a sort, without exemplary punishment; none shall touch his Anointed for evill, but evill shall hunt those wicked persons to destroy them.
But the Judge of all the World is not Subject to such passion, nor satisfied (most commonly) in such a sort, without exemplary punishment; none shall touch his Anointed for evil, but evil shall hunt those wicked Persons to destroy them.
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Every one of the people could haue told him, how miraculously his huge army was defeated, by a small number, with the losse of twenty thousand; how strangely the Wood devoured more people that day then the sword. It must needs then be in the mouth of every one, that a senselesse thicke bough'd Oake performed the part of a good subiect, to apprehend the traytour, that his Mule left him to the gallowes, who had renounced his allegiance to his King, and Father; that the earth refused to receaue him; Heauen, was shut against him;
Every one of the people could have told him, how miraculously his huge army was defeated, by a small number, with the loss of twenty thousand; how strangely the Wood devoured more people that day then the sword. It must needs then be in the Mouth of every one, that a senseless thick boughed Oak performed the part of a good Subject, to apprehend the traitor, that his Mule left him to the gallows, who had renounced his allegiance to his King, and Father; that the earth refused to receive him; Heaven, was shut against him;
none of all his troupe left to guard him, who had in so high a nature wronged the Creatour of all, in his Anointed Vicegerent. Last of all, I make no doubt,
none of all his troop left to guard him, who had in so high a nature wronged the Creator of all, in his Anointed Vicegerent. Last of all, I make no doubt,
but divers also obserued, and spake of the extraordinary hand of God, expressed in Ioab's violence, in the speedy dispatching him, notwithstanding the Kings expresse charge to the contrary, accompanied with his infamous buriall, in a great ditch, or pit, like a carrion, vnder a heape of stones: whereas formerly hee had ambitiously provided a stately monument for that purpose, to wit, a Piramis, or pillar in the Kings dale. Some of which expresse tokens of Gods vengeance against such Rebels, at the least, all joyned together,
but diverse also observed, and spoke of the extraordinary hand of God, expressed in Joab's violence, in the speedy dispatching him, notwithstanding the Kings express charge to the contrary, accompanied with his infamous burial, in a great ditch, or pit, like a carrion, under a heap of stones: whereas formerly he had ambitiously provided a stately monument for that purpose, to wit, a Pyramids, or pillar in the Kings dale. some of which express tokens of God's vengeance against such Rebels, At the least, all joined together,
so lately acted, so freshly bleeding, so notoriously spread abroad and knowne, might haue amated this traytour in my text, from ventring againe so soone,
so lately acted, so freshly bleeding, so notoriously spread abroad and known, might have amated this traitor in my text, from venturing again so soon,
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an opportunity was giuē, Sheba's false heart was tender, and must needs take fire. Seing he hapned to be there, when such an occasion hapned to fall out, he would take advantage to vent his malice, whatsoeuer became of it.
an opportunity was given, Sheba's false heart was tender, and must needs take fire. Sing he happened to be there, when such an occasion happened to fallen out, he would take advantage to vent his malice, whatsoever became of it.
5. A lesson first for Kings, and Magistrats, not to rely too much vpon those that are of none, or a suspected religion: For howsoeuer they kisse, & cry, Master, with Iudas; or professe they haue somewhat to say from God, as Ehud told Eglon: yet they carry a two-edged-dagger vnder their rayment, (as there he did;) which is too loose in the scabberd, (as Ioabs was) and will bee the readier to strike you vpon any advantage giuen them.
5. A Lesson First for Kings, and Magistrates, not to rely too much upon those that Are of none, or a suspected Religion: For howsoever they kiss, & cry, Master, with Iudas; or profess they have somewhat to say from God, as Ehud told Eglon: yet they carry a two-edged-dagger under their raiment, (as there he did;) which is too lose in the scabbard, (as Ioabs was) and will be the Readier to strike you upon any advantage given them.
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wherevpon when hee was truely informed by Iohanan and others, that Ismael the sonne of Nethaniah, was suborned by Baalis King of Ammon, to slay him, hee beleeued them not;
whereupon when he was truly informed by Johanan and Others, that Ishmael the son of Nethaniah, was suborned by Baalis King of Ammon, to slay him, he believed them not;
In consideration whereof, no doubt, Zerubbabel, and the chiefe of the Fathers returned from the captivity, tooke afterward a better course, Ezra 4. For when the treacherous enemies of the Church, made a proffer to joyne with them in the reedifying of the Temple:
In consideration whereof, no doubt, Zerubbabel, and the chief of the Father's returned from the captivity, took afterwards a better course, Ezra 4. For when the treacherous enemies of the Church, made a proffer to join with them in the re-edifying of the Temple:
David himselfe in divers places complaines of such kinde of people, in the fiue and thirtieth Psal. When they were sicke (saith he) I put on sackcloth, and humbled my selfe with fasting;
David himself in diverse places complains of such kind of people, in the fiue and thirtieth Psalm When they were sick (Says he) I put on Sackcloth, and humbled my self with fasting;
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Now if ever there were a generation of vipers, that vnnaturally make their passage to light, thorow their mothers bowels; our treacherous fugitiues, and home-bred Papists, may most justly be esteemed such, whom no benefits can winne, no allegeance binde, no hazzard deterre from attempting (on the least advantage) the vtter overthrow of their Prince, and Countrey.
Now if ever there were a generation of vipers, that unnaturally make their passage to Light, thorough their mother's bowels; our treacherous fugitives, and Homebred Papists, may most justly be esteemed such, whom no benefits can win, no allegiance bind, no hazard deter from attempting (on the least advantage) the utter overthrow of their Prince, and Country.
Were they ever quiet in Queene Elizabeths daies? or hath the mercy of our gracious Soveraigne (whom God so miraculously hath so often freed from their villany) wrought in them any remorse of conscience? No surely (Beloued,) for seeing the Pope himselfe hath mounted to this height, onely by such treasonable practices against his owne Prince and others;
Were they ever quiet in Queen Elizabeths days? or hath the mercy of our gracious Sovereign (whom God so miraculously hath so often freed from their villainy) wrought in them any remorse of conscience? No surely (beloved,) for seeing the Pope himself hath mounted to this height, only by such treasonable practices against his own Prince and Others;
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when they hold such grounds in their Schooles, that the Pope may loose, & make voide the oath of allegiance that subiects haue taken to their lawfull Princes:
when they hold such grounds in their Schools, that the Pope may lose, & make void the oath of allegiance that Subjects have taken to their lawful Princes:
that vpon a pretence they are falne from the Church, and are turned heretiques, hee may depose them from their Thrones, and dispose their kingdomes to others;
that upon a pretence they Are fallen from the Church, and Are turned Heretics, he may depose them from their Thrones, and dispose their kingdoms to Others;
though no way involved in the Fathers fault; that such powderplots vndergone for the sea of Rome, are so farre from treasons, that they are justly termed martyrdome, and often are rewarded with canonization, or the like.
though no Way involved in the Father's fault; that such Powderplots undergone for the sea of Room, Are so Far from treasons, that they Are justly termed martyrdom, and often Are rewarded with canonization, or the like.
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What hope (I say) may remaine that such, so bred, so taught, so beleeuing, will ever proue Loyall? When they confesse their poore conformity, they yeeld for the time, to be for want of strength, which should soone appeare in other colours,
What hope (I say) may remain that such, so bred, so taught, so believing, will ever prove Loyal? When they confess their poor conformity, they yield for the time, to be for want of strength, which should soon appear in other colours,
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And to what shall we attribute the miraculous escapes of our Religious Soveraigne, with the confusion of their enginers? hath there beene any circumspection vsed extraordinary? or retyrednesse, for prevention? or a guard, to keepe off? or new law to cut off all such fals-hearted Sheba's, who may happē to be amongst vs, to doe a mischiefe? The world seeth, that with vs it is farre otherwise.
And to what shall we attribute the miraculous escapes of our Religious Sovereign, with the confusion of their engineers? hath there been any circumspection used extraordinary? or retiredness, for prevention? or a guard, to keep off? or new law to Cut off all such False-hearted Sheba's, who may happen to be among us, to do a mischief? The world sees, that with us it is Far otherwise.
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It is therefore only Gods extraordinary protection, that hath hitherto freed him from such apparant, and remedilesse dangers. The Gowries had dispatched him;
It is Therefore only God's extraordinary protection, that hath hitherto freed him from such apparent, and remediless dangers. The Gowries had dispatched him;
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the Powderplot had blowne vp him and all his, if this mercy of God onely had not prevented the divels malice, and our security. O then how should this stirre vs vp, to commence our suits to the same Protectour,
the Gunpowder plot had blown up him and all his, if this mercy of God only had not prevented the Devils malice, and our security. Oh then how should this stir us up, to commence our suits to the same Protector,
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For let vs depend vpon it (Beloued) as long as there is a Pope, and devill; Princes professing the Gospell, shall never bee secured from Gowries and Garnets. Some male contents will lurke in the throng, among better-affected subiects, who haue swallowed a morsell either of Ambition, with Absalom, or of revenge with Bigthan, and Teresh, or of couetousnesse, with Iudas, or out of an old grudge, with Sheba will bee houering for their advantage, who cometh now in the next place to bee personally indited, and arraigned by name for a traytour.
For let us depend upon it (beloved) as long as there is a Pope, and Devil; Princes professing the Gospel, shall never be secured from Gowries and Garnetus. some male contents will lurk in the throng, among better-affected Subjects, who have swallowed a morsel either of Ambition, with Absalom, or of revenge with Bigthan, and Teresh, or of covetousness, with Iudas, or out of an old grudge, with Sheba will be hovering for their advantage, who comes now in the next place to be personally Indited, and arraigned by name for a traitor.
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First, by the character, or badge of his profession, he was a man of Belial. Secondly by his proper name, whose name was Sheba. Thirdly, his parētage comes in question, the sonne of Bichri: and lastly, is mentioned his Tribe, a Beniamite, or (as the originall hath it in the same sense,
First, by the character, or badge of his profession, he was a man of Belial. Secondly by his proper name, whose name was Sheba. Thirdly, his parentage comes in question, the son of Bichri: and lastly, is mentioned his Tribe, a Benjamite, or (as the original hath it in the same sense,
as Abulensis sheweth) a man of Iemini. That which wee translate to the word, out of the originall, A man of Belial; Iunius renders Nequam: Castalio, improbus:
as Abulensis shows) a man of Iemini. That which we translate to the word, out of the original, A man of Belial; Iunius renders Nequam: Castalio, Improbus:
all which joyned together, scarce expresse the thing, hee being a lewd, vngodly, dissolute, pestilent sonne of the Deuill, which could endure no law, or to liue within any compasse, brother to Elie's sonnes, 1. Sam. 2. which are thus described in the text, Now the sonnes of Eli were sonnes of Belial, and they knew not the Lord, that is (as Abulensis glosseth on it) Howsoever they professed him for a fashion,
all which joined together, scarce express the thing, he being a lewd, ungodly, dissolute, pestilent son of the devil, which could endure no law, or to live within any compass, brother to Ely's Sons, 1. Sam. 2. which Are thus described in the text, Now the Sons of Eli were Sons of Belial, and they knew not the Lord, that is (as Abulensis Glosseth on it) Howsoever they professed him for a fashion,
But the same word signifying also an oath, might as well haue minded him of his oath which he had taken to obey his King, and was vpon no occasion to bee violated.
But the same word signifying also an oath, might as well have minded him of his oath which he had taken to obey his King, and was upon no occasion to be violated.
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That which followes, The sonne of Bichri, Strigelius, (I know not vpon what ground) would change into NONLATINALPHABET vnus è proceribus, a great Noble mā, for birth, meanes, and authority.
That which follows, The son of Bichri, Strigel, (I know not upon what ground) would change into vnus è proceribus, a great Noble man, for birth, means, and Authority.
True it is, that NONLATINALPHABET or NONLATINALPHABET which signify the first borne, or the first fruits, with a little inflection may be varied to that purpose;
True it is, that or which signify the First born, or the First fruits, with a little inflection may be varied to that purpose;
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but what need change of the text, if the collection may be had without it? Farre more passable is the inference of Abulensis, that except he had beene some great man, hee would never haue ventured for such a purpose, to haue blowne a trumpet, and the multitude would rather haue slaine him outright,
but what need change of the text, if the collection may be had without it? far more passable is the Inference of Abulensis, that except he had been Some great man, he would never have ventured for such a purpose, to have blown a trumpet, and the multitude would rather have slain him outright,
Well therefore he may be presumed to be a man of eminency, as Catiline among the Romanes, or Gowry amongst his countrymen, of greater nobility and note,
Well Therefore he may be presumed to be a man of eminency, as Catiline among the Romans, or Gowry among his countrymen, of greater Nobilt and note,
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A - Beniamite, or a man Iemini: for why should this be added? but (as most interpreters take it) to shew the ground, why Sheba was so ready to revolt from David. Ever there remained a sting betweene the Beniamites, and David; especially of those that were any way kinne to Saul, for the translating of the Kingdome from Saul's posterity, to David. And howsoever the expresse disposall of good was knowne to all Israel in it;
A - Benjamite, or a man Iemini: for why should this be added? but (as most Interpreters take it) to show the ground, why Sheba was so ready to revolt from David. Ever there remained a sting between the Benjaminites, and David; especially of those that were any Way kin to Saul, for the translating of the Kingdom from Saul's posterity, to David. And howsoever the express disposal of good was known to all Israel in it;
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yet malicious men will take no satisfaction, especially where a Kingdome is the obiect of their difference. So Shimei, which reviled him in the 16. Chapter, is said to be of the family of Saul, that we might take notice of the reason why he did it.
yet malicious men will take no satisfaction, especially where a Kingdom is the Object of their difference. So Shimei, which reviled him in the 16. Chapter, is said to be of the family of Saul, that we might take notice of the reason why he did it.
In like manner the name of Sheba chronicleth the personall blot: and the sonne of Bichri, the imputation sticking to the family. All which in stead of a doctrine, yeeld this essentiall definition of a a traytour:
In like manner the name of Sheba chronicleth the personal blot: and the son of Bichri, the imputation sticking to the family. All which in stead of a Doctrine, yield this essential definition of a a traitor:
7 The meanest Logician will here easily finde the genus to be NONLATINALPHABET, a man of Belial, and the difference drawne partly, from the proper obiect, his lawfull Soveraigne, and partly, from a necessary adiunct, the infamy both of person, and family.
7 The Meanest Logician will Here Easily find the genus to be, a man of Belial, and the difference drawn partly, from the proper Object, his lawful Sovereign, and partly, from a necessary adjunct, the infamy both of person, and family.
Curse not the King, no not in thy thought: Eccles. 10.20. But feare God and honour him, not only for wrath but for conscience sake, as Saint Peter and Saint Paul ioyntly teach vs. Certainly hee that faultereth in his allegiance to man the deputy, manifestly revolteth from God, the deputer. And hee that shaketh off this sacred bond of obedience, hath first resigned heaven, and made shipwracke of a good conscience. I need not cast about in this for any farther confirmation:
Curse not the King, no not in thy Thought: Eccles. 10.20. But Fear God and honour him, not only for wrath but for conscience sake, as Saint Peter and Saint Paul jointly teach us Certainly he that faultereth in his allegiance to man the deputy, manifestly revolteth from God, the Deputer. And he that shakes off this sacred bound of Obedience, hath First resigned heaven, and made shipwreck of a good conscience. I need not cast about in this for any farther confirmation:
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For why is Sheba here named so precisely with his Father and Tribe, but to be left as Pilate in our Creede, gibbeted vp (as it were a carcasse) for detestation to all posterity? It was a heauy doome for Amalek, to haue his remembrance to be vtterly put out from vnder heaven, Exod. 17. as also for Ieroboam and Baasha, to bee grubbed vp by the rootes with all their offsprings. But the curse seemes farre more disastrous, to be remembred with a brand of infamy,
For why is Sheba Here nam so precisely with his Father and Tribe, but to be left as Pilate in our Creed, gibbeted up (as it were a carcase) for detestation to all posterity? It was a heavy doom for Amalek, to have his remembrance to be utterly put out from under heaven, Exod 17. as also for Jeroboam and Baasha, to be grubbed up by the roots with all their offsprings. But the curse seems Far more disastrous, to be remembered with a brand of infamy,
Achitophel hangs himselfe so politikely, that no man, so much as in conceipt, will cut the halter. God would not haue the names of such to putrifie, with their carcasses,
Ahithophel hangs himself so politicly, that no man, so much as in conceit, will Cut the halter. God would not have the names of such to putrify, with their carcases,
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So generall is that of the Wise man applied particularly to an adulterous woman, Ecclus. 23.25. His children shall take no roote, and her boughes shall bring no fruite.
So general is that of the Wise man applied particularly to an adulterous woman, Ecclus 23.25. His children shall take no root, and her boughs shall bring no fruit.
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So the name of the wicked shall rot: It shall be left as a curse vnto Gods chosen, Esay, 65.15. The sinnes of their fathers shall be had in remembrance, and the sinnes of their mothers shall not be blotted out, Psal. 109.14.
So the name of the wicked shall rot: It shall be left as a curse unto God's chosen, Isaiah, 65.15. The Sins of their Father's shall be had in remembrance, and the Sins of their mother's shall not be blotted out, Psalm 109.14.
So Ieroboam is seldome named, but Nebat is fetcht in, to beare a part of the reproach and scandall. Seven times in this Chapter, mention is made of Sheba, and so often the sonne of Bichri is added. Such a stayne one false traytour leaues vpon a whole family.
So Jeroboam is seldom nam, but Nebat is fetched in, to bear a part of the reproach and scandal. Seven times in this Chapter, mention is made of Sheba, and so often the son of Bichri is added. Such a stain one false traitor leaves upon a Whole family.
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except it would please more particularly, first, parents, hence to be admonished, for the bringing vp of their children in obedience in their tender yeeres,
except it would please more particularly, First, Parents, hence to be admonished, for the bringing up of their children in Obedience in their tender Years,
and raze them out of their genealogies, that shall so farre linke themselues with Belial, as to be accounted his children. Last of all, all sorts may judge how to esteeme of such, that vnder pretence of Religion, sow the seed of flat rebellion, & learne of David a subject,
and raze them out of their genealogies, that shall so Far link themselves with Belial, as to be accounted his children. Last of all, all sorts may judge how to esteem of such, that under pretence of Religion, sow the seed of flat rebellion, & Learn of David a Subject,
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To which purpose he had spokē to Abishai before, whose fingers itched to helpe him, Destroy him not; for who can stretch forth his hand against the Lords Anointed, & be guiltlesse? In which doctrine if Bichri had wel catechized his son Sheba, it might perchance haue restrained him frō blowing a trumpet, and stirring rebellion, by such a damned outcry,
To which purpose he had spoken to Abishai before, whose fingers itched to help him, Destroy him not; for who can stretch forth his hand against the lords Anointed, & be guiltless? In which Doctrine if Bichri had well Catechized his son Sheba, it might perchance have restrained him from blowing a trumpet, and stirring rebellion, by such a damned outcry,
8. Those whom Belial once possesseth with Iudas, and winnes to bee traytours, shall haue counsell crafty enough suggested by the same master, which in all likelyhood might bring about their diuellish designes. But hee that dwelleth in heauen, hath such a hooke in their nostrels, that he twines them in and out, as hee sees most convenient:
8. Those whom Belial once Possesses with Iudas, and wins to be Traitors, shall have counsel crafty enough suggested by the same master, which in all likelihood might bring about their devilish designs. But he that dwells in heaven, hath such a hook in their nostrils, that he twines them in and out, as he sees most convenient:
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So that commonly their policies stead them no farther then Achitophels, by an orderly disposing of all things, to hasten their shamefull execution. Sheba here is not to seeke for the managing of matters to his best advantage.
So that commonly their policies stead them no farther then Achitophels, by an orderly disposing of all things, to hasten their shameful execution. Sheba Here is not to seek for the managing of matters to his best advantage.
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Wherefore first hee blowes a Trumpet, the vnexpected sound of which, in so clamorous a tumult, and bickerings (as was formerly shewed to bee betweene Israel and Iudas ) was the onely meanes to procure him audience. That being once gotten, hee presently falls to a forcible perswasion, sorting it to the exasperated passions of the men of Israel, which notwithstanding hee groundeth vpon the harsh speeches vsed by the men of Iudah. This cannot be better vnderstood,
Wherefore First he blows a Trumpet, the unexpected found of which, in so clamorous a tumult, and bickerings (as was formerly showed to be between Israel and Iudas) was the only means to procure him audience. That being once got, he presently falls to a forcible persuasion, sorting it to the exasperated passion of the men of Israel, which notwithstanding he groundeth upon the harsh Speeches used by the men of Iudah. This cannot be better understood,
David being freed from Absalom, is to bee brought backe by his subjects with honour vnto Ierusalem. Now hee had secretly sent to the men of Iudah, that they should bee the formost.
David being freed from Absalom, is to be brought back by his subject's with honour unto Ierusalem. Now he had secretly sent to the men of Iudah, that they should be the foremost.
The other Tribes, in an officious emulation, take this vnkindly, and therevpon expostulate with the King, Why haue our brethren, the men of Iuda, stolne thee away? Doe they not thinke that wee are as faithfull subjects,
The other Tribes, in an officious emulation, take this unkindly, and thereupon expostulate with the King, Why have our brothers, the men of Iuda, stolen thee away? Do they not think that we Are as faithful subject's,
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Yea, (say the Israelites ) haue not we ten parts in him, and in that respect more right? Why then did yee despise vs, that our advice should not bee first had in bringing backe our King.
Yea, (say the Israelites) have not we ten parts in him, and in that respect more right? Why then did ye despise us, that our Advice should not be First had in bringing back our King.
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How the men of Iudah put this off, the text mentioneth not, only it followeth NONLATINALPHABET, harder or fiercer were the words of the men of Iudah, then the words of the men of Israel: It might be, they vsed some opprobrious speeches, which the Israelites being great in number, thought very disgracefull to endure:
How the men of Iudah put this off, the text mentioneth not, only it follows, harder or fierce were the words of the men of Iudah, then the words of the men of Israel: It might be, they used Some opprobrious Speeches, which the Israelites being great in number, Thought very disgraceful to endure:
Doe the men of Iudah (saith hee) thinke so basely of vs, as though we being tenne to one, must giue way to them? Cannot wee make good our owne parts, without dependance on them for King, or Counsell? seeing they so arrogantly stand vpon, that David is their Kinsman, and therefore wholly theirs by inheritance, so that our interest in him is a farre off, or none at all:
Doe the men of Iudah (Says he) think so basely of us, as though we being tenne to one, must give Way to them? Cannot we make good our own parts, without dependence on them for King, or Counsel? seeing they so arrogantly stand upon, that David is their Kinsman, and Therefore wholly theirs by inheritance, so that our Interest in him is a Far off, or none At all:
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as that one Tribe of Iudah: for what part may wee challenge in him, who is wholly for his own kinred? & what was Ishai his father? was he not an obscure mā yonder at Bethlem Ephrata, and this David his shepheard? shall wee then, better descended, continue to bee his vassals,
as that one Tribe of Iudah: for what part may we challenge in him, who is wholly for his own kindred? & what was Jesse his father? was he not an Obscure man yonder At Bethlehem Ephrata, and this David his shepherd? shall we then, better descended, continue to be his vassals,
as though the father had beene King, and the man succeeded as his lawfull heire apparent? Iudah tells vs we haue no part in David, and wee knowe that the kingdome of Israel was not Ishai's sonnes inheritance.
as though the father had been King, and the man succeeded as his lawful heir apparent? Iudah tells us we have no part in David, and we know that the Kingdom of Israel was not Ishai's Sons inheritance.
and therefore when their young King answered them not according to their minde, in the matter of taxes and subsidies, which wicked Ieroboam had set on foote, every one had ready at his tongues ende, 1. Kings, 12.16. What portion haue wee in David, or what inheritance haue we in the sonne of Iesse? To thy tents, O Israel:
and Therefore when their young King answered them not according to their mind, in the matter of Taxes and subsidies, which wicked Jeroboam had Set on foot, every one had ready At his tongues end, 1. Kings, 12.16. What portion have we in David, or what inheritance have we in the son of Iesse? To thy tents, Oh Israel:
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But had these men but remembred so well, that which their wise King Solomon, long after Shebae's destruction, had left them for a better direction, Prouerbes 8. (where hee bringeth in the wisedome of the most High thus proclayming, By mee Kings raigne, & Princes decree justice:
But had these men but remembered so well, that which their wise King Solomon, long After Sheba's destruction, had left them for a better direction, Proverbs 8. (where he brings in the Wisdom of the most High thus proclaiming, By me Kings Reign, & Princes Decree Justice:
for feare of a worse inconvenience, neither can the members vpbrayd it, (as the Apostle and Nature reach vs) with these contemptuous termes, I haue no need of thee:
for Fear of a Worse inconvenience, neither can the members upbraid it, (as the Apostle and Nature reach us) with these contemptuous terms, I have no need of thee:
So the head in the body politique, must keepe his place howsoeuer, till that highest authoritie take it off, who first set it on, to change it for a better.
So the head in the body politic, must keep his place howsoever, till that highest Authority take it off, who First Set it on, to change it for a better.
The more pernitious in reformed States and Common-wealths, is the wicked band of Antichrist, who take vpon them to seuer those, whom God hath so linked together, where finding it too hard a taske against conscience and nature, to perswade the thesis, That subjects may rebell against those, whom God hath advanced to bee their lawfull Kings;
The more pernicious in reformed States and Commonwealths, is the wicked band of Antichrist, who take upon them to sever those, whom God hath so linked together, where finding it too hard a task against conscience and nature, to persuade the thesis, That subject's may rebel against those, whom God hath advanced to be their lawful Kings;
as Sampson was of his strength by the shauing of Dalilah; and therefore they may be dealt with, as other men, who are publique enemies to Christianitie.
as Sampson was of his strength by the shaving of Delilah; and Therefore they may be dealt with, as other men, who Are public enemies to Christianity.
Thus they cease not most diuelishly to spread in their slaunderous pamphlets, virulent libels, and secret whisperings, which must goe by tradition from hand to hand, to mislead simple women, and worke on desperate humours, who discontented that all things runne not as they would haue it, assure themselues of redresse in any change whatsoeuer.
Thus they cease not most diuelishly to spread in their slanderous pamphlets, virulent libels, and secret whisperings, which must go by tradition from hand to hand, to mislead simple women, and work on desperate humours, who discontented that all things run not as they would have it, assure themselves of redress in any change whatsoever.
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Now what is this in effect, but to preach on Sheba's text, We haue no part in David, nor any inheritance in the sonne of Iesse? What other conclusion doe they driue at in all their Volumes, against the Kings Supremacy and subjects Oath of allegiance,
Now what is this in Effect, but to preach on Sheba's text, We have no part in David, nor any inheritance in the son of Iesse? What other conclusion do they driven At in all their Volumes, against the Kings Supremacy and subject's Oath of allegiance,
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but to make their followers conceit, that they haue no part in King Iames, nor any inheritance in the lawfull Successour of blessed Queene Elizabeth? This doctrine (it should seeme) the Earle Gowrie had learned,
but to make their followers conceit, that they have no part in King James, nor any inheritance in the lawful Successor of blessed Queen Elizabeth? This Doctrine (it should seem) the Earl Gowrie had learned,
There neuer appeared other then good correspondence before, betweene Sheba, and King David: the like was betweene Gowrie and our Soueraigne. For after the just execution of his father, in his Majesties minoritie, he restored (this traytour his sonne) his lands and dignities, advanced two or three of his Sisters to wait on the Queene in her privie chamber, vsed that wretch Alexander graciously, who so wretchedly was the chiefe actour in the plot.
There never appeared other then good correspondence before, between Sheba, and King David: the like was between Gowrie and our Sovereign. For After the just execution of his father, in his Majesties minority, he restored (this traitor his son) his Lands and dignities, advanced two or three of his Sisters to wait on the Queen in her privy chamber, used that wretch Alexander graciously, who so wretchedly was the chief actor in the plot.
Sheba is set down in my text to be NONLATINALPHABET a dissolute son of Belial, moulded in gall and venome, without conscience to vndertake any villany.
Sheba is Set down in my text to be a dissolute son of Belial, moulded in Gall and venom, without conscience to undertake any villainy.
Last of all, as Sheba sped afterward, so Gowrie had his due, at the first onset, King Iames being deliuered, (as David, ) to magnifie the Deliverer in the imitation of David, which he there did presently vpon his knees, in the midst of his owne servants, they all kneeling round about him in the place of his deliuerie,
Last of all, as Sheba sped afterwards, so Gowrie had his endue, At the First onset, King James being Delivered, (as David,) to magnify the Deliverer in the imitation of David, which he there did presently upon his knees, in the midst of his own Servants, they all kneeling round about him in the place of his delivery,
as in most of his Psalmes of thanksgiuing, so most compendiously, for this purpose, in the 21. The King shall reioyce in thy strength, O Lord, exceeding glad shall he be of thy salvation.
as in most of his Psalms of thanksgiving, so most compendiously, for this purpose, in the 21. The King shall rejoice in thy strength, Oh Lord, exceeding glad shall he be of thy salvation.
HIGGAION ET SELAH. PSALME. 9.16. The Lord is knowne by the iudgement which hee executeth: the wicked is snared in the worke of his owne hands. Higgaion. Selah.
HIGGAION ET SELAC. PSALM. 9.16. The Lord is known by the judgement which he Executeth: the wicked is snared in the work of his own hands. Higgaion. Selac.
so especially vpon this day and occasion, with an Higgaion and Selah to be remembred, The Lord is knowne by the iudgement which hee executeth, the wicked is snared in the worke of his owne hands.
so especially upon this day and occasion, with an Higgaion and Selac to be remembered, The Lord is known by the judgement which he Executeth, the wicked is snared in the work of his own hands.
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as composing it for a celebration of some extraordinary deliuerance, and leauing it to the Church as a patterne for imitation. And so much may bee collected from the title it selfe, that in the originall is NONLATINALPHABET, which our last Translators (as you may see) frame to the chiefe Musician, and his instrument;
as composing it for a celebration of Some extraordinary deliverance, and leaving it to the Church as a pattern for imitation. And so much may be collected from the title it self, that in the original is, which our last Translators (as you may see) frame to the chief Musician, and his Instrument;
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Iunius, to the tune of treble, or countertenor; an excellent applying of such faculties, which now most commonly are abused. But others either by disioynting the words,
Iunius, to the tune of triple, or countertenor; an excellent applying of such faculties, which now most commonly Are abused. But Others either by disjointing the words,
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or straining the poynts, or taking vantage of inversion of letters, and divers significations of the same roote, (as Moller and Lorinus at large informe) bring it about either to be a thankesgiuing for Pharaoh's destruction,
or straining the points, or taking vantage of inversion of letters, and diverse significations of the same root, (as Moller and Lorinus At large inform) bring it about either to be a thanksgiving for Pharaoh's destruction,
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for abusing Davids messengers; or according to Saint Hierome, and Aquinas, expressed in the vulgar edition out of the Septuagint, pro occultis filij, for the discouering and punishing of the secret plots of Absalom his sonne.
for abusing Davids messengers; or according to Saint Jerome, and Aquinas, expressed in the Vulgar edition out of the septuagint, Pro occultis filij, for the discovering and punishing of the secret plots of Absalom his son.
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for an interpretation, (as Burgensis well taxeth Lyra: ) And others obserue not the difference in the genders, that would make NONLATINALPHABET to signify the Florishing estate of the Church, Iuventutē candidam, & so gratify their mother by a broken title. Out of all which differences, this consequent may be picked for our purpose, that for any notable deliuerance, either from tyrants,
for an Interpretation, (as Burgensis well Taxes Lyram:) And Others observe not the difference in the genders, that would make to signify the Flourishing estate of the Church, Iuventutē candidam, & so gratify their mother by a broken title. Out of all which differences, this consequent may be picked for our purpose, that for any notable deliverance, either from Tyrants,
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as Pharao, or terrible invaders, as Goliah, or Churlish neighbours, as Nabal, or open truce-breakers, as Hanun, or bosom traytors, as Absalom, the Church is to expresse her ioy and thankefulnesse in an extraordinary manner,
as Pharaoh, or terrible invaders, as Goliath, or Churlish neighbours, as Nabal, or open Truce-breakers, as Hanun, or bosom Traitors, as Absalom, the Church is to express her joy and thankfulness in an extraordinary manner,
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as receiuing herein an earnest, that the time at length shall come, wherein the overthrow of Antichrist by the Lambe, shall be celebrated in heaven, with everlasting Halleluiah's. This the Papists themselues cannot complaine to be wrested:
as receiving herein an earnest, that the time At length shall come, wherein the overthrow of Antichrist by the Lamb, shall be celebrated in heaven, with everlasting Halleluiah's. This the Papists themselves cannot complain to be wrested:
Appoint (Lord) a Law-giuer over them. And this Law-giver, their Doway Divines with the Interlineary glosse, acknowledged to be Antichrist; the heathen, to be men of heathenish conditions:
Appoint (Lord) a Lawgiver over them. And this Lawgiver, their Doway Divines with the Interlineary gloss, acknowledged to be Antichrist; the heathen, to be men of Heathenish conditions:
Gentilitèr vinentes (saith the Glosse. ) So that to make, by way of application the Pope, this tyrannicall law-giuer, the Gentiles, his seduced assasinates, this deliverāce, the powder-plot, or a treason of the like nature, is but to take the hint, that they themselues haue giuen,
Gentilitèr vinentes (Says the Gloss.) So that to make, by Way of application the Pope, this tyrannical lawgiver, the Gentiles, his seduced assassinates, this deliverance, the Gunpowder Plot, or a treason of the like nature, is but to take the hint, that they themselves have given,
It would set an edge on our devotions, and excellently direct our meditations, but to take a view in the passage, of our Prophets carriage in the whole frame of this thankesgiuing, how heartily he begins to vow prayses, and reioycing, and singing, and every kinde of setting forth Gods marvelous workes in this behalfe;
It would Set an edge on our devotions, and excellently Direct our meditations, but to take a view in the passage, of our prophets carriage in the Whole frame of this thanksgiving, how heartily he begins to Voelli praises, and rejoicing, and singing, and every kind of setting forth God's marvelous works in this behalf;
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For when he ascendeth his throne, to make inquisition for bloud, out-goe the names of the wicked, their destructions haue a period, downe they sinke into the pit, turned they are into hell, their owne Law-giuer shall play the tyrant, to set them onward with a mischiefe,
For when he Ascendeth his throne, to make inquisition for blood, outgo the names of the wicked, their destructions have a Period, down they sink into the pit, turned they Are into hell, their own Lawgiver shall play the tyrant, to Set them onward with a mischief,
so that wofull experience at length shall teach them, to know themselues to be but men, whereas the innocent on the otherside, shall be wonderfully deliuered, to shew forth all Gods prayses in the gates of the daughter of Sion, and reioyce in his salvation. Of all which my text is (as it were) the morall, comprizing the pith of all:
so that woeful experience At length shall teach them, to know themselves to be but men, whereas the innocent on the otherside, shall be wonderfully Delivered, to show forth all God's praises in the gates of the daughter of Sion, and rejoice in his salvation. Of all which my text is (as it were) the moral, comprising the pith of all:
2 The words include in them without forcing, three parties, The Lord, the wicked, and the godly, with their severall attributes, Execution, punishment, and triumphing. Which connected together as they ly, yeelde vnto vs three points, especially at this time to be stood vpon:
2 The words include in them without forcing, three parties, The Lord, the wicked, and the godly, with their several attributes, Execution, punishment, and triumphing. Which connected together as they lie, yield unto us three points, especially At this time to be stood upon:
The Iudgement, knowne, the successe, fit, the applause, tuned to the highest key. So that in the first, we haue Gods Iustice, in the second, his Wisdome; in the third, his Mercy, presented to our considerations in a most heavenly order.
The Judgement, known, the success, fit, the applause, tuned to the highest key. So that in the First, we have God's justice, in the second, his Wisdom; in the third, his Mercy, presented to our considerations in a most heavenly order.
All which, if it please to haue in one word, and conceit as an arraignement, the a•e of the Iudge, will commaund attention, who first takes his place to execute his authority, in these words:
All which, if it please to have in one word, and conceit as an arraignment, the a•e of the Judge, will command attention, who First Takes his place to execute his Authority, in these words:
3 The Lord is knowne by the iudgement which he executeth ] The wonderfull events which the ignorant attribute to fortune, the superstitious, to Saints and Idoles, the politicians, to their plots, some, to their owne worth, most, to the meanes, and the extraordinary concurrence of second causes, the Penmen of the Holy Ghost ascribe ever vnto the Lord:
3 The Lord is known by the judgement which he Executeth ] The wonderful events which the ignorant attribute to fortune, the superstitious, to Saints and Idols, the politicians, to their plots, Some, to their own worth, most, to the means, and the extraordinary concurrence of second Causes, the Penmen of the Holy Ghost ascribe ever unto the Lord:
they held it the best Analytiques, to resolue all such effects into their first principle. In describing of the like matters among other writers, you shall finde Alexander did this,
they held it the best Analytics, to resolve all such effects into their First principle. In describing of the like matters among other writers, you shall find Alexander did this,
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or Caesar thus behaued himselfe, Nestor gaue this counsell, and such effects ensued vpon it: But when Moses and Ioshuah handle their weapons more valiantly, then any of these:
or Caesar thus behaved himself, Nestor gave this counsel, and such effects ensued upon it: But when Moses and Joshua handle their weapons more valiantly, then any of these:
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Such prevention is vsed against selfe-conceit, and vaine-glory, and simplicity, in referring honour to it's proper obiect, that wee should not assume to our selues, that which belongs to him that made vs,
Such prevention is used against Self-conceit, and vainglory, and simplicity, in referring honour to it's proper Object, that we should not assume to our selves, that which belongs to him that made us,
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but in all such blessings, and favours, endeavour with all alacrity, that the Lord may ever be knowne, to bee the first mouer, and principall effector.
but in all such blessings, and favours, endeavour with all alacrity, that the Lord may ever be known, to be the First mover, and principal effector.
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Now as the Lord is knowne to be omnipotent by his workes of creation, mercifull in our redemption, infinite, wise, and provident, in composing and disposing all to his owne glory,
Now as the Lord is known to be omnipotent by his works of creation, merciful in our redemption, infinite, wise, and provident, in composing and disposing all to his own glory,
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So his Iustice can be never more conspicuous, then by the iudgement that he executeth ] Men may be oftē wronged by their carelesse security, or prevented by celerity, or mistaken in the carriage, or overtaken through ignorance, or seduced, by flattery, or deluded, by equivocation, or perchance abused, by credulity, or outfaced, by bravery, or terrifyed, for feare of a worse inconvenience: But when the Lord ariseth to execute Iudgement,
So his justice can be never more conspicuous, then by the judgement that he Executeth ] Men may be often wronged by their careless security, or prevented by celerity, or mistaken in the carriage, or overtaken through ignorance, or seduced, by flattery, or deluded, by equivocation, or perchance abused, by credulity, or outfaced, by bravery, or terrified, for Fear of a Worse inconvenience: But when the Lord arises to execute Judgement,
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The drowning of the old world, the burning of Sodom, the rooting out of so many nations, to plant his chosen Israel, sufficiently makes in the execution, that many things which escape, in this life, mans controule, finde at length a Iudge, that will bee knowne in their punishment.
The drowning of the old world, the burning of Sodom, the rooting out of so many Nations, to plant his chosen Israel, sufficiently makes in the execution, that many things which escape, in this life, men control, find At length a Judge, that will be known in their punishment.
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If Pharao will not know the Lord, at the mouth of his servants, hee shall feele him at length to his cost, in the bottome of the water: and if Herod so forget his Commission, as to rob God of his honour, such a iudgement may presently seise on him,
If Pharaoh will not know the Lord, At the Mouth of his Servants, he shall feel him At length to his cost, in the bottom of the water: and if Herod so forget his Commission, as to rob God of his honour, such a judgement may presently seize on him,
4. Bonaventure distinguisheth of two sorts of iudgements, the first, in this World, which hee calls iudicium Poenitentiae, inflicted especially to drawe all to repentance:
4. Bonaventure Distinguisheth of two sorts of Judgments, the First, in this World, which he calls iudicium Poenitentiae, inflicted especially to draw all to Repentance:
My Text dealeth onely with the first, not as it properly signifieth the distinct apprehension of an obiect, or a true conclusion, from certaine premises;
My Text deals only with the First, not as it properly signifies the distinct apprehension of an Object, or a true conclusion, from certain premises;
For herein the execution manifesteth the iudgement, and by this iudgement especially, the Lord is knowne. The causes of it, are sin; the subiect, notorious offenders; the effects, generally, amazement, specially, comfort to the innocent, and horrour to their adversaries.
For herein the execution manifesteth the judgement, and by this judgement especially, the Lord is known. The Causes of it, Are since; the Subject, notorious offenders; the effects, generally, amazement, specially, Comfort to the innocent, and horror to their Adversaries.
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According to the sentence of this Iudgement, Corah's conspiracie was plagued by the earths opening, Absalom hanged by the hayre, Senacherib had a hooke put into his nostrills;
According to the sentence of this Judgement, Corah's Conspiracy was plagued by the earth's opening, Absalom hanged by the hair, Sennacherib had a hook put into his nostrils;
And as old Babylon's stately Palaces were turned to disconsolate habitations, for Zijm and Ohim: so new Babylon's redoubled abominations must looke for no better issue:
And as old Babylon's stately Palaces were turned to disconsolate habitations, for Zijm and O him: so new Babylon's redoubled abominations must look for no better issue:
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For though shee haue a long time raysed mists, to dazle the eyes of her followers, the Scriptures haue beene lockt vp in an vnknowne tongue, Idols, and heathenish ceremonies, obtruded instead of preaching, implicite faith, for playne catechizing, Princes, terrified with the bug beares of briefes, and balls and excommunications, traytours, honoured with martyrdome, all villanies justified, vnder the maske of zeale,
For though she have a long time raised mists, to dazzle the eyes of her followers, the Scriptures have been locked up in an unknown tongue, Idols, and Heathenish ceremonies, obtruded instead of preaching, implicit faith, for plain catechizing, Princes, terrified with the bug bears of briefs, and balls and excommunications, Traitors, honoured with martyrdom, all villainies justified, under the mask of zeal,
and ignorance commended, as the mother of devotion: Yet the Lord will ever be knowne by the iudgements which he executeth, when shee commeth in remembrance before God, to giue her the cup of the wine of the fiercenesse of his wrath:
and ignorance commended, as the mother of devotion: Yet the Lord will ever be known by the Judgments which he Executeth, when she comes in remembrance before God, to give her the cup of the wine of the fierceness of his wrath:
Jn an houre shall her Iudgement come vpon her, the Kings of the earth, and Merchants, shall take notice of it, with wayling and alasse, and the Saints with a double Halleluiah, whiles her smoke ariseth vp for ever and ever.
John an hour shall her Judgement come upon her, the Kings of the earth, and Merchant's, shall take notice of it, with wailing and alas, and the Saints with a double Halleluiah, while her smoke arises up for ever and ever.
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as it should strike a terrour into the wicked, not to kicke against prickes; so should it animate the godly in all extremities, with the assured dependence vpon a happy issue.
as it should strike a terror into the wicked, not to kick against pricks; so should it animate the godly in all extremities, with the assured dependence upon a happy issue.
Three impediments may be obserued aboue the rest, which frustrate in diuers the good vse of this doctrine, Contempt, neglect, and mis-interpretation by soothing our selues in our owne courses,
Three impediments may be observed above the rest, which frustrate in diverse the good use of this Doctrine, Contempt, neglect, and misinterpretation by soothing our selves in our own courses,
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If you vrge vnto him the like iudgmēts, executed vpon others for the same offences, his contemptuous answer is ready, Thus I shall never be cast downe, there shall no harme happen vnto mee.
If you urge unto him the like Judgments, executed upon Others for the same offences, his contemptuous answer is ready, Thus I shall never be cast down, there shall no harm happen unto me.
and the Israelites that were so much affrighted at the horrible end of Corah, Dathan, and Abiram, even the morrow after fell vpon Moses and Aaron, & vpbrayded them for killing of the people of God;
and the Israelites that were so much affrighted At the horrible end of Corah, Dathan, and Abiram, even the morrow After fell upon Moses and Aaron, & upbraided them for killing of the people of God;
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but we looke on others iudgements, as furnished with a supersedeas from all arrests, and argue from their punishments how well they haue deserued, without the least reflexe vpon our owne mutable condition. A third sort play with such examples,
but we look on Others Judgments, as furnished with a supersedeas from all arrests, and argue from their punishments how well they have deserved, without the least reflex upon our own mutable condition. A third sort play with such Examples,
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These will rather ascribe Noahs flood, to an extraordinary aspect or concourse of watry planets, or the drowning of Pharaoh's host, to the inconsiderate venturing vpon an high tide, rather then to Gods wrath for sinne, who sendeth such iudgements on some, to make all the rest afrayde.
These will rather ascribe Noahs flood, to an extraordinary aspect or concourse of watery planets, or the drowning of Pharaoh's host, to the inconsiderate venturing upon an high tide, rather then to God's wrath for sin, who sends such Judgments on Some, to make all the rest afraid.
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So our Italianated fugitives passe ouer the powder-plot, by terming it onely the rash attempt of a few poore vnfortunate Gentlemen; by meanes whereof, their proselytes are hardened to the like courses;
So our Italianated fugitives pass over the Gunpowder Plot, by terming it only the rash attempt of a few poor unfortunate Gentlemen; by means whereof, their Proselytes Are hardened to the like courses;
Wherefore should yee be smitten any more? The whole head is sicke, and the heart is faint. Those that contende so much for a Iudge of the controversies betweene them and vs;
Wherefore should ye be smitten any more? The Whole head is sick, and the heart is faint. Those that contend so much for a Judge of the controversies between them and us;
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why obserue they not out of Gods iudgements, which side the Lord favoureth? Haue any of their damnable projects by Summeruile, Parry, Babington, and his complices, Lopez and his abettours, Campian, Parsons, and their adherents, taken any expected successe? Haue the Popes Bulls and curses wrought any strange effects? Haue Watson and the Powder-miners attained to the ende they sought after? If God then haue euer defeated such malicious designes, and shewed by his iudgements vpon the actours,
why observe they not out of God's Judgments, which side the Lord favoureth? Have any of their damnable projects by Summerville, Parry, Babington, and his accomplices, Lopez and his abettors, Campian, Parsons, and their adherents, taken any expected success? Have the Popes Bulls and curses wrought any strange effects? Have Watson and the Powder-miners attained to the end they sought After? If God then have ever defeated such malicious designs, and showed by his Judgments upon the actors,
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they might well gather, that their courses are not warrantable, or that (as some of them in indignation haue blundred out) the Iudge of all the World is become a Lutherane. For what vertue haue they ever found in their Agnus Dei's, Medals or superstitious reliques, to make their plots successefull? or truth, in the promises of their ghostly Fathers? May they not easily perceaue themselues to bee made the miserable instruments of Antichrists ambition, who sels the soules of men, to buy himselfe reputation? If we are such damnable heretiques, as they would make vs,
they might well gather, that their courses Are not warrantable, or that (as Some of them in Indignation have blundered out) the Judge of all the World is become a Lutheran. For what virtue have they ever found in their Agnus Dei's, Medals or superstitious Relics, to make their plots successful? or truth, in the promises of their ghostly Father's? May they not Easily perceive themselves to be made the miserable Instruments of Antichrists ambition, who sells the Souls of men, to buy himself reputation? If we Are such damnable Heretics, as they would make us,
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how comes it about that the Lord so takes our part? Is it possible, their doctrine, that is so Catholique, or those Catholiques, that are guided by an infallible head, should venture so farre,
how comes it about that the Lord so Takes our part? Is it possible, their Doctrine, that is so Catholic, or those Catholics, that Are guided by an infallible head, should venture so Far,
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and attaine so little? professe such infallibility, and be so often deceaued? If men were not drunke with the wine of Sodome, or nursed with the blood of Dragons, or steeped in the gall of bitternesse, such palpable tokens of Gods iudgements so directly against their proceedings,
and attain so little? profess such infallibility, and be so often deceived? If men were not drunk with the wine of Sodom, or nursed with the blood of Dragons, or steeped in the Gall of bitterness, such palpable tokens of God's Judgments so directly against their proceedings,
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Being scorched with the Sunne-shine of Gods Word, in stead of repentance, they turne to blaspheme: and when Egyptian darknesse hath notoriously invironed the seat of the Beast, they will rather gnaw their tongues for paine,
Being scorched with the Sunshine of God's Word, in stead of Repentance, they turn to Blaspheme: and when Egyptian darkness hath notoriously environed the seat of the Beast, they will rather gnaw their tongues for pain,
then acknowledge Gods arrest that seizeth vpon their Abaddon. But behold, all yee that kindle a fire (saith the Lord by the Prophet Isaiah) & that compasse your selues about with sparkes;
then acknowledge God's arrest that seizes upon their Abaddon. But behold, all ye that kindle a fire (Says the Lord by the Prophet Isaiah) & that compass your selves about with sparks;
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or generally peccator a sinner or an offender, as the vulgar: but NONLATINALPHABET, impius, improbus, irrequietus, vagus, as the root in the Originall will beare;
or generally peccator a sinner or an offender, as the Vulgar: but, Impius, Improbus, irrequietus, vagus, as the root in the Original will bear;
NONLATINALPHABET, Thou hast plaid the Politician, to vndoe thy selfe. NONLATINALPHABET, buzzing as a Flye about the candle, to sindge his owne wings. So in the Scripture Adonibezek confesseth, Threescore and tenne Kings hauing their thumbes and their great toes cut off, gathered their meat vnder my table;
, Thou hast played the Politician, to undo thy self., buzzing as a Fly about the candle, to sing his own wings. So in the Scripture Adonibezek Confesses, Threescore and tenne Kings having their thumbs and their great toes Cut off, gathered their meat under my table;
as I haue done, so God hath requited me, Iudges 1.7. Pharaoh tooke an order for the making away of the Hebrew Infants; and was requited at length with the death of his first-borne. Hamans gallowes set vp to hang Mordecai, serued for his owne strangling.
as I have done, so God hath requited me, Judges 1.7. Pharaoh took an order for the making away of the Hebrew Infants; and was requited At length with the death of his firstborn. Hamans gallows Set up to hang Mordecai, served for his own strangling.
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When Hildebrand had suborned a villaine to provide a great stone, to let fall on the head of the Emperour Fredericke, as he came to doe his devotions, according to his accustomed manner in the Church of Saint Mary of mount Aventine, the fellowe making more haste, then good speed, tumbled down with the stone himselfe,
When Hildebrand had suborned a villain to provide a great stone, to let fallen on the head of the Emperor Frederick, as he Come to do his devotions, according to his accustomed manner in the Church of Saint Marry of mount Aventine, the fellow making more haste, then good speed, tumbled down with the stone himself,
And who reads not, how Alexander the sixt was poysoned with the same liquor hee had prouided to make away some of his Cardinals? This measure had Agag by Samuel; As thy sword hath made women childlesse,
And who reads not, how Alexander the sixt was poisoned with the same liquour he had provided to make away Some of his Cardinals? This measure had Agag by Samuel; As thy sword hath made women childless,
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And did not this showre of snares, to the amazement of themselues, and their adherents, by the iust iudgement of God strangely accompany the worke of our powder-plotters? Who knowes not Catesby, Rookwood, and Grant, (the principall actors in that hellish designe) as they were drying powder at Holbeck in Worcester-shire, were disfigured,
And did not this shower of snares, to the amazement of themselves, and their adherents, by the just judgement of God strangely accompany the work of our powder-plotters? Who knows not Catesby, Rookwood, and Grant, (the principal actors in that hellish Design) as they were drying powder At Holbeck in Worcestershire, were disfigured,
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and maimed, by the firing of the same powder? and not long after, how the same Catesby, and Fercy desperatly were slaine at one shotte, proceeding from powder? So iustly they were snared in the worke of their owne hands, that themselues vpon their knees were forced to confesse it.
and maimed, by the firing of the same powder? and not long After, how the same Catesby, and Fercy desperately were slain At one shot, proceeding from powder? So justly they were snared in the work of their own hands, that themselves upon their knees were forced to confess it.
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and greatest reason to relate it, to the terrour and shame of all such divellish assasinates. Now let their Apologists returne from beyond the seas, grin like a dog, and put on the impudency to smother it.
and greatest reason to relate it, to the terror and shame of all such devilish assassinates. Now let their Apologists return from beyond the Seas, grin like a dog, and put on the impudence to smother it.
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and the faults of some malecontents, are ever to bee distinguished from the equity of the cause. But this is but a gilded pill, compounded onely for those of their owne completion, a sophisme, a shift, an after-reckoning;
and the Faults of Some malecontents, Are ever to be distinguished from the equity of the cause. But this is but a gilded pill, compounded only for those of their own completion, a sophism, a shift, an After reckon;
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We are not such dastards (saith Gretser in his vespertilio haeretico-politicus) that we feare openly to affirme, that the Pope of Rome may (if necessity so require) free his Catholique subiects frō their oath of fidelity;
We Are not such dastards (Says Gretser in his vespertilio haeretico-politicus) that we Fear openly to affirm, that the Pope of Rome may (if necessity so require) free his Catholic Subjects from their oath of Fidis;
& farther he ads, If it be done discreetly and warily, it is a meritorious worke. But say now, that subiects should proceed to execution, vpon such way made by the Pope, should they not (thinke you) therefore be iustly punished as traytours? No, saith Emanuel Sa, especially if they be of the Clergy:
& farther he adds, If it be done discreetly and warily, it is a meritorious work. But say now, that Subjects should proceed to execution, upon such Way made by the Pope, should they not (think you) Therefore be justly punished as Traitors? No, Says Emmanuel Sa, especially if they be of the Clergy:
But may hee not then be left to Gods Iudgement, vntill it shall please him in mercy to free the people from that yoake? No sure (saith Bellarmine ) especially if he goe about to infect his subiects:
But may he not then be left to God's Judgement, until it shall please him in mercy to free the people from that yoke? No sure (Says Bellarmine) especially if he go about to infect his Subjects:
Nay their childrē, though innocēt or Catholikes, must be punished for their fathers errours, & be excluded for ever from succession, to giue way to whom the Pope pleaseth.
Nay their children, though innocent or Catholics, must be punished for their Father's errors, & be excluded for ever from succession, to give Way to whom the Pope Pleases.
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8 I haue gleaned these few scatterings by the way, (Beloued) to make it appeare to those that would willingly be better perswaded of their doctrine, that the doctrine it selfe directly warranteth treason, let the traytours be what they will,
8 I have gleaned these few scatterings by the Way, (beloved) to make it appear to those that would willingly be better persuaded of their Doctrine, that the Doctrine it self directly warrants treason, let the Traitors be what they will,
and liue vnder a Christian Prince that hath renounced the Popes authority ) must needs, being put vnto it, bee an absolute traytour. The Popes infallibility hee assumeth to make heretiques, and punish them by vertue of his Supremacie: The exemption of his Clergy, to act their owne designes;
and live under a Christian Prince that hath renounced the Popes Authority) must needs, being put unto it, be an absolute traitor. The Popes infallibility he assumeth to make Heretics, and Punish them by virtue of his Supremacy: The exemption of his Clergy, to act their own designs;
the interesting the people, in the right of making of a King (whom they define, with Apostate William Reinolds, in scorne, to be but a creature of mans creatiō ) how can it stand with loyall obedience, that God and nature haue prescribed? And now (Beloued) if these were speculations only in their schooles, or some few mens overlashing, in an emulation to vphold their owne hierarchie, or some doubtfull deductions, onely taken by our men at the worst, their doctrine were the more excusable, and their followers more to be borne with.
the interesting the people, in the right of making of a King (whom they define, with Apostate William Reinolds, in scorn, to be but a creature of men creation) how can it stand with loyal Obedience, that God and nature have prescribed? And now (beloved) if these were speculations only in their Schools, or Some few men's overlashing, in an emulation to uphold their own hierarchy, or Some doubtful deductions, only taken by our men At the worst, their Doctrine were the more excusable, and their followers more to be born with.
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But when practice shall follow vpon such divelish positions, and apologies be published to the world to maintaine that practice: then cursed be they as Meroz, cursed bitterly be all such subiects,
But when practice shall follow upon such devilish positions, and apologies be published to the world to maintain that practice: then cursed be they as Meroz, cursed bitterly be all such Subjects,
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For what eares would not tingle to heare, that Pope Sixtus, the fift, in the consistorie of his Cardinals, should paralell the murder of Henry the third, King of France, by that desperate villaine Iames Clement, with the fact of Iudith, and conclude it to be a little lesse mystery then Christs Incarnation? For defending of the same fact,
For what ears would not tingle to hear, that Pope Sixtus, the fift, in the consistory of his Cardinals, should parallel the murder of Henry the third, King of France, by that desperate villain James Clement, with the fact of Iudith, and conclude it to be a little less mystery then Christ Incarnation? For defending of the same fact,
though Iohn Guiniard a Iesuite were executed: yet Richeome in his apology excuseth him; Clarus Bonarscius in his Theatrum honoris, extolls him to the skies.
though John Guinjard a Iesuite were executed: yet Riches in his apology excuseth him; Clear Bonarscius in his Theatrum Honoris, extols him to the skies.
and hurting of Henry the Great? Wherein hee concludes, that notwithstanding the decree of the Councell of Constance, it is lawfull for any private man to murder Kings and Princes, condemned of heresy and tyranny.
and hurting of Henry the Great? Wherein he concludes, that notwithstanding the Decree of the Council of Constance, it is lawful for any private man to murder Kings and Princes, condemned of heresy and tyranny.
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and Tyrone afterwards the determination of the Vniversity of Salamancha to animate them onward in their rebellion? What marvell is it then that Garnet, and the powder treason, had Eudaemon-Iohannes his apology? Claudius Aquaviva's approbation, Bellarmines excuse, Hamond the Iesuites absolution, as Barrier in France had the Iesuite Varrad's, to confirme him in his purpose, to prevent Ravilliac? No better fruit is to be looked for vpon such wild-figtrees, who care not what they say or doe,
and tyrone afterwards the determination of the university of Salamanca to animate them onward in their rebellion? What marvel is it then that Garnet, and the powder treason, had Eudaemon-Iohannes his apology? Claudius Aquaviva's approbation, Bellarmines excuse, Hammond the Iesuites absolution, as Barrier in France had the Iesuite Varrad's, to confirm him in his purpose, to prevent Ravaillac? No better fruit is to be looked for upon such wild-figtrees, who care not what they say or do,
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Because the Scythians slew their King Scyle, for favouring the strange rites of Bacchus, Simancha infers that Iure and Merito, such Princes are to be made away,
Because the Scythians slew their King Scyle, for favouring the strange Rites of Bacchus, Simancha infers that Jure and Merito, such Princes Are to be made away,
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as receiue any kind of doctrine differing from the papisticall. Mariana accounts it a moderate course, to poyson a chayre or garment for the killing of a King: but marke his waighty reason for it;
as receive any kind of Doctrine differing from the papistical. Mariana accounts it a moderate course, to poison a chair or garment for the killing of a King: but mark his weighty reason for it;
Wherevpon Hoffeus the Iesuite was wont to say (as Hasenmuller, who liued amongst them reports it) that they dragg'd any Lutheran they could find, straightway to the fire, vt sic anima eius in curru igneo ad inferos feratur, that so his soule in a fiery chariot might bee hurried to hell. Worse then all this:
Whereupon Hoffeus the Iesuite was wont to say (as Hasenmuller, who lived among them reports it) that they dragged any Lutheran they could find, straightway to the fire, vt sic anima eius in curru igneo ad inferos feratur, that so his soul in a fiery chariot might be hurried to hell. Worse then all this:
Garnet the Provinciall being questioned by Catesby, whether with a safe conscience, they might proceed in their powder-proiect, seeing in the blowing vp of the King, and Protestants, divers also of the Papists must necessarily goe the same way? replies very profoundly, that no doubt it might well be done, seeing it should redounde to the good of the Catholique Church. And this Eudaemon defends with great earnestnesse.
Garnet the Provincial being questioned by Catesby, whither with a safe conscience, they might proceed in their Powder-project, seeing in the blowing up of the King, and Protestants, diverse also of the Papists must necessarily go the same Way? replies very profoundly, that no doubt it might well be done, seeing it should redound to the good of the Catholic Church. And this Eudaemon defends with great earnestness.
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when one Facinus Canis was hired by the Gibellines, to suppresse their contrary factions of the Gwelphes, in the city of Papia, and the covenant was, that hee should haue the goods of the Gwelphes for his pay.
when one Facinus Canis was hired by the Gibellines, to suppress their contrary factions of the Guelphs, in the City of Papia, and the Covenant was, that he should have the goods of the Guelphs for his pay.
and being accused therefore, as not standing to his promise, replies, That themselues indeed were Gibellines, and should be safe; but their goods were Gwelphes, and must goe to wrack,
and being accused Therefore, as not standing to his promise, replies, That themselves indeed were Gibellines, and should be safe; but their goods were Guelphs, and must go to wrack,
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So assure your selues (Beloued) if Italians and Spaniards should once come, (which God of his infinite mercy forbid,) to compose the differences betweene vs,
So assure your selves (beloved) if Italians and Spanish should once come, (which God of his infinite mercy forbid,) to compose the differences between us,
O that religion should ever be made a cloake for such atheisticall practises! What hard measure had beene offered by our King and State, that these traytours should bee so exasperated? Were they hurried to the fire, as in Queene Maries daies? or was there a new Inquisition erected, in imitation of that of Spaine, with tortures and racks to rectify them? Nay, were they not tolerated at a small rate,
O that Religion should ever be made a cloak for such atheistical practises! What hard measure had been offered by our King and State, that these Traitors should be so exasperated? Were they hurried to the fire, as in Queen Mary's days? or was there a new Inquisition erected, in imitation of that of Spain, with tortures and racks to rectify them? Nay, were they not tolerated At a small rate,
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or none at all, to enioy their possessions and liberty, graced with titles of Honour, admitted to be about His Maiesty, and haue the protection of his lawes, without any violence offered? From whence then came the powder-plot, but from the devill himselfe,
or none At all, to enjoy their possessions and liberty, graced with titles of Honour, admitted to be about His Majesty, and have the protection of his laws, without any violence offered? From whence then Come the Gunpowder Plot, but from the Devil himself,
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& the malice of the whore of Babylon, which delighteth to carouse in blood? But God hath snared the wicked in the worke of his owne hands, the snare is broken, & we are deliuered. Come down therefore & sit in the dust, sit on the ground, sit silent, O daughter of Babylon. Is not thy nakednes vncovered, thy shame seene? art thou not taken in the crafty wilinesse that thou hast imagined? O that our poore be sotted recusants would but be brought to an ingenuous examination of these things,
& the malice of the whore of Babylon, which delights to carouse in blood? But God hath snared the wicked in the work of his own hands, the snare is broken, & we Are Delivered. Come down Therefore & fit in the dust, fit on the ground, fit silent, Oh daughter of Babylon. Is not thy nakedness uncovered, thy shame seen? art thou not taken in the crafty wiliness that thou hast imagined? O that our poor be sotted recusants would but be brought to an ingenuous examination of these things,
whether it were likely they would lead them to heauen, who devise and allow of such powder-stratagems from Hell? Whether true Religion hath beene euer advanced by such bloudy and treacherous snares and engines? Then would they surely afford their Higgaion & Selah to celebrate with vs this day, this thrice-happy Deliverance. Which is the duty left for vs in the last place to conclude with.
whither it were likely they would led them to heaven, who devise and allow of such powder-stratagems from Hell? Whither true Religion hath been ever advanced by such bloody and treacherous snares and Engines? Then would they surely afford their Higgaion & Selac to celebrate with us this day, this thrice-happy Deliverance. Which is the duty left for us in the last place to conclude with.
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Needelesse therefore was the exception of some Critikes, to our Church-Booke, for not reading commonly those words to the people, seeing they haue them otherwise in a more exact translation, and reserved to the exposition of a learned Preacher.
Needless Therefore was the exception of Some Critics, to our Church-Booke, for not reading commonly those words to the people, seeing they have them otherwise in a more exact Translation, and reserved to the exposition of a learned Preacher.
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Higgaion is but twise, besides in this place, found in the Scripture, and that onely in the Psalmes; once in the 19. Psalme: Let the words of my mouth & NONLATINALPHABET the meditation of my heart be alwaies acceptable in thy sight, O Lord, my strength and my redeemer.
Higgaion is but twice, beside in this place, found in the Scripture, and that only in the Psalms; once in the 19. Psalm: Let the words of my Mouth & the meditation of my heart be always acceptable in thy sighed, Oh Lord, my strength and my redeemer.
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All that I read, deriue the word Higgaion from the root NONLATINALPHABET, which signifieth to publish with the mouth, to meditate with the heart, to rowze vp all the faculties, with the most serious intention.
All that I read, derive the word Higgaion from the root, which signifies to publish with the Mouth, to meditate with the heart, to rouse up all the faculties, with the most serious intention.
Agreeable to this is the word Selah, either from the root NONLATINALPHABET (as R. Kimchi would haue it) to lift vp, to rayse, properly a way to make it more passable,
Agreeable to this is the word Selac, either from the root (as R. Kimchi would have it) to lift up, to raise, properly a Way to make it more passable,
or NONLATINALPHABET to tread downe, to make plaine. To the same purpose, Avenarius sayes, that in all the Commentaries of the Rabbines, he could obserue no certaine signification of this word:
or to tread down, to make plain. To the same purpose, Avenarius Says, that in all the Commentaries of the Rabbis, he could observe no certain signification of this word:
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Vatablus, with the Rabbines, and the Chalday Paraphrase extend it to an everlasting Meditation. They that restraine it to song, or instruments, differ not in a manner from them vpon the point,
Vatablus, with the Rabbis, and the Chaldean paraphrase extend it to an everlasting Meditation. They that restrain it to song, or Instruments, differ not in a manner from them upon the point,
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no cheerefullnesse must be wanting, no laudable solemnity of musicke: assembling, feasting, congratulation neglected, in performing such religious duties.
no cheerefullnesse must be wanting, no laudable solemnity of music: assembling, feasting, congratulation neglected, in performing such religious duties.
but for such deliverances as that of Eighty eight, and this publike and extraordinary freeing of the Church, the whole State, the preseruation of the King, Queene, Prince, all the Nobles, all the Iudges, the Reverend Clergy, and Lawyers, the Worthies of all our Country and Corporations, vpon the point to be blowne vp,
but for such Deliverances as that of Eighty eight, and this public and extraordinary freeing of the Church, the Whole State, the preservation of the King, Queen, Prince, all the Nobles, all the Judges, the Reverend Clergy, and Lawyers, the Worthies of all our Country and Corporations, upon the point to be blown up,
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Trumpets and Shalmes must be winded aloud, Asaph's and Iedithun's must shew their skill, new songs, new cantica canticorum, whole new sets of cāticles, Mictham's, & Mismor's, Neginoth's and Mahaloth's, Tehillah's and Tephillah's must be framed by the Learned.
Trumpets and Shams must be winded aloud, Asaph's and Iedithun's must show their skill, new songs, new cantica canticorum, Whole new sets of canticles, Mihtam's, & Mizmor's, Neginoth's and Mahaloth's, Tehillah's and Tephillah's must be framed by the Learned.
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10. And here if the matter it selfe rowze not your meditations, little helpe can bee expected from any vncomposed straines. You that haue read of so many heathenish tyrannies, and Turkish cruelties; you that haue had occasion to travell amongst any barbarous nations, or sauage Cannibals; you that haue heard of the most prodigious treasons and massacres that euer were attempted,
10. And Here if the matter it self rouse not your meditations, little help can be expected from any uncomposed strains. You that have read of so many Heathenish Tyrannies, and Turkish cruelties; you that have had occasion to travel among any barbarous Nations, or savage Cannibals; you that have herd of the most prodigious treasons and massacres that ever were attempted,
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haue you ever read, or seene, or heard of any monstrous immanity, comparable to this of the Powder-Treason? Haue ever Turkes, or Tartars, any Nero'es or Caligula's made vse of powder, or such engines of furie, to ruine whole States at one blow? Nay, to blow vp their owne darlings, their owne Patrons, their owne innocent kinred that never offended them;
have you ever read, or seen, or herd of any monstrous immanity, comparable to this of the Powder treason? Have ever Turks, or Tartars, any Nero's or Caligula's made use of powder, or such Engines of fury, to ruin Whole States At one blow? Nay, to blow up their own darlings, their own Patrons, their own innocent kindred that never offended them;
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but onely these spuria vitulamina, these bastard imps of the Whore of Babylon? If the ruine of your liuing Countrymen had no way affected you, what had the monuments of the dead deserued, that so many sepulchres of ancient Kings must be laid on heapes, and vtterly defaced? what fault was in the dumbe stones, and stately Edifices of your forefathers, that they should be left as spectacles of your merciles crueltie? But now perchance they repent it,
but only these spuria vitulamina, these bastard imps of the Whore of Babylon? If the ruin of your living Countrymen had no Way affected you, what had the monuments of the dead deserved, that so many sepulchres of ancient Kings must be laid on heaps, and utterly defaced? what fault was in the dumb stones, and stately edifices of your Forefathers, that they should be left as spectacles of your merciless cruelty? But now perchance they Repent it,
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They are pictured for Confessours and Martyres, their zeale is commended, the State condemned for punishing their Ring-leaders vniustly, and their Proselytes here amongst vs (which I grieue to speake of) follow the same doctrine that led them vnto it,
They Are pictured for Confessors and Martyrs, their zeal is commended, the State condemned for punishing their Ringleaders unjustly, and their Proselytes Here among us (which I grieve to speak of) follow the same Doctrine that led them unto it,
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and are animated to the like attempts, when their ability shall grow sufficient. For marke but these few words of Bannes a Spanish Schooleman, (whom a man would take to be none of the worst, especially in comparison of the Iesuites) Angli (saith he) sunt excusandi, quia non se eximunt à Superiorum potestate,
and Are animated to the like attempts, when their ability shall grow sufficient. For mark but these few words of Banns a Spanish Schoolman, (whom a man would take to be none of the worst, especially in comparison of the Iesuites) Angli (Says he) sunt excusandi, quia non se eximunt à Superiors potestate,
and their natural bond to Prince or Country, should little dismay them, from venturing vpon the like Powder-plots. Where be then our Higgaions & Selah's (Beloued) for the stopping of this brood of vipers, that their force should not bee answerable to their malice? As the Israelites had their Pascha and Purim, Holy daies set apart for the acknowledgement of their grand deliuerance frō Pharaoh, and Hamans treason: why should not this dayes solemnity bee continued with everlasting thankfulnesse,
and their natural bound to Prince or Country, should little dismay them, from venturing upon the like Powderplots. Where be then our Higgaions & Selah's (beloved) for the stopping of this brood of vipers, that their force should not be answerable to their malice? As the Israelites had their Pascha and Purim, Holy days Set apart for the acknowledgement of their grand deliverance from Pharaoh, and Hamans treason: why should not this days solemnity be continued with everlasting thankfulness,
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let our children vnderstand in our streets, the barbarcusnesse of the plot, the profession of the actours, the danger that would haue falne on their innocent heads; If the Lord in Iudgement to the enginers,
let our children understand in our streets, the barbarcusnesse of the plot, the profession of the actors, the danger that would have fallen on their innocent Heads; If the Lord in Judgement to the engineers,
and in mercy to vs, had not prevented it, and snared the wicked in the worke of their own hands. At the mentioning of our Church or King, at the beholding,
and in mercy to us, had not prevented it, and snared the wicked in the work of their own hands. At the mentioning of our Church or King, At the beholding,
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In the celebrating of the holy Eucharist, let our thankfulnesse for this deliuerance bee an especiall part of our Sacrifice: Finally, let vs joyntly conclude as our Prophet here beginneth this Psalme:
In the celebrating of the holy Eucharist, let our thankfulness for this deliverance be an especial part of our Sacrifice: Finally, let us jointly conclude as our Prophet Here begins this Psalm:
Now to this God the Father, God the Sonne, and God the Holy Ghost, three Persons and one Lord, who is knowne by the Iudgement which he executeth, and hath snared the wicked in the worke of his owne hands, be ascribed with Higgaion and Selah all praises, power, and glory from this time forth for evermore. AMEN.
Now to this God the Father, God the Son, and God the Holy Ghost, three Persons and one Lord, who is known by the Judgement which he Executeth, and hath snared the wicked in the work of his own hands, be ascribed with Higgaion and Selac all praises, power, and glory from this time forth for evermore. AMEN.
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Wherein wee haue a view of our misery, with the meanes and Author of our surest deliverance. The instance is in Hezechiah a King, a fit patterne for the best, the remedy Prayer, the chiefest refuge for the devoutest: Which is effectuall onely by the good will of him in the bush, who relieueth ever at a pinch, by speaking, and giuing a signe, for our convenient comfort.
Wherein we have a view of our misery, with the means and Author of our Surest deliverance. The instance is in Hezekiah a King, a fit pattern for the best, the remedy Prayer, the chiefest refuge for the devoutest: Which is effectual only by the good will of him in the bush, who relieveth ever At a pinch, by speaking, and giving a Signen, for our convenient Comfort.
let it suffice therefore to take in by the way for an entrance, First, a touch of Hezechiah's laudable life, expressed more at large in the 2. of Kings, the 18. and 19. chapters, all one in a manner with the 36. the 37. and 38. of Isaiah:
let it suffice Therefore to take in by the Way for an Entrance, First, a touch of Hezechiah's laudable life, expressed more At large in the 2. of Kings, the 18. and 19. Chapters, all one in a manner with the 36. the 37. and 38. of Isaiah:
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First, towards the Church, The Levites must carry the filthinesse out of it, verse 5. The Priests must rowze themselues vp to bee carefull in their places;
First, towards the Church, The Levites must carry the filthiness out of it, verse 5. The Priests must rouse themselves up to be careful in their places;
verse 11. He restoreth the Church-goods, and sacrifices, by strict command, vers. 19. and 24. and reviueth the auncient solemnities of Trumpets, and Church-musicke, ordained,
verse 11. He restoreth the Church goods, and Sacrifices, by strict command, vers. 19. and 24. and reviveth the ancient solemnities of Trumpets, and Church music, ordained,
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and ordered by his predecessor David, verse 27. and 30. And surely the best method in a reformation, beginneth ever with God; for from thence proceeds a Blessing, to prosper all that followes. His care for the Common-wealth in the next place, comes not short of this.
and ordered by his predecessor David, verse 27. and 30. And surely the best method in a Reformation, begins ever with God; for from thence proceeds a Blessing, to prosper all that follows. His care for the Commonwealth in the next place, comes not short of this.
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Hefortifies his citty (saith the sonne of Syrach ) and by digging thorow a hard rocke with Iron, brought water into the middest thereof, Chap. 48. Hee built the wall that was broken, and raysed vp the towers, and another wall without, prepared Millo, made darts and shields in abundance, set Captaines of warre over his people, by the councell of his Princes and Mighty men, and his owne comfortable encouragements, verse the 3. and forward.
Hefortifies his City (Says the son of Sirach) and by digging thorough a hard rock with Iron, brought water into the midst thereof, Chap. 48. He built the wall that was broken, and raised up the towers, and Another wall without, prepared Millo, made darts and shields in abundance, Set Captains of war over his people, by the council of his Princes and Mighty men, and his own comfortable encouragements, verse the 3. and forward.
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It were his Courtiers, and the men of Iudah (no doubt by his example and good directions ) that copyed out the Proverbs of Salomon, which now are a part of our Canon, from the beginning of the 25. Chapter, vnto the end of the booke (as the 1. verse of that Chapter sheweth.) And if we may credit the relations of Genebrard, and Torniellus, hee was a great Patrone of the Mathematiques, & tooke order for the right reckoning of the yeere by intercalation of the moneth Nisan,
It were his Courtiers, and the men of Iudah (no doubt by his Exampl and good directions) that copied out the Proverbs of Solomon, which now Are a part of our Canon, from the beginning of the 25. Chapter, unto the end of the book (as the 1. verse of that Chapter shows.) And if we may credit the relations of Genebrard, and Torniellus, he was a great Patron of the Mathematics, & took order for the right reckoning of the year by intercalation of the Monn Nisan,
All which are farther seasoned by his personall and inherent graces: His dispatch, in execution, his resolution against Idolatry, his respect to Gods messengers, his patience in affliction, his earnestnesse in prayer, his confidence in danger, his wisdome in counsell, his study to reforme others, his thankefulnesse to God for all blessings receiued, make his Miraculous deliverances seeme the lesse strange, which here may be observed to bee Two aboue the rest:
All which Are farther seasoned by his personal and inherent graces: His dispatch, in execution, his resolution against Idolatry, his respect to God's messengers, his patience in affliction, his earnestness in prayer, his confidence in danger, his Wisdom in counsel, his study to reform Others, his thankfulness to God for all blessings received, make his Miraculous Deliverances seem the less strange, which Here may be observed to be Two above the rest:
2. What might not Hezekiah looke for at Gods hands, whose favour hee had found for so long a space, to prevent his desires, accept his endevours, prosper all his actions? from whom hee had receiued so many comfortable promises,
2. What might not Hezekiah look for At God's hands, whose favour he had found for so long a Molle, to prevent his Desires, accept his endeavours, prosper all his actions? from whom he had received so many comfortable promises,
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and messages, and whose Angell had so strangely quitted him, from so heauy an enemy? yet here wee see, that amongst all these Blessings and triumphs, he must come notwithstanding to his tryall. For in those dayes Hezekiah was sicke to the death:
and messages, and whose Angel had so strangely quit him, from so heavy an enemy? yet Here we see, that among all these Blessings and Triumphos, he must come notwithstanding to his trial. For in those days Hezekiah was sick to the death:
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wherein we haue the Spirituall Gests, (if I may so speake) of a Christian progresse; From care and industry to doe good, to some temporall happinesse; from that, to sicknesse; from sicknesse, to Prayer; from Prayer, to recovery, and other comforts and signes of Gods favour, till all at last come home to the Court of Heaven, and there we shall bee freed from other changes, and removealls.
wherein we have the Spiritual Gests, (if I may so speak) of a Christian progress; From care and industry to do good, to Some temporal happiness; from that, to sickness; from sickness, to Prayer; from Prayer, to recovery, and other comforts and Signs of God's favour, till all At last come home to the Court of Heaven, and there we shall be freed from other changes, and removealls.
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The words (without farther straining) yeeld vs these 3 circumstances: Hezekiah's 1. Sicknesse. 2. Physicke. 3. Physicion. His Sicknesse dangerous; his Physicke, precious; his Physition, alwaies successefull.
The words (without farther straining) yield us these 3 Circumstances: Hezekiah's 1. Sickness. 2. Physic. 3. physician. His Sickness dangerous; his Physic, precious; his physician, always successful.
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All which must needs be granted, his sicknesse being to death; his physicke, Prayer; his physicion, God himselfe: and for memories sake, may thus be connected;
All which must needs be granted, his sickness being to death; his physic, Prayer; his Physician, God himself: and for memories sake, may thus be connected;
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It would be tedious for you to heare, or me to vndertake the clearing of all those doubts that interpreters out of these words haue raysed, rather then resolued.
It would be tedious for you to hear, or me to undertake the clearing of all those doubts that Interpreters out of these words have raised, rather then resolved.
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As first, concerning the time of this sicknesse, whether it were before, or after the miraculous deliuery from Senacheribs Invasion. Most of the Iewish Rabbins, with Salomon Iarchi, and Kimchi; and the Papists, with Abulensis and Lyra, together with some of our reformed,
As First, Concerning the time of this sickness, whither it were before, or After the miraculous delivery from Senacherib's Invasion. Most of the Jewish Rabbis, with Solomon Jericho, and Kimchi; and the Papists, with Abulensis and Lyram, together with Some of our reformed,
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Now, likely it is, that so many great matters could not bee dispatched in one yeere. Besides, he hath a promise after his sicknesse, to be delivered from the King of Assyria, 2. King. 20.16. Which argueth, that deliverance was not past before.
Now, likely it is, that so many great matters could not be dispatched in one year. Beside, he hath a promise After his sickness, to be Delivered from the King of Assyria, 2. King. 20.16. Which argue, that deliverance was not passed before.
Notwithstanding Saint Hierome, Saint Augustine, Luther, Calvine, and the maior part of our Interpreters, who take after them, out of Iosephus, suppose all the warre first ended,
Notwithstanding Saint Jerome, Saint Augustine, Luther, Calvin, and the mayor part of our Interpreters, who take After them, out of Iosephus, suppose all the war First ended,
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And well might all these troubles come within the compasse of one yeere, (as Serrarius the Iesuite against his owne side granteth) to wit, that fourteenth they speake of, wherein Senacherib came,
And well might all these Troubles come within the compass of one year, (as Serrarius the Iesuite against his own side grants) to wit, that fourteenth they speak of, wherein Sennacherib Come,
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Now, in that God promised to deliver him after his sicknesse, it might not bee from the Assyrians first Invasion, but from his returne againe, that was perchance both threatned,
Now, in that God promised to deliver him After his sickness, it might not be from the Assyrians First Invasion, but from his return again, that was perchance both threatened,
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4 Now what manner of sicknesse this should be, Authours also vary; some would haue it to be the Kings Evill, as Aquila, Symmachus and Theodosion. Others,
4 Now what manner of sickness this should be, Authors also vary; Some would have it to be the Kings Evil, as Aquila, Symmachus and Theodosion. Others,
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an Imposthumation. Glycas saith, that it was in his foote, which began to rot. Most coniecture it to be the Plague, in regard of the Byle that appeared outwardly,
an Impostumation. Glycas Says, that it was in his foot, which began to rot. Most conjecture it to be the Plague, in regard of the Boil that appeared outwardly,
One is thought to be the Kings refusing to marry, vpon a conceit that hee was that Immanuel, the Virgins Sonne, promised a little before to his Father Ahaz. So R. Salomon, Lyra, and Glycas, in the 2. part of his Annals.
One is Thought to be the Kings refusing to marry, upon a conceit that he was that Immanuel, the Virgins Son, promised a little before to his Father Ahaz. So R. Solomon, Lyra, and Glycas, in the 2. part of his Annals.
Others, with the scholasticall History, affirme, that this sicknesse was a punishment, for the Kings neglect of thankesgiuing, after the overthrow of Sennacherib. But Iosephus, (who tooke most paines to bee acquainted with such matters in the history of his Country) expresseth particularly the Sacrifices and Solemnities that vpon that occasion were vsed.
Others, with the scholastical History, affirm, that this sickness was a punishment, for the Kings neglect of thanksgiving, After the overthrow of Sennacherib. But Iosephus, (who took most pains to be acquainted with such matters in the history of his Country) Expresses particularly the Sacrifices and Solemnities that upon that occasion were used.
More safely then we may conclude with S. Hierom vpon the 38. of Isaiah, That this disease was rather a restraint from future presumption, then a punishment for former sinnes.
More safely then we may conclude with S. Hieronymus upon the 38. of Isaiah, That this disease was rather a restraint from future presumption, then a punishment for former Sins.
Not NONLATINALPHABET, inflicted by way of revenge, or NONLATINALPHABET, as a ransom to make satisfaction, but NONLATINALPHABET, or NONLATINALPHABET, a lessoning for himselfe,
Not, inflicted by Way of revenge, or, as a ransom to make satisfaction, but, or, a lessoning for himself,
or NONLATINALPHABET, an example to others, a tryall for his instruction (saith Bernard ) not a forsaking to his destruction. For howsoever all afflictions presuppose sinne:
or, an Exampl to Others, a trial for his instruction (Says Bernard) not a forsaking to his destruction. For howsoever all afflictions presuppose sin:
The Tower of Siloā fell vpon eighteene persons, not so much for their sinnes, as for the lessoning of others, Luk. 13. Because of the mixt cup in the Lords hand, Psal. 75. his children sometimes are to drinke the purer wine, though his enemies shall bee sure of the dregs. For what is this world else,
The Tower of Siloan fell upon eighteene Persons, not so much for their Sins, as for the lessoning of Others, Luk. 13. Because of the mixed cup in the lords hand, Psalm 75. his children sometime Are to drink the Purer wine, though his enemies shall be sure of the dregs. For what is this world Else,
but as the Author of the Sermons de Tempore shewes it, (as it were in a Map) a vast and glowing Furnace, where the wicked are the drosse, the godly, the gold, tribulation, the fire,
but as the Author of the Sermons de Tempore shows it, (as it were in a Map) a vast and glowing Furnace, where the wicked Are the dross, the godly, the gold, tribulation, the fire,
and forsake thee hereafter? He would haue a Champion valiant, without an adversary (saith Saint Basil ) that supposeth a iust man should be free from afflictions. For What are all such crosses,
and forsake thee hereafter? He would have a Champion valiant, without an adversary (Says Faint Basil) that Supposeth a just man should be free from afflictions. For What Are all such Crosses,
and bring vs home vnto him? He that proues not a good student in this Schoole of the Crosse, hath small hopes to attaine hereafter to any degree in heauen.
and bring us home unto him? He that Proves not a good student in this School of the Cross, hath small hope's to attain hereafter to any degree in heaven.
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The old Testament began almost with Abels slaughter, and the New, with the butchering of the Infants, and Iohn Baptists imprisonment. The Patriarks, Prophets, and Apostles, with all Gods chosen, had their part of this cup.
The old Testament began almost with Abel's slaughter, and the New, with the butchering of the Infants, and John Baptists imprisonment. The Patriarchs, prophets, and Apostles, with all God's chosen, had their part of this cup.
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to minde the greatest, of their frailty, and the holiest, of their humiliation, and the happiest, not to depend vpon their owne abilities; much more the meanest here should learne, with patience to vndergoe such crosses,
to mind the greatest, of their frailty, and the Holiest, of their humiliation, and the Happiest, not to depend upon their own abilities; much more the Meanest Here should Learn, with patience to undergo such Crosses,
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For canst thou murmure if God should visite thee, when thou considerest that Hezekiah was sicke? Or account thy payne too greeuous, when his was to the death? or complaine it comes vnseasonably, seeing this happened to him in those dayes, wherein nothing was expected but joy and triumphs? I should distrust your vnderstandings,
For Canst thou murmur if God should visit thee, when thou Considerest that Hezekiah was sick? Or account thy pain too grievous, when his was to the death? or complain it comes unseasonably, seeing this happened to him in those days, wherein nothing was expected but joy and Triumphos? I should distrust your understandings,
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It is a sad theame to discourse of sicknesse: the remedy therefore (I trust) will bee the more welcome, which the Text leadeth vnto, in the words following.
It is a sad theme to discourse of sickness: the remedy Therefore (I trust) will be the more welcome, which the Text leads unto, in the words following.
In this forme (no doubt) dying Hezekiah commended his desperate case to the Lord of life; and howsoeuer, the harsh message of Isaiah the Prophet, was sufficient to breake his heart,
In this Form (no doubt) dying Hezekiah commended his desperate case to the Lord of life; and howsoever, the harsh message of Isaiah the Prophet, was sufficient to break his heart,
so vnexpectedly sent, so peremptorily deliuered, so likely to take effect in so great extremity: Set thine house in order, for thou shalt surely dye, and not liue:
so unexpectedly sent, so peremptorily Delivered, so likely to take Effect in so great extremity: Set thine house in order, for thou shalt surely die, and not live:
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Thou shalt surely dye ] (say they) that is, in this World: And not liue ] that is, in the World to come: Yet faith lets not goe it's hold, hope would not bee perswaded,
Thou shalt surely die ] (say they) that is, in this World: And not live ] that is, in the World to come: Yet faith lets not go it's hold, hope would not be persuaded,
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and therefore hee now resolues to imploy his expiring spirits, and gasping breath, as long as they should continue, to try at the last cast, what might be obtained. Blessed King!
and Therefore he now resolves to employ his expiring spirits, and gasping breath, as long as they should continue, to try At the last cast, what might be obtained. Blessed King!
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hee heares all with patience, beares all with patience, considers all with patience, and so with teares in his eyes, death in his face, (yet confidence in his heart (hee turnes about vnto the wall. This hee did (say many Interpreters) because the Temple stood that way, towards which it was their custome to turne their faces in prayer.
he hears all with patience, bears all with patience, considers all with patience, and so with tears in his eyes, death in his face, (yet confidence in his heart (he turns about unto the wall. This he did (say many Interpreters) Because the Temple stood that Way, towards which it was their custom to turn their faces in prayer.
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His teares may bee also thought to proceed, not so much from the horrour of instant death; or a loth to depart from worldly pleasures; or an vnmanly sinking vnder the extremity of paine (howsoeuer such brunts most commonly shame the valour of those, who hold themselues most resolute:) as from a desire he had, to perfect the reformation which was begun;
His tears may be also Thought to proceed, not so much from the horror of instant death; or a loath to depart from worldly pleasures; or an unmanly sinking under the extremity of pain (howsoever such brunts most commonly shame the valour of those, who hold themselves most resolute:) as from a desire he had, to perfect the Reformation which was begun;
For how could it chuse but grieue him to fore-thinke on the distraction that was like to ensue, in a State so vnsettled? Many yet addicted to Idolatry; false-hearted Shebna the Treasurer gaping to succeed, which could not be without opposition.
For how could it choose but grieve him to forethink on the distraction that was like to ensue, in a State so unsettled? Many yet addicted to Idolatry; False-hearted Shebna the Treasurer gaping to succeed, which could not be without opposition.
Many particulars besides, (which himselfe only knew,) and the world could not take notice of, might justly occasion him to water his couch with teares.
Many particulars beside, (which himself only knew,) and the world could not take notice of, might justly occasion him to water his couch with tears.
And teares in such a case, either for publique good, or private escapes, by Davids practice, Ieremies Lamentations, and our Saviours weeping for Lazarus, and over Ierusalem, are warranted to be Heroicall. We haue more sinnes (Beloued) to bewaile, but fewer teares to shead greater occasion to hide our faces, but lesse contrition to doe it:
And tears in such a case, either for public good, or private escapes, by Davids practice, Jeremiahs Lamentations, and our Saviors weeping for Lazarus, and over Ierusalem, Are warranted to be Heroical. We have more Sins (beloved) to bewail, but fewer tears to shed greater occasion to hide our faces, but less contrition to do it:
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Hee prayed therefore (as the text hath it) vnto the Lord ] and none other, him hee had onely offended, his mercy hee had ever found ready, his power hee was assured of, he alone throughly knewe his wofull case,
He prayed Therefore (as the text hath it) unto the Lord ] and none other, him he had only offended, his mercy he had ever found ready, his power he was assured of, he alone thoroughly knew his woeful case,
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The forme of his prayer is set downe in the twentieth of the 26. of Kings, and Esay the 38. in the same wordes, to teach vs to regard that the more, which the Holy Ghost vouchsafeth so precisely to repeat. From whence if our Puritans hope to drawe any instance for their extemporary brabbling, and brawling against our set formes of prayer;
The Form of his prayer is Set down in the twentieth of the 26. of Kings, and Isaiah the 38. in the same words, to teach us to regard that the more, which the Holy Ghost vouchsafeth so precisely to repeat. From whence if our Puritans hope to draw any instance for their extemporary brabbling, and brawling against our Set forms of prayer;
the text will shew them, as repugnant to Hezekiah herein, as commonly they are otherwise to all their lawfull Superiours, For his prayer here was on his bed, vpon his particular and extraordinary necessity; they must vent theirs in the Church, where no such occasion is offered, to the excluding of better formes, then their best premeditation can affoord vs. Hezekiah turned his face to the wall, that this particular request of his might not bee heard, or disturbed:
the text will show them, as repugnant to Hezekiah herein, as commonly they Are otherwise to all their lawful Superiors, For his prayer Here was on his Bed, upon his particular and extraordinary necessity; they must vent theirs in the Church, where no such occasion is offered, to the excluding of better forms, then their best premeditation can afford us Hezekiah turned his face to the wall, that this particular request of his might not be herd, or disturbed:
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if their conceits were not too fleeting, they might consider, that prayer is of two sorts, Publique, or private. Publique, may be either solemne in the Church; or more retired, in a familie, or some other occasioned assembly. Now to thrust in here, with sudden, and vnconcocted flashes, were not only to crosse Scripture, Fathers, and the continuall practice of all Christian Assemblies, that euer deserved the name of Churches: but also to abuse such Holy meetings, by hindring the concurrence of devotions in knowne petitions, wherein they ought to joyne,
if their conceits were not too fleeting, they might Consider, that prayer is of two sorts, Public, or private. Public, may be either solemn in the Church; or more retired, in a family, or Some other occasioned assembly. Now to thrust in Here, with sudden, and unconcocted flashes, were not only to cross Scripture, Father's, and the continual practice of all Christian Assemblies, that ever deserved the name of Churches: but also to abuse such Holy meetings, by hindering the concurrence of devotions in known petitions, wherein they ought to join,
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and the saying Amen to that, they must be sure is warrantable. Private prayers, (I confesse) are of another nature, wherein divers notwithstanding may bee holpen what to say,
and the saying Amen to that, they must be sure is warrantable. Private Prayers, (I confess) Are of Another nature, wherein diverse notwithstanding may be helped what to say,
and directed, what to aske, by publike formes, though such particulars may often fall out in regard of personall grievances, sinnes, or benefits, that may dictate (as it were) an ejaculatory prayer, as the occasion shall bee offered. Such was Hezekiah's here, and such were to be wished more rife, among all sorts of people.
and directed, what to ask, by public forms, though such particulars may often fallen out in regard of personal grievances, Sins, or benefits, that may dictate (as it were) an ejaculatory prayer, as the occasion shall be offered. Such was Hezekiah's hear, and such were to be wished more rife, among all sorts of people.
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O Lord God (saith he) remember me, I pray thee, and strengthen me, onely this once, O God, that I may bee at once avenged of the Philistims, for my two eyes.
Oh Lord God (Says he) Remember me, I pray thee, and strengthen me, only this once, Oh God, that I may be At once avenged of the philistines, for my two eyes.
and the direction of others, that expect the same protection? O how would it become the conversation of Christians, in stead of corrupt communication, and blasphemous oathes and cursings, to haue their mouthes filled with such Prayses and Prayers? How well doe such speeches sound from the mouthes of good subiects? God saue the King: or Giue the King thy Iudgements, O Lord,
and the direction of Others, that expect the same protection? O how would it become the Conversation of Christians, in stead of corrupt communication, and blasphemous Oaths and cursings, to have their mouths filled with such Praises and Prayers? How well do such Speeches found from the mouths of good Subjects? God save the King: or Give the King thy Judgments, Oh Lord,
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In the warlike raigne of David, wee haue a large description in Scripture, of Captaines and Worthies; but in Solomons succeeding Peaceable government, of stately buildings, notable examples of Iustice, flourishing of the Arts, trafficking with forraine Nations, and the like.
In the warlike Reign of David, we have a large description in Scripture, of Captains and Worthies; but in Solomons succeeding Peaceable government, of stately buildings, notable Examples of justice, flourishing of the Arts, trafficking with foreign nations, and the like.
and periods, which most commonly are found in the body, as the head is affected. Where a King therefore makes the Lords Prayer, the best Prayer, the subject of his meditations; with what face may subiects be backward, in following such directions? Hezekiah (as wee all know) wanted not titles,
and periods, which most commonly Are found in the body, as the head is affected. Where a King Therefore makes the lords Prayer, the best Prayer, the Subject of his meditations; with what face may Subjects be backward, in following such directions? Hezekiah (as we all know) wanted not titles,
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] NONLATINALPHABET, at sundry times, and in divers manners, hath it pleased the Lord of heaven to speake to men here vpon earth, by his Sonne, by his servants, by Angels, by men, internally, externally, in dreames, by open visions; as Suarez vpon Aquinas's third part, quest. 30. Peucer in his commentary of the divers kinds of divination; Mencelius in a peculiar tract of the knowledge of God, doe at large declare.
], At sundry times, and in diverse manners, hath it pleased the Lord of heaven to speak to men Here upon earth, by his Son, by his Servants, by Angels, by men, internally, externally, in dreams, by open visions; as Suarez upon Aquinas's third part, quest. 30. Peucer in his commentary of the diverse Kinds of divination; Menecleus in a peculiar tract of the knowledge of God, do At large declare.
so this speaking was quicke, and comfortable, in these most gracious tearmes, Turne againe and tell Hezekiah NONLATINALPHABET the Captaine of my people:
so this speaking was quick, and comfortable, in these most gracious terms, Turn again and tell Hezekiah the Captain of my people:
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Good Lord, what meanest thou by this? art thou so soone changed, or hast thou a double will, one contrary to the other? Can it stand with thy immutability,
Good Lord, what Meanest thou by this? art thou so soon changed, or hast thou a double will, one contrary to the other? Can it stand with thy immutability,
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so suddenly to doe and vndoe? or with my reputation, to vnsay that so quickly, which by thy expresse command I so lately deliuered? The King and Courtiers, may hold me for a false prophet, who, vpon mine owne head, spake that so confidently which now I must recall? But Isaiah was no Arminian, he knew, it was no manners for him to make a question of Gods doings: Hee was acquainted so farre with his proceedings, that most commonly hee reveales not all that hee himselfe meanes to doe; but so much onely,
so suddenly to do and undo? or with my reputation, to unsay that so quickly, which by thy express command I so lately Delivered? The King and Courtiers, may hold me for a false Prophet, who, upon mine own head, spoke that so confidently which now I must Recall? But Isaiah was no Arminian, he knew, it was no manners for him to make a question of God's doings: He was acquainted so Far with his proceedings, that most commonly he reveals not all that he himself means to do; but so much only,
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as his Ministers are bound to teach, and servants to learne. Whence that distinction of Divines, into voluntatem signi & beneplaciti, His revealed will toward vs,
as his Ministers Are bound to teach, and Servants to Learn. Whence that distinction of Divines, into voluntatem Sign & beneplaciti, His revealed will towards us,
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and the Schoolemen on him at the 45. Dist. of the first booke of the sentences) but divers formes of speaking, concerning the acts and effects of the same will.
and the Schoolmen on him At the 45. Dist of the First book of the sentences) but diverse forms of speaking, Concerning the acts and effects of the same will.
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For the first may bee vttered according to the disposition of second causes, or our deserts (as Zanchius well gathereth out of Saint Augustine ) whereas the latter depends vpon eternall immutability, and therefore in no respect can admit any shadow of change.
For the First may be uttered according to the disposition of second Causes, or our deserts (as Zanchius well gathereth out of Saint Augustine) whereas the latter depends upon Eternal immutability, and Therefore in no respect can admit any shadow of change.
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Now these are not opposite, but subordinate, the revealed, to the secret, as part, to the whole; the revealed expressing the meanes, whereby the secret is fulfilled.
Now these Are not opposite, but subordinate, the revealed, to the secret, as part, to the Whole; the revealed expressing the means, whereby the secret is fulfilled.
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Did he intend (thinke you) the barbarous dividing of the infant, that had no way offended? Yet his words at first are, Bring mee a sword, divide the liuing child in two,
Did he intend (think you) the barbarous dividing of the infant, that had no Way offended? Yet his words At First Are, Bring me a sword, divide the living child in two,
And so God here not peremptorily sets downe what should bee, but what the Prophet was to deliuer, concealing both from King and Prophet what should ensue vpon it.
And so God Here not peremptorily sets down what should be, but what the Prophet was to deliver, concealing both from King and Prophet what should ensue upon it.
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Where there is no more contrariety then in our Saviours inquiry for provision for the multitude, Iohn 6. hee asked Philip as it were doubtfully, where so much bread might be bought;
Where there is no more contrariety then in our Saviors inquiry for provision for the multitude, John 6. he asked Philip as it were doubtfully, where so much bred might be bought;
The Prophets deadly message therefore was true in relation to the second causes, referred to their proper effect; yet subordinate to Gods secret purpose, in reference to the end: the ground of all which is closely layed, in the 17. Article of our Church, to which we subscribe. Gods decrees for the end, include alwaies the meanes, and therefore such threatnings serue Gods children to stirre them vp to vse them.
The prophets deadly message Therefore was true in Relation to the second Causes, referred to their proper Effect; yet subordinate to God's secret purpose, in Referente to the end: the ground of all which is closely laid, in the 17. Article of our Church, to which we subscribe. God's decrees for the end, include always the means, and Therefore such threatenings serve God's children to stir them up to use them.
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Yet the King ceased not to fast, and weepe, as long as breath was in it, onely vpon this ground, Who can tell whether God will be gracious vnto mee, that the child may liue? I had not dwelt so long vpon this,
Yet the King ceased not to fast, and weep, as long as breath was in it, only upon this ground, Who can tell whither God will be gracious unto me, that the child may live? I had not dwelled so long upon this,
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Hence you may ghesse (beloued) how little reason the Arminians had, to take part with the Papists, and Lutherans, to slander our Church, (as for many other things) in this, that we make God to haue two distinct wills, the one dashing the other.
Hence you may guess (Beloved) how little reason the Arminians had, to take part with the Papists, and Lutherans, to slander our Church, (as for many other things) in this, that we make God to have two distinct wills, the one dashing the other.
This they referre to our Crypticall Divinity (as it pleaseth those Theologasters to terme it) as though wee maintained any points in secret, that wee dare not publikely to justify before all the World.
This they refer to our Cryptical Divinity (as it Pleases those Theologasters to term it) as though we maintained any points in secret, that we Dare not publicly to justify before all the World.
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Crocius hath particularly answered Bertius, to this calumny, in the second and third Chapter of his Parenaeticus; and all of them of late, by Gods providence, and your Maiesties especiall furtherance (I trust) haue met with their Masters at Dort. For such imputations are no newes to those who are acquainted with the obiections of the Pelagians, and Semipelagians, against Saint Augustine, Prosper, and their followers:
Crocius hath particularly answered Bertius, to this calumny, in the second and third Chapter of his Parenetic; and all of them of late, by God's providence, and your Majesties especial furtherance (I trust) have met with their Masters At Dort. For such imputations Are no news to those who Are acquainted with the objections of the Pelagians, and Semipelagians, against Saint Augustine, Prosper, and their followers:
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the Bickerings betweene the Germane Bishops, and the French, in the cause of Godescall and Erigena Scotus, the later stirres betweene Luther and Erasmus, the Pseudolutherans, and their opposites, Beza and Castalion, Peter Baro, & our English Divines, the Iesuites and the Dominicans, which contention is yet fresh on foote,
the Bickerings between the Germane Bishops, and the French, in the cause of God's-call and Erigena Scotus, the later stirs between Luther and Erasmus, the Pseudo-lutherans, and their opposites, Beza and Castalion, Peter Baro, & our English Divines, the Iesuites and the Dominicans, which contention is yet fresh on foot,
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Old Cumel tells Vasquez the Iesuite in playne termes, that most commonly those that stand most vpon their sharpe wits, are found, in the conclusion, most repugnant to grace. Rispolis hath set forth a picture of Aquinas, bearing downe with his Buckler, and stabbing those with his pen, that in any sort shall deny the whole determination of the second causes, by the first,
Old Cumel tells Vasquez the Iesuite in plain terms, that most commonly those that stand most upon their sharp wits, Are found, in the conclusion, most repugnant to grace. Risposlis hath Set forth a picture of Aquinas, bearing down with his Buckler, and stabbing those with his pen, that in any sort shall deny the Whole determination of the second Causes, by the First,
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That the soundest Schoolemen successiuely haue ever defended in substance, concerning Gods purpose, and mans will, his grace, and our abilities, that which our Church of England at this day maintaineth.
That the soundest Schoolmen successively have ever defended in substance, Concerning God's purpose, and men will, his grace, and our abilities, that which our Church of England At this day maintaineth.
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For in this they shew them Schoolemen, (as they are commonly tearmed) whereas otherwise they play the schoole-boyes, where the Popes decrees over-awe them.
For in this they show them Schoolmen, (as they Are commonly termed) whereas otherwise they play the Schoolboys, where the Popes decrees overawe them.
Much good ancient timber may bee found out, to serue in the Lords building, whereas on the other side, Vorstius's Libertas Prophetandi, and Arminius Meditatio sine lectione, which they and their schollers practise so much,
Much good ancient timber may be found out, to serve in the lords building, whereas on the other side, Vorstius's Libertas Prophetandi, and Arminius Meditatio sine lectione, which they and their Scholars practise so much,
as he doth at this time to vs, by his Word, and Ministers, who ought not in that regard to bee lightly esteemed of you (howsoever vnworthy in themselues ) for their Masters sake? Hee speakes to vs in this point, that notwithstanding hee often threaten,
as he does At this time to us, by his Word, and Ministers, who ought not in that regard to be lightly esteemed of you (howsoever unworthy in themselves) for their Masters sake? He speaks to us in this point, that notwithstanding he often threaten,
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Vse but Hezekiah's teares and prayers, and he is the same God, that will not only speake, but giue comfortable signes of his favour, which is the vpshot of my text, and a signe that I shall not hold you long.
Use but Hezekiah's tears and Prayers, and he is the same God, that will not only speak, but give comfortable Signs of his favour, which is the upshot of my text, and a Signen that I shall not hold you long.
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] Signes, and miracles were frequent among the old Patriarchs, Prophets, and the Apostles, with some of their successors, in the Primitiue Church, for the confirmation of their vocation, faith, and doctrine. But the Gospell once fully receiued, we are left to the text, to arme our selues against Antichrist, who comes with signes and miracles. And not to rake vp old sores:
] Signs, and Miracles were frequent among the old Patriarchs, prophets, and the Apostles, with Some of their Successors, in the Primitive Church, for the confirmation of their vocation, faith, and Doctrine. But the Gospel once Fully received, we Are left to the text, to arm our selves against Antichrist, who comes with Signs and Miracles. And not to rake up old sores:
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who knowes not of late the practices of Father Edmonds, and Darrell, with their complices, to iustify Popery, and Puritanisme, by the casting out of Devils? In which kinde of imposture, some French Monkes were put of late to a hard exigent,
who knows not of late the practices of Father Edmonds, and Darrell, with their accomplices, to justify Popery, and Puritanism, by the casting out of Devils? In which kind of imposture, Some French Monks were put of late to a hard exigent,
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when Verrine the Devils discourse, must be put in print, to make good their exorcismes and superstitions. But aboue all, I marvaile why Bellarmine and Gretser should so strangely vpbraid our Church for the defect of miracles; the first, in these termes, Haereticos non potuisse extorquere miracula,
when Verrine the Devils discourse, must be put in print, to make good their exorcisms and superstitions. But above all, I marvel why Bellarmine and Gretser should so strangely upbraid our Church for the defect of Miracles; the First, in these terms, Haereticos non potuisse extorquere Miracles,
in his defence of the 2. Chap. of Bellarmines first Booke de verbo Dei. Doe they take a pride, that the Devill is so forward to advance their cause by miracles, and so backward to doe vs any kindnesse? If this be the issue, wee shall rest content with such miracles, as our Saviour,
in his defence of the 2. Chap. of Bellarmines First Book de verbo Dei. Do they take a pride, that the devil is so forward to advance their cause by Miracles, and so backward to do us any kindness? If this be the issue, we shall rest content with such Miracles, as our Saviour,
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But here a signe was necessary (as Saint Augustine obserueth) that of the two messages the Prophet brought to Hezekiah, in shew contradictory, he might bee assured on which to depend.
But Here a Signen was necessary (as Saint Augustine observeth) that of the two messages the Prophet brought to Hezekiah, in show contradictory, he might be assured on which to depend.
The signe that is here onely mentioned in the generall, is another-where particularly set downe to bee, the going backe of the Sunne, or at least the shadow, ten degrees in King Ahaz Diall, where no doubt can be among Interpreters, whether it were done or no,
The Signen that is Here only mentioned in the general, is another-where particularly Set down to be, the going back of the Sun, or At least the shadow, ten Degrees in King Ahaz Dial, where no doubt can be among Interpreters, whither it were done or not,
one was, at the request of Father Mutius an Hermite, who going to visit a sicke person, was like to be benighted, had not the Sunne halfe only aboue the Horizon, for divers houres stayed his leasure, till he came to his patient, as 'tis told vs in vitis Patrum, lib. 1. cap. 16. Another is brought by Turpine, in the life of Charles the Great, the 28. Chap. for a more notable stay of the Sunne in one place,
one was, At the request of Father Mutius an Hermit, who going to visit a sick person, was like to be benighted, had not the Sun half only above the Horizon, for diverse hours stayed his leisure, till he Come to his patient, as it's told us in vitis Patrum, lib. 1. cap. 16. another is brought by Turpine, in the life of Charles the Great, the 28. Chap. for a more notable stay of the Sun in one place,
] This last much troubled Torniellus, otherwise a diligent Historian, so that he professeth ingeniously in his Annals, that he knowes not what to make of it.
] This last much troubled Torniellus, otherwise a diligent Historian, so that he Professes ingeniously in his Annals, that he knows not what to make of it.
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and the third all may see depends on a false translation. For whereas our English Doway Bibles render word for word, out of the vulgar Latine; And Hee that made the Sunne to stand.
and the third all may see depends on a false Translation. For whereas our English Doway Bibles render word for word, out of the Vulgar Latin; And He that made the Sun to stand.
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] The Originall hath nothing but NONLATINALPHABET, the Septuagint, NONLATINALPHABET our English, & all other that I haue seene, And Iokim ] the proper name of a mā, one of Iudah's posterity.
] The Original hath nothing but, the septuagint, our English, & all other that I have seen, And Joachim ] the proper name of a man, one of Judah's posterity.
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And therefore they must needs bee NONLATINALPHABET Men of Lying (as corruptly almost they render the very next words) who would make that to signify the standing still of the Sunne.
And Therefore they must needs be Men of Lying (as corruptly almost they render the very next words) who would make that to signify the standing still of the Sun.
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so that two onely wanted for his setting. Tenne then spent in the going backe, to the point of his rising, and tenne to returne to the point where it was first, makes that one artificiall day aboue thirty houres,
so that two only wanted for his setting. Tenne then spent in the going back, to the point of his rising, and tenne to return to the point where it was First, makes that one artificial day above thirty hours,
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whereas that of Ioshuah (for ought we finde) and of which the text saies, there was never the like before or after, could not be aboue 24. Now if the Sunne were here posted forth, and backe in an instant, (as some would salue the matter) how could the motion of the shadow in the Dyall be distinctly discerned? And to put halfe degrees for whole, (as others would mend the reckoning) the text will hardly beare.
whereas that of Joshua (for ought we find) and of which the text Says, there was never the like before or After, could not be above 24. Now if the Sun were Here posted forth, and back in an instant, (as Some would salve the matter) how could the motion of the shadow in the Dial be distinctly discerned? And to put half Degrees for Whole, (as Others would mend the reckoning) the text will hardly bear.
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or Tycho Brahe's fixing of the Sunne, as the center of motion to the rest of the Planets; or Fracastorius multitude of Homocentricks: take but the old receiued grounds, either of eight Orbes, with Aristotle, or nine, with Ptolemy, or tenne, with Alphonsus, or now at the last, of eleven with Maginus and Clavius, not excluding their Excentricks, Concentrickes, Epicycles, yea and Excentrepicycles, which they make belonging vnto them, to salue all appearances,
or Tycho Brahe's fixing of the Sun, as the centre of motion to the rest of the Planets; or Fracastorius multitude of Homocentrics: take but the old received grounds, either of eight Orbs, with Aristotle, or nine, with Ptolemy, or tenne, with Alphonsus, or now At the last, of eleven with Maginus and Clavius, not excluding their Excentrics, Concentrics, Epicycles, yea and Excentrepicycles, which they make belonging unto them, to salve all appearances,
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and a world of difficulties would follow, if with this Sunnes retrogradation, all the heavenly Orbes, according to the same proportion, moued not backward. Besides the disordering of the Starres aspects, & distances one vnto the other, those that take away all Orbes, and leaue the starres to flye like birds in the ayre, without the same miracle wrought likewise in all, will not bee able to avoid. To bee quitted therefore from this trouble, Burgensis thinkes it safer, with Abarbinel, to affirme, that the Sunne kept his course, & the heauens their order,
and a world of difficulties would follow, if with this Suns retrogradation, all the heavenly Orbs, according to the same proportion, moved not backward. Beside the disordering of the Stars aspects, & distances one unto the other, those that take away all Orbs, and leave the Stars to fly like Birds in the air, without the same miracle wrought likewise in all, will not be able to avoid. To be quit Therefore from this trouble, Burgensis thinks it safer, with Abarbanel, to affirm, that the Sun kept his course, & the heavens their order,
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and the day his length: but the shadow, contrary to his nature, was miraculously brought back. With those accord Arias Montanus, Bullinger, and some others:
and the day his length: but the shadow, contrary to his nature, was miraculously brought back. With those accord Arias Montanus, Bullinger, and Some Others:
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And their reasons are, first, Otherwise the miracle would haue beene as conspicuous in other Dyals, as in that of Ahaz: And the whole world (amazed at the Prodigie) would in those dayes haue yeelded some forraine Mathematicians, to haue recorded it.
And their Reasons Are, First, Otherwise the miracle would have been as conspicuous in other Dials, as in that of Ahaz: And the Whole world (amazed At the Prodigy) would in those days have yielded Some foreign Mathematicians, to have recorded it.
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Besides, the text every where insisteth vpon the shadow, and but once mentioneth the Sunne, and then not going back in the heauen, but brought back in Ahaz his Dyall. To that which is objected out of the 31. verse, that notice was taken of this in other Countries, seeing some were sent from Babylon, to inquire of the wonder, they answer out of the same place:
Beside, the text every where insisteth upon the shadow, and but once mentioneth the Sun, and then not going back in the heaven, but brought back in Ahaz his Dial. To that which is objected out of the 31. verse, that notice was taken of this in other Countries, seeing Some were sent from Babylon, to inquire of the wonder, they answer out of the same place:
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whereof they might heare, not of the going backe of the Sunne, & the dayes miraculous length, which at home they had seene: I am not ignorant how Mathew Toring replies on this of Burgensis If (saith he) the shadow should yeeld vs this miracle without the Sunne, then God should be put to create a new light, which should haue a motion without a subject,
whereof they might hear, not of the going back of the Sun, & the days miraculous length, which At home they had seen: I am not ignorant how Matthew Toring replies on this of Burgensis If (Says he) the shadow should yield us this miracle without the Sun, then God should be put to create a new Light, which should have a motion without a Subject,
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But to this Burgensis might answere, that God might so inflect, and dispose the Sunne-beames, (which naturally are darted out at a right line) to cast a shadow forth or back, from any grosse body, as His wisedome should hold most convenient.
But to this Burgensis might answer, that God might so inflect, and dispose the Sunbeams, (which naturally Are darted out At a right line) to cast a shadow forth or back, from any gross body, as His Wisdom should hold most convenient.
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Howsoever, a great miracle it must needs bee, and no lesse perchance, to finde the shadow goe backe, when the Sunne keepes his course, as the Sunne to change his course, and the shadow to attend on it.
Howsoever, a great miracle it must needs be, and no less perchance, to find the shadow go back, when the Sun keeps his course, as the Sun to change his course, and the shadow to attend on it.
Jn the first, a good King resembles that Sun, that giueth life and influence to all the rest of the starres, cannot haue his course stayed, but by an almighty hand, and leaueth darknesse and horrour, whensoeuer he departeth.
John the First, a good King resembles that Sun, that gives life and influence to all the rest of the Stars, cannot have his course stayed, but by an almighty hand, and Leaveth darkness and horror, whensoever he departeth.
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but what reformation they worke in vs, our own conscience can best informe vs. Theodoricus, Archbishop of Colen, mentioned by Aeneas Sylvius, in the second booke of his Commentaries of the deeds of King Alphonsus, when the Emperour Sigismund demanded him of the directest course to happinesse:
but what Reformation they work in us, our own conscience can best inform us Theodoricus, Archbishop of Colen, mentioned by Aeneas Sylvius, in the second book of his Commentaries of the Deeds of King Alphonsus, when the Emperor Sigismund demanded him of the directest course to happiness:
And blessed are they that so are visited by Gods hand, that they pray with Hezekiah; and so pray, that God may speake vnto them; and so speake, that signes accompany it of his mercifull favour.
And blessed Are they that so Are visited by God's hand, that they pray with Hezekiah; and so pray, that God may speak unto them; and so speak, that Signs accompany it of his merciful favour.
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1 MY Text intimates a kind of progresse vndertaken by King David, with his Peeres and People, to remoue the Arke of God from Gibeah of Kiriath-iearim, where it sometimes soiourned,
1 MY Text intimates a kind of progress undertaken by King David, with his Peers and People, to remove the Ark of God from Gibeah of Kiriath-jearim, where it sometime sojourned,
The least reflection on the argument of the former chapter, will cleare the Connection, and shew the dependence of this passage vpon that which went before.
The least reflection on the argument of the former chapter, will clear the Connection, and show the dependence of this passage upon that which went before.
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After the death of Saul's sonne Ishbosheth, the vnion of Israel and Iudah, and their ioynt homage performed to David in Hebron, the besieging of Jerusalem, and winning it from the Iebusites, with two other notable victories against their bad neighbours the Philistins. The first thing this good King thinks vpon, is the setling of Gods service. He held it a neglect no longer to be indured, that the Arke of God should want a Tabernacle, or the Tabernacle bee so farre from Ierusalem his chiefe abode, that he might not daily resort vnto it.
After the death of Saul's son Ishbosheth, the Union of Israel and Iudah, and their joint homage performed to David in Hebron, the besieging of Jerusalem, and winning it from the Jebusites, with two other notable victories against their bad neighbours the philistines. The First thing this good King thinks upon, is the settling of God's service. He held it a neglect no longer to be endured, that the Ark of God should want a Tabernacle, or the Tabernacle be so Far from Ierusalem his chief Abided, that he might not daily resort unto it.
He considered that Abinadabs private house could not be fit for such publike worship, and all the time of King Saul little harkening was there after such matters.
He considered that Abinadabs private house could not be fit for such public worship, and all the time of King Saul little Harkening was there After such matters.
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Religion began to looke out, as the Sunne after a storme. The Persians perhaps (with Assuerus ) would haue revelled vpon such successe, more then an hundred and fourescore daies together;
Religion began to look out, as the Sun After a storm. The Persians perhaps (with Assuerus) would have reveled upon such success, more then an hundred and fourescore days together;
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A Parliament therefore is proclaimed, and consultation had with the thousands and hundreds of the choisest Priests and People of all Israel. It would doe a man good to consider the gratious speech of this religious King, then had in this Parliament (though here omitted,
A Parliament Therefore is proclaimed, and consultation had with the thousands and hundreds of the Choicest Priests and People of all Israel. It would do a man good to Consider the gracious speech of this religious King, then had in this Parliament (though Here omitted,
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yet it pleaseth him to advise with the present, and send for them that are absent, and make himselfe a party by calling them Brethren; and acknowledge the common fault, that all might joyne for amendment. Such kinde vsage leaues most commonly the greatest impression in liberall dispositions,
yet it Pleases him to Advice with the present, and send for them that Are absent, and make himself a party by calling them Brothers; and acknowledge the Common fault, that all might join for amendment. Such kind usage leaves most commonly the greatest impression in liberal dispositions,
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and workes often more sweetly then imperious commands. Here it appeares it did, in the words next following, And all the Congregation said that they would doe so,
and works often more sweetly then imperious commands. Here it appears it did, in the words next following, And all the Congregation said that they would do so,
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All the people therefore from Shihor to Hemah, (the vtmost borders of the kingdome) came flocking with all alacrity to giue their readiest attendance. It could be no small company, when 30000 are noted for choice men of Israell, and the rest left numberlesse vnder their severall Captaines and Commanders. These we finde here marching from Ierusalem (as it should seeme) to Baalah; from Baalah to Kiriath-iearim: in which Citty on a hill (thence called Gibeah ) stood Abinadabs house, where the Arke had remained,
All the people Therefore from Shihor to Hemah, (the utmost borders of the Kingdom) Come flocking with all alacrity to give their Readiest attendance. It could be no small company, when 30000 Are noted for choice men of Israel, and the rest left numberless under their several Captains and Commanders. These we find Here marching from Ierusalem (as it should seem) to Baalah; from Baalah to Kiriath-jearim: in which city on a hill (thence called Gibeah) stood Abinadabs house, where the Ark had remained,
A new cart is made for the purpose, to prevent the least suspicion of pollution, or prophanenesse: Abinadabs sonnes (who had attended it so long, in their Fathers house) haue their charge continued, to bee the nearest Guardians about it:
A new cart is made for the purpose, to prevent the least suspicion of pollution, or profaneness: Abinadabs Sons (who had attended it so long, in their Father's house) have their charge continued, to be the nearest Guardians about it:
the rest keepe their due distance. A goodly sight it must needs be, of such well ordered troupes, vpon so sacred a peece of service. The King reioyceth, the Musicke soundeth, the multitude shouteth;
the rest keep their due distance. A goodly sighed it must needs be, of such well ordered troops, upon so sacred a piece of service. The King rejoices, the Music soundeth, the multitude Shouteth;
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They that travelled here so contentedly, with such variety of good company and musicke; how suddenly, (not long after their first setting forth) doe they meet with an accident, which puts them all out of heart, and their instruments (as it were) out of tune. For
They that traveled Here so contentedly, with such variety of good company and music; how suddenly, (not long After their First setting forth) do they meet with an accident, which puts them all out of heart, and their Instruments (as it were) out of tune. For
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Wherein may it please you to obserue in generall these three parts 1. The danger that the Arke was in, The Oxen shooke it. 2. Vzzah's fault, he put forth his hand and tooke hold of it.
Wherein may it please you to observe in general these three parts 1. The danger that the Ark was in, The Oxen shook it. 2. Uzzah's fault, he put forth his hand and took hold of it.
3. The present punishment, inflicted vpon the fact, God smote him there for his errour and there he died, &c. The first intimates against the Papists, that the most setled estate of the Church, while it is here militant, is not priviledged from shaking, nor its chiefest vpholders from stumbling. The second, against the Puritans; that every man in such a case, is not to thrust forth his hand to be a Reformer, farther then his place and calling warrant him.
3. The present punishment, inflicted upon the fact, God smote him there for his error and there he died, etc. The First intimates against the Papists, that the most settled estate of the Church, while it is Here militant, is not privileged from shaking, nor its chiefest upholders from stumbling. The second, against the Puritans; that every man in such a case, is not to thrust forth his hand to be a Reformer, farther then his place and calling warrant him.
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And first of the first, which is the danger the Arke was in. This is here prefaced vnto vs with foure circumstances: 1. Of the Time, when. 2. Of the persons, They. 3. Of the progresse, Came. Lastly, of the place, to Nachons threshing-floore. All which to discusse apart, were to shew more curiosity, then iudgement: and to insist vpon quiddities (as the manner of some is) to gaine applause of wit, in that the Holy Ghost never meant:
And First of the First, which is the danger the Ark was in. This is Here prefaced unto us with foure Circumstances: 1. Of the Time, when. 2. Of the Persons, They. 3. Of the progress, Come. Lastly, of the place, to Nachons Threshing-floor. All which to discuss apart, were to show more curiosity, then judgement: and to insist upon quiddities (as the manner of Some is) to gain applause of wit, in that the Holy Ghost never meant:
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I came not to this place with any such intent, but to discharge my duty in preaching Christ Iesus, for the winning of soules. Their grounds to mee are vnknowne, that dare to doe otherwise.
I Come not to this place with any such intent, but to discharge my duty in preaching christ Iesus, for the winning of Souls. Their grounds to me Are unknown, that Dare to do otherwise.
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That which it pleaseth the Holy Ghost to register, is not for man to neglect, according to that of the Rabbines, There is not a one title of the text of Scripture,
That which it Pleases the Holy Ghost to register, is not for man to neglect, according to that of the Rabbis, There is not a one title of the text of Scripture,
Threshing, and threshing floores, are seldome mentioned in prophane Authors; but in Scripture sometime yeeld illustration of God's execution vpon the wicked. So Babylon is termed NONLATINALPHABET the sonne of Gods threshing floore, in respect of the pressure it was to vndergoe, Isaiah 21.10.
Threshing, and threshing floors, Are seldom mentioned in profane Authors; but in Scripture sometime yield illustration of God's execution upon the wicked. So Babylon is termed the son of God's threshing floor, in respect of the pressure it was to undergo, Isaiah 21.10.
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as a Heifar to tread out the corne, Hos. 10.11. These threshing floores the Israelites esteemed no lesse then their stateliest mansions. In the 15. of Numb. we haue a heaue offring of the threshing floore, and of this the Levites receiue a benefite, cap. 28. And how many matters of consequence are registred to haue happened in threshing floores? The great mourning of Egypt for Iacob; the miracle on Gedeons fleece; The apparition of an Angell with his sword drawne against Ierusalem; then an Altar erected by David; after, the Temple it selfe by Solomon: all in Threshing-floores. Now this Threshing-floore which is here said to bee Nachon's, in 1. Chron. 13. is stiled Chidon's: taking that name (as most Interpreters haue it) from that saying of God to Iosuah, cap. 8. NONLATINALPHABET Lift vp thy speare or shield toward Ai.
as a Heifer to tread out the corn, Hos. 10.11. These threshing floors the Israelites esteemed no less then their Stateliest mansions. In the 15. of Numb. we have a heave offering of the threshing floor, and of this the Levites receive a benefit, cap. 28. And how many matters of consequence Are registered to have happened in threshing floors? The great mourning of Egypt for Iacob; the miracle on Gedeons fleece; The apparition of an Angel with his sword drawn against Ierusalem; then an Altar erected by David; After, the Temple it self by Solomon: all in Threshing-floors. Now this threshing-floor which is Here said to be Nachon's, in 1. Chronicles 13. is styled Chidon's: taking that name (as most Interpreters have it) from that saying of God to Joshua, cap. 8. Lift up thy spear or shield towards Ai.
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But that place in my mappe, lyeth too farre out of the way, to haue any neighbour-hood with Nachons Threshing floore. The Chaldye Paraphrase reads it by the appellatiue, Locum praeparatum, and that for two respects, as Caietane giues the reason:
But that place in my map, lies too Far out of the Way, to have any neighbourhood with Nachons Threshing floor. The Chaldeans paraphrase reads it by the appellative, Locum praeparatum, and that for two respects, as Cajetan gives the reason:
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Either that burnt offrings were there then prepared, to intreat God for good successe in that religious action: or that the people in that place were to bee orderly ranged, to proceed with the greater solemnity, and lesse confusion. The Iesuites, with some others, hold the difference cleared, by saying, the owner of this floore had two names, Nachon and Chidon. This may helpe (indeed) somewhat to justify their multiplicity of names, to shift from the stroke of Iustice. The matter is not great;
Either that burned offerings were there then prepared, to entreat God for good success in that religious actium: or that the people in that place were to be orderly ranged, to proceed with the greater solemnity, and less confusion. The Iesuites, with Some Others, hold the difference cleared, by saying, the owner of this floor had two names, Nachon and Chidon. This may help (indeed) somewhat to justify their Multiplicity of names, to shift from the stroke of Justice The matter is not great;
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but that Scripture must not be conceiued in any part to contradict it selfe, least the whole may thereby bee questioned. Why may not Chidon then be the places name;
but that Scripture must not be conceived in any part to contradict it self, lest the Whole may thereby be questioned. Why may not Chidon then be the places name;
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and Nachon the owners at that time (as Peter Martyr hath it) since Ioshua's action by Ai gaue no name to a place, and this place may be so called without absurdity.
and Nachon the owners At that time (as Peter Martyr hath it) since Joshua's actium by Ai gave no name to a place, and this place may be so called without absurdity.
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and Great men were better husbands then Courtiers, rich Boaz held it no disparagement, in person sometimes to follow his reapers, and at night to take a bed in no better place then a threshing floore. But while our masters follow too much their pleasures, who oversees the labourers? The very name of Threshing-floore, should sufficiently taxe our idlenesse and luxurie, which cannot bee contemptible, as long as God's word honoureth it.
and Great men were better Husbands then Courtiers, rich Boaz held it no disparagement, in person sometime to follow his reapers, and At night to take a Bed in no better place then a threshing floor. But while our Masters follow too much their pleasures, who oversees the labourers? The very name of threshing-floor, should sufficiently Tax our idleness and luxury, which cannot be contemptible, as long as God's word Honoureth it.
And what if I should say, that the pageant of our whole life lesse resembleth a stage, then a Threshing-floore? There it were a shame to be mute, and should it not here to loyter? Let Iohn Baptist's application shut vp this passage, Math. 3. where Gods Church is the floore; the chosen, wheat; worldlings, chaffe; CHRIST is ready with his fanne, to purge it throughly, and set apart those for his heavenly garner; these,
And what if I should say, that the pageant of our Whole life less resembles a stage, then a threshing-floor? There it were a shame to be mute, and should it not Here to loiter? Let John Baptist's application shut up this passage, Math. 3. where God's Church is the floor; the chosen, wheat; worldlings, chaff; CHRIST is ready with his fan, to purge it thoroughly, and Set apart those for his heavenly garner; these,
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for vnquenchable fire. O that our actions may proue so staid, as to endure his fanne, and flaile; and not to fly out of the floore as chaffe, or wild oates, but to remaine in the day of triall, vnited in faith and charity to his winnowed heape of wheate: which sticking never so close together, may hap notwithstanding to meet with a shaking, as here it befell the Arke: the next particle of my text, (though not in order of words,
for unquenchable fire. Oh that our actions may prove so stayed, as to endure his fan, and flail; and not to fly out of the floor as chaff, or wild oats, but to remain in the day of trial, united in faith and charity to his winnowed heap of wheat: which sticking never so close together, may hap notwithstanding to meet with a shaking, as Here it befell the Ark: the next particle of my text, (though not in order of words,
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It never proues well, when men forsake Gods directions to follow their owne devices. In the 4. of Numbers, the Arke (by Gods appointment) was to bee carried on mens shoulders, not by every bigboned Issachar that would shoulder perchance for place, to make thereof a commodity; but of the sonnes of Kohath, whose burden properly it was:
It never Proves well, when men forsake God's directions to follow their own devices. In the 4. of Numbers, the Ark (by God's appointment) was to be carried on men's shoulders, not by every bigboned Issachar that would shoulder perchance for place, to make thereof a commodity; but of the Sons of Kohath, whose burden properly it was:
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This so plainely laid downe, and often repeated in divers places of the Law, and practised at the first with the precisest care; is here notwithstanding neglected,
This so plainly laid down, and often repeated in diverse places of the Law, and practised At the First with the Precisest care; is Here notwithstanding neglected,
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So full of infirmities, and farre from merit, are the best actions, of the best men, whether Princes or subiects; Priests or people. The People perchance, relied on the Priests; the Priests; were willing to content the Nobles; the Nobles had good reason to suspect nothing amisse, where they saw their good King so forward, and confident. All (out of doubt) meant exceeding well,
So full of infirmities, and Far from merit, Are the best actions, of the best men, whither Princes or Subjects; Priests or people. The People perchance, relied on the Priests; the Priests; were willing to content the Nobles; the Nobles had good reason to suspect nothing amiss, where they saw their good King so forward, and confident. All (out of doubt) meant exceeding well,
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& a new patch marreth an old garment. It was fresh in all their memories that the Philistims new Cart and Kine, returned this Arke miraculously after seven months captivity:
& a new patch marreth an old garment. It was fresh in all their memories that the philistines new Cart and Kine, returned this Ark miraculously After seven months captivity:
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or better; and Oxen a teeme farre more staid, then the milch kine that then drew it, which performed it with reluctancy, lowing for their calues. In this device they might much please themselues,
or better; and Oxen a teem Far more stayed, then the milch kine that then drew it, which performed it with reluctancy, lowing for their calves. In this device they might much please themselves,
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as more compendious and easy, then the carriage on mens shoulders, especially so long a iourney; and thinke it, by the former event, to be approved also of God. But soone they found their errour by wofull experience:
as more compendious and easy, then the carriage on men's shoulders, especially so long a journey; and think it, by the former event, to be approved also of God. But soon they found their error by woeful experience:
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The Cart was not so sound, nor the Oxen so sure, nor the drivers so circumspect, nor the guardians so at hand, nor the way so levell, nor the carriage so precious; but beyond expectation, it was like to catch a fall. What shall a man here say? but that GOD seeth not as man, and man overseeth, at the least casting his eye aside from Gods directions. Most of the Iewes haue a conceit, that these Oxen foundred (as it were) on a sudden, from a supernaturall cause.
The Cart was not so found, nor the Oxen so sure, nor the drivers so circumspect, nor the guardians so At hand, nor the Way so level, nor the carriage so precious; but beyond expectation, it was like to catch a fallen. What shall a man Here say? but that GOD sees not as man, and man overseeth, At the least casting his eye aside from God's directions. Most of the Iewes have a conceit, that these Oxen foundered (as it were) on a sudden, from a supernatural cause.
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For if it were present death for man and beast to touch mount Sinai, when the LORD descended vpon it, Exod. 19. in proportion here must be danger, for beasts to be made supporters of so sacred a burden. Others obserue a naturall wantonnesse in the Oxen; They kicked, saith one; stumbled, saith another;
For if it were present death for man and beast to touch mount Sinai, when the LORD descended upon it, Exod 19. in proportion Here must be danger, for beasts to be made supporters of so sacred a burden. Others observe a natural wantonness in the Oxen; They Kicked, Says one; stumbled, Says Another;
drew divers waies, according to a third Translation. The word in the Originall is of a doubtfull signification. But whatsoeuer the cause might bee, the effect was certaine, that the Arke thereby was shaken, and in danger to bee overthrowne; which the more amazed, the lesse they knew the reason of it.
drew diverse ways, according to a third translation. The word in the Original is of a doubtful signification. But whatsoever the cause might be, the Effect was certain, that the Ark thereby was shaken, and in danger to be overthrown; which the more amazed, the less they knew the reason of it.
5 Few men will make question, but that the Arke in this place (among many other resemblances ) may well beare a type of the Church militant, as that other Arke of Noah doth, by the application of all Interpreters, both ancient and moderne. That had his shaking vpon the waters, as this by the Oxen, vpon the new Cart. And was not the ship wherein our SAVIOVR sailed, in a greater danger by a tempest? The Disciples themselues knew not what would become of it;
5 Few men will make question, but that the Ark in this place (among many other resemblances) may well bear a type of the Church militant, as that other Ark of Noah does, by the application of all Interpreters, both ancient and modern. That had his shaking upon the waters, as this by the Oxen, upon the new Cart. And was not the ship wherein our SAVIOR sailed, in a greater danger by a tempest? The Disciples themselves knew not what would become of it;
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Such hath ever bin the lot of this woman in the wildernesse, the beloued among the Watch-men; Pharaohs oppresse her, Balaams curse her, Ieroboams cause her to sinne, Nebuchadnezzars lead her into captivity: Shee shall no sooner bee quitted from the hypocrisie of Scribes and Pharises, but new persecutions of Heathenish Tyrants will make havocke of her choisest children; Heretickes infect her springs, Schismatickes trouble her peace, Antichrist surprise her liberty; ravening wolues deceiue her in sheepes cloathing; Frogges and Locusts over-runne her fattest pastures. This Doctrine needs no inlargement;
Such hath ever been the lot of this woman in the Wilderness, the Beloved among the Watchmen; Pharaohs oppress her, Balaams curse her, Ieroboams cause her to sin, Nebuchadnezar's led her into captivity: She shall no sooner bee quit from the hypocrisy of Scribes and Pharisees, but new persecutions of Heathenish Tyrants will make havoc of her Choicest children; Heretics infect her springs, Schismatics trouble her peace, Antichrist surprise her liberty; ravening wolves deceive her in Sheep clothing; Frogs and Locusts overrun her Fattest pastures. This Doctrine needs no enlargement;
In her best time, strongest constitution, securest reposes; such Tertians often returne, and giue her fits of shaking: Naturalists cannot number more Earth-quakes, then we (if the word may passe) may reckon Church-quakes. So that sometime shee is forced to cry out with the Prophet, My belly, my belly:
In her best time, Strongest constitution, securest reposes; such Tertians often return, and give her fits of shaking: Naturalists cannot number more Earthquakes, then we (if the word may pass) may reckon Church-quakes. So that sometime she is forced to cry out with the Prophet, My belly, my belly:
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And that for the tryall of her patience, the credit of her constancy, the exercise of her humility, the quickning of her faith, hope, and charity, the killing of her carnall desires, and encrease of her longing for a place of better settling.
And that for the trial of her patience, the credit of her constancy, the exercise of her humility, the quickening of her faith, hope, and charity, the killing of her carnal Desires, and increase of her longing for a place of better settling.
6 What shall we say then of those (Beloued) who make temporall felicity a note of the Church, paint her alwaies in pompe, to deceiue the credulous gazers, and perswade them to beleeue, that the Church was never there, where shee shewed not alwaies a glorious out-side. The world can witnesse what a stirre the Romish factors haue kept of late, to justify their whore of Babylon, not by faith, (I warrant you) but by this externall visibility; and discard all other Congregations from being Churches; which oppressed heretofore, (especially by their tyranny ) in the eyes of the world haue not beene so conspicuous. This point so often, so throughly, by so many discussed, on our side, to the confusion of all opposites, and satisfaction of the vnpartiall; they reinforce now againe,
6 What shall we say then of those (beloved) who make temporal felicity a note of the Church, paint her always in pomp, to deceive the credulous gazers, and persuade them to believe, that the Church was never there, where she showed not always a glorious outside. The world can witness what a stir the Romish Factors have kept of late, to justify their whore of Babylon, not by faith, (I warrant you) but by this external visibility; and discard all other Congregations from being Churches; which oppressed heretofore, (especially by their tyranny) in the eyes of the world have not been so conspicuous. This point so often, so thoroughly, by so many discussed, on our side, to the confusion of all opposites, and satisfaction of the unpartial; they reinforce now again,
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as a new invention never heard amongst vs, before in most of their pamphlets and parlies: not for any hold (I am perswaded) they finde in it themselues;
as a new invention never herd among us, before in most of their pamphlets and Parlies: not for any hold (I am persuaded) they find in it themselves;
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but as the last cavill to hold out plea before their seduced proselites: who, if it were not for some such goodly retentiues, would be alwaies flitting from them.
but as the last cavil to hold out plea before their seduced Proselytes: who, if it were not for Some such goodly retentives, would be always flitting from them.
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For what can bee more impertinent and praeposterous, then when the question is concerning Doctrine and Discipline, whereby a true Church may be discerned from a false; to intangle the businesse with personall circumstances, and knots of storie, and Chronology, which either for want of certaine evidence may proue vndeterminable; or cleared to the vtmost, make nothing to the purpose? For, suppose we had no certainty of our predecessours before Luther, (as our opposites haue alwaies taken the strictest course that we should not) is it not sufficient wee finde by the vndoubted word of God, wee are in the right? from which, all Churches had their originall, (as their owne Marinarius tells them roundly in the Councell of Trent ) and must be reformed when corruptions grow intollerable.
For what can be more impertinent and preposterous, then when the question is Concerning Doctrine and Discipline, whereby a true Church may be discerned from a false; to entangle the business with personal Circumstances, and knots of story, and Chronology, which either for want of certain evidence may prove undeterminable; or cleared to the utmost, make nothing to the purpose? For, suppose we had no certainty of our predecessors before Luther, (as our opposites have always taken the Strictest course that we should not) is it not sufficient we find by the undoubted word of God, we Are in the right? from which, all Churches had their original, (as their own Marinarius tells them roundly in the Council of Trent) and must be reformed when corruptions grow intolerable.
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Now they that reforme according to this Rule, erect not a new Church, but correct enormous novelties, or inveterate deformities in the old. When good King Ezekiah purged the Temple from all vncleannesse, in the Olde Testament; and our SAVIOVR from buyers and sellers, in the New: May they bee said to haue set vp a New Temple, or rather reduced the Olde to its ancient lustre? The reforming of Romish Missals, Pontificals, Ceremonials, and Breviaries, according to Trent-Constitutions, hath not hatched vs (I trow) a new masse of Catholicisme. For if Bellarmines position be passable, Ipsa Christi Ecclesia non fuit nova respectu Iudaicae,
Now they that reform according to this Rule, erect not a new Church, but correct enormous novelties, or inveterate deformities in the old. When good King Hezekiah purged the Temple from all uncleanness, in the Old Testament; and our SAVIOR from buyers and sellers, in the New: May they be said to have Set up a New Temple, or rather reduced the Old to its ancient lustre? The reforming of Romish Missals, Pontificals, Ceremonials, and Breviaries, according to Trent-Constitutions, hath not hatched us (I trow) a new mass of Catholicism. For if Bellarmines position be passable, Ipsa Christ Ecclesia non fuit nova respectu Judaic,
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First let them convince vs that our Church is new, and essentially different from that of our predecessors before Luther, and then we shall cast about to frame her a genealogy accordingly.
First let them convince us that our Church is new, and essentially different from that of our predecessors before Luther, and then we shall cast about to frame her a genealogy accordingly.
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wee farther make plaine vnto them, that the idolatrous and tyrannous additions, which they for their glory and gaine haue patched to the common grounds of Christianity, and wee now protest against, haue beene ever withstood at their first entrance; or reproved,
we farther make plain unto them, that the idolatrous and tyrannous additions, which they for their glory and gain have patched to the Common grounds of Christianity, and we now protest against, have been ever withstood At their First Entrance; or reproved,
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Haue they not among their owne Professours, Alvarez Pelagius, Nicolaus Clemangis, Theodoricus à Niem, and divers others of the same freedome; whose complaints of the abominations of those times, haue never beene refuted,
Have they not among their own Professors, Alvarez Pelagius, Nicolaus Clemangis, Theodoricus à Niem, and diverse Others of the same freedom; whose complaints of the abominations of those times, have never been refuted,
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or redressed? What is the cause that the workes of William de sancto amore, Peter de Vineis, Thomas Gascoine, Robert Grosthead, Iohn Wicliffe, with others, haue beene suppressed so carefully,
or Redressed? What is the cause that the works of William de sancto amore, Peter de Vineis, Thomas Gascoine, Robert Grosseteste, John Wycliffe, with Others, have been suppressed so carefully,
but that they were too free against Friers fopperies, Popes tyrannies, and Romes vnsufferable purloynings and superstitions? Why satisfied they not the greivances of the Emperour Maximilian, French, and Germans, which their owne Orthuinus à Graies hath bundled vp together in Fasciculo rerum expetendarum? When wee read in their owne Cardinals, Bellarmine of the tenth age, Ecce seculum infelix; no writers, no Councells, no Popes tooke care for the publike good: Baronius of the same;
but that they were too free against Friars fopperies, Popes Tyrannies, and Romes unsufferable purloinings and superstitions? Why satisfied they not the grievances of the Emperor Maximilian, French, and Germanes, which their own Orthuinus à Graies hath bundled up together in Fasciculo rerum expetendarum? When we read in their own Cardinals, Bellarmine of the tenth age, Ecce seculum infelix; no writers, no Counsels, no Popes took care for the public good: Baronius of the same;
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Potentissimae aequè ac sordidissimae meretrices, impetuous and debosht Curtezans had gotten a hand to Pope and vn-Pope their Paramours, as their fancies led them:
Potentissimae aequè ac sordidissimae Prostitutes, impetuous and deboshed Courtezans had got a hand to Pope and vn-Pope their Paramours, as their fancies led them:
Peter de Alliaco in a booke for Reformation offered to the Councell of Constance; wherein he sticketh not strangely to averre, that the Church was then in that case, that it was worthy to bee governed only of reprobats:
Peter the Alliaco in a book for Reformation offered to the Council of Constance; wherein he sticketh not strangely to aver, that the Church was then in that case, that it was worthy to be governed only of Reprobates:
And can this be censured for setting vp a new Church or Religion? No no (Beloued) if Romes Rocke, and Peters Chaire they vant of, had not bin subiect to shaking, (as the Arke here was) why did Pope Adrian the sixt acknowledge their grosse corruptions,
And can this be censured for setting up a new Church or Religion? No no (beloved) if Romes Rock, and Peter's Chair they vant of, had not been Subject to shaking, (as the Ark Here was) why did Pope Adrian the sixt acknowledge their gross corruptions,
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and promise the Germans by his Legate Cheregatus that they should haue a reformation? Why did the Trent Fathers assigne especiall Deputies to enquire into abuses,
and promise the Germanes by his Legate Cheregatus that they should have a Reformation? Why did the Trent Father's assign especial Deputies to inquire into Abuses,
8 And here because they sleight these instances wee bring, as of disunited particulars, and require visible congregations, that taught (as we doe) from Luther vpward;
8 And Here Because they sleight these instances we bring, as of disunited particulars, and require visible congregations, that taught (as we do) from Luther upward;
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For doe not their owne Wimpina and Cochlaeus tell vs, (and that by way of exprobration) that the Lutherans had nothing singular which they borrowed not from the Hussites? Now that the Hussites were instructed by the Wiclevists, Bellarmine hath a touch, and Historians of these times are more plentifull. In like manner the Wicklevists are acknowledged for the Waldenses schollers.
For do not their own Wimpina and Cochlaeus tell us, (and that by Way of exprobration) that the Lutherans had nothing singular which they borrowed not from the Hussites? Now that the Hussites were instructed by the Wiclevists, Bellarmine hath a touch, and Historians of these times Are more plentiful. In like manner the Wicklevists Are acknowledged for the Waldenses Scholars.
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And these Waldenses (branded by their Adversaries at least with 32 nick-names ) are by the confession of Inquisitor Reynerius, about 300 yeares since, descended either from the times of Sylvester the first,
And these Waldenses (branded by their Adversaries At least with 32 nicknames) Are by the Confessi of Inquisitor Reynerius, about 300 Years since, descended either from the times of Sylvester the First,
or (as others are perswaded) from the Apostles themselues. These men were not so circumvented by policie, or curbed by cruelty, or severed by calamities, or obscured by calumny; but alwaies they remained visible to those among whom they liued.
or (as Others Are persuaded) from the Apostles themselves. These men were not so circumvented by policy, or curbed by cruelty, or severed by calamities, or obscured by calumny; but always they remained visible to those among whom they lived.
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For should wee imagine those Hussites invisible, when 40000 of them vnder the leading of the valiant Zisca gaue their enemies so many affronts and overthrowes,
For should we imagine those Hussites invisible, when 40000 of them under the leading of the valiant zisca gave their enemies so many affronts and overthrows,
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and wonne Conrade Arch-bishop of Prague, and George Gitziko otherwise called Poggiebratius, King of Bohemia, to bee of their opinion? Could 900000 of the Waldois or Albigenses spread through all Christendome, of whom Bellarmine boasts our of Paulus Aemylius, that 100000 were slaine at one time, bee so obscure that no man should take notice of them? Or would the Pope grant out his Crusadoes, for the rooting out of those that could be found no where? It is senselesse (Beloved) that our adversaries contend for in this behalfe;
and won Conrade Archbishop of Prague, and George Getziko otherwise called Poggiebratius, King of Bohemia, to be of their opinion? Could 900000 of the Waldois or Albigenses spread through all Christendom, of whom Bellarmine boasts our of Paulus Aemilius, that 100000 were slain At one time, be so Obscure that no man should take notice of them? Or would the Pope grant out his Crusades, for the rooting out of those that could be found no where? It is senseless (beloved) that our Adversaries contend for in this behalf;
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had the Bishops, Priests, and Deacons among them a due forme of Church-government? Did they publikely in their Sermons, writings, and disputations, proclaime the Pope to be Antichrist, and Rome Babylon, and protest against the chiefest of her other abominations? did they suffer for this profession, all kinde of exquisite torments? And will those men, that hunted them as Partridges, butchered them,
had the Bishops, Priests, and Deacons among them a due Form of Church-government? Did they publicly in their Sermons, writings, and disputations, proclaim the Pope to be Antichrist, and Room Babylon, and protest against the chiefest of her other abominations? did they suffer for this profession, all kind of exquisite torments? And will those men, that hunted them as Partridges, butchered them,
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as brute beasts, registred them as damned Hereticks to all posterity, beare now the world in hand, that they were invisible? But they dissented (say they) from the new reformers in many grosse opinions.
as brutus beasts, registered them as damned Heretics to all posterity, bear now the world in hand, that they were invisible? But they dissented (say they) from the new reformers in many gross opinions.
This wee may not take vpon trust from the lying Monkes their persecutors: but from their owne Apologies, Confessions, and Catechismes (gathered and set forth more carefully of late by Lydius in Latine, and Perin in French ) wherein we can discerne no such matter.
This we may not take upon trust from the lying Monks their persecutors: but from their own Apologies, Confessions, and Catechisms (gathered and Set forth more carefully of late by Lydius in Latin, and Perin in French) wherein we can discern no such matter.
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and purged in one age, by the same parties, altogether. Time, events, and opportunites discouer many things, which industry cannot foresee, or foreseeing straight amend.
and purged in one age, by the same parties, altogether. Time, events, and opportunities discover many things, which industry cannot foresee, or Foreseeing straight amend.
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Let them shew our dissent from this in any one particle, wee are ready for conformity and thanke them for their directions. Let them now on the contrary but gratify vs so much for recompence,
Let them show our dissent from this in any one particle, we Are ready for conformity and thank them for their directions. Let them now on the contrary but gratify us so much for recompense,
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as but to set out any one Church, in all ages, before Luther, that held all points of Popery in the same manner, and vnder the same Anathemaes, as the Tridentine Councell hath at length enioyned,
as but to Set out any one Church, in all ages, before Luther, that held all points of Popery in the same manner, and under the same Anathemas, as the Tridentine Council hath At length enjoined,
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that as the Arke was taken before by the Philistins, and after shaken here among Gods Priests and People, in the presence of the best King, who could not remedy it:
that as the Ark was taken before by the philistines, and After shaken Here among God's Priests and People, in the presence of the best King, who could not remedy it:
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though thence recouered (as it hath beene of late) amongst our poore brethren in Germany; and God knoweth who are next to his dreadfull visitation. You therefore whose shoulders are knit, and consecrated for this sacred burden;
though thence recovered (as it hath been of late) among our poor brothers in Germany; and God Knoweth who Are next to his dreadful Visitation. You Therefore whose shoulders Are knit, and consecrated for this sacred burden;
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shift it not off on Oxen, which in the plainest floore, may misse their footing. Hath God advanced you to honours, and put you especially in trust, and must his chiefest service be turned aside,
shift it not off on Oxen, which in the Plainest floor, may miss their footing. Hath God advanced you to honours, and put you especially in trust, and must his chiefest service be turned aside,
New Carts or Cart-wrights, cannot assure vs, that the Arke shall be well carried, when ability growes negligent, and the weakest are left to that load, which requires the strongest. It cannot be denied but that Oxen had their vse, both in the floore and Temple: in the one to tread out the corne; in the other to vphold the molten Sea: and Much increase (saith the Wiseman ) is by the strength of the Oxe. But must the greatest burden therefore bee committed to their convoy, and they walke by as spectators, who should be the chiefest actors? Oxen (I confesse) are to plow, not to sow; not to breake vp what ground they list,
New Carts or Cart-wrights, cannot assure us, that the Ark shall be well carried, when ability grows negligent, and the Weakest Are left to that load, which requires the Strongest. It cannot be denied but that Oxen had their use, both in the floor and Temple: in the one to tread out the corn; in the other to uphold the melted Sea: and Much increase (Says the Wiseman) is by the strength of the Ox. But must the greatest burden Therefore be committed to their convoy, and they walk by as spectators, who should be the chiefest actors? Oxen (I confess) Are to blow, not to sow; not to break up what ground they list,
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but to be guided, and driven. Yet must they then be foddered by the carefull plowmen, that they may continue (as the Psalmist speaketh) to be strong to labour. And here it would also doe well, that they haue their full growth, before they vndergoe the yoake, and bee inured to know their owners, that our spirituall plow might speed the better. But this good husbandry is sometimes neglected;
but to be guided, and driven. Yet must they then be foddered by the careful Plowmen, that they may continue (as the Psalmist speaks) to be strong to labour. And Here it would also do well, that they have their full growth, before they undergo the yoke, and be inured to know their owners, that our spiritual blow might speed the better. But this good Husbandry is sometime neglected;
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whence Pharao's leane kine proue suddenly as fat as buls of Basan, neither fit for cart or tillage: when others that sweat in the floore, (contrary to Gods Law, and the Apostles Comment) haue their mouthes muzzled; Vpon that of the 1. of Iob, Boves arabant, & asini pascebantur iuxta eos;
whence Pharao's lean kine prove suddenly as fat as Bulls of Basan, neither fit for cart or tillage: when Others that sweat in the floor, (contrary to God's Law, and the Apostles Comment) have their mouths muzzled; Upon that of the 1. of Job, Boves arabant, & Dons pascebantur Next eos;
Romish Prelates must prescribe what they list in matters of beleefe, and their vnderlings of all sorts, like Asses, must accept of it in grosse. O let not the iniuries of these shifting times giue iust occasion hereafter,
Romish Prelates must prescribe what they list in matters of belief, and their underlings of all sorts, like Asses, must accept of it in gross. Oh let not the injuries of these shifting times give just occasion hereafter,
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for the inverting of this application, when men of worth shall complaine out of their pinching wants and discouragements; Asini pascuntur iuxta nos vndequa { que },
for the inverting of this application, when men of worth shall complain out of their pinching Wants and discouragements; Dons pascuntur Next nos vndequa { que },
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hold Vzzah must not thrust his hand (vpon any religious pretence) to stay or settle that which he hath no warrant to touch: which was obserued to be his fault, in the second part of my Text, and succeedeth now in order to be briefly examined,
hold Uzzah must not thrust his hand (upon any religious pretence) to stay or settle that which he hath no warrant to touch: which was observed to be his fault, in the second part of my Text, and succeedeth now in order to be briefly examined,
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A man would thinke that this fact deserved commendation, rather then punishment; for (alas) what should hee haue done? The Arke had long soiourned in his Fathers house, and he, and his brother Ahio had done (at least as hee conceiued) acceptable service about it.
A man would think that this fact deserved commendation, rather then punishment; for (alas) what should he have done? The Ark had long sojourned in his Father's house, and he, and his brother Ahio had done (At least as he conceived) acceptable service about it.
In this present removall, by the Kings appointment, (at least, consent ) as his brother went before to guide, so his place was behind to attend and helpe the carriage, as opportunity and occasion should require.
In this present removal, by the Kings appointment, (At least, consent) as his brother went before to guide, so his place was behind to attend and help the carriage, as opportunity and occasion should require.
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he (as it should seeme) was next at hand: and who would not haue put forth his hand in such a case? had the Arke actually fallen through his neglect, would not the whole multitude haue cryed shame vpon him, and perchance done worse vnto him? The Philistims would haue blaspheamed, that the Arke of the God of Israel had now at length caught a fall, as well as their Dagon had formerly before the Arke. Devotion in the people would haue beene abated; Religion, scandalized;
he (as it should seem) was next At hand: and who would not have put forth his hand in such a case? had the Ark actually fallen through his neglect, would not the Whole multitude have cried shame upon him, and perchance done Worse unto him? The philistines would have blasphemed, that the Ark of the God of Israel had now At length caught a fallen, as well as their Dagon had formerly before the Ark. Devotion in the people would have been abated; Religion, scandalized;
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But infinite such pretences waigh nothing, where the Law of God, and obedience required of man are laid in the contrary scale. Whether Vzzah were a Levite, or no, divers dispute vpon coniectures, and conclude diversly. Saint Gregory, Hierome, Rupertus, and Iosephus, together with Abulensis, and Serarius the Iesuit, are for the affirmatiue: Sanctius another Iesuit, with Dominicus à Soto, and some others, incline to the negatiue. Let vs take that which may most excuse him, and admit him to be of the Priests race: yet this was not enough to priviledge him,
But infinite such pretences weigh nothing, where the Law of God, and Obedience required of man Are laid in the contrary scale. Whither Uzzah were a Levite, or no, diverse dispute upon Conjectures, and conclude diversely. Saint Gregory, Jerome, Rupert, and Iosephus, together with Abulensis, and Serarius the Iesuit, Are for the affirmative: Sanctius Another Iesuit, with Dominicus à Soto, and Some Others, incline to the negative. Let us take that which may most excuse him, and admit him to be of the Priests raze: yet this was not enough to privilege him,
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except he had beene descended also from Koah: and the Koathites had no cōmission to touch, but only in a due distance at the barres end to beare the Arke of God, Numb. 4.15.
except he had been descended also from Koah: and the Koathites had no commission to touch, but only in a due distance At the bars end to bear the Ark of God, Numb. 4.15.
This fault therefore in the Text is termed NONLATINALPHABET the vulgar giues it rashnesse; our Translation, errour. The Greeke and Hebrew intimate a respectlesse kinde of forwardnesse. Wherein this should chiefly consist, all agree not,
This fault Therefore in the Text is termed the Vulgar gives it rashness; our translation, error. The Greek and Hebrew intimate a respectless kind of forwardness. Wherein this should chiefly consist, all agree not,
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but vse the freedome of their private coniectures. Some say, that the dishonour offered to the Arke in committing it to a waine of Oxen, was that which drew on the stroke: but this touched also his brother, and all the rest of the company, who consented to it,
but use the freedom of their private Conjectures. some say, that the dishonour offered to the Ark in committing it to a wain of Oxen, was that which drew on the stroke: but this touched also his brother, and all the rest of the company, who consented to it,
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and applauded it as well as himselfe, and yet escaped harmelesse. Others censure him for touching the naked Arke: but how could that bee (saith Abulensis ) because the Arke was never lightly without a threefold covering. Abulensis therefore himselfe concludes more probably, that there wanted due reverence in the action. Non seipsum sanctificavit (saith Gregory) holy things must not bee touched with vnhallowed hands;
and applauded it as well as himself, and yet escaped harmless. Others censure him for touching the naked Ark: but how could that bee (Says Abulensis) Because the Ark was never lightly without a threefold covering. Abulensis Therefore himself concludes more probably, that there wanted due Reverence in the actium. Non seipsum sanctificavit (Says Gregory) holy things must not be touched with unhallowed hands;
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For God will bee sanctified in those that come nigh him, and glorified before all the people, Levit. 10. That this sanctification should bee hindered by his wiues company, (as some shauelings would haue it) is a fancie fitting their vncleannesse, but not to be reckoned amongst honest mens coniectures. With farre more likelihood the Iewes lay the fault on his diffidence, as if God could not haue vpheld his owne Arke, without his vnlawfull assistance. Most of these opinions touch somewhat on truth, but passe by the chiefe, which I take to bee, (with the most and surest Interpreters) his inconsiderate laying hold of the Arke, beyond his vocation, flat against Gods ordinance:
For God will be sanctified in those that come High him, and glorified before all the people, Levit. 10. That this sanctification should be hindered by his wives company, (as Some shavelings would have it) is a fancy fitting their uncleanness, but not to be reckoned among honest men's Conjectures. With Far more likelihood the Iewes lay the fault on his diffidence, as if God could not have upheld his own Ark, without his unlawful assistance. Most of these opinions touch somewhat on truth, but pass by the chief, which I take to be, (with the most and Surest Interpreters) his inconsiderate laying hold of the Ark, beyond his vocation, flat against God's Ordinance:
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11 This should lesson the pragmaticall itching humorists of these our busie times, to keepe within their compasse, & not to haue an oare in every boat, where their carriage lyes not.
11 This should Lesson the pragmatical itching humorists of these our busy times, to keep within their compass, & not to have an oar in every boat, where their carriage lies not.
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Finde we nothing to be managed vpon our own demaines, but needs we must be tampering with other mens free-hold? can we presume our owne accounts can passe so easily at the last Audit, that other mens reckonings must vnnecessarily be taken into our scores? The Divell hath not had in these latter times a more dangerous engine to dissolue vnity, and breed confusion, then by disturbing the rankes that God hath placed vs in;
Find we nothing to be managed upon our own Domains, but needs we must be tampering with other men's freehold? can we presume our own accounts can pass so Easily At the last Audit, that other men's reckonings must unnecessarily be taken into our scores? The devil hath not had in these latter times a more dangerous engine to dissolve unity, and breed confusion, then by disturbing the ranks that God hath placed us in;
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What hath set all Christendome (for so many ages) so much in an vproare, as the encroaching of the Romish Clergy on Princes Regalities? which at length may draw them on,
What hath Set all Christendom (for so many ages) so much in an uproar, as the encroaching of the Romish Clergy on Princes Regalities? which At length may draw them on,
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As a Christian should abhorre to be found guilty of theft or murder; so his care should be, not to bee justly condemned for an NONLATINALPHABET, a busie bodie (as our English hath it) in other mens matters. What makes the Subiects hand on the Magistrates sword? or the Lay-mans on the Priests keyes? or the Tradesmans to discharge the Souldiers artillerie? or the Souldiers to prize the Merchants wares? And might not our Schollers be better busied in the State of Questions, then in Questions of State? Moses was found with his sheepe, Elisha with his Oxen, Peter mending his nets, Mathew at the receit of custome, when the LORD preferred them to higher places. When he saith, Friend, sit vp higher, or come vp hither, then may we make bold to doe as he commandeth:
As a Christian should abhor to be found guilty of theft or murder; so his care should be, not to be justly condemned for an, a busy body (as our English hath it) in other men's matters. What makes the Subjects hand on the Magistrates sword? or the Lay-mans on the Priests keys? or the Tradesman's to discharge the Soldiers Artillery? or the Soldiers to prize the Merchant's wares? And might not our Scholars be better busied in the State of Questions, then in Questions of State? Moses was found with his sheep, Elisha with his Oxen, Peter mending his nets, Matthew At the receipt of custom, when the LORD preferred them to higher places. When he Says, Friend, fit up higher, or come up hither, then may we make bold to do as he commands:
wherevpon the first offering to offer incense, departed with the leprosie; but what befell the latter for his rash handling the Arke, that which followeth sheweth in a very sudden occasion.
whereupon the First offering to offer incense, departed with the leprosy; but what befell the latter for his rash handling the Ark, that which follows shows in a very sudden occasion.
As God's blessings, so his iudgements are often sudden, sometimes beyond expectation, never without cause. Who can endure the brunt of God's anger kindled? If he lift vp his hand, there is no warding of the blow. Die must Vzzah here for his presumptuous errour, and die he must by the Arke of God, that the presentnesse of the execution might bee a president for future ages; and the place mind the guilty, that whē God prosecutes, it is in vaine to think of sanctuary. Differences here also are but of small consequence, concerning this punishment.
As God's blessings, so his Judgments Are often sudden, sometime beyond expectation, never without cause. Who can endure the brunt of God's anger kindled? If he lift up his hand, there is no warding of the blow. Die must Uzzah Here for his presumptuous error, and die he must by the Ark of God, that the presentness of the execution might be a president for future ages; and the place mind the guilty, that when God prosecutes, it is in vain to think of sanctuary. Differences Here also Are but of small consequence, Concerning this punishment.
S. Hierome thinkes that his arme and shoulder onely withered: the one for being with-drawne, when it should haue borne the Arke: the other for being too officious when it should haue forborne. But the Text speakes of his death, not by a lingring, but dispatching blow,
S. Jerome thinks that his arm and shoulder only withered: the one for being withdrawn, when it should have born the Ark: the other for being too officious when it should have forborn. But the Text speaks of his death, not by a lingering, but dispatching blow,
not secretly by a plot of man, but by God, openly, and that without delay, and that in the midst of a great solemnity, and that before the Arke, and that when he supposed he did God necessary service, and others expected nothing lesse then such an event, to leaue a patterne to posteritie, that when men oversee or wink at abuses, God will shew himselfe at length in his owne quarrell, execute his owne iudgements, and iudge of al mens actions, not as they seeme in shew, but as he findes them in substance, conformable or dissenting from his strict prescription.
not secretly by a plot of man, but by God, openly, and that without Delay, and that in the midst of a great solemnity, and that before the Ark, and that when he supposed he did God necessary service, and Others expected nothing less then such an event, to leave a pattern to posterity, that when men oversee or wink At Abuses, God will show himself At length in his own quarrel, execute his own Judgments, and judge of all men's actions, not as they seem in show, but as he finds them in substance, conformable or dissenting from his strict prescription.
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Then pretences shall not secure, or good intentions, excuse; but the offenders shall suddenly be smitten, and the innocent righted, beyond the worlds expectation. And now (Beloued) was Vzzah the last man that ever was pragmaticall? or this the first exemplary stroke that ever was inflicted vpon medlers in sacred mysteries, beyond their commission? Nadab and Abihu might haue beene an ensample to him, as he should bee to vs; that Gods anger may bee as quick to strike, as our presumption is peremptory to provoke. Should this poore mans good intention haue so heauie a doome, and our impudent intruding be alwaies borne withall? Shall simple errour dye in the place before the Arke; and malice surviue, perchance to doe more mischiefe? Perez-Vzzah, Vzzah's Breach, should bee a warning-peece to vs all for circumspection in our carriages, humility in our proceedings; feare to intermeddle in cases reserued to our Superiours, and God's owne privy Counsell; lest his angry stroke prevent all parlye; & a breach be made, which shall never bee repaired. I end.
Then pretences shall not secure, or good intentions, excuse; but the offenders shall suddenly be smitten, and the innocent righted, beyond the world's expectation. And now (beloved) was Uzzah the last man that ever was pragmatical? or this the First exemplary stroke that ever was inflicted upon meddlers in sacred Mysteres, beyond their commission? Nadab and Abihu might have been an ensample to him, as he should be to us; that God's anger may be as quick to strike, as our presumption is peremptory to provoke. Should this poor men good intention have so heavy a doom, and our impudent intruding be always born withal? Shall simple error die in the place before the Ark; and malice survive, perchance to do more mischief? Perez-Vzzah, Uzzah's Breach, should be a warning-piece to us all for circumspection in our carriages, humility in our proceedings; Fear to intermeddle in cases reserved to our Superiors, and God's own privy Counsel; lest his angry stroke prevent all parlye; & a breach be made, which shall never be repaired. I end.
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and from him are the Waldenses, so famous for resisting Popery. O that the consideration of this fall of Vzzah, might work in vs the like rising from sinne. Which God of his mercy grant,
and from him Are the Waldenses, so famous for resisting Popery. Oh that the consideration of this fallen of Uzzah, might work in us the like rising from sin. Which God of his mercy grant,
QVod Portio Latroni è Scholis in forum protracto, vt peroraret publicè, accidisse refert Seneca: illum vs { que } eò fuisse confusum, vt à Soloecismo inciperet: vereor,
Which Portio Latroni è Scholis in forum protracto, vt peroraret publicè, accidisse refert Senecca: Ilum us { que } eò Fuisse confusum, vt à Soloecismo inciperet: Vereor,
Cùm autem sensibile nimiùm excellens labefactet sensum, (ut cum Philosophis tradit experientia) quid mirum, si prodeunti subitò è Musarum umbraculis, caligent oculi ad insoliti Solis radios.
Cùm autem sensibile nimiùm excellens labefactet sensum, (ut cum Philosophis tradit experientia) quid Mirum, si prodeunti subitò è Musarum umbraculis, caligent oculi ad insoliti Solis radios.
Hosce interim vel deponit cum Phoebo apud Poëtam, vel cùm Mose potiùs velo obducit Sacrata Tua Maiestas, quoties appropinquant tui Academici; quos non benigniùs audis, quàm invitas:
Hocce interim vel Deposit cum Phoebo apud Poëtam, vel cùm Mose potiùs Velo obducit Sacrata Tua Majestas, How often appropinquant tui Academici; quos non benigniùs audis, quàm invitas:
Hinc, si fieri potuisset, octodecim stipata Collegiis, & septem Aulis, in occursum prodiisset Patrono suo, grata tua Ancilla, Mater nostra, Oxoniensis Academia: sed quia hoc non datur;
Hinc, si fieri potuisset, octodecim stipata Collegiis, & September Aulis, in occursum prodiisset Patrono Sue, Grata tua Ancilla, Mater nostra, Oxoniensis Academia: sed quia hoc non datur;
2 Vincula sunt ista (Rex potentissime) quibus arctiùs constringuntur ingenui tui subditi, quàm manicis aut compedibus adamantinis Mastigiae vilissimi aut stigmatici: Legibus quidem tuis vincimur nos omnes;
2 Vincula sunt ista (Rex potentissime) quibus arctiùs constringuntur ingenui tui Subditi, quàm manicis Or compedibus adamantinis Mastigiae vilissimi Or stigmatici: Legibus quidem tuis vincimur nos omnes;
sed dimissa celsitudine, facili severitate, temperata Maiestate, suavi & demulcienti iugo, vinciuntur praecipuè ij, qui aliàs sunt liberrimi. At { que } hîc dum intueor, quot dicenda occurrunt,
sed Dimissa celsitudine, Facili severitate, temperata Maiestate, suavi & demulcienti Jugo, vinciuntur praecipuè ij, qui alias sunt liberrimi. At { que } hîc dum intueor, quot dicenda occurrunt,
& quàm paucis sit dicendum, non adeò turbat quid dicam, quàm quid praetermittam: Non opus est igitur vt vagetur Oratio, cùm domi habeat vndè luxuriet.
& quàm paucis sit Dicendum, non adeò turbat quid dicam, quàm quid praetermittam: Non opus est igitur vt vagetur Oratio, cùm At Home habeat vndè luxuriet.
& transiit in Collegium Pembrokianum, vel ipso nomine satis dotatum & nobilitatum? Ad marginem praeterlabentis amnis, Heroicis hodiè insurgit sumptibus Hortus Botanicus, qui Patavinis vel Leydensibus, hâc ex parte, non cedat deliciis.
& transiit in Collegium Pembrokianum, vel ipso nomine satis dotatum & nobilitatum? Ad marginem praeterlabentis amnis, Heroicis hodiè insurgit sumptibus Hortis Botanicus, qui Patavinis vel Leydensibus, hâc ex parte, non Cedat delicious.
quo ex voto Fundatoris & Collegii, innotescat posteris; & in iugi Salvatoris cultu, vna cum Sanctissimi Apostoli, benignissimi Regis in aeternum recolatur memoria.
quo ex voto Fundatoris & Collegii, innotescat Posteris; & in iugi Salvatoris cultu, Una cum Sanctissimi Apostles, benignissimi Regis in aeternum recolatur memoria.
3 Ista verò cùm sint huiusmodi, vt si indies repetant, indies admirationem excitarent, in censum nihilominus vix venient, si cum caeteris, (quae Tuae Maiestati accepta referimus) conferantur.
3 Ista verò cùm sint huiusmodi, vt si indies repetant, indies admirationem excitarent, in censum nihilominus vix Venient, si cum caeteris, (Quae Tuae Majesty accepta referimus) conferantur.
Gloriamur Academiam inter tot adversantium cuniculos, à Papismi fermento esse conservatam? Conservavit tua prudentia: Gratulamur Arminianismum nostras Cathedras non infecisse? Exhibuit tua providentia Antidotum.
Gloriamur Academiam inter tot adversantium cuniculos, à Papism Fermento esse conservatam? Conservavit tua Prudence: Gratulamur Arminianism nostras Cathedras non infecisse? Exhibited tua Providentia Antidote.
Sed quòd Papismus non invaluit, non praevaluit Arminianismus, non dissipavit Puritanismus, aut prostravit liuidorum sontica barbaries, tot congesta Maecenatum Trophaea;
Said quòd Papismus non invaluit, non praevaluit Arminianismus, non dissipavit Puritanismus, Or prostravit liuidorum sontica barbaries, tot congesta Maecenatum Trophaea;
Mavult nunquam fuisse felix, mallet semper haberi vilis, quàm ingrata tali Patrono, in cuius Benignissimo Favonio, illos quibus anteà & adhuc animatur, haurit spiritus;
Mavult Never Fuisse felix, mallet semper haberi vilis, quàm Ingrata tali Patrono, in cuius Benignissimo Favonio, Illos quibus anteà & Adhoc animatur, haurit spiritus;
Intra proximè elapsum novennium, (obstetricante pro modulo, meo qualicun { que } Professoris tui conatu) septuagintatres emisit in S. Theologiâ Doctores; vt omittam vltra centum & octoginta eiusdem facultatis Baccalaureos: quos confidentèr dicam, non tantùm Papismum execrari, Arminianismum non fonere, Puritanismum explodere;
Intra proximè elapsum novennium, (obstetricante Pro modulo, meo qualicun { que } Professoris tui conatu) septuagintatres Emitted in S. Theologiâ Doctors; vt omittam vltra centum & Octoginta eiusdem facultatis Baccalaureos: quos confidentèr dicam, non tantùm Papismum execrari, Arminianism non fonere, Puritanism explodere;
sed etiam pestiferam istam, & nuper flammis vltricibus expiatam, Bucanani, Paraei, Danaei, & aliorum de cohibendis Regibus sententiam, merito ferire Anathemate. Nec Medicis, Iurisconsultis aut Philosophis desunt proprii catalogi, desunt fida pectora, desunt promptae linguae, ad gratissimam Doctissimi Regis observantiam. Summatim vt dicam;
sed etiam pestiferam istam, & nuper flammis vltricibus expiatam, Bucanani, Paraei, Danae, & Aliorum de cohibendis Regibus sententiam, merito ferire Anathemate. Nec Medicis, Iurisconsultis Or Philosophis desunt proprii catalogi, desunt fida pectora, desunt promptae linguae, ad gratissimam Doctissimi Regis observantiam. Summatim vt dicam;
quot fovet Academia genuinos Filios, tot habet Rex Iacobus Deo supplices, vt Angelus, qui eripuit Iacobum Patriarcham è cunctis malis, perpetuet illius felicitatem:
quot fovet Academia genuinos Sons, tot habet Rex Iacobus God supplices, vt Angelus, qui Eripuit Jacobum Patriarch è cunctis malis, perpetuet Illius felicitatem:
vt valles nemorosae, vt Horti iuxta Fluvios irrigui, vt Arbores Aloës, quas plantavit Iehovah. Fluat aqua de situlâ tuâ, ad perpetuum tuorum Refrigerium;
vt valles nemorosae, vt Horti Next Fluvios irrigui, vt Arbores Aloës, quas plantavit Jehovah. Fluat aqua de situlâ tuâ, ad perpetuum tuorum Refrigerium;
postquam Locustas & Ranas Apocalypticas à tuis finibus & latifundiis procul abegeris; postquam ingratorum murmura, vel iustitiâ tuâ eliseris, vel prudentiâ & moderamine plufquàm humano sedaueris:
Postquam Locustas & Ranas Apocalypticas à tuis finibus & latifundiis procul abegeris; Postquam ingratorum murmura, vel iustitiâ tuâ eliseris, vel prudentiâ & moderamine plufquàm Human sedaueris:
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Sicut IACOBVS eius Nominis primus, super extremo adorans baculo, non priùs hoc terrestre relinquas Regnum, quàm (raptu quasi ELIAE) coeleste possideas,
Sicut IACOBVS eius Nominis primus, super extremo adorans baculo, non priùs hoc terrestre relinquas Kingdom, quàm (raptu quasi ELIAS) Celeste possideas,
Our Saviour cites them out of the Prophet Isaiah, chap. 56.7. and three Evangelists distinctly set them downe, and the fourth intimates the matter of them.
Our Saviour cites them out of the Prophet Isaiah, chap. 56.7. and three Evangelists distinctly Set them down, and the fourth intimates the matter of them.
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Which harmony of both Testaments, and foure Evangelists, though it make not this text more authenticall then other, (as being of equall authority from the same Author) yet well may it invite vs to a more serious consideration of them;
Which harmony of both Testaments, and foure Evangelists, though it make not this text more authentical then other, (as being of equal Authority from the same Author) yet well may it invite us to a more serious consideration of them;
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It is obserued by most interpreters, that twice our Saviour entred into Ierusalem, and purged the Temple; first a little after his Baptisme, Joh. 2. and next not long before his passion, recorded by the three other Evangelists, Math. 21. Marke 11. Luke 19. Caietane thinks that this last time, this purging was twice performed;
It is observed by most Interpreters, that twice our Saviour entered into Ierusalem, and purged the Temple; First a little After his Baptism, John 2. and next not long before his passion, recorded by the three other Evangelists, Math. 21. Mark 11. Lycia 19. Cajetan thinks that this last time, this purging was twice performed;
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how soone corruptions grow, vpon persons, places, & manners, never carefully reformed; and next, what zeale and resolution is to be vsed of those whom it truly concernes;
how soon corruptions grow, upon Persons, places, & manners, never carefully reformed; and next, what zeal and resolution is to be used of those whom it truly concerns;
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never trod so heauy as to breake a bruised reed, or quench through impatience the flax that smoaketh: in sacrilegious abuses, Religious quarrels, Churches rites and rights,
never trod so heavy as to break a Bruised reed, or quench through impatience the flax that smoketh: in sacrilegious Abuses, Religious quarrels, Churches Rites and rights,
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behold how hee looseth the raynes to an holy indignation. The multitude of the offenders, the might and malice of the observers, the danger of the action; the perill of the consequence, among such a rabble and outcry of exasperated miscreants, stay not his hands at all,
behold how he loses the reins to an holy Indignation. The multitude of the offenders, the might and malice of the observers, the danger of the actium; the peril of the consequence, among such a rabble and outcry of exasperated miscreants, stay not his hands At all,
but (as S. Hierome hath it on the 21. chap. of Mathew ) the rayes of his Divinity miraculously darting from his sacred countenance, stayed all opposition in the guilty, and part-taking in the astonished beholders. Notwithstanding, that all might be sensible of the fault, and take notice of the reason that moued him so vnexpectedly to such extraordinary severity: he vpbraides them with that of Ieremy, Is this House which is called by my name, become a denne of robbers in your eyes? haue you no other Exchanges, but Churches;
but (as S. Jerome hath it on the 21. chap. of Matthew) the rays of his Divinity miraculously darting from his sacred countenance, stayed all opposition in the guilty, and partaking in the astonished beholders. Notwithstanding, that all might be sensible of the fault, and take notice of the reason that moved him so unexpectedly to such extraordinary severity: he upbraids them with that of Ieremy, Is this House which is called by my name, become a den of robbers in your eyes? have you no other Exchanges, but Churches;
or Faires for your sheepe and Oxen, or markets for pedling-wares and mony, but such places as are consecrated to religious vses? Thinke not that my earnestnesse is without ground, or Zeale without knowledge; you might learne of the Prophet Isaiah, that I speake not without booke.
or Fairs for your sheep and Oxen, or Markets for pedling-wares and money, but such places as Are consecrated to religious uses? Think not that my earnestness is without ground, or Zeal without knowledge; you might Learn of the Prophet Isaiah, that I speak not without book.
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2 In which may it please you to obserue with mee these Three circumstances 1. What God reserues to himselfe in the generall grant of all things to man, A house. 2. A distinctiue propriety whereby it is set apart from common vse, intimated in the possessiue, My. 3. The principall end of this separatiō, by a Synecdoche including all other religious duties, in that it is termed by an excellēcy, the house of prayer.
2 In which may it please you to observe with me these Three Circumstances 1. What God reserves to himself in the general grant of all things to man, A house. 2. A distinctive propriety whereby it is Set apart from Common use, intimated in the possessive, My. 3. The principal end of this separation, by a Synecdoche including all other religious duties, in that it is termed by an excellency, the house of prayer.
GOD will haue a House; this House must appeare to bee his peculiar; this peculiar must not be made common, as an Ild hall for playes or pleadings; or a shop for merchandice; or a cloyster for idle-walkers; or a gallery for pleasure;
GOD will have a House; this House must appear to be his peculiar; this peculiar must not be made Common, as an Ild hall for plays or pleadings; or a shop for merchandise; or a cloister for idle-walkers; or a gallery for pleasure;
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much lesse a brothell for wantonnesse, or a cage for idolatrous superstitions but reserved as a sacred Congregation-house, where penitent & submissiue supplicāts may learn their duty by Preaching; assure their good proceedings by Sacramēts, obtaine their graces by Prayer. Though Heavē be Gods Throne, the Earth his footstoole; his Essence infinitely aboue all, through all, in all, & beyond all: yet his delight is such, to be among the children of men, that it liketh him to haue a place of assembling them together for his publike worship, where he vouchsafeth to be in the midst of thē. And this must be, not a mountain, a caue, a groue, or obscure hovel; but (as my text hath it) a convenient house: the first point to be discussed.
much less a brothel for wantonness, or a cage for idolatrous superstitions but reserved as a sacred Congregation-house, where penitent & submissive supplicants may Learn their duty by Preaching; assure their good proceedings by Sacraments, obtain their graces by Prayer. Though Heaven be God's Throne, the Earth his footstool; his Essence infinitely above all, through all, in all, & beyond all: yet his delight is such, to be among the children of men, that it liketh him to have a place of assembling them together for his public worship, where he vouchsafeth to be in the midst of them. And this must be, not a mountain, a cave, a grove, or Obscure hovel; but (as my text hath it) a convenient house: the First point to be discussed.
3 As Time and Place are the inseparable adiuncts of all transeunt actions: so the Lord requires as well a House, as a Day, for his publike worship. Such is NONLATINALPHABET in my text; not a moveable Tabernacle, or an Inne for a nights lodging; but a fixed Mansion, to dwell in:
3 As Time and Place Are the inseparable adjuncts of all transeunt actions: so the Lord requires as well a House, as a Day, for his public worship. Such is in my text; not a movable Tabernacle, or an Inn for a nights lodging; but a fixed Mansion, to dwell in:
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which the Article NONLATINALPHABET so restraineth not to the Iewish Temple, but that it may well be extended to all publike fabricks, erected in like manner, and set apart for the like religious worship:
which the Article so restraineth not to the Jewish Temple, but that it may well be extended to all public fabrics, erected in like manner, and Set apart for the like religious worship:
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For this glorious Cathedrall Temple, excluded not among the Iewes their Parochiall Synagogues, or (as they may be termed by an Analogie) Chappels of ease. Those our Saviour and his Apostles never spake against;
For this glorious Cathedral Temple, excluded not among the Iewes their Parochial Synagogues, or (as they may be termed by an Analogy) Chapels of ease. Those our Saviour and his Apostles never spoke against;
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And what shall I speake of the Primitiue zeale of Christians in this behalfe? No sooner had they got loose in Constantines time from Heathenish persecutions, but euery good mans devotion was set on fire, his head plotting, his purse open for Churches and Chappels. Emulations were betweene Prince and People, who in this kinde should goe farthest:
And what shall I speak of the Primitive zeal of Christians in this behalf? No sooner had they god lose in Constantines time from Heathenish persecutions, but every good men devotion was Set on fire, his head plotting, his purse open for Churches and Chapels. Emulations were between Prince and People, who in this kind should go farthest:
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most men of any ability held it their chiefest glory to be registred to posterity for Founders of Churches or Chappells. Constantine's decree runnes in the second booke of his life, written by Eusebius, Vt diligentes sint Episcopi circa Ecclesiarum structuras;
most men of any ability held it their chiefest glory to be registered to posterity for Founders of Churches or Chapels. Constantine's Decree runs in the second book of his life, written by Eusebius, Vt diligent sint Bishops circa Ecclesiarum structuras;
and make them larger; if any were wanting in convenient places, they were to build them new. He himselfe beganne with vnspeakable charges to adorne his new City Constantinople, especially with Churches and Chappels for Gods seruice. One Church called Irene, and the other Apostolica, were eminent Monuments in the Tripartite story of his religious magnificence, to bee admired rather then imitated.
and make them larger; if any were wanting in convenient places, they were to built them new. He himself began with unspeakable charges to adorn his new city Constantinople, especially with Churches and Chapels for God's service. One Church called Irene, and the other Apostolica, were eminent Monuments in the Tripartite story of his religious magnificence, to be admired rather then imitated.
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In Ierusalem hee commands the Bishop Macarius to erect a Church so farre surpassing all other structures in that kind, that Eusebius intimates it might be the New Ierusalem, so much fore-spoken of by the holy Prophets.
In Ierusalem he commands the Bishop Macarius to erect a Church so Far surpassing all other structures in that kind, that Eusebius intimates it might be the New Ierusalem, so much forespoken of by the holy prophets.
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Notwithstanding Iustinian was so eager to out-vie him in this devout liberality, that hee substracted the stipends from his Readers of the liberall Arts and Sciences, to inable himselfe the better to build the incomparable Church of Sophia. Charles the Great is commended for erecting so many Churches as there be letters in the Roman Alphabet. And what shall wee imagine that others did, of greater ability,
Notwithstanding Iustinian was so eager to outvie him in this devout liberality, that he substracted the Stipends from his Readers of the liberal Arts and Sciences, to inable himself the better to built the incomparable Church of Sophia. Charles the Great is commended for erecting so many Churches as there be letters in the Roman Alphabet. And what shall we imagine that Others did, of greater ability,
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Opinion of merit, false miracles, apish imitation of Paynims, superstition toward Reliques and Saints departed; and perchance in some, an itching ambition to get a name;
Opinion of merit, false Miracles, apish imitation of Pagans, Superstition towards Relics and Saints departed; and perchance in Some, an itching ambition to get a name;
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What a toy was it that S. Martins boy should procure a Church to be built in the place where his Master stood when he cured a lame Priest? A strayed Bull, got a Church to be erected for S. Michael the Archangell in mount Garganus. And S. Denis tels Charles the Great, that the sinnes of all the Spaniards were forgiven at his request, who had beene contributers to the building of a Church for his Saintship. Vpon any dreame, or conceit, or vow, or report of a relique, or any other mistaken accident, vp must straight-way a Church. And Popes to foster the humour, for their owne gaine and glory, and maintenance of their dependants, must sometimes priviledge them with many yeares indulgences, to get custome to their trade; and for the robbing (as they were wont to say) of the Egyptians; to the deluding of simple people, and scandall of Christian religion. This made way for superstitious processions, idle Pilgrimages, sottish vowes and oblations; whereby the Priests grew fat as the Buls of Basan, but the people leane as Pharaohs kine. Golden Chalices had wooden Masse-mongers; empty skonces, precious Miters. There were divers S. Maries for one Christ-Church. And no marvaile;
What a toy was it that S. Martins boy should procure a Church to be built in the place where his Master stood when he cured a lame Priest? A strayed Bull, god a Church to be erected for S. Michael the Archangel in mount Gargano. And S. Denis tells Charles the Great, that the Sins of all the Spanish were forgiven At his request, who had been contributers to the building of a Church for his Saintship. Upon any dream, or conceit, or Voelli, or report of a relic, or any other mistaken accident, up must straightway a Church. And Popes to foster the humour, for their own gain and glory, and maintenance of their dependants, must sometime privilege them with many Years Indulgences, to get custom to their trade; and for the robbing (as they were wont to say) of the egyptians; to the deluding of simple people, and scandal of Christian Religion. This made Way for superstitious procession, idle Pilgrimages, sottish vows and Oblations; whereby the Priests grew fat as the Bulls of Basan, but the people lean as Pharaohs kine. Golden Chalice had wooden Massmongers; empty sconces, precious Miters. There were diverse S. Mary's for one Christ church. And no marvel;
what May-game and outward pomp, which best contented the sense, might not easily passe for the best Religion; and those for the holiest Professors, which vnder the vizor of hypocrisie, practised the cleaneliest convayance? Against such insufferable abuses in sacred intentions & expences, the Fathers haue sometimes let fall somewhat hasty speeches, which might slacke their liberality, who take them not aright.
what May-game and outward pomp, which best contented the sense, might not Easily pass for the best Religion; and those for the Holiest Professors, which under the vizor of hypocrisy, practised the cleaneliest convayance? Against such insufferable Abuses in sacred intentions & expenses, the Father's have sometime let fallen somewhat hasty Speeches, which might slack their liberality, who take them not aright.
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What should gold doe there (saith S. Ambrose ) where it can buy nothing? Martyrs delight not (if we beleeue S. Chrysostome ) to be honoured with that money for want of which the poore pineth and lamenteth.
What should gold do there (Says S. Ambrose) where it can buy nothing? Martyrs delight not (if we believe S. Chrysostom) to be honoured with that money for want of which the poor pines and lamenteth.
Hilary bids vs beware of Antichrist, in such magnificent wals and Pallaces. Saint Hierome suspects not a few of them bee built rather for pride, then piety. It is a wonder to read how tart Saint Bernard is against them in his Apology to William, Abbot of S. Theodoricke: not that these good men (with divers others) misliked decency, cost, or state, proportionall to situations, assemblies, and founders, and the abilities of such houses for Gods worship; but desired to restraine excesse, curbe ostentation, stop superstition, which at length began to be intolerable in Images and Reliques: but especially to beat men off from the conceit of merit, and rectify their good mindes, where circumstances so required in divers cases, to more charitable imployments. The elegancy of S. Bernards Caveat deserues to be recited:
Hilary bids us beware of Antichrist, in such magnificent walls and Palaces. Saint Jerome suspects not a few of them be built rather for pride, then piety. It is a wonder to read how tart Saint Bernard is against them in his Apology to William, Abbot of S. Theodoric: not that these good men (with diverse Others) misliked decency, cost, or state, proportional to situations, assemblies, and founders, and the abilities of such houses for God's worship; but desired to restrain excess, curb ostentation, stop Superstition, which At length began to be intolerable in Images and Relics: but especially to beatrice men off from the conceit of merit, and rectify their good minds, where Circumstances so required in diverse cases, to more charitable employments. The elegancy of S. Bernards Caveat deserves to be recited:
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suos lapides induit auro, & suos filios nudos deserit; de sumptibus egenorum servitur oculis divitum. Inveniunt curiosi quo delectentur, & non inveniunt miseri quo sustententur.
suos lapides induit auro, & suos Sons Nudos deserit; de sumptibus egenorum servitur oculis Divitum. Inveniunt curiosi quo delectentur, & non inveniunt miseri quo sustententur.
Wherevpon he concludes afterward, Proh Deum! Si non pudeat ineptiarum, cur vel non piget expensarum? By which it is cleare, that vnnecessary structures, superfluous charges, ambitious pompe, are the things they strike at;
Whereupon he concludes afterwards, Proh God! Si non Pudeat ineptiarum, cur vel non Piget expensarum? By which it is clear, that unnecessary structures, superfluous charges, ambitious pomp, Are the things they strike At;
acknowledge the Iewes comendation of the Centurion, with our Saviours approbation to bee a notable warrant and encouragement. Hee is worthy for whom thou shouldest doe this;
acknowledge the Iewes commendation of the Centurion, with our Saviors approbation to be a notable warrant and encouragement. He is worthy for whom thou Shouldst do this;
for he loueth our Nation, and hath built vs a Synagogue, Luke, 7.5. 4 They are not worthy therefore to bee confuted, (or scarce deserue to be mentioned) who in hatred of a Nation, or Religion, or in heat of faction, overthrowe Gods houses:
for he loves our nation, and hath built us a Synagogue, Lycia, 7.5. 4 They Are not worthy Therefore to be confuted, (or scarce deserve to be mentioned) who in hatred of a nation, or Religion, or in heat of faction, overthrow God's houses:
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such as were Nabuchadnezzar, Antiochus, Dioclesian, the Maniches, Messalians, and Eustathius, reckoned vp by Bellarmine, de cultu sanct. l. 3. c. 1. With whom when he ranketh the Petrobrusians, Waldenses, Wickleuists, Taborites;
such as were Nebuchadnezzar, Antiochus, Diocletian, the Maniches, Messalians, and Eustathius, reckoned up by Bellarmine, de cultu sanct. l. 3. c. 1. With whom when he ranketh the Petrobrusians, Waldenses, Wickleuists, Taborites;
For it is no new practise for Papists to make their opposites odious, by fastning vpon thē such groundlesse calumniations. Faine also to the same purpose he would find somewhat against the Lutherans and Calvinists: but their innocency is so apparent,
For it is no new practice for Papists to make their opposites odious, by fastening upon them such groundless calumniations. Fain also to the same purpose he would find somewhat against the Lutherans and Calvinists: but their innocency is so apparent,
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and his mouth so toothlesse, that hee snarleth rather then biteth. He would giue vs (forsooth) a modell, how we should build our Churches: First, they must bee like Solomons Temple, consisting of a NONLATINALPHABET,
and his Mouth so toothless, that he snarls rather then bites. He would give us (forsooth) a model, how we should built our Churches: First, they must be like Solomons Temple, consisting of a,
and a NONLATINALPHABET or NONLATINALPHABET, of a Porch, a Body, and a quire: otherwise all is out of frame, and the workemen and contriuers shall bee shent.
and a or, of a Porch, a Body, and a choir: otherwise all is out of frame, and the workmen and contrivers shall be shent.
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The first is Geographicall. Paradise was towards the East, (though not according to the Vulgar, yet according to the Septuagints Translation: and therefore we should pray towards the East. I maruell whether this plot must hold also with his consorts in the East-Indies, and China; for if their faces likewise in prayer must be setled East-ward, Paradise (for ought I know) will be cast at their backs.
The First is Geographical. Paradise was towards the East, (though not according to the vulgar, yet according to the Septuagints translation: and Therefore we should pray towards the East. I marvel whither this plot must hold also with his consorts in the East indies, and China; for if their faces likewise in prayer must be settled Eastward, Paradise (for ought I know) will be cast At their backs.
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The second reason is Astronomicall: Because the Heauen begins his motion from the East; which if the scripture confirme not, Clavius vpon Sacrobosco will make it good.
The second reason is Astronomical: Because the Heaven begins his motion from the East; which if the scripture confirm not, Clavius upon Sacrobosco will make it good.
The third is Propheticall: Christ is named vir oriens, Zach. 6. And therefore with great reason should be looked for in the East. The fourth is in some sort morall. Christ vpon the Crosse looked Westward, and therefore to looke him in the face, wee must set our faces Eastward. Also toward the East he ascended into Heauen; and from the East he shall come as lightning: And is not this enough to make all suppliants in their Prayers looke Eastward? His last inducement is altogether Politicall: The Iewes prayed toward the West; should not wee therefore, to crosse them, pray toward the East? Vt significemus (as he adds) eorum esse Literam occidentem, nostrum autem spiritum vivificantem; to signifie that they haue the Westerne Letter, and wee the Easterne Spirit? for so it must be rendred, to make sense in the point he vrgeth it.
The third is Prophetical: christ is nam vir Orient, Zach 6. And Therefore with great reason should be looked for in the East. The fourth is in Some sort moral. christ upon the Cross looked Westward, and Therefore to look him in the face, we must Set our faces Eastward. Also towards the East he ascended into Heaven; and from the East he shall come as lightning: And is not this enough to make all suppliants in their Prayers look Eastward? His last inducement is altogether Political: The Iewes prayed towards the West; should not we Therefore, to cross them, pray towards the East? Vt significemus (as he adds) Their esse Literam occidentem, nostrum autem spiritum vivificantem; to signify that they have the Western letter, and we the Eastern Spirit? for so it must be rendered, to make sense in the point he urges it.
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as in it selfe meerely indifferent; yet imbrace it not, on such Iesuiticall inducements, but in regard of a commendable conformity. Notwithstanding, we may take notice by the way, that Pope Leo the fourth, (as Binius and Baronius acknowledge) in opposition to the Maniches praying to the Sunne, East ward; made a Decree, that Catholici ad occidentem conversi Deum colerent;
as in it self merely indifferent; yet embrace it not, on such Jesuitical inducements, but in regard of a commendable conformity. Notwithstanding, we may take notice by the Way, that Pope Leo the fourth, (as Binius and Baronius acknowledge) in opposition to the Maniches praying to the Sun, East ward; made a decree, that Catholici ad occidentem conversi God colerent;
Whom Bellarmine might haue done well to haue reconciled, with his successour Vigilius, who not long after (as Durand tels vs) first determined the contrary.
Whom Bellarmine might have done well to have reconciled, with his successor Vigilius, who not long After (as Durand tells us) First determined the contrary.
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6. Better are his forces imployed against the Anabaptists: who though they maintaine a worse opinion against the building of Churches, yet they iustifie it with more probability then Bellarmine doth their situation. They vrge vs with the practise of the Patriarkes, who occasionally erected Altars where they thought meetest,
6. Better Are his forces employed against the Anabaptists: who though they maintain a Worse opinion against the building of Churches, yet they justify it with more probability then Bellarmine does their situation. They urge us with the practice of the Patriarchs, who occasionally erected Altars where they Thought meetest,
where is the house you will build vnto me? which they backe with these places of the New Testament: Act. 7. God dwelleth not in Temples made with hands, neither is worshipped with mens hands, as if he needed any thing.
where is the house you will built unto me? which they back with these places of the New Testament: Act. 7. God dwells not in Temples made with hands, neither is worshipped with men's hands, as if he needed any thing.
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Which S. Paul repeateth to the Athenians, cap. 17. And had not our Saviour catechised the woman of Samaria before, Ioh. 4. That Gods worship vnder the Gospell, should not be restrained to the Mountaine of Samaria, or Temple of Ierusalem, but left free, as the Apostle dispenseth;
Which S. Paul repeateth to the Athenians, cap. 17. And had not our Saviour catechised the woman of Samaria before, John 4. That God's worship under the Gospel, should not be restrained to the Mountain of Samaria, or Temple of Ierusalem, but left free, as the Apostle dispenseth;
I will therefore that men pray every where, lifting vp pure hands, without wrath or doubting, 1. Tim. 2. They conclude therefore that the Iewish Temple was but a type of Christ, to vanish;
I will Therefore that men pray every where, lifting up pure hands, without wrath or doubting, 1. Tim. 2. They conclude Therefore that the Jewish Temple was but a type of christ, to vanish;
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& therefore not a patterne for Christian Churches: and that the light of nature taught divers Heathens, that which the Stoicks delivered positiuely, NONLATINALPHABET, Churches for the Gods are not to bee built at all.
& Therefore not a pattern for Christian Churches: and that the Light of nature taught diverse heathens, that which the Stoics Delivered positively,, Churches for the God's Are not to be built At all.
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their owne habitations (for the most part) were moueable Tents; & their families, parochiall Congregations: fixed houses therefore for Gods worship, sorted not with their condition; yet such places (no doubt) they had, which fitted their conveniences. That of Isaiah & the Texts of the New Testament generally, proue no more,
their own habitations (for the most part) were moveable Tents; & their families, parochial Congregations: fixed houses Therefore for God's worship, sorted not with their condition; yet such places (no doubt) they had, which fitted their conveniences. That of Isaiah & the Texts of the New Testament generally, prove no more,
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but that God disclaimeth such houses, wherein hee might bee thought (as the Heathen Idols ) to be included: Not Churches, in which a multitude might assemble for his worship. This was that which some of the Heathen by the light of Nature saw and acknowledged.
but that God disclaimeth such houses, wherein he might be Thought (as the Heathen Idols) to be included: Not Churches, in which a multitude might assemble for his worship. This was that which Some of the Heathen by the Light of Nature saw and acknowledged.
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Particularly that of Iohn 4. and 1. Tim. 2. freeth Christians from restraint to the Iewish Temples, or any other such fixed palace, not forbids them to build Churches otherwise;
Particularly that of John 4. and 1. Tim. 2. freeth Christians from restraint to the Jewish Temples, or any other such fixed palace, not forbids them to built Churches otherwise;
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and therefore that demolished, ours may stand and multiply, by an analogie also from that, not as it was a type, but a place of publicke worship: as their Sabbath abolished, we in imitation retaine the Lords day: time and place convenient, of necessity ever attending all such sacred actions. It were to be wished therefore, that in building, repayring, and adorning such religious Houses, our devotion were as forward as our warrant is vncontroleable. The very Turks may shame vs in this behalfe, who neglect their private mansions, to beautifie their prophane Moskoes. Surely God hath need of no such Houses, but the benefit of them redoundeth to our selues.
and Therefore that demolished, ours may stand and multiply, by an analogy also from that, not as it was a type, but a place of public worship: as their Sabbath abolished, we in imitation retain the lords day: time and place convenient, of necessity ever attending all such sacred actions. It were to be wished Therefore, that in building, repairing, and adorning such religious Houses, our devotion were as forward as our warrant is Uncontrollable. The very Turks may shame us in this behalf, who neglect their private mansions, to beautify their profane Moskoes. Surely God hath need of no such Houses, but the benefit of them redoundeth to our selves.
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Yet divers are all for the private, and nothing for the publick, though never so much to Gods glory. But can we make a purchase of a firmer tenure, or expect greater interest then his bounty will afford vs? How commeth it then to passe, that in this building age of ours,
Yet diverse Are all for the private, and nothing for the public, though never so much to God's glory. But can we make a purchase of a firmer tenure, or expect greater Interest then his bounty will afford us? How comes it then to pass, that in this building age of ours,
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or haue beene raysed by their ruines? What examples haue we almost of any Patrons, who selling the Benefice, haue brought as much as a load of stones towards the building of Gods house? Nay would not those wicked caytifes, who vnjustly detaine the tithes from their right owners, bee content also to haue the Church for a barne to put them in? Such a curse attendeth sacriledge, to make men senselesse of the anger to come.
or have been raised by their ruins? What Examples have we almost of any Patrons, who selling the Benefice, have brought as much as a load of stones towards the building of God's house? Nay would not those wicked caitiffs, who unjustly detain the Tithes from their right owners, be content also to have the Church for a bairn to put them in? Such a curse attends sacrilege, to make men senseless of the anger to come.
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and oftentimes allot more cost for a sepulcher to hide their carkases, then they and all their progenitors haue beene at charge to the Church it standeth in.
and oftentimes allot more cost for a sepulcher to hide their carcases, then they and all their progenitors have been At charge to the Church it Stands in.
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The more precious in Gods sight, and honoured of all good men, are such Religious Shunamites, who build and furnish chambers for Gods Prophets: and those heroically Zealous Davids, who take little pleasure in their owne palaces of Cedars, where Gods House is not erected and adorned accordingly.
The more precious in God's sighed, and honoured of all good men, Are such Religious Shunamites, who built and furnish chambers for God's prophets: and those heroically Zealous Davids, who take little pleasure in their own palaces of Cedars, where God's House is not erected and adorned accordingly.
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7. My House. Why this rather then another? Is not the Earth the Lords, and all that is therein? and are not all Houses his by the same title of Creation and Preservation? Why challengeth he then this, hauing the like clayme to all? but that,
7. My House. Why this rather then Another? Is not the Earth the lords, and all that is therein? and Are not all Houses his by the same title of Creation and Preservation? Why Challengeth he then this, having the like claim to all? but that,
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as hee had chosen the Iewes among all the Nations of the World; so it pleased him to sever that house before all buildings in the World, by an especiall favour for the time, to put his name there. To make this appeare to all men, who otherwise might excuse their prophanenesse, through want of notice of the difference;
as he had chosen the Iewes among all the nations of the World; so it pleased him to sever that house before all buildings in the World, by an especial favour for the time, to put his name there. To make this appear to all men, who otherwise might excuse their profaneness, through want of notice of the difference;
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he ordained solemne ceremonies for the Consecrating and Dedicating both of the Persons, Things, and Places, to his sacred service: the consideration whereof might breed a reverence in his worshippers that should vse them;
he ordained solemn ceremonies for the Consecrating and Dedicating both of the Persons, Things, and Places, to his sacred service: the consideration whereof might breed a Reverence in his worshippers that should use them;
For this purpose, Tabernacle, Priests, & Altars, with all their appurtenances, are consecrated by Moses, with great joy and solemnity, Numb. 7. The Temple is thrice dedicated; first by Solomon, 2. Chron. 7. Secondly by Ezra, Ezra 6.19.
For this purpose, Tabernacle, Priests, & Altars, with all their appurtenances, Are consecrated by Moses, with great joy and solemnity, Numb. 7. The Temple is thrice dedicated; First by Solomon, 2. Chronicles 7. Secondly by Ezra, Ezra 6.19.
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Thirdly vnder the Maccabees, 1. Maccab. 4. the Anniversary of which Dedication, our Saviour (as it is thought) graced with his presence, and that notable Sermon for the iustifying of his Ministery, and calling of the Gentiles, Ioh. 12. This was taken vp afterward among the Christians, by Decrees of Councels. In the 5th held at Carthage, the 6th Canon is peremptory;
Thirdly under the Maccabees, 1. Maccab 4. the Anniversary of which Dedication, our Saviour (as it is Thought) graced with his presence, and that notable Sermon for the justifying of his Ministry, and calling of the Gentiles, John 12. This was taken up afterwards among the Christians, by Decrees of Counsels. In the 5th held At Carthage, the 6th Canon is peremptory;
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The same is ordered also in the sixt Canon of the 2d Councell of Bracara. Gratian cites to the like purpose the Councels of Nice and Hippo; but Bellarmine confesseth, that in those there is now no such thing extant.
The same is ordered also in the sixt Canon of the 2d Council of Bracara. Gratian cites to the like purpose the Counsels of Nicaenae and Hippo; but Bellarmine Confesses, that in those there is now no such thing extant.
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This is cleare out of Eusebius in the ninth booke of his Ecclesiasticall History, chap. 10. that such dedications of Churches were long in vse before his time:
This is clear out of Eusebius in the ninth book of his Ecclesiastical History, chap. 10. that such dedications of Churches were long in use before his time:
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And in his fourth booke of the life of Constantine, he ••lates how the Synode of Tyre was called by the same Emperour, for solemnizing the consecration of a Church which hee had built in Ierusalem. Athanasius accused by the Arrians, that he had ministred the Communion in a Church not consecrated; excuseth himselfe in an Epistle to the same Emperour, That necessity through the peoples concourse, and manifest danger, enforced him therevnto, which otherwise hee would never haue done.
And in his fourth book of the life of Constantine, he ••lates how the Synod of Tyre was called by the same Emperor, for solemnizing the consecration of a Church which he had built in Ierusalem. Athanasius accused by the Arians, that he had ministered the Communion in a Church not consecrated; excuseth himself in an Epistle to the same Emperor, That necessity through the peoples concourse, and manifest danger, Enforced him thereunto, which otherwise he would never have done.
It would be tedious and superfluous to touch at the consent of Fathers, for the further countenancing of our assertion. Nazianzen hath an Oration, Chrysostome, and Basil each a Sermon; Gaudentius a Tract, Hyginus and Gelasius some Decretals. The Collector of the Sermons de Tempore 5; S. Bernard 6. Sermons of the approuing and manner of such dedications and consecrations: whence the Canonists & later Writers haue gathered what they thought fit, all allowing the thing, as an ancient and necessary Church-constitution, but differing somewhat in the ceremonies: whereof some would haue more, some lesse; this Church, these; another others: All agreeing, that no Minister inferiour to a Bishop, might canonically consecrate it.
It would be tedious and superfluous to touch At the consent of Father's, for the further countenancing of our assertion. Nazianzen hath an Oration, Chrysostom, and Basil each a Sermon; Gaudentius a Tract, Hyginus and Gelasius Some Decretals. The Collector of the Sermons de Tempore 5; S. Bernard 6. Sermons of the approving and manner of such dedications and consecrations: whence the Canonists & later Writers have gathered what they Thought fit, all allowing the thing, as an ancient and necessary Church constitution, but differing somewhat in the ceremonies: whereof Some would have more, Some less; this Church, these; Another Others: All agreeing, that no Minister inferior to a Bishop, might canonically consecrate it.
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And Church-men once got free from the pressure of Heathenish bondage, exceeded all measure in aemulations, factions, and vanities. Libertie brake out into luxurie: Superseminations and Superstructions, ouer-grew and obscured the good seed and building. Which Addition and Multiplication, not onely of points of Doctrine, but superstitious and ridiculous ceremonies; partly borrowed from the Iewes, and partly from the Heathen; beganne to worke a Substraction of other Churches of Rome, and continueth especially the Division which now all Christendome groanes vnder.
And Churchmen once god free from the pressure of Heathenish bondage, exceeded all measure in Emulations, factions, and vanities. Liberty brake out into luxury: Superseminations and Superstructions, overgrew and obscured the good seed and building. Which Addition and Multiplication, not only of points of Doctrine, but superstitious and ridiculous ceremonies; partly borrowed from the Iewes, and partly from the Heathen; began to work a Substraction of other Churches of Room, and Continueth especially the Division which now all Christendom groans under.
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The reverent and ancient manner of dedicating Churches to God, may appeare by the acts of Constantine in consecrating the Church at Ierusalem, registred (as you shall finde) by Eusebius; Precibus & concionibus decorârunt, with Prayers and Sermons they adorned their first assembling in it;
The reverend and ancient manner of dedicating Churches to God, may appear by the acts of Constantine in consecrating the Church At Ierusalem, registered (as you shall find) by Eusebius; Precibus & concionibus decorârunt, with Prayers and Sermons they adorned their First assembling in it;
which was accompanied with almes to the poore, and great gifts to the Church and Bishops, befitting the estate of the Founder. And haue wee any other in the South Church but Conventus, laudes, & gratias, assemblings, praises, & thanksgiuing to God, to make vp their consecration? No more then this, in his 2d Apologie, Athanasius affirmes Bishop Alexander to haue vsed.
which was accompanied with alms to the poor, and great Gifts to the Church and Bishops, befitting the estate of the Founder. And have we any other in the South Church but Conventus, laudes, & gratias, assemblings, praises, & thanksgiving to God, to make up their consecration? No more then this, in his 2d Apology, Athanasius affirms Bishop Alexander to have used.
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Home to this comes the Church of Helvetia, in their latter confession, chap. 22. By reason (say they) of the word of God, and holy Exercises therein celebrated;
Home to this comes the Church of Helvetia, in their latter Confessi, chap. 22. By reason (say they) of the word of God, and holy Exercises therein celebrated;
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Which Suarez the Iesuit grants to be sufficient, in his third Tome vpon Aquinas disp. 61. sect. 2. Possit interdum Oratorium per simplicem voluntatem, & Ecclesiam per simplicem benedictionem:
Which Suarez the Iesuit grants to be sufficient, in his third Tome upon Aquinas Disp. 61. sect. 2. Possit Interdum oratory per simplicem voluntatem, & Church per simplicem benedictionem:
When the people of Israel were well vnder God's immediate patronage; and were told by Samuel, of the inconveniences that might follow by alteration. Nay (say they) but we will haue a King over vs, that we may be like all the Nations.
When the people of Israel were well under God's immediate patronage; and were told by Samuel, of the inconveniences that might follow by alteration. Nay (say they) but we will have a King over us, that we may be like all the nations.
All was naught, except they were equall, or passed the Heathen in outward pompe and curiositie. And was not this the very itch of Rome, which raised the scabbes that to this day cannot bee cured? A Church or Chappell could not bee built, but a crosse or more, must bee set vp before hand, to designe the place where it should be founded. As soone as it is vp, twelue crosses must be painted about the walls, with twelue burning tapers over-against each of them.
All was nought, except they were equal, or passed the Heathen in outward pomp and curiosity. And was not this the very itch of Room, which raised the scabs that to this day cannot be cured? A Church or Chapel could not be built, but a cross or more, must be Set up before hand, to Design the place where it should be founded. As soon as it is up, twelue Crosses must be painted about the walls, with twelue burning Tapers over-against each of them.
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The Crosses indeed (saith Bellarmine ) should be painted at the very act of consecration; but commonly it is done before, propter commoditatem: nimis enim diù expectaretur, si in ipsa consecratione pingerentur:
The Crosses indeed (Says Bellarmine) should be painted At the very act of consecration; but commonly it is done before, propter commoditatem: nimis enim diù expectaretur, si in ipsa consecration pingerentur:
Then comes the Bishop, and three vagaries hee must fetch about the place with his company; and after hallowing the wals without, with some water mixt with salt sprinkled with Hyssop, and murmuring some few prayers at the doore being shut, Three times he thumps at it,
Then comes the Bishop, and three vagaries he must fetch about the place with his company; and After hallowing the walls without, with Some water mixed with salt sprinkled with Hyssop, and murmuring Some few Prayers At the door being shut, Three times he thumps At it,
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But all this making no way, in the third returne he takes vpon, and tells him stoutly, it is (Dominus virtutum) the Lord of Hosts, he is the King of glory.
But all this making no Way, in the third return he Takes upon, and tells him stoutly, it is (Dominus Virtues) the Lord of Hosts, he is the King of glory.
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Presently therevpon ope flies the doore, and in goes the Bishop, with two or three assistants, and after a few prayers said at the Altar, and exorcising of some salt, and water, ashes, and wine; & drawing the Greeke and Latine Alphabets crossewise on the ashes sprinkled on the floore by the Deacons, with the end of his Crosiar-staffe: at length it comes to their turne, who stay all this while at the doore without, to bring in the Reliques of some one Saint or other, which they haue ready, vpon a Beere; and then to perfect the Pageant, a Masse must be said;
Presently thereupon open flies the door, and in Goes the Bishop, with two or three assistants, and After a few Prayers said At the Altar, and exorcising of Some salt, and water, Ashes, and wine; & drawing the Greek and Latin Alphabets crosswise on the Ashes sprinkled on the floor by the Deacons, with the end of his Crosiar-staffe: At length it comes to their turn, who stay all this while At the door without, to bring in the Relics of Some one Faint or other, which they have ready, upon a Beer; and then to perfect the Pageant, a Mass must be said;
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9 Wherefore about a nine or tenne yeares since, when a Church was consecrated at Gorslebium, in Count Mans-fields Countrey, by a Lutheran-Superintendent: because all these ceremonies were not then vsed, exception was taken by a Papist (who said he was then present ) that it was rather a meere prophanation, then consecration. Which moued Iohn Aeschardus, (the man that did it) to write against Bellarmine de Templis, which our Hospinian had done before more fully: both discouer so farre their Heathenish imitation, and apish tricks in this behalfe;
9 Wherefore about a nine or tenne Years since, when a Church was consecrated At Gorslebium, in Count Mans-fields Country, by a Lutheran-Superintendent: Because all these ceremonies were not then used, exception was taken by a Papist (who said he was then present) that it was rather a mere profanation, then consecration. Which moved John Aeschardus, (the man that did it) to write against Bellarmine de Templis, which our Hospinian had done before more Fully: both discover so Far their Heathenish imitation, and apish tricks in this behalf;
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and sprinkled with holy water ) the adoe they keepe about Altars, Images, and Vestments, the Baptizing of Bels, and the like: all which you haue fairely expressed in distinct pictures, and red letters, in the Pontificall of Clement the 8. anno 1595. Where hee that cannot read, may see how it is done.
and sprinkled with holy water) the ado they keep about Altars, Images, and Vestments, the Baptizing of Bells, and the like: all which you have fairly expressed in distinct pictures, and read letters, in the Pontifical of Clement the 8. Anno 1595. Where he that cannot read, may see how it is done.
Now if any bee further inquisitiue to knowe the meaning of all these Hieroglyphicks, Bellarmine himselfe will informe him; That the 12 Crosses, and Tapers before them, signifie the 12 Apostles, that carried this Banner of Christ through all the world,
Now if any be further inquisitive to know the meaning of all these Hieroglyphics, Bellarmine himself will inform him; That the 12 Crosses, and Tapers before them, signify the 12 Apostles, that carried this Banner of christ through all the world,
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Oyle is added for excellency: Holy water, frankincense, and wax-candles, for clarity and neatnesse: The Greeke and Latine Alphabet in the pauement, shew that in those tongues the Gospell was most generally preached,
Oil is added for excellency: Holy water, frankincense, and Wax-candles, for clarity and neatness: The Greek and Latin Alphabet in the pavement, show that in those tongues the Gospel was most generally preached,
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and (as it were by a Writ De Eiectione Firmi ) forced to giue possession to the Saints Reliques, which then are to make an entry. Now who would ever haue suspected, that the Divell had possessed all such places before Consecration, more then any other;
and (as it were by a Writ De Eiectione Firmi) forced to give possession to the Saints Relics, which then Are to make an entry. Now who would ever have suspected, that the devil had possessed all such places before Consecration, more then any other;
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except these men had told vs of it, who (perhaps) are better acquainted with him then our poore Ministers are? You haue the substance of their Doctrine;
except these men had told us of it, who (perhaps) Are better acquainted with him then our poor Ministers Are? You have the substance of their Doctrine;
They tell vs that divers of their Churches haue beene consecrated by Christ himselfe, and his Apostles; Another by Saint Michael the Archangell; of a third, at whose consecration, was seene a Globe of fire, that filled all the Oratory, with a brightnesse terrifying the beholders.
They tell us that diverse of their Churches have been consecrated by christ himself, and his Apostles; another by Saint Michael the Archangel; of a third, At whose consecration, was seen a Globe of fire, that filled all the Oratory, with a brightness terrifying the beholders.
They would make vs beleeue, that at such times, wicked spirits haue beene heard to howle, & complaine that they haue beene forcibly dispossessed of their Tenements;
They would make us believe, that At such times, wicked spirits have been herd to howl, & complain that they have been forcibly dispossessed of their Tenements;
and that the Divell hath beene seene in such cases to flye from the Church or Chappell, in the shape of a filthy Sow. What should I speake of our Saint Dunstane, who when water wanted for the like solemnity, stroke the ground with his Episcopall Staffe, and presently there spouted forth a Spring. The same good Father at another time, being to dedicate a Church, which stood not just East and West; made no more adoe,
and that the devil hath been seen in such cases to fly from the Church or Chapel, in the shape of a filthy Sow. What should I speak of our Saint Dunstan, who when water wanted for the like solemnity, stroke the ground with his Episcopal Staff, and presently there spouted forth a Spring. The same good Father At Another time, being to dedicate a Church, which stood not just East and West; made no more ado,
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Last of all, when a Church built to Saint Peters honour, was to bee consecrated by Melito (I thinke) Bishop of London: the good Saint came the night before,
Last of all, when a Church built to Saint Peter's honour, was to be consecrated by Melito (I think) Bishop of London: the good Saint Come the night before,
and prevented the Bishop; whereof hee sent him word by an honest Fisher-man, (and withall an extraordinary Fish caught at that time in the Thames, miraculously, by the same poore man;
and prevented the Bishop; whereof he sent him word by an honest Fisherman, (and withal an extraordinary Fish caught At that time in the Thames, miraculously, by the same poor man;
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vpon the pauement, the Reliques of 12 lamps, sticked to so many crosses; the wals in so many places anointed with holy Oyle; and all the place wet (as it were) with the fresh sprinkling of Holy water, just in the same manner as now the Popish Pontificalls say it should be.
upon the pavement, the Relics of 12 lamps, sticked to so many Crosses; the walls in so many places anointed with holy Oil; and all the place wet (as it were) with the fresh sprinkling of Holy water, just in the same manner as now the Popish Pontificals say it should be.
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10 These things haue I related the more largely (Beloued) in regard that such occasions as these seldome fall out, to acquaint the younger sort with these Romish mysteries; the notice whereof may giue you a taste, how inclinable the Italian humours are alwaies to play the Mountebankes; and how blessed our case is, who so fairely are freed from them.
10 These things have I related the more largely (beloved) in regard that such occasions as these seldom fallen out, to acquaint the younger sort with these Romish Mysteres; the notice whereof may give you a taste, how inclinable the Italian humours Are always to play the Mountebanks; and how blessed our case is, who so fairly Are freed from them.
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As our Founders disclaime all merit, so our Reverend Bishops (as you see) pretend no Miracles to credit their Consecrations. Such devices we leaue to them, who haue no better warrant to justify their actions.
As our Founders disclaim all merit, so our Reverend Bishops (as you see) pretend no Miracles to credit their Consecrations. Such devices we leave to them, who have no better warrant to justify their actions.
It sufficeth vs that all things be done NONLATINALPHABET and NONLATINALPHABET, and tend to edification, without superstition, as the Apostle in such cases hath directed vs. Surius himselfe out of that great Legendary Metaphrastes relates, that Auxibius S. Mark's Disciple, when he dedicated a Church, (as our Chappell is at this present) vsed no other ceremonies but a devout forme of prayer, the pith whereof is set downe in these words:
It Suffices us that all things be done and, and tend to edification, without Superstition, as the Apostle in such cases hath directed us Surius himself out of that great Legendary Metaphrastes relates, that Auxibius S. Mark's Disciple, when he dedicated a Church, (as our Chapel is At this present) used no other ceremonies but a devout Form of prayer, the pith whereof is Set down in these words:
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Benigne & Clemens Deus, &c. Most bountifull and mercifull God, send thy holy spirit to inhabit in this sacred House, which is built to the worship of thy Holy Name;
Benign & Clemens Deus, etc. Most bountiful and merciful God, send thy holy Spirit to inhabit in this sacred House, which is built to the worship of thy Holy Name;
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And what is Sanctification, but that in generall which Consecration is in speciall, a severing of Places, Persons, and Things, from common vse, by deputing them through convenient rites, to Gods peculiar worship and service.
And what is Sanctification, but that in general which Consecration is in special, a severing of Places, Persons, and Things, from Common use, by deputing them through convenient Rites, to God's peculiar worship and service.
This procured heretofore respect to the Things, reverence to the Persons, and an awfull regard in mens behaviours, as often as they entred into such sanctified places. But all this is much decayed in the loosenesse of these latter times: Impudency pleads prescription for greater presumption, more commonly in such Houses and Assemblies, then would bee tolerated before a Chaire of State, or a common Court of Iustice: Nay, that Pupill or servant, who in a Colledge quadrangle will honour his Master, at least with a Cap, in a Church at Sermon time will make bold to affront him covered, howsoeuer he stand bare to deliuer Gods message. This irreverence would aske a rougher hand (beloued) then this time affords mee to lay on it.
This procured heretofore respect to the Things, Reverence to the Persons, and an awful regard in men's behaviours, as often as they entered into such sanctified places. But all this is much decayed in the looseness of these latter times: Impudence pleads prescription for greater presumption, more commonly in such Houses and Assemblies, then would be tolerated before a Chair of State, or a Common Court of justice: Nay, that Pupil or servant, who in a College quadrangle will honour his Master, At least with a Cap, in a Church At Sermon time will make bold to affront him covered, howsoever he stand bore to deliver God's message. This irreverence would ask a rougher hand (Beloved) then this time affords me to lay on it.
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which otherwise is acknowledged due, and commonly performed without gain-saying? Moses and Ioshua must off with their shooes, because the ground is holy whereon they trod.
which otherwise is acknowledged due, and commonly performed without gainsaying? Moses and Ioshua must off with their shoes, Because the ground is holy whereon they trod.
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Women must be seemely covered in such places, because of the Angels: and is not our Saviour himselfe, by promise, in the midst of them, where two or three are gathered together in his name; and especially in such consecrated places? Take heed therefore (as the Preacher catechizeth thee) not only to thy foote, but to thy Head, Hands, and Heart, when thou entrest into the House of God, and be more ready to heare, then to offer the sacrifice of fooles.
Women must be seemly covered in such places, Because of the Angels: and is not our Saviour himself, by promise, in the midst of them, where two or three Are gathered together in his name; and especially in such consecrated places? Take heed Therefore (as the Preacher catechizeth thee) not only to thy foot, but to thy Head, Hands, and Heart, when thou enterest into the House of God, and be more ready to hear, then to offer the sacrifice of Fools.
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Not for the inherent sanctity of the place (which our Adversaries presse too farre) but through the obiectiue Holinesse, adherent to it, by Christ's promises, sacred meetings, vnited devotion, ioynt participating of the Word and Sacraments, liuely incitements through others examples. In such a consecrated place;
Not for the inherent sanctity of the place (which our Adversaries press too Far) but through the Objective Holiness, adherent to it, by Christ's promises, sacred meetings, united devotion, joint participating of the Word and Sacraments, lively incitements through Others Examples. In such a consecrated place;
David, a King, preferred the Portership before the most pleasant Tents of Worldlings: old Simeon had the honour to get Christ into his armes. Blessed is the man whom thou chusest (O Lord) and receivest vnto thee: He shall dwell in thy courts,
David, a King, preferred the Portership before the most pleasant Tents of Worldlings: old Simeon had the honour to get christ into his arms. Blessed is the man whom thou choosest (Oh Lord) and receivest unto thee: He shall dwell in thy Courts,
Where the best keeping of our wake-daies, is the awaking from Sinne; the true celebrating of Encaenia, the renewing of Gods Image, defaced in vs; (as the signification of the word admonisheth vs) the happiest feast of dedication, the dedicating of our selues to God, by a liuely faith ) hearty Repentance, continued and fervant Prayer; which is the maine end, such Houses are ordained for,
Where the best keeping of our wake-daies, is the awaking from Sin; the true celebrating of Encaenia, the renewing of God's Image, defaced in us; (as the signification of the word Admonisheth us) the Happiest feast of dedication, the dedicating of our selves to God, by a lively faith) hearty Repentance, continued and fervant Prayer; which is the main end, such Houses Are ordained for,
That which is here affirmed by the word NONLATINALPHABET [ is the House of Prayer ] is expressed by S. Matthew, and S. Marke, by NONLATINALPHABET [ shall be called &c. ] according to the Originall in Esay, NONLATINALPHABET My house shall be called the house of prayer to all people.
That which is Here affirmed by the word [ is the House of Prayer ] is expressed by S. Matthew, and S. Mark, by [ shall be called etc. ] according to the Original in Isaiah, My house shall be called the house of prayer to all people.
But who knowes not that [ is ] and [ called ] with the Hebrews, come to one reckoning: to intimate the conformity that should bee betweene things and names. I will not be curious in the recitall of all such names, whereby those Houses haue beene styled among divers Writers. That which the Hebrew commonly termes NONLATINALPHABET either for the statelinesse of the building; or for that God (as a King in his Court ) most gloriously affordeth his presence in it;
But who knows not that [ is ] and [ called ] with the Hebrews, come to one reckoning: to intimate the conformity that should be between things and names. I will not be curious in the recital of all such names, whereby those Houses have been styled among diverse Writers. That which the Hebrew commonly terms either for the stateliness of the building; or for that God (as a King in his Court) most gloriously affords his presence in it;
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the Greekes expressed either by NONLATINALPHABET, because of Gods inhabiting in it; or NONLATINALPHABET for its Holinesse; NONLATINALPHABET for the reverence due vnto it;
the Greeks expressed either by, Because of God's inhabiting in it; or for its Holiness; for the Reverence due unto it;
or NONLATINALPHABET for its including a Congregation like a Flocke of sheepe; or NONLATINALPHABET in respect of its separation from common places. It is also by a Metonymy, especially in later times, called NONLATINALPHABET, transferring the name of Congregation, to the place; and sometimes NONLATINALPHABET, the Lords House; from whence the Dutch word Kyrk, and our Church, may seeme to haue their derivation. Among the Latines, the most generall appellation was Templum à tuendo, from beholding thence the Heavens in a religious contemplation; Then Sacrarium from its sanctity, from whence the word Sacellum is thought to be a derivatiue: Fanum à fando;
or for its including a Congregation like a Flock of sheep; or in respect of its separation from Common places. It is also by a Metonymy, especially in later times, called, transferring the name of Congregation, to the place; and sometime, the lords House; from whence the Dutch word Kirk, and our Church, may seem to have their derivation. Among the Latins, the most general appellation was Templum à tuendo, from beholding thence the Heavens in a religious contemplation; Then Sacrarium from its sanctity, from whence the word Sacellum is Thought to be a derivative: Fanum à Fando;
or delubrum à diluendo, from the fatidical oracles of the Priests, or their superstitious washings is more vsuall among prophane, then Ecclesiasticall writers:
or delubrum à diluendo, from the fatidical oracles of the Priests, or their superstitious washings is more usual among profane, then Ecclesiastical writers:
Martyria, from Martyrs reliques: and Basilica, from Kings palaces, came in after, when superstitions and affected pompe through prosperity, had tainted Christianity. In like manner from S. Martins hood, barbarously called in Latine Capa, or Cappa, and carried about for good lucke by Lewis the French King in all his warres, Beatus Rhenanus with Durand, deriue the word Capella; whence we haue our English Chappels, and Chaplaines; which others deduce rather à pellibus caprarum, from certaine goates skinnes, wherewith such portable tents were couered,
Martyrs, from Martyrs Relics: and Basilica, from Kings palaces, Come in After, when superstitions and affected pomp through Prosperity, had tainted Christianity. In like manner from S. Martins hood, barbarously called in Latin Capa, or Cappa, and carried about for good luck by Lewis the French King in all his wars, Beatus Rhenanus with Durand, derive the word Capella; whence we have our English Chapels, and Chaplains; which Others deduce rather à pellibus caprarum, from certain Goats skins, wherewith such portable tents were covered,
but for distinctions sake, and avoiding as great a scandall, and soloecisme in innovation. For, were it not a ridiculous peevishnesse to new-name our weeke-daies, because they had their appellation from the Planets or Paynim Gods? or must the word Sacrament bee reiected, because it came to vs from the Heathen? Hence therefore must wee haue the decision of that controversie whether Churches and Chappels now may beare the names of S. Peter, S Iames, S. Mary, or the like? we affirme, they may;
but for Distinctions sake, and avoiding as great a scandal, and solecism in innovation. For, were it not a ridiculous peevishness to new-name our weekdays, Because they had their appellation from the Planets or Paynim God's? or must the word Sacrament be rejected, Because it Come to us from the Heathen? Hence Therefore must we have the decision of that controversy whither Churches and Chapels now may bear the names of S. Peter, S James, S. Marry, or the like? we affirm, they may;
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not for their Reliques contained in them, or Invocation directed to them, or Graces expected from them; as the Papists contend to haue, and the Puritans fondly cavill wee giue: but for certaine notes of difference, the better to discerne one Church or Chappell from another;
not for their Relics contained in them, or Invocation directed to them, or Graces expected from them; as the Papists contend to have, and the Puritans fondly cavil we give: but for certain notes of difference, the better to discern one Church or Chapel from Another;
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And Socrates relates, that Constantine the Great honoured Drepane with his Mothers name, and a city in Palestine with his Sisters; non quidem ad cultum earum,
And Socrates relates, that Constantine the Great honoured Drepane with his Mother's name, and a City in Palestine with his Sisters; non quidem ad cultum earum,
12 All that hath beene spoken in this point, comes to this issue, that particulars exclude not the generall: S. Maries and S. Peters may bee God's houses of prayer; as S. Mary and S. Peter are Gods Saints: who haue left vs examples how to pray, and especially in such Houses. Now these Houses are not here.
12 All that hath been spoken in this point, comes to this issue, that particulars exclude not the general: S. Mary's and S. Peter's may be God's houses of prayer; as S. Marry and S. Peter Are God's Saints: who have left us Examples how to pray, and especially in such Houses. Now these Houses Are not Here.
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Christned by the names of Concionatoria, or Sacramentaria; Houses of Preaching and administring the Sacraments; (though Preaching and Sacraments be the ordinary and blessed meanes,
Christened by the names of Preacher, or Sacramentaries; Houses of Preaching and administering the Sacraments; (though Preaching and Sacraments be the ordinary and blessed means,
vvd p-acp dt n2 pp-f np1, cc np1; n2 pp-f vvg cc j-vvg dt n2; (cs vvg cc n2 vbb dt j cc j-vvn n2,
or Oratoria, places of Prayers, and Courts of Requests to the Great King of Heaven, as both the Greekes and Latines stile them from the primary action;
or Oratory, places of Prayers, and Courts of Requests to the Great King of Heaven, as both the Greeks and Latins style them from the primary actium;
cc np1, n2 pp-f n2, cc n2 pp-f vvz p-acp dt j n1 pp-f n1, p-acp d dt njp2 cc np1 n1 pno32 p-acp dt j n1;
Prayer NONLATINALPHABET including, by a notable Synecdoche, all other Religious duties, which are ordered to it, and receiue a blessing by it. And surely (Beloued) publike Prayers and Sermons, (for ought I finde) never trespassed one vpon another, till the itching humours of some men of late, would needs set them together by the eares. For what? must Sermons needs be long to shorten Prayers? or Prayers be protracted or multiplied of purpose to exclude Preaching? I pray God there be not a fault of both sides; of lazinesse in the one,
Prayer including, by a notable Synecdoche, all other Religious duties, which Are ordered to it, and receive a blessing by it. And surely (beloved) public Prayers and Sermons, (for ought I find) never trespassed one upon Another, till the itching humours of Some men of late, would needs Set them together by the ears. For what? must Sermons needs be long to shorten Prayers? or Prayers be protracted or multiplied of purpose to exclude Preaching? I pray God there be not a fault of both sides; of laziness in the one,
n1 vvg, p-acp dt j n1, d j-jn j n2, r-crq vbr vvn p-acp pn31, cc vvi dt vvg p-acp pn31. cc av-j (vvn) j n2 cc n2, (c-acp pi pns11 vvi) av vvd pi p-acp n-jn, c-acp dt j-vvg n2 pp-f d n2 pp-f j, vmd av vvi pno32 av p-acp dt n2. c-acp q-crq? vmb n2 av vbi av-j p-acp vvb n2? cc n2 vbb vvn cc vvn pp-f vvb pc-acp vvi vvg? pns11 vvb np1 pc-acp vbb xx dt n1 pp-f d n2; pp-f n1 p-acp dt pi,
When those would excuse their flacknesse, or insufficiency, by a pretended devotion; and the other draw all devotion to attend on their discourses. Let Preaching therefore so possesse the Pulpit, that Prayer may name the Church, as here it doth;
When those would excuse their slackness, or insufficiency, by a pretended devotion; and the other draw all devotion to attend on their discourses. Let Preaching Therefore so possess the Pulpit, that Prayer may name the Church, as Here it does;
c-crq d vmd vvi po32 n1, cc n1, p-acp dt vvd n1; cc dt n-jn vvi d n1 p-acp vvb p-acp po32 n2. vvb vvg av av vvb dt n1, cst n1 vmb vvi dt n1, p-acp av pn31 vdz;
let both take their turnes without striuing for the wall that God may haue the glory, and Gods people the benefit. For such purposes, this and the like Chappels are built and consecrated; not to be cages for idolatry, or chanteries, for superstition in an vnknowne tongue; or theaters for will-worship to any Saints or Angells; or conventicles for factions, or Receptacles to vent our spleene, or display our follies; or shelters for our hypocrisie: but for the perpetuall celebrating of Gods great Name, who delighteth to dwell among those that dedicate themselues vnto him, and serue him in truth and syncerity; not as humane wisdome prescribeth, but as he himselfe commandeth.
let both take their turns without striving for the wall that God may have the glory, and God's people the benefit. For such Purposes, this and the like Chapels Are built and consecrated; not to be cages for idolatry, or chantries, for Superstition in an unknown tongue; or theaters for will-worship to any Saints or Angels; or conventicles for factions, or Receptacles to vent our spleen, or display our follies; or shelters for our hypocrisy: but for the perpetual celebrating of God's great Name, who delights to dwell among those that dedicate themselves unto him, and serve him in truth and sincerity; not as humane Wisdom prescribeth, but as he himself commands.
vvb d vvi po32 vvz p-acp vvg p-acp dt n1 cst np1 vmb vhi dt n1, cc npg1 n1 dt n1. p-acp d n2, d cc dt j n2 vbr vvn cc vvn; xx pc-acp vbi n2 p-acp n1, cc n2, p-acp n1 p-acp dt j n1; cc n2 p-acp n1 p-acp d n2 cc n2; cc n2 p-acp n2, cc n2 pc-acp vvi po12 n1, cc vvb po12 n2; cc n2 p-acp po12 n1: cc-acp p-acp dt j vvg pp-f npg1 j vvb, r-crq vvz p-acp vvb p-acp d d vvb px32 p-acp pno31, cc vvi pno31 p-acp n1 cc n1; xx p-acp j n1 vvz, cc-acp c-acp pns31 px31 vvz.
or our contentions in troubling thē, or our errours in tainting thē, or our barbarousnes in polluting them, be not an hinderance to the fructifying of thy Word and Sacraments, the propagating of thy Gospell, and the hearing of our faithfull prayers, and hearty devotions in them.
or our contentions in troubling them, or our errors in tainting them, or our barbarousness in polluting them, be not an hindrance to the fructifying of thy Word and Sacraments, the propagating of thy Gospel, and the hearing of our faithful Prayers, and hearty devotions in them.
cc po12 n2 p-acp vvg pno32, cc po12 n2 p-acp vvg pno32, cc po12 n1 p-acp vvg pno32, vbb xx dt n1 p-acp dt j-vvg pp-f po21 n1 cc n2, dt j-vvg pp-f po21 n1, cc dt vvg pp-f po12 j n2, cc j n2 p-acp pno32.
Let thine eyes bee alwaies open on this place, to take notice in it of our wants; thine Eares to receiue our supplications; thy hands to relieue all our necessities. Blesse him and his that founded it, thy Reverend Servant that hath now consecrated it;
Let thine eyes be always open on this place, to take notice in it of our Wants; thine Ears to receive our supplications; thy hands to relieve all our necessities. Bless him and his that founded it, thy Reverend Servant that hath now consecrated it;
vvb po21 n2 vbb av j p-acp d n1, pc-acp vvi n1 p-acp pn31 pp-f po12 vvz; po21 n2 p-acp vvb po12 n2; po21 n2 pc-acp vvi d po12 n2. vvb pno31 cc po31 cst vvn pn31, po21 n-jn n1 cst vhz av vvn pn31;
Lib. 1. c. 2. Laethalia, quae hominem planè avertunt à Deo. Venialia quae nonnihil impediunt cursum ad Deum, non t•men ab eo avertunt, & facili negotio expiantur, &c. Lib. 1. de Amission. grat. & statu peccat. cap. 14.
Lib. 1. c. 2. Laethalia, Quae hominem planè avertunt à God Venialia Quae nonnihil impediunt Cursum ad God, non t•men ab eo avertunt, & Facili negotio expiantur, etc. Lib. 1. de Amission. great. & Statu peccat. cap. 14.
np1 crd sy. crd fw-la, fw-la fw-la fw-la fw-la fw-fr np1 np1 fw-la fw-la fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la fw-la, cc fw-la fw-la fw-la, av np1 crd fw-fr n1. j. cc fw-la fw-la. n1. crd
Quamvis peccata venialia si cum mortalibus conferantur non sunt perfectè peccata, absolutè tamen peccata nominari possunt, vt in sacris literis nominantur: lib. 1. de Amiss. grat. & statu peccat. cap. 12.
Quamvis Peccata venialia si cum mortalibus conferantur non sunt perfectè Peccata, absolutè tamen Peccata nominari possunt, vt in sacris literis nominantur: lib. 1. de Amiss. great. & Statu peccat. cap. 12.
Lib. 4. de verbo Dei non scripto. Lib. 2. Epist. Libro 12. Deipnosop. Conuenit inter nos & aduersarios ex solo literali sensu peti debere argumenta efficacia. Bellar. l. 3. de verb. Dei, c. 3. Lib. 1. de purgat. c. 7.
Lib. 4. de verbo Dei non Scripto. Lib. 2. Epistle Libro 12. Deipnosop. Conuenit inter nos & Adversaries ex solo literali sensu Peti Debere Argumenta Efficacy. Bellar l. 3. de verb. Dei, c. 3. Lib. 1. de purgat. c. 7.
Nemo securus esse debet in ista vita, quae tota tentatio nominatur, vt qui fieri potuit ex deteriore melior, non fiat etiam ex meliore deterior. lib. 10. Confess. c. 32.
Nemo Secure esse debet in ista vita, Quae tota Tentatio nominatur, vt qui fieri Potuit ex deteriore melior, non fiat etiam ex meliore deterior. lib. 10. Confess. c. 32.
See Bernards separatists schisme and plaine evidences, together with Dr Hals Apology against Brownists. Lib. de Baptist. Donatus separated for some bad ones in the Church. Novatus and Lucifer, for want of strict discipline. Audius for some lesser abuses, as Epiphan. witnesseth, Heres. 70. Mornaeus de Eccles. cap. 2. Esa. 1.6. Ierem. 3. Mat. 9.12. Mat. 2.17.
See Bernards separatists Schism and plain evidences, together with Dr Hals Apology against Brownists. Lib. de Baptist. Donatus separated for Some bad ones in the Church. Novatian and Lucifer, for want of strict discipline. Audius for Some lesser Abuses, as Epiphanius. Witnesseth, Heres. 70. Mornaeus de Eccles. cap. 2. Isaiah 1.6. Jeremiah 3. Mathew 9.12. Mathew 2.17.
Authors differ in this Relation see Iren. l. 3. c. 3. Euseb. hist. lib. 3. cap. 22. Theod. Haeret. fabul. lib. 2. Hieron. in scrip. Eccles. de Joh. Baronium Tom. 1. anno 74.
Authors differ in this Relation see Iren l. 3. c. 3. Eusebius hist. lib. 3. cap. 22. Theod. Heretic Fable. lib. 2. Hieron. in scrip. Eccles. de John Baronium Tom. 1. Anno 74.
Iunius in lib. singular. praepos. controu. 4. general. Bellar. c. 17. A papatu, non Ecclesia; ab Idolis, non templo; •i tyrannide, non republica a peste, non vrbe, recedimus, plane coalituri quam primum Anti-Christum cū pravis humoribus evomuerit. Mornaeus de Eccl. cap. 10.
Iunius in lib. singular. praepos. Controu. 4. general. Bellar c. 17. A papatu, non Ecclesia; ab Idolis, non templo; •i Tyrannide, non Republic a pest, non vrbe, recedimus, plane coalituri quam primum Antichrist cū pravis humoribus evomuerit. Mornaeus de Ecclesiastes cap. 10.
Nulla potest à schismaticis tanta fieri correptio, id est, emendatio, quanta est schismatis pernicies. Tertul. de Praescript. cap. 60. 1. Ioh. 4.1. 1. Cor. 14.32.
Nulla potest à schismaticis tanta fieri correptio, id est, emendatio, quanta est Schisms pernicies. Tertulian de Prescript. cap. 60. 1. John 4.1. 1. Cor. 14.32.
Diligens non diligenda; aut aequè diligens quod minus vel amplius diligendum est aut minus vel amplius quod aequè diligendum est; contra ordinem charitatis diligit. Bonau. & Gabriel. ibid. ex Aug.
Diligens non diligenda; Or aequè Diligens quod minus vel Amplius diligendum est Or minus vel Amplius quod aequè diligendum est; contra ordinem charitatis diligit. Bonau. & Gabriel. Ibid. ex Aug.
See a booke called Fiscus Papalis, in which Pope Sylvester and Gregory haue granted so many Indulgences to the Church of S. Iohn de Lataran in Rome: quas nemo numerare potest nisi solus deus: as Pope Boniface witnesseth, who confirmed them all, vid. Chemnicii examen part. 4. pag. 736. and Bellarmines defēce of these fopperies de Indulgent. l. 1. c. 9 & lib. 2. c. 20. with Greg. de Valent. de Indulgent. c. 4.
See a book called Fiscus Papal, in which Pope Sylvester and Gregory have granted so many Indulgences to the Church of S. John de Lataran in Rome: quas nemo numerare potest nisi solus deus: as Pope Boniface Witnesseth, who confirmed them all, vid. Chemnitz examen part. 4. page. 736. and Bellarmines defence of these fopperies the Indulgent. l. 1. c. 9 & lib. 2. c. 20. with Greg. de Valent. the Indulgent. c. 4.
vvb dt n1 vvn np1 np1, p-acp r-crq n1 np1 cc np1 vhb vvn av d n2 p-acp dt n1 pp-f np1 np1 fw-fr np1 p-acp np1: fw-la np1 fw-la fw-la fw-la fw-la fw-la: p-acp n1 np1 vvz, r-crq vvd pno32 d, p-acp. np1 fw-la n1. crd n1. crd cc npg1 n1 pp-f d n1 dt j. n1 crd sy. crd cc n1. crd sy. crd p-acp np1 fw-fr np1. dt j. sy. crd
Porro Lutherani & Calvinistae admittunt Templa, sed solum ad concionandum, & sacramenta administranda; reprehendunt autem quòd fiant templa adorandum, quod consecrentur certo ritu, quod dignis sumptibus ornentur. De cultu sanctor. l. 3. c. 1.
Porro Lutherans & Calvinistae admittunt Templa, sed solum ad concionandum, & Sacraments administranda; reprehendunt autem quòd fiant templa Adorandum, quod consecrentur certo ritu, quod dignis sumptibus ornentur. De cultu Sanctorum. l. 3. c. 1.
To the texts of the Old & New Testament in generall. Deus non approbat Templa quibus se putetur includi. Bell. de cultu sanctor. l. 3. c. 2. Particularly to the 4. of Iohn. and 1. Tim. 2. To the 6. & 7.
To the texts of the Old & New Testament in general. Deus non Approbat Templa quibus se putetur includi. Bell. de cultu Sanctorum. l. 3. c. 2. Particularly to the 4. of John. and 1. Tim. 2. To the 6. & 7.
Quanquam isti Canones modò non extant, nisi apud Gratianum. Vid. Bellarm. de Dedicatione & consecratione Ecclesiarum l. 3. de cultu sanctor. c. 5. Vid. Binium ad Concil. Bracarens. 2. Can. 6.
Quanquam Isti Canonas modò non extant, nisi apud Gratianum. Vid. Bellarmine de Dedication & consecration Ecclesiarum l. 3. de cultu Sanctorum. c. 5. Vid. Binium ad Council. Bracarensis. 2. Can. 6.
Contra Faustum Manchaeum l. 20. cap. 21. Revera, Basilicas Christi construere, Cultus latriae est, quem soli Deo debet fides grata fidelium. Waldensis Tom. 3. Tit. 17. c. 145. sec. 2.
Contra Faustum Manchaeum l. 20. cap. 21. Indeed, Basilicas Christ construere, Cultus Idolatry est, Whom soli God debet fides Grata Fidelium. Waldensis Tom. 3. Tit. 17. c. 145. sec. 2.
