Two sermons preached in the Tovver. The former, on Sunday the 30. day of Ianuary. 1641. The later, on Sunday the 24. day of April. 1642. By the Bishop of Bath and Wells.
WHich words have dependance upon the Verse next before, wherein St. Paul tels us, that lest he should have beene exalted above measure through abundance of Revelations, there was given unto him a thorne in the flesh, the messenger of Satan to buffet him.
WHich words have dependence upon the Verse next before, wherein Saint Paul tells us, that lest he should have been exalted above measure through abundance of Revelations, there was given unto him a thorn in the Flesh, the Messenger of Satan to buffet him.
Now for this thing, what thing? Why this thorn in the flesh which did grieve him, this messenger of Satan which did buffet him, he besought the Lord thrice that it might depart from him.
Now for this thing, what thing? Why this thorn in the Flesh which did grieve him, this Messenger of Satan which did buffet him, he besought the Lord thrice that it might depart from him.
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The petition consists of these five branches 1. The first was the cause of his complaint, non calceus urget, it was not his shooe that did wring him, no smal matter that did trouble him,
The petition consists of these five branches 1. The First was the cause of his complaint, non calceus urget, it was not his shoe that did wring him, no small matter that did trouble him,
3. The third was the earnestnesse or importunity of his prayer, he gave not over untill he had an answer, propter quod rogaviter, for this thing I prayed thrice.
3. The third was the earnestness or importunity of his prayer, he gave not over until he had an answer, propter quod rogaviter, for this thing I prayed thrice.
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1. First the effect of Gods answer, it was a denyall, hee prayed that the thorne which stucke so fast in his flesh might bee pluckt out, that the messenger of Satan which buffeted him, might depart from him; but it would not bee;
1. First the Effect of God's answer, it was a denial, he prayed that the thorn which stuck so fast in his Flesh might be plucked out, that the Messenger of Satan which buffeted him, might depart from him; but it would not be;
and in his mercy, both for his owne glory, and mans eternall good. Nam virtus mea in infirmitate perficitur, for my strength is made perfect in weaknesse.
and in his mercy, both for his own glory, and men Eternal good. Nam virtus mea in Infirmity perficitur, for my strength is made perfect in weakness.
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The word in Greeke is not NONLATINALPHABET, a small sharp goad, or prick, against many whereof Saint Paul kickt before his conversion, Acts the ninth, ver. five,
The word in Greek is not, a small sharp goad, or prick, against many whereof Saint Paul Kicked before his conversion, Acts the ninth, ver. five,
but NONLATINALPHABET, which Tertullian calls sudem, others palum praeacutum, a sharpe stake or point of a speare, vel aliquid acuminatum, or any thing that hath a long shar pe end, which sticking in a mans body, causeth an intollerable paine.
but, which Tertullian calls sudem, Others palum praeacutum, a sharp stake or point of a spear, vel Aliquid acuminatum, or any thing that hath a long shar pe end, which sticking in a men body, Causes an intolerable pain.
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Secondly, he describes it plainely in respect of the Author, framer or contriver of it, and so hee calls it Angelum Satanae, the Messenger of Satan, which did buffet him,
Secondly, he describes it plainly in respect of the Author, framer or contriver of it, and so he calls it Angelum Satan, the Messenger of Satan, which did buffet him,
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but Saint Paul complaines here of some speciall thing which happened only to himselfe. Againe, Saint Paul knew very well that Originall sinne could not possibly depart from him,
but Saint Paul complains Here of Some special thing which happened only to himself. Again, Saint Paul knew very well that Original sin could not possibly depart from him,
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Other Divines, with most of the Latine Interpreters, affirme, that this thing which so troubled the Apostle was some sore disease or infirmity of his body,
Other Divines, with most of the Latin Interpreters, affirm, that this thing which so troubled the Apostle was Some soar disease or infirmity of his body,
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The Greeke Fathers, with many moderne Writers affirme, that this thing, which Saint Paul praied might depart from him, was his adversaries in generall,
The Greek Father's, with many modern Writers affirm, that this thing, which Saint Paul prayed might depart from him, was his Adversaries in general,
Like as Saint Ierome was paid with many a sore blow in an exstasie, for reading Cicero more then the Bible, when he heard a voice saying unto him, Ciceronianus es, non Christianus, thou art a Ciceronian, thou art no Christian,
Like as Saint Jerome was paid with many a soar blow in an ecstasy, for reading Cicero more then the bible, when he herd a voice saying unto him, Ciceronian es, non Christian, thou art a Ciceronian, thou art no Christian,
But now, although this seeme to be the plain literall sense of the words, yet I cannot beleeve that Saint Paul was thus bodily afflicted with any evill spirit by fits,
But now, although this seem to be the plain literal sense of the words, yet I cannot believe that Saint Paul was thus bodily afflicted with any evil Spirit by fits,
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besides, if it had beene so, the most heroicall Spirit of this Apostle, which was so far above all the buffettings of Men and Divels, would not have complained of such a thing,
beside, if it had been so, the most heroical Spirit of this Apostle, which was so Far above all the buffetings of Men and Devils, would not have complained of such a thing,
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All the Romanists both old and new are not ashamed to affirme that this thing which so troubled the Apostle, was Stimulus libidinis, a temptation and provocation of carnall lust, which Satan stirred up in the flesh,
All the Romanists both old and new Are not ashamed to affirm that this thing which so troubled the Apostle, was Stimulus libidinis, a temptation and provocation of carnal lust, which Satan stirred up in the Flesh,
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and in his fancy, by such meanes as he knew very well would doe it, against which he did keep his body under, 1 Cor. 9 for if it had beene any thing else but this, Saint Paul would have told us plainly what it had beene;
and in his fancy, by such means as he knew very well would do it, against which he did keep his body under, 1 Cor. 9 for if it had been any thing Else but this, Saint Paul would have told us plainly what it had been;
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But Erasmus rightly cals this impurum interpretamentum, an impure interpretation, and wonders that any learned and honest Divine should goe about to cast such filth upon the face of Saint Paul, then aged,
But Erasmus rightly calls this impurum interpretamentum, an impure Interpretation, and wonders that any learned and honest Divine should go about to cast such filth upon the face of Saint Paul, then aged,
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What shall we say then? what thing was this that did so trouble him? Why certainly in the judgement of the most orthodox Divines, who goe to the very roote of my Text, it was some terior of Satan, some internall and spirituall temptation in his soule,
What shall we say then? what thing was this that did so trouble him? Why Certainly in the judgement of the most orthodox Divines, who go to the very root of my Text, it was Some terior of Satan, Some internal and spiritual temptation in his soul,
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Although a continuall temptation or affliction in the conscience, may also be said to be in the flesh, per modum redundantia & participationis, by way of participation and redundancy,
Although a continual temptation or affliction in the conscience, may also be said to be in the Flesh, per modum redundantia & participationis, by Way of participation and redundancy,
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The best conjecture of all is this, that God did permit Satan to present alwaies before the conscience of this Apostle his former blasphemies, persecutions and cruelties against Christ and his Church,
The best conjecture of all is this, that God did permit Satan to present always before the conscience of this Apostle his former Blasphemies, persecutions and cruelties against christ and his Church,
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Gods purpose herein being to keepe Saint Paul from spirituall pride with which he might easily have swolne through the abundance of Revelations of the Lord;
God's purpose herein being to keep Saint Paul from spiritual pride with which he might Easily have swollen through the abundance of Revelations of the Lord;
but content my self with Saint Austines docta ignorantia, learned ignorance in this, who ingeniously confesseth that he knew not particularly what this thing was which so troubled this Apostle,
but content my self with Saint Austine's docta ignorantia, learned ignorance in this, who ingeniously Confesses that he knew not particularly what this thing was which so troubled this Apostle,
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As the Church of God in generall, so every childe of God in his Church, is sicut lilium inter spinas, as a lilly among thornes 2. Cant. 2. the thornes of troubles and afflictions.
As the Church of God in general, so every child of God in his Church, is sicut lilium inter spinas, as a Lily among thorns 2. Cant 2. the thorns of Troubles and afflictions.
Non decet sub spinoso capite membrum esse delicatum, saith Saint Bernard, he is not worthy to be a member of the mysticall body of Christ, upon whose glorious head was platted a crowne of many thornes for the sinnes of other men, who cannot endure the pricking of one thorne, some light affliction,
Non Deceit sub spinoso capite Limb esse delicatum, Says Saint Bernard, he is not worthy to be a member of the mystical body of christ, upon whose glorious head was plaited a crown of many thorns for the Sins of other men, who cannot endure the pricking of one thorn, Some Light affliction,
and I will presently conclude, that that man is not the child of God; for every childe of God must have something, one affliction or other to humble him,
and I will presently conclude, that that man is not the child of God; for every child of God must have something, one affliction or other to humble him,
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The children of Israel went not through gardens of flowers, and Paradises of fruits, but through uncouth deserts to the land of Candan; this was a type of our pilgrimage through the afflictions of this world to the heavenly Canaan.
The children of Israel went not through gardens of flowers, and Paradises of fruits, but through uncouth deserts to the land of Candan; this was a type of our pilgrimage through the afflictions of this world to the heavenly Canaan.
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and therefore one who had beene a great while without any affliction, said in his Prayer to God, ergóne Domine non sun dignus qui patiar, is it so Lord,
and Therefore one who had been a great while without any affliction, said in his Prayer to God, ergóne Domine non sun Dignus qui patiar, is it so Lord,
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What a large Catalogue doth St. Paul reckon up of his afflictions in the eleventh Chapter of this Epistle, In stripes above measure, in prisons more frequent, in deaths oft:
What a large Catalogue does Saint Paul reckon up of his afflictions in the eleventh Chapter of this Epistle, In stripes above measure, in prisons more frequent, in death's oft:
Of the Iewes five times received I forty stripes save one, thrice was I beaten with rods, once was I stoned, thrice I suffered shipwracke, a night and a day have I beene in the deepe;
Of the Iewes five times received I forty stripes save one, thrice was I beaten with rods, once was I stoned, thrice I suffered shipwreck, a night and a day have I been in the deep;
in journying often, in perills of waters, in perills of robbers, in perills by mine owne Countrimen, in perills by the Heathen, in perills in the City, in perills in the wildernesse, in perills in the sea, in perills among false brethren, in wearinesse and painfulnesse, in watchings often, in hunger and thirst, in fastings often, in cold and nakednesse.
in journeying often, in perils of waters, in perils of robbers, in perils by mine own Countrymen, in perils by the Heathen, in perils in the city, in perils in the Wilderness, in perils in the sea, in perils among false brothers, in weariness and painfulness, in watchings often, in hunger and thirst, in Fastings often, in cold and nakedness.
All the afflictions of the servants of God, they are but stimuli, the prickings of thornes, they are but colaphi the buffettings causing shame and smart onely, they are but NONLATINALPHABET the gentle punisnments of a loving father:
All the afflictions of the Servants of God, they Are but stimuli, the prickings of thorns, they Are but colaphi the buffetings causing shame and smart only, they Are but the gentle punisnments of a loving father:
We are troubled, but not altogether distressed, perplexed, but not in despaire, persecuted, but not forsaken, cast downe but not destroied, 2 Cor. 4.8.9. O welcome then, yea thrice welcome to our soules these bitter sweets, loving chastisements, gentle corrections, indulgent visitations, pleasant crosses, comfortable sorrowes, wholesome calamities, profitable miseries, sanctifying distresses, refining troubles, joyfull temptations, glorious trialls, blessed revilings, happy curses, honourable reproaches, all light and momentary afflictions, which worke for us a farre more exceeding and eternall weight of glory, 2 Cor. 4.17. By these we are humbled, and seeke right early unto our God.
We Are troubled, but not altogether distressed, perplexed, but not in despair, persecuted, but not forsaken, cast down but not destroyed, 2 Cor. 4.8.9. Oh welcome then, yea thrice welcome to our Souls these bitter sweets, loving chastisements, gentle corrections, indulgent visitations, pleasant Crosses, comfortable sorrows, wholesome calamities, profitable misery's, sanctifying Distresses, refining Troubles, joyful temptations, glorious trials, blessed revilings, happy curses, honourable Reproaches, all Light and momentary afflictions, which work for us a Far more exceeding and Eternal weight of glory, 2 Cor. 4.17. By these we Are humbled, and seek right early unto our God.
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and therefore David said unto God, I know that of very faithfulnesse, that is in thy faithfull love to methou hast caused me to be troubled, Psal. 119. verse 75.
and Therefore David said unto God, I know that of very faithfulness, that is in thy faithful love to methou haste caused me to be troubled, Psalm 119. verse 75.
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But what did the Apostle here when the thorne of affliction began to vex him? Why, he went presently to his prayers, the onely NONLATINALPHABET or soveraigne medicine to draw out the thorne of any temptation or affliction whatsoever.
But what did the Apostle Here when the thorn of affliction began to vex him? Why, he went presently to his Prayers, the only or sovereign medicine to draw out the thorn of any temptation or affliction whatsoever.
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Is any man afflicted, let him pray, this was St. Iames his precept in the fifth Chapter of his Epistle, verse 13. and this was Davids practice, In my distresse I called upon the Lord,
Is any man afflicted, let him pray, this was Saint James his precept in the fifth Chapter of his Epistle, verse 13. and this was Davids practice, In my distress I called upon the Lord,
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and complained unto my God, Psal. 18. yea God himselfe saies, wee will be sure to pray unto him when we are in trouble, whatsoever wee doe at other times;
and complained unto my God, Psalm 18. yea God himself Says, we will be sure to pray unto him when we Are in trouble, whatsoever we do At other times;
then to our prayers, but it ought to be the first too, for God is a very present helpe in trouble, saith David, Psal. 46.1. other helpes are not alwaies at hand, but Gods helpe is.
then to our Prayers, but it ought to be the First too, for God is a very present help in trouble, Says David, Psalm 46.1. other helps Are not always At hand, but God's help is.
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Yea but Gods decrees are immutable, and his will is unchangeable, how then can our praiers incline him this way or that way? Thus indeed have wicked wits reasoned against praier;
Yea but God's decrees Are immutable, and his will is unchangeable, how then can our Prayers incline him this Way or that Way? Thus indeed have wicked wits reasoned against prayer;
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Yee aske and receive not, because ye aske amisse, saith St. Iames, Iames 4.3. go to it therefore the third time, and by often praying thou shalt finde out the error of thy prayer.
Ye ask and receive not, Because you ask amiss, Says Saint James, James 4.3. go to it Therefore the third time, and by often praying thou shalt find out the error of thy prayer.
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Ostium Coeli forsitan proptere• clausum est ut ta fortiùs pulses, Heaven gate is therefore perhaps shut that thou maist knocke the longer and the lowder, give not over knocking then untill the doore be opened.
Ostium Coeli Perhaps proptere• Clausum est ut ta fortiùs pulses, Heaven gate is Therefore perhaps shut that thou Mayest knock the longer and the Louder, give not over knocking then until the door be opened.
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Did the unrighteous Judge in the Gospell yeeld at last to the importunate prayer of the widow? And shall not the righteous Judge of heaven and earth, thinke ye, yeeld to the importunate prayers of his owne deare servants in their afflictions?
Did the unrighteous Judge in the Gospel yield At last to the importunate prayer of the widow? And shall not the righteous Judge of heaven and earth, think you, yield to the importunate Prayers of his own deer Servants in their afflictions?
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yet I am sure the thorne of affliction will urge us to call often upon the Lord, who is our onely refuge in time of trouble, rogavi Dominum, I prayed unto the Lord, &c. which is the first branch of this Petition.
yet I am sure the thorn of affliction will urge us to call often upon the Lord, who is our only refuge in time of trouble, rogavi Dominum, I prayed unto the Lord, etc. which is the First branch of this Petition.
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but the Papists are not of Davids Religion in this point, for they have their St. Franc is and St. Bennet, and thousands more in heaven, whom they pray unto besides the Lord,
but the Papists Are not of Davids Religion in this point, for they have their Saint Franc is and Saint Bennet, and thousands more in heaven, whom they pray unto beside the Lord,
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they pray unto their Saint Apollonia against the toothach, to their Saint Petronella against a fever, to their Saint Roch against the plague, to their Saint Liberius against the stone, to their Saint Nicholas against a tempest at sea, to their St. Leonard against bonds and imprisonment,
they pray unto their Saint Apollonia against the toothache, to their Saint Petronella against a fever, to their Saint Roch against the plague, to their Saint Liberius against the stone, to their Saint Nicholas against a tempest At sea, to their Saint Leonard against bonds and imprisonment,
and to other Saints against the like evills, as Cornelius a lapide, one of their owne writers, is not ashamed to confesse in his Commentaries upon the second Chapter of Saint Pauls Epistle to the Hebrewes.
and to other Saints against the like evils, as Cornelius a Lapide, one of their own writers, is not ashamed to confess in his Commentaries upon the second Chapter of Saint Paul's Epistle to the Hebrews.
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and hee hath no other Master of Requests, but the Spirit it selfe to make intercession for us, no other favourite to present out praiers but his deare Son and our blessed Saviour Jesus Christ, who is our Advocate at the right hand of God.
and he hath no other Master of Requests, but the Spirit it self to make Intercession for us, no other favourite to present out Prayers but his deer Son and our blessed Saviour jesus christ, who is our Advocate At the right hand of God.
And so I come to the end of Saint Pauls Petition, which was, that the thing which did so trouble him might goe away from him, Vt discederet à me, that it might depart from me.
And so I come to the end of Saint Paul's Petition, which was, that the thing which did so trouble him might go away from him, Vt discederet à me, that it might depart from me.
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But in the meane time, although these thornes of affliction be not presently pluckt out, these messengers of Satan doe not straight way depart from us,
But in the mean time, although these thorns of affliction be not presently plucked out, these messengers of Satan do not straight Way depart from us,
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and ready to be drowned, then Christ put forth his hand and saved him, Matth. 14. God suffereth his servants many times to come to the very brinke of destruction, and then hee delivereth them.
and ready to be drowned, then christ put forth his hand and saved him, Matthew 14. God suffers his Servants many times to come to the very brink of destruction, and then he Delivereth them.
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and that for many daies together, even to the approaching of death; (and upon persons in the like case, we must take heed we doe not passe any rash judgement,
and that for many days together, even to the approaching of death; (and upon Persons in the like case, we must take heed we do not pass any rash judgement,
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how have they been restored, according to the words of the Psalmist, in the multitude of the sorrowes which I had in my heart, thy comforts have refreshed my soule, Psal. 94.19. I have done with Saint Pauls petition, I come to Gods answer, which is my second generall part.
how have they been restored, according to the words of the Psalmist, in the multitude of the sorrows which I had in my heart, thy comforts have refreshed my soul, Psalm 94.19. I have done with Saint Paul's petition, I come to God's answer, which is my second general part.
A naturall man would marvell that St. Pauls complaint, being so lamentable, and his desire so reasonable, God should deny the importunate prayers of his owne servant,
A natural man would marvel that Saint Paul's complaint, being so lamentable, and his desire so reasonable, God should deny the importunate Prayers of his own servant,
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Exauditur diabolus petens Iobum tentandum, & non exauditur Paulus petens stimulum removendum, saith Saint Austin, Satan desired leave of God to tempt Iob, and it was presently granted him, the Apostle prayed often to God that the meslenger of Satan might depart from him,
Exauditur diabolus petens Iobum tentandum, & non exauditur Paulus petens stimulum removendum, Says Saint Austin, Satan desired leave of God to tempt Job, and it was presently granted him, the Apostle prayed often to God that the meslenger of Satan might depart from him,
Non semper exaudit nos ad voluntatē nostram, sed semper exaudit nos ad utilitatem nostram, saith S. Austin, God doth not alwaies heare us according to our wills,
Non semper exaudit nos ad voluntatē nostram, sed semper exaudit nos ad utilitatem nostram, Says S. Austin, God does not always hear us according to our wills,
I come now to the divine aid which God gave Saint Paul against the thing which did so trouble him, wherein the first thing I observed, is the nature and quality thereof, it was his Grace, Gratia mea, my Grace is sufficient for thee.
I come now to the divine aid which God gave Saint Paul against the thing which did so trouble him, wherein the First thing I observed, is the nature and quality thereof, it was his Grace, Gratia mea, my Grace is sufficient for thee.
Grace is the preparation to Glory, and Glory is the reward of Grace, but let us see what Grace of God this was whereof the Lord spake unto the Apostle,
Grace is the preparation to Glory, and Glory is the reward of Grace, but let us see what Grace of God this was whereof the Lord spoke unto the Apostle,
First, there is Gratia Dei extra nos, the Grace of God without us, even in God himselfe, which is the eternall love and favour of God whereby he loved us and elected us in Christ Jesus unto eternall life before the foundation of the world was laid, Ephes. 1. And here by the way I cannot but observe the ungracious dealings of the Romish Schoolemen with this grace of God, which is the fountain of all our happinesse, they never discusse nor handle it at large in their disputations, they onely name it and so away, we never finde them magnifying this grace of God as they ought to doe;
First, there is Gratia Dei extra nos, the Grace of God without us, even in God himself, which is the Eternal love and favour of God whereby he loved us and elected us in christ jesus unto Eternal life before the Foundation of the world was laid, Ephesians 1. And Here by the Way I cannot but observe the ungracious dealings of the Romish Schoolmen with this grace of God, which is the fountain of all our happiness, they never discuss nor handle it At large in their disputations, they only name it and so away, we never find them magnifying this grace of God as they ought to do;
Now some Divines understand the answer of God here of this grace of God, which if a man have, he is safe enough from the hurt and danger of all temptations and afflictions whatsoever:
Now Some Divines understand the answer of God Here of this grace of God, which if a man have, he is safe enough from the hurt and danger of all temptations and afflictions whatsoever:
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but continueth with us for ever, Psal. 103. For whom God loveth, hee loveth unto the end, Ioh. 13. And so I come to the measure and efficacy of this grace, sufficit tibi, it is sufficient for thee.
but Continueth with us for ever, Psalm 103. For whom God loves, he loves unto the end, John 13. And so I come to the measure and efficacy of this grace, sufficit tibi, it is sufficient for thee.
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Sufficiency is a word of mediocrity betweene two extreames, want and abundance; for where there is sufficient, there is neither too much nor too little.
Sufficiency is a word of mediocrity between two extremes, want and abundance; for where there is sufficient, there is neither too much nor too little.
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& doth not worke like a naturall agent, the sunne shines, the fire burnes, the water moistens, quoad ultimam sphaeram activitatis, according to their uttermost abilities to bring forth their effects;
& does not work like a natural agent, the sun shines, the fire burns, the water moistens, quoad ultimam Sphaeram activitatis, according to their uttermost abilities to bring forth their effects;
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And God doth give unto every one of his servants that sufficiency of his grace whereby they shal be able to overcome all temptations and afflictions, and save their owne soules.
And God does give unto every one of his Servants that sufficiency of his grace whereby they shall be able to overcome all temptations and afflictions, and save their own Souls.
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This sufficient grace makes a penny seeme to be as big as a shilling, a cottage seem to bee as faire as a Pallace, a prison seeme to be as large as a Country, want seeme to be abundance,
This sufficient grace makes a penny seem to be as big as a shilling, a cottage seem to be as fair as a Palace, a prison seem to be as large as a Country, want seem to be abundance,
yet he will not have it so, for God will have his graces to be exercised in us, tolle pugnam & non erit victoria, tolle victoriam & non erit corona, saith Saint Ambrose, if there were no conflict betweene our temptations,
yet he will not have it so, for God will have his graces to be exercised in us, Take pugnam & non erit victoria, Take victoriam & non erit corona, Says Saint Ambrose, if there were no conflict between our temptations,
and Gods grace, there would be no victory, and if no victory, no price: sometimes Amaleck, that is afflictions and temptations prevaile, and sometimes Israel, that is grace prevaileth. Victores victique cadunt, victique resurgunt.
and God's grace, there would be no victory, and if no victory, no price: sometime Amalek, that is afflictions and temptations prevail, and sometime Israel, that is grace prevails. Victors victique cadunt, victique resurgunt.
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let us behold him then with a lively faith and sure confidence, and hee will so succour us with his sufficient grace, Vt nec caro cum omnibus oblectamentis,
let us behold him then with a lively faith and sure confidence, and he will so succour us with his sufficient grace, Vt nec Caro cum omnibus oblectamentis,
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nor the world with all its persecutions, nor the Divell with all his temptations shall ever be able to separate us from the love of God which is in Christ Jesus our Lord.
nor the world with all its persecutions, nor the devil with all his temptations shall ever be able to separate us from the love of God which is in christ jesus our Lord.
and it is a truth, not of a meane or ordinary matter, but of a very high point indeed, of a famous maxime or sentence in Divinity, full of deep and divine mysteries, wherein you may behold the way which God hath alwayes taken,
and it is a truth, not of a mean or ordinary matter, but of a very high point indeed, of a famous maxim or sentence in Divinity, full of deep and divine Mysteres, wherein you may behold the Way which God hath always taken,
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as by and by you shall hear, and therefore the vulgar Latin translation is defective here, which leaves out the pronoune mea; and reads onely thus, Virtus in infirmitate perficitur, for power is made perfect in weaknesse,
as by and by you shall hear, and Therefore the Vulgar Latin Translation is defective Here, which leaves out the pronoun mea; and reads only thus, Virtus in Infirmity perficitur, for power is made perfect in weakness,
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then I will apply that particular kinde of the power of God which is proper for the same, that you may see how Gods power was perfected in the Apostles weaknes.
then I will apply that particular kind of the power of God which is proper for the same, that you may see how God's power was perfected in the Apostles weakness.
Doth the Sun appeare glorious in an eclipse? is it not rather, when he shineth in his strength? is the beauty and majesty of a Queene set forth in beggars rags,
Does the Sun appear glorious in an eclipse? is it not rather, when he shines in his strength? is the beauty and majesty of a Queen Set forth in beggars rags,
and worne in the eare, or upon the breast? In like manner is Gods strength glorious in weaknesse? is it not rather in might? Can his power bee increased or diminished? is not his power per••ct in it selfe? how then can it be perfected in the weaknes of man,
and worn in the ear, or upon the breast? In like manner is God's strength glorious in weakness? is it not rather in might? Can his power be increased or diminished? is not his power per••ct in it self? how then can it be perfected in the weakness of man,
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And therefore Iulius Caesar, and Alexander the Great before him, wished for most valiant and puissant enemies to encounter with, that they might shew their warlike strength the more against their enemies power,
And Therefore Julius Caesar, and Alexander the Great before him, wished for most valiant and puissant enemies to encounter with, that they might show their warlike strength the more against their enemies power,
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As they that are truly patient, are alwayes patient, but their patience is then most conspicuous and illustrious when they are in their greatest sufferings.
As they that Are truly patient, Are always patient, but their patience is then most conspicuous and illustrious when they Are in their greatest sufferings.
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But for the further opening of this point which I observe upon the whole frame of my text, to wit, the conjuncture of Gods power and mans weaknesse, both together, at one and the same time in the same subject,
But for the further opening of this point which I observe upon the Whole frame of my text, to wit, the conjuncture of God's power and men weakness, both together, At one and the same time in the same Subject,
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When we are despised of wantons and prophane persons, then are we pretious and honourable in Gods sight, Esay 43.4. and before his holy Angells, who rejoice at our repentance, Luke 15.10. and also in the eyes of all upright and just men, Psal. 15.4.
When we Are despised of wantons and profane Persons, then Are we precious and honourable in God's sighed, Isaiah 43.4. and before his holy Angels, who rejoice At our Repentance, Lycia 15.10. and also in the eyes of all upright and just men, Psalm 15.4.
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When we are humble in our selves before God and men, then doe we boast and glory in the crosse of our Lord Jesus Christ, Gal. 6.14. and also in reproaches, in necessities, in persecutions, in distresses for Christs sake, in the tenth verse of this Chapter.
When we Are humble in our selves before God and men, then do we boast and glory in the cross of our Lord jesus christ, Gal. 6.14. and also in Reproaches, in necessities, in persecutions, in Distresses for Christ sake, in the tenth verse of this Chapter.
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When we are besides our selves in any heavenly extasie or divine rapture, and contemplation of Gods goodnesse, mercy and love to us, which Saint Bernard calls sanam & sanctam quandam insaniam, a sound and an holy kinde of madnesse, which Moses and Peter and Paul had,
When we Are beside our selves in any heavenly ecstasy or divine rapture, and contemplation of God's Goodness, mercy and love to us, which Saint Bernard calls sanam & Sanctam quandam insaniam, a found and an holy kind of madness, which Moses and Peter and Paul had,
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When we must please no man by flattery or for our own ends, then must we please all men in all things (that are good) for their edification, that they may be saved, Rom. 15.2. 1 Cor. 10.33. VVhen we must be carefull for nothing inordinately and immoderately, and with distrust, then must we provide all things, honest in the sight of men, 2 Cor. 8.21. 1 Tim. 5.8.
When we must please no man by flattery or for our own ends, then must we please all men in all things (that Are good) for their edification, that they may be saved, Rom. 15.2. 1 Cor. 10.33. When we must be careful for nothing inordinately and immoderately, and with distrust, then must we provide all things, honest in the sighed of men, 2 Cor. 8.21. 1 Tim. 5.8.
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VVhen we have nothing of this worlds upon which we set our hearts and desires, then do we possesse all things in contentment, 2 Cor. 6.10. VVhen we are here in earth in our persons, then are we in heaven in our conversation, Phil. 3.20. VVhen we can doe nothing of our selves, then can wee doe all things through Christ that strengtheneth us, Phil. 4.13. what, all things indeed that can be done? No, but all things necessary and fit for us to doe.
When we have nothing of this world's upon which we Set our hearts and Desires, then do we possess all things in contentment, 2 Cor. 6.10. When we Are Here in earth in our Persons, then Are we in heaven in our Conversation, Philip 3.20. When we can do nothing of our selves, then can we do all things through christ that strengtheneth us, Philip 4.13. what, all things indeed that can be done? No, but all things necessary and fit for us to do.
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VVhen we are sorrowfull for our distresses, then doe we rejoyce in the Lord, 2 Cor. 6.10. Phil. 4.4. that is in his protection, in his favour, in his promises, and in his service;
When we Are sorrowful for our Distresses, then do we rejoice in the Lord, 2 Cor. 6.10. Philip 4.4. that is in his protection, in his favour, in his promises, and in his service;
yea when ye are sorrowfull for our sinnes, then doe we rejoice in our repentance, 2 Cor. 7.10. VVhen we are mortified in the flesh, then are we quickned in our mortall bodies by the Spirit, Rom. 8.11.13. VVhen we are dead unto sinnes, then doe wee live unto righteousnesse, 1 Pet. 2.24. VVhen we would doe evill by the suggestion of the old man, then would we doe good by the motions of the new man, Rom 7.19.
yea when you Are sorrowful for our Sins, then do we rejoice in our Repentance, 2 Cor. 7.10. When we Are mortified in the Flesh, then Are we quickened in our Mortal bodies by the Spirit, Rom. 8.11.13. When we Are dead unto Sins, then do we live unto righteousness, 1 Pet. 2.24. When we would do evil by the suggestion of the old man, then would we do good by the motions of the new man, Rom 7.19.
VVhen we lose our lives for Christs sake and the Gospells here in this world, then doe we save them in the world to come, Marke 9.35. VVhen we are sinners in our selves, then are we righteous before God in Christ, being justified freely by his grace, Rom. 3.24. and having the righteousnesse of Christ imputed to us, Rom. 4.5.8.
When we loose our lives for Christ sake and the Gospels Here in this world, then do we save them in the world to come, Mark 9.35. When we Are Sinners in our selves, then Are we righteous before God in christ, being justified freely by his grace, Rom. 3.24. and having the righteousness of christ imputed to us, Rom. 4.5.8.
First, there is virtus brachii the power of Gods arme, vvhereof vve read in the 20. Psalme, and the 6. verse, in the 51. of Esay, and the 9. and in the 27. of Ieremy, and the 5. and everywhere almost in the Scriptures.
First, there is virtus brachii the power of God's arm, whereof we read in the 20. Psalm, and the 6. verse, in the 51. of Isaiah, and the 9. and in the 27. of Ieremy, and the 5. and everywhere almost in the Scriptures.
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But the weaknesse of the creature, especially of man, is manifold, yea of infinite variety, but I may reduce all unto these three severall heads or sorts;
But the weakness of the creature, especially of man, is manifold, yea of infinite variety, but I may reduce all unto these three several Heads or sorts;
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Now under these three kindes of power exercised by God, and under these three heads of weaknesse appearing in man, I will comprise all my ensuing meditations upon this text.
Now under these three Kinds of power exercised by God, and under these three Heads of weakness appearing in man, I will comprise all my ensuing meditations upon this text.
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What miraculous things did God worke by Moses rod, a plaine sticke, a Shepheards staffe, which hee carried in his hand the wildernesse to rule his sheep with, which Moses afterward called virgam Dei, the rod of God, Exod. 4.20. and all this was to shew the power of Gods hand in the weaknesse of a small contemptible piece of Wood.
What miraculous things did God work by Moses rod, a plain stick, a Shepherds staff, which he carried in his hand the Wilderness to Rule his sheep with, which Moses afterwards called Virgam Dei, the rod of God, Exod 4.20. and all this was to show the power of God's hand in the weakness of a small contemptible piece of Wood.
VVhen Elias with his mantle divided the waters of Jordan hither and thither, and made a dry vvalke for himselfe and his servant to passe thorow the River, 2 King 2.8.
When Elias with his mantle divided the waters of Jordan hither and thither, and made a dry walk for himself and his servant to pass thorough the River, 2 King 2.8.
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and when the bones of Elizeus raised a dead man unto life againe, 2 King. 13.21. (vvhose corpse vvas cast in hast into the Sepulchre of the Prophet) and that as soone as ever the dead body did but touch the dead Prophets bones, did not God manifest the power of his hand in the vveaknesse of those things?
and when the bones of Elisha raised a dead man unto life again, 2 King. 13.21. (whose corpse was cast in haste into the Sepulchre of the Prophet) and that as soon as ever the dead body did but touch the dead prophets bones, did not God manifest the power of his hand in the weakness of those things?
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then all the children of their sort were with the daily provision of the Kings meat and of his wine, Dan. 1.15. The New Testament affords as many demonstrations of this maxime as the Old, how that God hath perfected the power of his Arme in poore inconsiderable and contemptible things:
then all the children of their sort were with the daily provision of the Kings meat and of his wine, Dan. 1.15. The New Testament affords as many demonstrations of this maxim as the Old, how that God hath perfected the power of his Arm in poor inconsiderable and contemptible things:
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by the touchonly of the hem of Christs garment, all diseases were perfectly cured, Matth. 14.36. nay with handkerchers that were brought from Saint Pauls body, not onely diseases, but evill spirits departed from men, Acts 19.12. nay with the very shadow of Peter passing through the streets of Jerusalem, sicke folke were healed, Acts 5.15.
by the touchonly of the hem of Christ garment, all diseases were perfectly cured, Matthew 14.36. nay with handkerchiefs that were brought from Saint Paul's body, not only diseases, but evil spirits departed from men, Acts 19.12. nay with the very shadow of Peter passing through the streets of Jerusalem, sick folk were healed, Acts 5.15.
And unto their cursed gaine they adde their temptations of Gods power, by their superstitious addresses unto their reliques, expecting miracles, and cures, and helpes from them.
And unto their cursed gain they add their temptations of God's power, by their superstitious Addresses unto their Relics, expecting Miracles, and cures, and helps from them.
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But I leave them with their reliques, and proceed to shew you how God hath not onely perfected the power of his arme in the weaknesse of the creatures below man,
But I leave them with their Relics, and proceed to show you how God hath not only perfected the power of his arm in the weakness of the creatures below man,
Who would ever have thought that Moses, an infant, exposed to destruction in an arke of bulrushes, should afterwards have beene the deliverer of all Gods people? Who would ever have imagined that Ioseph being sold for a bond-slave to strange Merchants, should afterwards have beene Lord over all Aegypt? VVho would ever have believed that David, the youngest of his fathers sonnes, of whom little or no account at all was made,
Who would ever have Thought that Moses, an infant, exposed to destruction in an Ark of Bulrushes, should afterwards have been the deliverer of all God's people? Who would ever have imagined that Ioseph being sold for a bondslave to strange Merchant's, should afterwards have been Lord over all Egypt? Who would ever have believed that David, the youngest of his Father's Sons, of whom little or no account At all was made,
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And we have seene by experience, that God hath raised up meane mens sons to be very great instruments of his glory, both in Church and Commonwealth, according to the saying of David, God raiseth the poore out of the dust,
And we have seen by experience, that God hath raised up mean men's Sons to be very great Instruments of his glory, both in Church and Commonwealth, according to the saying of David, God Raiseth the poor out of the dust,
But the power of Gods arme was then made perfect indeed, in the weaknesse of man, beyond all admiration, in the resurrection of our blessed Saviour from the dead.
But the power of God's arm was then made perfect indeed, in the weakness of man, beyond all admiration, in the resurrection of our blessed Saviour from the dead.
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then was he Deus verè absconditus, a hidden God indeed, as the Prophet speakes, Esay 45.15. then was the power of his arme hidden in the weaknesse of man.
then was he Deus verè absconditus, a hidden God indeed, as the Prophet speaks, Isaiah 45.15. then was the power of his arm hidden in the weakness of man.
But when he rose againe from the dead, then was he declared to be the Sonne of God with power, Rom. 1.4. then was the power of his arme made perfect, manifested and openly shewed in the weakenesse of flesh.
But when he rose again from the dead, then was he declared to be the Son of God with power, Rom. 1.4. then was the power of his arm made perfect, manifested and openly showed in the weakness of Flesh.
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When Christ was dead and laid in his grave, and the stone was sealed, ne mors exire aut vita intrare possit, as Chrysologus irronically speakes of the chiefe Priests and Pharisees, least death should chance to steal out,
When christ was dead and laid in his grave, and the stone was sealed, ne mors exire Or vita intrare possit, as Chrysologus irronically speaks of the chief Priests and Pharisees, least death should chance to steal out,
and dance as it were upon the Sepulchre for joy, singing their NONLATINALPHABET and triumphant songs, surely he is now so low, that he can never rise againe;
and dance as it were upon the Sepulchre for joy, singing their and triumphant songs, surely he is now so low, that he can never rise again;
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he onely had power to lay downe his life, and he onely had power to take it up againe, Iohn 10. and he rose againe from the dead, nunquam moriturus never to dye any more, death hath no more dominion over him;
he only had power to lay down his life, and he only had power to take it up again, John 10. and he rose again from the dead, Never Moriturus never to die any more, death hath no more dominion over him;
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so then I may truly say with Saint Austine, Non babuit divinitas quò se demitteret humiliùs neque habuit humanitas quò se attolleret altiùs, the Godhead could not possibly descend any lower then to take the weake nature of man,
so then I may truly say with Saint Augustine, Non babuit divinitas quò se demitteret humiliùs neque Habuit humanitas quò se attolleret altiùs, the Godhead could not possibly descend any lower then to take the weak nature of man,
no creature under heaven is capable of Gods Grace but only man, men made of flesh and bloud, made of dust and slime, sinfull men have this treasure of Gods Grace in vasis testaceis in earthen vessells, that the excellency of the povver may be of God and not of men, 2 Cor. 4.7. We are cophini seminis coelestis, the baskets vvherein the seed of Gods word is put vvhich is able to save our soules, vve are the cabinets wherein the pretious jewells of the blessed Spirit of God are kept;
no creature under heaven is capable of God's Grace but only man, men made of Flesh and blood, made of dust and slime, sinful men have this treasure of God's Grace in vasis testaceis in earthen vessels, that the excellency of the power may be of God and not of men, 2 Cor. 4.7. We Are cophini seminis coelestis, the baskets wherein the seed of God's word is put which is able to save our Souls, we Are the cabinets wherein the precious Jewels of the blessed Spirit of God Are kept;
and what singular lights of Grace hath God made many men in the knowledge of his sacred Word in vvorkes of piety and charity, and in holinesse of life.
and what singular lights of Grace hath God made many men in the knowledge of his sacred Word in works of piety and charity, and in holiness of life.
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Daniel a young youth inspired by God, convinced and condemned to death, the two lust-breathing Elders for their false witnesse against chaste Susanna; and Samuel a younger then he, in his little coat ministred before the Lord, being girded with a linnen Ephod,
daniel a young youth inspired by God, convinced and condemned to death, the two lust-breathing Elders for their false witness against chaste Susanna; and Samuel a younger then he, in his little coat ministered before the Lord, being girded with a linen Ephod,
but children younger then these, cried in the Temple when Christ came into it, Hosanna to the sonne of David; which when the chiefe Priests and Scribes heard and saw, they said unto Christ in a mocking manner, hearest thou what these say,
but children younger then these, cried in the Temple when christ Come into it, Hosanna to the son of David; which when the chief Priests and Scribes herd and saw, they said unto christ in a mocking manner, Hearst thou what these say,
and in the Church Calenders as many women Saints and Martyrs as men, who shall be renowned in the Church for their faith, holinesse and other Christian vertues as long as the Gospell shall be preached in the world;
and in the Church Calendars as many women Saints and Martyrs as men, who shall be renowned in the Church for their faith, holiness and other Christian Virtues as long as the Gospel shall be preached in the world;
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and Christ appeared first after his resurrection unto women, and by them declared his resurrection unto men, & dum Apostoli dubitant, faeminae credunt, saith Saint Ierome: and while the Apostles were incredulous, the women beleeved:
and christ appeared First After his resurrection unto women, and by them declared his resurrection unto men, & dum Apostles dubitant, faeminae credunt, Says Saint Jerome: and while the Apostles were incredulous, the women believed:
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thus hath God shewed the strength of his Grace in their infirmity, and the power of his Spirit in the weaknesse of their nature, that they should glory not in themselves;
thus hath God showed the strength of his Grace in their infirmity, and the power of his Spirit in the weakness of their nature, that they should glory not in themselves;
Fourthly, the power of Gods Grace is made perfect in the weaknesse of the lowest condition of men, in the weaknesse of ignorance, basenesse and poverty;
Fourthly, the power of God's Grace is made perfect in the weakness of the lowest condition of men, in the weakness of ignorance, baseness and poverty;
Deus ab infirmioribus incaepit; and therefore Christ chose to be his Apostles, no disputing Logicians, no witty Poets, no eloquent Orators, no subtlie Mathamatitians, no deep Philosophers, no wise States-man, no mighty Princes,
Deus ab infirmioribus incaepit; and Therefore christ chosen to be his Apostles, no disputing Logicians, no witty Poets, no eloquent Orators, no subtly Mathamatitians, no deep Philosophers, no wise Statesman, no mighty Princes,
and therby to perswade Orators, and Phiosophers, and the mighty men of the world, yea the very enemies and perfecutors of Christian Religion, in the height of all their menacies,
and thereby to persuade Orators, and Phiosophers, and the mighty men of the world, yea the very enemies and perfecutors of Christian Religion, in the height of all their menacies,
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and most cruell torments, to beleive and to imbrace the Gospell of Christ, and in so short a time too, declared plainly to all the world, that the power of Gods grace was made perfect in the weaknesse of ignoance, basenesse and poverty:
and most cruel torments, to believe and to embrace the Gospel of christ, and in so short a time too, declared plainly to all the world, that the power of God's grace was made perfect in the weakness of ignoance, baseness and poverty:
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But there are those now, who misunderstanding this text, and other Scriptures of the like nature, affirme, that as simple and ignorant men did heretofore without any learning or premeditation at all, preach and expound the mysteries of God, by the power of Gods Spirit,
But there Are those now, who misunderstanding this text, and other Scriptures of the like nature, affirm, that as simple and ignorant men did heretofore without any learning or premeditation At all, preach and expound the Mysteres of God, by the power of God's Spirit,
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God gave the gifts of illumination, and of knowledge to simple and ignorant men by inspiration extraordinary and miraculously, in the infancy of the Gospel,
God gave the Gifts of illumination, and of knowledge to simple and ignorant men by inspiration extraordinary and miraculously, in the infancy of the Gospel,
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but God doth still make perfect the power of his grace in the weaknesse of simple and unlearned, by bestowing upon them the spirit of regeneration and sanctification,
but God does still make perfect the power of his grace in the weakness of simple and unlearned, by bestowing upon them the Spirit of regeneration and sanctification,
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For qui hortatur ut pugnemus, adjuvat aut vincamus, saith Saint Ambroose: He that incourageth us to incounter with temptations, doth and will helpe us by his grace to overcome them:
For qui hortatur ut pugnemus, adjuvat Or Vincamus, Says Saint Ambroose: He that Encourageth us to encounter with temptations, does and will help us by his grace to overcome them:
Et habebimus victoriam in eo quae nunquam victus est, and we shall be more then conquerours through him who for our sakes was tempted and overcome, that we in him might overcom also when we are tempted:
Et habebimus victoriam in eo Quae Never victus est, and we shall be more then conquerors through him who for our sakes was tempted and overcome, that we in him might overcome also when we Are tempted:
when a man judgeth himselfe not onely unworthy of the least of all Gods mercies, but also most worthy of all the paines and torments in hell for offending God;
when a man Judgeth himself not only unworthy of the least of all God's Mercies, but also most worthy of all the pains and torments in hell for offending God;
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And then what consolation in Christ, what peace of conscience, what joy in the holy Ghost doth the power of Gods grace presently produce in his soule? which none can understand but hee that feeles,
And then what consolation in christ, what peace of conscience, what joy in the holy Ghost does the power of God's grace presently produce in his soul? which none can understand but he that feels,
decem fudi lachrymas, decem inveni consolationes, I shed ten teares for my sinnes, I found as many comforts for the same, & quantumcun { que } fuit pondus lachrymarum, tantus fuit numerus consolationum, and as the weight of my teares increased for my sinnes,
Decem fudi lachrymas, Decem Inveni consolationes, I shed ten tears for my Sins, I found as many comforts for the same, & quantumcun { que } fuit pondus lachrymarum, Tantus fuit Numerus consolationum, and as the weight of my tears increased for my Sins,
so the number of Gods comforts increased in my soule according to the saying of the Psalmist, In the multitude of the sorrowes (even of the sorrowes for my sinnes) which I had in my heart thy comforts have rejoyced my soule, Psal. 94.19. Lastly, the power of Gods grace is made perfect in the weaknesse of sicknesse, and of all manner of sufferings unto which the weake nature of man is subject;
so the number of God's comforts increased in my soul according to the saying of the Psalmist, In the multitude of the sorrows (even of the sorrows for my Sins) which I had in my heart thy comforts have rejoiced my soul, Psalm 94.19. Lastly, the power of God's grace is made perfect in the weakness of sickness, and of all manner of sufferings unto which the weak nature of man is Subject;
then ecce Margaritae in sterquilinio, behold what inestimable pearles were found upon the muckhill, what an eloquent and divine Preacher Iob was upon the dunghill, what celestiall sermons did he then make of Gods power, of his providence and of his Iustice? of mans misery, the shortnesse of this life, and the resurrection after death;
then ecce Margaritae in sterquilinio, behold what inestimable Pearls were found upon the muckhill, what an eloquent and divine Preacher Job was upon the dunghill, what celestial Sermons did he then make of God's power, of his providence and of his justice? of men misery, the shortness of this life, and the resurrection After death;
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What Angelicall meditations, what divine raptures, what heavenly ejaculations, what strong consolation, what powerfull exhortations, what NONLATINALPHABET or full assurance of faith, what victories over temprations, what swanlike songs, what longings to be dissolved and to bee with Christ, what imbracements of death have many heart-sick and dying Christians shewed upont heir beds and dying Christians shewed upon their beds of languishing, by the power of Gods grace even to the admiration of the standers by, according to the saying of David, Psal. 138.3. In the day when I cried unto the Lord he indued my soule with much strength;
What Angelical meditations, what divine raptures, what heavenly ejaculations, what strong consolation, what powerful exhortations, what or full assurance of faith, what victories over temprations, what swanlike songs, what longings to be dissolved and to be with christ, what embracements of death have many heartsick and dying Christians showed upont heir Beds and dying Christians showed upon their Beds of languishing, by the power of God's grace even to the admiration of the standers by, according to the saying of David, Psalm 138.3. In the day when I cried unto the Lord he endued my soul with much strength;
no distance of place, no close prison, no disconsolate dungeon, no Guard, no lockes, no iron gates can keepe the power of the blessed Spirit of God, the Comforter from us,
no distance of place, no close prison, no disconsolate dungeon, no Guard, no locks, no iron gates can keep the power of the blessed Spirit of God, the Comforter from us,
but above all when they suffes for Gods cause, and for the Gospells sake, as the Martyrs did, who when they heard the noise of whips and other instruments of cruelty prepared for them,
but above all when they suffes for God's cause, and for the Gospels sake, as the Martyrs did, who when they herd the noise of whips and other Instruments of cruelty prepared for them,
though they heard sweet and heavenly musicke founding in their eares, who kisted and imbraced the stakes, whereat they were burnt, playing with the flames and trying the power thereof beforehand;
though they herd sweet and heavenly music founding in their ears, who kisted and embraced the stakes, whereat they were burned, playing with the flames and trying the power thereof beforehand;
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who laughed bloud-thirsty Tyrants to scorne even to their faces, despising their cruelties while they were more wearied in devising new exquisite torments,
who laughed bloodthirsty Tyrants to scorn even to their faces, despising their cruelties while they were more wearied in devising new exquisite torments,
And what was the reason of all this? why because the power of Gods Grace was made perfect in their weaknesse, Et vilis est omnis poena ubi virtus Dei est,
And what was the reason of all this? why Because the power of God's Grace was made perfect in their weakness, Et vilis est omnis poena ubi virtus Dei est,
but vox admirantis the voice of one admiring that God this Father should with hold all the sweet influences of his heavenly assistance from him in his greatest extremity, no helpe, no ayd, no succour, no comfort at all then from heaven;
but vox admirantis the voice of one admiring that God this Father should with hold all the sweet influences of his heavenly assistance from him in his greatest extremity, no help, no aid, no succour, no Comfort At all then from heaven;
as the Psalmist speaketh, but they would have trembled, and their knees would have smitten one against another, at the sight of an officers halbart, bart,
as the Psalmist speaks, but they would have trembled, and their knees would have smitten one against Another, At the sighed of an Officers halbart, bart,
and this glorious power of God is made perfect in the weaknes of corruption, consumption, and as it were annihilation of bodies by the renovation of the creatures generally;
and this glorious power of God is made perfect in the weakness of corruption, consumption, and as it were annihilation of bodies by the renovation of the creatures generally;
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but especially the glorious resurrection of our bodies at the last day according to the working of Gods power, whereby he is able to subdue all things to himselfe, Phil. 3. And in this weak, base,
but especially the glorious resurrection of our bodies At the last day according to the working of God's power, whereby he is able to subdue all things to himself, Philip 3. And in this weak, base,
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And this glorious power of God shall be so perfected in the ignominious weake and base estate of the body after death, that it shall raise up the same numericall and individuall bodies unto life againe according to the Scriptures.
And this glorious power of God shall be so perfected in the ignominious weak and base estate of the body After death, that it shall raise up the same numerical and Individu bodies unto life again according to the Scriptures.
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I mervaile then that Durand the Schoolman upon the 4. of the sentences, the 43. and 44. distinctions should deny this numerical identity of the body in the resurrection with this bold and peremptory conclusion, salva reverentis omnipotentia divinae dico hoc fieri non posse;
I marvel then that Durand the Schoolman upon the 4. of the sentences, the 43. and 44. Distinctions should deny this numerical identity of the body in the resurrection with this bold and peremptory conclusion, Salva reverentis Omnipotentia Divinae dico hoc fieri non posse;
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although the wormes destroy this body yet in my flesh I shall see God, whom I shall see for my selfe, and these mine cies shall behold him, and not another.
although the worms destroy this body yet in my Flesh I shall see God, whom I shall see for my self, and these mine cies shall behold him, and not Another.
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Moreover that is called a resurrection indeed, ubi resurgit quod cecidit, saith St. Ierome, where that very numericall body doth rise againe unto life which died,
Moreover that is called a resurrection indeed, ubi resurgit quod cecidit, Says Saint Jerome, where that very numerical body does rise again unto life which died,
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And Tertullian gives the reason hereof, ut integrū fiat hominis judicium, that the same flesh which hath been a companion with the soule in vertue or vice, in holinesse or wickednesse in this world, may be a companion with the soule either in blisse or in paine in the world to come, otherwise one body should sinne,
And Tertullian gives the reason hereof, ut integrū fiat hominis judicium, that the same Flesh which hath been a Companion with the soul in virtue or vice, in holiness or wickedness in this world, may be a Companion with the soul either in bliss or in pain in the world to come, otherwise one body should sin,
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But after what manner shall this glorious power of God be made perfect in the weaknesse of our vile bodies? Why in the foure celestiall qualities of a glorified body, impassibility, clarity, agility and spirituality, which Tertullian calls indumenta Angelica, Angelicall vestures,
But After what manner shall this glorious power of God be made perfect in the weakness of our vile bodies? Why in the foure celestial qualities of a glorified body, impassibility, clarity, agility and spirituality, which Tertullian calls Indumenta Angelica, Angelical vestures,
All which foure Saint Paul sets downe particularly, 1 Cor. 15. It is sown in corruption, it is raised in incorruption, there is the impassibility of a glorified body, nothing can hurt it, it can suffer nothing:
All which foure Saint Paul sets down particularly, 1 Cor. 15. It is sown in corruption, it is raised in incorruption, there is the impassibility of a glorified body, nothing can hurt it, it can suffer nothing:
sed quasi in Angelicum habitum commutabitur, as Tertullian speaks, but it shall be as it were changed into an Angelicall state and condition in all things.
said quasi in Angelicum habitum commutabitur, as Tertullian speaks, but it shall be as it were changed into an Angelical state and condition in all things.
Et quanto corpora nostra nunc viliora tanto futura gloriosiora, and the more weake and vile our bodies are now, the more glorious shall they be hereafter:
Et quanto corpora nostra nunc viliora tanto futura gloriosiora, and the more weak and vile our bodies Are now, the more glorious shall they be hereafter:
