with one wipe we dash them out all we leave never a one no not one For all that ever have been have beene thus called and kept Yea those foure first which all Christians have ever had in so great reverence and high estimation not one of them a lawfull Councell if this new assertion take place This is a perillous inconvenience yet this we must yeeld to and more then this if we seeke to disable Assemblies so holden For sure it is all the Generall Councels were thus assembled all all seven for more are not to be reckoned the eighth was onely for a private businesse The rest were onely of the West Church alone and so not Generall The East and West together make a Generall The East and West together never met but in one of those seven for publique affaires unlesse it were once after in that of Ferrara And it is well knowen that was in hope of helpe on the East Churche's part which they never had and so the Councell never kept but broken even as soone as it was broken up Briefly then to survey those seven And I will not therein alledge the reports of Stories they write things they saw not many times and so frame matters to their owne conceits and many times are tainted with a partiall humour but onely out of authenticall Records in them and out of the very acts of the Councels themselves best able to testifie and tell by whose authority they came together And it is happy for the Church of CHRIST there are so many of them extant as there are to guide us to the truth in this point that so the right may appeare First then for the great Nicene Councell the first Generall Congregation of all that were called in the Christian world The whole Councell in their Synodicall Episâ—le written to the Church of Alexandria witnesse they were assembled the holy Emperour Constantine gathering them together out of divers Cities and Provinces 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The whole Letter is extant upon record in Socrates 1.9 and Theodoret. 1.9 Give me leave to make heere a little stand For heer at this Councell was the pale first broken and the right if any such were heer it went first away At Nice there were then together three hundred and eighteene Bishops totius orbis Lumina as Victorinus well terme 〈◊〉 them the Lights of the whole world the cheefest and choisest men for holinesse learning vertue and valour that the Christian Religion ever had before or since Men that haâ— layd downe their lives for the testimony of the truth Did any of them refuse to come being called by him as not called aright Or comming was there any one of them that did protest against it or pleaded the Churche's interest to meet of themselves Not one What was it then want of skill in so many famous men that knew not their own rights Or want of valour that knowing it for such would not so much as speake a word for it but sit still and say nothing all the while There were then and there present Spyridion Paphnutius Potamon and diverse besides but these I name that had not long before for their constancy had their right eyes bored out their right ham-strings and the strings of their right arme-pits cut in sunder Did these want courage think we Were they become so faint-hearted that they durst not open their mouth for their owne due Verily that Councell of Nice which is and ever hath been so much admired by all Christians cannot be excused before God or men if they thus conspired all to betray the Churche's right and suffered it contrary to all equity to be carried away leaving a dangerous precedent therein for all Councells ever after to the world's end But no such right there was If there had been they neither wanted wit to discerne it nor courage to claime it But they knew whose the trumpets were to whom Erunt tibi was spoken And therefore never offered to lay hold on either of them and say this is ours And yet to say the truth there is no man of reason but will think it reasonable if this were the Churche's own peculiar if appropriate unto it and so knowne to them to be there ought to have been plaine dealing now at the very first Councell of all that if Constantine would embrace Religion he must needs resigne up one of his trumpets and forbeare from thence to meddle with their Assemblies Was there so No such thing Why was there not Belike because none were there that had ever been present at any Assembly holden under persecution to know the Churche's order and manner of meeting then Yes there was Hosius Bishop of Cordova who had held the Councell of Elvira in Spaine even in the time of persecution Hosius for the West And for the East there was Eustathius Bishop of Antioch Conc. Eliberit Tom. 1.600 Concil Ancyra Tom. 1.446 had held the like at Ancyra then too both the Councells yet extant to be seen and these two Presidents of them Yet were these twain two that came first and sate formost at the Councell of Nice and neither of them pleaded or knew of any such right but that their Power then ceased and that Constantine's trumpet now took place Sure if but this first Councell be well considered it is able to move much And the example of this first was of great consequence for all the rest followed it and as this went so went they And this for the first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. The second Generall Councell at Constantinople Who called that Congregation Their owne Letter to the Emperour is yet to be seen professing they were thither assembled by His Writ 3. For the third at Ephesus let the Acts of the Councell now set out in Greek be looked on Foure severall times they acknowledge they were thither summoned by the Emperours a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oracle b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Becke c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Charge and d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tom 2.129 Conveniente Concilio secund sacram praeceptionem Tom. 2.579.2.666 Imperator Iustin. quintam oecumenicam Synodum Episcopis Ecclesiarâ—m evocatâ—â— câ—egis Tom. 3.237.244 Secundum pijssâ—â—â— iussix â—m mansuetudinis vestrae Iis quae per mansuetissâ—mae fortitudiâ—is vestrae Sacrâ—dudum praecepta sunt efficaâ—iter promptam obedientiam exhibere Commandement 4. For the fourth at Chalcedon looke but upon the very front of the Councell it proclaimeth it selfe to be there assembled Facta est Synodus ex decreto pijssimorum fidelessimorum Imperatorum Valentiniani Martiani And it is well knowen it was first called at Nice and then recalled from thence and removed to Chalcedon all wholly by the disposing of the Emperour 5. So saith the fifth at Constantinople Iuxta pium jussum à Christi amati à Deo custoditi Iustiniani Imperatoris They be their owne words 6. And so the sixth at
Shepheards Stay and ye shall see a troope of GODS Angells Heare yee one say layd in the cratch below abide and yee shall heare many sing Glorie on high in honor of Him that lyeth in it Vidisti vilia saith Saint Ambrose audi mirifica Were the things meane you have seene Wonderfull shall they be ye now shall heare and see both Vilescit praesepe ecce Angelicis cantibus honoratur Is the Cratch meane Meane as it is it is honoured with the musique of Angells it hath the whole Queer of Heaven to sing about it This also will prove a signe if it be well looked into a counter-signe to the other That of His humilitie this of His glorie Surely seeing the other three Evangelists omitted this signe one would wonder why S. Luke did not so too In discretion small credit there was in it better have concealed it one would thinke a great deale better But Saint Luke knew what he did He would never have mentioned the signe but that sure he was when he had laid Him so low he was able to up with Him againe and sing away all the disgrace of the signe with a strange Carroll and as strange a Queer sent from Heaven to sing it 1. The Queere 1. Who To the Queer then Who were they Where the first I pitch on is the word Heavenly For thence they came and thither they went againe 15. Ver. Quid praesepi coelo What hath Heaven or heavenly Personages to do here with the Cratch It should seeme some coelestiall thing there is in it as low as it seemes it reacheth high as high as Heaven heavenly things and heavenly Personages both About it here comes divers from Heaven For it there goes Glorie up to Heaven So that the signe is also Esay 7.11 signum de coelo sursum from on high by reason of the Queer as well as a signe from the earth beneath in respect of the Cratch here 2. In what habit How appeare they These Personages were Angells It is said expresly 15. ver Yet are they here said to be Souldiers What shall we have warre then for they are in the habit of warre True of warre but it is warre not that now is or hereafter should be but of warr that had been before even to the day of this Birth but now to cease witnesse Pax in terris There had been no Peace with heaven but plaine hostilitie Ephes. 2.3 Gen. 3.24 between earth and it No goodwill toward men but filij irae children of wrath all Ever since the Cherubin first drew upon Adam and with a shaken sword kept the entry of Paradise Ever since in armes till this very day Their habit shewes what was before Their song what now should be By vertue of CHRISTS nativitie Peace to earth from Heaven Good-will to men from GOD. So now upon His Birth they were to disarme but before they put their armor of yet being in it they would have a Paean and sing of the new world that was now to ensue A signe this and a strange one this coniunction species praeliantium and voces cantantium the habit of warre and the song of peace Souldiers make a camp come to fight These make a Queer come to sing They are not in the habit of Queer-men yet they sing They are in the habit of men of warre yet sing of peace 3. What number What number A multitude there was of them First for the more authoritie that in the mouthes of many this truth might be established many to witnesse it 2 Then for the better musique if a full Queer many to sound it out It was a matter of great weight so diverse to testifie it It was a matter of high praise diverse therefore to celebrate and set it forth When we heare of a multitude we feare a confusion But you will observe this multitude was multitudo Militiae No confused rout No but acies ordinata a well ordered armie There is order in an armie There is order in a Queer There is order among Angells coördinate among themselves subordinate to their head and leader So a multitude without confusion And yet there is a further matter in this same multitude For that there were not some few of them but a great many that was a signe it was no petie SAVIOVR that was borne Iude 13.15 Gen. 18.2 To have Angells come by one and by two as at the birth of SAMSON or ISAAC and others But the grand SAVIOVR of all by his troops of them the LORD of hosts Himselfe as attended by the whole Armie Heb. 1.6 For at His Birth was fulfilled that the Apostle speaks of Heb. 1.6 When He brings His only begotten SONNE into the world He saith Let all the Angells of GOD worship Him Let the whole Host of Heaven do Him honor As honor Him heer they do For Psal. 50.23 they that offer Him praise honor Him and praise they offer Him the next word is laudanâ—ium And even now they do it Even heer is this honor done Even to Him in his cratch is it done And Heaven it selfe for a while left emptie that it may be done All which is but a signe to shew what a shew He could have made if He had listed Mat. 26.53 that he might have had the Legions he speakes of at his Death that had them in such a multitude to day at his Birth A signe He was not weake what ever he seemed that had these militarie forces if He would to take armes for Him That He was not to be despised how ever He appeared that had these consorts of Angells to sing about His cratch and to praise GOD for Him What did they Praised GOD. For Angells to praise GOD is no new thing 4. What they did Iob. 38.7 From the beginning it was their occupation so to do Iob. 38.7 But to praise Him for a child in a cratch that lo is new A new thing A new song and if you will a new signe too For never the like seen before Before in Iob their praise was for the creating they had that only then to praise Him for now for the restoring of all things For the birth of the world then for the new birth of it now by the birth of Him by whom the world at first was made and now ne perderet quod condidit made againe created anew and many a new creature in it To Him sitting in the throne sing they their Sanctus Esai 6. For to CHRIST was the Sanctus soong Esay 6 3. Ioh. 12.11 saith Saint Iohn directly in his 12. 41. Now to Him heer lying in the manger which is great odds But indeed to both in imis puero in excelsis Deo For He was both And His being both was an Ecce signum if ever there were any upon earth And lastly all this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that instantly No pause between betweene Amen 5.
on CHRIST 's body the Church Or when they that in their whole dealings all the world sees are vn-reformed seriously consult how to reforme the Church When they that doe no good with their owne devise what good may be done with Marie Magdalen's they that have spent and sold and consumed themselves and never in their whole lives shewed any regard of the poore when they talke of charitable vses O dolor saith Augustine Quis tulerit saith the Poët Vtquid perditio doth but evill fitt their mouthes GOD help us when Iudas must reforme Marie Magdalen This is a griefe would this alone But a greater griefe it is to see how he is matched in this complaint That in this murmuring some other diverse well disposed and of the better sort of CHRIST 's Disciples ioyne with him and take part against Marie Magdalen Who rather carried with the speech then heeding the Speaker were drawen into the societie of the same repining And this sure is Scandalum magnum when evill counsell meeteth with easy beliefe and subtiltie findeth credulitie When the Pharisees can perswade Iohn's Disciples to muster with them and say Why doe we and Iohn's Disciples fast whom you cannot but say Mar. 2.18 are good men whatsoever you thinke of us When Iudas can say Why doe I and CHRIST 's owne Disciples reprove this So is it with us Not to see homines perditos queri de perditione them speake of wast that have wasted themselves for that might be digested but to see grave and good men erre the same error and draw in the same line with them But no doubt that which caried these heere leadeth them too Prâ—tenses that which was hable to deceive CHRIST 's Disciples deceiveth them too And this is the difference That the Disciples in a good meaning went with him because they saw he said well But Iudas upon a greedy covetous minde to have his owne turne served For cui bono if it had come to the poore who should have had the distribution It was his office so that it may be he spake for himselfe Which did plainely appeare by the issue For upon better information given by CHRIST the Disciples were answered and remained content But Iudas grew enraged and fell from evill to worse from covetise to malice from sacrilege to treason Even to this dangerous resolution Vendere nardum or if not Vendere Christum and to subvert Him that he might not spoile For all the world as some in our time that sought helpe of authority while they had hope that way to prevaile but when that came not since beginne to hold they will and may doe it without stay for authority and seeke to subvert the State they cannot forme to their phansie My hope is and so is my prayer That those which have hitherto beene caried with their plotts and pretenses now they be enformed and see what the truth is may doe as the Disciples leave Iudas in his murmuring and let Marie Magdalen be quiet That which we learne of this part is 1. From Iudas That a good speech may drop out of an evill mouth As sure setting aside that the hands be Esau's the voice might-become Iacob well enough This instruction we have from Iudas Gen 27.22 It was GOD 's will that even he should preach and we learne some good lessons by him And this we may learne That No wast is to be made and if we learne it even he shall co-operate to our good And as from him we have this speech for our Oeconomie Ioh. 11.50 so from Caiphas as bad as he we have another full as good for our Policie That speech which Saint Bernard can never enough commend Melius est ut pereat unus quà m vnitas Both evill meant I grant but both well spoken where their place is So it pleaseth GOD that we should heare His wisedome justified not onely out of the mouth of her owne children Matt. 11.19 but even out of the mouthes of the children of follie That He might condemne evill things even by evill men Luk. 19.22 and evill men non ex ore suo not from His owne but from their owne mouthes and so their condemnation be iust Pro. 14.15 From the Disciple's too easy beliefe we learne Credit omni verbo not to trust phrases and oyled speeches too fast Never by the list to conclude of the cloth Seeing not onely Vasa electionis but filij perditionis say well But if we heare much adoe about Vtquid perditio to stay and thinke May not this be Iudas that speaketh now as once it was And if it be to suspect when he speakes well Of this assuring our selves what Saint Paul telleth us of sadly that not onely Marie Magdalen shall be reformed and her ointment maligned and the poore opposed Phil. 1.18 but even CHRIST himselfe preached obtentu vnder pretense Therefore it standeth us in hand to looke to the Disposition as well as the Position and not to runne headlong to say streight Vtquid as fast as they So much for the Speaker 3. The â—ffection wherewith it was spoken Indigne ferenteâ— intrase dicentes With the Person by whom we propound the affection wherewith it is spoken For as the Person is a presumption So if this can be had it maketh a full evidence And that is in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he thought much with himselfe The speech for the poore if it be kindly doth naturally come from the compassion of charitie and not from the grudging of a greedy desire as this is said to doe And so should we have conceived of this that from the care of the poore no doubt but that the Spirit of GOD maketh a window in his brest and lets us see the secrets of his heart and telleth us it was not the care of the poore Non quia pertinebat ad eum de pauperibus Ioh. 12. â— but quia fur erat because he bare the bagg and tooke order it should never be over heavy but that he might well beare it and thought all too much that went beside it Which is a point of great vse to be vnderstood It is one of the mysteries of iniquitie that Ever there be two Quia's belonging to bad purposes as Saint Marke saith 1 One 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 within in heart 2 the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without in speech Another quia they thinke in their hearts and another they speake in our eares which is the non quia 1 The one a true cause inwardly entended 2 The other onely a colour outwardly pretended As in this the true quia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a wretched humor to provide for himselfe The pretenâ—ed quia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a charitable affection to provide for the poore Ioh. 12.19 Ioh. 11.48 All sinnes have so Mundus sequitur Eum the true cause envie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but they told another quia 〈◊〉 〈◊〉 〈◊〉
but three words and but five syllables if we doe not remember it The Sentence is our SAVIOVR 's uttered by Him upon this occasion Before in Vâ—rse 18. He had saiâ— that the dayes of the Sonne of man should be as the dayes 〈◊〉 LOT in two respects 1 In respect of the sodeinesse of the destruction that should come â— and in respect of the securitie of the people on whom it should come For the Sodomites laughed at it and Lot's wife it should seeme but slightly regarded it Being then in Lot's storie verie fitly and by good consequence out of that storie He leaveth us a Memento before He leaveth it There are in Lot's storie two very notable monuments of GOD 's judgement 1 The Lake of Sodome 2 and LOT 's Wive's Piller The one the punishment of resolute sinne the other of faint vertue For the Sodomites are an example of impenitent wilfull Sinners and Lot's wife of imperseverant and relapsing righteous persons Both these are in it but CHRIST of both these taketh the latter onely For two sorts of men there are for which these two Items are to be fitted 1 To those in state of Sinne that are wrong the Lake of Sodome 2 To those in state of Grace that are well if so they can keepe them Lot's wive's Piller To the first in state of Sinne Deut. 32.32 Moses propoundeth the Vine of Sodome and grapes of Gomorra quae contacta cinerescunt that if ye but touch them turne to ashes To the other in state of grace Ier. 8.4 CHRIST heere Lot's wive's Piller To the one Ieremie crieth Qui cecidit adjiciat ut resurgat To the other Saint Paul Qui stat videat ne cadat Agar that is departed from Abraham's house 1. Cor. 10.12 Gen. 21.18 with her face toward Aegypt the Angel calleth to returne and not to persevere Lot's wife that is gone out of Sodome and in the right way to ZOAR Gen. 19.17 the Angell willeth to persevere and not to returne So that to them this Memento is by CHRIST directed that being departed from the errors of VR are gone out from the Sinnes of Sodome are entred into the profession of the truth or into the course of a vertuous life So that if we lay it to our selves we shall lay it aright that Lot's Wife be our example and that we sprinkle our selves with the salt of her Piller ne putescamus that we turne not againe to folly or fall away from our owne stedfastnesse And if it be meant to us needfull it is that we receive it A point no doubt of important consideration and necessitie as well for Religion to call on as for our Nature to heare of First for Religion her glorie it is no lesse to be hable to shew antiquos Discipulos old Professors as Mnason was then daily to convert and make new Proselytes And therefore with CHRIST we must not ever be dealing with Venite ad me but sometimes too with Manete in me Matt. 11.28 Iohn 15.4 That hath his place Not ever with stimuli goades to incite men to but otherwhile with Clavi neyles to fasten them in For as Nature hath thought requisite as well the Brests to bring up as the Womb to bring forth And Philosophie holdeth tueri of no lesse regard then quaerere And with the Lawyers Habendum is not the onely thing but Tenendum needfull too And the Physitian as carefull of the regiment and fearefull of the recidivation as of the dâ—sâ—ase and cure So Divinitie is respective to both both to lay the groundworke surely Ne corruat that it shake not with Esay's Nisi credideritis Esay 7.9 and to roofe it carefully Ne perpluat that it rain not through and rott the principalls Rom. 11 2â— with Paul's Si permaâ—seris alioquin excidéris tu Needfull then for Religion to call on this vertue and as for Religion to call on so for our Nature to be called on Wherein as there is tenellum quid a tender part not hable to endure the crosse for which we need the vertue of Patience So is there also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a flitting humor not hable to endure the taediousnesse of any thing long for which we no lesse need the vertue of Perseverance The Prophet in the 78. Psal. 78.57 Psal. saith our Nature is as a Bow which when it is bent to his full except it be followed hard till it be sure and fast starts back againe and is as farr of as ever it was The Apostle compareth it to flâ—sh as it is which will sine sale putescere Rom. 7.1 and if it be not corned of it selfe bring forth corruption And to help this our evill inclination forward there be in all Ages dangerous examples to draw us on The Isâ—aëlites after they had passed the red Sea and all the perills of the desert were now come even to the borders of Canaan Exod. 16.3 Num. 11.18.14.4 even there say Benè nobis erat in Aegypto we were better in Aegypt Let us make a Captaine and returne thither The Romanes in the New at the first so glorious Professors that Saint Paul saith All the world spake of their faith After Rom. 1.8 when trouble arose and Saint Paul was called coram of the same Romanes he saith 3. Tim. 4.16 Nemo mihi adfuit sed omnes deseruerunt None stood by me All shrunke away And in these dangerous dayes of ours The falling away quite of diverse and some such Matt 26.33 as haâ—e said of themselves with Peter Etsi omnes non ego and others have sayd of them Etsi omnes non ille The declining of others which as Daniels image decay by degrees Dan. 2.32 from a head of fine Gold fall to a silver brest and from thence to loines of brasse and thence to Leggs of iron and last to feete of clay The wavering and amaze of others that stand in the Plaine with Lot's wife looking about and cannot tell whither to go forward to little Zoar or back againe to the ease of Sodom shew plainly that Lot's wife is forgotten and this is a needfull Memento Remember Lot's wife If then it be ours and so neerly concerne us let us see quantum valent hae quinque Syllabae 1. First CHRIST sending our memorie to a storie past The Division of the use of remembring stories in generall 2. Secondly Of this particular of Lot's wife and the Points to be remembred in it 3 Thirdly How to apply those points that as Saint Augustine saith Condiant nos Sal Statuae sit nobis condimentum vitae that the Salt of this Piller may be the Season of our lives THe Prophet Esai doth call us that stand in this place the Lord's Remembrancers I. The 〈…〉 Esay â—2 6 As to GOD for the People by the office of Prayers So from GOD to the People by the office of Preaching In which office of Preaching we are
must be Hoc facite It is not mentall thinking or verball speaking there must be actually somewhat done to celebrate this Memorie That done to the holy symboles that was done to Him to His body and His bloud in the Passe-over Breake the one poâ—re out the other to represent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how His sacred body was broken and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how His pretious bloud was shedd And in Corpus fractum and Sangus fusus there is Immolatus This is it in the Eucharist that answereth to the Sacrifice in the Passe-over The memoriall to the figure To them it was Hoc facite in Mei praefigurationem do this in praefiguration of Me Luk. 22.19 1. Cor. 11.26 To us it is Doe this in commemoration of Me. To them Prenuntiare to us Anâ—untiare there is the difference By the same rules that theirs was by the same may ours be termed a Sacrifice In rigor of speech neither of them Heb. 10.4 for to speake after the exact manner of Divinitie There is but one onely sacrifice veri nominis properly so called That is CHRIST 's death Heb. 9.28 And that sacrifice but once actually performed at His death but ever before represented in figure from the beginning and ever since repeated in memorie to the world's end That only absoluâ—e all els relative to it representative of it operative by it The Lamb but once actually slaine in the fulnesse of time but virtually was from the beginning is and shall be to the end of the world That the Center in which their lines and ours their types and our anti-types doe meet While yet this offering was not the hope of it was kept alive by the prefiguration of it in theirs And after it is past the memorie of it is still kept fresh in minde by the commemoration of it in ours So it was the will of GOD that so there might be with them a continuall fore-shewing and with us a continuall shewing foâ—â—h the LOâ—D'S death till He come againe Hence it is that what names theirs caried ours doe the like and the Fathers make no scruple at it no more need we The Apostle in the X. Chapter compareth this of ours to the Immolata of the Heathen 1 Cor. 10 21. c. Heb. 13.10 And to the Hebrewes Habemus Aram maâ—cheth it with the Sacrifice of the Iewes And we know the rule of comparisons They must be eiusdem generis Neither do we stay Heere but proceed to the other Epâ—lemâ—r For â— Epâ—lemur In the Sacrament there is another thing yet to be done which dotâ— present to uâ— that which Celebremus â—oth represent From the Sacrament is the applying the Sacrifice The Sacrifice in generall Pro omnibus The Sacrament in particular to each severall receiver Pro singulis Wherein that is offered to us that was offered for us that which is common to all made proper to each one while each taketh his part of it and made proper by a communion and vnion like that of meat and drinke which is most neerely and inwardly made ours and is inseparable for ever There Celebremus passeth with the representation But heere Epulemur as a nourishment abideth with us still In that we see and in this we taste Psal. 54 8. how gratious the Lord is and hath beene to us And so much for these two as two meanes to partake the Benefit and we to vse them and as Duties required of us and we to performe them Will ye marke one thing more That Epulemur doth heere referre to Immolatus To Christ not every way considered but as when He was offered Christ's body that now is True but not Christ's body as now it is but as then it was when it was offered rent and slaine and sacrificed for us Not as now He is glorifed for so He is not so He cannot be immolatus For He is immortall and impassible But as then He was when He suffered death that is passible and mortall Then in His passible estate did He institute this of ours to be a memoriall of His Passibile and Passio both And we are in this action not onely carried up to Christ Sursum corda but we are also carried back to Christ as He was at the very instant and in the very act of His offering So and no otherwise doth this Text teach So and no otherwise doe we represent Him By the incomprehensible power of His eternall Spirit not He alone but He as at the very act of His offering is made present to us and we incorpoâ—ate into His death and invested in the benefits of it If an host could be turned into Him now glorified as He is it would not serve Christ offered is it Thither we must looke a Ioâ— 3.14 To the Serpent lift up thither we must repaire b Luk. 17.37 even ad cadaver we must c 1. Cor. 11.24 hoc facere doe that is then done So and no otherwise is this Epulare to be conceived And so I thinke none will say they doe or can turne Him 1. Itaque We bound to keepe it Now all we have to doe is to shew what we thinke of this Itaque whither it shall conclude us or no and that we shew it by our practice for other answer the Apostle will take none If we play fast or loose with it on this fashion as divers doe upon the matter as good to say The Holy Ghost cannot tell how to make an argument Christ is offered but no Itaque epulemur for all that Thus we will not say for very shame What then will we dispensare contra Apostolum which we blame as a foule abuse in the Pope and yet I cannot see but every meane person takes upon Him Papall authoritie in this case and as oft as we list dispense with the Apostle and his Itaque exempt our selves from his conclusion That we will not seeme to do No it is not at Itaque The truth is it is at Non in fermento we stick we love our levin so well be it malice or be it some other levin as bad so well we love it we will not part with it we loath the Lamb rather then the levin shall out But in the meane time there is no trifling with this conclusion there is no dispensing with the Apostle there is no wanton wilfull dis-abling our selves will serve Itaque will not be so answered Not but with Epulemur It layeth a necessitie upon every one to be a guest at this feast The Iewes we know were held hard to theirs upon a great paine to have not their names Exod. 12.19 but their soules cut out from GOD 's people And is it a lesse trespasse for Christians to passe by this Passe over or hath the Church lesse band to exact like care at our hands No indeed we must know the Holy Ghost can tell how to inferre And that this Itaque of the Apostle's is a binding
Christians keep sacred and holy by holding solemne Feasts for them least els by revolution of time forgetfulnesse might creep upon us and we prove unthankfull And do we any oâ—her thing in appointing this day then all these did I conclude with the style of the Coâ—ncells Sequentes igitur nos per omnia Sanctorum Patrum vestigia We heerin do but tread in the stepps of our holy Fathers and follow them that were followers therein of God himselfe If it be said all this while we heare no praecept alledged we have nothing but example No more had Esther heer precepâ— had she none Onely God's example she had Picked the foureteenth of Adar out of the fourteenth of Nisan from Pharao that from Haman this It is true Dirigimur praeceptis By praecepts we take our direction 〈◊〉 it is no lesse true Instruintur exemplis We receive instruction in a great part from examples also One serves for our rule the other for our patterne and we as to obey the one so to imitate the other For Perfectio inferiorum assimilatio superiorum The inferiour hath no greater perfection then to become like to them that are his Superiors Superiors I say and that in time no lesse then in place that is such as have in former times laudably gone before us The Bible sheweth this plaine there beside the Bookes of the Law that serve for Precepts to direction God hath caused to be written the Storie of the Bible to yeeld us examples for imitation And those Bookes of Storie are in Hebrew called the former Prophetts to shew before there came any predictions into the world there was a Propheticall force in them to guide God's people by To the 〈◊〉 and to the Testimonie For the practise of the Saints runneth along with the Law under the name of Testimonie their lives having ever borne testimonie to Gâ—d and his truth And as the Hebrewes say a barren Divine shall he be qui nescit 〈◊〉 legem de Prophetis that out of the Saint's practise cannot frame a Law The ground then being layd If this be agreed of that a day that a sett day and that this very day may be appointed We have two points more to touch 1 the 〈◊〉 by which it is to be injoyned and the 2 manner according to which it is to 〈…〉 1. The Authority by which it was enâ—oyned 〈…〉 first For be the ground never so good yet are not we to take up dayes 〈…〉 heads but by order of authoritie they are to be enjoyned us Whose 〈…〉 There be in a Law but three things 1 advise 2 authoritie 3 and Sâ—â—mission 〈…〉 It should seeme at the first Mardocheâ— did onely by a 〈…〉 anno celebrarent honore Verse 20. 〈◊〉 and this before 〈…〉 place That letter of his either not taking place or 〈…〉 enough and they â—eing either layâ—d down or so like to be heer commeth 〈…〉 and this no advise now but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 of then 〈◊〉 of a Law 〈◊〉 establish them for ever 〈…〉 nay noâ— both of them do of themselves 〈…〉 commission from it Not 〈…〉 Province of them 〈…〉 XXV Verse and by it 〈◊〉 they to doe all this What Esther did she did in the power of Assuerus 〈◊〉 Assuerus it is well knowen was a Heathen King yet have we heere a Feast â—â—â—ablished by his authoritie So was the King of Ninive a Heathen too Iona. 3.7 yet have we 〈◊〉 enjoyned by his So was the King of Babel a Heathen King yet a Law by him â—ade upon paine of death not to blaspheme the true GOD. So were Cyrus Dan. 3.29 Ezra 5.13.6.12 and Daâ—ius yet the Temple built by their authoritie Things pertâ—ining to Religion all So that there is in the Regall power of all yea even of Heathen Princes to confirme and to â—njoyne what may tend to the worship and service of GOD. Power against the truth or for falshood I know none no Power to destruction 2. Cor. 13.10 1. Tim. 2.2 to aediâ—â—cation all And prayer is to be made without ceasing for Kings that they may applie their power to these to aedifie in the Truth So they will if Mardochei may be in place 〈◊〉 wise them not Haman But if they mis-apply it and not to the end GOD gave it 〈◊〉 for He that gave it them is to take accompt of them for it and He will require 〈◊〉 at tâ—eir hands to Him they be respondent But â—e this heere and ever remembred if by a Heathen Prince's power this was done shall it be denied to a Christen Prince to one in whom Assuerus's power and Esther's Religion both meet to take order for daies or other rites of that nature Well then having both our ground and our authoritie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word is three severall times repeated in this one verse 1 Once for Mardochei that advised 2 Once for Esther that enjoined and 3 Once for the people that undertook to observe it It is the Iewe's operative word whereby they enact all their statutes Be it then enacted what Vt nulliâ— liceat dies hos absque solennitate transigere Verse 23. That it be lawfull for no man to passe these daiâ—s without solemnizing To a Law there go two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 two Caashers two accordings Both twaine are heere 1 According as Esther with Mardochei's advise enjoyned it 2 And according as they that is the people tooke upon them decreed to observe it Which observing is the life of every Law even the publique approbation or giving allowance of it by the constant keeping it The second according is added for the people's commendation that what was prudently advised and lawfully enjoyned was by them as dutifully observed And this they not onely did but bound themselves moreover and their seed so to continue Themselves and that with the highest bond super animas suas which is more then upon themselves and would not have beene putt in the margent but stood in the Text upon theirs and upon their seeds never to let them fall The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the 27. Verse that is to make a Kabala or tradition of it And that is the true tradition indeed when a thing orderly taken up there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is carefully and out conscience kept up there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and delivered over from the Father to the Sonne and from the Sonne to the Nephew to all succeeding Ages none daring to transgresse it on the charge of their soules This Kabala made it a perfect Law Now a word of the manner of the keeping them and so an end 2. The Manner of keeping it They enacted to keepe the Purim daies How to keepe them It will lead us this to the nature of them whither as holy-dayes or no. For at this there be that stick too A feria they will allow them a play-day or ceasing from worke or a festus dies if you