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THE PEACE OF ENMITY. GEN. 3.15.
THE PEACE OF ENMITY. GEN. 3.15.
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I will put enmity betweene thee and the woman, and betweene thy seed and her seed, he shall breake thy head,
I will put enmity between thee and the woman, and between thy seed and her seed, he shall break thy head,
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and thou shalt bruse his heele.
and thou shalt bruise his heel.
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WHen God had made the great world, hee made man the little world, as an abstract of the creation, & Epilogus operum, a conclusion of all his workes, placed him in paradise, who was a Paradise in himselfe;
WHen God had made the great world, he made man the little world, as an abstract of the creation, & Epilogus Operum, a conclusion of all his works, placed him in paradise, who was a Paradise in himself;
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his soule as rich as that soile, naked, because cloathed with innocency, instead of a garment,
his soul as rich as that soil, naked, Because clothed with innocency, instead of a garment,
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Sin it was that opened the eyes of his body, and shut the eyes of his mind, cloathed his outward and stript his inward man:
since it was that opened the eyes of his body, and shut the eyes of his mind, clothed his outward and stripped his inward man:
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hinc illae lachrymae, hence are the teares of us his posterity. The summe is that of Solomon:hinc Those lachrymae, hence Are the tears of us his posterity. The sum is that of Solomon:
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God made man righteous, but he hath sought out many inventions, and in seeking his inventions, hee found a way to lose himselfe, and all of us.
God made man righteous, but he hath sought out many Inventions, and in seeking his Inventions, he found a Way to loose himself, and all of us.
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But God had mercy on him, and not on him onely, but on us also, and by a gracious promise of his owne sonne in my text, restores him.
But God had mercy on him, and not on him only, but on us also, and by a gracious promise of his own son in my text, restores him.
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Mortality seazeth upon Adam, everlasting death had stretched out her hand to have smitten him (as Ieroboam did against the Prophet) but God withered it.
Mortality seizeth upon Adam, everlasting death had stretched out her hand to have smitten him (as Jeroboam did against the Prophet) but God withered it.
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Iustice cries give, give, and sets open her devouring throat to swallow him, but the Lord stops her mouth with a morsell from Heaven.
justice cries give, give, and sets open her devouring throat to swallow him, but the Lord stops her Mouth with a morsel from Heaven.
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The substance of my text is Gods wonderfull mercy in sinfull Adams restauration, brought in by a gracious Parenthesis, in the midst of Gods justice,
The substance of my text is God's wonderful mercy in sinful Adams restauration, brought in by a gracious Parenthesis, in the midst of God's Justice,
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and mans necessity, in the very pinch of extremity, like a showre of raine in the time of draught,
and men necessity, in the very pinch of extremity, like a shower of rain in the time of draught,
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or tanquam flos rosarum in diebus hybernis. The weight and moment of the matter, requires your attention:
or tanquam flos Of roses in diebus hybernis. The weight and moment of the matter, requires your attention:
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it's Oceanus Theologiae, a maine Ocean of Divinity, it is omnis latitudo Scripturarum, the whole breadth of Scripture, our fore-fathers Gospel, and the seminary of ours.
it's Oceanus Theologiae, a main Ocean of Divinity, it is omnis latitudo Scripturarum, the Whole breadth of Scripture, our Forefathers Gospel, and the seminary of ours.
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On this, the eyes of all primitive believers were fixed, and by faith in this promise were saved.
On this, the eyes of all primitive believers were fixed, and by faith in this promise were saved.
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'Tis the foundation of Christian Faith, the secret of Christian hope, the inducement of Christian love,
It's the Foundation of Christian Faith, the secret of Christian hope, the inducement of Christian love,
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and therefore ought to bee thrice welcome to us Christians.
and Therefore ought to be thrice welcome to us Christians.
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The just Judge of all things, commonly ordinates the punishment to the offence, he that is the first in sinning, must be the first in suffering, Adam, the last in the transgression, must be the last in execution.
The just Judge of all things, commonly ordinates the punishment to the offence, he that is the First in sinning, must be the First in suffering, Adam, the last in the Transgression, must be the last in execution.
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The Anathema first takes hold on the serpent, Diabolum serpentem, or Diabolum per serpentem, the divell by the serpent, speaking through that cane and trunke,
The Anathema First Takes hold on the serpent, Diabolum serpentem, or Diabolum per serpentem, the Devil by the serpent, speaking through that cane and trunk,
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like a Iesuite through an image, whose malediction, as it is divided into two verses,
like a Iesuite through an image, whose malediction, as it is divided into two Verses,
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so it hath divided the mindes of men into two opinions, some restrayning it to the spirituall serpent the Divell, others conjoyning the terrene serpent,
so it hath divided the minds of men into two opinions, Some restraining it to the spiritual serpent the devil, Others conjoining the terrene serpent,
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as a sharer of the punishment, which is most consonant to divine Iustice, which punisheth the act done,
as a sharer of the punishment, which is most consonant to divine justice, which Punisheth the act done,
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and suffereth not the meanes by which it is done, to goe scot-free:
and suffers not the means by which it is done, to go Scot free:
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as an affectionate father, having his only son murthered, causeth not only the murtherer himselfe to suffer condigne punishment,
as an affectionate father, having his only son murdered, Causes not only the murderer himself to suffer condign punishment,
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but expresseth his indignation towards that weapon, by which that bloody fact was committed NONLATINALPHABET, In the former verse God wrackes the instrument, in this he ruines the author of rebellion.
but Expresses his Indignation towards that weapon, by which that bloody fact was committed, In the former verse God wracks the Instrument, in this he ruins the author of rebellion.
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I will put enmity between thee, &c. My text is, like the times, litigious, it thunders out warres, and rumors of warres, seditions, tumults, colluctations, enmity.I will put enmity between thee, etc. My text is, like the times, litigious, it Thunders out wars, and rumours of wars, seditions, tumults, colluctations, enmity.
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We may name it as Isaack did the first well he digged, Esek contention, or his second well, Sitnah hatred:
We may name it as Isaac did the First well he dug, Esek contention, or his second well, Sitnah hatred:
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contention, and hatred are in it, open violence and secret circumvention:
contention, and hatred Are in it, open violence and secret circumvention:
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God himselfe the breeder of this contention, the occasioner of this quarrel 'tis vox Dei the voice of God and not of man, who here is both a Prophet,
God himself the breeder of this contention, the occasioner of this quarrel it's vox Dei the voice of God and not of man, who Here is both a Prophet,
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and a Preacher of enmity, I will put Enmity; and therefore it is not evill, for God himselfe, who is goodnesse it selfe, is author of it:
and a Preacher of enmity, I will put Enmity; and Therefore it is not evil, for God himself, who is Goodness it self, is author of it:
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It is not casuall or contingent, as the Philistines were halfe perswaded of their plague of Emerodes, a chance had happened to them:
It is not casual or contingent, as the philistines were half persuaded of their plague of Emerodes, a chance had happened to them:
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but a predestinate, prevised decree, a setled enmity, I will put, tis not a slender and triviall discord,
but a predestinate, prevised Decree, a settled enmity, I will put, this not a slender and trivial discord,
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but enmity it self in the abstract;
but enmity it self in the abstract;
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tis not unjust in regard of the adverse parties, the Serpent, and the woman, once at a false amity,
this not unjust in regard of the adverse parties, the Serpent, and the woman, once At a false amity,
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now God puts a true enmity betwixt them;
now God puts a true enmity betwixt them;
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which was not onely personall, bounded to themselves alone, but derived to their posterities, perpetuum certamen, an everlasting conflict betweene them, and their seedes for ever:
which was not only personal, bounded to themselves alone, but derived to their Posterities, perpetuum certamen, an everlasting conflict between them, and their seeds for ever:
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nor is the issue uncomfortable, for the victory is already determined for the woman, and her seed:
nor is the issue uncomfortable, for the victory is already determined for the woman, and her seed:
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he shall breake, &c. Now whereas the Septuagint render it, NONLATINALPHABET, observabit te, it should rather be,he shall break, etc. Now whereas the septuagint render it,, observabit te, it should rather be,
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as a Critick observes, NONLATINALPHABET conteret; or else it is too short, and though the Originall be equall in both,
as a Critic observes, Conteret; or Else it is too short, and though the Original be equal in both,
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yet Divines have generally noted an inequality, multo gravius accipies damnum quàm offeres. He shall breake thy head, and thou shalt (but) bruise his heele.
yet Divines have generally noted an inequality, Much Gravius accipies damnum quàm offeres. He shall break thy head, and thou shalt (but) bruise his heel.
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So that my text is, Castrorum acies bene ordinata, an army well marshalled where every one keepes his place and ranke.
So that my text is, Castrorum acies bene Ordinary, an army well marshaled where every one keeps his place and rank.
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First, here is the prime agent, and heavenly disposer, I. Secondly, his active power, determination or constitution it selfe, will put.
First, Here is the prime agent, and heavenly disposer, I Secondly, his active power, determination or constitution it self, will put.
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Thirdly, the Instrument, or meanes used to effect it, enmity.
Thirdly, the Instrument, or means used to Effect it, enmity.
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Fourthly the subjects of this contrariety, the serpent, and the woman, his seed and her seed, opposite ex Diametro one to the other. Fiftly the effects.
Fourthly the subject's of this contrariety, the serpent, and the woman, his seed and her seed, opposite ex Diameter one to the other. Fifty the effects.
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He shall breake thy head, and thou shalt &c. or in military tearmes, we have, First the moover of this quarrell, divine goodnesse, justice, and providence.He shall break thy head, and thou shalt etc. or in military terms, we have, First the mover of this quarrel, divine Goodness, Justice, and providence.
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Secondly, the measure of it, NONLATINALPHABET enmity, not onely simultas, a secret spleene, but open manifest malice,
Secondly, the measure of it, enmity, not only simultas, a secret spleen, but open manifest malice,
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and detestation, joyned with a desire to do hurt. Thirdly the Antagonists or Combatants; The serpent and the woman, and their innumerable armies.
and detestation, joined with a desire to do hurt. Thirdly the Antagonists or Combatants; The serpent and the woman, and their innumerable armies.
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Lastly, the Successe of the Combat, the conflict is fierce, there are hurts on both sides; but the conquest is glorious:
Lastly, the Success of the Combat, the conflict is fierce, there Are hurts on both sides; but the conquest is glorious:
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He shall breake thy head, &c. In the one Champion you may see valour, and victory;He shall break thy head, etc. In the one Champion you may see valour, and victory;
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valour in that he aymes, and strikes at the head: victory in that he breakes the head.
valour in that he aims, and strikes At the head: victory in that he breaks the head.
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In the other, Wicednesse and Weakenesse: Malice joyned with power restreyned, and disabled to performe his mischievous intents:
In the other, Wicednesse and Weakness: Malice joined with power restrained, and disabled to perform his mischievous intents:
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In that he can but bruise, though he desires to doe more, and that but the heele,
In that he can but bruise, though he Desires to do more, and that but the heel,
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though he desires to goe farther: Thou shalt but bruise, his flesh is impenetrable; and but his heele, his body is impregnable.
though he Desires to go farther: Thou shalt but bruise, his Flesh is impenetrable; and but his heel, his body is impregnable.
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Yet this is but the casket, there is a rich jewell within, for I must use the Apostle his phrase. Yet this is but the casket, there is a rich jewel within, for I must use the Apostle his phrase.
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NONLATINALPHABET, These things are an Allegory, there is a sweet kernell shut up under this shell of words? And this particle he, or it hath a double portion among the rest.
, These things Are an Allegory, there is a sweet kernel shut up under this shell of words? And this particle he, or it hath a double portion among the rest.
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NONLATINALPHABET a most faire, and rich Margarite:
a most fair, and rich Margarite:
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Christ himselfe, a precious treasure hid here in this field of enmity, and he whom the heaven of heavens cannot containe, is couched in this small continent, The seed of the woman, by whom the head of the serpent must be broken, the Sonne of God, in whom all the nations of the earth must be blessed.
christ himself, a precious treasure hid Here in this field of enmity, and he whom the heaven of heavens cannot contain, is couched in this small continent, The seed of the woman, by whom the head of the serpent must be broken, the Son of God, in whom all the Nations of the earth must be blessed.
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I am sure, full of grace and truth are these wordes, in God the Father, so fully, freely, and fitly promising to send his owne Sonne, to save the world,
I am sure, full of grace and truth Are these words, in God the Father, so Fully, freely, and fitly promising to send his own Son, to save the world,
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as soone as it was lost, and to restore man, as yet by an actuall sentence of Iudgement, uncondemned.
as soon as it was lost, and to restore man, as yet by an actual sentence of Judgement, uncondemned.
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These choice particulars are in this text: all which with brevity I will orderly and plainly point at.
These choice particulars Are in this text: all which with brevity I will orderly and plainly point At.
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I must begin well, NONLATINALPHABET, with God himselfe (l). God is in this place in this particle.
I must begin well,, with God himself (l). God is in this place in this particle.
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Ego cum pondere pronuntiandum, saith a Father. Ego cum ponder pronuntiandum, Says a Father.
fw-la fw-la vvb fw-la, vvz dt n1.
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But if any not satisfied with this Solecisme should aske this Question, what is his name, and his sonnes name;
But if any not satisfied with this Solecism should ask this Question, what is his name, and his Sons name;
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Let him know, Deus est nomen suum, & nomen suum ipse est, God is his name, and his name is himselfe:
Let him know, Deus est Nome suum, & Nome suum ipse est, God is his name, and his name is himself:
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and if we will be wise to sobriety, let us not be so curious to know what he is in himselfe,
and if we will be wise to sobriety, let us not be so curious to know what he is in himself,
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as carefull to observe what he is to us: Our Creatour in the first chapter, our Redeemer in this verse.
as careful to observe what he is to us: Our Creator in the First chapter, our Redeemer in this verse.
c-acp j pc-acp vvi r-crq pns31 vbz p-acp pno12: po12 n1 p-acp dt ord n1, po12 n1 p-acp d n1.
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J will ] the will of God is the first fountaine, and Soveraigne cause of all things;J will ] the will of God is the First fountain, and Sovereign cause of all things;
pns11 vmb ] dt n1 pp-f np1 vbz dt ord n1, cc j-jn n1 pp-f d n2;
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He worketh all things according to the counsell of his owne Will. He works all things according to the counsel of his own Will.
pns31 vvz d n2 vvg p-acp dt n1 pp-f po31 d n1.
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He is no idle, or Idoll God, as ignorants make him, that sits in the chayre of contemplation,
He is no idle, or Idol God, as Ignorants make him, that sits in the chair of contemplation,
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but he is alwaies active and operative, Curiosus et plenus negotii ' Deus: A curious, exquisite, provident God, full of businesse.
but he is always active and operative, Curious et plenus negotii ' Deus: A curious, exquisite, provident God, full of business.
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Nor is he housed above the Moone, as the Peripatetickes would have him, but he taketh care of things below, Nor is he housed above the Moon, as the Peripatetics would have him, but he Takes care of things below,
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and that from the highest to the lowest, yet nec superior in illis, nec inferior in istis, neither superiour in those, nor inferiour in these;
and that from the highest to the lowest, yet nec superior in illis, nec inferior in istis, neither superior in those, nor inferior in these;
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he sees and forsees all things, from eternity to eternity, as if present;
he sees and forsees all things, from eternity to eternity, as if present;
pns31 vvz cc vvz d n2, p-acp n1 p-acp n1, c-acp cs j;
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he foreknoweth what they shal be, he worketh them before they are, decrees them before he workes them, bringes to passe what he decrees,
he foreknoweth what they shall be, he works them before they Are, decrees them before he works them, brings to pass what he decrees,
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and turnes all things he brings to passe to his owne peculiar designed endes: and this is all NONLATINALPHABET, according to the counsell of his will:
and turns all things he brings to pass to his own peculiar designed ends: and this is all, according to the counsel of his will:
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and in my text it is NONLATINALPHABET the good will and pleasure of God prevising, purposing, providing aforehand, that mercy and comfort which he meant to shew to his in future generations, I will.
and in my text it is the good will and pleasure of God prevising, purposing, providing aforehand, that mercy and Comfort which he meant to show to his in future generations, I will.
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But can such bright beames produce such a foggy vapour as enmity? can so pure a fountaine send forth such troubled streames? Farre be it from the Maker of al things to do that which is unbeseeming his heavenly moderation and as farre be it from us to conceive so of our mercifull Creatour.
But can such bright beams produce such a foggy vapour as enmity? can so pure a fountain send forth such troubled streams? far be it from the Maker of all things to do that which is unbeseeming his heavenly moderation and as Far be it from us to conceive so of our merciful Creator.
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The rule is true, Ideo misit Deus bonam separationem, ut malam rumperet conjunctionem. God therefore sent a good separation, that he might dissolve an evill conjunction.
The Rule is true, Ideo misit Deus Good separationem, ut Evil rumperet conjunctionem. God Therefore sent a good separation, that he might dissolve an evil conjunction.
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And as for the inference of this enmity, Grace, Grace unto it: yea blessed be the wombe that bare it, and the paps that gave it sucke.
And as for the Inference of this enmity, Grace, Grace unto it: yea blessed be the womb that bore it, and the paps that gave it suck.
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This warre is our peace, this strife is our attonement.
This war is our peace, this strife is our atonement.
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This enmity betweene Satan and us, is our unity with God, and our amity with the blessed Angells:
This enmity between Satan and us, is our unity with God, and our amity with the blessed Angels:
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Heere are grapes of thornes, and figs of thistles, the sealed gates of everlasting life rend open by these brushes.
Here Are grapes of thorns, and figs of thistles, the sealed gates of everlasting life rend open by these brushes.
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This is NONLATINALPHABET the manifold wisedome of God, that fetcheth about his purposes from a farre, This is the manifold Wisdom of God, that Fetches about his Purposes from a Far,
d vbz dt j n1 pp-f np1, cst vvz p-acp po31 n2 p-acp dt j,
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and by strange meanes effects his designements, workes out his owne ends, and our comforts by contrary instruments, procures health by poison, takes hony out of a weed, water out of a Rock, oile out of a stone, good out of evill, light out of darknes, salvation out of enmity. I will put enmity.
and by strange means effects his designments, works out his own ends, and our comforts by contrary Instruments, procures health by poison, Takes honey out of a weed, water out of a Rock, oil out of a stone, good out of evil, Light out of darkness, salvation out of enmity. I will put enmity.
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The next thing is the parties betwixt whom the litigation and contention is, the Serpent and the woman, two companions in evill, confederates in rebellion:
The next thing is the parties betwixt whom the litigation and contention is, the Serpent and the woman, two Sodales in evil, confederates in rebellion:
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now God sets them at variance.
now God sets them At variance.
av np1 vvz pno32 p-acp n1.
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It is a rule of Tacitus, that society once throughly broken proves deadly, and he gives the reason of it, Quae apud concordes vincula charitatis, incitamenta irarum apud infensos sunt.
It is a Rule of Tacitus, that society once thoroughly broken Proves deadly, and he gives the reason of it, Quae apud concords vincula charitatis, Incitamenta irarum apud infensos sunt.
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Those things which before coupled their friendship, in a mutuall, interchangeable familiarity, are now occasions of greater detestation. The text verefies it:
Those things which before coupled their friendship, in a mutual, interchangeable familiarity, Are now occasions of greater detestation. The text verifies it:
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The serpent, and the woman were as inward as might be, in injustice, they tooke sweet sowre counsell together, had stricken their right hands together, in a wrong fellowship,
The serpent, and the woman were as inward as might be, in injustice, they took sweet sour counsel together, had stricken their right hands together, in a wrong fellowship,
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now they are in an uproa•e, and intestine insurrection, The society that keepes not within the pale of obedience, is nothing else but a partnership in conspiracy, a disordered Order easily broken, Concordia discors, it begins in sedition, and ends in contention:
now they Are in an uproa•e, and intestine insurrection, The society that keeps not within the pale of Obedience, is nothing Else but a partnership in Conspiracy, a disordered Order Easily broken, Concord discourse, it begins in sedition, and ends in contention:
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and though wicked men symbolize in that which is naught, yet God doth Commonly knap in sunder their staffe of bands, bruise the heele or breake the head of their combination.
and though wicked men symbolise in that which is nought, yet God does Commonly knap in sunder their staff of bans, bruise the heel or break the head of their combination.
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And though there be a day when Herod and Pilate be made friends, and cleave together in their devices,
And though there be a day when Herod and Pilate be made Friends, and cleave together in their devices,
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like the woman and the serpent, against the first and second Adam; Yet there shall be a time,
like the woman and the serpent, against the First and second Adam; Yet there shall be a time,
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when they shall be separated each from other as farre as the East from the West, Their affections as farre remote,
when they shall be separated each from other as Far as the East from the West, Their affections as Far remote,
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and distant as the Hyena and the dog;
and distant as the Hyena and the dog;
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the weake strings of their rotten society loosed, and their bowes strongly bent in a mutuall opposition.
the weak strings of their rotten society loosed, and their bows strongly bent in a mutual opposition.
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It is just with God to set them one against another, who have set themselves against him:
It is just with God to Set them one against Another, who have Set themselves against him:
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and to make revolters from him their Captaine, to mutinize among themselves. Thus God threatned to set the Egyptians against the Egyptians;
and to make revolters from him their Captain, to mutinize among themselves. Thus God threatened to Set the egyptians against the egyptians;
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as Cadmus his army, bred of serpents teeth, killed each other. Capitall is this enmity betweene the serpent, and the woman:
as Cadmus his army, bred of Serpents teeth, killed each other. Capital is this enmity between the serpent, and the woman:
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So that you may as soone bring the two poles of heaven together, as these two to unity.
So that you may as soon bring the two poles of heaven together, as these two to unity.
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For it is enmity in the abstract, and so it barres the subjects of any coalition.
For it is enmity in the abstract, and so it bars the subject's of any coalition.
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Reconciliation may be made betweene enemies, but never where enmity it selfe is setled, as betwixt these two:
Reconciliation may be made between enemies, but never where enmity it self is settled, as betwixt these two:
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And being thus parted, my discourse must likewise sever them. Thee ]. i. the Devill:
And being thus parted, my discourse must likewise sever them. Thee ]. i. the devil:
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whose Creation, or corruption it pleased God that Moses his pen should not exactly describe unto us, et secretum suum sibi, nec audemus hic aliquid coniicere, quod ille curauit retinere, As Saint Bernard well, upon a better occasion, Let the Lords secrets be with himselfe:
whose Creation, or corruption it pleased God that Moses his pen should not exactly describe unto us, et secretum suum sibi, nec audemus hic Aliquid coniicere, quod Isle curauit retinere, As Saint Bernard well, upon a better occasion, Let the lords secrets be with himself:
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I will not have an eye to see, where God hath not a finger to set downe.
I will not have an eye to see, where God hath not a finger to Set down.
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And though I am ignorant of his nature, yet will I strive not to be ignorant of his devises:
And though I am ignorant of his nature, yet will I strive not to be ignorant of his devises:
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undoubtedly He it is whom the spirit of God cals NONLATINALPHABET, The Dragon, the old Serpent, which is the Devill and Satan. undoubtedly He it is whom the Spirit of God calls, The Dragon, the old Serpent, which is the devil and Satan.
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A Father briefely describes him and his companions, they are Spiritus nocendi cupidissimi, a justitia penitus alieni, superbia tumidi, invidentia lividi, fallacia callidi.
A Father briefly describes him and his Sodales, they Are Spiritus nocendi cupidissimi, a justitia penitus Alieni, superbia tumidi, Envy lividi, Fallacy callidi.
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And in another place the same Father tearms them both desertores, forsakers of God, and deceptores, deceivers of us.
And in Another place the same Father terms them both Desertores, forsakers of God, and deceptores, deceivers of us.
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This is one of the Champions, you may match him with that Goliah of the Philistines.
This is one of the Champions, you may match him with that Goliath of the philistines.
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The other is a weake opponent, but comes like David, in the Name of the Lord.
The other is a weak opponent, but comes like David, in the Name of the Lord.
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The woman ) mannesse, or she-man according to the originall: mans helper, dimidium anime, his better halfe, his yoke-fellow, his second selfe.The woman) manness, or she-man according to the original: men helper, Dimension anime, his better half, his yokefellow, his second self.
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Yet Translators have heere rendered it Mulier, à Mollitie, from her nicenesse, her tendernesse of constitution, NONLATINALPHABET genus mulierum, a Creature that delights in Ornaments.
Yet Translators have Here rendered it Mulier, à Mollitie, from her niceness, her tenderness of constitution, genus mulierum, a Creature that delights in Ornament.
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Saint Chrysostome sayth keenely, she was the Devills engine to undoe man.
Saint Chrysostom say keenely, she was the Devils engine to undo man.
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But Saint Paul more mildely, she was of two earthen vessells the weaker, and deceived in the transgression: But Saint Paul more mildly, she was of two earthen vessels the Weaker, and deceived in the Transgression:
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And his conclusion is sweet, through bearing of children she shall be saved, for she should at the last beare him that should both save her, and all true beleevers.
And his conclusion is sweet, through bearing of children she shall be saved, for she should At the last bear him that should both save her, and all true believers.
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Mulierem fortem quis inveniet, (sayth the wise man) who can finde a strong, or a vertuous woman! Mulierem fortem quis inveniet, (say the wise man) who can find a strong, or a virtuous woman!
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which a Father expounds to be an admiration, not a dubitation:
which a Father expounds to be an admiration, not a dubitation:
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For though Solomon knew the weakenesse of that sex, yet he looked at the stability of Gods promise, that the same hand should be an instrument of wounding, and healing:
For though Solomon knew the weakness of that sex, yet he looked At the stability of God's promise, that the same hand should be an Instrument of wounding, and healing:
c-acp cs np1 vvd dt n1 pp-f d n1, av pns31 vvd p-acp dt n1 pp-f npg1 n1, cst dt d n1 vmd vbi dt n1 pp-f vvg, cc j-vvg:
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Et qui vicerat per foeminam, vinceretur per ipsam. He that had overcome by the woman, should bee overcome by the woman: Et qui vicerat per foeminam, vinceretur per ipsam. He that had overcome by the woman, should be overcome by the woman:
fw-la fw-la fw-la fw-la fw-la, fw-la fw-la fw-la. pns31 cst vhd vvn p-acp dt n1, vmd vbi vvn p-acp dt n1:
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though not by the same individuall person:
though not by the same Individu person:
cs xx p-acp dt d j-jn n1:
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For divines note that Eve imagined her selfe to be the mother of the holy seed;
For Divines note that Eve imagined her self to be the mother of the holy seed;
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and therefore when she bare Cain, she sayd, acquisivi virum a Iehovah, I have gotten a man of the Lord:
and Therefore when she bore Cain, she said, acquisivi virum a Jehovah, I have got a man of the Lord:
cc av c-crq pns31 vvd np1, pns31 vvd, fw-la fw-la fw-fr np1, pns11 vhb vvn dt n1 pp-f dt n1:
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Others more punctually making (eth) a signe of the accusative case, and not onely so, but an emphaticall demonstrative equivalent to the Greeke Article (NONLATINALPHABET) render it, Acquisivi virum, Iehovah, I have gotten that man that is the Lord:
Others more punctually making (eth) a Signen of the accusative case, and not only so, but an emphatical demonstrative equivalent to the Greek Article () render it, Acquisivi virum, Jehovah, I have got that man that is the Lord:
ng2-jn av-dc av-j vvg (zz) dt n1 pp-f dt j n1, cc xx av-j av, p-acp dt j j j p-acp dt jp n1 () vvb pn31, fw-la fw-la, np1, pns11 vhb vvn d n1 cst vbz dt n1:
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but seeing her expectation frustrate, she names her next sonne Abel, vanity, to shew how vaine her opinion was.
but seeing her expectation frustrate, she names her next son Abel, vanity, to show how vain her opinion was.
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For it was not Eve, but that handmaid which the Lord had appointed.
For it was not Eve, but that handmaid which the Lord had appointed.
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These are the two combatants, that stand in my Text, like the Angell in Balaams way, with their swordes in their hands drawne one against the other:
These Are the two combatants, that stand in my Text, like the Angel in Balaams Way, with their swords in their hands drawn one against the other:
d vbr dt crd n2, cst vvi p-acp po11 n1, av-j dt n1 p-acp npg1 n1, p-acp po32 n2 p-acp po32 n2 vvn pi p-acp dt n-jn:
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the persons whom God sets at variance: yet neither is this their enmity personall, bounded to themselves, or limited to their proprietaries,
the Persons whom God sets At variance: yet neither is this their enmity personal, bounded to themselves, or limited to their proprietaries,
dt n2 r-crq np1 vvz p-acp n1: av av-dx vbz d po32 n1 j, vvn p-acp px32, cc vvn p-acp po32 n2,
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but diffusing it selfe through the veines of their seed, and like a Gangren, running over the whole body of their posterity, thy seed and her seed.
but diffusing it self through the Veins of their seed, and like a Gangrene, running over the Whole body of their posterity, thy seed and her seed.
cc-acp vvg pn31 n1 p-acp dt n2 pp-f po32 n1, cc av-j dt n1, vvg p-acp dt j-jn n1 pp-f po32 n1, po21 n1 cc po31 n1.
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Immortall is the hatred and dissension of mortall men, and enmity runnes in a continuall line.
Immortal is the hatred and dissension of Mortal men, and enmity runs in a continual line.
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The malice kindled among Ancestors is cherished by succeeding progeny: Nati natorum, et qui nascentur ab illis:
The malice kindled among Ancestors is cherished by succeeding progeny: Nati natorum, et qui nascentur ab illis:
dt n1 vvn p-acp n2 vbz vvn p-acp j-vvg n1: np1 fw-la, fw-la fw-la fw-la fw-la fw-la:
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Children and childrens children will adde fuell to it, and possesse the inflamed bloud of their parents.
Children and Children's children will add fuel to it, and possess the inflamed blood of their Parents.
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To have Ionathan Sauls sonne to love David Sauls reputed enemy, is as great a wonder,
To have Ionathan Saul's son to love David Saul's reputed enemy, is as great a wonder,
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as to have Saul himselfe among the prophets: following generations commonly tread the steps of the former:
as to have Saul himself among the Prophets: following generations commonly tread the steps of the former:
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but especially endlesse are those quarrells ubi inimicitiae divina authoritate firmantur. As in the text, betweene the serpent and the woman and their seeds. but especially endless Are those quarrels ubi inimicitiae Divine authoritate firmantur. As in the text, between the serpent and the woman and their seeds.
p-acp av-j j vbr d n2 fw-la fw-la fw-la fw-la fw-la. c-acp p-acp dt n1, p-acp dt n1 cc dt n1 cc po32 n2.
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Thy seed ] Whose? The Divels! Surely, we may say, as the Disciples in another case, This is a hard saying: Thy seed ] Whose? The Devils! Surely, we may say, as the Disciples in Another case, This is a hard saying:
po21 n1 ] r-crq? dt n2! np1, pns12 vmb vvi, c-acp dt n2 p-acp j-jn n1, d vbz dt j n-vvg:
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or we may beg with them, Master, teach us these things: there wants some Oedipus of holy writ to dissolve this doubt.
or we may beg with them, Master, teach us these things: there Wants Some Oedipus of holy writ to dissolve this doubt.
cc pns12 vmb vvi p-acp pno32, n1, vvb pno12 d n2: a-acp vvz d np1 pp-f j n1 pc-acp vvi d n1.
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It hath beene the fond opinion of some, that Devills are corporeall and have seminall propagation.
It hath been the found opinion of Some, that Devils Are corporeal and have seminal propagation.
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Psellus set it a foote, Cardanus maintained and confirmed it; and Scaliger justly confutes it.Psellus Set it a foot, Cardanus maintained and confirmed it; and Scaliger justly confutes it.
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Probable it is, that there is a chiefe of those wicked spirits, stiled the Prince of Divels, and the Prince of the power of the Aire; Probable it is, that there is a chief of those wicked spirits, styled the Prince of Devils, and the Prince of the power of the Air;
j pn31 vbz, cst pc-acp vbz dt n-jn pp-f d j n2, vvd dt n1 pp-f n2, cc dt n1 pp-f dt n1 pp-f dt n1;
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and pointed at before in the Text, in that single terme, thee: And many others there are, it not seduced by him (as Aquinas thinkes) yet subjected to him,
and pointed At before in the Text, in that single term, thee: And many Others there Are, it not seduced by him (as Aquinas thinks) yet subjected to him,
cc j-vvn p-acp a-acp p-acp dt n1, p-acp cst j n1, pno21: cc d n2-jn pc-acp vbr, pn31 xx vvn p-acp pno31 (c-acp np1 vvz) av vvn p-acp pno31,
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or at least sharers with him both of his sinne and punishment, called his Angels,
or At least sharers with him both of his sin and punishment, called his Angels,
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and in my text, his seed. There are also others which are of the Serpents seed;
and in my text, his seed. There Are also Others which Are of the Serpents seed;
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we shall not need rake hell to finde them, they are not of the nature of spirits,
we shall not need rake hell to find them, they Are not of the nature of spirits,
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but cloathed with flesh and blood:
but clothed with Flesh and blood:
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As Tully speakes of Cataline, Vivunt & in Senatum veniunt, They live and daily converse amongst us.
As Tully speaks of Cataline, Vivunt & in Senatum veniunt, They live and daily converse among us.
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Christ cals Iudas a divell, tels the Pharisees, Ye are of your Father the Divell:
christ calls Iudas a Devil, tells the Pharisees, You Are of your Father the devil:
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Non quoad substantiae traducem, sed naturae corruptelam, not in regard of the traduction of their substance,Non quoad substantiae traducem, sed naturae corruptelam, not in regard of the traduction of their substance,
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but the corruption of their nature: non nascendo, as the Manichees held; but, imitando, by imitating his cursed workes.
but the corruption of their nature: non nascendo, as the manichees held; but, Imitando, by imitating his cursed works.
cc-acp dt n1 pp-f po32 n1: fw-fr fw-la, p-acp dt n2 vvd; cc-acp, fw-la, p-acp vvg po31 j-vvn n2.
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These two waies they are the divels seed, by corruption of their nature, by imitation of the divels workes.
These two ways they Are the Devils seed, by corruption of their nature, by imitation of the Devils works.
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Such are those, qui conantur destruere fidem, that endeavour to destroy faith, and take that out of the earth, as Tyrants;
Such Are those, qui conantur destruere fidem, that endeavour to destroy faith, and take that out of the earth, as Tyrants;
d vbr d, fw-la fw-la fw-la fw-la, cst vvb pc-acp vvi n1, cc vvb cst av pp-f dt n1, c-acp n2;
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or corrumpere fidem, to corrupt the faith, as Heretickes:
or corrumpere fidem, to corrupt the faith, as Heretics:
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When Marcion asked Policarpus, Agnoscis me? Doest thou know me? His answer was, Agnosco te primogenitum Satanae: I know thee to be the divels first borne childe:
When Marcion asked Polycarp, Agnoscis me? Dost thou know me? His answer was, Agnosco te Primogeniture Satan: I know thee to be the Devils First born child:
c-crq np1 vvd np1, fw-la pno11? vd2 pns21 vvi pno11? po31 n1 vbds, fw-es fw-la fw-la np1: pns11 vvb pno21 pc-acp vbi dt n2 ord vvn n1:
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or those that seeke disrumpere charitatem, to breake the bond of Christian charity, as Schismatiques,
or those that seek disrumpere charitatem, to break the bound of Christian charity, as Schismatics,
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and in generall, all carnall unregenerate men, that either truely know not Christ, or in the whole course of their lives deny him, are NONLATINALPHABET,
and in general, all carnal unregenerate men, that either truly know not christ, or in the Whole course of their lives deny him, Are,
cc p-acp n1, d j j n2, cst d av-j vvb xx np1, cc p-acp dt j-jn n1 pp-f po32 n2 vvi pno31, vbr,
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as Saint Iohn saith, of that evill one, the Divell. Her seed ] The womans seed must be conceived to be Christ and Christians. Christ in the first place.
as Saint John Says, of that evil one, the devil. Her seed ] The woman's seed must be conceived to be christ and Christians. christ in the First place.
c-acp n1 np1 vvz, pp-f d j-jn crd, dt n1. po31 n1 ] dt ng1 n1 vmb vbi vvn pc-acp vbi np1 cc np1. np1 p-acp dt ord n1.
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He was the womans seed, of her loynes, of her bowels, bone of her bone, and flesh of her flesh;
He was the woman's seed, of her loins, of her bowels, bone of her bone, and Flesh of her Flesh;
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he tooke from her a true reall substantiall body, Sanguinem quem pro matre obtulit, antea de sanguine matris accepit: he took from her a true real substantial body, Sanguinem Whom Pro matre obtulit, Antea de sanguine matris accepit:
pns31 vvd p-acp pno31 dt j j j n1, fw-la fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la fw-la:
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Contrary to that of the Marcionites and Manichees;
Contrary to that of the Marcionites and manichees;
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the one dreaming of an imaginary body of his, onely in shew, semblance and apparition, corpus Phantasticum, the other of a bare heavenly body, which hee brought with him from heaven,
the one dreaming of an imaginary body of his, only in show, semblance and apparition, corpus Phantasticum, the other of a bore heavenly body, which he brought with him from heaven,
dt pi vvg pp-f dt j n1 pp-f png31, av-j p-acp n1, n1 cc n1, fw-la np1, dt n-jn pp-f dt j j n1, r-crq pns31 vvd p-acp pno31 p-acp n1,
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and with which hee passed through her body, as water through a Conduit-pipe, without any assumption of her nature.
and with which he passed through her body, as water through a Conduit-pipe, without any Assump of her nature.
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In my text he was the seed of the woman, NONLATINALPHABET, he was made flesh, made of a woman, (though not by the usuall course of nature.) The Lord shall create a new thing in the earth, a woman shall compasse a man.
In my text he was the seed of the woman,, he was made Flesh, made of a woman, (though not by the usual course of nature.) The Lord shall create a new thing in the earth, a woman shall compass a man.
p-acp po11 n1 pns31 vbds dt n1 pp-f dt n1,, pns31 vbds vvn n1, vvn pp-f dt n1, (cs xx p-acp dt j n1 pp-f n1.) dt n1 vmb vvi dt j n1 p-acp dt n1, dt n1 vmb vvi dt n1.
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Foemina circundans virum est virgo concipiens Deum. A Virgin shall conceive, and beare God incarnate. Foemina circundans virum est virgo concipiens God. A Virgae shall conceive, and bear God incarnate.
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But how a mother, and yet a Virgin? wonder we may, yet we cannot but believe,
But how a mother, and yet a Virgae? wonder we may, yet we cannot but believe,
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when the holy Ghost supplies the place of a parent, Non goneratione, sed jussione, & benedictione, NONLATINALPHABET, not by carnall effusion of seminall humour: but by manufacture, or handyworke.
when the holy Ghost supplies the place of a parent, Non goneratione, said jussion, & benediction,, not by carnal effusion of seminal humour: but by manufacture, or handiwork.
c-crq dt j n1 vvz dt n1 pp-f dt n1, fw-fr n1, vvd n1, cc n1,, xx p-acp j n1 pp-f j-jn n1: cc-acp p-acp n1, cc n1.
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I may conclude with Saint Ambrose: Multa in Christo invenies secundum naturam, & ultra naturam.
I may conclude with Saint Ambrose: Multa in Christ Invenies secundum naturam, & ultra naturam.
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It was naturall that he should be the seed of the woman, above nature, that it could be without the seed of man.
It was natural that he should be the seed of the woman, above nature, that it could be without the seed of man.
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And this is the complement of all humane generations: Adam was neither of man, nor woman, but slime.
And this is the compliment of all humane generations: Adam was neither of man, nor woman, but slime.
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Eve of a man, without a woman; all wee of man and woman: Christ of a woman, without a man. Her seed, ]. i. Eve of a man, without a woman; all we of man and woman: christ of a woman, without a man. Her seed, ]. i.
n1 pp-f dt n1, p-acp dt n1; d pns12 pp-f n1 cc n1: np1 pp-f dt n1, p-acp dt n1. po31 n1, ]. sy.
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Christians in the second place, which are not so properly the womans seed, as her seeds seed, borne not of flesh and blood, nor of the will of man,
Christians in the second place, which Are not so properly the woman's seed, as her seeds seed, born not of Flesh and blood, nor of the will of man,
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but of the Will of God, the Word of God, the seed that serve God, and are accounted to him for a generation;
but of the Will of God, the Word of God, the seed that serve God, and Are accounted to him for a generation;
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not that naturall seed of Abraham, of which God said to him that his seed should be as the dust of the earth, Genes. 13.16.
not that natural seed of Abraham, of which God said to him that his seed should be as the dust of the earth, Genesis. 13.16.
xx cst j n1 pp-f np1, pp-f r-crq np1 vvd p-acp pno31 cst po31 n1 vmd vbi p-acp dt n1 pp-f dt n1, np1. crd.
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But that spirituall seed which should be as the Starres of Heaven. So then his meaning is, that betwixt Christ and beleevers on him, and the Devill,
But that spiritual seed which should be as the Stars of Heaven. So then his meaning is, that betwixt christ and believers on him, and the devil,
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and his adherents in hell, on earth, there is a perpetuall enmity.
and his adherents in hell, on earth, there is a perpetual enmity.
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Christs enemy the Divell was in his Cradle, on the Crosse, an enemy at the temptation, in his preaching, in his miracles,
Christ enemy the devil was in his Cradle, on the Cross, an enemy At the temptation, in his preaching, in his Miracles,
npg1 n1 dt n1 vbds p-acp po31 n1, p-acp dt n1, dt n1 p-acp dt n1, p-acp po31 vvg, p-acp po31 n2,
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and in that whole worke of mans redemption. An enemy to Christians he is and ever will be:
and in that Whole work of men redemption. an enemy to Christians he is and ever will be:
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He makes warre with the remnant of her seed which keepe the Commandements of God and have the testimony of Jesus Christ.
He makes war with the remnant of her seed which keep the commandments of God and have the testimony of jesus christ.
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He persecutes those that dwell in heaven, those that live here with erect conversations, lifted up unto the Author and sinisher of their faith. He persecutes those that dwell in heaven, those that live Here with erect conversations, lifted up unto the Author and sinisher of their faith.
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It is not thus with the wicked, they feele not the forces of his enmity, Pax, Pax, all that they possesse is in peace, while Satan peaceably possesseth them:
It is not thus with the wicked, they feel not the forces of his enmity, Pax, Pax, all that they possess is in peace, while Satan peaceably Possesses them:
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they make a covenant with hell, are at an agreement with death, and sticke not to say, as the great Whore, I sit as a Queene, and shall never be removed.
they make a Covenant with hell, Are At an agreement with death, and stick not to say, as the great Whore, I fit as a Queen, and shall never be removed.
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No man hunts for tamed Fowles, but wild and estranged, these are his already, it is in vaine to seeke their further Captivation.
No man hunt's for tamed Fowls, but wild and estranged, these Are his already, it is in vain to seek their further Captivation.
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But he lookes with the aspect of a Basiliske upon the life of a righteous man.
But he looks with the aspect of a Basilisk upon the life of a righteous man.
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A Saints soule is a pearle in his condemned eye, true believing Christians are the maliced parties, whom hee and his doe prosecute with deadly hatred.
A Saints soul is a pearl in his condemned eye, true believing Christians Are the maliced parties, whom he and his doe prosecute with deadly hatred.
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In sanctificatis nobis maxime diaboli tentamenta grassantur, quia magis exoptata est ei victoria de sanctis. In sanctificatis nobis maxim Diaboli tentamenta grassantur, quia magis exoptata est ei victoria de sanctis.
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Sanctified men are the marke of his temptation, and over them he doth principally desire a victory:
Sanctified men Are the mark of his temptation, and over them he does principally desire a victory:
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As there is joy in heaven over one sinner that repenteth;
As there is joy in heaven over one sinner that Repenteth;
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so is there joy in hell over one righteous man that fals into sinne, and the snares of the Devill, more then over many that are his bond-slaves. Adhoc praelium accinge te Christiane.
so is there joy in hell over one righteous man that falls into sin, and the snares of the devil, more then over many that Are his bondslaves. Adhoc Praelium accinge to Christian.
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Buckle thy selfe, O Christian to encounter this enemy of thy Master, and of thy selfe, that hath undone thy parents,
Buckle thy self, Oh Christian to encounter this enemy of thy Master, and of thy self, that hath undone thy Parents,
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and seekes to destroy thee likewise, et pro affectu, pro charitate, pro ipsa denique naturâ, for affection,
and seeks to destroy thee likewise, et Pro affectu, Pro charitate, Pro ipsa denique naturâ, for affection,
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for Charity, even for natures sake, revenge on him these injuries, and let him never triumph,
for Charity, even for nature's sake, revenge on him these injuries, and let him never triumph,
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and set up his banners for tokens in the ruines of them, and thee. We must all know, that we have such an enemy, that Viet armis labours for, and delights in our destruction.
and Set up his banners for tokens in the ruins of them, and thee. We must all know, that we have such an enemy, that Viet armis labours for, and delights in our destruction.
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Mortalium Calamitates epul• D•monum, our miseries are his banquetting dishes, et solatium perditionis, as Lactantius thinkes, the onely comfort he hath to bring us into the same perdition with himselfe. Mortalium Calamities epul• D•monum, our misery's Are his banqueting Dishes, et solatium perditionis, as Lactantius thinks, the only Comfort he hath to bring us into the same perdition with himself.
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And that we may more seriously consider our danger in regard of him, we may discover him to be a powerfull, a Politique,
And that we may more seriously Consider our danger in regard of him, we may discover him to be a powerful, a Politic,
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and a malicious enemy, And these three concurring in him, the danger is so much the greater, power to doe, skill to direct and manage,
and a malicious enemy, And these three concurring in him, the danger is so much the greater, power to do, skill to Direct and manage,
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and an inward principle of malice to set both braine and hand on worke must needs be noxious.
and an inward principle of malice to Set both brain and hand on work must needs be noxious.
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1. Powerfull he is, of great strength, and therefore called a strong armed man, he is said to have ten hornes, to denote his great puissance, to push at the servants of God, and cast them downe.
1. Powerful he is, of great strength, and Therefore called a strong armed man, he is said to have ten horns, to denote his great puissance, to push At the Servants of God, and cast them down.
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He is Leo in cubili, in quo & vis & Dolus, A Lyon in his denne, in whom there is both strength and deceit. 2. Politique.
He is Leo in cubili, in quo & vis & Dolus, A lion in his den, in whom there is both strength and deceit. 2. Politique.
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Astus pollentior armis: Cunning and skill to manage a battell is of as great consequence as force, and power;Astus pollentior armis: Cunning and skill to manage a battle is of as great consequence as force, and power;
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the devill is not wanting in this kinde, he hath his plots and stratagems of warre, Mille nocendi artes. No Ʋlysses comparable to him for deceit, he can transforme himselfe into an Angell of light:
the Devil is not wanting in this kind, he hath his plots and stratagems of war, Mille nocendi arts. No Ʋlysses comparable to him for deceit, he can transform himself into an Angel of Light:
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No Proteus can equall his variablenesse, and cunning unconstancy; He is said to have seaven heades, now seaven is a number of perfection;
No Proteus can equal his variableness, and cunning unconstancy; He is said to have seaven Heads, now seaven is a number of perfection;
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he is then Master of his trade for sleights and subtilties: And this hee hath partly from his knowledge, partly from his experience.
he is then Master of his trade for sleights and subtleties: And this he hath partly from his knowledge, partly from his experience.
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His knowledge, either naturall, for he reteines a great part of that he once had, and is deeply acquainted with the Mysteries of second causes;
His knowledge, either natural, for he retains a great part of that he once had, and is deeply acquainted with the Mysteres of second Causes;
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or acquired by an easie, and infallible way of speculation, not by a tedious searching of causes by their effects:
or acquired by an easy, and infallible Way of speculation, not by a tedious searching of Causes by their effects:
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proceeding à notis ad ignotiora, as we doe.
proceeding à Notes ad ignotiora, as we do.
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Partly from his experience, he is acquainted with all ages and passages past, and keepes a sure Register of them. Seris venit usus ab annis: Experience comes from old age.
Partly from his experience, he is acquainted with all ages and passages past, and keeps a sure Register of them. Seris venit usus ab Annis: Experience comes from old age.
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He is, and needes must be experienced, that is as ancient as the world it selfe;
He is, and needs must be experienced, that is as ancient as the world it self;
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therefore he is called that old serpent.
Therefore he is called that old serpent.
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But these two would not disadvantage us if there was not nocendi animus, a minde to doe us mischiefe,
But these two would not disadvantage us if there was not nocendi animus, a mind to do us mischief,
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but such there is in him: he is 3. A malitious enmity.
but such there is in him: he is 3. A malicious enmity.
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Saint Basill writes of the Leopard, that he beares such a naturall hatred to man, that if he doe but see his picture, he is ready to flye upon it, and teare it in peeces:
Saint Basil writes of the Leopard, that he bears such a natural hatred to man, that if he do but see his picture, he is ready to fly upon it, and tear it in Pieces:
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such a spirituall hatred hath the Devill to mans soule, Hoc continuum stadium ejus, hoc unicum desiderium, ut animas devoret.
such a spiritual hatred hath the devil to men soul, Hoc continuum stadium His, hoc unicum desiderium, ut animas devoret.
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This is his continuall study, his dayly desire, to devome soules. Make we use then of this briefe discovery of our enemy. This is his continual study, his daily desire, to devome Souls. Make we use then of this brief discovery of our enemy.
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Let his power teach us to give our selves unto prayer, that is a Christians best offensive weapon.
Let his power teach us to give our selves unto prayer, that is a Christians best offensive weapon.
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Gravis equidem nobis inimici tentatio, sed longe gravior illi nostra oratio. Gravis equidem nobis Inimici Tentatio, said long Graver illi nostra oratio.
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Prayer is B•mbarde Christianorum (as Luther cals it) and as Constantine fought with Eugenius the tyrant, Magis orando quàm f•riendo; so must wee with this enemy of ours;
Prayer is B•mbarde Christians (as Luther calls it) and as Constantine fought with Eugenius the tyrant, Magis Praying quàm f•riendo; so must we with this enemy of ours;
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for when we pray to heaven, heaven fights for us, and hee that hath God to his friend needs feare no enemy.
for when we pray to heaven, heaven fights for us, and he that hath God to his friend needs Fear no enemy.
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And our best defensive, it will be as a shield and buckler to ward off all blowes,
And our best defensive, it will be as a shield and buckler to ward off all blows,
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yea an Armour of proofe against all assaults.
yea an Armour of proof against all assaults.
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As Saint Bernard to his hearers, Rogo vos fratres, ut semper ad manum habeatis tutissimum orationes refugium.
As Saint Bernard to his hearers, Ask vos Brothers, ut semper ad manum habeatis tutissimum orationes refugium.
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But withall, let us remember, that our prayer be not light frozen or perfunctory, for then it will have no force to offend our enemy,
But withal, let us Remember, that our prayer be not Light frozen or perfunctory, for then it will have no force to offend our enemy,
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or power to defend our selves, but such strong cries as our Saviour is said to send up in the daies of his flesh, to resist our strong adversary, that his potency may be overcome by that kinde of omnipotency of prayer.
or power to defend our selves, but such strong cries as our Saviour is said to send up in the days of his Flesh, to resist our strong adversary, that his potency may be overcome by that kind of omnipotency of prayer.
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Let his policy teach us vigilancy, to lie alwaies in excubiis in watch and ward, to resist our adversary, to secure our selves. Magna & necessaria vigilantia est.
Let his policy teach us vigilancy, to lie always in excubiis in watch and ward, to resist our adversary, to secure our selves. Magna & necessaria vigilantia est.
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We have need of a great deale of watchfulnesse, to be carefull to prevent him, who is so watchfull to circumvent us. We have need of a great deal of watchfulness, to be careful to prevent him, who is so watchful to circumvent us.
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Why are we then so secure, O Christians!
Why Are we then so secure, Oh Christians!
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doe we so little prize our owne safety, or suspect our enemy? Sic notus Ulysses:
do we so little prize our own safety, or suspect our enemy? Sic notus Ulysses:
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vigilat hostis, dormis tu? Therefore, Arise Sampson, the Philistins be upon thee. Awake O Christian the Philistins of hell be upon thee. Vigilat hostis, dormis tu? Therefore, Arise Sampson, the philistines be upon thee. Awake Oh Christian the philistines of hell be upon thee.
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His malice will teach us wisedome, to be wise as serpents to resist that old serpent the divell:
His malice will teach us Wisdom, to be wise as Serpents to resist that old serpent the Devil:
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let us be sure to preserve our head Christ by faith, not to put off our skinne, our armour,
let us be sure to preserve our head christ by faith, not to put off our skin, our armour,
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but in a certaine security, that which is in heaven, and for the present to have ever about us that NONLATINALPHABET Ephes. 9. Lastly to carry about us our sting, •he Word of God, Scriptum est, which is, supra omnia tormentorum genera, above all kinde of torments to the Devill, the onely way to destroy him.
but in a certain security, that which is in heaven, and for the present to have ever about us that Ephesians 9. Lastly to carry about us our sting, •he Word of God, Scriptum est, which is, supra omnia tormentorum genera, above all kind of torments to the devil, the only Way to destroy him.
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And as we have, so we ever shall have such an one, an implacable, an irreconcileable adversary, Habemus praelium nullo unquam foedere dirimendum.
And as we have, so we ever shall have such an one, an implacable, an Irreconcilable adversary, Habemus Praelium nullo unquam foedere dirimendum.
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We have a difference that shall never be composed, a warre that no truce shall ever take up.
We have a difference that shall never be composed, a war that no truce shall ever take up.
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Therefore let us not thinke of a league or dreame of any conditions of peace, Male cum hoste conjungitur a quo divinâ sententiâ separatur.
Therefore let us not think of a league or dream of any conditions of peace, Male cum host conjungitur a quo divinâ sententiâ separatur.
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It is ill combining our selves with him from whom Gods commandement doth separate us. There must be no harmony where the chiefe musitian will have a jarre: this discord pleaseth God:
It is ill combining our selves with him from whom God's Commandment does separate us. There must be no harmony where the chief musician will have a jar: this discord Pleases God:
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And the Lord of hoastes hath inrolled us in his Muster booke to be his souldiers.
And the Lord of hosts hath enrolled us in his Muster book to be his Soldiers.
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Let us sight manfully these battells. Et, bella geri placeat magnos habitura triumphos.
Let us sighed manfully these battles. Et, Bella geri placeat Magnos habitura triumphos.
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Let us wage these wars, which will have both a certaine victory, and a glorious triumph.
Let us wage these wars, which will have both a certain victory, and a glorious triumph.
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An enmity there is we see, betweene Christians, and the serpent with his infernall seed. Nor is it otherwise with his terrestriall:
an enmity there is we see, between Christians, and the serpent with his infernal seed. Nor is it otherwise with his terrestrial:
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they are of their father the Devill, and his workes they will doe. Hitherto tend the practises of Tyrants, Heretiques, and Schismatiques, to oppose Christ and Christians. they Are of their father the devil, and his works they will do. Hitherto tend the practises of Tyrants, Heretics, and Schismatics, to oppose christ and Christians.
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Inter Babylonem, et Ierusalem nulla pax, sed guerra continua. Inter Babylonem, et Ierusalem nulla pax, sed guerra Continua.
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So that I may say of my text, as God did of Rebecca's wombe: two severall nations are in it, So that I may say of my text, as God did of Rebecca's womb: two several Nations Are in it,
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and two manner of people to be divided out of the loines thereof: Christians, and unbeleevers; sheepe, and goates;
and two manner of people to be divided out of the loins thereof: Christians, and unbelievers; sheep, and Goats;
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the Children of promise, and the children of the flesh; the children of God, and the children of the Devill;
the Children of promise, and the children of the Flesh; the children of God, and the children of the devil;
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betwixt whom there will ever be a division, separation, a partition wall, NONLATINALPHABET a great gulfe of contradiction.
betwixt whom there will ever be a division, separation, a partition wall, a great gulf of contradiction.
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I finde the Genesis of this enmity heere in my text, the Exodus thereof I know not where, nor when to finde:
I find the Genesis of this enmity Here in my text, the Exodus thereof I know not where, nor when to find:
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From the beginning it was thus, now is, et excandescit eundo, it gets strength the further it goes:
From the beginning it was thus, now is, et excandescit Eund, it gets strength the further it Goes:
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And when an Angell from heaven hath sworne by him that liveth for ever, there shall be no more time;
And when an Angel from heaven hath sworn by him that lives for ever, there shall be no more time;
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then, and not till then, there shall be no more enmity.
then, and not till then, there shall be no more enmity.
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I alleadge no other reason then that of the Apostle, what communion hath light with Darkenesse &c.
I allege no other reason then that of the Apostle, what communion hath Light with Darkness etc.
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For my part, I will not blow the Coales of dissention, there are too many Phaetons that set the world in a combustion:
For my part, I will not blow the Coals of dissension, there Are too many Phaetons that Set the world in a combustion:
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Et utinam abscindantur, say I, with the Apostle, I would they were even cut off that are troublers of peace.Et utinam abscindantur, say I, with the Apostle, I would they were even Cut off that Are troublers of peace.
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We cannot but see and condole the enmity, that is betweene the womans proper seed, and how her children struggle within her to her great paine and travaile; We cannot but see and condole the enmity, that is between the woman's proper seed, and how her children struggle within her to her great pain and travail;
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heere is not onely Jsmael's hand, but Isaac's hand against Isaac, one Christian against another,
Here is not only Jsmael's hand, but Isaac's hand against Isaac, one Christian against Another,
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as though we meant of purpose to verifie that which our Saviour spake ex hypothesi: I came not to send peace, but a sword, to set a man at variance against his father,
as though we meant of purpose to verify that which our Saviour spoke ex Hypothesis: I Come not to send peace, but a sword, to Set a man At variance against his father,
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and the Daughter against her mother. Or that other: there shall be five in one house divided;
and the Daughter against her mother. Or that other: there shall be five in one house divided;
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three against two, and two against three. The Poet complaines Serpentum concordia major, quàm hominum interse.
three against two, and two against three. The Poet complains Serpentum Concord Major, quàm hominum interse.
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Inven. There is more agreement of Serpents among themselves, then of men; nay betwixt Devills, then Christians:Inven There is more agreement of Serpents among themselves, then of men; nay betwixt Devils, then Christians:
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Legiones Daemonum in uno homine convenerunt, et duo homines in unâ domo vix conveniunt. legiones Daemonum in Uno homine convenerunt, et duo homines in unâ domo vix conveniunt.
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A Legion of Devills could agree together in one man, and two Christians can scarce agree in one house.
A Legion of Devils could agree together in one man, and two Christians can scarce agree in one house.
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Surely prodigious is our intestine enmity;
Surely prodigious is our intestine enmity;
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And though God did graciously in my text make it the Churches restitution, yet we seeke to make it her ruine.
And though God did graciously in my text make it the Churches restitution, yet we seek to make it her ruin.
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It is observed, that when sheepe fall a butting one against another, a storme followes not long after:
It is observed, that when sheep fallen a butting one against Another, a storm follows not long After:
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when the sheepe of Christ are so malignant one to another, it is a fearefull presage of an ensuing storme.
when the sheep of christ Are so malignant one to Another, it is a fearful presage of an ensuing storm.
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They say of Bees, when they stirre and strive among themselves, it is a signe their King is about to remove and leave the hive.
They say of Bees, when they stir and strive among themselves, it is a Signen their King is about to remove and leave the hive.
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When we make such stirres, tumults, and schismes in Religion, it may be feared, God is going to remove from us.
When we make such stirs, tumults, and schisms in Religion, it may be feared, God is going to remove from us.
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But let us all labour to continue his presence still among us, that he may still take delight to walke in the middest of the seaven Golden Candelestickes.
But let us all labour to continue his presence still among us, that he may still take delight to walk in the midst of the seaven Golden Candelestickes.
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O pray for, and practise the peace of Ierusalem, that he who makes men to be of one mind in an house would make us to be of one heart and of one soule together in a blessed communion of Saints, which may never be dissevered;
O pray for, and practise the peace of Ierusalem, that he who makes men to be of one mind in an house would make us to be of one heart and of one soul together in a blessed communion of Saints, which may never be dissevered;
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and let us all endeavour to keepe the unity of the spirit in the bond of peace.
and let us all endeavour to keep the unity of the Spirit in the bound of peace.
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Leave we then this enmity, and follow the line of my text, and it will bring us to the Prince of peace. Leave we then this enmity, and follow the line of my text, and it will bring us to the Prince of peace.
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Hee) Faustus the Manichee puts a rub in my way, in saying the old Testament had nothing in it propheticall concerning Christ:He) Faustus the Manichee puts a rub in my Way, in saying the old Testament had nothing in it prophetical Concerning christ:
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but I will easily step over it;
but I will Easily step over it;
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for who was Iacobs Shiloh, I saiahs Immanuel, Zacharies Branch, and this semen mulieris in the text,
for who was Iacobs Shiloh, I saiahs Immanuel, Zacharies Branch, and this semen Mulieris in the text,
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but Christ? And the vulgar translation seemes to stop my course, ipsa she shall; so it reades the word.
but christ? And the Vulgar Translation seems to stop my course, ipsa she shall; so it reads the word.
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And the Papists commonly, either to dignifie the Mother above the Sonne, that she, not he, should breake the serpents head,
And the Papists commonly, either to dignify the Mother above the Son, that she, not he, should break the Serpents head,
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as most of their wooden Priestes, and many of their brazen faced Iesuites:
as most of their wooden Priests, and many of their brazen faced Iesuites:
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or by the Sonne, that she by him should breake the Serpents head, as Bellarmine with more modesty,
or by the Son, that she by him should break the Serpents head, as Bellarmine with more modesty,
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but Ribera with a few others, with more honesty, doe acknowledge it wholly to belong to Christ, according to the Originall NONLATINALPHABET, and the Septuagint NONLATINALPHABET:
but Ribera with a few Others, with more honesty, do acknowledge it wholly to belong to christ, according to the Original, and the septuagint:
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he, and he alone could breake the serpents head, without any further Damage then a bruised heele.
he, and he alone could break the Serpents head, without any further Damage then a Bruised heel.
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The power of Christ is described both by the effect which it produceth, and the object it worketh upon.
The power of christ is described both by the Effect which it Produceth, and the Object it works upon.
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The Object is the head, the NONLATINALPHABET or the highest part of the body, and most soveraigne for the direction of it, caput, because the senses doe capere initium, take their beginning from thence.
The Object is the head, the or the highest part of the body, and most sovereign for the direction of it, caput, Because the Senses do capere Initium, take their beginning from thence.
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The effect is breaking, the word signifies not onely to weare and wast by degrees,
The Effect is breaking, the word signifies not only to wear and wast by Degrees,
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but to breake as a ship is broken in a tempest, it is so used Iob 9.17. (And further there is an Ellipsis of the particle. NONLATINALPHABET)
but to break as a ship is broken in a tempest, it is so used Job 9.17. (And further there is an Ellipsis of the particle.)
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Both these imply the totall and finall victory of Christ. The part is dangerous, the head:
Both these imply the total and final victory of christ. The part is dangerous, the head:
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the wound is deadly, and shall never be healed, he shall breake thy head. Thus the prophet;
the wound is deadly, and shall never be healed, he shall break thy head. Thus the Prophet;
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The Lord shall pierce Leviathan that crooked serpent: and our Saviour himselfe, I beheld Satan as lightning fall from heaven: The Lord shall pierce Leviathan that crooked serpent: and our Saviour himself, I beheld Satan as lightning fallen from heaven:
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and that beloved Disciple, for this purpose the Sonne of God was manifested, that he might destroy the workes of the Devill.
and that Beloved Disciple, for this purpose the Son of God was manifested, that he might destroy the works of the devil.
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These workes were of Adoration, of consultation and of temptation. Of Adoration:
These works were of Adoration, of consultation and of temptation. Of Adoration:
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For before Christs incarnation he did tyrannize over the world, and his kingdome was establisht, he was generally then adored and worshipped,
For before Christ incarnation he did tyrannise over the world, and his Kingdom was established, he was generally then adored and worshipped,
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as he is now by Indians in Dei imitationem, as Eusebius observes, after the manner of God;
as he is now by Indians in Dei imitationem, as Eusebius observes, After the manner of God;
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nay humane flesh was not too precious to doe sacrifice to him:
nay humane Flesh was not too precious to do sacrifice to him:
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even among Gods people their tender infants must not be spared to passe through the fire unto Moloch, which some thinke to be Mercury, others Saturne, others Iupiter the King of the Gods, ( Melech, and by corruption Moloch ) which Gods of the Nations were truely Devills.
even among God's people their tender Infants must not be spared to pass through the fire unto Moloch, which Some think to be Mercury, Others Saturn, Others Iupiter the King of the God's, (Melech, and by corruption Moloch) which God's of the nations were truly Devils.
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And that addition which Saint Steven sets downe, gives a liberty of conjecture that it was Deus tutelaris, the tutelary God of the Ammonites, to him was this bloudy sacrifice powred out:
And that addition which Saint Steven sets down, gives a liberty of conjecture that it was Deus tutelaris, the tutelary God of the Ammonites, to him was this bloody sacrifice poured out:
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but when the fulnesse of the time was come, these bloudy sacrifices were broken off, Christ abolished this tyranny,
but when the fullness of the time was come, these bloody Sacrifices were broken off, christ abolished this tyranny,
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and tooke the scepter into his owne hand, to governe his people by righteous lawes,
and took the sceptre into his own hand, to govern his people by righteous laws,
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and commandements, which are not grievous, till they come to reigne with himselfe in his heavenly Kingdome, 2. Consultation.
and Commandments, which Are not grievous, till they come to Reign with himself in his heavenly Kingdom, 2. Consultation.
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His Oracles were then the Generall rule of counsell and advice, both for publike and private actions, till Christ came;
His Oracles were then the General Rule of counsel and Advice, both for public and private actions, till christ Come;
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who having the words of eternall life, brought grace and truth into the world: And then all his Oracles ceased;
who having the words of Eternal life, brought grace and truth into the world: And then all his Oracles ceased;
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as it is recorded of Augustus Caesar, who enquiring at the Oracle at Delphos who should succeed him in the Empire, had this for an answer, NONLATINALPHABET.
as it is recorded of Augustus Caesar, who inquiring At the Oracle At Delphos who should succeed him in the Empire, had this for an answer,.
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An Hebrew Child, King of the Gods, hath commanded me to leave this House, and to returne to Hell, therefore henceforth forsake our Altars. 3. Temptation:an Hebrew Child, King of the God's, hath commanded me to leave this House, and to return to Hell, Therefore henceforth forsake our Altars. 3. Temptation:
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whereby he corrupted the hearts, and lives of men:
whereby he corrupted the hearts, and lives of men:
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The vigour of this is taken away by Christ, so that his sollicitations are not so prevalent as they were before, because Christ was in all points tempted like as we are,
The vigour of this is taken away by christ, so that his solicitations Are not so prevalent as they were before, Because christ was in all points tempted like as we Are,
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yet without sinne, and so is able to succour them that are tempted.
yet without sin, and so is able to succour them that Are tempted.
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In summe: venit, vidit, vicit, he came from heaven, he saw the earth, he overcame the Devill:In sum: venit, vidit, Vicit, he Come from heaven, he saw the earth, he overcame the devil:
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he spoyled Principalities and Powers, He hath destroyed death, and him that had the Power of death, that it the Devill.
he spoiled Principalities and Powers, He hath destroyed death, and him that had the Power of death, that it the devil.
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When he ascended on high, he led captivitie captive; that is, the captivity of the Devill, as Chrysost. expounds it:When he ascended on high, he led captivity captive; that is, the captivity of the devil, as Chrysostom expounds it:
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then was my text fully accomplished, and the serpents head was broken.
then was my text Fully accomplished, and the Serpents head was broken.
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Now if we aske the ground of Christs quarrell with the serpent, and the occasion of this victory:
Now if we ask the ground of Christ quarrel with the serpent, and the occasion of this victory:
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We must know the cause was ours, the serpent had broken our head first, therefore Christ undertooke for us, and brake the serpents head:
We must know the cause was ours, the serpent had broken our head First, Therefore christ undertook for us, and brake the Serpents head:
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The conquest is ours, communicated to us now, and to be consummate when we come to heaven.
The conquest is ours, communicated to us now, and to be consummate when we come to heaven.
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The comfort is ours, that our Captaine hath conquered our enemy, and we need not feare to encounter with a broken staffe a Debilitated opponent; And the thankfulnesse must be ours, to sing every day some song of thankesgiving unto him that hath taken us out of the fanges, and throat of destruction.
The Comfort is ours, that our Captain hath conquered our enemy, and we need not Fear to encounter with a broken staff a Debilitated opponent; And the thankfulness must be ours, to sing every day Some song of thanksgiving unto him that hath taken us out of the fangs, and throat of destruction.
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And this must be remembred, that we being delivered out of the hands of our enemies, must serve him without feare, in holinesse and righteousnesse before him, all the daies of our life. And this must be remembered, that we being Delivered out of the hands of our enemies, must serve him without Fear, in holiness and righteousness before him, all the days of our life.
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And now I come to the last part of my text, which is like the sting in the tayle of the Scorpion, Thou shalt bruise his heele.
And now I come to the last part of my text, which is like the sting in the tail of the Scorpion, Thou shalt bruise his heel.
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The hurt our Saviour received, did principally light on him on the Crosse; touching which, if sence be Iudge, more then his heele was bruised;
The hurt our Saviour received, did principally Light on him on the Cross; touching which, if sense be Judge, more then his heel was Bruised;
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and his heele more then bruised: but faith will testifie, that but his heele was but bruised:
and his heel more then Bruised: but faith will testify, that but his heel was but Bruised:
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For he saw no corruption, he delivered himselfe from death;
For he saw no corruption, he Delivered himself from death;
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he revived his dead ashes, built againe his destroyed Temple within three dayes, and on the fourtieth after, caryed it up with him into heaven, and crowned it with immortality.
he revived his dead Ashes, built again his destroyed Temple within three days, and on the Fortieth After, carried it up with him into heaven, and crowned it with immortality.
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So that, the phrase is elegant, being a resemblance of the humane nature of Christ, of a passible quality and condition:
So that, the phrase is elegant, being a resemblance of the humane nature of christ, of a passable quality and condition:
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and an intimation of his divine, sustaining his weake manhood to endure those sufferings, to digest those bitter pilles,
and an intimation of his divine, sustaining his weak manhood to endure those sufferings, to digest those bitter pills,
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and to make them medicinall to himselfe, and his.
and to make them medicinal to himself, and his.
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Naturae nostrae integumento caelata fuit divinitas, ut instar Piscium, cum escâ carnis simul attraheretur hamus divinitatis. Naturae Nostrae integumento caelata fuit divinitas, ut instar Piscium, cum escâ carnis simul attraheretur Hamus divinitatis.
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Christ like a skillfull fisher, did cover and hide his Godhead with the worme of his humane nature:
christ like a skilful fisher, did cover and hide his Godhead with the worm of his humane nature:
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now the Devill thinking to swallow the worme of his humanity, captus est hamo divinitatis, was caught with the hooke of his divinity:
now the devil thinking to swallow the worm of his humanity, Captus est hamo divinitatis, was caught with the hook of his divinity:
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and so in bruising Christs heele, his owne head was broken.
and so in bruising Christ heel, his own head was broken.
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Or like a cunning wrastler, Christ did set out the heele of his humanity for his adversary to strike at,
Or like a cunning wrestler, christ did Set out the heel of his humanity for his adversary to strike At,
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and with the hand of his divinity cast him downe, yea broke his head.
and with the hand of his divinity cast him down, yea broke his head.
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Nor is this applyed onely to that one passion of Christ, but extended to all his sufferings, which shall be for ever accomplished in his militant members.
Nor is this applied only to that one passion of christ, but extended to all his sufferings, which shall be for ever accomplished in his militant members.
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For he is the head, the Church is his body, beleevers the severall parts of it:
For he is the head, the Church is his body, believers the several parts of it:
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he must needs then be sensible of of their sufferings, and their damages and hurts redound to him.
he must needs then be sensible of of their sufferings, and their damages and hurts redound to him.
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Saul, Saul, why persecutest thou me? non ait, quid sanctos meos, quid servos meos, sed quid me persequeris? hoc est, membra mea: Saul, Saul, why Persecutest thou me? non ait, quid sanctos meos, quid servos meos, sed quid me persequeris? hoc est, membra mea:
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Caput pro membris clamabat, et membra in se caput transsigurabat. He saith not, why persecutest thou my Saints, my servants;Caput Pro membris Clamabat, et membra in se caput transsigurabat. He Says not, why Persecutest thou my Saints, my Servants;
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but me, my members? The head cryed for the members, and did transfigure them as it were into it selfe.
but me, my members? The head cried for the members, and did transfigure them as it were into it self.
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So that his heele may be said to be bruised, when his children are tempted by satan,
So that his heel may be said to be Bruised, when his children Are tempted by satan,
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or afflicted by his malicious seed. Two things naturally arise from hence. A tolleration of the Serpents malice. A limitation of his might.
or afflicted by his malicious seed. Two things naturally arise from hence. A toleration of the Serpents malice. A limitation of his might.
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For the first, God doth suffer the Serpent to exercise his malice on the members of Christ here below, to bruise their heeles,
For the First, God does suffer the Serpent to exercise his malice on the members of christ Here below, to bruise their heals,
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and that either for their tryall, as to Saint Peter, or for their humiliation, as to Saint Paul: or for some other end, which himselfe best knoweth.
and that either for their trial, as to Saint Peter, or for their humiliation, as to Saint Paul: or for Some other end, which himself best Knoweth.
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I am sure, all things shall worke together for their good;
I am sure, all things shall work together for their good;
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etiam peccata, even their sinnes, either ad poenitentiam, or, ad cautelam; to make them repent of sinne past, etiam Peccata, even their Sins, either ad poenitentiam, or, ad cautelam; to make them Repent of sin past,
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or take heed of sinne for the future: and the bruising of their heeles shall be the saving of their soules: yet bruised they must be.
or take heed of sin for the future: and the bruising of their heals shall be the Saving of their Souls: yet Bruised they must be.
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Conteritur quidem serpentis caput, sed facile est experiri calcaneo insidiantem. Conteritur quidem serpentis caput, sed facile est experiri calcaneo insidiantem.
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Christ hath taken us out of the divels clawes, notwithstanding wee are not yet out of the reach of his chaine: Modico adhuc tempore sinitur malignari.
christ hath taken us out of the Devils claws, notwithstanding we Are not yet out of the reach of his chain: Modico Adhoc tempore sinitur malignari.
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A little while he is suffered to bruise our heele, but the God of peace shall bruise Satan under our feet shortly.
A little while he is suffered to bruise our heel, but the God of peace shall bruise Satan under our feet shortly.
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And as God suffers the divell himselfe to tempt them, so doth he his Impes to afflict them here;
And as God suffers the Devil himself to tempt them, so does he his Imps to afflict them Here;
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righteous Abel is slaine by cursed Cain; Ioseph sold by his wicked brethren, the Children of Israel in bondage under Pharaoh, Iohn Baptist beheaded for a daunce, here then is the patience of the Saints.
righteous Abel is slain by cursed Cain; Ioseph sold by his wicked brothers, the Children of Israel in bondage under Pharaoh, John Baptist beheaded for a dance, Here then is the patience of the Saints.
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Let us then be contented to have our heeles bruised:
Let us then be contented to have our heals Bruised:
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It is happinesse enough to get the blessing, though with Iacob we be sent halting to our graves.
It is happiness enough to get the blessing, though with Iacob we be sent halting to our graves.
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Therefore let every one resolve with himselfe, Totum licet saeculum pereat, nihil moror, dum patientiam lucrifaciam. Let the whole world perish;
Therefore let every one resolve with himself, Totum licet saeculum pereat, nihil moror, dum patientiam lucrifaciam. Let the Whole world perish;
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I care not, so I may gaine patience. For the second.
I care not, so I may gain patience. For the second.
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God doth not suffer the Devill to wreake his malice, and to powre out the full viols of his spight on them,
God does not suffer the devil to wreak his malice, and to pour out the full viols of his spite on them,
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but sets him his boundes which he cannot passe: he must but bruise their heele: his malice is limited, his power is restreined;
but sets him his bounds which he cannot pass: he must but bruise their heel: his malice is limited, his power is restrained;
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he can goe no further then the permitting hand of heaven will give him leave:
he can go no further then the permitting hand of heaven will give him leave:
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Ne oviculam unam; hee could not touch one of Iobs sheepe, till he had his commission; Ne oviculam unam; he could not touch one of Jobs sheep, till he had his commission;
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nor his body till it was renewed:
nor his body till it was renewed:
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nor enter into the heard of Swine, without Christs sufferance, muchlesse can hee goe beyond his licence in touching the soules of the Elect by temptations.
nor enter into the herd of Swine, without Christ sufferance, muchlesse can he go beyond his licence in touching the Souls of the Elect by temptations.
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I confesse his malice is boundlesse, endlesse, inexorable, as the grave or hell, never satisfied:
I confess his malice is boundless, endless, inexorable, as the grave or hell, never satisfied:
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But God puts his hooke in his nostrils, bounds him with a huc usque, hither shalt thou goe, and no further;
But God puts his hook in his nostrils, bounds him with a huc usque, hither shalt thou go, and no further;
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here shalt thou stay the proud waves of thy malice, thou shalt but bruise his heele.
Here shalt thou stay the proud waves of thy malice, thou shalt but bruise his heel.
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As Achilles being dipt in the Stygian lake, had his body so impenetrable, that no part of it could be endangered but his heele:
As Achilles being dipped in the Stygian lake, had his body so impenetrable, that no part of it could be endangered but his heel:
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so the faithfull being washed in the precious blood of Christ, have such a strong munition for their soules, that their vitall parts cannot be endamaged;
so the faithful being washed in the precious blood of christ, have such a strong munition for their Souls, that their vital parts cannot be endamaged;
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their heeles may be touched, but their head and heart are sure enough: Saint Bernard sweetly to this purpose;
their heals may be touched, but their head and heart Are sure enough: Saint Bernard sweetly to this purpose;
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Est quidem Leo rugiens, sed gratias ago Leoni de tribu Inda, rugire iste potest, ferire non potest. The Devill is a roaring Lyon, Est quidem Leo rugiens, sed gratias ago Leon de Tribu India, Rugire iste potest, ferire non potest. The devil is a roaring lion,
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but I give thanks to him that is the Lyon of the tribe of Iudah, he may roare, but he cannot devoure.
but I give thanks to him that is the lion of the tribe of Iudah, he may roar, but he cannot devour.
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And Saint Augustine: Latrare potest, sollicitare potest, sed mordere non potest nisi volentem, He may sollicite us to sinne, he may barke at us,
And Saint Augustine: Latrare potest, sollicitare potest, sed mordere non potest nisi volentem, He may solicit us to sin, he may bark At us,
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but he cannot bite us, unlesse we give him leave to fasten. So much doe wee owe to our blessed Saviour.
but he cannot bite us, unless we give him leave to fasten. So much do we owe to our blessed Saviour.
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Finally, as God shortens the divels hornes;
Finally, as God shortens the Devils horns;
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so hee doth his hands, his instruments, that they can goe no further to the dammage of his, then he permits them:
so he does his hands, his Instruments, that they can go no further to the damage of his, then he permits them:
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And God is faithfull, who will not suffer his to be tempted above that they are able.
And God is faithful, who will not suffer his to be tempted above that they Are able.
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And when hee hath chastened them enough, he will throw the rod into the fire: here is the comfort of the Saints;
And when he hath chastened them enough, he will throw the rod into the fire: Here is the Comfort of the Saints;
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that God will hedge about his Church with his providence, and enclose it in a maze of his mercies, that the gates of hell shall never be able to prevaile against it.
that God will hedge about his Church with his providence, and enclose it in a maze of his Mercies, that the gates of hell shall never be able to prevail against it.
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Therefore, be comforted ye weake hands, be confirmed ye feeble knees, cheere up ye drooping spirits;
Therefore, be comforted you weak hands, be confirmed you feeble knees, cheer up the drooping spirits;
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doubtlesse we have a strong City: Salvation will God appoint for walls and bulwarkes.
doubtless we have a strong city: Salvation will God appoint for walls and bulwarks.
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And let this be our consolation, that Christ hath overcome the world, and greater is he that is with us,
And let this be our consolation, that christ hath overcome the world, and greater is he that is with us,
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then he that is with the world.
then he that is with the world.
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Now to him that is the greatest of all, to God the Father, God the Sonne,
Now to him that is the greatest of all, to God the Father, God the Son,
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and God the Holy Ghost, be given all due honour, praise, service, and thankfulnesse, now, and for ever, Amen. FJNJS.
and God the Holy Ghost, be given all due honour, praise, service, and thankfulness, now, and for ever, Amen. FINES.
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