The first fruites of the Gentiles In three sermons preached in the cathedrall church at Sarum. By Bartholomevv Parsons Batchelor in Divinitie, and vicar of Collingborne-Kingstone, in the county of Wiltes.
Publisher: Printed by Nicholas Okes for I H arrison and Edw Blackmore and are to be sold at his shop in Paules Church yard at the signe of the Blazing Starre
I Cannot but ingeniously acknowledg heere with Chrysostome that Multa nobis opus est vigilantia, &c. Wee haue neede of much watchfulnesse, many prayers, that wee may passe through and learne the difficultie of this present place, For the strife betweene the heard-men of Abrahams Cattell,
I Cannot but ingeniously acknowledge Here with Chrysostom that Multa nobis opus est vigilantia, etc. we have need of much watchfulness, many Prayers, that we may pass through and Learn the difficulty of this present place, For the strife between the Herdsmen of Abrahams Cattle,
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and the heard-men of Lots Cattell, about their pasturage was neuer so great, so irreconcileable as the strife betweene the sheepeheards of Israell is heere, what these NONLATINALPHABET Wisemen were, what their Profession, what their Countrie,
and the Herdsmen of Lots Cattle, about their pasturage was never so great, so Irreconcilable as the strife between the shepherds of Israel is Here, what these Wise men were, what their Profession, what their Country,
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when and how it first appeared and rose, how it guided them in their Iourney, one (as it was in the case of Ahab ) Saying on this manner, and another on that manner Manasses being against Ephraim, and Ephraim against Manasses,
when and how it First appeared and rose, how it guided them in their Journey, one (as it was in the case of Ahab) Saying on this manner, and Another on that manner Manasses being against Ephraim, and Ephraim against Manasses,
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and both of them against Iudah, Amongst all which varieties, and extreamities, I holde it the best discretion to keepe that which is good for edification, to cast away that which is but the fewell of contention, rather to finde out and follow that which may minister the edifying which is in Faith:
and both of them against Iudah, among all which varieties, and extremities, I hold it the best discretion to keep that which is good for edification, to cast away that which is but the fuel of contention, rather to find out and follow that which may minister the edifying which is in Faith:
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To come to the Text then, there is a word in it and it is Ecce, Behold, which is Nota attentionis promittens rem magnam, a note of attention, promising some great matter to follow after, which serueth as an Index to poynt out vnto vs many admirable remarkeable things here related,
To come to the Text then, there is a word in it and it is Ecce, Behold, which is Nota attentionis promittens remembering magnam, a note of attention, promising Some great matter to follow After, which serveth as an Index to point out unto us many admirable remarkable things Here related,
For is it not wonderfull in our eyes that such persons NONLATINALPHABET Wisemen shoulde come and enquire for him, that they which sate in darkenesse should see great light and that light should spring vp to them, which sate in the region,
For is it not wonderful in our eyes that such Persons Wise men should come and inquire for him, that they which sat in darkness should see great Light and that Light should spring up to them, which sat in the region,
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and they that haue not heard, should vnderstand any thing of him, who comming amongst his owne, was not receiued by his owne, could haue none honour in his owne Countrey, Nato Christi exultabat Chaldea (saith Maximus, ) When Christ was borne Chaldea was glad,
and they that have not herd, should understand any thing of him, who coming among his own, was not received by his own, could have none honour in his own Country, Nato Christ exultabat Chaldea (Says Maximus,) When christ was born Chaldea was glad,
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and all Hierusalem with her princes was troubled, the Iewe persecuted him, the wise man adored him, Herod whetted his Sword, the wise man prepared his gifts, that they should come at such time as this king was newlie borne, hauing no forme nor comelinesse, no beautie, that hee should be desired, no better Chayre of state then an Oxes Manger, before he had knowledge to refuse the euil,
and all Jerusalem with her Princes was troubled, the Iewe persecuted him, the wise man adored him, Herod whetted his Sword, the wise man prepared his Gifts, that they should come At such time as this King was newly born, having no Form nor comeliness, no beauty, that he should be desired, no better Chair of state then an Oxes Manger, before he had knowledge to refuse the evil,
& to choose the good, and in the dayes of Herod the King, who to attaine and maintaine his Crowne, spared neyther Priest nor presbyterie, rooted out all the posteritie of Dauid that hee could finde, butchered the Infants of Bethlehem, made hauock of all the nobilitie of Iury, yea, hated his owne flesh, killed his owne brother Pheroras, his owne wife Mariamne, with all her kinred, his owne Sonnes, Aristobulus, Alexander and Antepater, that they should come from the East, leauing their owne people,
& to choose the good, and in the days of Herod the King, who to attain and maintain his Crown, spared neither Priest nor presbytery, rooted out all the posterity of David that he could find, butchered the Infants of Bethlehem, made havoc of all the Nobilt of Jury, yea, hated his own Flesh, killed his own brother Pheroras, his own wife Mariamne, with all her kindred, his own Sons, Aristobulus, Alexander and Antepater, that they should come from the East, leaving their own people,
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and from his kindred, and fathers house, vnto a Land that God shewed him, with the religious Eunuch: goe so farre a Iourney to worshippe, that they should come to Hierusalem, that so Israell might know, that God might prouoake them to Iealousie by them that are no people;
and from his kindred, and Father's house, unto a Land that God showed him, with the religious Eunuch: go so Far a Journey to worship, that they should come to Jerusalem, that so Israel might know, that God might prouoake them to Jealousy by them that Are no people;
the sluggishnesse of the Iewes might be condemned, that they should come by the guidance of a Starre, God creating a new Starre, not to giue light by night, but to bee a light to lighten these Gentiles, that they might see,
the sluggishness of the Iewes might be condemned, that they should come by the guidance of a Star, God creating a new Star, not to give Light by night, but to be a Light to lighten these Gentiles, that they might see,
per ea quae familiaria ijs consuetudo faciebat, by those things which custome made familiar vnto them, that they should come to worshippe him, looking not on the things which were seene, his outward contemptible appearance, his beeing in the forme of a seruant:
per ea Quae familiaria ijs consuetudo faciebat, by those things which custom made familiar unto them, that they should come to worship him, looking not on the things which were seen, his outward contemptible appearance, his being in the Form of a servant:
and his thinking it no robberie to be equall with God, yea and acknowledging him which was Rex Iudaeorum, King of the Iewes, to bee also Rex Seculorum: the eternall King, magnum aliquod latebat in paruo (saith Saint Austin ) there lay hidde some great thing in that little one, which those men the first fruits of the Gentiles, which came so suppliant from so farre, learned by heauen that shewed it, not by the earth that brought them and by adoring they desired to obtaine the fauour of that:
and his thinking it no robbery to be equal with God, yea and acknowledging him which was Rex Jews, King of the Iewes, to be also Rex Seculorum: the Eternal King, magnum aliquod latebat in paruo (Says Faint Austin) there lay hid Some great thing in that little one, which those men the First fruits of the Gentiles, which Come so suppliant from so Far, learned by heaven that showed it, not by the earth that brought them and by adoring they desired to obtain the favour of that:
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are not all these wonderfull wonders? are they not the great misteries of Godlinesse? are they not NONLATINALPHABET The great workes of God, worthy to bee published to the World with an Ecce, a note of attention: of admiration.
Are not all these wonderful wonders? Are they not the great Mysteres of Godliness? Are they not The great works of God, worthy to be published to the World with an Ecce, a note of attention: of admiration.
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as the circumference compassing it about on euerie side, First of the time when Iesus was borne, which birth is farther illustrated either by the place, at Bethlehem of Iudea, or the time In the dayes of Herod the king. Secondly, of the persons who;
as the circumference compassing it about on every side, First of the time when Iesus was born, which birth is farther illustrated either by the place, At Bethlehem of Iudea, or the time In the days of Herod the King. Secondly, of the Persons who;
Where is he that is borne King of the Iewes? Fiftly of the moouing cause, Wee haue seene his Starre, Sixtly, of the finall cause and end, We are come to worship him.
Where is he that is born King of the Iewes? Fifty of the moving cause, we have seen his Star, Sixty, of the final cause and end, We Are come to worship him.
for hee that as long as hee was in the World, was the light of the World, could not bee hidde after his comming into the world, Quis enim celauerit ignem, Lumine qui semper proditur ipse suo (saith the Poet) for who can hide fire, which is alwayes disclosed by it's owne light, Latere inter obscura saeculi, lumen caelesti non poterat (saith Maximus ) the heauenly light could not be hid amongst the darkenesse of the world, he that at his lifting vp vpon the Crosse, would draw all men both Iewes and Gentiles, at his manifestation in the flesh, doth presently beginne to manifest himselfe to the sheepe-heards of the Iewes, and to the wisemen of the Gentiles, Noluit intra, (saith Leo, ) &c, He would not haue the beginning of his birth hidde within the narrow corners of his mothers House,
for he that as long as he was in the World, was the Light of the World, could not be hid After his coming into the world, Quis enim celauerit Ignem, Lumine qui semper proditur ipse Sue (Says the Poet) for who can hide fire, which is always disclosed by it's own Light, Later inter Obscure Saeculi, lumen caelesti non poterat (Says Maximus) the heavenly Light could not be hid among the darkness of the world, he that At his lifting up upon the Cross, would draw all men both Iewes and Gentiles, At his manifestation in the Flesh, does presently begin to manifest himself to the shepherds of the Iewes, and to the Wise men of the Gentiles, Noluit intra, (Says Leo,) etc., He would not have the beginning of his birth hid within the narrow corners of his mother's House,
or rather the curiositie of man (which cannot content it selfe, with the reuealed things which are onely ours. ) but must make it selfe ouer-wise eate of the forbidden Fruit:
or rather the curiosity of man (which cannot content it self, with the revealed things which Are only ours.) but must make it self overwise eat of the forbidden Fruit:
All which if I should at large discourse of, or discusse, I might happilie builde vpon the foundation, Hay and Stubble, Vanas & inutiles argutias, vaine and vnprofitable quirkes: which would bee but matter for the fire, enough for the present, that our Churche hath thought fit for a memoriall of these mens comming vnto Christ, to celebrate the twelfth day after his Natiuitie:
All which if I should At large discourse of, or discuss, I might happily build upon the Foundation, Hay and Stubble, Vanas & inutiles argutias, vain and unprofitable quirks: which would be but matter for the fire, enough for the present, that our Church hath Thought fit for a memorial of these men's coming unto christ, to celebrate the twelfth day After his Nativity:
and to note withall vnto the disputers heereaabouts, that if the wisedome of the spirit, (which hath singled out those things to be written, quae saluti credentium sufficere videbantur, which seemed sufficient for the saluation of them that beleeue, ) had held the precise knowledg of the particular time so necessary, it would as well haue recorded it:
and to note withal unto the disputers heereaabouts, that if the Wisdom of the Spirit, (which hath singled out those things to be written, Quae Saluti credentium sufficere videbantur, which seemed sufficient for the salvation of them that believe,) had held the precise knowledge of the particular time so necessary, it would as well have recorded it:
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as the very time of the Sheepheards comming to see him, which was the very day of his birth, Howbeit the very Phrase vsed by the HOLY-GHOST NONLATINALPHABET Iesus being borne or as soone as Iesus was borne:
as the very time of the Shepherds coming to see him, which was the very day of his birth, Howbeit the very Phrase used by the HOLY GHOST Iesus being born or as soon as Iesus was born:
importing that they came with as great celeritie and speede, as so large a Iourney could be accomplished, it shall bee good and profitable for vs (auoyding foolish questions) to learne by this which is written for our instruction, to doe that which we heere and see in them heere;
importing that they Come with as great celerity and speed, as so large a Journey could be accomplished, it shall be good and profitable for us (avoiding foolish questions) to Learn by this which is written for our instruction, to do that which we Here and see in them Here;
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nor to put it of from day to day, but to seeke the Lord whilst hee may bee found, to call vpon him whilest hee is neere, that is requisite in all the duties of godlinesse, which is required in our vowes, that wee must not bee slack to pay them, & as wheresoeuer the Gospell should bee preached in the whole world:
nor to put it of from day to day, but to seek the Lord while he may be found, to call upon him whilst he is near, that is requisite in all the duties of godliness, which is required in our vows, that we must not be slack to pay them, & as wheresoever the Gospel should be preached in the Whole world:
the haste that they vsed the diligence that they gaue, is euer remembred, as that which crowneth the worke, Abraham beeing enioyned to circumcise himselfe and his familie, doth it the same day, to sacrifice his sonne, riseth vp Earlie in the morning to goe about it, Cornelius to send for Peter, who must speake vnto him words, whereby hee should be saued, doth it immediatly, Paule, to goe vnto the Gentiles, to open their eyes,
the haste that they used the diligence that they gave, is ever remembered, as that which Crowneth the work, Abraham being enjoined to circumcise himself and his family, does it the same day, to sacrifice his son, Riseth up Early in the morning to go about it, Cornelius to send for Peter, who must speak unto him words, whereby he should be saved, does it immediately, Paul, to go unto the Gentiles, to open their eyes,
and turne them from darkenesse to light, doth it immediatly: without communicating with flesh and blood, Nescit tarda molimina, spiritus sancti gratia, (saith Ambrose on Luke, ) the grace of the holy Ghost, cannot skill of any slow enterprises.
and turn them from darkness to Light, does it immediately: without communicating with Flesh and blood, Nescit Tard molimina, spiritus sancti Gratia, (Says Ambrose on Lycia,) the grace of the holy Ghost, cannot skill of any slow enterprises.
as so many deuills (for Quot crimina, tot Doemonia, saith Bernard, how many sinnes, so many deuills, ) should say vnto Christ when hee commeth to cast them out:
as so many Devils (for Quot Crimes, tot Demonia, Says Bernard, how many Sins, so many Devils,) should say unto christ when he comes to cast them out:
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as the Deuills that hee came to dispossesse, art thou come hither to torment vs before the time? and who when they should heare Gods voice to Day, putit of till to Morrow,
as the Devils that he Come to dispossess, art thou come hither to torment us before the time? and who when they should hear God's voice to Day, putit of till to Morrow,
as Pharaoh did praying for him, Quamdiu cras, cras, quare non modò, quare non haec horâ finis turpitudinis meae, (saith Saint Austin ) How long? to morrow, to morrow,
as Pharaoh did praying for him, Quamdiu cras, cras, quare non modò, quare non haec horâ finis turpitudinis meae, (Says Faint Austin) How long? to morrow, to morrow,
In Bethlehem of Iudea, it maketh no matter whether wee reade here Bethlehem of Iudea, or of Iudah, Iudea, beeing put, not for the whole Countrie of the Iewes, but for the Tribe of Iudah, as else-where;
In Bethlehem of Iudea, it makes no matter whither we read Here Bethlehem of Iudea, or of Iudah, Iudea, being put, not for the Whole Country of the Iewes, but for the Tribe of Iudah, as elsewhere;
Now this addition serueth here for a distinction betweene it and another, Bethlehem in the Tribe of Zabulon, duae Bethlehem sunt (saith the ordinary glosse) there are two Bethlehems, one which is in the Land of Zabulon, another which is in the Land of Iudah, which was first called Ephrata.
Now this addition serveth Here for a distinction between it and Another, Bethlehem in the Tribe of Zebulon, duae Bethlehem sunt (Says the ordinary gloss) there Are two Bethlehems, one which is in the Land of Zebulon, Another which is in the Land of Iudah, which was First called Ephrata.
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When our Sauiour then was conceiued in the wombe of his mother at Nazareth, and by all likelyhood should in her purpose haue beene borne there, both Ioseph and Mary are compelled by the decree of Augustus Caesar to goe to Bethlehem: the Citty of Dauid, to be taxed there because they were of the house of Dauid, God so making a way for the accomplishment of that Prophecie:
When our Saviour then was conceived in the womb of his mother At Nazareth, and by all likelihood should in her purpose have been born there, both Ioseph and Marry Are compelled by the Decree of Augustus Caesar to go to Bethlehem: the city of David, to be taxed there Because they were of the house of David, God so making a Way for the accomplishment of that Prophecy:
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Deus suas voluntates vtique bonas, implet per malorum voluntates vtique non bonas, saith Austin God can fulfill his wills beeing good, by the wills of wicked men that are not good.
Deus suas Voluntates Vtique bonas, Implet per malorum Voluntates Vtique non bonas, Says Austin God can fulfil his wills being good, by the wills of wicked men that Are not good.
as Rabanus saith sweetely, Exulta Christianae. And reioyce O Christian, for by the merchandize of thine enemies thou hast gotten the victory, that which Iudas solde,
as Rabanus Says sweetly, Exulta Christian. And rejoice Oh Christian, for by the merchandise of thine enemies thou hast got the victory, that which Iudas sold,
But because the things which befell our Sauiour in the dayes of his flesh, came not to passe, NONLATINALPHABET By chaunce, but were done either for the fulfilling of some promise or prophesy,
But Because the things which befell our Saviour in the days of his Flesh, Come not to pass, By chance, but were done either for the fulfilling of Some promise or prophesy,
Not to heape vp al that might be said heerein, it was in respect; first either of former prediction, secondly, present condition, thirdly, or future signification; first, of former prediction:
Not to heap up all that might be said herein, it was in respect; First either of former prediction, secondly, present condition, Thirdly, or future signification; First, of former prediction:
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And heere by the way, the very place of his byrth doth serue like a Iohn Baptist to point out, to demonstrate him to be the Lambe of God, the verie God, the very Christ:
And Here by the Way, the very place of his birth does serve like a John Baptist to point out, to demonstrate him to be the Lamb of God, the very God, the very christ:
bound with the indissoluble bond of an Oath, (that God would not shrinke from) that of the fruite of his wombe, hee would set vpon his Throane yea, such a seede which should endure for euer,
bound with the indissoluble bound of an Oath, (that God would not shrink from) that of the fruit of his womb, he would Set upon his Throne yea, such a seed which should endure for ever,
and whose Throne should bee as the Sunne before God, which must necessarily bee vnderstood of that blessed seede of the Woman, which should bruise the Serpents head, of that branch that should grow out of the roote of Iesse, at whose conception the Angell promised to the Virgin:
and whose Throne should be as the Sun before God, which must necessarily be understood of that blessed seed of the Woman, which should bruise the Serpents head, of that branch that should grow out of the root of Iesse, At whose conception the Angel promised to the Virgae:
but in Bethlehem, the towne of Iesse the Bethlehemite? Now that I may referre all things to edification and instruction, I cannot but cry out with our blessed Sauiour:
but in Bethlehem, the town of Iesse the Bethlehemite? Now that I may refer all things to edification and instruction, I cannot but cry out with our blessed Saviour:
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heere is this particular, the truth of that generall laid downe by the Apostle, That all the promises of God made in Christ are in him, yea, and in him Amen:
Here is this particular, the truth of that general laid down by the Apostle, That all the promises of God made in christ Are in him, yea, and in him Amen:
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hath he said, and shall hee not doe it? hath he spoken, and shall hee not make it good? It is one of his properties wherby he proclaimed himselfe to Moses, and would bee knowne to the whole World to be aboundant in truth, that is such an one as keepeth couenant and mercy with his seruants.
hath he said, and shall he not do it? hath he spoken, and shall he not make it good? It is one of his properties whereby he proclaimed himself to Moses, and would be known to the Whole World to be abundant in truth, that is such an one as Keepeth Covenant and mercy with his Servants.
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haue strong consolation against all either outward striuings, or inward terrors, that would seeme to separate vs from the loue of God in Christ: and seeing hee is faithfull, that hath promised:
have strong consolation against all either outward strivings, or inward terrors, that would seem to separate us from the love of God in christ: and seeing he is faithful, that hath promised:
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that made himselfe poore for vs. A Citty little amongst the thousands, of Iudah, (a thing which the spirit of God taketh notice of, ) meetest for him to be borne in, who made himselfe of no reputation,
that made himself poor for us A city little among the thousands, of Iudah, (a thing which the Spirit of God Takes notice of,) meetest for him to be born in, who made himself of no reputation,
A City so meane, that it is not rekoned vp in the number of those Cities that fell by lotte vnto the Tribe of Iudah, for him that should haue neyther forme nor beautie, but must bee the shame and contempt of the people If the wisedome of the flesh should haue beene Gods counsellor, to haue taught him it would rather haue aduised to make choise of Hierusalem, the Citty of God the Ioye of the whole Earth, where the wise men sought him,
A city so mean, that it is not reckoned up in the number of those Cities that fell by lot unto the Tribe of Iudah, for him that should have neither Form nor beauty, but must be the shame and contempt of the people If the Wisdom of the Flesh should have been God's Counsellor, to have taught him it would rather have advised to make choice of Jerusalem, the city of God the Joy of the Whole Earth, where the wise men sought him,
or of Rome, that was then the head of the World, ( Romanos rerum Dominos saith the Poet about this time, the Romanes that were Lords of all, ) then of Bethlehem: so ignoble a place:
or of Room, that was then the head of the World, (Romanos rerum Dominos Says the Poet about this time, the Romans that were lords of all,) then of Bethlehem: so ignoble a place:
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as mans thoughts, that his vertue is made perfect in weakenesse and that hee hath chosen the weake things of this World, to confound the things which are mighty, honoured this meane village, with the byrth of the Sauiour of the World.
as men thoughts, that his virtue is made perfect in weakness and that he hath chosen the weak things of this World, to confound the things which Are mighty, honoured this mean village, with the birth of the Saviour of the World.
Simaximam Romanam, eligisset Ciuitatem, &c. (saith Tho. Aquinas, ) If he had chosen that great city Rome men would haue thought that the change of the World:
Simaximam Romanam, eligisset Ciuitatem, etc. (Says Tho. Aquinas,) If he had chosen that great City Room men would have Thought that the change of the World:
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in a stable, the basest place in the Inne, his lodging in a Cratch, for a Cradle, serueth to pull the Peacocks feathers of the high-minded ones of this world, who glory so much in the flesh;
in a stable, the Basest place in the Inn, his lodging in a Cratch, for a Cradle, serveth to pull the Peacocks Feathers of the High-minded ones of this world, who glory so much in the Flesh;
of the Nebuchadnezars, who stand so much vpon their great Babels that they haue built for the honor of their Maiestie, of the vaine-glorious boasters, that bragge so much of their earthly Burges shippes, that reioyce because their wealth is great,
of the Nebuchadnezars, who stand so much upon their great Babels that they have built for the honour of their Majesty, of the vainglorious boaster's, that brag so much of their earthly Burgess ships, that rejoice Because their wealth is great,
we are to looke vpon the patterne which Iesus the author and finisher of our faith, hath left vs herein, we must for lowlines of minde, haue the same minde in vs which was in Christ Iesus, who made himselfe of no reputation.
we Are to look upon the pattern which Iesus the author and finisher of our faith, hath left us herein, we must for lowliness of mind, have the same mind in us which was in christ Iesus, who made himself of no reputation.
Thirdly, Bethlehem is the place, in regard of a future and misticall signification, I will rather vtter it in the words of the ancients then mine owne.
Thirdly, Bethlehem is the place, in regard of a future and mystical signification, I will rather utter it in the words of the ancients then mine own.
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for Bethlehem out of the Hebrew, is interpreted the house of Bread, because here the sonne of God must be borne, who is the bread of life, according to that which he himselfe saith in the Gospell, I am the bread of life, which came downe from heauen.
for Bethlehem out of the Hebrew, is interpreted the house of Bred, Because Here the son of God must be born, who is the bred of life, according to that which he himself Says in the Gospel, I am the bred of life, which Come down from heaven.
because it should come to passe that he should there bee borne in the substance of flesh, who should with inward fulnesse refresh the mindes of the Elect. The interpretation howsoeuer it be Allegoricall, neede not be offensiue,
Because it should come to pass that he should there be born in the substance of Flesh, who should with inward fullness refresh the minds of the Elect. The Interpretation howsoever it be Allegorical, need not be offensive,
but also see with our eyes, and handle with our hands, the word of life, and bread of life, it shall not bee an vnprofitable meditation for vs to consider:
but also see with our eyes, and handle with our hands, the word of life, and bred of life, it shall not be an unprofitable meditation for us to Consider:
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that he who gaue his body for vs vpon the Crosse, and now giueth it to vs in the Sacrament, would bee borne at Bethlehem, that thereby hee might shew himselfe to bee the true bread of life, that cometh downe from Heauen,
that he who gave his body for us upon the Cross, and now gives it to us in the Sacrament, would be born At Bethlehem, that thereby he might show himself to be the true bred of life, that comes down from Heaven,
and giueth life to the World, that eating thereof, we might liue and not die, and also that as Eusebius Emissenus speaketh, we must bee Bethlehems, houses of bread, spirituall Temples, in whome Christ must bee formed, and in whose hearts he must dwell by faith, Simus nos Bethlehem, (saith he) &c. Let vs be Bethlehem, let vs be the house of Bread for he which will not bee the house of Bread must perish,
and gives life to the World, that eating thereof, we might live and not die, and also that as Eusebius Emissenus speaks, we must be Bethlehems, houses of bred, spiritual Temples, in whom christ must be formed, and in whose hearts he must dwell by faith, Simus nos Bethlehem, (Says he) etc. Let us be Bethlehem, let us be the house of Bred for he which will not be the house of Bred must perish,
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yee shall not haue life in you, let vs therefore receiue Christ in our house, let vs receiue him in our mind and heart, Let him be borne in vs. Now after the description of the place, followeth the mention of the time of our Sauiours Byrth:
ye shall not have life in you, let us Therefore receive christ in our house, let us receive him in our mind and heart, Let him be born in us Now After the description of the place, follows the mention of the time of our Saviour's Birth:
And hee is so called to distinguish him from Herod Antipas the Tetrarch of Galile, and Herod Agrippa his nephew, that butchered S. Iames, of which three the common verse runneth Ascalonita necat pueros Antipa Iohannem, Agrippa, Iacobum mittit { que } in carcere Petrum. The infants, kills great Herod.
And he is so called to distinguish him from Herod Antipas the Tetrarch of Galilee, and Herod Agrippa his nephew, that butchered S. James, of which three the Common verse Runneth Ascalonite Necat pueros Antipas John, Agrippa, Jacobum Sends { que } in carcere Peter. The Infants, kills great Herod.
Antipas the Baptist slayes, And I ames, Agrippa kills, and Peter in the Prison layes. Now this accurate mention of the time, is not for the times sake onely:
Antipas the Baptist slays, And I ames, Agrippa kills, and Peter in the Prison lays. Now this accurate mention of the time, is not for the times sake only:
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but that that might appeare to bee fulfilled, a prince shall not depart from Iudah, till Shiloh come, ponit tempus (saith Chrysostome ) &c. hee mentioneth the time that he might bring to our memory the olde prophecie of the Patriarch Iacob, who heretofore diligently mentioned the time vnto vs,
but that that might appear to be fulfilled, a Prince shall not depart from Iudah, till Shiloh come, Ponit Tempus (Says Chrysostom) etc. he mentioneth the time that he might bring to our memory the old prophecy of the Patriarch Iacob, who heretofore diligently mentioned the time unto us,
and gaue an euident signe of the coming of Christ saying, a prince shall not depart from Iudah, &c. Huius ineffabilis miserecordia manifestatio, (saith Leo ) the manifestation of this vnspeakeable mercy, came to passe at such time,
and gave an evident Signen of the coming of christ saying, a Prince shall not depart from Iudah, etc. Huius ineffabilis Miserecordia Manifestation, (Says Leo) the manifestation of this unspeakable mercy, Come to pass At such time,
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As then Bethlehem was the place, so the days of Herod, are the time of his natiuitie, that so, that might be fulfilled, which God almost two thousand yeares before, had shewed by the mouth,
As then Bethlehem was the place, so the days of Herod, Are the time of his Nativity, that so, that might be fulfilled, which God almost two thousand Years before, had showed by the Mouth,
and last words of that blessed Patriarch Iacob, for now the scepter was departed from Iudah, the royall power that from that time had beene inuested in that Tribe, was now pulled from it,
and last words of that blessed Patriarch Iacob, for now the sceptre was departed from Iudah, the royal power that from that time had been invested in that Tribe, was now pulled from it,
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and none of the seede of Dauid sate vpon the Throane of the kingdome, but Herod patre Idumes, et matre ortus Arabica, Whose Father was an Edomite and his mother an Arabian, being created King by the Emperor Augustus, and the senate of Rome, into whose hands at this time, God had giuen the whole World, now also was a Law-giuer departed from betweene his feete,
and none of the seed of David sat upon the Throne of the Kingdom, but Herod patre Idumes, et matre ortus Arabica, Whose Father was an Edomite and his mother an Arabian, being created King by the Emperor Augustus, and the senate of Room, into whose hands At this time, God had given the Whole World, now also was a Lawgiver departed from between his feet,
for whereas till this time the Sanhedrim, the Eldershippe of the seauentie Iudges (which were chosen out of the house of Dauid ) stood and had iudiciall power, this Herod in the thirtieth yeere of his tyrannicall rule, destroyed the Sanhedrim of the house of Dauid,
for whereas till this time the Sanhedrim, the Eldership of the seauentie Judges (which were chosen out of the house of David) stood and had judicial power, this Herod in the thirtieth year of his tyrannical Rule, destroyed the Sanhedrim of the house of David,
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As then the finding of him wrapped in swadling clouts, and lying in a Manger, is a signe to the sheepe-heards, that hee is the new borne Messias, so the finding of him in the flesh, at such time as God, (who onely can declare the end from the beginning:
As then the finding of him wrapped in swaddling clouts, and lying in a Manger, is a Signen to the shepherds, that he is the new born Messias, so the finding of him in the Flesh, At such time as God, (who only can declare the end from the beginning:
Now then in that Christ is raysed vp heere in the house of Dauid, to be the glory of Gods people Israell, at such time as in outward shewe his glory seemed to cease,
Now then in that christ is raised up Here in the house of David, to be the glory of God's people Israel, At such time as in outward show his glory seemed to cease,
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and his Throane to be cast to the Ground, in that when the heathen were come into Gods inheritance, and they that hated them ruled ouer them God did so graciously looke downe from Heauen,
and his Throne to be cast to the Ground, in that when the heathen were come into God's inheritance, and they that hated them ruled over them God did so graciously look down from Heaven,
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and visit them, and his hand was vpon the man of his right hand idest super Christo filio delectionis eius, that is, vpon Christ his beloued sonne, and vpon the Sonne of man, whom he had made strong for himselfe, to lift him vp to be a Prince,
and visit them, and his hand was upon the man of his right hand idest super Christ filio delectionis eius, that is, upon christ his Beloved son, and upon the Son of man, whom he had made strong for himself, to lift him up to be a Prince,
when in all outward appearance he seemeth to haue forgotten to be gracious, and to haue shut vp his louing kindnesse in displeasure, yea to cast off for euer:
when in all outward appearance he seems to have forgotten to be gracious, and to have shut up his loving kindness in displeasure, yea to cast off for ever:
When the Lord seeth that there is no man, his arme bringeth forth Saluation, when my Father and Mother forsake me (saith the Psalmist ) ordinary meanes, vsuall helpes fayle, then the Lord taketh me vp.
When the Lord sees that there is no man, his arm brings forth Salvation, when my Father and Mother forsake me (Says the Psalmist) ordinary means, usual helps fail, then the Lord Takes me up.
and there is none, and their tongue fayleth for thirst, I the Lord will heare them, I the God of Israell will not forsake them, When Abraham, and Sarah were olde,
and there is none, and their tongue Faileth for thirst, I the Lord will hear them, I the God of Israel will not forsake them, When Abraham, and Sarah were old,
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and made their liues bitter with hard bondage, when they commanded all the male children (that were spes gregis the hope of posterity ) to be destroyed,
and made their lives bitter with hard bondage, when they commanded all the male children (that were spes Gregis the hope of posterity) to be destroyed,
so that there was little hope, either of continuing posteritie, or of returning into the Land of Canaan, (which God had promised to Abraham and his posterity, then the eyes of the Lord out of his holy habitation looke vpon their affliction,
so that there was little hope, either of Continuing posterity, or of returning into the Land of Canaan, (which God had promised to Abraham and his posterity, then the eyes of the Lord out of his holy habitation look upon their affliction,
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and then is his right hand stretched out, to deliuer them out of Egypt, and to bring them into that good land that hee promised, when Egypt pursued them after their departure, and there was behinde them an army of Egyptians: before them the Red-Sea,
and then is his right hand stretched out, to deliver them out of Egypt, and to bring them into that good land that he promised, when Egypt pursued them After their departure, and there was behind them an army of egyptians: before them the Red sea,
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and by the misery which they indured vnder the Midianites ) the Lord seemed to haue departed from Israell: then was he with them, then did hee arise to helpe them.
and by the misery which they endured under the midianites) the Lord seemed to have departed from Israel: then was he with them, then did he arise to help them.
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When Daniell must into the Lyons Denne, and the King himselfe, though hee laboured till the going downe of the Sonne, could not deliuer him out of the hands of his Enemies;
When Daniell must into the Lyons Den, and the King himself, though he laboured till the going down of the Son, could not deliver him out of the hands of his Enemies;
must secure vs in all our trouble, the end whereof wee cannot see, the meanes to wade out of which we cannot find, it must bee armour of proofe to keepe off all feares, which through the weakenesse of our faith are readie to enter into our hearts Etsi fractus illabatur orbis, although the world should breake in peeces and fallon vs:
must secure us in all our trouble, the end whereof we cannot see, the means to wade out of which we cannot find, it must be armour of proof to keep off all fears, which through the weakness of our faith Are ready to enter into our hearts Though fractus illabatur Orbis, although the world should break in Pieces and Fallon us:
I haue but begunne to speake of the matters, and misteries in this text, and the swiftnesse of the time, the sharpenesse of the weather inioyne mee to silence,
I have but begun to speak of the matters, and Mysteres in this text, and the swiftness of the time, the sharpness of the weather enjoin me to silence,
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I will then according to our Sauiours counsell, gather vp the fragments that remaine, concerning these wisemen, their Countrie, their comming to Hierusalem, their enquirie for the new borne King, the moouing cause and end of their comming,
I will then according to our Saviour's counsel, gather up the fragments that remain, Concerning these Wise men, their Country, their coming to Jerusalem, their enquiry for the new born King, the moving cause and end of their coming,
In the ranke of these circumstances next to the time of their comming Christs birth (of which with the amplifications coincident thereunto, I haue spoken many things) followeth the circumstance of the persons that come and make this enquiry.
In the rank of these Circumstances next to the time of their coming Christ birth (of which with the amplifications coincident thereunto, I have spoken many things) follows the circumstance of the Persons that come and make this enquiry.
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of the hearers, what these NONLATINALPHABET wise men were, what their profession was, whether they were Philosophers, Priests, Astrologers, Sorcerers, Kings or States-men, Non nostrum inter eos tantam componere litem, I meane not to arbitrate the first betweene them,
of the hearers, what these wise men were, what their profession was, whither they were Philosophers, Priests, Astrologers, Sorcerers, Kings or Statesmen, Non nostrum inter eos Tantam componere litem, I mean not to arbitrate the First between them,
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Onely to speake that for which wee may haue some light out of the text it selfe, it seemeth to be most probable that they were Astrologers, Viri siderum inspectionibus assueti Men acustomed to gaze vpon the starres,
Only to speak that for which we may have Some Light out of the text it self, it seems to be most probable that they were Astrologers, Viri siderum inspectionibus assueti Men accustomed to gaze upon the Stars,
& spectandorum siderum arte pollentes, such as were skilfull in the art of gazing vpon the starres, such as amongst the Chaldeans, were called by the Prophet, Viewers of heauen and Starre-gazers, because they are lead heere by a starre, to seeke out this starre of Iacob that was newly arisen.
& spectandorum siderum arte pollentes, such as were skilful in the art of gazing upon the Stars, such as among the Chaldeans, were called by the Prophet, Viewers of heaven and Star-gazers, Because they Are led Here by a star, to seek out this star of Iacob that was newly arisen.
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and therefore (say they) to be receiued Pari pietatis affectu, With the like deuotion that the Booke of the Old and New are , that they were Kings, three Kings because they brought three gifts, that their bodies after their death were translated from their Country to Constantinople, from thence to Millaine, from Millaine to Colon, whither at this day there is great resort of the simple people (who like the Athenians are in all things too superstitious , to adore them as holy reliques.
and Therefore (say they) to be received pair pietatis affectu, With the like devotion that the Book of the Old and New Are, that they were Kings, three Kings Because they brought three Gifts, that their bodies After their death were translated from their Country to Constantinople, from thence to Milan, from Milan to Colon, whither At this day there is great resort of the simple people (who like the Athenians Are in all things too superstitious, to adore them as holy Relics.
And, to fill vp the measure of their fayning, they haue found out three names for them also, Iaspar, Melchior, and Balthazar. And to this purpose they bring or rather wring and wrest the words of the Psalmist, the Kings of Tarshish and of the Isles shall bring presents:
And, to fill up the measure of their feigning, they have found out three names for them also, Jasper, Melchior, and Balthazar. And to this purpose they bring or rather wring and wrest the words of the Psalmist, the Kings of Tarshish and of the Isles shall bring presents:
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the Kings of Sheba and Seba shall offer gifts , But, constat hoc ex picturâ non ex scriptura , it is a tale painted on a wall, not written in the word.
the Kings of Sheba and Seba shall offer Gifts, But, constat hoc ex picturâ non ex Scripture, it is a tale painted on a wall, not written in the word.
And their owne men are against them herein, Nec veterum interpretum quisquam hos Magos reges vocat (saith Iansenius ) not one of the old interpreters calleth these wise men Kings. And Mantuan .
And their own men Are against them herein, Nec veterum Interpreters quisquam hos Magos reges vocat (Says Jansenius) not one of the old Interpreters calls these wise men Kings. And Mantuan.
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Nec reges vt opinor erant, neque enim tacuissent Historiae sacrae authores genus istud honoris. As I thinke sure they were not Kings, for then the men that wrote;
Nec reges vt opinor Erant, neque enim tacuissent Historiae Sacrae authores genus istud Honoris. As I think sure they were not Kings, for then the men that wrote;
And for the text of the Psalme, they must turne about the earth (the foundation whereof God hath so laide, that it should not be remooued for euer ) they must ex Meridie & Occidente facere Orientem (as Caluin saith they haue done ) turne South and West into East, before it will crowne them Kings, Saba & Arabia respectu Ierusalem planè in Meridie, non in Oriente (saith their owne Iansenius ) Saba and Arabia in respect of Ierusalem, are altogether in the South not in the East.
And for the text of the Psalm, they must turn about the earth (the Foundation whereof God hath so laid, that it should not be removed for ever) they must ex Meridie & Occident facere Orientem (as Calvin Says they have done) turn South and West into East, before it will crown them Kings, Saba & Arabia respectu Ierusalem planè in Meridie, non in Orient (Says their own Jansenius) Saba and Arabia in respect of Ierusalem, Are altogether in the South not in the East.
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so these men that were Gentiles in the flesh (and therefore aliens from the common-wealth of Israell, strangers from the couenant, farre off both in place and grace) by comming first vnto Christ are here made the first fruits of the gentiles, wherby as by a patterne God would shew forth, that he would giue vnto the Gentiles repentance vnto life In istis fides gentium vt primitiae deo consecratur (saith the ordinary glosse here) in these men the faith of the Gentiles is consecrated as the first fruits vnto God.
so these men that were Gentiles in the Flesh (and Therefore aliens from the commonwealth of Israel, Strangers from the Covenant, Far off both in place and grace) by coming First unto christ Are Here made the First fruits of the Gentiles, whereby as by a pattern God would show forth, that he would give unto the Gentiles Repentance unto life In istis fides gentium vt primitiae God consecratur (Says the ordinary gloss Here) in these men the faith of the Gentiles is consecrated as the First fruits unto God.
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Stellae ortus &c. (saith Hillary , the rising of the starre being first vnderstood of the Gentiles, sheweth that the Gentiles should presently beleeue in Christ.
Star ortus etc. (Says Hillary, the rising of the star being First understood of the Gentiles, shows that the Gentiles should presently believe in christ.
Ideo Magi &c. (saith Chrysostome , therefore the Wisemen of the Gentiles were first chosen to saluation, that by them the gate of saluation might bee set open to all the Gentiles.
Ideo Magi etc. (Says Chrysostom, Therefore the Wise men of the Gentiles were First chosen to salvation, that by them the gate of salvation might be Set open to all the Gentiles.
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Illi Magi &c. (saith Saint Austin , Those wise men, what were they but the first friuts of the Gentiles? the sheepheards were Israelites, the Wisemen Gentiles, they from nere, these from farre of,
Illi Magi etc. (Says Faint Austin, Those wise men, what were they but the First friuts of the Gentiles? the shepherds were Israelites, the Wise men Gentiles, they from never, these from Far of,
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for although God for a time to shew his NONLATINALPHABET manifold wisedome , set vp a partition wall of rites and ceremonies, whereby he hedged in the Iewes to be a precious people and a chiefe treasure to him aboue all the nations of the earth ,
for although God for a time to show his manifold Wisdom, Set up a partition wall of Rites and ceremonies, whereby he hedged in the Iewes to be a precious people and a chief treasure to him above all the Nations of the earth,
and excluded the rest of the Nations of the world from his couenant, although hee gaue them his statutes and his ordinances which hee did not to any Nations besides ,
and excluded the rest of the nations of the world from his Covenant, although he gave them his statutes and his ordinances which he did not to any nations beside,
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and the seruice of God, and the promises yet many and excellent things were euer vttered of the calling and comming in of the Gentles, of bringing them into the sheepe-fold of the Church by Christ, who is the great sheepe-heard of the sheepe .
and the service of God, and the promises yet many and excellent things were ever uttered of the calling and coming in of the Gentiles, of bringing them into the sheepfold of the Church by christ, who is the great shepherd of the sheep.
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but all the Nations of the earth should bee blessed It was fore-prophecied by Iacob, that Shiloh should be expectatio gentium, or, to him should the gathering of the people bee by Haggai, that hee should bee the desire of all Nations , by the Psalmist, that all Nations should serue this Solomon, this King of peace,
but all the nations of the earth should be blessed It was foreprophecied by Iacob, that Shiloh should be expectatio gentium, or, to him should the gathering of the people be by Chaggai, that he should be the desire of all nations, by the Psalmist, that all nations should serve this Solomon, this King of peace,
and the ends of the Earth, for his possession, by Isai, that to the roote of Iesse should the Gentiles come, that he should bring forth iudgement to the Gentiles, that he should not only bee Gods seruant to rayse vp Iacob and Israell:
and the ends of the Earth, for his possession, by Isaiah, that to the root of Iesse should the Gentiles come, that he should bring forth judgement to the Gentiles, that he should not only be God's servant to raise up Iacob and Israel:
And that the Gentiles should come, to the light of Lion, by Ieremias, that the Gentiles should come vnto the Lord, from the ends of the earth, and say:
And that the Gentiles should come, to the Light of lion, by Jeremiah, that the Gentiles should come unto the Lord, from the ends of the earth, and say:
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And that we may not drinke vp the whole Sea, to shew that the water is Salte, bring all out of the treasurie of the prophets, that is stored vp in this kind, let me tell you in one word, that of that horne of Saluation raysed vp in the house of Dauid, not onely to be the glory of Gods people Israell: but also to bee a light, to lighten the Gentiles, God hath spoken by the mouth of all his holy Prophets, which were since the world began.
And that we may not drink up the Whole Sea, to show that the water is Salt, bring all out of the treasury of the Prophets, that is stored up in this kind, let me tell you in one word, that of that horn of Salvation raised up in the house of David, not only to be the glory of God's people Israel: but also to be a Light, to lighten the Gentiles, God hath spoken by the Mouth of all his holy prophets, which were since the world began.
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And that which God hath so spoken, he maketh hast (as it were) to fulfill by bringing these first fruits of the Gentiles, as soone as euer the blessed seede: (in whom all nations must be blessed) was manifested in the flesh:
And that which God hath so spoken, he makes haste (as it were) to fulfil by bringing these First fruits of the Gentiles, as soon as ever the blessed seed: (in whom all Nations must be blessed) was manifested in the Flesh:
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and fellow Cittizens with the Saints, that were the children of the Kingdome; are cast out into vtter darkenesse, and the Gentiles come from the East and West,
and fellow Citizens with the Saints, that were the children of the Kingdom; Are cast out into utter darkness, and the Gentiles come from the East and West,
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euen the Kingdome of God from them, and giuen it to the Gentiles. Let mee heere then speake the words of exhortation to vs Gentiles; hath God done so great things for vs;
even the Kingdom of God from them, and given it to the Gentiles. Let me Here then speak the words of exhortation to us Gentiles; hath God done so great things for us;
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into his marueilous light? Hath he made vs a people, which were no people? Haue we obteyned mercy, that had not obtained mercy? And shall we not shew forth the prayses of him that hath done this? now wee see all this fullfilled in our eyes, shall it not make our hearts reioyce,
into his marvelous Light? Hath he made us a people, which were no people? Have we obtained mercy, that had not obtained mercy? And shall we not show forth the praises of him that hath done this? now we see all this Fulfilled in our eyes, shall it not make our hearts rejoice,
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& our bones flourish like an hearb? could Dauid being taken from the sheepecoate to bee ruler ouer Israell, wonder at the Lords doeing herein? who am I, O Lord God,
& our bones flourish like an herb? could David being taken from the sheepecoate to be ruler over Israel, wonder At the lords doing herein? who am I, Oh Lord God,
and translated into the kingdome of Gods deere Sonne, euen a kingdome that cannot be shaken, an inheritance immortall, vndefiled that withereth not, giue thankes vnto God the Father, that hath made vs meete to bee partakers of the inheritance of the Saints in light? Could Mephibosheth, so magnifie Dauids kindnesse,
and translated into the Kingdom of God's deer Son, even a Kingdom that cannot be shaken, an inheritance immortal, undefiled that withereth not, give thanks unto God the Father, that hath made us meet to be partakers of the inheritance of the Saints in Light? Could Mephibosheth, so magnify David kindness,
His igitur dilectissimi, diuinae gratiae, mysterijs eruditi (saith Leo ) therefore beloued, let vs which are instructed in these misteries of Gods grace, celebrate the day of our first Fruits,
His igitur dilectissimi, diuinae Gratiae, mysterijs eruditi (Says Leo) Therefore Beloved, let us which Are instructed in these Mysteres of God's grace, celebrate the day of our First Fruits,
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and the beginning of the calling of the Gentiles with all possible Ioy, giuing thankes to our mercifull God, who hath made vs meete, (as the Apostle saith) to be partakers of the inheritance, of the Saints in light, who hath taken vs out of the kingdome of darkenesse:
and the beginning of the calling of the Gentiles with all possible Joy, giving thanks to our merciful God, who hath made us meet, (as the Apostle Says) to be partakers of the inheritance, of the Saints in Light, who hath taken us out of the Kingdom of darkness:
I might heere againe gather, that which the Holy-ghost hath scattered, that Christ in bringing these Astrologers, Sorcerers, practisers of curious Arts, that had runne away farthest from him, to be the first fruits of the Gentiles vnto him,
I might Here again gather, that which the Holy ghost hath scattered, that christ in bringing these Astrologers, Sorcerers, practisers of curious Arts, that had run away farthest from him, to be the First fruits of the Gentiles unto him,
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and in calling these Diaboli vates ad sui adorationem prae caeteris, these prophets of the Diuell to worshippe him before others, yea in stirring vp Gentium primitias ex ipsis inferorum penetralibus the first Fruits of the Gentiles, out of the very priuie chambers of Hell, would (in vouchsafing mercy to these chiefe of sinners) shew forth all long suffering,
and in calling these Diaboli vates ad sui adorationem Prae caeteris, these Prophets of the devil to worship him before Others, yea in stirring up Gentium primitias ex Ipse Inferos penetralibus the First Fruits of the Gentiles, out of the very privy chambers of Hell, would (in vouchsafing mercy to these chief of Sinners) show forth all long suffering,
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for a pattern to them which should hereafter beleeue on him to euerlasting life, Idcirco magis eluxit, & (saith Chrisostome, ) therfore the grace of God shined vnto the wisemē, that Gods goodnes might be manifestly known,
for a pattern to them which should hereafter believe on him to everlasting life, Idcirco magis eluxit, & (Says Chrysostom,) Therefore the grace of God shined unto the Wise men, that God's Goodness might be manifestly known,
was now foresignified that which afterward the Lord sayd, many shall come from the East &c. Quoniam ab oriente venerunt (saith Chrysostome ,) Because they came from the East whence the day springeth, from thence did the beginning of faith come,
was now foresignified that which afterwards the Lord said, many shall come from the East etc. Quoniam ab orient venerunt (Says Chrysostom,) Because they Come from the East whence the day springs, from thence did the beginning of faith come,
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and the day spring from an high hath visited vs. Merito sanè ab Oriente veniunt (saith Bernard ) they come worthily from the East, which publish vnto vs the new rising of the Sonne of Righteousnesse, which enlighten the whole World with ioyfull newes.
and the day spring from an high hath visited us Merito sanè ab Orient veniunt (Says Bernard) they come worthily from the East, which publish unto us the new rising of the Son of Righteousness, which enlighten the Whole World with joyful news.
& there is NONLATINALPHABET , much reasoning, amongst the fathers and interpreters about this East Country from whence they came, whither it were Persia,
& there is, much reasoning, among the Father's and Interpreters about this East Country from whence they Come, whither it were Persiam,
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And it is but a poore conciliation, that a F•ier giueth, who to reconcile all these diuersities saith Dicamus ex varijs locis venisse, vnum hine, alium illinc, tertium aliunde , let vs say that they came from diuerse places, the one from hence, the other from thence, the third from some place else;
And it is but a poor conciliation, that a F•ier gives, who to reconcile all these diversities Says Dicamus ex varijs locis venisse, One him, Alium Illinc, Tertium aliunde, let us say that they Come from diverse places, the one from hence, the other from thence, the third from Some place Else;
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much like to the confutation that hee maketh of our answere, that the wisemen which came from the East, could not bee the Kings of Tarshishe, of Sheba and Seba ,
much like to the confutation that he makes of our answer, that the Wise men which Come from the East, could not be the Kings of Tarshishe, of Sheba and Seba,
because those Countries are South from Ierusalem, in which respect the Queene of Sheba that came to heare Salomons wisdome is called the Queene of the South , Nos non dicimus (saith he , &c. ) We doe not say that they came out of Tharsis, Sheba,
Because those Countries Are South from Ierusalem, in which respect the Queen of Sheba that Come to hear Solomon's Wisdom is called the Queen of the South, Nos non dicimus (Says he, etc.) We do not say that they Come out of Tharsis, Sheba,
but out of India or Seicily, I may say of him as Austin of his aduersary, vbi respondere conatus est, magis ostendit quod non poterit respondere , when he indeuoureth to answere,
but out of India or Seicily, I may say of him as Austin of his adversary, vbi respondere conatus est, magis ostendit quod non poterit respondere, when he endeavoureth to answer,
But for the point in question, although there bee faire probability that this East Country is Persia, both by the scituation of it which lieth East from Iudea ,
But for the point in question, although there be fair probability that this East Country is Persiam, both by the situation of it which lies East from Iudea,
and also by the name Magi, here giuen them (which as Peters language bewrayed him to be a Galilean ,) sheweth them to be Persians, being nomen meré Persicum, a meere Persian name, nomen professionis, a name of profession (as saith the Commentator vpon Prudentius ) Quod genus sapientum & doctorum habebatur in Persis (saith Tully ) which kinde of wise and learned men was to be found amongst the Persians, yet because I haue professed from the beginning to a voyde foolish and vnprofitable questions, from which wee can reape no edification, either in faith or in loue, I will passe from it,
and also by the name Magi, Here given them (which as Peter's language bewrayed him to be a Galilean,) shows them to be Persians, being Nome meré Persicum, a mere Persian name, Nome professionis, a name of profession (as Says the Commentator upon Prudentius) Quod genus Sages & doctorum habebatur in Persis (Says Tully) which kind of wise and learned men was to be found among the Persians, yet Because I have professed from the beginning to a void foolish and unprofitable questions, from which we can reap no edification, either in faith or in love, I will pass from it,
Their action then in comming so farre out of the East, from their fathers house and kinred, which it is hard to flesh and bloud to leaue (for that is a point that Pharaohs daughter must bee Catechized in ) from their natiue soyle, which nescio quâ dulcedine cunctos afficit (as the Poet saith) is vnspeakeably sweere vnto all men, to seeke and see Christ the new borne King of the Iewes in a strange land, must bee our instruction to seeke Christ as well where,
Their actium then in coming so Far out of the East, from their Father's house and kindred, which it is hard to Flesh and blood to leave (for that is a point that Pharaohs daughter must be Catechized in) from their native soil, which nescio quâ dulcedine cunctos afficit (as the Poet Says) is vnspeakeably sweere unto all men, to seek and see christ the new born King of the Iewes in a strange land, must be our instruction to seek christ as well where,
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and her garments rent, should shew thee the breasts, wherewith shee nurced thee, although thy father should lie on the Threshold, tread vpon thy father to goe ouer, passe away with drie cres to the banner of the Crosse.
and her garments rend, should show thee the breasts, wherewith she nursed thee, although thy father should lie on the Threshold, tread upon thy father to go over, pass away with dry Cres to the banner of the Cross.
and speaking of the nature of trees, beasts, foules, creeping things and fishes , (all which is but the perishable wisdome of this world ,) how much more ought they, that desire to bee filled with the knowledge of GOD, in all Spirituall Wisdome and vnderstanding , (as the Spouse of Christ goeth about the City in the Streetes,
and speaking of the nature of trees, beasts, fowls, creeping things and Fish, (all which is but the perishable Wisdom of this world,) how much more ought they, that desire to be filled with the knowledge of GOD, in all Spiritual Wisdom and understanding, (as the Spouse of christ Goes about the city in the Streets,
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and in the broad waies, to seeke him whom her soule loueth , and giueth not ouer till shee finde him) goe from sea to sea, from North to East , (af God send such a spirituall fammin in any Land) to seeke him that is greater then Salomon, in whom are hidden all the treasures of wisdome and knowledge ,
and in the broad ways, to seek him whom her soul loves, and gives not over till she find him) go from sea to sea, from North to East, (of God send such a spiritual fammin in any Land) to seek him that is greater then Solomon, in whom Are hidden all the treasures of Wisdom and knowledge,
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and who is made vnto vs that wisdome , whereby we become wise vnto saluation? if the Eunuch, being a man of great authority vnder Candace Queene of Ethiopia,
and who is made unto us that Wisdom, whereby we become wise unto salvation? if the Eunuch, being a man of great Authority under Candace Queen of Ethiopia,
and hauing charge of all her treasure, forgot and forsooke both honour and Country, ease and dignity (being so many remora's to flesh and bloud, which will pitty it selfe, that these things may not be indured by it ) to come so farre for Gods great name , to come to Ierusalem to worship God in a kinde of worship that stood in carnall rites and ordinances , which were but the rudiments of the world ,
and having charge of all her treasure, forgotten and forsook both honour and Country, ease and dignity (being so many remora's to Flesh and blood, which will pity it self, that these things may not be endured by it) to come so Far for God's great name, to come to Ierusalem to worship God in a kind of worship that stood in carnal Rites and ordinances, which were but the rudiments of the world,
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but shadowes of things to come , how much more ought wee with that great multitude , to come from farre, to shake off all worldly, either pleasures or profits which cumber vs, that wee may with Philip , finde the Messiah, the Christ, who is the body and substance , who is the mediator of the New testament ,
but shadows of things to come, how much more ought we with that great multitude, to come from Far, to shake off all worldly, either pleasures or profits which cumber us, that we may with Philip, find the Messiah, the christ, who is the body and substance, who is the Mediator of the New Testament,
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Nay, if wisemen, the disputers of this world, Plato being Magister Athenis, a Maister at Athens , Pythagoras, whose words were as Oracles to his Schollers, trauailed ouer many Countries, vt fierent discipuli, & aliena discerent, that they might become schollers,
Nay, if Wise men, the disputers of this world, Plato being Magister Athenis, a Master At Athens, Pythagoras, whose words were as Oracles to his Scholars, travailed over many Countries, vt fierent Disciples, & Aliena discerent, that they might become Scholars,
and learne other mens doctrines, if Apollonius the Philosopher went almost through the whole world, vt inueniret vbique quód disceret , that hee might finde euery where somewhat to learne, to get the wisdome of this world, which GOD will destroy , and bring to nothing;
and Learn other men's doctrines, if Apollonius the Philosopher went almost through the Whole world, vt inueniret vbique quód disceret, that he might find every where somewhat to Learn, to get the Wisdom of this world, which GOD will destroy, and bring to nothing;
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ought not wee that are children in vnderstanding, that naturally cannot perceiue the things of GOD , that know nothing as we ought to know , to compasse sea and land (if the candlesticke of the Gospell should not stand in our habitations) that wee might follow Christ Iesus, sit at his feere , heare his preaching,
ought not we that Are children in understanding, that naturally cannot perceive the things of GOD, that know nothing as we ought to know, to compass sea and land (if the candlestick of the Gospel should not stand in our habitations) that we might follow christ Iesus, fit At his Fear, hear his preaching,
when the Famine was in the Land of Canaan, went downe into Egypt once & againe, to buy foode for the famine of their houses, and shall not the true Israelites be as wise for their Soules:
when the Famine was in the Land of Canaan, went down into Egypt once & again, to buy food for the famine of their houses, and shall not the true Israelites be as wise for their Souls:
which the Sonne of God shall giue vnto them, then they for the meate that perisheth? And with Cornelius fetch Peter from Ioppae, to speake vnto them words:
which the Son of God shall give unto them, then they for the meat that Perishes? And with Cornelius fetch Peter from Ioppae, to speak unto them words:
whereby they may be saued when he is not to be had at Cesarea: Pharaohs daughter beeing to be married to Solomon, (which marriage was a Type of the misticall vnion, betweene Christ,
whereby they may be saved when he is not to be had At Caesarea: Pharaohs daughter being to be married to Solomon, (which marriage was a Type of the mystical Union, between christ,
and hir Fathers house, that she might be brought in to the King, and hee take pleasure in her beautie, and they that will bee the spouse of Christ, married vnto him, in louing kindnesse and in mercy:
and his Father's house, that she might be brought in to the King, and he take pleasure in her beauty, and they that will be the spouse of christ, married unto him, in loving kindness and in mercy:
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must shake off all carnall affections to Countrie or Kinred, to the World and the things of the World, (which hange on like so many clogges to keepe them backe, lie in the way like so many Lyons to hinder them) that they may runne after him,
must shake off all carnal affections to Country or Kindred, to the World and the things of the World, (which hang on like so many clogs to keep them back, lie in the Way like so many Lyons to hinder them) that they may run After him,
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and call vpon his name, and if we be Abrahams children, and of the houshould of faith, wee will doe the workes of Abraham herein, otherwise as Abraham shewed his faith by this worke of his, in going out from Idolaters, and separating himselfe from amongst them,
and call upon his name, and if we be Abrahams children, and of the household of faith, we will do the works of Abraham herein, otherwise as Abraham showed his faith by this work of his, in going out from Idolaters, and separating himself from among them,
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and comming into the Land of promise, where hee serued the Lord, (for that, that was a fruit of his faith, the holy-ghost witnesseth, b by Faith Abraham, when he was called to goe out into a place, which he should after receiue for an inheritance, obeyed, ) So on the other side, mens little faith,
and coming into the Land of promise, where he served the Lord, (for that, that was a fruit of his faith, the Holy Ghost Witnesseth, b by Faith Abraham, when he was called to go out into a place, which he should After receive for an inheritance, obeyed,) So on the other side, Mens little faith,
for the loue of the flesh pots of Egypt, they would rather tarry in Egypt, where they cannot Sacrifice to the Lord, without the abhomination of the Egyptians, then goe out into the Land of Canaan, where they might freely Sacrifice vnto him,
for the love of the Flesh pots of Egypt, they would rather tarry in Egypt, where they cannot Sacrifice to the Lord, without the abomination of the egyptians, then go out into the Land of Canaan, where they might freely Sacrifice unto him,
when with Martha, they trouble themselues about so many worldly matters, that they can neuer bee at leasure to heare Christ, and with those in the parable, they preferre Farmes, Oxen, Merchandise, Pleasures, Profits, all before their spirituall marriage with Christ, yea with the Gergesens, will rather thrust Christ out of their coasts,
when with Martha, they trouble themselves about so many worldly matters, that they can never be At leisure to hear christ, and with those in the parable, they prefer Farms, Oxen, Merchandise, Pleasures, Profits, all before their spiritual marriage with christ, yea with the Gergesens, will rather thrust christ out of their coasts,
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and to come neere vnto our selues, beloued, where shall faith bee sound amongst the men of this generation, who when Christ is not now per longinqua querendus, to be sought farre off:
and to come near unto our selves, Beloved, where shall faith be found among the men of this generation, who when christ is not now per longinqua querendus, to be sought Far off:
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will not goe out to meete him, will not with Nathaniell, come and see him, with Zacheus stirre a foote, take a little paines to see him, nor with Dauid desire to come into his Temple, to behold his beautie, to heare with their eares, to see with their eyes,
will not go out to meet him, will not with Nathaniel, come and see him, with Zacchaeus stir a foot, take a little pains to see him, nor with David desire to come into his Temple, to behold his beauty, to hear with their ears, to see with their eyes,
will not receiue his prophets, in the name of a Prophet, but account the preaching of his word foolishnesse, and are ready with the Athenians to say of them that bring it:
will not receive his Prophets, in the name of a Prophet, but account the preaching of his word foolishness, and Are ready with the Athenians to say of them that bring it:
amongst the old people of the Iewes, all the males must three times in the yeare, appeare before the Lord in the place which he should choose to put his name in,
among the old people of the Iewes, all the males must three times in the year, appear before the Lord in the place which he should choose to put his name in,
And to what a number all the males appearing, (none being exempted vpon any worldly pretence) would amount, it may be gathered by that great multitude, that were come to Ierusalem, to keepe the Passeouer,
And to what a number all the males appearing, (none being exempted upon any worldly pretence) would amount, it may be gathered by that great multitude, that were come to Ierusalem, to keep the Passover,
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when Vespasian the Emperour beganne his siege against it being (as the Histories of those times report tricies centena millia, thirty hundred thousand.
when Vespasian the Emperor began his siege against it being (as the Histories of those times report tricies Centena millia, thirty hundred thousand.
And whereas by the letter of the Law, the Males onely were bound to appeare, it is worth the marking, that the blessed Virgin would not take liberty in that kinde,
And whereas by the Letter of the Law, the Males only were bound to appear, it is worth the marking, that the blessed Virgae would not take liberty in that kind,
neither to Ierusalem, nor to the mountaine , but our Temples and Houses of prayer, wherein Christ is to be found, are according to the number of our Cities and Townes,
neither to Ierusalem, nor to the mountain, but our Temples and Houses of prayer, wherein christ is to be found, Are according to the number of our Cities and Towns,
so that it is but a steppe to them that dwell neerest, a Sabbath daies iourney to them that are remotest, to come vnto them, there are too many, that whereas they should thrice a weeke appeare before the Lord, scarce tread in the Courts of the Lords house thrice in a yeare, that with Simeon they may see the Lord Christ , there are too many dainty dames amongst vs, that are so farre from offering this free will offering with the Virgin, that they will not doe the least part of that duty that is required of them in appearing before God in Sion, that are so farre from neuer departing out of the Temple with Anna , that on the other side, they almost neuer come into it,
so that it is but a step to them that dwell nearest, a Sabbath days journey to them that Are Remotest, to come unto them, there Are too many, that whereas they should thrice a Week appear before the Lord, scarce tread in the Courts of the lords house thrice in a year, that with Simeon they may see the Lord christ, there Are too many dainty dams among us, that Are so Far from offering this free will offering with the Virgae, that they will not do the least part of that duty that is required of them in appearing before God in Sion, that Are so Far from never departing out of the Temple with Anna, that on the other side, they almost never come into it,
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To Ierusalem. ] Iesus being borne at Bethelehem, they come to seeke him at Ierusalem. As the Church her selfe at the first sought her beloued, and found him not ,
To Ierusalem. ] Iesus being born At Betlehem, they come to seek him At Ierusalem. As the Church her self At the First sought her Beloved, and found him not,
But how commeth it to passe (will some man say) that hauing runne well hitherto, they should now goe out of the way, that hauing hitherto followed the guiding of the heauenly light,
But how comes it to pass (will Some man say) that having run well hitherto, they should now go out of the Way, that having hitherto followed the guiding of the heavenly Light,
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after their conference with Herode, behold the starre which they had seene in the East, went before them againe , Colligere promptum est (saith Piscator ) Wee may gather that that starre was hid from them for a time, which seemeth to haue begunne, when they came into Iudea.
After their conference with Herod, behold the star which they had seen in the East, went before them again, Colligere promptum est (Says Piscator) we may gather that that star was hid from them for a time, which seems to have begun, when they Come into Iudea.
Ex hoc &c , out of this place it appeareth, that when the starre had brought the wise men somewhat neere to Ierusalem it was hidden from them, that being forsaken of the starre, they might be compelled to aske for Christ,
Ex hoc etc., out of this place it appears, that when the star had brought the wise men somewhat near to Ierusalem it was hidden from them, that being forsaken of the star, they might be compelled to ask for christ,
And as these hauing lost the starre their guide, soone loose their way, like the ship that without the Magneticus index, the sea compasse or needle, would quickly run aside vpon rocks and shelfes:
And as these having lost the star their guide, soon lose their Way, like the ship that without the Magneticus index, the sea compass or needle, would quickly run aside upon Rocks and shelves:
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but either fall vpon the rocks of heresie, or runne aground into the sands of Impiety, where it would stick fast, till it were broken in pieces with the violence of the waues of wickednes,
but either fallen upon the Rocks of heresy, or run aground into the sands of Impiety, where it would stick fast, till it were broken in Pieces with the violence of the waves of wickedness,
like that ship that Pauls sailed to Rome in Now in that, when they know not whither to goe, they come to Ierusalem to seeke for Christ, they haue both motiues and inducements in themselues to doe so,
like that ship that Paul's sailed to Room in Now in that, when they know not whither to go, they come to Ierusalem to seek for christ, they have both motives and inducements in themselves to do so,
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Hierusalem ciuitas regia est &c. (saith Remigius ) Ierusalem is the Kingly City, and they beleeued that such a child ought not bee borne, but in the Kingly City.
Jerusalem Cities Regia est etc. (Says Remigius) Ierusalem is the Kingly city, and they believed that such a child ought not be born, but in the Kingly city.
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Humano sensu &c. (saith Leo .) By humane reason they imagined, that the birth of the King which was shewed vnto them, was to bee sought in the Kingly City.
Human sensu etc. (Says Leo.) By humane reason they imagined, that the birth of the King which was showed unto them, was to be sought in the Kingly city.
Here then by the way (for I meane not to insist vpon the point) we may obserue, that if the wisdome of the flesh be our leader in the things of God, it will soone mislead vs. For the world with all her wisdome, cannot know, finde out the things of God the naturall man NONLATINALPHABET doth not receiue, apprehend the things of the Spirit of God .
Here then by the Way (for I mean not to insist upon the point) we may observe, that if the Wisdom of the Flesh be our leader in the things of God, it will soon mislead us For the world with all her Wisdom, cannot know, find out the things of God the natural man does not receive, apprehend the things of the Spirit of God.
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For as the bands of men, which Benhadad King of Syria sent to lay hands on the Prophet Elisha, being smitten with blindenesse, in stead of comming to Dothan, went into the midst of Samaria ,
For as the bans of men, which Benhadad King of Syria sent to lay hands on the Prophet Elisha, being smitten with blindness, in stead of coming to Dothan, went into the midst of Samaria,
so there hangeth such a mist of naturall blindnesse ouer all the eyes of the sonnes of Adam, that in stead of seeking a Christ made of no reputation, they are ready to dreame of,
so there hangs such a missed of natural blindness over all the eyes of the Sons of Adam, that in stead of seeking a christ made of no reputation, they Are ready to dream of,
A second motiue that they had to seeke Christ at Hierusalem, is from that dimme light, that had shined vnto them in religion, from that little taste that they had of the word of God, concerning him that was to come into the World.
A second motive that they had to seek christ At Jerusalem, is from that dim Light, that had shined unto them in Religion, from that little taste that they had of the word of God, Concerning him that was to come into the World.
No wonder therefore, that seeing his Starre, they should acknowledge his byrth, quam vti { que }, &c. (saith Maximus ) which if through Gods reuealing of it, a Gentile could foretell, in like manner also a Gentile might acknowledge.
No wonder Therefore, that seeing his Star, they should acknowledge his birth, quam vti { que }, etc. (Says Maximus) which if through God's revealing of it, a Gentile could foretell, in like manner also a Gentile might acknowledge.
and put his name, and wherein deuout men, of euery nation vnder Heauen, that came from farre for Gods great and glorious name, vsed to dwell and whither the Eunuch,
and put his name, and wherein devout men, of every Nation under Heaven, that Come from Far for God's great and glorious name, used to dwell and whither the Eunuch,
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where should they (iudging according to the appearance, of that slender light that had shined vnto them) seeke for this Starre of Iacob, (whose byrth they acknowledged, by this new Starre concurring with the prophecie) but in Hierusalem, where God would be worshipped? Quare venerūt Hierosolymam? &c. (saith Haymo ) Why came they to Hierusalem? They were Astrologers,
where should they (judging according to the appearance, of that slender Light that had shined unto them) seek for this Star of Iacob, (whose birth they acknowledged, by this new Star concurring with the prophecy) but in Jerusalem, where God would be worshipped? Quare venerunt Jerusalem? etc. (Says Haymo) Why Come they to Jerusalem? They were Astrologers,
For Merodach Baladan, King of Babylon sent Ambassadors to him, to enquire of the wonder that was done in the Land Ad inquirendum prodigium prout obseruatum fuerat a Chaldeis, to inquire of the wonder,
For Merodach Baladan, King of Babylon sent ambassadors to him, to inquire of the wonder that was done in the Land Ad inquirendum Prodigium prout obseruatum fuerat a Chaldeans, to inquire of the wonder,
children in vnderstanding, are deceiued, to take that filthy harlot of Rome, for the true spouse of Christ, that denne of theeues, cage of vncleane Birds for the Temple of God, Antichrist sitting in the Temple of Christ, for his Vicar, his Steward set ouer his house, Satans messenger:
children in understanding, Are deceived, to take that filthy harlot of Room, for the true spouse of christ, that den of thieves, cage of unclean Birds for the Temple of God, Antichrist sitting in the Temple of christ, for his Vicar, his Steward Set over his house, Satan Messenger:
for Peters Teares, Ahabs Repentance, for Manassehs Repentance, Pharisaicall giuing, for good Almes-dooing, Lip-labour for Praying in the Spirit, Pharisaicall boasting before God and the World, for sound and heartie Thanksgiuing;
for Peter's Tears, Ahabs Repentance, for Manassehs Repentance, Pharisaical giving, for good Almes-dooing, Lip-labour for Praying in the Spirit, Pharisaical boasting before God and the World, for found and hearty Thanksgiving;
Superbia celsitudinem imitatur, &c. (saith Saint Austin ) Pride imitateth magnanimitie, Curiositie seemeth to affect a desire of knowledge, Ignorance also is couered with the name of Innocency, Prodigality carrieth a shew of Liberality.
Superbia celsitudinem imitatur, etc. (Says Faint Austin) Pride imitateth magnanimity, Curiosity seems to affect a desire of knowledge, Ignorance also is covered with the name of Innocency, Prodigality Carrieth a show of Liberality.
Vitia nobis sub Virtutum nomine obrepunt, (saith Seneca ) Vices creepe on vs vnder the name of Virtues, Rashnesse lurketh vnder the title of Fortitude,
Vices nobis sub Virtues nomine obrepunt, (Says Senecca) Vices creep on us under the name of Virtues, Rashness lurks under the title of Fortitude,
Since then wee may bee so quickly deceiued with the hurtfull weedes of the Field beeing like to the holsome Hearbs of the Garden, it shall bee good for vs not to iudge according to the outward appearance:
Since then we may be so quickly deceived with the hurtful weeds of the Field being like to the wholesome Herbs of the Garden, it shall be good for us not to judge according to the outward appearance:
but it was the Lords doing, who bringeth them hither that hee might prouoke Israell to iealousie by them that were no people , Deferuntur Magi &c. (saith Hierome ) the wise men are brought by the leading of a starre into Iudea, that the Priests, being asked of the Wisemen where Christ was borne, might become inexcusable about his comming.
but it was the lords doing, who brings them hither that he might provoke Israel to jealousy by them that were no people, Deferuntur Magi etc. (Says Jerome) the wise men Are brought by the leading of a star into Iudea, that the Priests, being asked of the Wise men where christ was born, might become inexcusable about his coming.
and thine heart faithlesse? Beholde now, after those Sermons of the Patriarches, after the Prophecies of the Prophets, Christ is also preached by the Gentiles.
and thine heart faithless? Behold now, After those Sermons of the Patriarchs, After the Prophecies of the prophets, christ is also preached by the Gentiles.
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If thou refusest to beleeue thy fathers, who from the beginning of the World, haue by infinite Holy Prophecies, spoken of the comming of the euerlasting King, beleeue these men now at length which testifie, not that hee shall bee borne hereafter,
If thou refusest to believe thy Father's, who from the beginning of the World, have by infinite Holy Prophecies, spoken of the coming of the everlasting King, believe these men now At length which testify, not that he shall be born hereafter,
What great frowardnesse, and deadly obstinacy is there in thine heart, that thou onely hearest not that which all men speake, thou onely abhorrest that which all men beleeue, thou onely makest none account to see that which shineth out of heauen? A Virgin hath conceiued with thee,
What great frowardness, and deadly obstinacy is there in thine heart, that thou only Hearst not that which all men speak, thou only Abhorrest that which all men believe, thou only Makest none account to see that which shines out of heaven? A Virgae hath conceived with thee,
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Thus, then thorough the hardnesse of heart that was come vnto Israell , Christ reueiled vnto them by these wise men, was a sauiour of death vnto death vnto them.
Thus, then through the hardness of heart that was come unto Israel, christ revealed unto them by these wise men, was a Saviour of death unto death unto them.
as the great booke of the creatures is published to the world, to make vs NONLATINALPHABET , without apologie, without excuse for our selues, that his peace should be preached vnto vs,
as the great book of the creatures is published to the world, to make us, without apology, without excuse for our selves, that his peace should be preached unto us,
but let vs with Zacheus receiue him ioyfully , and when wee are possest of him, let vs, with the two Disciples that went to Emaus, constraine him to abide with vs , vse a kinde of holy importunity and violence (such a violence as the Kingdome of Heauen suffereth ) to keepe him in our coasts, that so he may giue vnto vs NONLATINALPHABET right or prerogatiue, to bee the sons of God ,
but let us with Zacchaeus receive him joyfully, and when we Are possessed of him, let us, with the two Disciples that went to Emaus, constrain him to abide with us, use a kind of holy importunity and violence (such a violence as the Kingdom of Heaven suffers) to keep him in our coasts, that so he may give unto us right or prerogative, to be the Sons of God,
Let it not then be greeuous vnto any, that I (a poore builder in the house of God, according to the measure of the grace that is giuen to me ) should finish the worke that I haue begunne,
Let it not then be grievous unto any, that I (a poor builder in the house of God, according to the measure of the grace that is given to me) should finish the work that I have begun,
Now in the bill (as it were) of the particulars of this text (the totall summe and substance whereof, is a narration, a description of a solemne comming and enquiry for the new borne Messiah) there remaines vpon mine account that I made of them, the three last to be scanned,
Now in the bill (as it were) of the particulars of this text (the total sum and substance whereof, is a narration, a description of a solemn coming and enquiry for the new born Messiah) there remains upon mine account that I made of them, the three last to be scanned,
King of the Iewes? ] The moouing cause that brought them to come and enquire, for wee haue seene his starre in the East ] and lastly the finall cause and end of their comming, and are come to worship him.
King of the Iewes? ] The moving cause that brought them to come and inquire, for we have seen his star in the East ] and lastly the final cause and end of their coming, and Are come to worship him.
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Where is he that is borne King of the Iewes? ] There is a little diuersity about the reading and meaning of these words, some reading them according to the course of the words in the originall, NONLATINALPHABET.
Where is he that is born King of the Iewes? ] There is a little diversity about the reading and meaning of these words, Some reading them according to the course of the words in the original,.
others, where is the King of the Iewes that is borne , and maintayning that there is a traiection or transposing of the words from their Grammaticall order in the originall, according to that manner of speaking NONLATINALPHABET Blessed bee hee that commeth a King in the name of the Lord (for so wee must turne the words,
Others, where is the King of the Iewes that is born, and maintaining that there is a trajection or transposing of the words from their Grammatical order in the original, according to that manner of speaking Blessed be he that comes a King in the name of the Lord (for so we must turn the words,
For the first, if the prophecy of Balaam a Gentile, dispersed amongst the Gentiles, concurred with the starre to giue them the knowledge of this hidden mystery (which is the iudgement of Antiquity) then without controuersie this title was built vpon the foundation thereof,
For the First, if the prophecy of balaam a Gentile, dispersed among the Gentiles, concurred with the star to give them the knowledge of this hidden mystery (which is the judgement of Antiquity) then without controversy this title was built upon the Foundation thereof,
out of Iacob shall hee come, that shall haue dominion, and shall destroy him that remayneth of the Citty, Scepter, hauing Dominion, Smiting, Destroying, giue vnto him the markes, Name, Nature of a King.
out of Iacob shall he come, that shall have dominion, and shall destroy him that remaineth of the city, Sceptre, having Dominion, Smiting, Destroying, give unto him the marks, Name, Nature of a King.
Sub Henerico tertio, &c. In the Raigne of Henry the third, King of England, Otho the Popes Legate, Baptised Henrys sonne, Edward, about whose birth there appeared a Starre of great bignesse, certaine dayes before the rising of the Sunne, which was carried alongst the Heauens with a swift and speedy course, sometimes shewing fire before it, sometimes leauing smoake behinde it.
Sub Henerico tertio, etc. In the Reign of Henry the third, King of England, Otho the Popes Legate, Baptised Henrys son, Edward, about whose birth there appeared a Star of great bigness, certain days before the rising of the Sun, which was carried alongst the Heavens with a swift and speedy course, sometime showing fire before it, sometime leaving smoke behind it.
For both in the prophecies that went before of him, hee is stiled and called a Ruler, out of Bethlehem Ephrata shall hee come forth to mee, that is to bee a Ruler in Israell, A King, reioyce O Daughter of Zion, Shout O Daughter of Hierusalem,
For both in the prophecies that went before of him, he is styled and called a Ruler, out of Bethlehem Ephrata shall he come forth to me, that is to be a Ruler in Israel, A King, rejoice Oh Daughter of Zion, Shout Oh Daughter of Jerusalem,
Vnto vs a Childe is borne, vnto vs a Sonne is giuen, and the gouernment shall bee vpon his shoulders-of the increase of his gouernment and peace there shall be none end, and also the Iewes themselues, were fully perswaded, that the Messias, when he came would deliuer Israell out of their Temporall seruitude, and restore againe the kingdome to Israell, out of which perswasion, at one time they would haue made him a King by force, at another time they cryed out in their solemne acclamations to him:
Unto us a Child is born, unto us a Son is given, and the government shall be upon his shoulders-of the increase of his government and peace there shall be none end, and also the Iewes themselves, were Fully persuaded, that the Messias, when he Come would deliver Israel out of their Temporal servitude, and restore again the Kingdom to Israel, out of which persuasion, At one time they would have made him a King by force, At Another time they cried out in their solemn acclamations to him:
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Therefore God would haue Christ published vnto them by the name of the King of the Iewes, vt ad suscipiendum regem beneficio sibi blandiente concurrant:
Therefore God would have christ published unto them by the name of the King of the Iewes, vt ad suscipiendum regem Benefit sibi blandiente concurrant:
where is he that is borne King of the Iewes? What meaneth this? Were there not so many Kings of the Iewes heretofore? Why doe they so greatly desire to know,
where is he that is born King of the Iewes? What means this? Were there not so many Kings of the Iewes heretofore? Why do they so greatly desire to know,
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for he was not of age to be flattered by man, he sate vpon no royall Seate, hee wore no purple, no Crowne glittered upon his Head, no pompous Trayne of his,
for he was not of age to be flattered by man, he sat upon no royal Seat, he wore no purple, no Crown glittered upon his Head, no pompous Train of his,
Therfore they did as Saint Cyprian speaketh, profiteri regem & Deum, professe him to be both a King and God, and (as Chrysostome also) aliud Oculis corporis, aliud visu mentis aspiciunt, they behold one thing with the eyes of their Bodie, another thing with the eyes of their minde, Now when thus boldly,
Therefore they did as Saint Cyprian speaks, profiteri regem & God, profess him to be both a King and God, and (as Chrysostom also) Aliud Oculis corporis, Aliud visu mentis aspiciunt, they behold one thing with the eyes of their Body, Another thing with the eyes of their mind, Now when thus boldly,
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as it was said of Boniface the eight) He entred like a Foxe and raigned like a Lyon,) istud nequaquam, &c. They could not be ignorant of this, that comming into a Citty wherein another King raigned, by speaking such Words,
as it was said of Boniface the eight) He entered like a Fox and reigned like a lion,) istud Nequaquam, etc. They could not be ignorant of this, that coming into a city wherein Another King reigned, by speaking such Words,
Heare then these worthies of the Gentiles, through faith, out of weakenesse, became strong, a beleeuing sinceerely in their hearts, confesse boldly with their Mouthes, and like to Moses seeing him that is inuisible feare not the wrath of a mortall King, whose breath is in his Nostrils,
Hear then these worthies of the Gentiles, through faith, out of weakness, became strong, a believing sincerely in their hearts, confess boldly with their Mouths, and like to Moses seeing him that is invisible Fear not the wrath of a Mortal King, whose breath is in his Nostrils,
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They are then (as Paule said of old Israell in another case) NONLATINALPHABET Patterns Ensamples to vs, to professe with Timothy, the good profession of our Faith before many Witnesses, euen the Eyes and View of the present World:
They Are then (as Paul said of old Israel in Another case) Patterns Ensamples to us, to profess with Timothy, the good profession of our Faith before many Witnesses, even the Eyes and View of the present World:
Heerein wee must be followers of Christ Iesus the Author and finisher of our Faith, who witnessed a good confession before Pontius Pilate the Iudge that condemned him, and of Abraham the Father of the Faithfull, who built Alters to the Lord,
Herein we must be followers of christ Iesus the Author and finisher of our Faith, who witnessed a good Confessi before Pontius Pilate the Judge that condemned him, and of Abraham the Father of the Faithful, who built Alters to the Lord,
and called vpon the name of the Lord, when the Canaanite, an Idolatrous Nation, that serued other Gods, was in the Land. For then wee especially shew that the loue of Christ is in vs,
and called upon the name of the Lord, when the Canaanite, an Idolatrous nation, that served other God's, was in the Land. For then we especially show that the love of christ is in us,
when we abide with him in tribulation, that wee come to him sinceerely, when wee take vp the Crosse and follow him, Non est magnum si tunc a Dei Testamonijs non declines, cum te nullus persequitur.
when we abide with him in tribulation, that we come to him sincerely, when we take up the Cross and follow him, Non est magnum si tunc a Dei Testamonijs non declines, cum te nullus persequitur.
and therefore thinking Iob to bee but a Temporizer, one that serued God for wordly neede, hee would haue him tryed by aduersity, Lay now thine hand vpon all that hee hath,
and Therefore thinking Job to be but a Temporizer, one that served God for wordly need, he would have him tried by adversity, Lay now thine hand upon all that he hath,
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The marriners skill is not so well discerned, Cum placidum ventis stabit mare, When there is not a wagge of winde, as when vnâ Eurus { que } Notus { que } ruunt, creber { que } procellis Africus &c. When all the windes hurry together.
The Mariners skill is not so well discerned, Cum placidum ventis stabit mare, When there is not a wag of wind, as when vnâ Eurus { que } Notus { que } ruunt, creber { que } procellis Africus etc. When all the winds hurry together.
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when tribulation ariseth, when he can indure to the end, though he be hated of all men for Christs sake , It is the protestation of the Church of the Iewes, That their heart was not turned backe,
when tribulation arises, when he can endure to the end, though he be hated of all men for Christ sake, It is the protestation of the Church of the Iewes, That their heart was not turned back,
and counted as sheepe for the slaughter Shidrach, Meshach and Abednego, would not forsake the Lord their God whom they serued, to fall downe before the idole that Nebuchadnezzar had set vp,
and counted as sheep for the slaughter Shadrach, Meshach and Abednego, would not forsake the Lord their God whom they served, to fallen down before the idol that Nebuchadnezzar had Set up,
though the Kings anger were the messenger of death vnto them, but were euen fortiores ignibus, stronger then the fire it selfe , Daniell would not intermit his ordinary deuotions, which he had formerly vsed, no not for a little time,
though the Kings anger were the Messenger of death unto them, but were even fortiores ignibus, Stronger then the fire it self, Daniell would not intermit his ordinary devotions, which he had formerly used, no not for a little time,
but let vs confesse him boldly before them, who when they haue killed this mortall body the baser part cannot come neere our immortall soule the better part.
but let us confess him boldly before them, who when they have killed this Mortal body the baser part cannot come near our immortal soul the better part.
as Chrysostome did to beare whatsoeuer the Empresse Eudoxia would inflict vpon him, NONLATINALPHABET (saith he ,) If the Empresse will banish mee, let her banish me, the earth is the Lords and the fulnesse thereof.
as Chrysostom did to bear whatsoever the Empress Eudoxia would inflict upon him, (Says he,) If the Empress will banish me, let her banish me, the earth is the lords and the fullness thereof.
If shee will stone mee, let her, I haue Stephen the first Martyre. If she will take mine head, let her take it, I haue Iohn the Baptist. If shee will take my goods, let her take them, naked came I out of my mothers wombe, and naked shall I return.
If she will stone me, let her, I have Stephen the First Martyr. If she will take mine head, let her take it, I have John the Baptist. If she will take my goods, let her take them, naked Come I out of my mother's womb, and naked shall I return.
and Dauid armeth me saying, I spake before Kings and was not ashamed. I haue beene sufficiently accountable for the first particular, I passe to the next:
and David armeth me saying, I spoke before Kings and was not ashamed. I have been sufficiently accountable for the First particular, I pass to the next:
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] Of all the senses, wherewith God hath indued man for preseruation of nature, there are two, the hearing and the seeing, that are as windowes, wherby he reueileth Diuine misteries,
] Of all the Senses, wherewith God hath endued man for preservation of nature, there Are two, the hearing and the seeing, that Are as windows, whereby he reveileth Divine Mysteres,
At his birth, the heauens shined with a new honor, at whose death hell trembled with a new feare, at whose resurrection his Disciples were inflamed with a new loue, at whose ascension the Heauens obeyed with a new seruice.
At his birth, the heavens shined with a new honour, At whose death hell trembled with a new Fear, At whose resurrection his Disciples were inflamed with a new love, At whose Ascension the Heavens obeyed with a new service.
though now it would not worke vpon them) but also, omnia noua (saith Chrysostome ) All things both new and going beyond humane admiration, doe meete in the Lords byrth.
though now it would not work upon them) but also, omnia noua (Says Chrysostom) All things both new and going beyond humane admiration, do meet in the lords birth.
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An Angell speaketh in the Temple to Zachary, and promiseth that Elizabeth shall haue a sonne. The Priest not beleeuing the Angell, is dumbe, the barren conceiueth, a Virgin bringeth a childe.
an Angel speaks in the Temple to Zachary, and promises that Elizabeth shall have a son. The Priest not believing the Angel, is dumb, the barren conceiveth, a Virgae brings a child.
There were multa documenta (saith Leo ) Many instructions which by manifest tokens declared that the Lord was borne, either when the Blessed Virgin Mary heard and beleeued, that shee should conceiue by the Holy Ghost,
There were Multa Documenta (Says Leo) Many instructions which by manifest tokens declared that the Lord was born, either when the Blessed Virgae Marry herd and believed, that she should conceive by the Holy Ghost,
and bring forth the Sonne of GOD, or when at her saluation Iohn Baptist being in his mothers wombe and not yet borne, leaped with a propheticall exultation,
and bring forth the Son of GOD, or when At her salvation John Baptist being in his mother's womb and not yet born, leapt with a prophetical exultation,
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Behold the Lambe of God which taketh away the sinnes of the World, or when at such time as the Angell told of the birth of the Lord, the sheepe-heards were compassed about with the glory of the Heauenly army.
Behold the Lamb of God which Takes away the Sins of the World, or when At such time as the Angel told of the birth of the Lord, the shepherds were compassed about with the glory of the Heavenly army.
how it mooued, whether circularly or right forward, when it first beganne to appeare, and when it ceased, they are but aranearum telae, in quibus retexendis tempus non collocabo, Spider webbes, which I will not spend time to vnweaue;
how it moved, whither circularly or right forward, when it First began to appear, and when it ceased, they Are but aranearum telae, in quibus retexendis Tempus non collocabo, Spider webs, which I will not spend time to unweave;
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Onely illud inquisitione dignum puto, vnde ad hunc illi potuerunt intellectum venire (saith Chrysostome ) I thinke this point worth the asking how they could come to the vnderstanding, that this starre did portend the birth of the Messias, & quis eos in hoc suscitasse credatur, and who may bee thought to haue stirred them vp hereunto.
Only illud inquisition dignum puto, vnde ad hunc illi potuerunt Intellectum venire (Says Chrysostom) I think this point worth the asking how they could come to the understanding, that this star did portend the birth of the Messias, & quis eos in hoc suscitasse credatur, and who may be Thought to have stirred them up hereunto.
For solution whereof I may say, that besides the prophecies, of Balaam (whereof I haue already spoken) of Daniell about the seuenty weekes & the comming of the Messias , (which by reason of the captiuity of Babilon were spread abroad amongst the Gentiles) of the Sybillaes (which though some condemne for fained,
For solution whereof I may say, that beside the prophecies, of balaam (whereof I have already spoken) of Daniell about the seuenty weeks & the coming of the Messias, (which by reason of the captivity of Babylon were spread abroad among the Gentiles) of the Sybillaes (which though Some condemn for feigned,
because they speake some things of Christ more plainly then the holy Prophets) yet Saint Austin thinketh that they prophecied by the same Spirit of God to the Gentiles, by which the Prophets prophecied to the people of the Hebrewes , of whom one saith .
Because they speak Some things of christ more plainly then the holy prophets) yet Saint Austin Thinketh that they prophesied by the same Spirit of God to the Gentiles, by which the prophets prophesied to the people of the Hebrews, of whom one Says.
Magnitudinem significationis intelligunt (saith Leo ) They vnderstand the depth of the meaning by diuine inspiration, which did so worke in their hearts, that they could not be ignorant of the mystery of this great Vision,
Magnitudinem significationis Intelligunt (Says Leo) They understand the depth of the meaning by divine inspiration, which did so work in their hearts, that they could not be ignorant of the mystery of this great Vision,
And to the same effect he speaketh also, forte miratur aliquis &c , Happily some man may wonder how the wisemen could know the birth of our Sauiour by the signe of a starre!
And to the same Effect he speaks also, forte miratur aliquis etc., Happily Some man may wonder how the Wise men could know the birth of our Saviour by the Signen of a star!
as Moses vpon the Mount Nebo , saw the glory of the Land of Canaan, so wee in this bringing of the wise men to Christ by a starre, may as in a mount of visions, see a two-fold glory of the Lord.
as Moses upon the Mount Nebo, saw the glory of the Land of Canaan, so we in this bringing of the wise men to christ by a star, may as in a mount of visions, see a twofold glory of the Lord.
First a glory of his goodnesse, in that he calleth them by a new starre, that had abused all the old starres to impiety and superstition, making the stumbling blocke whereby they fell, to be the starre whereby they should rise againe.
First a glory of his Goodness, in that he calls them by a new star, that had abused all the old Stars to impiety and Superstition, making the stumbling block whereby they fell, to be the star whereby they should rise again.
Therefore God leauing all these, calleth them by those things which custome had made familiar vnto them, by his wonderfull gracious carriage of the matter,
Therefore God leaving all these, calls them by those things which custom had made familiar unto them, by his wonderful gracious carriage of the matter,
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and for a while preacheth Christ to the Iewes without forbidding of circumcision, and from the sacrifices taketh the beginning of his doctrine for them that yet liued vnder the Law.
and for a while Preacheth christ to the Iewes without forbidding of circumcision, and from the Sacrifices Takes the beginning of his Doctrine for them that yet lived under the Law.
For because euery one is greatly in loue with his owne custome, both God, and the teachers that hee sent for the saluation of the world, take to themselues matter to speake of from the custome of euery nation.
For Because every one is greatly in love with his own custom, both God, and the Teachers that he sent for the salvation of the world, take to themselves matter to speak of from the custom of every Nation.
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And so Iohn Baptist vsed Baptisme , a matter familiar to the Iewes (for washing was much in request with them ) that thereby he might prepare a people to the Lord.
And so John Baptist used Baptism, a matter familiar to the Iewes (for washing was much in request with them) that thereby he might prepare a people to the Lord.
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Thus doth God (as Saint Austin speaketh) ad se homines miris modis adducere, bring men vnto him after wonderfull sorts, and becommeth all things to all men, that by some meanes he might win some of them.
Thus does God (as Saint Austin speaks) ad se homines miris modis adducere, bring men unto him After wonderful sorts, and becomes all things to all men, that by Some means he might win Some of them.
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Secondly we may see heere a glory of our Lord and Sauiours greatnesse, in that his basenesse in the flesh, his being in the forme of a seruant, is accompanied still with some markes, of his Deity, of his being in the forme of God, that so where the one did NONLATINALPHABET cause any occasion of errour, the other might NONLATINALPHABET take away the errour againe .
Secondly we may see Here a glory of our Lord and Saviour's greatness, in that his baseness in the Flesh, his being in the Form of a servant, is accompanied still with Some marks, of his Deity, of his being in the Form of God, that so where the one did cause any occasion of error, the other might take away the error again.
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Gregory Nazianzen hath an excellent passage to shew how the glory of his god-head, went as it were, hand in hand with the meanesse of his man-hood from his cradle to his crosse , I will recite it, though it be somewhat long.
Gregory Nazianzen hath an excellent passage to show how the glory of his godhead, went as it were, hand in hand with the meanness of his manhood from his cradle to his cross, I will recite it, though it be somewhat long.
Hee is heauy with sleepe, but vpon the Sea, he is light, but hee rebuketh the windes but hee lifteth vp Peter ready to bee drowned: Hee payeth tribute,
He is heavy with sleep, but upon the Sea, he is Light, but he Rebuketh the winds but he lifts up Peter ready to be drowned: He payeth tribute,
But that I may draw towards an end of mine account for the whole bill heere, I come to the last particular, which is the finall cause and end of their comming.
But that I may draw towards an end of mine account for the Whole bill Here, I come to the last particular, which is the final cause and end of their coming.
and of all the circumstances, that make this worke of theirs so commendable, yea so admirable vnto vs. For it is a ruled case of the Logitians, that Vltimus finis solus perfecit tam agentem quam actionem:
and of all the Circumstances, that make this work of theirs so commendable, yea so admirable unto us For it is a ruled case of the Logicians, that Last finis solus perfecit tam agentem quam actionem:
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euen out of the East to Hierusalem, the place that God had chosen to put his name in, to haue enquired so solemnely for the new borne King of the Iewes,
even out of the East to Jerusalem, the place that God had chosen to put his name in, to have inquired so solemnly for the new born King of the Iewes,
Wee may heere then as in a glasse, see what should be the very finall cause and end of our comming vnto Christ (who though he be not bodily present with vs,
we may Here then as in a glass, see what should be the very final cause and end of our coming unto christ (who though he be not bodily present with us,
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yet secundum •aesentiam maiestatis , is euer in the assembly of his Saints) which is, to yeeld him the homage that we owe vnto him, the honour that is due vnto him, either in bringing our oblations and sacrifices vnto him,
yet secundum •aesentiam maiestatis, is ever in the assembly of his Saints) which is, to yield him the homage that we owe unto him, the honour that is due unto him, either in bringing our Oblations and Sacrifices unto him,
so better it were, neuer to come to Christ at all, then to marre our comming in the end thereof, to cause that quod officio videtur bonum, in the worke seemeth to be good, to be ipso non recto fine peccatum, a sinne for want of a right end .
so better it were, never to come to christ At all, then to mar our coming in the end thereof, to cause that quod Officio videtur bonum, in the work seems to be good, to be ipso non recto fine peccatum, a sin for want of a right end.
as the people followed him for Loaues, and as Bernard complayning of pompe and luxury of the Clergy of Popery in his time said pro huiusmodi volunt &c .
as the people followed him for Loaves, and as Bernard complaining of pomp and luxury of the Clergy of Popery in his time said Pro huiusmodi volunt etc..
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For these matters they wilbe, and become rulers of Churches, Deanes, Archdeacons, Bishops, Archbishops, or for honour and preferment like to Zebedeus sonnes, who desired to sit one on his right hand, the other on his left hand in his glory ,
For these matters they will, and become Rulers of Churches, Deanes, Archdeacons, Bishops, Archbishop's, or for honour and preferment like to Zebedee Sons, who desired to fit one on his right hand, the other on his left hand in his glory,
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or of Hypocrisie, because they would put a faire Vizard vpon a foule face, and couer their euill deeds with a good profession, being (as Saint Austin speaketh) in superficie boni, in alto mali, good in the out side, bad in the inside, or of vaine glory,
or of Hypocrisy, Because they would put a fair Vizard upon a foul face, and cover their evil Deeds with a good profession, being (as Saint Austin speaks) in superficie boni, in alto mali, good in the out side, bade in the inside, or of vain glory,
and that with the Pharisee they might seeme better and holier then other men , that with Simon Magus they might seeme to be some great men , sunt qui scire volunt, vt sciantur (saith Bernard ) There are some that would haue knowledge that they might be knowne againe;
and that with the Pharisee they might seem better and Holier then other men, that with Simon Magus they might seem to be Some great men, sunt qui Scire volunt, vt sciantur (Says Bernard) There Are Some that would have knowledge that they might be known again;
Putas adorassent infantem &c. (saith Chrysostome ) Thinkest thou that, they would haue adored an infant that did not vnderstand the honour of adoration,
Putas adorassent infantem etc. (Says Chrysostom) Thinkest thou that, they would have adored an infant that did not understand the honour of adoration,
Nec apud sensus eorum &c. Neither in their vnderstanding, doth the basenesse of his birth diminish the glory of his God-head — with their eyes they see man, by their seruice they confesse him to be God — he was scene in the Manger,
Nec apud sensus Their etc. Neither in their understanding, does the baseness of his birth diminish the glory of his Godhead — with their eyes they see man, by their service they confess him to be God — he was scene in the Manger,
How doe they adore him that lay in a stable and a manger, if they imagine him to bee nothing but a man? How doth Herode say that he would adore him also? In vaine truely had God taught them by so vnusuall a miracle, that they should adore a man onely and not God also.
How do they adore him that lay in a stable and a manger, if they imagine him to be nothing but a man? How does Herod say that he would adore him also? In vain truly had God taught them by so unusual a miracle, that they should adore a man only and not God also.
but by reason of that strict band of the personall vnion of the two natures Christ as NONLATINALPHABET God and man is to be adored with one only adoration, which adoration is giuen Obliquè, In an indirect manner, to the manhood, in regard that it is the Manhood of the Word,
but by reason of that strict band of the personal Union of the two nature's christ as God and man is to be adored with one only adoration, which adoration is given Obliquè, In an indirect manner, to the manhood, in regard that it is the Manhood of the Word,
and receiued into the vnitie of the second Person, Dominum rerum creatarum (saith Athanasus, &c. We doe adore the Lord of all created things the Word being made flesh:
and received into the unity of the second Person, Dominum rerum creatarum (Says Athanasius, etc. We do adore the Lord of all created things the Word being made Flesh:
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neither therefore doe wee adore this Body a part, and separated from the Word, neyther when wee are about to adore the Word, doe wee separate it farre from the flesh,
neither Therefore do we adore this Body a part, and separated from the Word, neither when we Are about to adore the Word, do we separate it Far from the Flesh,
Who then is so gracelesse, as to speake so to the Lord, stand aside from the Body that I may adore thee? Or who is so wicked that with the Iewes because of his Body hee will say vnto him,
Who then is so graceless, as to speak so to the Lord, stand aside from the Body that I may adore thee? Or who is so wicked that with the Iewes Because of his Body he will say unto him,
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Why doest thou beeing a Man, make thy selfe God? And for this adoring of the Word being made flesh with one only adoration, wee haue the Anathematisme of Cyrill in the Ephesine Councell, which is the Third Oecumenicall Councell Si quis, &c. If any one doth not adore Emanuell with one only adoration,
Why dost thou being a Man, make thy self God? And for this adoring of the Word being made Flesh with one only adoration, we have the Anathematism of Cyril in the Ephesine Council, which is the Third Ecumenical Council Si quis, etc. If any one does not adore Emmanuel with one only adoration,
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It is then but a prophane noueltie both of words and Doctrines not only in the Papists, to giue a seuerall kind of worshippe (which they call Hyperdulia, a Seruice a steppe higher,
It is then but a profane novelty both of words and Doctrines not only in the Papists, to give a several kind of worship (which they call Hyperdulia, a Service a step higher,
then that which they giue to Saints and Angells) Soli humanitati Christi To the Manhood of Christ alone, but also in the Vbiquitaries, who contend for the adoration of the humanity of Christ properly and seuerally by it selfe , Adoratio Latriae (saith Aquinas .) The adoration of Latria or Diuine Worship, is not giuen to the humanity in respect of it selfe,
then that which they give to Saints and Angels) Soli Humanitati Christ To the Manhood of christ alone, but also in the Ubiquitaries, who contend for the adoration of the humanity of christ properly and severally by it self, Adoratio Idolatry (Says Aquinas.) The adoration of Latria or Divine Worship, is not given to the humanity in respect of it self,
but in respect of the Diuinity to which it is vnited, and Cyrill saith , that wee doe not adore Emanuell as a man, for that were dotage, deceit and errour,
but in respect of the Divinity to which it is united, and Cyril Says, that we do not adore Emmanuel as a man, for that were dotage, deceit and error,
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for in this wee should nothing differ from them which worship the creature &c. Let them that haue eares then heare these deepe mysteries of their faith,
for in this we should nothing differ from them which worship the creature etc. Let them that have ears then hear these deep Mysteres of their faith,
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