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The Embassage of Gods Angell. The Text is in the 5. Chapter of the Actes of the Apostles, the 20. verse, &c. 20 Go your way, and stand in the Temple, and speake vnto the people, al the words of this life.
The Embassy of God's Angel. The Text is in the 5. Chapter of the Acts of the Apostles, the 20. verse, etc. 20 Go your Way, and stand in the Temple, and speak unto the people, all the words of this life.
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21 So when they heard it, they entered into the Temple earlie in the Morning, and taught.21 So when they herd it, they entered into the Temple early in the Morning, and taught.
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And the chiefe priest came, & they which were with him, and called the counsel together,
And the chief priest Come, & they which were with him, and called the counsel together,
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& al the elders of the children of Israel, and sent to the prison, to cause them to be brought.
& all the Elders of the children of Israel, and sent to the prison, to cause them to be brought.
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IN this speech, wee must obserue the charge that was giuen to the Apostles by the Angell,
IN this speech, we must observe the charge that was given to the Apostles by the Angel,
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and then how the Apostles executed the same. If wee consider these thinges more particularlie: Goe your waie, is the incouragement that the Angell giueth to these apostles.
and then how the Apostles executed the same. If we Consider these things more particularly: Go your Way, is the encouragement that the Angel gives to these Apostles.
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Stand in the temple, admonisheth to haue recourse to the ordinarie place of teaching and hearing Gods word.Stand in the temple, Admonisheth to have recourse to the ordinary place of teaching and hearing God's word.
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Speake to the people, is Gods generall calling of al people to the knowledge of his truth.Speak to the people, is God's general calling of all people to the knowledge of his truth.
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Al the wordes of this life, doth signifie the subiect of our p•eaching, viz. the Gospell of Iesu Christ which bringeth eternall life. All the words of this life, does signify the Subject of our p•eaching, viz. the Gospel of Iesu christ which brings Eternal life.
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But whē the angell calleth them the words of this life, hee hath relation to a life, which the apostles had preached before their imprisonment,
But when the angel calls them the words of this life, he hath Relation to a life, which the Apostles had preached before their imprisonment,
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as in Actes the 4, and 12. verse.
as in Acts the 4, and 12. verse.
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Text. Goe your waies.
Text. Go your ways.
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God saith of the wicked (viae meae, non sunt viae vestrae) My waies are not your waies.
God Says of the wicked (Viae meae, non sunt Viae Vestrae) My ways Are not your ways.
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But here the Angel saith, Go your waies. &c. which was a notable argument to these men that their authoritie was good.
But Here the Angel Says, Go your ways. etc. which was a notable argument to these men that their Authority was good.
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This must needs concerne vs of the Ministery verye neerelie, that wee looke to our waies like Dauid,
This must needs concern us of the Ministry very nearly, that we look to our ways like David,
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whether they bee such as may incourage vs to proceed therein with a safe conscience.
whither they be such as may encourage us to proceed therein with a safe conscience.
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For it is questionlesse, that because the spirites of the Prophets are subiect to the Prophets:
For it is questionless, that Because the spirits of the prophets Are Subject to the prophets:
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therefore saint Iohn vvilleth vs to trie the spirites, teaching vs like wise to knowe, vvhat spirits we must acknovvledge for fit leaders of Gods people. Therefore saint John willeth us to try the spirits, teaching us like wise to know, what spirits we must acknowledge for fit leaders of God's people.
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In Symon the Sorcerer was the spirite of inchauntment, wherewith he seduced the Samaritanes. In Symon the Sorcerer was the Spirit of enchantment, wherewith he seduced the Samaritans.
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In Iason the highe priest, vvas the spirite of Briberie, whilest hee corrupted (for that office of the priest hoode) Antiochus, vvho vvas corrupted againe by Menelaus. Our sauiour Christ himselfe telleth vs, That euery one that commeth not in by him the doore, entereth in by a wrong way.
In Iason the high priest, was the Spirit of Bribery, whilst he corrupted (for that office of the priest hood) Antiochus, who was corrupted again by Menelaus. Our Saviour christ himself Telleth us, That every one that comes not in by him the door, entereth in by a wrong Way.
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And zealous Nehemia curseth such, as prophane polluters of Gods holie house, and defilers of his sacred Priesthood.
And zealous Nehemiah Curseth such, as profane polluters of God's holy house, and defilers of his sacred Priesthood.
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And yet some haue taken this calling vppon them, before they coulde discharge it any better then Nicodemus could reason of regeneration:
And yet Some have taken this calling upon them, before they could discharge it any better then Nicodemus could reason of regeneration:
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and other haue gon the wrong waye to discharge theyr charge: and other have gone the wrong Way to discharge their charge:
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as Ionas fled to Tarshish, when he should haue gone to Niniue. And the Grandbishop of our soules, hath ordained this for a perpetuall and an infallible note of a true minister of Iesus Christ: as Ionas fled to Tarshish, when he should have gone to Nineveh. And the Grandbishop of our Souls, hath ordained this for a perpetual and an infallible note of a true minister of Iesus christ:
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By me if any man enter, he shall goe in and out, and shall find pasture, and shal bee safe: By me if any man enter, he shall go in and out, and shall find pasture, and shall be safe:
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meaning, that they whose pastures are bare, like the mountaine of Gilboa, haue climed ouer the hurdles,
meaning, that they whose pastures Are bore, like the mountain of Gilboa, have climbed over the hurdles,
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or come in by some by-waie, and not by the right doore.
or come in by Some byway, and not by the right door.
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And as no learning hath let them in, so a lawfull autoritie might shut them out, that they might returne to theyr olde occupations againe, whereof they haue more skil, and wherin they haue most delight (as Demas in this Worlde) whoe haue taken so large a leape,
And as no learning hath let them in, so a lawful Authority might shut them out, that they might return to their old occupations again, whereof they have more skill, and wherein they have most delight (as Demas in this World) who have taken so large a leap,
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as it is from the shop boord, to the sheepefold.
as it is from the shop board, to the sheepfold.
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They only must build in Gods house, whom he hath commanded so to doe, and inabled thereunto,
They only must built in God's house, whom he hath commanded so to do, and enabled thereunto,
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as when he said to the apostles: All power is giuen vnto me in heauen and in earth:
as when he said to the Apostles: All power is given unto me in heaven and in earth:
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Goe therefore and teache all Nations, &c. for God euer indueth them with a greater measure of his grace,Go Therefore and teach all nations, etc. for God ever endueth them with a greater measure of his grace,
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then the common sorte of his people: (As Iacob said of his elder sonne Ioseph, when hee blessed him:
then the Common sort of his people: (As Iacob said of his elder son Ioseph, when he blessed him:
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moreouer, I giue to thee one portion aboue thy brethren, which I gate from the Amorites with my sword & bow ) That the minister may be a leg to the lame, moreover, I give to thee one portion above thy brothers, which I gate from the amorites with my sword & bow) That the minister may be a leg to the lame,
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an eie to the blinde, a staffe to the aged, a teacher of the ignoraunt, and a guide to the wandering:
an eye to the blind, a staff to the aged, a teacher of the ignorant, and a guide to the wandering:
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else, how shall he lifte my feete out of the mire that is as deepely plunged in it as I am? What hope haue I to escape the pit,
Else, how shall he lift my feet out of the mire that is as deeply plunged in it as I am? What hope have I to escape the pit,
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when my guide is as blinde as a beetle? How shall he vpholde and strengthen my weaknesse, who is an vnstaid man himselfe? how shal other be taught by him whom God himself vnder the person of Nicodemus reproued for his ignorāce long since? Thus did the people wander in that maze of poperie,
when my guide is as blind as a beetle? How shall he uphold and strengthen my weakness, who is an unstaid man himself? how shall other be taught by him whom God himself under the person of Nicodemus reproved for his ignorance long since? Thus did the people wander in that maze of popery,
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as in a midnight of ignorance in the daies past.
as in a midnight of ignorance in the days past.
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But (blessed be God) we may now see hovve truelie Paule said sometimes to the saintes at Ephesus, ye were darknes, but nowe are you light in the Lord, meaning yt when they were gentiles they walked ignorantlie as they that were in darkenes,
But (blessed be God) we may now see how truly Paul said sometime to the Saints At Ephesus, you were darkness, but now Are you Light in the Lord, meaning that when they were Gentiles they walked ignorantly as they that were in darkness,
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but it pleased God to giue them his sonne, who is the true light to inlighten euery one that commeth into the world.
but it pleased God to give them his son, who is the true Light to inlighten every one that comes into the world.
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Iohn the Baptist beeing asked of the priests & Leuites, what he was, saide not I am a crier, but hee ansvvered: John the Baptist being asked of the Priests & Levites, what he was, said not I am a crier, but he answered:
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I am the voice of a crier. I am the voice of a crier.
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Manye haue taken the title of the Lords criers vpon them, whose voices haue sildom been imployed in preparing the pathes of the Lorde.
Many have taken the title of the lords criers upon them, whose voices have seldom been employed in preparing the paths of the Lord.
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Whoe (if they omitted their duety of ignorance) might learne of Esay to inquire of the Lorde:
Who (if they omitted their duty of ignorance) might Learn of Isaiah to inquire of the Lord:
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What shall I crie? And they vvhich knovve it might imitate the same Prophetes example, who saide that For Sions sake hee woulde not bee silent, that Iacob may knovve Gods iudgementes, and Israel his Lavves. What shall I cry? And they which know it might imitate the same prophets Exampl, who said that For Zions sake he would not be silent, that Iacob may know God's Judgments, and Israel his Laws.
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For hovve shall the people heare without a preacher, and hovv shall they preache except they bee sent? Lorde, For how shall the people hear without a preacher, and how shall they preach except they be sent? Lord,
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howe many were there possessed vvith dumbe Diuelles, vvhilest ignoraunce was the reputed mother of Deuotion!
how many were there possessed with dumb Diuelles, whilst ignorance was the reputed mother of Devotion!
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but in this our soule sauing knovvledge of Iesus CHRISTES Gospell, it hath pleased him to open the mouthes of such as soundlie teach vs, yt to knowe the true God and Iesus Christ, whom he hath sent to saue vs, is eternal life.
but in this our soul Saving knowledge of Iesus CHRIST'S Gospel, it hath pleased him to open the mouths of such as soundly teach us, that to know the true God and Iesus christ, whom he hath sent to save us, is Eternal life.
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Wherfore we are as greatlie bound to praise God, for opening ye mouths of such men, as those Galileans who saide:
Wherefore we Are as greatly bound to praise God, for opening you mouths of such men, as those Galileans who said:
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He hath done all things well, he hath made the deafe to heare, and the dumbe to speake. He hath done all things well, he hath made the deaf to hear, and the dumb to speak.
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Blessed be God, the daies which Ahia ye Prophet complained of, are worne out of date: Blessed be God, the days which Ahiah you Prophet complained of, Are worn out of date:
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whoe said, We haue such priests as the Nations that be Idolatrous round about vs,
who said, We have such Priests as the nations that be Idolatrous round about us,
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as though we should sacrifice with a bullock and seauen Rams, to them which are no Gods. Then coulde men bee contented to see and suffer Gods sanctuary to bee a stable for the ignorant asse.
as though we should sacrifice with a bullock and seauen Rams, to them which Are no God's Then could men be contented to see and suffer God's sanctuary to be a stable for the ignorant Ass.
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Surely it argueth that men could bee contented to profes wel, whatsoeuer they performed: and to haue all thinges well, so that it were not effected by their means.
Surely it argue that men could be contented to profess well, whatsoever they performed: and to have all things well, so that it were not effected by their means.
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For had they regarded Gods true religion, then should not a company of vnworthy men, haue caried avvaie the churches reuenues for an olde song,
For had they regarded God's true Religion, then should not a company of unworthy men, have carried away the Churches revenues for an old song,
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as Baals priestes consumed the kings cost, for saying O Ball heare vs: blind Prophets shuld not lead the blinded people (hand in hand) vnto hell,
as Baal's Priests consumed the Kings cost, for saying Oh Ball hear us: blind prophets should not led the blinded people (hand in hand) unto hell,
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nor the Diuell lead captiue both the seducers, and the seduced, as the Philistines ruled Samson, hauing cut off his haire, and bored out his eies.
nor the devil led captive both the seducers, and the seduced, as the philistines ruled samson, having Cut off his hair, and bored out his eyes.
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Text. And stand in the Temple.
Text. And stand in the Temple.
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This is added, to prooue that God hath appointed a setled and certaine place, wherein he will haue his name called vpon of his people:
This is added, to prove that God hath appointed a settled and certain place, wherein he will have his name called upon of his people:
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and it hath beene so euer sithence that Temple at Ierusalem was first builded by king Salomon. As the Psalmist ment when he said: and it hath been so ever since that Temple At Ierusalem was First built by King Solomon. As the Psalmist meant when he said:
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Thither the tribes go vp, euen the tribes of the Lord, &c. And it seemeth, that in diuers ages, there were ordinary places of assemblie, Thither the tribes go up, even the tribes of the Lord, etc. And it seems, that in diverse ages, there were ordinary places of assembly,
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as well to the sacriledge committed with Idols, as for the seruice of the true god.
as well to the sacrilege committed with Idols, as for the service of the true god.
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For as the vvoman of Samaria saith, yt her predecessors worshipped vppon the mount of Samaria, and Christe said, that Ierusalem was the ordinary place where Israell shoulde worship:
For as the woman of Samaria Says, that her predecessors worshipped upon the mount of Samaria, and Christ said, that Ierusalem was the ordinary place where Israel should worship:
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So Naaman the Syrian, worshipped in the house of Rymmon, and Ieroboam sometimes at Bethel, and otherwhiles at Dan. But it is saide heere vnto the Apostles, stand in the Temple: for that the Christian Religion being an open faced Religion, doeth likewise require a publike profession. So Naaman the Syrian, worshipped in the house of Rimon, and Jeroboam sometime At Bethel, and otherwhiles At Dan. But it is said Here unto the Apostles, stand in the Temple: for that the Christian Religion being an open faced Religion, doth likewise require a public profession.
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According as our Sauior Christ said to the Disciples, Quod dico vobis in tenebris, praedicate in luce.
According as our Saviour christ said to the Disciples, Quod dico vobis in tenebris, predicate in luce.
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What I teach to you priuately, that preache you publikelie.
What I teach to you privately, that preach you publicly.
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For it is not enough, sayeth saint Paule, that your heart doeth beleeue vnto saluation, but your mouth must also make confession to iustification.
For it is not enough, Saith saint Paul, that your heart doth believe unto salvation, but your Mouth must also make Confessi to justification.
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Ne coelico fallaci venerentur numina cultu, least all (like Saule ) shoulde worshippe God for a fashion, and not of Deuotion.Ne coelico fallaci venerentur numina cultu, lest all (like Saule) should worship God for a fashion, and not of Devotion.
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Saint Gregorie in his Morals vpon Christes going into the Temple, so soon as he came into the City saith, yt this true reformer of his church, had tvvo speciall respectes therein. Saint Gregory in his Morals upon Christ's going into the Temple, so soon as he Come into the city Says, that this true reformer of his Church, had tvvo special respects therein.
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The first, to shewe that the negligence of the people doeth much arise of the carelesnesse of the Pastor, who commeth not there so often as he ought.
The First, to show that the negligence of the people doth much arise of the carelessness of the Pastor, who comes not there so often as he ought.
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And therefore was it a part of Paules care to saie to the Colossians, Admonishe Archippus to looke to his charge.
And Therefore was it a part of Paul's care to say to the colossians, Admonish Archippus to look to his charge.
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Next, to aduertise all higher powers, to procure the good of GODS house by all the lawfull meanes they may: Next, to advertise all higher Powers, to procure the good of GOD'S house by all the lawful means they may:
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and in this sence Esay said, that Kinges shoulde bee nurcing fathers, and Queenes nurcing mothers vnto it.
and in this sense Isaiah said, that Kings should be nursing Father's, and Queens nursing mother's unto it.
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Text. And speake vnto the people.
Text. And speak unto the people.
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As the Apostles mightie deliuerance out of the common prison, was a demonstration of Zorobabels conclusion, viz. that trueth is strongest:
As the Apostles mighty deliverance out of the Common prison, was a demonstration of Zorobabels conclusion, viz. that truth is Strongest:
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So this freshe charge and newe commission giuen to them, must teach vs, that we prise not the worde of God by that estimation that men of sinne do value it.
So this fresh charge and new commission given to them, must teach us, that we prize not the word of God by that estimation that men of sin do valve it.
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For as swine cannot prize pearles, so the crums of this foode, are sought for by such, For as Swine cannot prize Pearls, so the crumbs of this food, Are sought for by such,
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as know what it is worth.
as know what it is worth.
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When the Apostles aunswered the counsel at Ierusalem with, Whether it is better to obey God or man, iudge you;
When the Apostles answered the counsel At Ierusalem with, Whither it is better to obey God or man, judge you;
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their speech hath relation to the commandement of God (wee see) as to a rule and compasse, whereby his ship the Church is safe conducted in the sea of this world.
their speech hath Relation to the Commandment of God (we see) as to a Rule and compass, whereby his ship the Church is safe conducted in the sea of this world.
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For right so as God said to Moses:
For right so as God said to Moses:
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See that thou makest the Arke, according to the patterne that I shewed thee on the Mounte: See that thou Makest the Ark, according to the pattern that I showed thee on the Mount:
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In like maner, ought all the enterprises of a Christian life, to bee leuelled by the worde of Gods prescription.
In like manner, ought all the enterprises of a Christian life, to be leveled by the word of God's prescription.
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Christ saith, that when the shepherd is stricken, the flocke flyeth & is scattered. And so Micaia did prophecie against Ahab the wicked king of Israell. But Christ neuer saide:
christ Says, that when the shepherd is stricken, the flock flies & is scattered. And so Micaiah did prophecy against Ahab the wicked King of Israel. But christ never said:
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that the good shepheard doeth fly from the flocke, though himselfe be stricken:
that the good shepherd doth fly from the flock, though himself be stricken:
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but that he ventureth his own life, to saue theirs, as appeareth by these apostles, whoe cease not to doe that which God commandeth,
but that he ventureth his own life, to save theirs, as appears by these Apostles, who cease not to do that which God commands,
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though it bee with daunger of life.
though it be with danger of life.
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As the two good midwiues of Egypt woulde not kill the infantes, because GOD hath said, Thou shalt do no murder.
As the two good midwives of Egypt would not kill the Infants, Because GOD hath said, Thou shalt do no murder.
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It was said to the sinfull man in the Gospell, Goe thy waie and sinne no more,
It was said to the sinful man in the Gospel, Go thy Way and sin no more,
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least a worse thing befal thee. lest a Worse thing befall thee.
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But when the Apostles are inlarged by the Angel of the Lorde, they are bidden to doe againe as they did before.
But when the Apostles Are enlarged by the Angel of the Lord, they Are bidden to do again as they did before.
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Then this is the cause vvhye GOD is so present a helpe in our troubles, in deliuering vs when wee call vppon him,
Then this is the cause why GOD is so present a help in our Troubles, in delivering us when we call upon him,
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euen that wee might magnifie him the more.
even that we might magnify him the more.
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We charge you that you speake no more in this name, saieth the counsell of Ierusalem to these Apostles: We charge you that you speak no more in this name, Saith the counsel of Ierusalem to these Apostles:
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But I commaund you, that ye speake the more in this name, sayth the angell of the Lorde (novve yee are at libertie.) Therefore is the zeale of GODS Saintes figured in the sacrificing fire, vvhich might not goe out but must burne both daie and night (by the Leuiticall Lavve) and as our seruice of GOD must bee perpetuall, so muste it bee without feare or doubting.
But I command you, that you speak the more in this name, say the angel of the Lord (now ye Are At liberty.) Therefore is the zeal of GOD'S Saints figured in the sacrificing fire, which might not go out but must burn both day and night (by the Levitical Law) and as our service of GOD must be perpetual, so must it be without Fear or doubting.
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Shoulde such a manne as I am fly? (said Nehemiah. ) If the husbandman shoulde waite vntill there vvere no vvinde, hee shoulde neuer sovve.
Should such a man as I am fly? (said Nehemiah.) If the husbandman should wait until there were no wind, he should never sow.
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Or if hee woulde not reape, till there be no clouds that threaten rain, he shoulde neuer haue haruest while he liueth.
Or if he would not reap, till there be no Clouds that threaten rain, he should never have harvest while he lives.
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In that these Apostles are commanded to speake vnto the people; occasion is offered to saie something of those simples whereof gods catholike church is compound: viz. of the people.
In that these Apostles Are commanded to speak unto the people; occasion is offered to say something of those simples whereof God's catholic Church is compound: viz. of the people.
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New Ierusalem hadde twelue gates, not onely to signifie the xii. Tribes of Israell, but further to teach that GOD woulde choose his church from all parts of the worlde.
New Ierusalem had twelue gates, not only to signify the xii. Tribes of Israel, but further to teach that GOD would choose his Church from all parts of the world.
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And this is that which our sauior said long sithence: I haue other sheep which are not of this folde, them also muste I bring,
And this is that which our Saviour said long since: I have other sheep which Are not of this fold, them also must I bring,
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and they shal heare my voice, and there shal be one sheepfold and one sheep heard. and they shall hear my voice, and there shall be one sheepfold and one sheep herd.
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Whereby he meant, that hee would be one day as common to the Gentiles (thorough the preaching of his gospell) as then he was proper to the first elected Iewes.
Whereby he meant, that he would be one day as Common to the Gentiles (through the preaching of his gospel) as then he was proper to the First elected Iewes.
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For S. Iohns vision must bee effected (or else the scriptures are not fulfilled) he saieth:
For S. Iohns vision must be effected (or Else the Scriptures Are not fulfilled) he Saith:
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he saw an angell flying thorough the middest of heauen, hauing an euerlasting gospell to preach to them that dwell on the earth,
he saw an angel flying through the midst of heaven, having an everlasting gospel to preach to them that dwell on the earth,
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and to euery Nation, and kindred, and tongue, & people.
and to every nation, and kindred, and tongue, & people.
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So that howsoeuer that bee true, that the Israelites were the peculiar people of God, to whom only pertained the promise, the adoption,
So that howsoever that be true, that the Israelites were the peculiar people of God, to whom only pertained the promise, the adoption,
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& the couenant of God (as saint Paule sayeth) yet now God vouchsafing a new couenant, hath comprehended all Nations therein, as saint Peter saith, Vnto you is the promise made and vnto your seed,
& the Covenant of God (as saint Paul Saith) yet now God vouchsafing a new Covenant, hath comprehended all nations therein, as saint Peter Says, Unto you is the promise made and unto your seed,
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& vnto all that are yet a farre off, euen so manie as God will call. & unto all that Are yet a Far off, even so many as God will call.
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And as Ose the Prophet said:
And as Ose the Prophet said:
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god calleth thē his people who were not his people heretofore, and they (novv) do cal him their God, whose God hee was not in times past:
god calls them his people who were not his people heretofore, and they (now) do call him their God, whose God he was not in times past:
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For we were as sheep going astraie, but nowe returned to the sheepeheard and bishop of our soules, &c. So that Saint Peters vision being accomplished, that which God hath cleansed, manne may not count it vncleane: For we were as sheep going astray, but now returned to the shepherd and bishop of our Souls, etc. So that Saint Peter's vision being accomplished, that which God hath cleansed, man may not count it unclean:
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for (novv) GOD hath shewed me that I shoulde not count any man polluted, or vncleane, saith hee. for (now) GOD hath showed me that I should not count any man polluted, or unclean, Says he.
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Text. All the wordes of this life.
Text. All the words of this life.
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This doth subscribe to the truth of him, whoe beeing the life it selfe, saide sometimes, that There is not one worde in the booke of God,
This does subscribe to the truth of him, who being the life it self, said sometime, that There is not one word in the book of God,
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but it hath his Emphasis, or powerfull effect vnto eternall life. but it hath his Emphasis, or powerful Effect unto Eternal life.
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Therefore, as Saint Paule founde by his ovvne experience, that the wordes of the Gospell tende all to the sauing of Faithfull beleeuers:
Therefore, as Saint Paul found by his own experience, that the words of the Gospel tend all to the Saving of Faithful believers:
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so hee protesteth to the Church of Ephesus, that hee kept not backe anie part of the Counsell of GOD, that was fitte for theyr saluation, but deliuered vnto them all that Counsell of GOD.
so he protesteth to the Church of Ephesus, that he kept not back any part of the Counsel of GOD, that was fit for their salvation, but Delivered unto them all that Counsel of GOD.
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Yet we, who are the Gentiles, must saie like Ieremy ye prophet:
Yet we, who Are the Gentiles, must say like Ieremy you Prophet:
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Thy words were found by mee, and I did eate them, and thy worde was vnto mee the ioy and reioicing of my hart. Or as Dauid said: Thy words were found by me, and I did eat them, and thy word was unto me the joy and rejoicing of my heart. Or as David said:
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Loe wee heard of the same at Ephrata, and found it in the Wood. Loe we herd of the same At Ephrata, and found it in the Wood.
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When we come to Gods house, wee must attende rather what is spoken, then who speaketh,
When we come to God's house, we must attend rather what is spoken, then who speaks,
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because if we regard who teacheth, we shall oft hear the successors of the Scribes & Pharisies, who onlie would say well:
Because if we regard who Teaches, we shall oft hear the Successors of the Scribes & Pharisees, who only would say well:
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and bicause they hold in capite (so long as they teach the truth) wee must heare them, and hold with them in that.
and Because they hold in capite (so long as they teach the truth) we must hear them, and hold with them in that.
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Ei parti fauendum est quae rectum sentit in veritate. We must leane to that side, which relieth vpon the truth: Therefore said Christ:Ei parti fauendum est Quae rectum Sentit in veritate. We must lean to that side, which Relieth upon the truth: Therefore said christ:
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Quod dicunt facite, You must doe as they saie. Quod dicunt Facite, You must do as they say.
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If you attend what they say, you shal find them like the Apostles, for they speak vnto you all the words of this life.
If you attend what they say, you shall find them like the Apostles, for they speak unto you all the words of this life.
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And it is not only the word of life, because it is spoken as from the Author of life,
And it is not only the word of life, Because it is spoken as from the Author of life,
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or because it tendeth to eternall life, but (quia creditur) because it is beleeued. And therefore saieth Paule:
or Because it tendeth to Eternal life, but (quia creditur) Because it is believed. And Therefore Saith Paul:
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It is the power of God able to saue euery beleeuer And when Esay said, Lord who beleeueth our preaching? hee meant, that the want of beliefe is want of life. It is the power of God able to save every believer And when Isaiah said, Lord who Believeth our preaching? he meant, that the want of belief is want of life.
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The wordes of the Gospell are also called the words of life, because they treate of Iesus Christ, who is the life of life:
The words of the Gospel Are also called the words of life, Because they Treat of Iesus christ, who is the life of life:
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for in him we liue, moue, & haue our being. And not only Peter saith:
for in him we live, move, & have our being. And not only Peter Says:
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Non est salus in vllo alio, but huic testātur omnes prophetae. To him doe all the Prophets beare witnesse, that through his name al that beleeue in him, shal receiue remission of sinnes. Non est salus in vllo Alio, but huic testātur omnes Prophets. To him do all the prophets bear witness, that through his name all that believe in him, shall receive remission of Sins.
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The wordes of the Gospell are called the wordes of life also, because the subiect of the gospel is to beget soules to euerlasting life:
The words of the Gospel Are called the words of life also, Because the Subject of the gospel is to beget Souls to everlasting life:
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as our Sauiour himselfe saieth, These things were written that you might beleeue, and in beleeuing yee might haue life through Christs name.
as our Saviour himself Saith, These things were written that you might believe, and in believing ye might have life through Christ name.
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Text. So when they heard it, they entred into the temple early in the morning and taught.
Text. So when they herd it, they entered into the temple early in the morning and taught.
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This sequele sheweth how faithfully the Apostles did execute the Angels commandement; First they doe heare it, then they teach it:
This sequel shows how faithfully the Apostles did execute the Angels Commandment; First they do hear it, then they teach it:
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like that rule of God to Ezechiel, Sonne of man thou shalt heare the word at my mouth,
like that Rule of God to Ezechiel, Son of man thou shalt hear the word At my Mouth,
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and thou shalt giue the people warning from me. and thou shalt give the people warning from me.
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Or that of S. Peter, If anie man minister, let him do it as of the abilitie that God ministreth to him. Or that of S. Peter, If any man minister, let him do it as of the ability that God Ministereth to him.
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For our sauiour saith, Euery Scribe learned in the kingdome of God, is like a good housholder that bringeth out of his treasure, things both new and old.
For our Saviour Says, Every Scribe learned in the Kingdom of God, is like a good householder that brings out of his treasure, things both new and old.
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Thus the meanes are directed to the ende, as Moses receiued the lawe, to deliuer it to the people.
Thus the means Are directed to the end, as Moses received the law, to deliver it to the people.
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The eare to heare, and the eie to see, the Lorde hath made them both saith the Wise man.
The ear to hear, and the eye to see, the Lord hath made them both Says the Wise man.
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Salomon teacheth vs both the vse and the author of our senses: Solomon Teaches us both the use and the author of our Senses:
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by both ye which he affirmeth that we are gods factors vpon earth, and that the gifts of God are talents committed to vs, to trade them ouer in our life, to the honor of the right owner of them.
by both the which he Affirmeth that we Are God's Factors upon earth, and that the Gifts of God Are Talents committed to us, to trade them over in our life, to the honour of the right owner of them.
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The Euangelist Luke saith, that when our Lord came into ye synagogue of Nazareth, (according to his custome) hee gaue them a sermon: The Evangelist Lycia Says, that when our Lord Come into you synagogue of Nazareth, (according to his custom) he gave them a sermon:
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And so doeth hee saie likewise of ye Apostles, that they were vsuallie conuersing in the Temple, in the time of their libertie,
And so doth he say likewise of the Apostles, that they were usually conversing in the Temple, in the time of their liberty,
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and novve also after their imprisonment.
and now also After their imprisonment.
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This is one great comfort to the man of god, that howsoeuer men may be bounde for the worde of God, yet the worde of God it selfe is not bound.
This is one great Comfort to the man of god, that howsoever men may be bound for the word of God, yet the word of God it self is not bound.
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And let them further vnderstande, that as Gods iudgments are compared to a great deep, so he wil not make it known vnto vs,
And let them further understand, that as God's Judgments Are compared to a great deep, so he will not make it known unto us,
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why he suffereth mē to ride ouer our heads, but only thus far forth, that we may finde him most helpefull,
why he suffers men to ride over our Heads, but only thus Far forth, that we may find him most helpful,
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when we feele our selues to be most helplesse, and say like Dauid, I neuer sawe the righteous forsaken.
when we feel our selves to be most helpless, and say like David, I never saw the righteous forsaken.
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And thereby learne, that bicause God is mercifull, therefore he ought to be feared more then men, who are for the most part cruell.
And thereby Learn, that Because God is merciful, Therefore he ought to be feared more then men, who Are for the most part cruel.
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When it is said, that the Apostles Entred earlie into the temple and taught. This is spoken for the imitation of their successors:
When it is said, that the Apostles Entered early into the temple and taught. This is spoken for the imitation of their Successors:
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for euen as the sun imparteth his light vnto the moone and starres, so these moouing candlesticks bee not put vnder a bushell,
for even as the sun imparts his Light unto the moon and Stars, so these moving candlesticks be not put under a bushel,
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but set in an open place, to inlighten all that are in Gods house.
but Set in an open place, to inlighten all that Are in God's house.
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According as the scripture saith of S. Iohn, That hee was a burning and a shining light: According as the scripture Says of S. John, That he was a burning and a shining Light:
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meaning that he consumed himselfe to giue light to other. In some place the minister earlie is vp, but the people neuer the nearer:
meaning that he consumed himself to give Light to other. In Some place the minister early is up, but the people never the nearer:
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yet these apostles enter betimes into the temple, & doe teach. Iesus Christ is called the day spring, or the breake of the daie.
yet these Apostles enter betimes into the temple, & do teach. Iesus christ is called the day spring, or the break of the day.
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And so is his worde comparable to the star that conducted the wise men vnto him. And so is his word comparable to the star that conducted the wise men unto him.
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The church wanted this light in Salomons time, but specially in the daies of Samuel. Miserable is their state who liue in ignorance, The Church wanted this Light in Solomon's time, but specially in the days of Samuel. Miserable is their state who live in ignorance,
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for the blinde eateth many a flie, as the Pharisies are saide to swallowe whole Camels.
for the blind Eateth many a fly, as the Pharisees Are said to swallow Whole Camels.
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Wherfore we are very happy men, to whome the grace of GOD hath appeared. Wherefore we Are very happy men, to whom the grace of GOD hath appeared.
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Text. And taught. Bicause the word of God hath parted the whole worlde into a vineyarde of worke,
Text. And taught. Because the word of God hath parted the Whole world into a vineyard of work,
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and a market place of Idlenes, and God hath aswell forbid loytering as commanded labouring:
and a market place of Idleness, and God hath aswell forbid loitering as commanded labouring:
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therefore he taketh men from Idlenes, and sendeth them to their occupation, to teach that they onely are worthie of their calling which walke according to the same: Therefore he Takes men from Idleness, and sends them to their occupation, to teach that they only Are worthy of their calling which walk according to the same:
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as Esay saide, The Lorde hath giuen me a tongue of the learned, that I shuld kno how to minister a word in due season to him that is weary.
as Isaiah said, The Lord hath given me a tongue of the learned, that I should know how to minister a word in due season to him that is weary.
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And as Paule commanded yt he which wil drinke wine, should help to plant the vine, and him that liueth of the altar, to minister at the altar:
And as Paul commanded that he which will drink wine, should help to plant the vine, and him that lives of the altar, to minister At the altar:
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and him that wil eate the milke, to feede the flock.
and him that will eat the milk, to feed the flock.
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I alledge not this, as though I thoght them to bee ignorant of this point of Discipline, to whom it specially pertaineth,
I allege not this, as though I Thought them to be ignorant of this point of Discipline, to whom it specially pertaineth,
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but as knowing that they which shoulde speciallie remember it, doe chiefely forgette it.
but as knowing that they which should specially Remember it, do chiefly forget it.
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There is one lesson in the scripture that manie one in the ministerie remembreth one halfe of it, and forgetteth the other halfe:
There is one Lesson in the scripture that many one in the Ministry Remember one half of it, and forgetteth the other half:
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and it vvas spoken by our Sauiour to his Disciples, immediatly after that he heard of the death of Iohn the Baptist.
and it was spoken by our Saviour to his Disciples, immediately After that he herd of the death of John the Baptist.
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The wordes are Come aside, and reste a while. Euery one vpon the least occasion, very readily commeth apart frō labor to loiter,
The words Are Come aside, and rest a while. Every one upon the least occasion, very readily comes apart from labour to loiter,
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and is prest to take his rest:
and is pressed to take his rest:
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but they either forget that it is said, Rest a while, or else think a whole yeares ease to be but a while.
but they either forget that it is said, Rest a while, or Else think a Whole Years ease to be but a while.
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But they should rest as Christ did, sitting vpon Iacobs well: viz. vntill they are refreshed, and then to it againe by Christs example:
But they should rest as christ did, sitting upon Iacobs well: viz. until they Are refreshed, and then to it again by Christ Exampl:
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for my father worketh hitherto and I worke, saith hee.for my father works hitherto and I work, Says he.
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And by Iacobs sleeping in the land of Haran: for he laide a stone vnder his head, in steed of a soft pillow, & in ye next morning was packing on toward Bethel: teaching men to measure their ease, as well as their paines.
And by Iacobs sleeping in the land of Haran: for he laid a stone under his head, in steed of a soft pillow, & in the next morning was packing on towards Bethel: teaching men to measure their ease, as well as their pains.
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So God alloweth intermission, for hee will haue line after line, and precept after precept, but alloweth no Idlenesse:
So God alloweth intermission, for he will have line After line, and precept After precept, but alloweth no Idleness:
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and therefore hee saide to those loyterers in the market place:
and Therefore he said to those loiterers in the market place:
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Why stande yee idle? And therefore Paule calleth the Office of a bishop a good worke, in that they taught the people. It maketh as much to our folkes condemnation, Why stand ye idle? And Therefore Paul calls the Office of a bishop a good work, in that they taught the people. It makes as much to our folks condemnation,
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as for their peoples commendation, euen as Christ saieth yt Sabaes comming to hear Salomons wisdom shall condemn the Iewes in the iudgment daye.
as for their peoples commendation, even as christ Saith that Sabaes coming to hear Solomon's Wisdom shall condemn the Iewes in the judgement day.
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Our Sauiour hath also taught, what is the cause of our slow assemblies, when he telleth that mens harts are only there, where their treasure is. Our Saviour hath also taught, what is the cause of our slow assemblies, when he Telleth that men's hearts Are only there, where their treasure is.
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But yet euen in pollicie, wee know that wise marchants wil traffike into diuers countries,
But yet even in policy, we know that wise Merchants will traffic into diverse countries,
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yea and sende their chiefest wares into those partes where there is like to be longest peace and safest trauaile:
yea and send their chiefest wares into those parts where there is like to be longest peace and Safest travail:
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Why then should not the spirituall marchant laye vppe treasure in heauen, where is all good hope of endles happines, seeing the scripture saith (and therefore ye trueth saieth) that there theeues cannot break through and steale, & by stealing make vs bankerout of euerlasting blessednes?
Why then should not the spiritual merchant say up treasure in heaven, where is all good hope of endless happiness, seeing the scripture Says (and Therefore you truth Saith) that there thieves cannot break through and steal, & by stealing make us bankrupt of everlasting blessedness?
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Text. Then the chiefe priest came, & they that were with him, and called the councell together,
Text. Then the chief priest Come, & they that were with him, and called the council together,
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and all the Elders of the children of Israel, and sent to the prison to cause them to be brought. and all the Elders of the children of Israel, and sent to the prison to cause them to be brought.
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If wee regard the outward persons in this assemblie, it may seeme that it was very lawful:
If we regard the outward Persons in this assembly, it may seem that it was very lawful:
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but if we consider the conditiō of their comming togither, we shall finde it most vngodlie:
but if we Consider the condition of their coming together, we shall find it most ungodly:
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for it is a consūmation of king Dauids prophesie, vvho saide that mightie men should assemble themselues againste the Lord,
for it is a consummation of King David prophesy, who said that mighty men should assemble themselves against the Lord,
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and his annointed, which is his Christ. The scripture giueth instance of diuers assemblies, whereof some haue come together for good endes,
and his anointed, which is his christ. The scripture gives instance of diverse assemblies, whereof Some have come together for good ends,
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and some haue mustered for bad intents.
and Some have mustered for bad intents.
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The godly assemblies are expressed in that of Cornelius and his companye, and in that cloude of witnesses, the apostles assemble at Ierusalem, being al together with one accord, in one place.
The godly assemblies Are expressed in that of Cornelius and his company, and in that cloud of Witnesses, the Apostles assemble At Ierusalem, being all together with one accord, in one place.
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Vnhallowed assemblies, are such as those in ye booke of Numbers, when Korah Leuies son, conspired with Dathan and Abiram, the sonnes of Eliab, against Moses and Aaron.
Unhallowed assemblies, Are such as those in you book of Numbers, when Korah Levies son, conspired with Dathan and Abiram, the Sons of Eliab, against Moses and Aaron.
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And when the whole congregation of Israell assembled againste these two at another time. Fiue kings againste Captaine Iosuah, and these counsellers at Ierusalem against the men of God. And when the Whole congregation of Israel assembled against these two At Another time. Fiue Kings against Captain Joshua, and these Counsellers At Ierusalem against the men of God.
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Then out of this place wee are aduertised, howe little hope there is of concluding any good,
Then out of this place we Are advertised, how little hope there is of concluding any good,
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whē the assemblie hath neither feare nor knowledge of God.
when the assembly hath neither Fear nor knowledge of God.
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For as menne in chiefest seats do commit the chiefest sinnes, so may wee thinke that Commonwealth to bee in the afternoone of her age, viz. in a declining state where iudgement is committed vnto such, as should rather bee iudged.
For as men in chiefest seats do commit the chiefest Sins, so may we think that Commonwealth to be in the afternoon of her age, viz. in a declining state where judgement is committed unto such, as should rather be judged.
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It is neither heere nor there, vvhoe are assembled, except their mindes are sette vppon righteousnesse, to iudge the thinge that is equall.
It is neither Here nor there, who Are assembled, except their minds Are Set upon righteousness, to judge the thing that is equal.
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The greatnesse of the assemblie prooueth not the goodnesse of it, for then the fiue kinges hadde foyled Iosuah, and the Councell of Ierusalem muste needes haue swallovved vppe these sillie Apostles.
The greatness of the assembly proveth not the Goodness of it, for then the fiue Kings had foiled Joshua, and the Council of Ierusalem must needs have swallowed up these silly Apostles.
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But it is true, that thorough Gods permission, the mightie often times surprise the meaner sort:
But it is true, that through God's permission, the mighty often times surprise the meaner sort:
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and that made the Philosopher laughe in his sleeue, to see great theeues leade little theeues to prison.
and that made the Philosopher laugh in his sleeve, to see great thieves lead little thieves to prison.
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Christ muste be crucified to the vvorlds end, euen as cartes are pressed with sheaues so long as there is any haruest.
christ must be Crucified to the worlds end, even as carts Are pressed with sheaves so long as there is any harvest.
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Aske the shower of the Saints bloud els, which began with the bloud of Abell, and helde on to the bloud of Zacharias the sonne of Barachias. Aske the riuer of bloud, which the enemies of Gods truth haue shed in warre.
Ask the shower of the Saints blood Else, which began with the blood of Abel, and held on to the blood of Zacharias the son of Barachiah. Ask the river of blood, which the enemies of God's truth have shed in war.
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And aske the vvorde of trueth, howe much innocent bloud hypocrisie hath broached, and it will aunswere you like Saule:
And ask the word of truth, how much innocent blood hypocrisy hath broached, and it will answer you like Saule:
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I persecuted this way vnto the death, &c. Howbeit, whensoeuer (thorough GODS grace) we change our nature, hee also vouchsafeth vs a new name, I persecuted this Way unto the death, etc. Howbeit, whensoever (through GOD'S grace) we change our nature, he also vouchsafeth us a new name,
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as he did turne Saule into Paule, Abram into Abraham, & Iacob into Israell.
as he did turn Saule into Paul, Abram into Abraham, & Iacob into Israel.
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But that which is here said, That the chiefe priest came and they that were with him, giueth vs warning,
But that which is Here said, That the chief priest Come and they that were with him, gives us warning,
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how we come in companie with euill associates, like Peter vvith the high priests seruants.
how we come in company with evil associates, like Peter with the high Priests Servants.
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But speciallie that we consent not to their euils, as accessaries thereto, as Saule did to Stephens death, and Iudas to that treason against Christs person, But specially that we consent not to their evils, as accessaries thereto, as Saule did to Stephen's death, and Iudas to that treason against Christ person,
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and Herod with Pilate to his arraignment.
and Herod with Pilate to his arraignment.
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If we haue intent to doe it, it is euen as bad as if we had done it. If we have intent to do it, it is even as bad as if we had done it.
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Christ sayth, that whoe so lusteth after a woman hath sinned in his hart.
christ say, that who so Lusteth After a woman hath sinned in his heart.
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And hee calleth the Pharisies murderers, when they only intended his death (& had not crucified him) because although their power coulde not performe his death assoone as they would,
And he calls the Pharisees murderers, when they only intended his death (& had not Crucified him) Because although their power could not perform his death As soon as they would,
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yet their will was not wanting:
yet their will was not wanting:
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and so are all they no lesse guiltie of euill, who willinglie giue consent to it,
and so Are all they no less guilty of evil, who willingly give consent to it,
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although they act it not in their owne persons.
although they act it not in their own Persons.
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When olde Iacob blessed his sonnes he saide of Simeon & Leuie: Into their counsel come not my soule.
When old Iacob blessed his Sons he said of Simeon & Levy: Into their counsel come not my soul.
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Paule cast not one stone at Stephen: but yet in consenting to his death, he sinned as greeuously.
Paul cast not one stone At Stephen: but yet in consenting to his death, he sinned as grievously.
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Ahab stoned not Naboth, but yet hee consented thereto, and sealed the proclamation of his death, which was as bad.Ahab stoned not Naboth, but yet he consented thereto, and sealed the proclamation of his death, which was as bad.
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So the carpenters made the Crosse, the Ievves receiued it, Simon bare it, but Christ was crucified vppon it,
So the Carpenters made the Cross, the Jewish received it, Simon bore it, but christ was Crucified upon it,
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and so they made an end of him, and them. Magnis magni malis, sunt obnoxii great men do offend in great matters.
and so they made an end of him, and them. Magnis magni malis, sunt obnoxii great men do offend in great matters.
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Therfore be wise O Kinges, and learned yee iudges of the earth, saith the wise kings father.
Therefore be wise Oh Kings, and learned ye judges of the earth, Says the wise Kings father.
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God refuseth zeale without knovvledge, al your good intents are but as blinde men, that will venter to goe without a guide.
God Refuseth zeal without knowledge, all your good intents Are but as blind men, that will venture to go without a guide.
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If you set good meaning before knowledge; you set the blinde to lead the seeing, or the cart to dravv the horse. If you Set good meaning before knowledge; you Set the blind to led the seeing, or the cart to draw the horse.
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These magistrates consult againe and againe, against the messengers of GOD, for wickednes laboureth the downfall of goodnesse,
These Magistrates consult again and again, against the messengers of GOD, for wickedness Laboureth the downfall of Goodness,
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as the Ievves hacked at the greene tree. The scripture auoucheth, that a mannes death may bee sought sixe waies.
as the Jewish hacked At the green tree. The scripture avoucheth, that a Man's death may be sought sixe ways.
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First by deceiuing him in a case concerning his life, as the diuel did Adam. Secondly, by offering violence to himselfe, as Saule and Iudas did.
First by deceiving him in a case Concerning his life, as the Devil did Adam. Secondly, by offering violence to himself, as Saule and Iudas did.
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Thirdly, by denying nourishment, to hold life and soule together, as the rich man did to Lazarus. 4. By forbearing to comfort the weake,
Thirdly, by denying nourishment, to hold life and soul together, as the rich man did to Lazarus. 4. By forbearing to Comfort the weak,
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as the Leuite did not regarde the wounded Samaritane. 5. By commanding, as Iesabel to put Naboth to death for his Vineyard.
as the Levite did not regard the wounded Samaritan. 5. By commanding, as Jezebel to put Naboth to death for his Vineyard.
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And lastly, by giuing counsell, as Herodias daughter being aduised by her mother, begged Iohn the Baptistes head:
And lastly, by giving counsel, as Herodias daughter being advised by her mother, begged John the Baptists head:
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and as the high priest and Saduces held a councell against the Apostles. The prouerbe saieth, that the fiercest lightenings do beat vpon the loftiest towers.
and as the high priest and Sadducees held a council against the Apostles. The proverb Saith, that the Fiercest lightenings do beatrice upon the Loftiest towers.
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And the author to the Hebrues, That God maketh his Angels spirites:
And the author to the Hebrews, That God makes his Angels spirits:
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as is prooued by the spirituall deliuerance of these men of god, by the angell of God.
as is proved by the spiritual deliverance of these men of god, by the angel of God.
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And further, that God maketh his ministers a flame of fire, and it is dangerous to deale with fire:
And further, that God makes his Ministers a flame of fire, and it is dangerous to deal with fire:
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Yet these magistrates muster togither, as to the putting out of a daungerous fire:
Yet these Magistrates muster together, as to the putting out of a dangerous fire:
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and are as much troubled in resisting the truth, as Herod was to hear of Christes kingdome and all Ierusalem with him. Wel, they were deceiued:
and Are as much troubled in resisting the truth, as Herod was to hear of Christ's Kingdom and all Ierusalem with him. Well, they were deceived:
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for this fire is none other but that which was figured in the Leuitical law, and must burne vnquenched. For so Christ saith:
for this fire is none other but that which was figured in the Levitical law, and must burn unquenched. For so christ Says:
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I am come to set fire on the earth, and what is my desire, but that it should burne. I am come to Set fire on the earth, and what is my desire, but that it should burn.
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As the emptiest vessels make the loudest lumbring, so the most irreligious are euer most officious:
As the emptiest vessels make the Loudest lumbering, so the most irreligious Are ever most officious:
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but as it is errour to affirme an vntruth, and heresie to vphold it: so is it cruelty to imprison without iust cause, and tyrannie to prosecute that sute:
but as it is error to affirm an untruth, and heresy to uphold it: so is it cruelty to imprison without just cause, and tyranny to prosecute that suit:
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and as Thornes were the matter whereof Christes crowne was platted, so affliction is the crowne wherevvith our mother the church honoreth vs her children.
and as Thorns were the matter whereof Christ's crown was plaited, so affliction is the crown wherewith our mother the Church Honoureth us her children.
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Spina Christi corona nostri, Christes thorne is our Crowne. Spina Christ corona Our, Christ's thorn is our Crown.
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Text. And sent to the prison, to cause them to be brought, &c. The voice which stroke Saule to, the ground, came not vntill hee vvas neere to Damascus, where hee meant to make hauocke of the church.
Text. And sent to the prison, to cause them to be brought, etc. The voice which stroke Saule to, the ground, Come not until he was near to Damascus, where he meant to make havoc of the Church.
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And the wordes were, Saule, Saule, whie persecutest thou me, &c. First to signifie, that there is no more honourable victorie,
And the words were, Saule, Saule, why Persecutest thou me, etc. First to signify, that there is no more honourable victory,
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then to vanquish when men are in the very pitch of their purpose: and secondly, to signifie how bootles that battaile is, that is waged against God.
then to vanquish when men Are in the very pitch of their purpose: and secondly, to signify how bootless that battle is, that is waged against God.
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Quid me persequeris? Why persecutest thou me? Is as much as God had saide:Quid me persequeris? Why Persecutest thou me? Is as much as God had said:
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That there is no reason to be angry with God, the author of our good. It is hard for thee to kick against the prickes:
That there is no reason to be angry with God, the author of our good. It is hard for thee to kick against the pricks:
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signifieth, the meere follie of such, as enterprise so bootelesse attempts, as doe hurt themselues more then harme them whom they resist.
signifies, the mere folly of such, as enterprise so bootless attempts, as do hurt themselves more then harm them whom they resist.
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For he that kicketh against a pricke, hurteth himselfe, and not the goade: Like the mad man that did cut himselfe with flintes.
For he that kicketh against a prick, hurteth himself, and not the goad: Like the mad man that did Cut himself with flints.
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While Pharao pursueth Israel, he perisheth. Absolon hunting after his father, is hanged vp in an Oake. While Pharaoh pursueth Israel, he Perishes. Absalom hunting After his father, is hanged up in an Oak.
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Arams hoast labouring to get Elisha the prophet, are led into Samaria by Elisha himselfe, where (of al the places of the world) they would not be. Arams host labouring to get Elisha the Prophet, Are led into Samaria by Elisha himself, where (of all the places of the world) they would not be.
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There is no consulting against God, saith the vvise man, for he ouercommeth the wise in his owne witte. There is no consulting against God, Says the wise man, for he Overcometh the wise in his own wit.
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Therefore saith Salomon, He that diggeth a pit shal fall therein.
Therefore Says Solomon, He that diggeth a pit shall fallen therein.
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Wee see, that it is true that Esdras hath said, That the world will increase in euil as it groweth in age. we see, that it is true that Ezra hath said, That the world will increase in evil as it grows in age.
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Like the Iudge to whom Daniel said: So thou that art olde in euil. Like the Judge to whom daniel said: So thou that art old in evil.
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The councell had first imprisoned these Apostles, and then they proceede to iudge them, that they may growe from one wickednes into another.
The council had First imprisoned these Apostles, and then they proceed to judge them, that they may grow from one wickedness into Another.
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Like Antiochus Elephants, that at the sight of bloud were mooued to seeke bloud: Like Antiochus Elephants, that At the sighed of blood were moved to seek blood:
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Or as Herod, who seeing that the death of Iames delighted the Iewes, proceeded to serue Peter so to:
Or as Herod, who seeing that the death of James delighted the Iewes, proceeded to serve Peter so to:
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Or like the Foxes, which for desire of bloud, kill more carcases then they can deuour.
Or like the Foxes, which for desire of blood, kill more carcases then they can devour.
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The scripture mentioneth three Herods, and they were al murderers.
The scripture mentioneth three Herods, and they were all murderers.
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For the first killed the infantes at the birth of Christ, the second (in his cups) beheaded Iohn the Baptist,
For the First killed the Infants At the birth of christ, the second (in his cups) beheaded John the Baptist,
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and the third (to curry fauour with the Iewes) slue Iames with the sword,
and the third (to curry favour with the Iewes) slew James with the sword,
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and intended the death of Peter to, but God did preuent him therein, as hee did these in their purpose.
and intended the death of Peter to, but God did prevent him therein, as he did these in their purpose.
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There bee too many such Herods, who hadde rather pleasure men by committing euil, thē please God by doing good.
There be too many such Herods, who had rather pleasure men by committing evil, them please God by doing good.
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I speake it not to declaime against impiety, for that (I feare) were bootlesse,
I speak it not to declaim against impiety, for that (I Fear) were bootless,
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but to reclaime al to pitty. God grant it may not bee fruitlesse.
but to reclaim all to pity. God grant it may not be fruitless.
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Wee haue many demonstrations of Gods snaky pace to reuenge, vvho suffereth his owne to be (as Dauid saieth) euill intreated of Tyrantes,
we have many demonstrations of God's snaky pace to revenge, who suffers his own to be (as David Saith) evil entreated of Tyrants,
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and yet yt God that threw downe the Angels when they abused their good state, as saint Iude witnesseth, is patient with men, whetting his sword as threatning to strike vs,
and yet that God that threw down the Angels when they abused their good state, as saint Iude Witnesseth, is patient with men, whetting his sword as threatening to strike us,
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and bending his bow, as intending to shoote at vs with a very swift arrow, so that we shalbe wounded, if we returne not in time.
and bending his bow, as intending to shoot At us with a very swift arrow, so that we shall wounded, if we return not in time.
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He seeeth Saule while hee is not contented to persecute at Ierusalem, but proceedeth to Damascus too.
He seeth Saule while he is not contented to persecute At Ierusalem, but Proceedeth to Damascus too.
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This, I saie, God seeth, & yet he suffereth it.
This, I say, God sees, & yet he suffers it.
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But a• the scripture saith of Saule, first yt Seruauit vestes, he held their clothes who were the tormentors, meaning that hee woulde playe small game, rather then want a part in such actions.
But a• the scripture Says of Saule, First that Seruauit vestes, he held their clothes who were the tormentors, meaning that he would play small game, rather then want a part in such actions.
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Secondlie, that hee consented to Steeuens death: signifying, that then hee came to sinne in a second degree against the Saintes:
Secondly, that he consented to Steevens death: signifying, that then he Come to sin in a second degree against the Saints:
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and thirdlie, that he made hauocke of the Church of God. Thus shewing how hee sinned by degrees.
and Thirdly, that he made havoc of the Church of God. Thus showing how he sinned by Degrees.
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So when God called him, he fell downe in hast, as Zacheus posted downe from the wild Figge tree.
So when God called him, he fell down in haste, as Zacchaeus posted down from the wild Fig tree.
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