HE that loues the law of God, honoureth the things that hee vnderstands not, as that heavenly Doctor writes vpō the 119. Psalm. For here is no superfluous iod, every circumstance hath some pith,
HE that loves the law of God, Honoureth the things that he understands not, as that heavenly Doctor writes upon the 119. Psalm. For Here is no superfluous God, every circumstance hath Some pith,
And this would better appeare if some skilfull Zenas among you had the expounding of this present chapter, that describeth the ministeriall garments of the priests:
And this would better appear if Some skilful Zenas among you had the expounding of this present chapter, that Describeth the ministerial garments of the Priests:
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When great Alexander marched with his army against Ierusalem, hee was so amazed at the sight of the high sacrificer in his pontificall robes (as the Iewish antiquary recordeth) that he reuoked his purpose, hee turned his hostility into veneration, he spared the citty,
When great Alexander marched with his army against Ierusalem, he was so amazed At the sighed of the high sacrificer in his pontifical robes (as the Jewish antiquary recordeth) that he revoked his purpose, he turned his hostility into veneration, he spared the City,
and hee graunted vnto the Iewes all their requests ▪ And yet Alexander saw but the out side of these holy vestiments, the misteries that are folded vp in them never entred into the thoughts of a meere Aristotelean Prince.
and he granted unto the Iewes all their requests ▪ And yet Alexander saw but the out side of these holy vestments, the Mysteres that Are folded up in them never entered into the thoughts of a mere Aristotelian Prince.
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The ceremoniall law ( which was a shaddow of future good things ) is a booke written within & on the backside (as Hugo Card. saith in his preface to the book of Numbers) intus mysterium, foris historia, within is the mistery, on the outside is the history.
The ceremonial law (which was a shadow of future good things) is a book written within & on the backside (as Hugo Card. Says in his preface to the book of Numbers) intus mysterium, Foris History, within is the mystery, on the outside is the history.
The proper ornamentes of the high priestes are foure. 1 The robe of the Ephod. 2 The Ephod. 3 The breastplate of iudgement. 4 The miter with the golden plate.
The proper Ornament of the high Priests Are foure. 1 The robe of the Ephod. 2 The Ephod. 3 The breastplate of judgement. 4 The miter with the golden plate.
The matter of this robe was NONLATINALPHABET tekeleth which (as Munster observeth by the vniversall consent of the Iewes was some kind of silke. Arias Montanus, Iunius & Tremel:
The matter of this robe was tekeleth which (as Munster observeth by the universal consent of the Iewes was Some kind of silk. Arias Montanus, Iunius & Tremel:
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And concerning these two with the assistance of God, and by your Christiam patience, I intend this subsequent discourse: and first concerning the bels.
And Concerning these two with the assistance of God, and by your Christiam patience, I intend this subsequent discourse: and First Concerning the Bells.
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When Moses spake vnto the people hee covered his face with a vaile, signifying by that type, the obscurity of the law, according to the anagogicall interpretatiō of the Apostle in the second to the Corinthians & the third Chapter.
When Moses spoke unto the people he covered his face with a veil, signifying by that type, the obscurity of the law, according to the anagogical Interpretation of the Apostle in the second to the Corinthians & the third Chapter.
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And here among the rest Gregorius Magnus taketh away the vayle from the face of Moses in the second part of his pastorals at the fourth Chapter, in these words.
And Here among the rest Gregorius Magnus Takes away the Vail from the face of Moses in the second part of his pastorals At the fourth Chapter, in these words.
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Therefore (saith he) silence is dangerous in a doctor and this is that which Saint Paule affirmeth in plaine termes Wo vnto me if I preach not the gospell.
Therefore (Says he) silence is dangerous in a Doctor and this is that which Saint Paul Affirmeth in plain terms Woe unto me if I preach not the gospel.
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This is a harde saying, if peradventure he meane not by preaching any publishing of the truth and so is the word taken in the 8. of Luke at the 39. verse, the man out of whom the divels were departed went into his owne house, NONLATINALPHABET.
This is a harden saying, if Peradventure he mean not by preaching any publishing of the truth and so is the word taken in the 8. of Lycia At the 39. verse, the man out of whom the Devils were departed went into his own house,.
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If you affected multiplicity of language it were easie to paralell this text with many plaine places of scripture but I referre you to the 56. of Esay at the 10. verse, and to the second of the Actes where the holy Ghost commeth downe vpon the Apostles in the likenesse of fiery tongues, Act 2. Sic fere Greg quia omnes quos miserit & ardentes pariter & loquentes facit:
If you affected Multiplicity of language it were easy to parallel this text with many plain places of scripture but I refer you to the 56. of Isaiah At the 10. verse, and to the second of the Acts where the holy Ghost comes down upon the Apostles in the likeness of fiery tongues, Act 2. Sic fere Greg quia omnes quos miserit & ardentes pariter & Loquentes facit:
And here by your patience we may taxe negligēce in some, who although they haue the tong•es of the learned yet they minister no word of comfort to the afflicted.
And Here by your patience we may Tax negligence in Some, who although they have the tong•es of the learned yet they minister no word of Comfort to the afflicted.
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For Theseus marked his coine with the stampe of an Oxe, and in so doing (as Plutarch recordeth in the life of Theseus ) hee provoked his cittizens to industrious diligence in their callings.
For Theseus marked his coin with the stamp of an Ox, and in so doing (as Plutarch recordeth in the life of Theseus) he provoked his Citizens to Industria diligence in their callings.
Secondly this maketh way vnto a iust complaint against the ignorāce of others, the first sort want that fidelity, the second sort want that wisedome that is required in a good steward, who is a faithful and a wise steward:
Secondly this makes Way unto a just complaint against the ignorance of Others, the First sort want that Fidis, the second sort want that Wisdom that is required in a good steward, who is a faithful and a wise steward:
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The virgin vestals vowed chastity for the space of 30. yeares, in the first 10. they learned their duties, in the second 10. they did that which they learned, in the last 10. they taught yong novices.
The Virgae Vestals vowed chastity for the Molle of 30. Years, in the First 10. they learned their duties, in the second 10. they did that which they learned, in the last 10. they taught young Novices.
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but I kept not mine owne vine, or with the words of the mellifluous doctor vpon that place, ego huius loci occasione meipsum reprehendere soleo, quod animarum susceperim curam, qui non meam sufficerem custodire.
but I kept not mine own vine, or with the words of the mellifluous Doctor upon that place, ego Huius loci occasion meipsum reprehendere Solio, quod animarum susceperim curam, qui non meam sufficerem Guard.
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By the law of Moses they were vncapable of the Priesthood that had any outward blemishes in their bodyes Levit. 21. 17, 18, 19 20. NONLATINALPHABET these are our types, these outward deformitis in the body, resembled inward imperfectiōs in the soule that make men vncapeable of ministeriall function in the Church vnder the new Testament.
By the law of Moses they were uncapable of the Priesthood that had any outward blemishes in their bodies Levit. 21. 17, 18, 19 20. these Are our types, these outward deformitis in the body, resembled inward imperfections in the soul that make men uncapable of ministerial function in the Church under the new Testament.
for now the people of Rome sent forth Embassadours (like vnto thē that went into the Realme of Bithinia ) that haue neither head nor heart, nor feet. Nemo egregium & munus maximum per indignam mittit personam, no man sendeth the greatest present of all by the hand of an vnworthy person, saith Ambrose vpon the third to the Ephesians: and therefore if any send such, they haue the greater sinne,
for now the people of Rome sent forth ambassadors (like unto them that went into the Realm of Bithinia) that have neither head nor heart, nor feet. Nemo Egregium & munus maximum per indignam Sends Personam, no man sends the greatest present of all by the hand of an unworthy person, Says Ambrose upon the third to the Ephesians: and Therefore if any send such, they have the greater sin,
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Notably doth the hammer of haereticks beat down thesurging pride of the Donatists. in this point in his third booke contra Cresconium grammaticum: per ministros dispares Dei munus aequale.
Notably does the hammer of Heretics beatrice down thesurging pride of the Donatists. in this point in his third book contra Krisios Grammaticum: per ministros dispares Dei munus aequal.
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and yet if any inferre this conclusion vpon the premises: therefore there was never any true orator &c. Every yesterdaies sophister denies readily the sequell:
and yet if any infer this conclusion upon the premises: Therefore there was never any true orator etc. Every yesterdays sophister Denies readily the sequel:
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of the Church) droppe downe honycombes. Koheleth (as al the other Prophets) hath words of delight and Scripture of right words of truth, hee matcheth NONLATINALPHABET dibre Kephets words of delight, & NONLATINALPHABET dibre Aemeth, words of truth together.
of the Church) drop down Honeycombs. Koheleth (as all the other prophets) hath words of delight and Scripture of right words of truth, he Matches dibre Kephets words of delight, & dibre Aemeth, words of truth together.
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A preacher must haue words of truth, hee must not make the pulpit a chaire of falshood, and hee must haue words of delight for divine truth is a graue matron that abhorres wanton daliances, but she loues comlinesse.
A preacher must have words of truth, he must not make the pulpit a chair of falsehood, and he must have words of delight for divine truth is a graven matron that abhors wanton dalliances, but she loves comeliness.
In the 11 of Math. Christ compareth himselfe to a Master of musicke We haue piped vnto you because his preaching was musicke to the eare, grace was powred into his lippes all men wondred at the gracious word th•t proceeded out of his mouth:
In the 11 of Math. christ compareth himself to a Master of music We have piped unto you Because his preaching was music to the ear, grace was poured into his lips all men wondered At the gracious word th•t proceeded out of his Mouth:
such is our nature we are soone weary of good things vnlesse we take pleasure in them & therefore the Psalmist exhorteth the church to the praising of God. First because it is a good thing to sing vnto our God, and secondly because it is a pleasant thing.
such is our nature we Are soon weary of good things unless we take pleasure in them & Therefore the Psalmist exhorteth the Church to the praising of God. First Because it is a good thing to sing unto our God, and secondly Because it is a pleasant thing.
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2 Some things are pleasant but they are not good: NONLATINALPHABET: durty speeches, foolish talking and scurrilous iesting condemned in the 5. to the Ephesians: at the fourth.
2 some things Are pleasant but they Are not good:: dirty Speeches, foolish talking and scurrilous jesting condemned in the 5. to the Ephesians: At the fourth.
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& at the 15. verse, study to shew thy selfe approved vnto God, a workeman that needeth not to be ashamed NONLATINALPHABET rightly dividing the word of truth:
& At the 15. verse, study to show thy self approved unto God, a workman that needs not to be ashamed rightly dividing the word of truth:
1 Some deceitfull workemen contrary to the Canon in the 19. of Leviticus at the 19. verse, sow the field with mingled seed by sowing tares among the wheate I meane hereticall opinions among some catholicke points of doctrine, these men among many good hearbs cast some deadly colloquintida into the pot and of this sort were the Pharises that taught many sound fundamentall points, but they had their leaven.
1 some deceitful workmen contrary to the Canon in the 19. of Leviticus At the 19. verse, sow the field with mingled seed by sowing tares among the wheat I mean heretical opinions among Some catholic points of Doctrine, these men among many good herbs cast Some deadly colloquintida into the pot and of this sort were the Pharisees that taught many found fundamental points, but they had their leaven.
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2 The second sort are vnprofitable workemen that beat the aire to no purpose, and they make anagrams vpon the text and fond defcants vpon every letter as if the scripture were but a rattle for children to make sport withall, these so presse the breasts of the scriptures the old and the new testament, that insteede of milke they draw forth nothing but blood:
2 The second sort Are unprofitable workmen that beatrice the air to no purpose, and they make anagrams upon the text and found defcants upon every Letter as if the scripture were but a rattle for children to make sport withal, these so press the breasts of the Scriptures the old and the new Testament, that instead of milk they draw forth nothing but blood:
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And yet these sermocinators imitate the Persian Mice which as Plinius secundus recordeth, multiply in so great nūber that the tale hazards the credit of the reporter,
And yet these sermocinators imitate the Persian Mice which as Pliny secundus recordeth, multiply in so great number that the tale hazards the credit of the reporter,
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As these men please themselues with so little learning as may be, so (hauing to neere affinitie with those spirits whom St Iude taxeth) they speake evill of the things which they vnderstand not.
As these men please themselves with so little learning as may be, so (having to near affinity with those spirits whom Saint Iude Taxes) they speak evil of the things which they understand not.
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They condemne the vse of arts, and sciences in the pulpit, together with the ringing sentences of the fathers (as they speake) not perceaving how through the sides of our learned divines the Apostle is goared, who citeth three severall sentences out of profane Poets;
They condemn the use of arts, and sciences in the pulpit, together with the ringing sentences of the Father's (as they speak) not perceiving how through the sides of our learned Divines the Apostle is gored, who citeth three several sentences out of profane Poets;
Wee robbe the Egyptians of their iewels, when we cōvert arts and sciences and humane learning to the vse of Theology. The spider is never the more commendable because he weaueth his webbe out of his owne bowels.
we rob the egyptians of their Jewels, when we convert arts and sciences and humane learning to the use of Theology. The spider is never the more commendable Because he weaveth his web out of his own bowels.
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And here the Apologie of the craftie fox (that by some mischance lost his taile) may take place, he comming into the assembly of beasts of that kind, exhorted them all to cut of their tayles, alleaging the vnprofitablenesse, & the cumbersomnes of it.
And Here the Apology of the crafty fox (that by Some mischance lost his tail) may take place, he coming into the assembly of beasts of that kind, exhorted them all to Cut of their tails, alleging the unprofitableness, & the cumbersomnes of it.
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the golden bels hanged about the skirts of the robe, quia ipse vestitus sacerdotis debet esse v•cilis, because the garments of the Priests must be a lowd preacher to the people.
the golden Bells hanged about the skirts of the robe, quia ipse vestitus Sacerdote debet esse v•cilis, Because the garments of the Priests must be a loud preacher to the people.
As Iohn Baptist preached the doctrine of repentance to the eare by voice, so his garment of Camels haire preached sobrietie to the eye in hieroglyphick manner by a sensible signe.
As John Baptist preached the Doctrine of Repentance to the ear by voice, so his garment of Camels hair preached sobriety to the eye in hieroglyphic manner by a sensible Signen.
But from the Salamanders that delight in the fire of contention, I turne: my selfe on the other hand to the Chameleons, that transforme themselues into all fashions.
But from the Salamanders that delight in the fire of contention, I turn: my self on the other hand to the Chameleons, that transform themselves into all fashions.
for true is that observation of Bernard, forma haec vestium deformitatis mentium indicium est: this forme of apparell argueth a worse deformitie in the heart.
for true is that observation of Bernard, forma haec Vestium deformitatis mentium indicium est: this Form of apparel argue a Worse deformity in the heart.
The pomegranate, which is an excellent fruit, was a symbol of good workes, as Gregorius affirmeth, nee desunt malogranata, sicum linguae sonitu bona opera coniūgas, he wanteth not pomegranates to his bels, that ioineth teaching, and doing together.
The pomegranate, which is an excellent fruit, was a symbol of good works, as Gregorius Affirmeth, nee desunt malogranata, sicum linguae sonitu Bona opera coniūgas, he Wants not pomegranates to his Bells, that Joineth teaching, and doing together.
teaching, and doing. Moses wisheth vnto Levi Vrim and Thummim, the light of knowledge, & the integritie of conversation, and our Saviour commendeth to his Disciples, the wisdome of the serpent, & the innocency of the doue.
teaching, and doing. Moses wishes unto Levi Urim and Thummim, the Light of knowledge, & the integrity of Conversation, and our Saviour commends to his Disciples, the Wisdom of the serpent, & the innocency of the dove.
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A Church minister must be in verbis Vlysses, infactis Achilles, or rather because we are accused for bringing the vnciscumcised Greekes into the Temple, Acts 21. 28. he must be in verbis Chrysostomus, in factis Polycarpus.
A Church minister must be in verbis Ulysses, infactis Achilles, or rather Because we Are accused for bringing the vnciscumcised Greeks into the Temple, Acts 21. 28. he must be in verbis Chrysostom, in factis Polycarp.
And this light shined in darknesse for the Romanes accused Publicola for praising Brutus in word, when he followed Tarquinius in deed. Multi sunt Catholic 〈 ◊ 〉.
And this Light shined in darkness for the Romans accused Publicola for praising Brutus in word, when he followed Tarquinius in deed. Multi sunt Catholic 〈 ◊ 〉.
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They resēble the file, that smootheth other things, but it selfe remaineth rough. These are mercuriales statuae, that point at the way to others, but they stand still.
They resemble the file, that smootheth other things, but it self remains rough. These Are mercurials Statue, that point At the Way to Others, but they stand still.
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But how can they so boldly reproue others, that are so badly reformed in thēselues? Who laughes not at the Cynicke Philosopher trampling vpon the pride of Plato with a greater pride. Monstruosares est sedes prima,
But how can they so boldly reprove Others, that Are so badly reformed in themselves? Who laughs not At the Cynic Philosopher trampling upon the pride of Plato with a greater pride. Monstrosities est sedes prima,
because God is more highly displeased with the sin of the Priest (and so he is with the sin of all governours) then with the sinne of a private man, Levit. 10. 3. Lastly, this text containeth instruction for all Christians, for we are all Priests to God the father.
Because God is more highly displeased with the since of the Priest (and so he is with the since of all Governors) then with the sin of a private man, Levit. 10. 3. Lastly, this text Containeth instruction for all Christians, for we Are all Priests to God the father.
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God therefore by ioining togither bels, & pomegranats in the skirts of the robe, requireth 2. things at the hand of every Christian. 1 Profession. 2 Practise. First he requireth profession;
God Therefore by joining together Bells, & pomegranates in the skirts of the robe, requires 2. things At the hand of every Christian. 1 Profession. 2 practice. First he requires profession;
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but he that doth the will of my father, which is in heaven. Mat. 7 ▪ 21. Concerning the first our Saviour speaks in the 10. of Matthew at the 32. verse, Whosoever shall confesse me before men, him will I also confesse before my father which is in heaven.
but he that does the will of my father, which is in heaven. Mathew 7 ▪ 21. Concerning the First our Saviour speaks in the 10. of Matthew At the 32. verse, Whosoever shall confess me before men, him will I also confess before my father which is in heaven.
Here is a coūterpoysō against the deadly doctrine of the Nicodemites, who deny the faith in time of persecution, vnder pretence of keeping their heartes vnto God.
Here is a counterpoison against the deadly Doctrine of the Nicodemites, who deny the faith in time of persecution, under pretence of keeping their hearts unto God.
so Christ here requireth publike profession of the faith vnder paine of eternall death. And yet profession in word is not sufficient, without good workes.
so christ Here requires public profession of the faith under pain of Eternal death. And yet profession in word is not sufficient, without good works.
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Augustine writing vpon the 103. Psalme, speaks occasionally of the 8. of Iohn, where our Saviour writeth with his finger vpon the ground, In lapide legem scripserat significans duritiam Iudaeorū;
Augustine writing upon the 103. Psalm, speaks occasionally of the 8. of John, where our Saviour Writeth with his finger upon the ground, In Lapide legem scripserat significans duritiam Iudaeorū;
These men haue the smooth voice of Iacob & the rough hands of Esau. They are good linguists, but they are bad reallistes. They resemble the faire apples that grow by the lake Asphaltites, which (as Iosephus saith) vanish away into smoak when they come to handling.
These men have the smooth voice of Iacob & the rough hands of Esau They Are good linguists, but they Are bad reallistes. They resemble the fair Apples that grow by the lake Asphaltites, which (as Iosephus Says) vanish away into smoke when they come to handling.
But the grace of God teacheth vs to deny vngodlinesse, and wordly lusts, & to liue soberly, righteously and godly in this present world, soberly in respect of our s•lues, righteously in respect of our neighbours,
But the grace of God Teaches us to deny ungodliness, and wordly Lustiest, & to live soberly, righteously and godly in this present world, soberly in respect of our s•lues, righteously in respect of our neighbours,
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Scriptura in locis obscurioribus quasi cibus qui manduc•ndo glutitur, in locis apertioribus quasi potus qui itasorbetur, sicut invenitur. Greg. Mag. lib 1. Moral, c. 21. Idem in epist. ad leand. Mare est script. divina habens in sesensus profundus. Ambrosius in ep. 44 ▪ ad Const. Gregor. Mag. part. 2. curae pastoral. c. 4. Cyrillus de sacerdotio.
Scripture in locis obscurioribus quasi cibus qui manduc•ndo glutitur, in locis apertioribus quasi Potus qui itasorbetur, sicut Invenitur. Greg. Mag. lib 1. Moral, c. 21. Idem in Epistle. ad leaned. Mare est Script. Divine habens in sesensus profundus. Ambrosius in Epistle. 44 ▪ and Constantinople Gregory. Mag. part. 2. Curae pastoral. c. 4. Cyril de Sacerdotal.
Pectus et armi sacerdoiibus dātur, qui & consilio populum regere, & ingēs onus gubernationis Ecclesiae sustinere debent Sic Origen. hom 5. in Levit. 7. Moses, enim NONLATINALPHABET Theod. quaest. 27 in Levit. The Romans sent 3 Embassadors to the Realme of Bithinia, the one had the gout, the other had his head ful of gashes, the 3 was a foole. Of these 3 Cato said merily mittit Populus R. legationem quae nec caput nec cor, nec pedes habet. Plutarc in Cat.
Pectus et armi sacerdoiibus dātur, qui & consilio Populum Regere, & ingēs onus gubernationis Ecclesiae Sustain debent Sic Origen. hom 5. in Levit. 7. Moses, enim Theod. Question. 27 in Levit. The Romans sent 3 ambassadors to the Realm of Bithinia, the one had the gout, the other had his head full of Gashes, the 3 was a fool. Of these 3 Cato said merrily Sends Populus R. legationem Quae nec caput nec cor, nec pedes habet. Plutarch in Cat.
Act. 17 28. 1. Cor. 25 33. Tit 1. 12. Quaecu• { que } bene & rationabiliter dicta invenimus apud immicos n•stros opor•et nos mundare & resecare omne quod em••tuū & inane est. hoc enim sunt omnes capilli capiti•, & vngulae mulieris ex inimic•rum spoliis assump•ae Origen. hom. 7. in Levit. 10. Philosophi si qua vera & fi•l•i nostrae accommoda dixerunt non solum form•danda non sun•sed ab iis etiam ••nquam ab 〈 … 〉oribus in vsū nostrum vendicanda. Aug. de doct Chr. lib 3
Act. 17 28. 1. Cor. 25 33. Tit 1. 12. Quaecu• { que } be & rationabiliter dicta Invenimus apud immicos n•stros opor•et nos mundare & resecare omne quod em••tuū & inane est. hoc enim sunt omnes Capill capiti•, & vngulae Mulieris ex inimic•rum spoliis assump•ae Origen. hom. 7. in Levit. 10. Philosophy si qua vera & fi•l•i Nostrae accommoda dixerunt non solum form•danda non sun•sed ab iis etiam ••nquam ab 〈 … 〉oribus in vsū nostrum vendicanda. Aug. de doct Christ lib 3
Mat. 5. Ergo vitae suae diligentem rationem habeant pastores, vtpote in quos omnes spectant in quibus exiguus lapsus foedi criminis instar crit. Ferus in Mat. Minoris aestimatur offensa, quae ab vno aliquo populari, quà• quae à sacerdot• acciderit, Iunius in •xp. Analyt. in Levit. 4, Rev. 1 ▪ 6.
Mathew 5. Ergo vitae suae diligentem rationem habeant Pastors, Utterly in quos omnes spectant in quibus exiguus lapsus foedi Criminis instar crit. Ferus in Mathew Minoris aestimatur offensa, Quae ab vno Aliquo Populare, quà• Quae à sacerdot• acciderit, Iunius in •xp. Analyze. in Levit. 4, Rev. 1 ▪ 6.
Vt poma in Iudaea non poma nascuntur, quae contacta in fumum abeunt, talis verbosa illa pietas, sine vitaeli hoc operum succo; Lips. in po• Sobriè quantum ad nos, iustè quantum ad proximos, piè quantum ad deum: Bernard.
Vt poma in Iudaea non poma nascuntur, Quae contacta in Fumum abeunt, Talis verbosa illa pietas, sine vitaeli hoc Operum succo; Lips. in po• Sobriè quantum ad nos, just quantum ad proximos, piè quantum ad God: Bernard.
