A SERMON PREACHED at Mercers Chapel on Mid-Lent Sunday the 26. of March. 1609. MATTH. Chap. 4. vers. 19. Follow mee, and J will make you Fishers of men.
A SERMON PREACHED At Mercers Chapel on Mid-Lent Sunday the 26. of March. 1609. MATTHEW. Chap. 4. vers. 19. Follow me, and J will make you Fishers of men.
HAuing elsewhere commenced the handling of this Scripture, which may fitly bee called Piscatorum Scriptura: The Fishermans Scripture, and therefore (I trust) not impertinent to this time, which may as fitly be termed Piscatorum messis, The fishermans haruest;
Having elsewhere commenced the handling of this Scripture, which may fitly be called Piscatorum Scripture: The Fishermans Scripture, and Therefore (I trust) not impertinent to this time, which may as fitly be termed Piscatorum Messis, The fishermans harvest;
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1 The Calling was two-fold; Externall, and Internall. For to little purpose had been Exterior Oratio, The outward sound & ministery of Christ his voice, had it not beene accompanied with Interior Operatio, The inward worke and efficacie of his grace.
1 The Calling was twofold; External, and Internal. For to little purpose had been Exterior Oratio, The outward found & Ministry of christ his voice, had it not been accompanied with Interior Operatio, The inward work and efficacy of his grace.
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The other is Effectus, his powerfull and effectual working in them, in that he comes vnto them with a Fieri faciam: How vnapt & vnable soeuer ye may deeme your selues,
The other is Effectus, his powerful and effectual working in them, in that he comes unto them with a Fieri faciam: How unapt & unable soever you may deem your selves,
3 In the parties called I obserue 3. things. 1 Their Number: They were Two. 2 Their Consanguinitie: They were Brethren. 3 Their Cōdition or Quality: They were poore, ignoble, and ignorant fishermen.
3 In the parties called I observe 3. things. 1 Their Number: They were Two. 2 Their Consanguinity: They were Brothers. 3 Their Condition or Quality: They were poor, ignoble, and ignorant fishermen.
4 Now fourthly and lastly, In the Office whereunto they are called, there are other three considerable points: 1 Their Dignity. 2 Their Diligence. 3 Their Discretion.
4 Now fourthly and lastly, In the Office whereunto they Are called, there Are other three considerable points: 1 Their Dignity. 2 Their Diligence. 3 Their Discretion.
Our Sauiour in this so familiar and domesticall a Metaphor descendeth to the vulgar & ordinary phrase of speech, Quo factum posterius prioris retinet nomen;
Our Saviour in this so familiar and domestical a Metaphor Descendeth to the Vulgar & ordinary phrase of speech, Quo factum Posterior prioris retinet Nome;
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as, when a man hath been at his booke, if afterwards he betake himselfe to some other worke, we are woont by way of Metaphor to bid him, Lege et hunc librum; Read mee also this booke.
as, when a man hath been At his book, if afterwards he betake himself to Some other work, we Are wont by Way of Metaphor to bid him, Lege et hunc Librum; Read me also this book.
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And wee read of King Dauid, Psal. 78. that he was called from feeding of sheepe, to bee a shepheard of men. And heere we see Peter and Andrew called from catching of fish, to be fishers of men.
And we read of King David, Psalm 78. that he was called from feeding of sheep, to be a shepherd of men. And Here we see Peter and Andrew called from catching of Fish, to be Fishers of men.
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Obserue, and ye shall finde, that it is the vsuall practise of our Sauiour to speake of spirituall things as if they were corporall, Vt ad excellentiam diuinarum rerum per corporalia homines attollat (saith S. Hilary ) that so he may raise our groueling and earth-creeping affections to an higher leuill,
Observe, and you shall find, that it is the usual practice of our Saviour to speak of spiritual things as if they were corporal, Vt ad excellentiam diuinarum rerum per Temporalities homines attollat (Says S. Hilary) that so he may raise our groveling and earth-creeping affections to an higher leuill,
No sooner had the woman of Samaria giuen him his Q. by talking with him of material water, Io. 4. but he presently takes occasion to tell her of his word, that it is the strongest Aqua vitae, able to reuiue a soule dead in sinne.
No sooner had the woman of Samaria given him his Q. by talking with him of material water, Io. 4. but he presently Takes occasion to tell her of his word, that it is the Strongest Aqua vitae, able to revive a soul dead in sin.
and if NONLATINALPHABET these things which may beseene, doe lead & hand vs on to those NONLATINALPHABET inuisible things of God, Ro. 1. No question but this rearing and mounting of our thoughts from earth to heauen, is a thing not lawfull onely,
and if these things which may beseen, do led & hand us on to those invisible things of God, Ro. 1. No question but this rearing and mounting of our thoughts from earth to heaven, is a thing not lawful only,
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but withall so expedient, that neglect it we cannot, but we must be iniurious to God, his creatures, and our selues. God himselfe is dishonoured, if his creatures be neglected;
but withal so expedient, that neglect it we cannot, but we must be injurious to God, his creatures, and our selves. God himself is dishonoured, if his creatures be neglected;
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And what instruction can we receiue from them, if wee onely plod and pore vpon this great booke of nature, and neuer translate it into the booke of grace?
And what instruction can we receive from them, if we only plod and poor upon this great book of nature, and never translate it into the book of grace?
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Therefore doth our Sauiour in this place teach vs to alienate our thoughts from earth to heauen, from things temporall to things spirituall, by conuerting the paines and studies of these silly fishermen from the catching of fish, to the catching of men. They must still fish,
Therefore does our Saviour in this place teach us to alienate our thoughts from earth to heaven, from things temporal to things spiritual, by converting the pains and studies of these silly fishermen from the catching of Fish, to the catching of men. They must still Fish,
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Men for Fish. Not changing their person, but their office: not their industrie, but their profession: not their appellation, but onely their vocation: I will make you fishers of men.
Men for Fish. Not changing their person, but their office: not their industry, but their profession: not their appellation, but only their vocation: I will make you Fishers of men.
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1 For first, Piscatores, Apostoli: The Apostles and their Successours the faithfull Ministers of Christ, are called Fishers, in reference to the spirituall fish, which they catch:
1 For First, Piscatores, Apostles: The Apostles and their Successors the faithful Ministers of christ, Are called Fishers, in Referente to the spiritual Fish, which they catch:
or NONLATINALPHABET, of catching, because they labour to catch men, and with the draw-net of Gods word to draw them by the eares, A saeculo, from the sea of this world, u Ad saecula saeculorum, to the shore of a better life,
or, of catching, Because they labour to catch men, and with the draw-net of God's word to draw them by the ears, A saeculo, from the sea of this world, u Ad saecula saeculorum, to the shore of a better life,
euen the land of the liuing, that (as S. Chrysostome speakes, hom. 7. oper. imperf. ) being thither translated, there they may liue as members incorporate into the body of Christ:
even the land of the living, that (as S. Chrysostom speaks, hom. 7. Operate. imperfect.) being thither translated, there they may live as members incorporate into the body of christ:
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And these the fishers spoken of Ezech. 47. where the Prophet saw in a vision their nets stretched out from Engaddi to Engallim, from the one end of the Mare mortuum of this world, to the other end of the same.
And these the Fishers spoken of Ezekiel 47. where the Prophet saw in a vision their nets stretched out from Engedi to Engallim, from the one end of the Mare mortuum of this world, to the other end of the same.
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and man of the substance of his mother borne in the world) begin his kingdome, euen the kingdome of his Gospel, with the metamorphising of men into fishes, yet doth he not either transubstantiate them into fishes, like those mariners: or, ingulfe them into the bellie of a fish, like Ionas: or, make them fish the one halfe, flesh the other,
and man of the substance of his mother born in the world) begin his Kingdom, even the Kingdom of his Gospel, with the metamorphising of men into Fish, yet does he not either transubstantiate them into Fish, like those Mariners: or, ingulf them into the belly of a Fish, like Ionas: or, make them Fish the one half, Flesh the other,
True is that of these spirituall fishes, which Philoxenus in Plutarch ( Epicure as hee was!) spake in a sensuall sense; Ex piscibus qui non sunt pisces, suauissimi:
True is that of these spiritual Fish, which Philoxenus in Plutarch (Epicure as he was!) spoke in a sensual sense; Ex piscibus qui non sunt pisces, suauissimi:
1 Our Sauiour Luc. 9. so miraculously blessed the two fishes wherewith hee fed the many, that by virtue of that blessing they were exceedinglie multiplied.
1 Our Saviour Luke 9. so miraculously blessed the two Fish wherewith he fed the many, that by virtue of that blessing they were exceedingly multiplied.
So did God at the beginning in that miracle of miracles (the creation of the world) so bless Adā & Eue (the 2. first fishes (with a Crescite & multiplicamini, increase and multiply Gen. 1. that ere long the blessing of Iacob fell vpon them Gen. 48. they grew as fish into a multitude, euen into a world of men and women. 2 Againe: As fish must: swimme thrice;
So did God At the beginning in that miracle of Miracles (the creation of the world) so bless Adā & Eue (the 2. First Fish (with a Crescite & Multiply, increase and multiply Gen. 1. that ere long the blessing of Iacob fell upon them Gen. 48. they grew as Fish into a multitude, even into a world of men and women. 2 Again: As Fish must: swim thrice;
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Then in the Vineger of sharpe persecution, whereof our Sauiour dranke deepe at his passion, Matt. 27. And lastly, in the wine of the Eucharist, which is Vinum germinans virgines, the wine of virginity, Zach. 9.
Then in the Vinegar of sharp persecution, whereof our Saviour drank deep At his passion, Matt. 27. And lastly, in the wine of the Eucharist, which is Vinum germinans Virgins, the wine of virginity, Zach 9.
3 As fishes taken out of their element, by and by die: so without the pure element of God word, (the water of life ) to refrigerate and coole the languishing soule, we die,
3 As Fish taken out of their element, by and by die: so without the pure element of God word, (the water of life) to refrigerate and cool the languishing soul, we die,
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4 As brine keepes fish from putrefaction: so the brackish, and brinish waters of repentance, (our paenitent teares) are Animae pro sale, to the soule in stead of salt, to keepe it from the corruption and tainture of sin.
4 As brine keeps Fish from putrefaction: so the brackish, and brinish waters of Repentance, (our penitent tears) Are Spirits Pro sale, to the soul in stead of salt, to keep it from the corruption and tainture of since.
5 As those fishes onely were reputed cleane, Qui pinnulas & squamas habent, which haue finnes & scales, Deut. 14. So are those men only cleane in the sight of God, Qui squamas & loricam habent patientiae,
5 As those Fish only were reputed clean, Qui pinnulas & squamas habent, which have fins & scales, Deuteronomy 14. So Are those men only clean in the sighed of God, Qui squamas & loricam habent patientiae,
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and the finnes of ioy and cheerfulnesse to spring vp to God-ward. 6 As there are NONLATINALPHABET, fishes that eat vp fishes; the greater the lesse, NONLATINALPHABET NONLATINALPHABET NONLATINALPHABET. So there are also NONLATINALPHABET; Men that eat vp men:
and the fins of joy and cheerfulness to spring up to Godward. 6 As there Are, Fish that eat up Fish; the greater the less,. So there Are also; Men that eat up men:
an vnchristian kind of Canibals, eating vp Gods people as a man would eat bread, as it is Psal. 14. And it is the complaint of the Prophet Abacuc, c. 1. Facis homines quasipisces maris: Thou (O God) makest men as the fishes of the sea, feeding and praying one vpon another.
an unchristian kind of Cannibals, eating up God's people as a man would eat bred, as it is Psalm 14. And it is the complaint of the Prophet Habakkuk, c. 1. Facis homines quasipisces maris: Thou (Oh God) Makest men as the Fish of the sea, feeding and praying one upon Another.
While it is persecuted, it flourisheth: while oppressed, it increaseth: while contemned, it prospereth: while assaulted, it vanquisheth: while tried, it vnderstandeth:
While it is persecuted, it flourishes: while oppressed, it increases: while contemned, it prospereth: while assaulted, it vanquisheth: while tried, it understandeth:
So must wee when wee are wounded with sin, repaire to our Sauior Christ the true tench, the Physitian of Kings, and King of Physitians, whom if we doe but touch Tactu fidei, with the touch of true faith, we shall bee whole: as the woman with the bloody issue, Luc. 8. toucht but the hem of his garment onely,
So must we when we Are wounded with since, repair to our Saviour christ the true tench, the physician of Kings, and King of Physicians, whom if we do but touch Tactu fidei, with the touch of true faith, we shall be Whole: as the woman with the bloody issue, Luke 8. touched but the hem of his garment only,
) that the initiall letters of NONLATINALPHABET: (Iesus Christ the Son of God our Sauior) make vp the Greeke word NONLATINALPHABET, which signifieth a fish. And ye shall finde, Iohn 19. that at his passion hee was opened in the side, like a fish. And the Authour of the Sermons de Sanctis, vnder S. Austins name, compares him to Tobits fish, Cuius iecore per passionem assato fugatus est Diabolus:
) that the initial letters of: (Iesus christ the Son of God our Saviour) make up the Greek word, which signifies a Fish. And you shall find, John 19. that At his passion he was opened in the side, like a Fish. And the Author of the Sermons de Sanctis, under S. Austins name, compares him to Tobits Fish, Cuius jecore per passionem assato fugatus est Diabolus:
In the time of Noah, that preacher of righteousnesse, then was it true without a metaphor, that all the World was nothing else but a Sea, or deluge, when the waters had ouerspred the whole surface of the earth: Gen. 7. Omnia Pontus erant, deerant quo { que } litora Ponto.
In the time of Noah, that preacher of righteousness, then was it true without a metaphor, that all the World was nothing Else but a Sea, or deluge, when the waters had overspread the Whole surface of the earth: Gen. 7. Omnia Pontus Erant, deerant quo { que } litora Ponto.
It was then a materiall, now a mysticall sea, wherein are many conflicts of crosse-windes, and waters; tide against wind, and wind against tide, and both against fishers, the Preachers of righteousnesse.
It was then a material, now a mystical sea, wherein Are many conflicts of crosse-windes, and waters; tide against wind, and wind against tide, and both against Fishers, the Preachers of righteousness.
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His scales are so close compacted together, that no winde can come between them, not onely plaies and takes his pastime, ( Psal. 104.) but his pastime is, to spoile the riuer, and to sucke vp Iordan into his mouth, Iob 40. And a Sea, wherein (as S. Chrysostome notes) Homines non ambulant, sed feruntur,
His scales Are so close compacted together, that no wind can come between them, not only plays and Takes his pastime, (Psalm 104.) but his pastime is, to spoil the river, and to suck up Iordan into his Mouth, Job 40. And a Sea, wherein (as S. Chrysostom notes) Homines non ambulant, sed feruntur,
how soone are we seasicke? Scarse able with the Disciples, Matth. 8. when their ship was endangered, to sob out so much as a short disiointed eiaculation; Lord, saue vs, we perish.
how soon Are we seasick? Scarce able with the Disciples, Matthew 8. when their ship was endangered, to sob out so much as a short disjointed ejaculation; Lord, save us, we perish.
4 Cymba, vocatio. The fisher-boat is the profession or calling of the Minister, which howsoeuer heere in this world it be like the ship Argos; Militans inter fluctus, daily and hourely exposed to the sore and bitter tempests of persecution, hatred, exile, death it selfe:
4 Cymba, Vocatio. The Fisherboat is the profession or calling of the Minister, which howsoever Here in this world it be like the ship Argos; Militans inter Fluctus, daily and hourly exposed to the soar and bitter tempests of persecution, hatred, exile, death it self:
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But it is Sagena, that sweepe-net, which our Sauiour brought downe from heauen, euen the glorious Gospel of Iesus Christ, catching whole nations at a draught:
But it is Sagena, that sweepe-net, which our Saviour brought down from heaven, even the glorious Gospel of Iesus christ, catching Whole Nations At a draught:
that Net, wherin men, who are plunged in the darkesome holes of ignorance, & muddy cares of this world, are drag'd and drawen out to the light of truth, and loue of supernall things.
that Net, wherein men, who Are plunged in the darksome holes of ignorance, & muddy Cares of this world, Are dragged and drawn out to the Light of truth, and love of supernal things.
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which though it keepe men vnder certaine lawes and ceremonies, yet it so keeps them vnder, that it also secures them from being swallowed vp of other mighty sea-mōsters, such as are heretikes and schismatikes.
which though it keep men under certain laws and ceremonies, yet it so keeps them under, that it also secures them from being swallowed up of other mighty sea-monsters, such as Are Heretics and Schismatics.
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6 Nauclerus, Clerus. The guide or Pilot of this fish-boate is the Clergie, or rather Christ himselfe, the high-Priest of our high-calling, who sits at the sterne,
6 Nauclerus, Clerus. The guide or Pilot of this fish-boate is the Clergy, or rather christ himself, the high-Priest of our High-calling, who sits At the stern,
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Hee is the head-fisher, wee but vnder-fishers. All our sufficiency is of him, 2. Cor. 2. And without him wee may labour all night, and yet catch not so much as an eie of fish, Luc. 5.
He is the head-fisher, we but vnder-fishers. All our sufficiency is of him, 2. Cor. 2. And without him we may labour all night, and yet catch not so much as an eye of Fish, Luke 5.
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Wee must not then sacrifice to our owne net, or burne incense to our owne yarne, as they did Abac. 1. as if we could haue any great catch of our selues,
we must not then sacrifice to our own net, or burn incense to our own yarn, as they did Abac. 1. as if we could have any great catch of our selves,
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And so I come from the Metaphor, to the Matter it selfe, including (as I told you) three remarkable points: 1 The first, is the height and dignity of the Apostles calling.
And so I come from the Metaphor, to the Matter it self, including (as I told you) three remarkable points: 1 The First, is the height and dignity of the Apostles calling.
They are fishers, and that of men, the noblest kinde of fish. 2 Their paines and diligence. They are fishers, and that of men, the wildest kinde of fish. 3 Their wisedome and discretion. They are fishers, and that of men, the wiliest kinde of fish, too-cunning to bee caught,
They Are Fishers, and that of men, the Noblest kind of Fish. 2 Their pains and diligence. They Are Fishers, and that of men, the Wildest kind of Fish. 3 Their Wisdom and discretion. They Are Fishers, and that of men, the wiliest kind of Fish, too-cunning to be caught,
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I shall now speak only of the first, which is their Dignity. True it is, that (as S. Bernard notes) Nemo repentè fit summus: Its more than a step from the lowest to the highest.
I shall now speak only of the First, which is their Dignity. True it is, that (as S. Bernard notes) Nemo repentè fit Summus: Its more than a step from the lowest to the highest.
Needs must that be a thrice-noble office, which is ennobled by the three states-royal of heauen (the blessed Trinity) and enacted in that highest Court of Parliament.
Needs must that be a thrice-noble office, which is ennobled by the three states-royal of heaven (the blessed Trinity) and enacted in that highest Court of Parliament.
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For the first Preacher that euer was, was God the Father, when he preached that sweet and comfortable Gospell in Paradise, Semen mulieris, The seed of the woman shall break the head of the Serpent, Gen. 3.
For the First Preacher that ever was, was God the Father, when he preached that sweet and comfortable Gospel in Paradise, Semen Mulieris, The seed of the woman shall break the head of the Serpent, Gen. 3.
And our Sauiour Christ, did not only giue to his Church some to be Apostle, some Prophets, some Euangelists, some Pastors and Doctors, Eph. 4. but was himselfe also anointed with the spirit of the Lord,
And our Saviour christ, did not only give to his Church Some to be Apostle, Some prophets, Some Evangelists, Some Pastors and Doctors, Ephesians 4. but was himself also anointed with the Spirit of the Lord,
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being Alae columbae deargentatae, as the Prophet Dauid cals them, Psal. 67. the siluer wings of that innocent Doue the holy Ghost, the true Comforter.
being Alae columbae deargentatae, as the Prophet David calls them, Psalm 67. the silver wings of that innocent Dove the holy Ghost, the true Comforter.
And they are NONLATINALPHABET, Apostles (by interpretation) men sent from God, that men may be NONLATINALPHABET, their Epistles, or letters of commendation sent backe againe to God: 2. Cor. 3. None might come to Penelope, but by her maides:
And they Are, Apostles (by Interpretation) men sent from God, that men may be, their Epistles, or letters of commendation sent back again to God: 2. Cor. 3. None might come to Penelope, but by her maids:
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For saluation comes by faith: faith by hearing: hearing by the word of God: & heare the word we cannot without a Preacher: Rom. 10. No title of soueraignty that the earth affoords, but the Scripture affoords it them.
For salvation comes by faith: faith by hearing: hearing by the word of God: & hear the word we cannot without a Preacher: Rom. 10. No title of sovereignty that the earth affords, but the Scripture affords it them.
For whereas the name of men is alike communicated vnto all, euen vnto the wicked aswel as the godly; ( Cauete ab hominibus, Beware of men, saith our Sauiour, Matth. 10. that is, of cruell and wicked men) the Ministers of Christ are by speciall prerogatiue called, Homines Dei: The men of God: 1. Tim. 6.
For whereas the name of men is alike communicated unto all, even unto the wicked aswell as the godly; (Cauete ab hominibus, Beware of men, Says our Saviour, Matthew 10. that is, of cruel and wicked men) the Ministers of christ Are by special prerogative called, Homines Dei: The men of God: 1. Tim. 6.
In the watch-tower of Gods Church, they are not only NONLATINALPHABET, seers, but NONLATINALPHABET, ouer-seers, Acts 20. In the family of Gods Church, they are not only Patres, Fathers, begetting vs with the immortall seed of the word, but they are also Nutritij, nursing fathers, feeding vs with the sincere milke of the word: 1. Pet. 2. In the kingdom of Gods Church, they are not only, NONLATINALPHABET, Sirs, or Lords: Act. 16. but they are also Principes, Gods Vicars, or Vice-roys, heere on earth.
In the watchtower of God's Church, they Are not only, seers, but, Overseers, Acts 20. In the family of God's Church, they Are not only Patres, Father's, begetting us with the immortal seed of the word, but they Are also Nutritij, nursing Father's, feeding us with the sincere milk of the word: 1. Pet. 2. In the Kingdom of God's Church, they Are not only,, Sirs, or lords: Act. 16. but they Are also Princes, God's Vicars, or Viceroys, Here on earth.
They are Angeli Domini exercituum, Angels of the Lord of Hosts, Malach. 2. So called (saith S. Gregory ) Vt dignitatem seruent in nomine, quam explent in operatione:
They Are Angeli Domini Exercituum, Angels of the Lord of Hosts, Malachi 2. So called (Says S. Gregory) Vt dignitatem servent in nomine, quam explent in operation:
5 Quoad Finem. In regard of the fruit and end of their calling, which is Lucrum animarum, the conuerting and gaining of soules vnto God, Quaestus multo vberrimus: the greatest game in the world. Piscantur, vt homines adipiscantur.
5 Quoad Finem. In regard of the fruit and end of their calling, which is Lucrum animarum, the converting and gaining of Souls unto God, Quaestus Much vberrimus: the greatest game in the world. Piscantur, vt homines adipiscantur.
Their fishing is, or ought to be, only for men. I say, the scope and end of their preaching must be, not Honorum Piscatura, a fishing for honour, which Tully in his Academicks cals, Honores adhamare, hooking for honours:
Their fishing is, or ought to be, only for men. I say, the scope and end of their preaching must be, not Honorum Piscatura, a fishing for honour, which Tully in his Academics calls, Honores adhamare, hooking for honours:
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But their end must be only Captura hominum, the taking of men; and their sincerity such as S. Pauls, 2. Cor. 12. NONLATINALPHABET: I seeke not yours, but you.
But their end must be only Captura hominum, the taking of men; and their sincerity such as S. Paul's, 2. Cor. 12.: I seek not yours, but you.
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well may it be called Nobilissima scientiarum, the noblest science, and as well doth it deserue to be Scientia nobilissimorum, the science of the noblest.
well may it be called Nobilissima scientiarum, the Noblest science, and as well does it deserve to be Scientia nobilissimorum, the science of the Noblest.
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that which we tooke not, we carry with vs. More strange, and yet quite contrarie, is the riddle of our saluation, propounded vnto vs by S. Paul, a spirituall fisherman, 1. Cor. 1. Per stultitiam praedicationis salus credentium:
that which we took not, we carry with us More strange, and yet quite contrary, is the riddle of our salvation, propounded unto us by S. Paul, a spiritual fisherman, 1. Cor. 1. Per stultitiam praedicationis salus credentium:
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They are Piscatores hominum, Fishers, not of some, but indifferently of all men. For howsoeuer mans Law, be but Tela araneae, as the spiders web, wherin the lesser flies are caught, but the greater breake thorow:
They Are Piscatores hominum, Fishers, not of Some, but indifferently of all men. For howsoever men Law, be but Tela araneae, as the spiders web, wherein the lesser flies Are caught, but the greater break thorough:
yet Gods Law is a Net, which catcheth all alike: euen Rete Vulcanium, like Vulcans iron net, binding Princes with chaines, and Nobles with linkes of iron: Psal. 149. No distinction of sexe; but male, aswell as female:
yet God's Law is a Net, which Catches all alike: even Rete Vulcanium, like Vulcans iron net, binding Princes with chains, and Nobles with links of iron: Psalm 149. No distinction of sex; but male, aswell as female:
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What though they be but aequiuocall men? men in name only, not in nature? what though beasts in the shape of men, such as S. Paul fought with at Ephesus, 1. Cor. 15. Nay, what though Diuels incarnate, in the likenesse of men, such as were Peter that denied,
What though they be but equivocal men? men in name only, not in nature? what though beasts in the shape of men, such as S. Paul fought with At Ephesus, 1. Cor. 15. Nay, what though Devils incarnate, in the likeness of men, such as were Peter that denied,
Yet some forget that they are Reasonable: Others that they are Mortall: Others, that they are two-footed. Al these must be fisht for, that they may become Men. They that forget themselues to be Reasonable, are voluptuous and carnall men, led only by the sensuall part of the soule, which is common to vs with beasts:
Yet Some forget that they Are Reasonable: Others that they Are Mortal: Others, that they Are two-footed. All these must be fished for, that they may become Men. They that forget themselves to be Reasonable, Are voluptuous and carnal men, led only by the sensual part of the soul, which is Common to us with beasts:
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They that forget themselues to bee mortall, are coutous men, who (if S. Hieromes rule be true, that Facilè contemnit omnia, qui se semper cogitat moriturum:
They that forget themselves to be Mortal, Are coutous men, who (if S. Jerome's Rule be true, that Facilè contemnit omnia, qui se semper cogitat moriturum:
He wil easily be brought to contemne all mortall things, who will but consider his owne mortality) do heereby manifest vnto the world, that they think not themselues mortall,
He will Easily be brought to contemn all Mortal things, who will but Consider his own mortality) do hereby manifest unto the world, that they think not themselves Mortal,
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These must also bee fisht for, that their thoughts may be mortified. Lastly, they that forget themselues to be two-footed, are such as care neither for God, nor man.
These must also be fished for, that their thoughts may be mortified. Lastly, they that forget themselves to be two-footed, Are such as care neither for God, nor man.
For at that great and generall market-day of foules (the day of iudgement) then shall the Lord say to those that are preachers, as he said to those fishers, Io. 21. Venite nunc, & prandete, Come, and dine.
For At that great and general Market day of fowls (the day of judgement) then shall the Lord say to those that Are Preachers, as he said to those Fishers, Io. 21. Venite nunc, & prandete, Come, and dine.
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because our Sauiour promiseth, if they will follow him, of fishermen, to make them fishers of men, (and needs must that be a labour worth the labour, which is promised as a reward of labour) so to shew, that they haue more than their labour for their paines, the Scripture tells vs, that they that conuert many vnto righteousnesse, Fulgebunt quasistellae, shal shine as the starres for euer and euer, Dan. 12.
Because our Saviour promises, if they will follow him, of fishermen, to make them Fishers of men, (and needs must that be a labour worth the labour, which is promised as a reward of labour) so to show, that they have more than their labour for their pains, the Scripture tells us, that they that convert many unto righteousness, Fulgebunt quasistellae, shall shine as the Stars for ever and ever, Dan. 12.
And the twelue Apostles shall sit vpon the 12 thrones, and iudge the 12 tribes of Israel, Matth. 19. Num sedebunt? What? shall they sit indeed (saith Theophylact ) No:
And the twelue Apostles shall fit upon the 12 thrones, and judge the 12 tribes of Israel, Matthew 19. Num sedebunt? What? shall they fit indeed (Says Theophylact) No:
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What? (saith hee) shall they eat and drinke with him indeed? No, this is but a metaphor borrowed from those that are wont to be graced and honoured by Princes.
What? (Says he) shall they eat and drink with him indeed? No, this is but a metaphor borrowed from those that Are wont to be graced and honoured by Princes.
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So that, this is it that Christ would signifie, when he saith that his Apostles shall sit, and eat, and drinke with him in his kingdom, that he values & prefers them before all the world besides.
So that, this is it that christ would signify, when he Says that his Apostles shall fit, and eat, and drink with him in his Kingdom, that he value's & prefers them before all the world beside.
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What then? Is this all the reward of Gods Ministers? (though, if it were, they had cause enough whereof to reioice) But haue they onely a plentifull reward in heauen, and is their reward none at all heere on earth? What? Must they serue at the Altar,
What then? Is this all the reward of God's Ministers? (though, if it were, they had cause enough whereof to rejoice) But have they only a plentiful reward in heaven, and is their reward none At all Here on earth? What? Must they serve At the Altar,
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The mainteinance of the Minister is held but a matter arbitrary, and the paiment of tithes only a ceremonie determined and ended together with the ceremoniall Law of Moses. But the Law of Nature whereby they are due (witnesse the tithes that Abraham before the Law paid Melchisedech the Priest of the most high God, Ge. 14.) though it ran along with the ceremoniall Law of Moses, yet was it not determinable with that Law, no more than was the Decalogue.
The maintenance of the Minister is held but a matter arbitrary, and the payment of Tithes only a ceremony determined and ended together with the ceremonial Law of Moses. But the Law of Nature whereby they Are due (witness the Tithes that Abraham before the Law paid Melchizedek the Priest of the most high God, Ge. 14.) though it ran along with the ceremonial Law of Moses, yet was it not determinable with that Law, no more than was the Decalogue.
Yet a monster it is to see, how the sheep ) shall I say, or goats? ) rebell against their shepheard: as if he that feedes the flocke were not worthy to be fed with the milke of the flocke:
Yet a monster it is to see, how the sheep) shall I say, or Goats?) rebel against their shepherd: as if he that feeds the flock were not worthy to be fed with the milk of the flock:
and Peter, 17. but that thereby hee would teach Spirituall fish, to giue tribute to whom tribute, honour to whom honour, tithe to whom tithe belongeth.
and Peter, 17. but that thereby he would teach Spiritual Fish, to give tribute to whom tribute, honour to whom honour, tithe to whom tithe belongeth.
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Thus as the ascent to Salomons throne was Per sex gradus, by six degrees or steps, 1 Reg. 10. so by six degrees or steps (as ye haue heard) doth the Minister rise to his throne of dignity. All which,
Thus as the ascent to Solomon's throne was Per sex gradus, by six Degrees or steps, 1 Reg. 10. so by six Degrees or steps (as you have herd) does the Minister rise to his throne of dignity. All which,
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and if for none other cause, yet therefore to honour him because hee is Gods Asse; as the Iewes spred their garments in the way, content that the Asse should tread vpon them because he carried Christ, Matt. 21. And though the Minister be vnworthy so great an honour (for who is sufficient for these things, 2. Cor. 2.) yet so to esteeme of him,
and if for none other cause, yet Therefore to honour him Because he is God's Ass; as the Iewes spread their garments in the Way, content that the Ass should tread upon them Because he carried christ, Matt. 21. And though the Minister be unworthy so great an honour (for who is sufficient for these things, 2. Cor. 2.) yet so to esteem of him,
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1. Cor. 4. For why should piety denie that to Gods Minister, which policy will affoord a mortall Princes officer, whom albeit his after-carriage may declare to bee vnworthy the honour whereunto his Liege hath aduanced him,
1. Cor. 4. For why should piety deny that to God's Minister, which policy will afford a Mortal Princes officer, whom albeit his after-carriage may declare to be unworthy the honour whereunto his Liege hath advanced him,
as sometimes he did at the Roman Embassadours, one wounded in the head, and another in the foot? Mittit Populus Romanus legationem, quae nec caput, nec pedes habet:
as sometime he did At the Roman ambassadors, one wounded in the head, and Another in the foot? Sends Populus Romanus legationem, Quae nec caput, nec pedes habet:
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Heeretofore Kings themselues disdained not to be Priests: and hereafter Kings and Priests must once againe be attoned, Apoc. 1. And yet now (forsooth) euery petite Gentleman of the first head, thinks himselfe all-too-good for so meane an office.
Heretofore Kings themselves disdained not to be Priests: and hereafter Kings and Priests must once again be atoned, Apocalypse 1. And yet now (forsooth) every petite Gentleman of the First head, thinks himself all-too-good for so mean an office.
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Heere can I hardly containe my selfe, but that, like another Peter, I should draw the blade of Gods word, and draw blood at Malchus his eare in the quarrell of my Lord and Master Christ.
Here can I hardly contain my self, but that, like Another Peter, I should draw the blade of God's word, and draw blood At Malchus his ear in the quarrel of my Lord and Master christ.
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Yet this I say (for a parting-blow ) to the prophane and Atheisticall deriders, of these daies, that take pleasure in belching out disgraces against the Minister, making him no better than the very paring, and filth, and purgament, and off-scouring of all things; that In expuentis recidit barbam, quod in coelum expuitur:
Yet this I say (for a parting-blow) to the profane and Atheistical deriders, of these days, that take pleasure in belching out disgraces against the Minister, making him no better than the very paring, and filth, and purgament, and offscouring of all things; that In expuentis recidit barbam, quod in coelum expuitur:
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For if, Feare the Lord, and honour his Priests must goe together, as Sirac 7. then it seemes, that whoso honoreth not his Priests, feareth not the Lord.
For if, fear the Lord, and honour his Priests must go together, as Sirach 7. then it seems, that whoso Honoureth not his Priests, fears not the Lord.
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And if, Quench not the spirit; Despise not prophesie, must go hand in hand, as 1. Thess. 5. then the inference must be, that whoso despiseth prophesie, quencheth the spirit.
And if, Quench not the Spirit; Despise not prophesy, must go hand in hand, as 1. Thess 5. then the Inference must be, that whoso despises prophesy, quenches the Spirit.
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so they need not much respect how little men respect them (eclipsing, extenuating, maligning their calling) so that they approoue themselues vnto God, who both can,
so they need not much respect how little men respect them (eclipsing, extenuating, maligning their calling) so that they approve themselves unto God, who both can,
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yet are they in Gods eies (who seeth not as man seeth) Luxmundi, Matth. 5. glorious and beautifull as is the Sun in the firmament, farre aboue which they shall one day be exalted in the highest heauens;
yet Are they in God's eyes (who sees not as man sees) Luxmundi, Matthew 5. glorious and beautiful as is the Sun in the firmament, Far above which they shall one day be exalted in the highest heavens;
