Twelue prophetical legacies. Or Twelue sermons vpon Iacobs last will and testament recorded by Moses, in the 49. chapt. of Genesis: containing his bequests and blessings, bestowed vpon his twelue sonnes. ... Preached by Francis Rollenson, Bach: of Diuinitie, and sometimes fellow of S. Iohn the Euang: Colledge in Cambridge.
so to stile them, because therein Reuben, Simeon, and Leui are cursed; wherefore they tearme them onely Iacobs Prophecie, alledging for the Truth hereof Iacobs words, saying;
so to style them, Because therein Reuben, Simeon, and Levi Are cursed; Wherefore they term them only Iacobs Prophecy, alleging for the Truth hereof Iacobs words, saying;
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Hereupon they conclude, that the words which Iacob spake vnto his sonnes seuerallie, were Predid•ctions, not Benedictions. Rabbi Salomon, helde a verie strange opinion concerning this matter, but as ridiculous as strange;
Hereupon they conclude, that the words which Iacob spoke unto his Sons severally, were Predid•ctions, not Benedictions. Rabbi Solomon, held a very strange opinion Concerning this matter, but as ridiculous as strange;
Namely, that Iacob minding to blesse his children, suddenly the Spirit of God departing from him, the want whereof caused him in a do•ting manner, to speake hee knewe not what;
Namely, that Iacob minding to bless his children, suddenly the Spirit of God departing from him, the want whereof caused him in a do•ting manner, to speak he knew not what;
but to omit this friuolous and impious conceit, the abortiue of a blasphemous braine, I returne to that Title, which best agreeth to the last speech of Iacob; namely, a Propheticall Benediction, which neither abolisheth the vsuall and customarie stile of Antiquitie,
but to omit this frivolous and impious conceit, the abortive of a blasphemous brain, I return to that Title, which best agreeth to the last speech of Iacob; namely, a Prophetical Benediction, which neither abolisheth the usual and customary style of Antiquity,
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because they are counted among the Tribes, and had their inheritance among them, beeing thereby included within the Couenant. There is in this whole speech a harmonie betwixt Iacobs toung and his heart, the Toung foretels, the heart prayes, the one declares the future prosperitie of the Patriarches, the other wisheth for the accomplishment.
Because they Are counted among the Tribes, and had their inheritance among them, being thereby included within the Covenant. There is in this Whole speech a harmony betwixt Iacobs tongue and his heart, the Tongue foretells, the heart prays, the one declares the future Prosperity of the Patriarchs, the other wishes for the accomplishment.
Then Iacob called his Sonnes, &c. in the two first verses of this chapter is contained the Prologue or preamble to the ensuing Propheticall Benediction, and in this preamble there is a Summons and a Charge.
Then Iacob called his Sons, etc. in the two First Verses of this chapter is contained the Prologue or preamble to the ensuing Prophetical Benediction, and in this preamble there is a Summons and a Charge.
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and therefore when the bodie is ill affected, and afflicted with sicknes, then also the faculties of the soule begin to languish, to growe fainte, and dull:
and Therefore when the body is ill affected, and afflicted with sickness, then also the faculties of the soul begin to languish, to grow faint, and dull:
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Let then Xenophon bring in his Cyrus, and Plato his Socrates, to auouch that at the time of death, a mans soule is inspired with the power of diuination, yet will this position proue to bee but like a house founded vpon the sand,
Let then Xenophon bring in his Cyrus, and Plato his Socrates, to avouch that At the time of death, a men soul is inspired with the power of divination, yet will this position prove to be but like a house founded upon the sand,
The second branch of the Preamble, is the Charge in these words, Gather your selues together, that I may tell you what shall come to you in the last dayes, gather your selues together,
The second branch of the Preamble, is the Charge in these words, Gather your selves together, that I may tell you what shall come to you in the last days, gather your selves together,
and heare you sonnes of Iacob, and hearken vnto Israel your Father. This Charge is very emphaticall, as appeareth by this threefold doubling of the words;
and hear you Sons of Iacob, and harken unto Israel your Father. This Charge is very emphatical, as appears by this threefold doubling of the words;
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& that hee will instruct them both as a naturall and spirituall Father, and therefore because he will not haue them stand like idle spectators and carelesse auditors;
& that he will instruct them both as a natural and spiritual Father, and Therefore Because he will not have them stand like idle spectators and careless Auditors;
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First, hee chargeth them to gather, and gather themselues together; wherein hee requireth, not onely the presence of their bodies, but also of their cogitations.
First, he charges them to gather, and gather themselves together; wherein he requires, not only the presence of their bodies, but also of their cogitations.
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in this speech Iacob alledgeth the cause, both why he summoned them to appeare, & also why hee giueth them so strict a charge: This cause is the seale of his commission,
in this speech Iacob allegeth the cause, both why he summoned them to appear, & also why he gives them so strict a charge: This cause is the seal of his commission,
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and a testimonie that he is one of Gods Prophets, because the groūd of his speech must be a Reuealing of things to come, which is onely proper & peculiar to God,
and a testimony that he is one of God's prophets, Because the ground of his speech must be a Revealing of things to come, which is only proper & peculiar to God,
& that, either in the minde, as when Zachariah saw the Hornes, and the candlesticke; & Hieremiah the Pot; or else in the eyes and outward sense, as was that hand, spokē of by Daniel, which appeared on the wall;
& that, either in the mind, as when Zachariah saw the Horns, and the candlestick; & Jeremiah the Pot; or Else in the eyes and outward sense, as was that hand, spoken of by daniel, which appeared on the wall;
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Touching the boundes or limites of Iacobs Prophecie, there is some question made amongst expositors, both Iewish and Christian. Rabbi Kimhi, S. Hierome, and Lyranus affirme, that as often as dies nouissimi, (the last dayes) are mentioned in the Scriptures, the (Time or comming of the Messiah is signified) and that his time is therfore called the last daies;
Touching the bounds or Limits of Iacobs Prophecy, there is Some question made among expositors, both Jewish and Christian. Rabbi Kimhi, S. Jerome, and Lyranus affirm, that as often as die nouissimi, (the last days) Are mentioned in the Scriptures, the (Time or coming of the Messiah is signified) and that his time is Therefore called the last days;
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because he should be the period or ende of the Iewish state, both in regard of the Lawe, the Priest-hood, the Kingdome, and the figures or types of the Old Testament, and that after the preaching of the Gospell, no other priest-hood, law,
Because he should be the Period or end of the Jewish state, both in regard of the Law, the Priesthood, the Kingdom, and the figures or types of the Old Testament, and that After the preaching of the Gospel, no other priesthood, law,
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for Iacob in this prophecie fore-telleth diuerse things which were fulfilled long before the comming of CHRIST, therefore in this Text by the Last-daies, is signified the Succeeding ages and Times, from the departure of the Israelites out of Aegipt, till the comming of Christ.
for Iacob in this prophecy foretelleth diverse things which were fulfilled long before the coming of CHRIST, Therefore in this Text by the Last-daies, is signified the Succeeding ages and Times, from the departure of the Israelites out of Egypt, till the coming of christ.
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First, The patterne of dying; Secondly, the Art of hearing; the first is couched in the Summons, the second in the Charge of Iacob: For the first, it is vpon record, that the holie men in former times vsed to assemble their friends, kins-folke,
First, The pattern of dying; Secondly, the Art of hearing; the First is couched in the Summons, the second in the Charge of Iacob: For the First, it is upon record, that the holy men in former times used to assemble their Friends, kinsfolk,
and children, to blesse and instruct them before they died, so Isaac blessed his two sonnes, Iacob and Esau. Moses, the Tribes of Israel; so Dauid blessed Salomon, and our blessed Sauiour prayed for his disciples immediately before his death:
and children, to bless and instruct them before they died, so Isaac blessed his two Sons, Iacob and Esau Moses, the Tribes of Israel; so David blessed Solomon, and our blessed Saviour prayed for his Disciples immediately before his death:
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these actions of them ought to be presidents for vs to followe and imitate, and herein by their example, are wee taught to haue a speciall care of the spirituall welfare of our children, bequeathing them golden legacies, wholsome counsell,
these actions of them ought to be Presidents for us to follow and imitate, and herein by their Exampl, Are we taught to have a special care of the spiritual welfare of our children, bequeathing them golden legacies, wholesome counsel,
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as to the famisht Lazar, whose bodie is embroydered with sores, but to die well and make a good end like Isaac, Iacob, Dauid, and Iosuah, is a peculiar blessing,
as to the famished Lazar, whose body is embroidered with sores, but to die well and make a good end like Isaac, Iacob, David, and Joshua, is a peculiar blessing,
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If this course proue disastrous and insuccesfull, then the Lawyer or Scribe must take his case in hand, to entaile and perpetuate his Lands and possessions;
If this course prove disastrous and insuccesfull, then the Lawyer or Scribe must take his case in hand, to entail and perpetuate his Lands and possessions;
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And lastly, when his sicknesse growes desperate, in comes the Minister, whose presence but for fashion-sake, is as yrkesome as was the sight of Micheah to Achab, this is the worldlings ende, who thinketh hee hath done God good seruice,
And lastly, when his sickness grows desperate, in comes the Minister, whose presence but for fashion-sake, is as irksome as was the sighed of Micah to Ahab, this is the worldlings end, who Thinketh he hath done God good service,
but he that dith the will of my Father which is in heauen, saith Christ. Now Gods will is, that vpon our death-bed wee should doe as Iacob and the other Patriarches did, to wit, Sanctifie his Name, by praying vnto him, by praising him for his goodnesse,
but he that dith the will of my Father which is in heaven, Says christ. Now God's will is, that upon our deathbed we should do as Iacob and the other Patriarchs did, to wit, Sanctify his Name, by praying unto him, by praising him for his Goodness,
while wee haue the organs of speech, and eyes to beholde the heauens, and the firmament, which declare and shewe the glorious handy worke of our GOD, let vs with them both magnifie and praise his holy Name,
while we have the organs of speech, and eyes to behold the heavens, and the firmament, which declare and show the glorious handy work of our GOD, let us with them both magnify and praise his holy Name,
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and while our memorie is vnbruised, and our vnderstanding vnblunted, let vs Dedicate, Deuote, and Consecrate, to heauenly meditation these two, beeing the best members that wee haue:
and while our memory is unbruised, and our understanding unblunted, let us Dedicate, Devote, and Consecrate, to heavenly meditation these two, being the best members that we have:
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If amongst the Pagans, no otherwise directed but by the glimmering light of Nature, the remembrance of death was prescribed as a soueraigne Antidote against the poyson of vice, ought not Christians, to whose feete the Word is a Light,
If among the Pagans, no otherwise directed but by the glimmering Light of Nature, the remembrance of death was prescribed as a sovereign Antidote against the poison of vice, ought not Christians, to whose feet the Word is a Light,
and a lanterne vnto their pathes, to be farre more carefull how to liue, and how to die then they? If wee then haue a desire to patterne Iacob, in the manner of his dying, wee must imitate him also in the fashion of his marrying;
and a lantern unto their paths, to be Far more careful how to live, and how to die then they? If we then have a desire to pattern Iacob, in the manner of his dying, we must imitate him also in the fashion of his marrying;
Iacob could not enioy his best beloued Rachel, till he had married Leah, because as Laban answered him, It is not the manner of this place to giue the younger before the elder.
Iacob could not enjoy his best Beloved Rachel, till he had married Leah, Because as Laban answered him, It is not the manner of this place to give the younger before the elder.
The very reprobate wisheth to partake with the righteous, in his well-dying, but renounceth his fellowship in well-liuing, but the followers of Iacob contract themselues to both.
The very Reprobate wishes to partake with the righteous, in his well-dying, but Renounceth his fellowship in well-liuing, but the followers of Iacob contract themselves to both.
These two are like the two Temples (of Honour and Vertue in Rome, ) which were so contiguouslie built, that no man could goe into the Temple of Honour, vnlesse hee went first through the Temple of Vertue; Euen so is the coniunction of well-liuing, and well-dying; For none can attaine to the happinesse of well-dying, vnlesse first hee accommodate and applie himselfe to well-liuing.
These two Are like the two Temples (of Honour and Virtue in Room,) which were so contiguously built, that no man could go into the Temple of Honour, unless he went First through the Temple of Virtue; Even so is the conjunction of well-liuing, and well-dying; For none can attain to the happiness of well-dying, unless First he accommodate and apply himself to well-liuing.
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some are like vnto the Priests of Dagon, who because their God falling before the Arke, broke off his head and the two palmes of his hands vpon a Threshold, would neuer tread on the Threshold of Dagon in Osh•od; these are Recusants who haue made a vow to auoide our Churches and Temples, as Synagogues of Sathan,
Some Are like unto the Priests of Dagon, who Because their God falling before the Ark, broke off his head and the two palms of his hands upon a Threshold, would never tread on the Threshold of Dagon in Osh•od; these Are Recusants who have made a Voelli to avoid our Churches and Temples, as Synagogues of Sathan,
because in them the Truth of Gods word hath foiled and ouerthrowne their Romish Idol. Some haue Maries body but Marthaes mind, they will frequent the Temple and sit at Christs feete,
Because in them the Truth of God's word hath foiled and overthrown their Romish Idol. some have Mary's body but Martha's mind, they will frequent the Temple and fit At Christ feet,
but their cogitations are else where, distracted with earthly affaires, concerning a Yoke of Oxen, a farme, or a new wife, these hearers are like vnto the monstrous people of India, called Monosceli, who as Pomponius Mela writes, haue but one legge to hop vpon, Monsters in religion, they run,
but their cogitations Are Else where, distracted with earthly affairs, Concerning a Yoke of Oxen, a farm, or a new wife, these hearers Are like unto the monstrous people of India, called Monosceli, who as Pomponius Mela writes, have but one leg to hop upon, Monsters in Religion, they run,
Some haue attentiue eares but their mindes are ill disposed, such are Athenians, thirsters after nouelties, not after righteousnesse, men of itching eares, to which all musicke is harsh and tedious,
some have attentive ears but their minds Are ill disposed, such Are Athenians, thirsters After novelties, not After righteousness, men of itching ears, to which all music is harsh and tedious,
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but the Chaldean consort of Cornets, trumpets, harpes, sackbuttes, psalteries and dulcimers, these must be fed according to their humorous appetite, with new,
but the Chaldean consort of Cornets, trumpets, harps, sackbuttes, psalteries and dulcimers, these must be fed according to their humorous appetite, with new,
hence it is that the pulpit which like the arke of God should be the storehouse of no other foode but Manna, the bread of life is made a dish to serue in Athenaeus his Pentaploon, or galimaufrie consisting of wine, honie, cheese, meale,
hence it is that the pulpit which like the Ark of God should be the storehouse of no other food but Manna, the bred of life is made a dish to serve in Athenaeus his Pentaploon, or galimaufrie consisting of wine, honey, cheese, meal,
and oyle, for the preacher being a light and wanton person, the slaue of Tham•ur, and a polluter of the Sanctuarie, in hop• of popular applause, suiteth his sermon to the giddie eare of his auditorie, stuffing it with poeticall fragments, strayned allegories,
and oil, for the preacher being a Light and wanton person, the slave of Tham•ur, and a polluter of the Sanctuary, in hop• of popular applause, suiteth his sermon to the giddy ear of his auditory, stuffing it with poetical fragments, strained allegories,
Againe, some will present both body and eare externally very deuout, but the heart imagineth and contriueth mischiefe, these are our moderne Pharisies, and Herodians, that vnder pretence of religion,
Again, Some will present both body and ear externally very devout, but the heart imagineth and Contriveth mischief, these Are our modern Pharisees, and Herodians, that under pretence of Religion,
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Aristotle wisht that young men might be secluded from the lectures of morall Philosophie, because for the most part they be vnprofitable hearers, in regard that they want experience,
Aristotle wished that young men might be secluded from the Lectures of moral Philosophy, Because for the most part they be unprofitable hearers, in regard that they want experience,
whether the Philosophers aduise be authenticall or no, I will not here dispute, onely I wish that such hearers as these aforenamed, either had their eares and hearts circumcised,
whither the Philosophers advise be authentical or no, I will not Here dispute, only I wish that such hearers as these aforenamed, either had their ears and hearts circumcised,
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so that they might proue worthie proficients in this heauenly art, or that if they will not heare with zeale and deuotion, they would cease to be like Iebusites, prickes in the sides of the Israelites and forbeare by absenting themselues, to profane Gods temple, discourage his ministers,
so that they might prove worthy proficients in this heavenly art, or that if they will not hear with zeal and devotion, they would cease to be like Jebusites, pricks in the sides of the Israelites and forbear by absenting themselves, to profane God's temple, discourage his Ministers,
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REuben was the first sonne of Iacob, begotten of Leah, and his name by interpretation is the sonne of vision, for when the Lord saw that Leah was dispised in respect of Rahel, he made her fruitfull,
REuben was the First son of Iacob, begotten of Leah, and his name by Interpretation is the son of vision, for when the Lord saw that Leah was despised in respect of Rachel, he made her fruitful,
but Rahel was barren, and therefore when Leah had conceiued and borne this first sonne, she called his name Reuben, for she said, Because the Lord hath looked vpon my trouble,
but Rachel was barren, and Therefore when Leah had conceived and born this First son, she called his name Reuben, for she said, Because the Lord hath looked upon my trouble,
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therefore the ancient Hebrues, Greekes, and Romanes, being ciuill nations, were euer carefull to giue their children well-boding and significant names,
Therefore the ancient Hebrews, Greeks, and Romans, being civil Nations, were ever careful to give their children well-boding and significant names,
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as may here appeare by the name of Reuben, The sonns of vision, in the imposition whereof Leah first expresseth how thankfull to God she is for this benefit of a sonne,
as may Here appear by the name of Reuben, The Sons of vision, in the imposition whereof Leah First Expresses how thankful to God she is for this benefit of a son,
and therefore she hopes that this sonne will also draw the eye of her husbands affection as well to her as Rahel. Reuben mine eldest sonne, &c. Iacob speaking to Reuben giueth him fiue titles, calling him his Eldest sonne, his might;
and Therefore she hope's that this son will also draw the eye of her Husbands affection as well to her as Rachel. Reuben mine eldest son, etc. Iacob speaking to Reuben gives him fiue titles, calling him his Eldest son, his might;
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but we must consider, that these words of Iacob being truely tasted, are to Reuben as the litle Booke of the Angell was to Iohn the diuine, Sweete as honie in the mouth,
but we must Consider, that these words of Iacob being truly tasted, Are to Reuben as the little Book of the Angel was to John the divine, Sweet as honey in the Mouth,
but bitter in the bellie, for though they seeme to intimate Reubens prerogatiue, yet indeed they are spoken of purpose to whip and scourge him for his incest, which sinne disrobed him of all these ornaments.
but bitter in the belly, for though they seem to intimate Reubens prerogative, yet indeed they Are spoken of purpose to whip and scourge him for his Incest, which sin disrobed him of all these Ornament.
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what profit then or honour is it for Reuben to be called the Eldest sonne, and to be disinherited and depriued of the double portion which was ordinarily due to the first borne.
what profit then or honour is it for Reuben to be called the Eldest son, and to be disinherited and deprived of the double portion which was ordinarily due to the First born.
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Fourthly, The excellencie of dignitie; this is spoken in respect of the priesthood, to which office in regard of birth Reuben should haue beene consecrated;
Fourthly, The excellency of dignity; this is spoken in respect of the priesthood, to which office in regard of birth Reuben should have been consecrated;
but because thou diddest sinne, the Birthright was giuen to Ioseph, the kingdome to Iudah, and the priesthood to Leui, See here Iacobs wisedome in the prologue of Reubens reproofe, he giueth him these excellent titles, that the consideration of the losse of them, might driue him to repentance.
but Because thou didst sin, the Birthright was given to Ioseph, the Kingdom to Iudah, and the priesthood to Levi, See Here Iacobs Wisdom in the prologue of Reubens reproof, he gives him these excellent titles, that the consideration of the loss of them, might driven him to Repentance.
This is the difference betwixt water and other liquors, as wine, oyle, and inke, because these when they are powred out of the v•ssell, wherein they were kept,
This is the difference betwixt water and other Liquors, as wine, oil, and ink, Because these when they Are poured out of the v•ssell, wherein they were kept,
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but I thinke that the first exposition is most consonant and agreeable to the words of Iacob, who hauing first in these words Thou wast light as water, laid open his Intemperancie, doth in this speech following Thou shalt not be excellent, punish him for his sinne with the losse of preheminencie.
but I think that the First exposition is most consonant and agreeable to the words of Iacob, who having First in these words Thou wast Light as water, laid open his Intemperancy, does in this speech following Thou shalt not be excellent, Punish him for his sin with the loss of Preeminence.
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the historie of his offence is set downe in the fiue and thirtith chapter of Genesi•; there it is written, that when Iacob dwelt beyond Migdal-eder, Reuben went and lay with Bilha his fathers concubine,
the history of his offence is Set down in the fiue and Thirtieth chapter of Genesi•; there it is written, that when Iacob dwelled beyond Migdal-eder, Reuben went and lay with Bilha his Father's concubine,
first adulterie in that he violated another mans wife, for Bilha howsoeuer she is called a Concubine, yet she was the wife of Iacob; this onely being the difference of the name;
First adultery in that he violated Another men wife, for Bilha howsoever she is called a Concubine, yet she was the wife of Iacob; this only being the difference of the name;
It is heard certainly that there is fornication among you, & such fornication as is not once named among the gentiles, that one should haue his fathers wife; and afterward he saith;
It is herd Certainly that there is fornication among you, & such fornication as is not once nam among the Gentiles, that one should have his Father's wife; and afterwards he Says;
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Woe vnto them, saith Isaiah, that drawe iniquitie with cordes of vanitie and sinne as with cartropes, Reuben then must needes be cursed in ioyning these three sinnes together, Adulterie, Incest, & contumely;
Woe unto them, Says Isaiah, that draw iniquity with cords of vanity and sin as with Cartropes, Reuben then must needs be cursed in joining these three Sins together, Adultery, Incest, & contumely;
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First the holy Patriarch doeth very sharpely reproue him for his fault, wherein wee gather, that it is the dutie of a wise father to censure & rebuke a wicked sonne,
First the holy Patriarch doth very sharply reprove him for his fault, wherein we gather, that it is the duty of a wise father to censure & rebuke a wicked son,
and he staid them not, wherefore the Lord swore vnto the house of Eli, that the wickednesse of his house should not be purged with sacrifice nor offering for euer;
and he stayed them not, Wherefore the Lord swore unto the house of Eli, that the wickedness of his house should not be purged with sacrifice nor offering for ever;
and what a lamentable end befell both him and his sonnes, they were both slaine in the battel against the Philistines, with the losse of the Arke, and Eli himselfe astonisht with the report fell backward, and broke his necke;
and what a lamentable end befell both him and his Sons, they were both slain in the battle against the philistines, with the loss of the Ark, and Eli himself astonished with the report fell backward, and broke his neck;
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and therefore too easily pardoned for the murther of his brother Ammon ) should rise vp to trouble all Israel and spoile him of his crowne and Scepter; we therefore saith the wiseman;
and Therefore too Easily pardoned for the murder of his brother Ammon) should rise up to trouble all Israel and spoil him of his crown and Sceptre; we Therefore Says the Wiseman;
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Laugh not with thy sonne, lest thou be sorie with him, and lest thou gnash thy teeth in the end, giue him no libertie in his youth, and winke not at his follie;
Laugh not with thy son, lest thou be sorry with him, and lest thou gnash thy teeth in the end, give him no liberty in his youth, and wink not At his folly;
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in this excellent aphorisme of the wiseman we may see how all children by reason of their inbred and naturall corruption drawne from the loines and teate of their parents are proue and addicted to sinne;
in this excellent aphorism of the Wiseman we may see how all children by reason of their inbred and natural corruption drawn from the loins and teat of their Parents Are prove and addicted to sin;
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but correction altereth nature, and casteth them in a new mould; like the branches of the tree, that God shewed Moses, it turneth bitternesse into sweetnesse,
but correction altereth nature, and Cast them in a new mould; like the branches of the tree, that God showed Moses, it turns bitterness into sweetness,
be ye wise therefore ô ye parents, and learne by Iacobs example, to crush & kill the Crocodile in the shell, to roote vp weedes before they be stemmed;
be you wise Therefore o you Parents, and Learn by Iacobs Exampl, to crush & kill the Crocodile in the shell, to root up weeds before they be stemmed;
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Iacob reproues his sonne, and his Eldest sonne, this his action condemneth such parents, as are like vnto the Image of Diana in the Iland C•ios, which was so artificially carued, that on the one side being looked vpon, it seemed to smile,
Iacob reproves his son, and his Eldest son, this his actium Condemneth such Parents, as Are like unto the Image of Diana in the Island C•ios, which was so artificially carved, that on the one side being looked upon, it seemed to smile,
and continually smile vpon them, but make no difference betwixt seruants or slaues and their youngest, euer checking, controuling and deiecting thē with their frownes;
and continually smile upon them, but make no difference betwixt Servants or slaves and their youngest, ever checking, controlling and dejecting them with their frowns;
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A shee ape painted with two young ones, one embraced in her armes, and the other lying at her feete, and the motto, is Inuisus haeres, The enuied or the hated ape proues to be the heire, and the reason is,
A she ape painted with two young ones, one embraced in her arms, and the other lying At her feet, and the motto, is Inuisus haeres, The envied or the hated ape Proves to be the heir, and the reason is,
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but let vs heare the good aduise of S. Ambrose; The father ought to take heed (saith he) if he haue more children then one, that he shew not himselfe more louing to one than another,
but let us hear the good advise of S. Ambrose; The father ought to take heed (Says he) if he have more children then one, that he show not himself more loving to one than Another,
for so may he easily marre that child which he fauoureth aboue the rest, sith by reason of his fathers good will he will soone take a libertie of sinning;
for so may he Easily mar that child which he favours above the rest, sith by reason of his Father's good will he will soon take a liberty of sinning;
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though God Sit vpon his Throne, yet his throne standeth vpon wheeles, his Sitting portendeth delaie, but the wheeles shew that he will come to iudgement,
though God Fit upon his Throne, yet his throne Stands upon wheels, his Sitting portendeth Delay, but the wheels show that he will come to judgement,
so doeth he now, with vs which are the children of Adam; before he vtter his Vbi es? where art thou? he walkes, or makes delay, to see if his adiournying and long suffering will worke any repentance in vs,
so doth he now, with us which Are the children of Adam; before he utter his Vbi es? where art thou? he walks, or makes Delay, to see if his adiournying and long suffering will work any Repentance in us,
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but at length hee comes, and when he comes, hee rides vpon the winges of the wind, and sitteth betweene the Cherubins, the Wind imports Swiftnesse, and the Cherub, as Aquinas interprets the word, fulnesse of knowledge; so then his long stay breedeth in him no forgetfulnesse of our sins, hee hath a catalogue of them all,
but At length he comes, and when he comes, he rides upon the wings of the wind, and Sitteth between the Cherubim, the Wind imports Swiftness, and the Cherub, as Aquinas interprets the word, fullness of knowledge; so then his long stay breeds in him no forgetfulness of our Sins, he hath a catalogue of them all,
but it is the very seed of securitie and the impunitie of sinne daily committed, groundeth this perswasion in our hearts, That there is no God, or if there be, Tush the Lord sees not;
but it is the very seed of security and the impunity of sin daily committed, groundeth this persuasion in our hearts, That there is no God, or if there be, Tush the Lord sees not;
For as God hath Hands like wings of golde, set with the Chrysolite, full of liberalitie and bountie, to bestow his fauours where hee discerneth any sparkes of goodnes,
For as God hath Hands like wings of gold, Set with the chrysolite, full of liberality and bounty, to bestow his favours where he discerneth any sparks of Goodness,
God gaue to Salomon more then hee desired, both Wisedome & wealth: and CHRIST bequeaths vpon the Crosse to the penitent Thiefe, more then he requested the Fee simple,
God gave to Solomon more then he desired, both Wisdom & wealth: and CHRIST Bequeathes upon the Cross to the penitent Thief, more then he requested the Fee simple,
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if Esau prise a messe of pottage before his Birth-right, Esau shall loose his Blessings, and become the seruant of Iacob; if the rebellious Israelites long for the flesh-pots of Aegipt, they shalbe debarred from entrance into the land of promise;
if Esau prize a mess of pottage before his Birthright, Esau shall lose his Blessings, and become the servant of Iacob; if the rebellious Israelites long for the fleshpots of Egypt, they shall debarred from Entrance into the land of promise;
but for all this remember Reubens case, your seed time is Pompe, but your haruest time shalbe Penurie, for in stead of sweete sauour there shalbe stincke and in stead of a Gyrdle a rent,
but for all this Remember Reubens case, your seed time is Pomp, but your harvest time shall Penury, for in stead of sweet savour there shall stink and in stead of a Girdle a rend,
Oh, who then is, or would be so fond, for a little gorgeousnes in this life, to aduenture vpon so manie curses and plagues, both in this world and the worlde to come;
O, who then is, or would be so found, for a little gorgeousness in this life, to adventure upon so many curses and plagues, both in this world and the world to come;
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and yet such are the allurements of Sathan, & so powerfull the bewitching smiles of vanitie, that euen the strongest Sampson, and the wisest Salomon are caught in their snares,
and yet such Are the allurements of Sathan, & so powerful the bewitching smiles of vanity, that even the Strongest Sampson, and the Wisest Solomon Are caught in their snares,
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and being once entrapt, they are so benummed with a spirituall lethargie or drowsinesse, that they quite forget both God and themselues, being herein fitlie to be compared to the companions of Vlysses, whom Homer mentioneth, who by the enchauntments of Circe, were turned into hogges;
and being once entrapped, they Are so benumbed with a spiritual lethargy or drowsiness, that they quite forget both God and themselves, being herein fitly to be compared to the Sodales of Ulysses, whom Homer mentioneth, who by the enchantments of circe, were turned into hogs;
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and hogges I may iustly call them, for they are without vnderstanding and Reason, else would they neuer for one dramme of Pleasure purchase a pound of sorrowe,
and hogs I may justly call them, for they Are without understanding and Reason, Else would they never for one dram of Pleasure purchase a pound of sorrow,
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Is not then the Rich glutton a Hogge, that for a little purple, linnen, and delicious fare, will loose and forgoe the inheritance of heauen? Is not Iudas a Hogge, that for the loue of thirtie pence will make ship-wracke of his soule? And it not Reuben a Hogge, that for a little dalliance with Bilha, will forfaite his Kingdome, Priesthoode,
Is not then the Rich glutton a Hog, that for a little purple, linen, and delicious fare, will lose and forgo the inheritance of heaven? Is not Iudas a Hog, that for the love of thirtie pence will make shipwreck of his soul? And it not Reuben a Hog, that for a little dalliance with Bilha, will forfeit his Kingdom, Priesthood,
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yet the worlde swarmes now with Flesh-worms, & wanton Chamberers, who are so blinded with pleasure, that they suffer themselues to be led by strange - womē, like Oxen to the slaughter;
yet the world swarms now with Flesh-worms, & wanton Chamberers, who Are so blinded with pleasure, that they suffer themselves to be led by strange - women, like Oxen to the slaughter;
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Well, the greatnes and hainousnes of a sinne is discerned in the punishment, & therefore as our Sauiour saith to all back-sliders, Remember Lots wife; so say I to all incestuous persons, Adulterers, and Fornicatours, Remember Reuben.
Well, the greatness and hainousnes of a sin is discerned in the punishment, & Therefore as our Saviour Says to all backsliders, remember Lots wife; so say I to all incestuous Persons, Adulterers, and Fornicators, remember Reuben.
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and great grandfathers, all these we are obliged and boūd to honor, both by the law of God, which saith, Honour thy Father & thy Mother, that thy dayes may belōg in the land which the Lord thy God giueth thee:
and great grandfathers, all these we Are obliged and bound to honour, both by the law of God, which Says, Honour thy Father & thy Mother, that thy days may belong in the land which the Lord thy God gives thee:
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and also by the law of Nature, which ministreth many reasons to enforce a dutie and respect of a childe towards his father; The Hebrues call in their lāguage a sonne Ben, signifying that he should be a Building to his parents,
and also by the law of Nature, which Ministereth many Reasons to enforce a duty and respect of a child towards his father; The Hebrews call in their language a son Ben, signifying that he should be a Building to his Parents,
the Chaldeans call him Bar, which signifies both a sonne and Bread or corne, whereby they admonish all children to imitate the nature of the Storke in louing, fostering, and feeding their parents;
the Chaldeans call him Bar, which signifies both a son and Bred or corn, whereby they admonish all children to imitate the nature of the Storke in loving, fostering, and feeding their Parents;
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these as being Gods vicegerents, and by him substituted for parents to protect and rule vs, are by vs to be honoured and reuerenced with all dutie and loyaltie;
these as being God's vicegerents, and by him substituted for Parents to Pact and Rule us, Are by us to be honoured and reverenced with all duty and loyalty;
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how obsequious and obedient to the ciuill parent, and how respectiue of his honour, the children of euery commonwealth should be, S. •era: teacheth vs by his owne example saying;
how obsequious and obedient to the civil parent, and how respective of his honour, the children of every commonwealth should be, S. •era: Teaches us by his own Exampl saying;
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yet of all the rest, he is euer most despitefully, and disgracefully vsed by vngracious Reubenites; as Elisha was scoffed at by boyes, one of the children of the Prophets sent to annoynt Iehu, tearmed by the seruants of Iehoram, a mad fellowe, and our Sauiour by the Iewes, a Samaritane that had the diuel;
yet of all the rest, he is ever most despitefully, and disgracefully used by ungracious Reubenites; as Elisha was scoffed At by boys, one of the children of the prophets sent to anoint Iehu, termed by the Servants of Jehoram, a mad fellow, and our Saviour by the Iewes, a Samaritan that had the Devil;
but let them remember Reuben, wrongs offered to any kind of parent, whether Naturall, Ciuill, or spirituall, neuer passe without a sharp and bitter censure;
but let them Remember Reuben, wrongs offered to any kind of parent, whither Natural, Civil, or spiritual, never pass without a sharp and bitter censure;
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Thus I will close and shut vp this point, desiring GOD that this punishment of Reuben, may be an instruction to all kinde of Children, whether Naturall, Ciuil,
Thus I will close and shut up this point, desiring GOD that this punishment of Reuben, may be an instruction to all kind of Children, whither Natural, Civil,
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SImeon and Leui were the second and third sonnes of Iacob and Leah, the interpretation of their names is, hearing: and Coupled or ioyned; and the occasion why they were giuen them was this:
SImeon and Levi were the second and third Sons of Iacob and Leah, the Interpretation of their names is, hearing: and Coupled or joined; and the occasion why they were given them was this:
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and she called his name Simeon, which signifieth Hearing. And she conceiued again, and bare a son, and said now at this time my husband will keepe me companie, be•ause I haue borne him there sonnes,
and she called his name Simeon, which signifies Hearing. And she conceived again, and bore a son, and said now At this time my husband will keep me company, be•ause I have born him there Sons,
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therefore was his name called Leui, which is Coupled or Ioyned: the names of these two sonnes, declare vnto vs double desire that was in Leah; the first of Children, the second of her husbāds Loue; she sawe that she was despised in respect of Rachel, and therefore it seemeth, that she praied vnto the Lord to take away her rebuke,
Therefore was his name called Levi, which is Coupled or Joined: the names of these two Sons, declare unto us double desire that was in Leah; the First of Children, the second of her Husbands Love; she saw that she was despised in respect of Rachel, and Therefore it seems, that she prayed unto the Lord to take away her rebuke,
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and because God heard her petition and complaint, she in token of thankfulnesse, called her childe name Simeon: also because her husband preferd Rahel before her,
and Because God herd her petition and complaint, she in token of thankfulness, called her child name Simeon: also Because her husband preferred Rachel before her,
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Iacob speaketh to the rest of his sonnes seuerally, but he ioyneth these two together, because they being confederate in sinne, may be partakers in his curse;
Iacob speaks to the rest of his Sons severally, but he Joineth these two together, Because they being confederate in sin, may be partakers in his curse;
the historie of that sinne, for which Iacob curseth them is set downe in the foure and thirtith chapter of Genesis; there it is written that Dinah the daughter of Leah which she bare vnto Iacob, went out to see the daughters of that country, whom when Shechem the sonne of Hamor, the Hiuite Lord of that country saw, he tooke her and lay with her and defiled her;
the history of that sin, for which Iacob Curseth them is Set down in the foure and Thirtieth chapter of Genesis; there it is written that Dinah the daughter of Leah which she bore unto Iacob, went out to see the daughters of that country, whom when Shechem the son of Hamor, the Hivite Lord of that country saw, he took her and lay with her and defiled her;
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after Hamor at the entreatie of his sonne communed with Iacob concerning a marriage betwixt Shechem and Dinah, and it was concluded vpon this condition that all the males in the citie should be circumcised, which couenant being performed, vpon the third day when they were sore, two of the sonnes of Iacob, Simeon and Leui Dinahs brethrē, tooke either of them a sword & went into the cittie boldly and slew euery male, they slew also Hamor and Shechem his sonne with the edge of the sword,
After Hamor At the entreaty of his son communed with Iacob Concerning a marriage betwixt Shechem and Dinah, and it was concluded upon this condition that all the males in the City should be circumcised, which Covenant being performed, upon the third day when they were soar, two of the Sons of Iacob, Simeon and Levi Dinahs brothers, took either of them a sword & went into the City boldly and slew every male, they slew also Hamor and Shechem his son with the edge of the sword,
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againe the other sonnes of Iacob came vpon the dead, and spoiled the cittie, because they had defiled their sister, they tooke their sheepe, their beeues and their asses,
again the other Sons of Iacob Come upon the dead, and spoiled the City, Because they had defiled their sister, they took their sheep, their beeves and their asses,
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now when Iacob reproued them for this bloodie ro•t, Simeon and Leui answered him saying, Should he abuse our sister as a whore? this was the cause why Iacob in stead of the balme of his blessing,
now when Iacob reproved them for this bloody ro•t, Simeon and Levi answered him saying, Should he abuse our sister as a whore? this was the cause why Iacob in stead of the balm of his blessing,
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Iacob in signe that the detestation of this murder of Hamor and Shechem still remained in his innocent heart, written in leaues of marble with a pen of steele;
Iacob in Signen that the detestation of this murder of Hamor and Shechem still remained in his innocent heart, written in leaves of Marble with a pen of steel;
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and some are of opinion, that the two tribes descending from them, put Christ to death, Iudas of Simeon, and the Priests of Leui, and that therefore vpon the foresight hereof Iacob calleth them, Brethren in euill: but the words of the text doe onely point, direct and referre as to the murder of Hamor & Shechem; now though the rest of Iacobs sonnes consented to this action,
and Some Are of opinion, that the two tribes descending from them, put christ to death, Iudas of Simeon, and the Priests of Levi, and that Therefore upon the foresight hereof Iacob calls them, Brothers in evil: but the words of the text do only point, Direct and refer as to the murder of Hamor & Shechem; now though the rest of Iacobs Sons consented to this actium,
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Ieroboam for that he set vp two Golden calues the one in Bethel, the other in Dan, and made proclamation saying, Behold ô Israel thy Gods, which brought thee out of the land of Egipt, by which meanes the people were drawne to commit spirituall fornication,
Jeroboam for that he Set up two Golden calves the one in Bethel, the other in Dan, and made proclamation saying, Behold o Israel thy God's, which brought thee out of the land of Egypt, by which means the people were drawn to commit spiritual fornication,
therefore as there shall be in the world to come a greater measure of glorie bestowed vpon such as like the fierie Pillar conduct the Israelites out of Aegipt towards Chanaan, and like the starre leade Wisemen out of the east, to come adore CHRIST, offering him Mirthe, Golde,
Therefore as there shall be in the world to come a greater measure of glory bestowed upon such as like the fiery Pillar conduct the Israelites out of Egypt towards Canaan, and like the star lead Wise men out of the east, to come adore CHRIST, offering him Mirth, Gold,
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and Frankincense, as the Prophet Daniell saith, The righteous shall shine as the Firmament, and they that drawe manie to Righ•eousnes, shall shine as the starres for euer and euer, wherein there is an •pparent difference set downe to be betwixt the Follower and the Ringleader, in Righteousnesse; euen as o•• starre diff•rs from another in glorie, so of the contrary part, in the wicked, there shalbe a different distribution of stripes amongst Sathans lieuetenants and sathans souldiers;
and Frankincense, as the Prophet Daniell Says, The righteous shall shine as the Firmament, and they that draw many to Righ•eousnes, shall shine as the Stars for ever and ever, wherein there is an •pparent difference Set down to be betwixt the Follower and the Ringleader, in Righteousness; even as o•• star diff•rs from Another in glory, so of the contrary part, in the wicked, there shall a different distribution of stripes among Satan's Lieutenants and satan's Soldiers;
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all •he vngodlie, that march vnder the diuels standard, shalbe tormented with an euer-gnawing worme, & an vnquenchable fire; but in these torments there shalbe a magis and a minus, according to their knowledge, and their ignorance.
all •he ungodly, that march under the Devils standard, shall tormented with an ever-gnawing worm, & an unquenchable fire; but in these torments there shall a magis and a minus, according to their knowledge, and their ignorance.
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namely, the Sin-teacher, the Sin-d•fender, the Sin-wincker, and the Sin-soother; These foure are Sathans schoolemen, Sathans lawyer, Sathans magistrate, and Sathans minister;
namely, the Sin-teacher, the Sin-d•fender, the Sin-wincker, and the Sin-soother; These foure Are Satan's Schoolmen, Satan's lawyer, Satan's magistrate, and Satan's minister;
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so these foure doe continually accommodate and apply themselues to their Generals will and pleasure. The Sin-teacher, is he that Tutors others in wickednes;
so these foure do continually accommodate and apply themselves to their Generals will and pleasure. The Sin-teacher, is he that Tutors Others in wickedness;
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and tyed to the eares of a multitude of people, where by it was siginified that hee with his eloquēce and fluencie of speech, drew his auditors after him,
and tied to the ears of a multitude of people, where by it was siginified that he with his eloquence and fluency of speech, drew his Auditors After him,
Such a one is the Sinne-teacher, the diuell euer furnisheth him with an enticing & bewitching tongue, to charme and rauish the eares of men and consequētly, therby to lead them as it were in a chaine like staues, and vassalls to vanity: such a sin-teacher was the first womā whō Sathan vsed as his instrument to entrap man; such tutors were Salomons wiues and outlandish cōcubines, who by their alluremēts turned away his hart frō God, to work wickednes, in following Astaroth, the god of the Zidonians, & Milcom the abomination of the Ammonites; & such a one was Iezabel, who so prouoked her husband Ahab, that he folde himselfe to worke wickednes in the sight of the Lord.
Such a one is the Sinne-teacher, the Devil ever furnisheth him with an enticing & bewitching tongue, to charm and ravish the ears of men and consequently, thereby to led them as it were in a chain like staves, and vassals to vanity: such a Sin-teacher was the First woman whom Sathan used as his Instrument to entrap man; such tutors were Solomon's wives and outlandish concubines, who by their allurements turned away his heart from God, to work wickedness, in following Astaroth, the god of the Zidonians, & Milcom the abomination of the Ammonites; & such a one was Jezebel, who so provoked her husband Ahab, that he fold himself to work wickedness in the sighed of the Lord.
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Haue we not slow-bellied Cretians and drunken Epicures, which instruct Nouices in the swinish art of Carowssing? Haue wee not professors of euery sinne, that reade the lectures of damnatiō, in the Diuels freeschoole? O yes;
Have we not slow-bellied Cretians and drunken Epicureans, which instruct novices in the swinish art of Carowssing? Have we not professors of every sin, that read the Lectures of damnation, in the Devils freeschoole? O yes;
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O woe be vnto such Doctors of iniquitie, which forsaking the right way, haue gon• astray, following the way of Balaam, the sonne of Bosor, which loued the wages of vnrighteousnes.
Oh woe be unto such Doctors of iniquity, which forsaking the right Way, have gon• astray, following the Way of balaam, the son of Bosor, which loved the wages of unrighteousness.
Secondly, the Sin-defender is hee, that taketh vpon him the protection of sinne; him I may liken to the •roglodytes in Aethy•pia, that feede on Snakes and Serpents,
Secondly, the Sin-defender is he, that Takes upon him the protection of sin; him I may liken to the •roglodytes in Aethy•pia, that feed on Snakes and Serpents,
but it is warranted by a D fender. The Caiani, a sort of heretikes, did commend and approue of the fact of Iudas, in betraying CHRIST, saith Augustine: And of late times, the murther of Princes, who are the Lords annointed, is priuiledged in the Church of Rome, by the maximes & positions of Iesuites.
but it is warranted by a WORSER fender. The Caiani, a sort of Heretics, did commend and approve of the fact of Iudas, in betraying CHRIST, Says Augustine: And of late times, the murder of Princes, who Are the lords anointed, is privileged in the Church of Rome, by the maxims & positions of Iesuites.
and yet these Locustes of the bottomlesse pit, Mariana and his brethren in euill, Iebusites not Iesuites, blush not to publish in print the defence of this crying sinne,
and yet these Locusts of the bottomless pit, Mariana and his brothers in evil, Jebusites not Iesuites, blush not to publish in print the defence of this crying sin,
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Thirdly, the Sin-winker, is the remisse magistrate, that in stead of the sword of Iustice and seueritie, which is like the flaming blade of the Cherubins, and the two edged sword of Christ, carieth in a scaberd of gold a leadē blade;
Thirdly, the Sin-winker, is the remiss magistrate, that in stead of the sword of justice and severity, which is like the flaming blade of the Cherubim, and the two edged sword of christ, Carrieth in a scabbard of gold a leaden blade;
wherefore the officer of iustice, in regard that he is Gods deputie vpon earth, should haue a speciall care to supplant sin, whereby his Lord is dishonoured.
Wherefore the officer of Justice, in regard that he is God's deputy upon earth, should have a special care to supplant since, whereby his Lord is dishonoured.
these magistrates are not Gods vicegerents, but Sathans lieuetenants for by their partialitie they countenance wickednesse, and increase the diuels kingdome.
these Magistrates Are not God's vicegerents, but Satan's Lieutenants for by their partiality they countenance wickedness, and increase the Devils Kingdom.
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Fourthly, the Sin-soother, is the flattering minister and preacher of the word, that cannot but espie the sinnes of great men, they be vsually so grosse,
Fourthly, the Sin-soother, is the flattering minister and preacher of the word, that cannot but espy the Sins of great men, they be usually so gross,
What is the cause that sin so raigneth in greatnesse as it doth? nothing els but the seruile & timerous minds of mercenaries, who are so fearefull, that they cannot endure to heare a Tumpet in their sleepe,
What is the cause that since so Reigneth in greatness as it does? nothing Else but the servile & timorous minds of mercenaries, who Are so fearful, that they cannot endure to hear a Tumpet in their sleep,
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Simeon and Leui brethren in euill; the instruments of crueltie are in their habitations: The second title that Iacob giueth there his two sonnes, is this;
Simeon and Levi brothers in evil; the Instruments of cruelty Are in their habitations: The second title that Iacob gives there his two Sons, is this;
Secondly, they made a fraudulent league, hauing no purpose to keepe it, that with more ease they might murther Hamor and Shechem, being vnarmed and taken vnprouided;
Secondly, they made a fraudulent league, having no purpose to keep it, that with more ease they might murder Hamor and Shechem, being unarmed and taken unprovided;
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Thirdlie, they dishonoured their owne profession, in killing those that were contented to be circumcised. Fourthly, they chose such a time of executiō of their bloudie enterprize as was vnseasonable;
Thirdly, they dishonoured their own profession, in killing those that were contented to be circumcised. Fourthly, they chosen such a time of execution of their bloody enterprise as was unseasonable;
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and tooke away their wiues, their children, & their cattell, for these causes Iacob cals Simeon and Leui, Cruell instruments, and condemneth them of six seuerall sinnes, the ingrediences of this their Cruell action.
and took away their wives, their children, & their cattle, for these Causes Iacob calls Simeon and Levi, Cruel Instruments, and Condemneth them of six several Sins, the ingrediences of this their Cruel actium.
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The first is, Breach of the Peace concluded, and the violating of the Vowe of Affinitie, which was made by Iacob and Hamor; herein is an euidence of their cankred hearts,
The First is, Breach of the Peace concluded, and the violating of the Voelli of Affinity, which was made by Iacob and Hamor; herein is an evidence of their cankered hearts,
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and delighteth in societie, wherefore next vnto God, and godlinesse to himward, there is nothing which men ought more to esteeme then Faithfulnes, which wonderfullie furthereth the societie of men;
and delights in society, Wherefore next unto God, and godliness to himward, there is nothing which men ought more to esteem then Faithfulness, which wonderfully furthereth the society of men;
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like vnto these two Brethren in euill, and Ringleaders in crueltie, is that bloudie Simeon and Leui of Rome, that audacious challenger both of sp rituall and temporall iurisdiction:
like unto these two Brothers in evil, and Ringleaders in cruelty, is that bloody Simeon and Levi of Room, that audacious challenger both of Spa ritual and temporal jurisdiction:
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who not onely himselfe maketh small conscience of any league and promise of peace, but also taketh vpon him by his dispensations to fru trate & breake the oathes and promises of other men,
who not only himself makes small conscience of any league and promise of peace, but also Takes upon him by his dispensations to fru trate & break the Oaths and promises of other men,
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Pius quintus by his Bull cōmanded the subiects of England to take arms against their Queene, absoluing frō the faith, that they had plighted to Elizabeth their soueraigne;
Pius quintus by his Bull commanded the Subjects of England to take arms against their Queen, absolving from the faith, that they had plighted to Elizabeth their sovereign;
is this beseeming the pretended vicar of Christ, to be the author of infidelitie and disloyaltie? let this doctrine passe for currant, that the Pope may dispense with the oathes and promises of allegeance made by subiects vnto their soueraignes, & it will proue to be like the East wind spoken of in Exodus, which brought the plague of grassehoppers vpon all the land of Egipt, for it wil fill all countreys & kingdoms full of Traitours, Rebels, and bloud-suckers,
is this beseeming the pretended vicar of christ, to be the author of infidelity and disloyalty? let this Doctrine pass for currant, that the Pope may dispense with the Oaths and promises of allegiance made by Subjects unto their sovereigns, & it will prove to be like the East wind spoken of in Exodus, which brought the plague of grasshoppers upon all the land of Egypt, for it will fill all Countries' & kingdoms full of Traitors, Rebels, and bloodsuckers,
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The second sin of Iacobs sonnes is Fraudulencie, for they made a league, hauing no purpose nor resolution to keepe it, the Text saith They spake deceitfully, when they answered Shechem and Hamor his Father, because hee had defiled Dinah their sister:
The second since of Iacobs Sons is Fraudulency, for they made a league, having no purpose nor resolution to keep it, the Text Says They spoke deceitfully, when they answered Shechem and Hamor his Father, Because he had defiled Dinah their sister:
and their hands to Abaddon the destroyer, for their imaginations are mischieuous, and their actions cruell and rigorous, being faire Flowers with fulsome smelles, guilded sepulchers full of rotten bones,
and their hands to Abaddon the destroyer, for their Imaginations Are mischievous, and their actions cruel and rigorous, being fair Flowers with fulsome smells, Guilded sepulchers full of rotten bones,
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The very Ethnikes condemned fraudulencie, as we gather by the words of Achilles in Homer, where he protesteth, That hee hateth those men as hee hateth death, which speake one thing & thinke another;
The very Ethnics condemned fraudulency, as we gather by the words of Achilles in Homer, where he protesteth, That he hates those men as he hates death, which speak one thing & think Another;
yet this did Simeon and Leui, beeing not Gentiles, but of the seede of Abraham, and therefore within the Couenant, the circumstance whereof doth aggrauate their offence.
yet this did Simeon and Levi, being not Gentiles, but of the seed of Abraham, and Therefore within the Covenant, the circumstance whereof does aggravate their offence.
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Their third sinne is Scandall, which consisteth in this, that they dishonored their profession, in murthering such as were circumcised as well as themselues;
Their third sin is Scandal, which Consisteth in this, that they dishonoured their profession, in murdering such as were circumcised as well as themselves;
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what would the Gentiles being idolaters, iudge of their religion, of which Circumcision was the badge and cognisance, seeing the practise of perfidiousnes and murther? must they not necessarilie conclude,
what would the Gentiles being Idolaters, judge of their Religion, of which Circumcision was the badge and cognisance, seeing the practice of perfidiousness and murder? must they not necessarily conclude,
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Woe bee vnto them by whome the wayes of God are ill spoken of, and therefore woe to Simeon and Leui, which by their misdemeanours brought the true worship of God into contempt.
Woe be unto them by whom the ways of God Are ill spoken of, and Therefore woe to Simeon and Levi, which by their misdemeanours brought the true worship of God into contempt.
There must be a Diapason, and a true or euen proportion betwixt our life and profession; and therefore S. Paule thus writeth vnto the Ephesians saying I therefore being prisoner in the Lord pray you, that yee walke worthie of the vocation wherevnto yee are called.
There must be a Diapason, and a true or even proportion betwixt our life and profession; and Therefore S. Paul thus Writeth unto the Ephesians saying I Therefore being prisoner in the Lord pray you, that ye walk worthy of the vocation whereunto ye Are called.
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Amongst the Pagans, those were euer condemned, that onely playde the Philosophers with their tongues, as Aristippus did, whom Diogenes in scoffing manner, called The Kings dogge; the knowledge of goodnesse auaileth vs nothing without the practise:
among the Pagans, those were ever condemned, that only played the Philosophers with their tongues, as Aristippus did, whom Diogenes in scoffing manner, called The Kings dog; the knowledge of Goodness avails us nothing without the practice:
It is not sufficient to haue the wing of a Cherubin, vnles vnder that wing there be a hand, this wing is the embleme of Contemplation, and the hand of Action; Not euery one that saith Lorde, Lord, shall enter into the Kingdome of heauen,
It is not sufficient to have the wing of a Cherubin, unless under that wing there be a hand, this wing is the emblem of Contemplation, and the hand of Actium; Not every one that Says Lord, Lord, shall enter into the Kingdom of heaven,
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but hee that doth the will of my Father which is in heauen saith Christ; euery one then that is a true Israelite, and hopeth to bee enfranchized in Gods kingdome, must endeuour to dignifie his profession by his works:
but he that does the will of my Father which is in heaven Says christ; every one then that is a true Israelite, and Hopes to be enfranchised in God's Kingdom, must endeavour to dignify his profession by his works:
It is said in the Canticles, that our Sauiour, as he had Lippes like Lillies, dropping downe pure myrrhe, so had he also Handes like Rings of golde, set with the Chrysolite;
It is said in the Canticles, that our Saviour, as he had Lips like Lilies, dropping down pure myrrh, so had he also Hands like Rings of gold, Set with the chrysolite;
but they did not the workes of Abraham; but of their father the Diuell, whereby they made the Name of GOD to bee blasphemed amongst the Gentiles, their Father Iacob to bee abhorred,
but they did not the works of Abraham; but of their father the devil, whereby they made the Name of GOD to be blasphemed among the Gentiles, their Father Iacob to be abhorred,
what can the Mahometanes iudge otherwise of our Faith, but that it is false and counterfaite, seeing that we lead the life of Libertines, Epicures, & Atheists being not halfe so deuout & strickt in the worship of our blessed Sauiour, as they in the adoration and seruice of that Impostour and false Prophet Mahomet; But to leaue forreyners,
what can the Muslims judge otherwise of our Faith, but that it is false and counterfeit, seeing that we led the life of Libertines, Epicureans, & Atheists being not half so devout & strict in the worship of our blessed Saviour, as they in the adoration and service of that Impostor and false Prophet Mahomet; But to leave forreyners,
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and come to our selues, wee that are Protestants and members of the reformed Church, how much doe wee disgrace and vilifie our Truth, in the eyes and opinions of Papists, by our want of good Workes and Charitie? Oh would then wee had some of their Zeale and deuotion,
and come to our selves, we that Are Protestants and members of the reformed Church, how much do we disgrace and vilify our Truth, in the eyes and opinions of Papists, by our want of good Works and Charity? O would then we had Some of their Zeal and devotion,
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The fourth sinne of Simeon and Leui, is their Trecherous impietie, for they chose a time to be reuenged on the Shechemites, when they were so sore with Cutting, that they could not defend thēselues;
The fourth sin of Simeon and Levi, is their Treacherous impiety, for they chosen a time to be revenged on the Shechemites, when they were so soar with Cutting, that they could not defend themselves;
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This was the third day after all the males of the citie were circumcised; vpon which day saith Hippocrates, all woundes and vlcers are euer full of paine and anguish.
This was the third day After all the males of the City were circumcised; upon which day Says Hippocrates, all wounds and ulcers Are ever full of pain and anguish.
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but oh impious trecherie, and trecherous impietie, the day of their reuenge, must bee the day of their greatest paine, whereby they were disenabled to make any resistance;
but o impious treachery, and treacherous impiety, the day of their revenge, must be the day of their greatest pain, whereby they were disenabled to make any resistance;
Their fift sinne is Iniustice: for, for the fault of one Shechem, in abusing one Dinah, all the males of the Cittie were put to the sworde, Iustice requires a proportion betwixt the Crime and the Punishment;
Their fift sin is Injustice: for, for the fault of one Shechem, in abusing one Dinah, all the males of the city were put to the sword, justice requires a proportion betwixt the Crime and the Punishment;
Reuenge is the Lordes, and theirs, in whose handes hee putteth the sworde of Iustice. Secondlie, herein they offered wrong to their Father, in attempting it without his counsell or knowledge, whome it most concerned,
Revenge is the lords, and theirs, in whose hands he putteth the sword of Justice Secondly, herein they offered wrong to their Father, in attempting it without his counsel or knowledge, whom it most concerned,
Traditions are vnstable foundations, and hee that relyeth vpon them, trusteth to that broken reede Aegipt, as Rabsecah spoke of Hezechiah. Moreouer, who seeth not what confusion and disorder this Doctrine venteth and bringeth in;
Traditions Are unstable foundations, and he that Relieth upon them, Trusteth to that broken reed Egypt, as Rabsecah spoke of Hezekiah. Moreover, who sees not what confusion and disorder this Doctrine venteth and brings in;
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The Power or Magistrate beareth not the sword for nought, it is then peculiar to him to exercise the sword of vengeance, herein then Simeon and Leui are to be condemned.
The Power or Magistrate bears not the sword for nought, it is then peculiar to him to exercise the sword of vengeance, herein then Simeon and Levi Are to be condemned.
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nor the Wiues, nor the Children, nor the Cattell; Beholde heere Couetousnesse, in Crueltie, and crueltie in Couetosunesse, the one boundlesse, the other vnsatiable;
nor the Wives, nor the Children, nor the Cattle; Behold Here Covetousness, in Cruelty, and cruelty in Couetosunesse, the one boundless, the other unsatiable;
These two may well be called the daughters of the Horsleach, which continuallie crieth Giue, Giue; and will neuer say it is enough: As there is no minerall, wherein there is not some quickesiluer and Sulphur, so there is not one sinne wherein there is not a mixture of Couetousnes.
These two may well be called the daughters of the Horse-leech, which continually cries Give, Give; and will never say it is enough: As there is no mineral, wherein there is not Some quickesiluer and Sulphur, so there is not one sin wherein there is not a mixture of Covetousness.
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Our proud Hamans and Iezabels are for the most parte the greatest land-rackers, oppressours, extortioners, grinding the faces of the poore, and selling the needy for shoes, that by the sweat of their Tenants browes, they may cloth like the rich glutton, their bodies in purple and fine linnen, Our wanton Chamberers, the sonnes of Messalina, who are;
Our proud Hamans and Jezebel's Are for the most part the greatest Land-rackers, Oppressors's, extortioners, grinding the faces of the poor, and selling the needy for shoes, that by the sweat of their Tenants brows, they may cloth like the rich glutton, their bodies in purple and fine linen, Our wanton Chamberers, the Sons of Messallina, who Are;
Euen like the couetous Romane Souldiers spoken of by Iosephus, ripping vp the bowels of the meaner sorte, therein that they may finde some iewell, some golde,
Even like the covetous Roman Soldiers spoken of by Iosephus, ripping up the bowels of the meaner sort, therein that they may find Some jewel, Some gold,
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The greatest Tyrants and Monarchs of this world, as Nabuchodonozer, and Alexander, could neuer stop the mouth of their owne crauing desire, thogh the whole earth by their cōquering swords was compelled to do homage vnto them.
The greatest Tyrants and Monarchs of this world, as Nebuchadnezzar, and Alexander, could never stop the Mouth of their own craving desire, though the Whole earth by their conquering swords was compelled to do homage unto them.
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well therefore and deseruedly doth Iacob call Simeon and Leui the Captaines in this bloudie exploite, Instruments of crueltie in their Compactes, because they were Peace, and Promise-breakers, Fraudulent, Scandalous, Treacherous, Vniust, and Couetous.
well Therefore and deservedly does Iacob call Simeon and Levi the Captains in this bloody exploit, Instruments of cruelty in their Compacts, Because they were Peace, and Promise-breakers, Fraudulent, Scandalous, Treacherous, Unjust, and Covetous.
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Cruell Caine that kild his brother Abel, had a marke set vpon him by God, that being thereby knowne, hee might be abhorred and curst of all that sawe him.
Cruel Cain that killed his brother Abel, had a mark Set upon him by God, that being thereby known, he might be abhorred and cursed of all that saw him.
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ô would that the roaring lyons, and wolues of this Age, that eate vp the flesh of innocent & harmles doues, not leauing the very bones till the marrow.
o would that the roaring lyons, and wolves of this Age, that eat up the Flesh of innocent & harmless Dove, not leaving the very bones till the marrow.
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Whom for their filthie and sanguinarie conditions, I may tearme, as once the Romanes tearmed one of their Emperours, Dirt soken with bloud; would but cast their eyes vpon these Examples,
Whom for their filthy and sanguinary conditions, I may term, as once the Romans termed one of their emperors, Dirt soken with blood; would but cast their eyes upon these Examples,
and tremble at the view of Gods iudgements; but Crueltie is blinde and cannot see: Crueltie wants that which the Fathers call Noctilucam Cer•b•i, the Glow-worme of the braine, Reason.
and tremble At the view of God's Judgments; but Cruelty is blind and cannot see: Cruelty Wants that which the Father's call Noctilucam Cer•b•i, the Glowworm of the brain, Reason.
But let vs heare what the Lorde saith against the cruell Edomites, & in them against all of the same stampe, For thy crueltie against thy brother, shame shall couer thee,
But let us hear what the Lord Says against the cruel Edomites, & in them against all of the same stamp, For thy cruelty against thy brother, shame shall cover thee,
but of all cruelties, that is the most vnspeakable, when like Simeon and Leui, wee defile and staine our handes in the bloud of our confederates, either in Amitie or profession, is not thē the Church of Rome that Scarlet-whore, spokē of in the Reuelation, who is saide to bee drunken with the bloud of Saints and martyrs of Iesus? if there were no other argumēt to proue Rome to be Babylon but this, yet this is sufficiēt, the cruelty of that sinagogue is a most pregnant demōstration, directing & pointing vs to the seat of Antichrist As it was with the sonnes of Iacob, Hamor, & his cittie,
but of all cruelties, that is the most unspeakable, when like Simeon and Levi, we defile and stain our hands in the blood of our confederates, either in Amity or profession, is not them the Church of Rome that Scarlet-whore, spoken of in the Revelation, who is said to be drunken with the blood of Saints and Martyrs of Iesus? if there were no other argument to prove Room to be Babylon but this, yet this is sufficient, the cruelty of that synagogue is a most pregnant demonstration, directing & pointing us to the seat of Antichrist As it was with the Sons of Iacob, Hamor, & his City,
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So in like māner there is a spirituall consanguinitie betwixt the Papists & the Protestants, we are their brethren, we worship as they doe, one God and three persons, we acknowledge as they doe, Christ to bee our Mediatour, wee haue the same Baptisme, with them in substance,
So in like manner there is a spiritual consanguinity betwixt the Papists & the Protestants, we Are their brothers, we worship as they do, one God and three Persons, we acknowledge as they do, christ to be our Mediator, we have the same Baptism, with them in substance,
though differing in Ceremonies, and are marked with the same seale of Regeneration; yet notwithstanding this alliance their swordes are as sharpe, and as maliciously pointed against vs,
though differing in Ceremonies, and Are marked with the same seal of Regeneration; yet notwithstanding this alliance their swords Are as sharp, and as maliciously pointed against us,
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some of them to make vs odious, and to barre and seclude vs from all ciuill societie, blush not to write that Protestants doe not holde any one article of the Apostles Creed, that our Religion is Caluinish-Turcisme, and plaine Mahometisme, and that Caluines doctrine, which they call ours, is worse then the Alcaron of the Turkes; what Arrowes can they shoot against vs more venemous thē these? whereby they striue to wound the truth, and to disgrace vs;
Some of them to make us odious, and to bar and seclude us from all civil society, blush not to write that Protestants do not hold any one article of the Apostles Creed, that our Religion is Caluinish-Turcisme, and plain Mahometism, and that Calvin's Doctrine, which they call ours, is Worse then the alcaron of the Turks; what Arrows can they shoot against us more venomous them these? whereby they strive to wound the truth, and to disgrace us;
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the sword of Magog, Christs open enimie in the East, the Turke, hath not bene so banefull and deadly, as the keyes of Gog, Christs secret enemie in the west:
the sword of Magog, Christ open enemy in the East, the Turk, hath not be so baneful and deadly, as the keys of Gog, Christ secret enemy in the west:
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what murders, what massacres, what rebellions, what treasons hath that man of sinne, that Beast with two hornes, that false prophet caused? haue not our bones lyen scattered on euery side of Ierusalem? doth not the Inquisition, like the great red-dragon, that persecuted the woman in child-birth, hunt and pursue after the true professours of the Gospell? Iewes, stewes, and Turkes are priuiledged in Rome, but if a protestant be taken, he is shut vp in the Bull of Phalaris the tyrant, the holy house: is not this as ill,
what murders, what massacres, what rebellions, what treasons hath that man of sin, that Beast with two horns, that false Prophet caused? have not our bones lyen scattered on every side of Ierusalem? does not the Inquisition, like the great red-dragon, that persecuted the woman in childbirth, hunt and pursue After the true professors of the Gospel? Iewes, Stews, and Turkes Are privileged in Room, but if a protestant be taken, he is shut up in the Bull of Phalaris the tyrant, the holy house: is not this as ill,
But let all the members of this Romish Hydra consider, that being instruments of crueltie, they cannot possiblie shunne the vials of Gods vengeance, as they haue done, it shall be done to them, their rewarde shall be vpon their owne heads, an eye for an eye,
But let all the members of this Romish Hydra Consider, that being Instruments of cruelty, they cannot possibly shun the vials of God's vengeance, as they have done, it shall be done to them, their reward shall be upon their own Heads, an eye for an eye,
as it is in the Canticles, Like a Lillie among the thornes, so is my Loue among the Daughters, but the Concubine of Sathan is arrayed in Purple and Scarlet.
as it is in the Canticles, Like a Lily among the thorns, so is my Love among the Daughters, but the Concubine of Sathan is arrayed in Purple and Scarlet.
Here Death and Life is set before you, if you will followe the steppes of Christ, which are Mercie and Innocencie, then shall you finde mercie in heauen:
Here Death and Life is Set before you, if you will follow the steps of christ, which Are Mercy and Innocence, then shall you find mercy in heaven:
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His Apologie is couched in these words, Into their secret let not my soule come, &c. The Paraphrase whereof is this, God forbid that I should consent to so foule a sinne;
His Apology is couched in these words, Into their secret let not my soul come, etc. The paraphrase whereof is this, God forbid that I should consent to so foul a sin;
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But it may bee obiected against Iacob, that hee seemeth to be a partaker with his sōnes in their crueltie, howsoeuer hee doth now at the last inueigh against it.
But it may be objected against Iacob, that he seems to be a partaker with his Sons in their cruelty, howsoever he does now At the last inveigh against it.
Hee partlie considered the iustice of God vpon the Shechemites, for the outrage committed against Dinah, partly, he was moued with her complaint and moane,
He partly considered the Justice of God upon the Shechemites, for the outrage committed against Dinah, partly, he was moved with her complaint and moan,
But now vpon his deaths-bed, hee maketh himselfe trans-parent, by disclosing and opening his detestation of their bloudie acte, saying, Into their secret let not my soule come.
But now upon his deaths-bed, he makes himself transparent, by disclosing and opening his detestation of their bloody act, saying, Into their secret let not my soul come.
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and consented vnto his death, and therefore in the course and rule of Iustice, Ioab may be saide to haue contriued the death of Vriah, as well as Dauid: and Paul to haue stoned Steuen as well as the Iewes. It is not enough when we see any sinne committed, to goe aside,
and consented unto his death, and Therefore in the course and Rule of justice, Ioab may be said to have contrived the death of Uriah, as well as David: and Paul to have stoned Stephen as well as the Iewes. It is not enough when we see any sin committed, to go aside,
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Rabbi Salomon is of opinion that in this, and the former branch of this speech Iacob aymeth at Zimri his vncleane act with Cosbi, and at Corah, with his rebellious assemblies, The one being of the tribe of Simeon, the other of Leui; No doubt Iacob being endewed with the spirit of prophesie did foresee both Zimri his incontinencie,
Rabbi Solomon is of opinion that in this, and the former branch of this speech Iacob aimeth At Zimri his unclean act with Cozbi, and At Corah, with his rebellious assemblies, The one being of the tribe of Simeon, the other of Levi; No doubt Iacob being endued with the Spirit of prophesy did foresee both Zimri his incontinency,
and Corahs schisme and obstinacie, but here his words are to be vnderstoode of the cruell exploite of Simeon and Leui, against the Sichemites, and haue onely relation to the Time past.
and Corahs Schism and obstinacy, but Here his words Are to be understood of the cruel exploit of Simeon and Levi, against the Sichemites, and have only Relation to the Time past.
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Therfore shall my tōgue praise thee, & not cease, &c. There the Hebrue word [ Chebodh ] is trāslated Tongue: & yet it signifieth Glorie, because the Tongue is the organ whereby Gods Name is glorified;
Therefore shall my tongue praise thee, & not cease, etc. There the Hebrew word [ Chebodh ] is translated Tongue: & yet it signifies Glory, Because the Tongue is the organ whereby God's Name is glorified;
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And secondlie, hee protesteth, that as he gaue no consent vnto them in his heart, so neither would he afford their action any approbation with his tongue.
And Secondly, he protesteth, that as he gave no consent unto them in his heart, so neither would he afford their actium any approbation with his tongue.
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The first Doctrine that like fruite groweth vpon the stemme of Iacobs speech is this, It is good and requisite for euery man to be iealous of his name, credit, & fame;
The First Doctrine that like fruit grows upon the stem of Iacobs speech is this, It is good and requisite for every man to be jealous of his name, credit, & fame;
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& yet if the inhabitants of the land haue fastened any tooth vpon his credite to backbite it, he might iustly say as Dauid did, They lay to my charge things that I kn•w not:
& yet if the inhabitants of the land have fastened any tooth upon his credit to backbite it, he might justly say as David did, They lay to my charge things that I kn•w not:
for our Sauiour, who is the Messiah, and CHRIST, which signifieth anointed, hath writtē vpon vs his own Name, & thereupon we are called Christiās, it behoueth vs thē to take heed that we blemish not this glorious name, by our leaud life,
for our Saviour, who is the Messiah, and CHRIST, which signifies anointed, hath written upon us his own Name, & thereupon we Are called Christiās, it behooves us them to take heed that we blemish not this glorious name, by our lewd life,
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for as dead flies cause to stinke & putrifie the oyntmēt of the apothecary, so doth a little folly him that is in estimation, for wisdome & for glory;
for as dead flies cause to stink & putrify the ointment of the apothecary, so does a little folly him that is in estimation, for Wisdom & for glory;
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Now what name is more esteemed then the Name of IESVS CHRIST, at the hearing whereof all knees ought to bowe, and what title so Honourable as a Christian?
Now what name is more esteemed then the Name of JESUS CHRIST, At the hearing whereof all knees ought to bow, and what title so Honourable as a Christian?
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Who then, that is a Christian, will bee so carelesse of this blessed Name, as to tainte it with ill-liuing? Sinnes are those Dead-flies, that putrifie,
Who then, that is a Christian, will be so careless of this blessed Name, as to tainte it with ill-liuing? Sins Are those Dead-flies, that putrify,
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Iudas was a Christian, so was Ananias & Saphyra, Simon Magus, and Demas, but the dead flie of Treason caused this name to stinke in Iudas, & the dead flie of hypocrisie corrupted it in Ananias & Saphyra, the dead flie of vaineglorie, putrified it in Simon, and the dead flie of Apostasie did rot it in Demas. If then wee haue a desire to preserue our name sweete, we that are Christians, must take heed like Iacob, that no dead-flie come into our Boxe of Oyntment; wee must keepe it shut with two Couers, the couer of Faith, & the couer of Loue; First, the couer of Faith will shield thee from all the fierie dartes and tēptations of Sathan, whereby hee striueth to pierce and wound thy Christian Name: and secondlie, the couer of Loue will hinder and put backe sinne, which euer lyeth at the doore of the wicked.
Iudas was a Christian, so was Ananias & Saphyra, Simon Magus, and Demas, but the dead fly of Treason caused this name to stink in Iudas, & the dead fly of hypocrisy corrupted it in Ananias & Saphyra, the dead fly of vainglory, Putrified it in Simon, and the dead fly of Apostasy did rot it in Demas. If then we have a desire to preserve our name sweet, we that Are Christians, must take heed like Iacob, that no dead-flie come into our Box of Ointment; we must keep it shut with two Covers, the cover of Faith, & the cover of Love; First, the cover of Faith will shield thee from all the fiery darts and temptations of Sathan, whereby he strives to pierce and wound thy Christian Name: and Secondly, the cover of Love will hinder and put back sin, which ever lies At the door of the wicked.
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They are Christians, (saith Iustine Martyr,) that obserue the Commaundements of CHRIST. If then wee beare this worthie Name, wee must not disgrace it by our impietie;
They Are Christians, (Says Justin Martyr,) that observe the commandments of CHRIST. If then we bear this worthy Name, we must not disgrace it by our impiety;
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Hee is happie saith Pindarus, who is followed with a good name, and this happinesse no doubt did attend Iacob, and shall accompanie euery true Israelite after his death that can but truely say,
He is happy Says Pindarus, who is followed with a good name, and this happiness no doubt did attend Iacob, and shall accompany every true Israelite After his death that can but truly say,
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Secondly, as I said before, by Glorie is signified the Tongue; and therefore Iacob saith, my glorie or my tongue be not thou ioyned with their assemblie, that is to say, God forbid that I should by my silence giue countenance to your crueltie,
Secondly, as I said before, by Glory is signified the Tongue; and Therefore Iacob Says, my glory or my tongue be not thou joined with their assembly, that is to say, God forbid that I should by my silence give countenance to your cruelty,
saith Aristotle: out of the abundance of the heart the mouth speaketh, saith the spirit of God, and Democritus taught that Speech was a certaine flowing of reason;
Says Aristotle: out of the abundance of the heart the Mouth speaks, Says the Spirit of God, and Democritus taught that Speech was a certain flowing of reason;
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it came from a hart that loathed vncleannesse, that Iohn Baptist so boldly checkt Herod, saying, it is not lawfull for thee to haue thy brother Phillips wife;
it Come from a heart that loathed uncleanness, that John Baptist so boldly checked Herod, saying, it is not lawful for thee to have thy brother Phillips wife;
such Iacobs, such Eliahs, and such Iohns are all the true children of God, they be euer like Iohn and Iames Boanerges, sons of Thunder, with boldnesse & confidence crying out against sinne though it weare a crowne, swaie a scepter,
such Iacobs, such Elijah's, and such Iohns Are all the true children of God, they be ever like John and James Boanerges, Sons of Thunder, with boldness & confidence crying out against sin though it wear a crown, sway a sceptre,
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Oh then let the Tongues of all that loue God and regard his honour be like those that sate vpon the Apostles, fierie tongues to consume and burne vp sinne, what though Sathan frowne and the worldlings furiously rage together,
O then let the Tongues of all that love God and regard his honour be like those that sat upon the Apostles, fiery tongues to consume and burn up sin, what though Sathan frown and the worldlings furiously rage together,
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in these words the holy patriarch deliuereth the cause why hee so bitterly inueyeth against Simeon and Leui, and also why hee is so carefull to wind himselfe out of Infamie, and free or cleere his name from all imputation of crueltie;
in these words the holy patriarch Delivereth the cause why he so bitterly inveyeth against Simeon and Levi, and also why he is so careful to wind himself out of Infamy, and free or clear his name from all imputation of cruelty;
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they then which follow this interpretation, referre the former part of the words to Shechem, and the latter part to Ioseph, whom Simeon and Leui would haue slaine;
they then which follow this Interpretation, refer the former part of the words to Shechem, and the latter part to Ioseph, whom Simeon and Levi would have slain;
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indeed Moses when before his death he blessed the Tribes of Israel, compareth the familie of Ioseph to a Bullocke, and there the hebrewe word Shor is vsed;
indeed Moses when before his death he blessed the Tribes of Israel, compareth the family of Ioseph to a Bullock, and there the hebrew word Shor is used;
and therefore I thinke, that by these words they digged downe a wall, Iacob onely expresseth the Violence of their passion, by the streame whereof they were carried headlong vnto this cruel and bloodie act, making their entrance not by the Gates,
and Therefore I think, that by these words they dug down a wall, Iacob only Expresses the Violence of their passion, by the stream whereof they were carried headlong unto this cruel and bloody act, making their Entrance not by the Gates,
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though this be not directlie expressed, yet these wordes intimate as much, mentioned in the foure and thirtie chapter of Genesis, They went into the Citie boldly:
though this be not directly expressed, yet these words intimate as much, mentioned in the foure and thirtie chapter of Genesis, They went into the city boldly:
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and diuideth Follie; So then, these two sonnes of Iacob, because of their wrath and selfe-will, may iustly be tearmed Fooles and Madde-men, and so are such as paralell them in these humours, according to the saying of Salomon, He that is slowe to Anger or wrath, is of great wisedome,
and Divideth Folly; So then, these two Sons of Iacob, Because of their wrath and self-will, may justly be termed Fools and Madmen, and so Are such as parallel them in these humours, according to the saying of Solomon, He that is slow to Anger or wrath, is of great Wisdom,
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For in their wrath they slewe a man, &c. Iacob before declared how much hee abhorred the cruell murthering of Hamor and Shechem, when he called Simeon and Leui Cruell instruments in their Compacts:
For in their wrath they slew a man, etc. Iacob before declared how much he abhorred the cruel murdering of Hamor and Shechem, when he called Simeon and Levi Cruel Instruments in their Compacts:
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and faire to looke on, these are Knowledge and Zeale; and by them the children of GOD, like winged-Cherubins, are caried with speed to euery good Action:
and fair to look on, these Are Knowledge and Zeal; and by them the children of GOD, like winged-Cherubins, Are carried with speed to every good Actium:
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but the wings of a wicked-soule, are like the wings of the Locustes, spoken of in the Reuelation, The sound whereof, were like vnto the sound of Charrets,
but the wings of a wicked-soule, Are like the wings of the Locusts, spoken of in the Revelation, The found whereof, were like unto the found of Charets,
shewe that this fact of Simeon and Leui, is inexcusable, and therefore it condemneth the doctrine of diuerse Writers, who haue pleaded in the behalfe of these two sonnes,
show that this fact of Simeon and Levi, is inexcusable, and Therefore it Condemneth the Doctrine of diverse Writers, who have pleaded in the behalf of these two Sons,
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First, some of the Rabbines haue excused this act of Simeon and Leui, because Hamor & Shechem went first about to breake the Couenant, thinking to spoyle them of that they had;
First, Some of the Rabbis have excused this act of Simeon and Levi, Because Hamor & Shechem went First about to break the Covenant, thinking to spoil them of that they had;
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but this allegation maketh nothing for the iustifying of these two brethrē in euil, for God knoweth how to turn the wicked enterprises of men to his owne Glorie, neither did these furious mē •ime at any such ends, as the hatred of vice & the glory of God, but only to satisfy their own reuēgefull minds
but this allegation makes nothing for the justifying of these two brothers in evil, for God Knoweth how to turn the wicked enterprises of men to his own Glory, neither did these furious men •ime At any such ends, as the hatred of vice & the glory of God, but only to satisfy their own revengeful minds
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Fifthly, some proceeding further, haue defended both their fact, and the manner of it, calling their craft & dissimulation, a prudent caution: and their reasons be these,
Fifthly, Some proceeding further, have defended both their fact, and the manner of it, calling their craft & dissimulation, a prudent caution: and their Reasons be these,
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Secondly, there is a text of scripture alledged for this purpose, out of Iudith, where it is saide, that the Lord gaue vnto Simeon a sworde to take reuenge vpon the strangers, that opened the wombe of the virgin & defiled her,
Secondly, there is a text of scripture alleged for this purpose, out of Iudith, where it is said, that the Lord gave unto Simeon a sword to take revenge upon the Strangers, that opened the womb of the Virgae & defiled her,
and therefore against this booke which is no Canonicall Scripture, where their zeale is commended, we may expose the censure and sentence of Iacob which saith, That they did it in their selfe will, therefore not by any motion of Gods spirit: Also he curseth them, saying:
and Therefore against this book which is no Canonical Scripture, where their zeal is commended, we may expose the censure and sentence of Iacob which Says, That they did it in their self will, Therefore not by any motion of God's Spirit: Also he Curseth them, saying:
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Cursed be their wrath, &c. There be two kindes of cursing, the one proceeding from a Tongue, vnder which there is a poison of Aspes, and this is damnable.
Cursed be their wrath, etc. There be two Kinds of cursing, the one proceeding from a Tongue, under which there is a poison of Asps, and this is damnable.
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Curse bee their wrath, &c. Iacob spareth not his owne sonnes, but pronounceth against them the curse of GOD, laying aside all naturall affection, and Fatherlie disposition;
Curse be their wrath, etc. Iacob spares not his own Sons, but pronounceth against them the curse of GOD, laying aside all natural affection, and Fatherly disposition;
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Partialitie is like to the euill and lying spirit in the mouth of Ahabs Prophets, it corrupteth both Pulpits and Tribunals, it maketh Iudges which should punish sinnes, blinde,
Partiality is like to the evil and lying Spirit in the Mouth of Ahabs prophets, it corrupteth both Pulpits and Tribunals, it makes Judges which should Punish Sins, blind,
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and Preachers that should crie out against sinne, Dumb-dogges; Partialitie maketh great personages presume, and assume a Libertie and priuiledge in sinning;
and Preachers that should cry out against sin, Dumb-dogges; Partiality makes great Personages presume, and assume a Liberty and privilege in sinning;
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but would Iudges and Ministers doe as Iacob did, lay aside all Respects, the Tribunall, and the Pulpit would bee more regarded, and sinne better restrained.
but would Judges and Ministers do as Iacob did, lay aside all Respects, the Tribunal, and the Pulpit would be more regarded, and sin better restrained.
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and recompenced with a Diuision; They were brethren in euill, and Confederates in mischiefe, and therefore they must be Separated and Diuided in Israell; Heerein the speech of the Prophet is proued true;
and recompensed with a Division; They were brothers in evil, and Confederates in mischief, and Therefore they must be Separated and Divided in Israel; Herein the speech of the Prophet is proved true;
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The Fathers haue eaten sower Grapes, and the Childrens teeth are set on edge: For, for the sinnes of Simeon and Leui these two tribes or families are punished;
The Father's have eaten sour Grapes, and the Children's teeth Are Set on edge: For, for the Sins of Simeon and Levi these two tribes or families Are punished;
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for Simeon had no possession or inheritance by himselfe, but was intermingled with Iudah ▪ and was constrained afterward by force of Arms to enlarge his bounds;
for Simeon had no possession or inheritance by himself, but was intermingled with Iudah ▪ and was constrained afterwards by force of Arms to enlarge his bounds;
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And some are of opinion that the poore Scribes which were dispersed in Israel, came of Simeon; howsoeuer, certain it is, that the tribe of Simeō was ignoble, base,
And Some Are of opinion that the poor Scribes which were dispersed in Israel, Come of Simeon; howsoever, certain it is, that the tribe of Simeō was ignoble, base,
whether it was for this act against the Sichemites, or for that Simeon was ringleader in the conspiracie against Ioseph, for which cause afterwards, Ioseph of all the rest, pickt him out to be his pledge and prisoner;
whither it was for this act against the Sichemites, or for that Simeon was ringleader in the Conspiracy against Ioseph, for which cause afterwards, Ioseph of all the rest, picked him out to be his pledge and prisoner;
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Or for that Zimri, a prince of the tribe of Simeon had lately committed vncleannes with the Madianitish Cosbi: or else for because Iudas Iscariot, that betraide our SAVIOVR, was foreseene by Moses, to be of the tribe of Simeon; I knowe not,
Or for that Zimri, a Prince of the tribe of Simeon had lately committed uncleanness with the Madjanitish Cozbi: or Else for Because Iudas Iscariot, that betrayed our SAVIOR, was foreseen by Moses, to be of the tribe of Simeon; I know not,
but only some cities allotted vnto them among the rest of the Tribes, to the number of 48. they went also wādring vp & down to gather the Tythes of their inheritāce.
but only Some cities allotted unto them among the rest of the Tribes, to the number of 48. they went also wandering up & down to gather the Tithes of their inheritance.
for this speech, & other instāces, diuerse heretikes, as the Marcionites, the Valentinians, and the Carpocratians reiected the olde Testament, and affirmed God the Author thereof to be an euill God,
for this speech, & other instances, diverse Heretics, as the Marcionites, the Valentinians, and the Carpocratians rejected the old Testament, and affirmed God the Author thereof to be an evil God,
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these speeches seeme to be as contrarie one to the other, as light, and darknes, Christ and Belial, God and Mammon: and yet if we obserue this distinction, we shall easilie reconcile them, Punishments are twofold, temporall, & aeternall;
these Speeches seem to be as contrary one to the other, as Light, and darkness, christ and Belial, God and Mammon: and yet if we observe this distinction, we shall Easily reconcile them, Punishments Are twofold, temporal, & Eternal;
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tēporall punishmēts haue their end in this life, aeternall, are such as appertain to euerlasting damnation. Now then in Deuteronomie, God speaketh of tēporall punishments, & in Ezechiel, of aeternall;
temporal punishments have their end in this life, Eternal, Are such as appertain to everlasting damnation. Now then in Deuteronomy, God speaks of temporal punishments, & in Ezechiel, of Eternal;
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therefore cōcerning the punishments of this life, as sicknes, pouertie, banishment, death, & such like, no man can be said to suffer thē vniustly, because there is none perfect;
Therefore Concerning the punishments of this life, as sickness, poverty, banishment, death, & such like, no man can be said to suffer them unjustly, Because there is none perfect;
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or if they suffer death for their sake, as Dauids child borne in adultery did, yet haue they no iniurie done vnto them, for death is due vnto them also,
or if they suffer death for their sake, as David child born in adultery did, yet have they no injury done unto them, for death is due unto them also,
therefore it is not vniust if God punish that part of the parents in the children, Plutarch being an Ethnike, did consider and vnderstand this equitie in God,
Therefore it is not unjust if God Punish that part of the Parents in the children, Plutarch being an Ethnic, did Consider and understand this equity in God,
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and therefore he accuseth the rashnes of such men, who so often as these things doe happen, complaine, that God dealeth cruelly, saying, The Eye is grieued, & the veine of the Arme is lanced,
and Therefore he Accuseth the rashness of such men, who so often as these things do happen, complain, that God deals cruelly, saying, The Eye is grieved, & the vein of the Arm is lanced,
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And so here Simeon and Leui commit murther, & their posteritie therefore are dispersed in Iacob, and scattered in Israell. Seeing then as Plutarch saith, in the bodie one member doth suffer for an other, it is no absurd thing that the same should happen in the societie of men.
And so Here Simeon and Levi commit murder, & their posterity Therefore Are dispersed in Iacob, and scattered in Israel. Seeing then as Plutarch Says, in the body one member does suffer for an other, it is no absurd thing that the same should happen in the society of men.
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and which like the Beare, that Daniel saw in his vision, will not be content with one, but they must haue three ribbes in their mouthes, at length finde it true, that pouertie is the daughter of plentie, euen as Peace is the childe of Warre;
and which like the Bear, that daniel saw in his vision, will not be content with one, but they must have three ribs in their mouths, At length find it true, that poverty is the daughter of plenty, even as Peace is the child of War;
what is more contrarie to Aboundance then Beggerie? and therefore God out of his wisedome punisheth the auaricious mindes and vnsatiable desires of Rich men, with penurie and want, forcing them as Iob saith, to spewe vp the riches which they haue deuoured:
what is more contrary to Abundance then Beggary? and Therefore God out of his Wisdom Punisheth the avaricious minds and unsatiable Desires of Rich men, with penury and want, forcing them as Job Says, to spew up the riches which they have devoured:
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And hereby hee inflicteth vpon them a most grieuous paine, because there is no worme like Want, no Torment like Pouertie, to him that maketh Golde his God,
And hereby he inflicteth upon them a most grievous pain, Because there is no worm like Want, no Torment like Poverty, to him that makes Gold his God,
How many of the children of Vsurers, Extortioners, Fraudulent Merchants, Inclosers, and Land-rackers, continue in the estate that their Fathers lefte them? Not one of a hundreth;
How many of the children of Usurers, Extortioners, Fraudulent Merchant's, Inclosers, and Land-rackers, continue in the estate that their Father's left them? Not one of a Hundredth;
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but falles like Lucifer, into the bottomles pitte of Distresse, and Pouertie. Loe here the finger of God, which maketh the Rich mans golde to bee corrupt,
but falls like Lucifer, into the bottomless pit of Distress, and Poverty. Lo Here the finger of God, which makes the Rich men gold to be corrupt,
The Lasciuious Chamberer and Wanton, that like a Spider, spendeth his bodie in weauing the webbe of carnall pleasure, that lyeth vpon a bed of Yuorie, deckt with laces and hung with Carpets of Aegipt, & that like Samson, lyeth and sleepeth vpon his Dalilahs knee, at length like the Prodigall Sonne, falles into the griping jawes of Miserie, and is forced to crie Peccaui, when he findes, that his Seede-time of Mirth, is turned into a Haruest of Mourning, and his day of reioycing, into a darke night of sorrowe. This alteration neuer alters;
The Lascivious Chamberer and Wanton, that like a Spider, spendeth his body in weaving the web of carnal pleasure, that lies upon a Bed of Ivory, decked with laces and hung with Carpets of Egypt, & that like samson, lies and Sleepeth upon his Delilahs knee, At length like the Prodigal Son, falls into the gripping Jaws of Misery, and is forced to cry Peccaui, when he finds, that his Seedtime of Mirth, is turned into a Harvest of Mourning, and his day of rejoicing, into a dark night of sorrow. This alteration never alters;
The like may be iustified in euerie other sinne, which though like the Locustes, spoken of by Iohn, They haue haire and faces like women, beautifull to looke vpon,
The like may be justified in every other sin, which though like the Locusts, spoken of by John, They have hair and faces like women, beautiful to look upon,
and bee pleasant at the first taste, yet are they tayled like Scorpions, and their sting is Repentance. The issue of Pride, is Shame and Contempt. For they that are clad in Scarlet shall embrace the dung, saith the Prophet;
and be pleasant At the First taste, yet Are they tailed like Scorpions, and their sting is Repentance. The issue of Pride, is Shame and Contempt. For they that Are clad in Scarlet shall embrace the dung, Says the Prophet;
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For, Woe bee to them that laugh, for they shall mourne, saith CHRIST; And the ende of Vnion in mischiefe, is Diuision and Dispersion; For so saith Iacob, concerning Simeon and Leui, who were brethren in euill,
For, Woe be to them that laugh, for they shall mourn, Says CHRIST; And the end of union in mischief, is Division and Dispersion; For so Says Iacob, Concerning Simeon and Levi, who were brothers in evil,
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IVdah was the fourth sonne of Iacob and Leah, & his Name by interpretation, is Confession, or praise; for when Leah had borne him, shee saide Now will I praise the Lord,
Judah was the fourth son of Iacob and Leah, & his Name by Interpretation, is Confessi, or praise; for when Leah had born him, she said Now will I praise the Lord,
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and vttereth the Thankefulnes of her heart, in naming her childe Iudah, which word is deriued of Iudah, to praise; wherein she teacheth all men, So to multiplie the praises of God,
and uttereth the Thankfulness of her heart, in naming her child Iudah, which word is derived of Iudah, to praise; wherein she Teaches all men, So to multiply the praises of God,
as the Prophet saith, Sing vnto the Lord, a new Song the skirts of the Ephod that Aarō wore, were hūg about with Pomgranates & golden Bels, the Pomgranate nourisheth, & a Bell soundeth.
as the Prophet Says, Sing unto the Lord, a new Song the skirts of the Ephod that Aarō wore, were hung about with Pomegranates & golden Bells, the Pomegranate Nourishes, & a Bell soundeth.
Euery iointe then that we looke vpon, may be like the red letter in a Kalender, to put vs in minde that euery day ought to bee a holiday vnto the Lord, wherein the Sacrifice of Thanksgiuing must be offered:
Every joint then that we look upon, may be like the read Letter in a Calendar, to put us in mind that every day ought to be a holiday unto the Lord, wherein the Sacrifice of Thanksgiving must be offered:
for this he so often punished and plagued the Israelites, because they forgot him in the Desart, who had done such wonders for their sakes in the land of Ham; The wise man saith, The hope of an ingratefull person shall vanish like snowe in winter.
for this he so often punished and plagued the Israelites, Because they forgotten him in the Desert, who had done such wonders for their sakes in the land of Ham; The wise man Says, The hope of an ingrateful person shall vanish like snow in winter.
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I can compare such persons as are vnthankfull to God, to nothing so fitlie, as to a certaine Birde, called by Catullus, Caprimulgus, which vseth in the Night to sucke the vdders of Goates,
I can compare such Persons as Are unthankful to God, to nothing so fitly, as to a certain Bird, called by Catullus, Caprimulgus, which uses in the Night to suck the udders of Goats,
now changeth his phrase, and stile, turning his maledictions into benedictions, when hee speaketh to Iudah, Iudah had committed incest with his daughter in law Thamar, as well as Reuben with Bilha; and Iudahs hand was in the spoyle of the Sichemites, as well as Simeons and Leuies; yet Iacob passeth ouer his offences,
now changes his phrase, and style, turning his maledictions into benedictions, when he speaks to Iudah, Iudah had committed Incest with his daughter in law Tamar, as well as Reuben with Bilha; and Judas hand was in the spoil of the Sichemites, as well as Simeons and Levies; yet Iacob passes over his offences,
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yet he confessed it, and no doubt was sorie for it, for he said, shee is more righteous thē I, for she hath done this because I gaue her not vnto Shelah my sonne.
yet he confessed it, and no doubt was sorry for it, for he said, she is more righteous them I, for she hath done this Because I gave her not unto Shelah my son.
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Here he acknowledgeth his vnrighteousnes, which is the first steppe of repentance, and abstaines from the company of Thamar, as being sorrie for that which was past, which is the second step to Grace, his confession with his contrition, caused Iacob to burie his fault in the graue of Obliuion. Againe, his Charitie and Compassion was shewed towardes Ioseph, who being by his malicious brethren cast into a pitte, there to be starued to death, was saued by the aduise of Iudah, who saide vnto his other brethren Come, and let vs sell him to the Ismaelites,
Here he acknowledgeth his unrighteousness, which is the First step of Repentance, and abstains from the company of Tamar, as being sorry for that which was passed, which is the second step to Grace, his Confessi with his contrition, caused Iacob to bury his fault in the graven of Oblivion. Again, his Charity and Compassion was showed towards Ioseph, who being by his malicious brothers cast into a pit, there to be starved to death, was saved by the advise of Iudah, who said unto his other brothers Come, and let us fell him to the Ismaelites,
because it was done out of pitie and compassion, to auoide a greater mischiefe. The Chaldee Paraphrast in steede of these wordes, Iudah, thy Brethren shall praise thee:
Because it was done out of pity and compassion, to avoid a greater mischief. The Chaldee Paraphrast in steed of these words, Iudah, thy Brothers shall praise thee:
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Now, what it was that Iudah confessed, I cannot coniecture, vnlesse it be his sinne with Thamar, and the selling of Ioseph to the Ismaelites, the storie whereof, (it may bee) hee tolde his Father, after his returne out of Aegipt, the better to perswade him that Ioseph was aliue,
Now, what it was that Iudah confessed, I cannot conjecture, unless it be his sin with Tamar, and the selling of Ioseph to the Ismaelites, the story whereof, (it may be) he told his Father, After his return out of Egypt, the better to persuade him that Ioseph was alive,
or as it is in the hebrewe, Iudah thou shalt be called Iudah, or Praise: the first blessing then that Iacob bestoweth vpon Iudah, is Glorie, his tribe must be more glorious then any of the other tribes of Israel; first in regard of the kingdome,
or as it is in the hebrew, Iudah thou shalt be called Iudah, or Praise: the First blessing then that Iacob bestoweth upon Iudah, is Glory, his tribe must be more glorious then any of the other tribes of Israel; First in regard of the Kingdom,
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the first of these may be called Gods praise, the second the Diuels praise. Gods praise is that of which the Apostle speaketh, saying, When the Lord shall come,
the First of these may be called God's praise, the second the Devils praise. God's praise is that of which the Apostle speaks, saying, When the Lord shall come,
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this was Iohn Baptists Cordiall, when the Iewes said, hee had the diuell; this was Peters Cordiall, when the Iewes mocked him and the rest of the Apostles,
this was John Baptists Cordial, when the Iewes said, he had the Devil; this was Peter's Cordial, when the Iewes mocked him and the rest of the Apostles,
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and said they are full of new wine, and this was Pauls Cordiall, when the scoffing Athenians tearmed him a Babler; the more righteous a man is, the lesse praise hee is to expect in this world,
and said they Are full of new wine, and this was Paul's Cordial, when the scoffing Athenians termed him a Babbler; the more righteous a man is, the less praise he is to expect in this world,
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and inspired by his spirit, as they will praise and allowe of those things, which they shall thinke worthie to be praised, which benefit of God is not common;
and inspired by his Spirit, as they will praise and allow of those things, which they shall think worthy to be praised, which benefit of God is not Common;
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secondly what praise soeuer is giuen vnto him, let him turne all that vpon God himselfe, who is the author of all good things, taking speciall heed that he be not desirous out of a vaineglorious humour, to be praised of men.
secondly what praise soever is given unto him, let him turn all that upon God himself, who is the author of all good things, taking special heed that he be not desirous out of a vainglorious humour, to be praised of men.
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as it appeared in Herod, Antiochus, Philip the Macedonian, Alexander the great, Dyonisius of Sicilie, Sylla, Crassus, Nero and diuerse others, who by this oilie language, were inspired with arrogancie, selfe-loue, and vaineglorie:
as it appeared in Herod, Antiochus, Philip the Macedonian, Alexander the great, Dionysius of Sicily, Sylla, Crassus, Nero and diverse Others, who by this oily language, were inspired with arrogancy, Self-love, and vainglory:
if they were so wise to discouer the vanitie hereof liuing in darkenesse, much more ought we that are the children of light to detest this Sweet poyson: against which this is the most Soueraigne Antidote; If thy friend praise thee to thy face, giue no countenance to his wordes,
if they were so wise to discover the vanity hereof living in darkness, much more ought we that Are the children of Light to detest this Sweet poison: against which this is the most Sovereign Antidote; If thy friend praise thee to thy face, give no countenance to his words,
and his Orators, who (as Diogenes affirmed) are worse then Crowes, should in stead of liuing men be compelled to pray vpon carrine, the fittest foode for such rauenous Harpies, and greedie fowles.
and his Orators, who (as Diogenes affirmed) Are Worse then Crows, should in stead of living men be compelled to pray upon carrine, the Fittest food for such ravenous Harpies, and greedy fowls.
here Iacob prophecieth of the victorie that the children of Iudah should haue ouer the Chanaanites; and this prophecie was in part presently fulfilled after the death of Iosuah, at what time the tribe of Iudah by the appointment of God went first vp to fight against the Chanaanites, and ouerthrew Adoni-bezek, but it was more euidently accomplished, when Dauid triumphed ouer them;
Here Iacob Prophesieth of the victory that the children of Iudah should have over the Canaanites; and this prophecy was in part presently fulfilled After the death of Joshua, At what time the tribe of Iudah by the appointment of God went First up to fight against the Canaanites, and overthrew Adonibezek, but it was more evidently accomplished, when David triumphed over them;
but who seeth not that both our Sauiour, and also the Apostle, in these alleaged places speake onely against priuate quarrels and dissentions betwixt man and man;
but who sees not that both our Saviour, and also the Apostle, in these alleged places speak only against private quarrels and dissensions betwixt man and man;
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Warre is a hostile dissention, whereby through the Princes edict, mischiefes are repressed by force of armes, to the end that people may quietly & peaceably maintaine iustice and godlinesse.
War is a hostile dissension, whereby through the Princes edict, mischiefs Are repressed by force of arms, to the end that people may quietly & peaceably maintain Justice and godliness.
This definition of warre, sheweth which is Iust & which Vniust; first it is called a hostile dissention, because contrarie vnto War is Peace, for as peace is a kind of Vnion; so warre is a kind of Dissention; and this word hostile is added to make a difference betwixt it,
This definition of war, shows which is Just & which Unjust; First it is called a hostile dissension, Because contrary unto War is Peace, for as peace is a kind of union; so war is a kind of Dissension; and this word hostile is added to make a difference betwixt it,
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secondly to make warre iust, there is required the edict and authoritie of the Magistrate, who beareth the sword, without whose commaund or consent, it is not lawfull to take Armes;
secondly to make war just, there is required the edict and Authority of the Magistrate, who bears the sword, without whose command or consent, it is not lawful to take Arms;
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this condemneth all mercenarie soldiers, who by couetousnesse, as their conducter are drawn out of their natiue soile to follow and fight vnder forreyne ensignes, these are not true soldiers,
this Condemneth all mercenary Soldiers, who by covetousness, as their Conductor Are drawn out of their native soil to follow and fight under foreign ensigns, these Are not true Soldiers,
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in this clause of the definition, is set down the true cause of war, which is to punish offendours, such was the war of the ten tribes against Beniamin for offering violēce to the Leuites wife;
in this clause of the definition, is Set down the true cause of war, which is to Punish offenders, such was the war of the ten tribes against Benjamin for offering violence to the Levites wife;
lastly the end of a iust war is, that the people may quietly maintaine iustice and godlines, according to that of Saint Austin, All things are quiet when warres be made,
lastly the end of a just war is, that the people may quietly maintain Justice and godliness, according to that of Saint Austin, All things Are quiet when wars be made,
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that Warre, wherein these conditions or circumstances are obserued, is without all controuersie most lawfull, and where the sword is thus drawen, it is euer at the last victorious:
that War, wherein these conditions or Circumstances Are observed, is without all controversy most lawful, and where the sword is thus drawn, it is ever At the last victorious:
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of the contrary part Victorie in battell, Plentie and health, are Gods great blessings, wherewith he endoweth such as serue him in truth & sincerity, the first of these is Iudahs portion,
of the contrary part Victory in battle, Plenty and health, Are God's great blessings, wherewith he endoweth such as serve him in truth & sincerity, the First of these is Judas portion,
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Thy fathers sonnes shall bowe downe vnto thee, &c. Here Reubens royall prerogatiue is giuen vnto Iudah, for hee is ordained Lord and King of all his brethren, this was not presently accomplished for Ioseph; for the time present had the temporal honor,
Thy Father's Sons shall bow down unto thee, etc. Here Reubens royal prerogative is given unto Iudah, for he is ordained Lord and King of all his brothers, this was not presently accomplished for Ioseph; for the time present had the temporal honour,
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As it is a great happinesse, and a blessing that commeth from the Lord, in this world to be seated in the throne of honour and soueraigntie by the speciall ordinance and appointment of God,
As it is a great happiness, and a blessing that comes from the Lord, in this world to be seated in the throne of honour and sovereignty by the special Ordinance and appointment of God,
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as Iudah was, for he that is thus installed, is a God vpon earth; so contrariwise to bee aduanced by Sathan vnto power and dignitie, which often falleth out by the permission of God, is a miserable,
as Iudah was, for he that is thus installed, is a God upon earth; so contrariwise to be advanced by Sathan unto power and dignity, which often falls out by the permission of God, is a miserable,
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but the power of good Princes and Potentates is by speciall ordination, and the soueraigntie of tyrants by permission, the first are sent & annointed by God for the good of the people,
but the power of good Princes and Potentates is by special ordination, and the sovereignty of Tyrants by permission, the First Are sent & anointed by God for the good of the people,
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and yet though they be wicked, the people are bound to bowe their neckes vnto them, because S. Paul saith Let euery soule be subiect to the higher powers, for howsoeuer they bee good or euill, their soueraigntie either actiuely or passiuely is deriued frō God, by whom Kings doe raigne, and this power of God thus communicated, is in them absolute and independant.
and yet though they be wicked, the people Are bound to bow their necks unto them, Because S. Paul Says Let every soul be Subject to the higher Powers, for howsoever they be good or evil, their sovereignty either actively or passively is derived from God, by whom Kings do Reign, and this power of God thus communicated, is in them absolute and independent.
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that they should be a nation Couragious & fearlesse, their Courage is manifested, in that they be compared vnto a Lions whelp comming from the spoile, and their fearelesnesse, in that they shall lie down as a Lyon,
that they should be a Nation Courageous & fearless, their Courage is manifested, in that they be compared unto a Lions whelp coming from the spoil, and their fearelesnesse, in that they shall lie down as a lion,
Secondly he is likened to a Lion & a Lionesse Couchāt or lying down; other beasts hauīg killed their pray, betake thē selues to flight, being caried away with a natural feare,
Secondly he is likened to a lion & a Lioness Couchant or lying down; other beasts having killed their prey, betake them selves to flight, being carried away with a natural Fear,
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this was fulfilled in Dauid and his sonne Salomon; Dauid was this Lyons whelp, who conquered the Philistines, Moabites, Ammonites, Idumaeans, and the Syrians, euen to Euphrates; and Salomon was the old Lyon, for in his raigne peace flourished,
this was fulfilled in David and his son Solomon; David was this Lyons whelp, who conquered the philistines, Moabites, Ammonites, Idumaeans, and the Syrians, even to Euphrates; and Solomon was the old lion, for in his Reign peace flourished,
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and the noise of broken pitchers ouerthrowe the whole hoste of the Midianites, and with a stone out of a sling dash out the braines of the mightie giant Goliah, and this hee doth by strengthening weakenesse,
and the noise of broken pitchers overthrown the Whole host of the midianites, and with a stone out of a sling dash out the brains of the mighty giant Goliath, and this he does by strengthening weakness,
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it had not beene possible that the Israelites, being but a handfull in comparison of the Chanaanites and their confederates, should euer haue obtained such worthie victories,
it had not been possible that the Israelites, being but a handful in comparison of the Canaanites and their confederates, should ever have obtained such worthy victories,
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the greatest intricacie in this speech of Iacob lieth in the word Shiloh, which some deriue of Shalah, which is to bee peaceable, others to Shalach to send; some read Shil-oh deuiding the word, which signifieth which to him, supplying are due or laid vp, but it is most like to come of Shil, which is a Sonne, and then Shiloh is by interpretation his Sonne, howsoeuer whether by Shiloh be vnderstood peaceable, or which to him is laid vp,
the greatest intricacy in this speech of Iacob lies in the word Shiloh, which Some derive of Shalah, which is to be peaceable, Others to Shalach to send; Some read Shil-oh dividing the word, which signifies which to him, supplying Are due or laid up, but it is most like to come of Shil, which is a Son, and then Shiloh is by Interpretation his Son, howsoever whither by Shiloh be understood peaceable, or which to him is laid up,
and in all the Iewish ceremonies, and he is the onely begotten sonne of God, till whose comming, Iacob prophecies that the Scepter shal abide in the tribe of Iudah, but afterward, the poople shall bee gathered or bee obedient vnto him;
and in all the Jewish ceremonies, and he is the only begotten son of God, till whose coming, Iacob prophecies that the Sceptre shall abide in the tribe of Iudah, but afterwards, the people shall be gathered or be obedient unto him;
and say that by the word Shebeth, which signifieth a Scepter, or a Rod; is onely vnderstood that Affliction, which the Iewes should endure till Messiah; indeed it cannot bee denied,
and say that by the word Shebeth, which signifies a Sceptre, or a Rod; is only understood that Affliction, which the Iewes should endure till Messiah; indeed it cannot be denied,
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but that Shebeth, or a Rod, betokeneth Tribulation & oppression; for so it is taken in the second psalme, where Dauid saith thou shalt bruise them with a rod of Iron,
but that Shebeth, or a Rod, Betokeneth Tribulation & oppression; for so it is taken in the second psalm, where David Says thou shalt bruise them with a rod of Iron,
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The Scepter shal not depart frō Iudah after that Messiah is come, for he (say they) shall restore the kingdome of Iudah, thus they imagine and dreame that Christ shall bee a Temporall Monarch, but this doth flatly repugne, both the meaning of Iacob, & the letter of the Text, which cannot beare any such interpretation.
The Sceptre shall not depart from Iudah After that Messiah is come, for he (say they) shall restore the Kingdom of Iudah, thus they imagine and dream that christ shall be a Temporal Monarch, but this does flatly repugn, both the meaning of Iacob, & the Letter of the Text, which cannot bear any such Interpretation.
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Thirdly, Rabbi Salomon granteth that according to this prophecie, the Scepter shall continue in the tribe of Iudah, till Messiah come, but yet he denieth that Messiah is come,
Thirdly, Rabbi Solomon grants that according to this prophecy, the Sceptre shall continue in the tribe of Iudah, till Messiah come, but yet he Denieth that Messiah is come,
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but this is most ridiculous, for it is notoriously euident to all the world, that they haue no commonwealth in Chanaan, the Land of promise, of which place onely Iacob spake;
but this is most ridiculous, for it is notoriously evident to all the world, that they have no commonwealth in Canaan, the Land of promise, of which place only Iacob spoke;
Fourthly, some hebrewes take Shiloh for the proper name of that citie where the Arke of God continued a long time, whereupon they make this exposition, The Scepter shall not depart from Iudah, till Shiloh come:
Fourthly, Some hebrews take Shiloh for the proper name of that City where the Ark of God continued a long time, whereupon they make this exposition, The Sceptre shall not depart from Iudah, till Shiloh come:
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first neither Saul, nor Hieroboā were created kings in Shiloh, but the one in Nizpeh, the other in Sichem; secondly, it is absurde to affirme that the Scepter was taken from Iudah, and giuen to Saul, before Iudah had any regal authoritie,
First neither Saul, nor Hieroboan were created Kings in Shiloh, but the one in Nizpah, the other in Sichem; secondly, it is absurd to affirm that the Sceptre was taken from Iudah, and given to Saul, before Iudah had any regal Authority,
for it is most cleare, that while Israel was ruled by Iudges, most of them were of other Tribes; Iudahs authoritie ouer his brethren began to be absolute onely in Dauid & his posteritie;
for it is most clear, that while Israel was ruled by Judges, most of them were of other Tribes; Judas Authority over his brothers began to be absolute only in David & his posterity;
& as for Hieroboam, though the Ten Tribes called him vnto the assemblie, and made him King ouer al Israel, yet the Tribes of Iudah & Beniamin followed the house of Dauid; in which family the Scepter continued till the comming of Shiloh; thirdly, Shiloh the citie in the time of K. Saul was forsaken and became desolate;
& as for Jeroboam, though the Ten Tribes called him unto the assembly, and made him King over all Israel, yet the Tribes of Iudah & Benjamin followed the house of David; in which family the Sceptre continued till the coming of Shiloh; Thirdly, Shiloh the City in the time of K. Saul was forsaken and became desolate;
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and caried away captiue to Babylon: after whom say they, noe of Dauids posterity raigned ouer the Iewes, this was also the opinion of Iulian the Apostata, as Cyrill saith.
and carried away captive to Babylon: After whom say they, no of David posterity reigned over the Iewes, this was also the opinion of Iulian the Apostata, as Cyril Says.
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Here we may see the obstinacie of the Iewish nation, who rather thē they wil acknowledge the Messiah to be come, will wrest the Scriptures against all reason;
Here we may see the obstinacy of the Jewish Nation, who rather them they will acknowledge the Messiah to be come, will wrest the Scriptures against all reason;
Againe whereas they affirme that after the Captiuitie of Zedekiah, none of the tribe of Iudah, or linage of Dauid swaide the Iewish Scepter; I answere, that it is a meere vntruth;
Again whereas they affirm that After the Captivity of Zedekiah, none of the tribe of Iudah, or lineage of David swaide the Jewish Sceptre; I answer, that it is a mere untruth;
for in the time of the Captiuitie, the Iewes that remained for seauentie yeares were permitted to choose themselues a Gouernour of the house Iudah, whom they called Reschgaluta: and after their delierie Zerubabel, the son of Selathiel was the prince of Iudah, and a captaine nad lawgiuer to the people.
for in the time of the Captivity, the Iewes that remained for seauentie Years were permitted to choose themselves a Governor of the house Iudah, whom they called Reschgaluta: and After their delierie Zerubbabel, the son of Selathiel was the Prince of Iudah, and a captain nad lawgiver to the people.
but no such condition can be gathered out of the words of Iacob, for he speaketh absolutely, that the Scepter shall not depart from Iudah, till Shiloh come;
but no such condition can be gathered out of the words of Iacob, for he speaks absolutely, that the Sceptre shall not depart from Iudah, till Shiloh come;
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furthermore though God sometimes make both conditionall promises and Comminations, yet it is obserued that the promises concerning the Messiah are euer absolute,
furthermore though God sometime make both conditional promises and Comminations, yet it is observed that the promises Concerning the Messiah Are ever absolute,
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now these alterations of the state of Israel being considered, wherein wee finde, that vnlesse it were onely vnder the kings, the gouernment was least of all exercised by the Tribe of Iudah; I would know how this can be iustified, that The Scepter did not depart from Iudah till Messiah came?
now these alterations of the state of Israel being considered, wherein we find, that unless it were only under the Kings, the government was least of all exercised by the Tribe of Iudah; I would know how this can be justified, that The Sceptre did not depart from Iudah till Messiah Come?
Eusebius is of opinion, that by these words of Iacob, The Scepter is not strictly and necessarily tyed to the Tribe of Iudah, till the comming of Messiah, but onely a Principalitie in respect of the other Tribes;
Eusebius is of opinion, that by these words of Iacob, The Sceptre is not strictly and necessarily tied to the Tribe of Iudah, till the coming of Messiah, but only a Principality in respect of the other Tribes;
seeing then that till the time of Dauid, the Scepter was neuer in Iudah, but onely when Othoniel, and Ibzah did Iudge Israel; how can the prophecie of Iacob be fulfilled? this exposition of Eusebius then doth no whit at all cleare this point in controuersie;
seeing then that till the time of David, the Sceptre was never in Iudah, but only when Othniel, and Ibzah did Judge Israel; how can the prophecy of Iacob be fulfilled? this exposition of Eusebius then does not whit At all clear this point in controversy;
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wherefore I thinke with Pererius, that the meaning of Iacob is this, When the tribe of Iudah shall be absolutely possessed of the Scepter, it shall keepe it continually till Shiloh come;
Wherefore I think with Pererius, that the meaning of Iacob is this, When the tribe of Iudah shall be absolutely possessed of the Sceptre, it shall keep it continually till Shiloh come;
As I said before, all those seuentie yeares, wherein the Iewes were captiues in Babylon; those that were left behind by Nabuzar-adan to dresse the vines,
As I said before, all those seuentie Years, wherein the Iewes were captives in Babylon; those that were left behind by Nabuzar-adan to dress the vines,
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and to till the land, had euermore license to choose themselues a gouernour of the house of Iudah, whom they called Reschgaluta; and after their returne from Babylon, Zerubabel of the same Tribe was their captaine,
and to till the land, had evermore license to choose themselves a governor of the house of Iudah, whom they called Reschgaluta; and After their return from Babylon, Zerubbabel of the same Tribe was their captain,
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for that they were as Rabbi Kimhi holdeth, by the mothers side of the Tribe of Iudah, and by the fathers side of the Tribe of Leui; and from these men downe to Hircanus and Aristobulus whom Herod slewe, there continued still the same line as Iosephus declareth;
for that they were as Rabbi Kimhi holds, by the mother's side of the Tribe of Iudah, and by the Father's side of the Tribe of Levi; and from these men down to Hircanus and Aristobulus whom Herod slew, there continued still the same line as Iosephus Declareth;
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S. Cyrill is of opinion, that the posteritie of Zerubabel held the Scepter, and exercised princely authoritie till Herod, but Iosephus that writ the historie of that Nation, auoucheth the contrarie, affirming, that the chiefe gouernment was in the Machabees and their line, who were of Leui, and that Aristobulus the sonne of Hircanus, the sonne of Simon was the first Leuite that wore a crowne;
S. Cyril is of opinion, that the posterity of Zerubbabel held the Sceptre, and exercised princely Authority till Herod, but Iosephus that writ the history of that nation, avoucheth the contrary, affirming, that the chief government was in the Maccabees and their line, who were of Levi, and that Aristobulus the son of Hircanus, the son of Simon was the First Levite that wore a crown;
in whose race it continued till the raigne of Herod; if then the Leuites swaied the Scepter, did not the Scepter, (contrarie to Iacobs prophecie and promise) depart from Iudah? It is answered that the Scepter was not taken away from Iudah, though the Leuites held it;
in whose raze it continued till the Reign of Herod; if then the Levites swayed the Sceptre, did not the Sceptre, (contrary to Iacobs prophecy and promise) depart from Iudah? It is answered that the Sceptre was not taken away from Iudah, though the Levites held it;
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because they that were both Priests and Princes, were by the mothers side of the Tribe of Iudah; this answere is not sufficient for though Iehoida the Priest married Iehothabeath, sister to Ahaziah the king of Iudah, yet it is vncertaine whether the high Priests did alwaies take their wiues out of the Tribe of Iudah, nay it is more probable that they did not;
Because they that were both Priests and Princes, were by the mother's side of the Tribe of Iudah; this answer is not sufficient for though Jehoida the Priest married Iehothabeath, sister to Ahaziah the King of Iudah, yet it is uncertain whither the high Priests did always take their wives out of the Tribe of Iudah, nay it is more probable that they did not;
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Therfore others vnderstand this prophecie of the seauentie Elders, called Sanhedrim; which were elected out of Iudah, to whom the cognisance, of the weightiest causes,
Therefore Others understand this prophecy of the seauentie Elders, called Sanhedrim; which were elected out of Iudah, to whom the cognisance, of the Weightiest Causes,
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and establishing of lawes, appertained, who were of such supreme authoritie, that they cited Herod, who hardly escaped the sentence of death for his contumacie;
and establishing of laws, appertained, who were of such supreme Authority, that they cited Herod, who hardly escaped the sentence of death for his contumacy;
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I will not deny, but that there was in those times, such a Sanhedrim, or Councell of Elders, resembling those seuentie auncientes appointed by Moses from GOD, to bee assistantes vnto him in the gouernment of Israel, yet it is vncertaine whether they were elected out of Iudah or no;
I will not deny, but that there was in those times, such a Sanhedrim, or Council of Elders, resembling those seuentie ancients appointed by Moses from GOD, to be assistants unto him in the government of Israel, yet it is uncertain whither they were elected out of Iudah or no;
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although there were of the Tribes of Leui & Beniamin among thē, yet the whole cōmonwealth had the name of Iudah, & also the kingdome was in this lot, tribe,
although there were of the Tribes of Levi & Benjamin among them, yet the Whole commonwealth had the name of Iudah, & also the Kingdom was in this lot, tribe,
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vntill Herod an Idumaean, who had married Mariamnes the daughter of Hyrcanus, by the speciall helpe and fauour of Anthonie, who ruled together with Octauius, obtained to be created king of Iurie, without any title or interest in the world;
until Herod an Idumaean, who had married Mariamnes the daughter of Hyrcanus, by the special help and favour of Anthony, who ruled together with Octavius, obtained to be created King of Jury, without any title or Interest in the world;
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Onkelos, and Rabbi Salomon doe thinke, that this speech doth indeed demonstrate the fertilitie or fruitfulnesse of Iudea; but yet they affirme, that these words are not to be taken properly, but figuratiuely;
Onkelos, and Rabbi Solomon do think, that this speech does indeed demonstrate the fertility or fruitfulness of Iudea; but yet they affirm, that these words Are not to be taken properly, but figuratively;
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herein say they, Iacob prophecyeth, that both old and young men in the Tribe of Iudah, shalbe iust and righteous, euer cleauing to the doctrine and the law of God;
herein say they, Iacob Prophesieth, that both old and young men in the Tribe of Iudah, shall just and righteous, ever cleaving to the Doctrine and the law of God;
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and lastly, by the Eyes red with wine, and the teeth white with milke, they vnderstand, the wine presses of Iudah, and the hilles and fields full of sheepe and corne;
and lastly, by the Eyes read with wine, and the teeth white with milk, they understand, the wine presses of Iudah, and the hills and fields full of sheep and corn;
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Secondly, victorie ouer his enemies, for his Hand shalbe in the necke of his enemies; Thirdly, principalitie, for his Fathers sonnes shall bow downe vnto him.
Secondly, victory over his enemies, for his Hand shall in the neck of his enemies; Thirdly, principality, for his Father's Sons shall bow down unto him.
Fourthlie, Courage, for as a Lyons-whelpe he shall come from the spoyle, and like the Lyon and the Lyonnesse, he shall couch or lie downe, and none shall stirre him vp. Fiftlie, Continuance of his Kingdome;
Fourthly, Courage, for as a Lion's-whelp he shall come from the spoil, and like the lion and the Lyonnesse, he shall couch or lie down, and none shall stir him up. Fiftly, Continuance of his Kingdom;
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for the Scepter shall not depart from him till the comming of CHRIST; And lastly, outward plentie or prosperitie, for hee shall binde his Asse-foale vnto the vine,
for the Sceptre shall not depart from him till the coming of CHRIST; And lastly, outward plenty or Prosperity, for he shall bind his Ass-foal unto the vine,
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The particulars of this Prophesie were temporally fulfilled in Iudahs posteritie, but spirituallie in Christ, who came of the Tribe of Iudah, and of the house of Dauid.
The particulars of this Prophesy were temporally fulfilled in Judas posterity, but spiritually in christ, who Come of the Tribe of Iudah, and of the house of David.
By these Cherubims, & these Elders, are meant all the Saints, both of the Old and the new-Testament, which offer vnto CHRIST the Sacrifice of Praise and Thankes-giuing.
By these Cherubims, & these Elders, Are meant all the Saints, both of the Old and the New Testament, which offer unto CHRIST the Sacrifice of Praise and Thanksgiving.
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They are not then the Adopted children of God, not the Brethren of Christ, that in stead of praysing him with their lips, scoffe at him, mocke him, spit vpon him, buffet him,
They Are not then the Adopted children of God, not the Brothers of christ, that in stead of praising him with their lips, scoff At him, mock him, spit upon him, buffet him,
oh no such black mouthed persons be the children of darkenesse, and the Brethren of Belial, as among the Ten lepers, that our Sauiour cleansed, one alone was found to be thankfull, the other nine went away,
o not such black mouthed Persons be the children of darkness, and the Brothers of Belial, as among the Ten lepers, that our Saviour cleansed, one alone was found to be thankful, the other nine went away,
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and if there be anie, the proportion of their number, is but as One to Nine; For Reformation then of this vice of Blasphemie & Swearing, wherby as S. Chysostome saith, Christ is continually crucified againe, it were to be wished that that Lawe made by Ludouicus Pius the king of France, were vniuersally established:
and if there be any, the proportion of their number, is but as One to Nine; For Reformation then of this vice of Blasphemy & Swearing, whereby as S. Chysostome Says, christ is continually Crucified again, it were to be wished that that Law made by Ludovicus Pius the King of France, were universally established:
and returne to the Brethren of CHRIST, of which number, whosoeuer desires to bee, let him but looke vpon the Picture of the three Graces, as Pausanias relateth it,
and return to the Brothers of CHRIST, of which number, whosoever Desires to be, let him but look upon the Picture of the three Graces, as Pausanias relateth it,
These Graces being in number three, may fitly expresse that Praise and Thankefulnesse, which from the Creature is due to the Creator, namely, the Holie, Holie, Holie, Lord GOD of Sabaoth.
These Graces being in number three, may fitly express that Praise and Thankfulness, which from the Creature is due to the Creator, namely, the Holy, Holy, Holy, Lord GOD of Sabaoth.
So must the Brethren of Christ, for euery kindnes receiued, bring forth Clusters of Praise and Thanksgiuing. Thirdly, the Die is the embleme of Chaunce, and this may put vs in minde still to praise our Messiah, howsoeuer the world runne,
So must the Brothers of christ, for every kindness received, bring forth Clusters of Praise and Thanksgiving. Thirdly, the Die is the emblem of Chance, and this may put us in mind still to praise our Messiah, howsoever the world run,
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So Christ hath gotten the victorie ouer his Aduersaries, Sathan and the world, as the Psalmist saith, The Lord said vnto my Lord, sit thou on my right hand,
So christ hath got the victory over his Adversaries, Sathan and the world, as the Psalmist Says, The Lord said unto my Lord, fit thou on my right hand,
This Triumph of our Sauiour, was shadowed or figured in the dreame of Nabuchadnezzar, by The great glorious Image, whose Head was of fine golde, whose Brest,
This Triumph of our Saviour, was shadowed or figured in the dream of Nebuchadnezzar, by The great glorious Image, whose Head was of fine gold, whose Breast,
The Golden head, is for the Chaldean: The Siluer Brest and Armes, for the Persian: The Brazen Bellie, and Thighes, for the Macedonian; And the Feete, part yron,
The Golden head, is for the Chaldean: The Silver Breast and Arms, for the Persian: The Brazen Belly, and Thighs, for the Macedonian; And the Feet, part iron,
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and his name is called the Word of GOD, and the warririors which were in Heauen followed him vpon white horses, clothed with fine linnen, white and pure:
and his name is called the Word of GOD, and the warririors which were in Heaven followed him upon white Horses, clothed with fine linen, white and pure:
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And therefore his Eyes are said to be like a flame of fire; when he maketh warre, hee euer vanquisheth; and therefore as tokens of Triumph, vpon his Head he weareth many Crownes:
And Therefore his Eyes Are said to be like a flame of fire; when he makes war, he ever vanquisheth; and Therefore as tokens of Triumph, upon his Head he weareth many Crowns:
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and therefore he hath a Name, and this is THE WORD OF GOD; the mysterie whereof none perfectlie knoweth but himselfe, who is Light of Light, and verie God of very God; As hee is mercifull to spare the liues of such as yeelde,
and Therefore he hath a Name, and this is THE WORD OF GOD; the mystery whereof none perfectly Knoweth but himself, who is Light of Light, and very God of very God; As he is merciful to spare the lives of such as yield,
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and Repent, so is hee most seuere against such as be obstinate and impenitent, and this is signified by his Garment dipt in blood; And likewise the Psalmist saith:
and repent, so is he most severe against such as be obstinate and impenitent, and this is signified by his Garment dipped in blood; And likewise the Psalmist Says:
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and being his souldiers, their armour is linnen white and pure: pure Innocencie, and white Patience. The enemies whom hee smiteth with the sharpe sword of his Iustice, and whom he ruleth with the Iron rod of his power, be the heathen, that is to say, all Vnbeleeuers or Infidels; so then he that shall beleeue and be baptised, shall bee saued,
and being his Soldiers, their armour is linen white and pure: pure Innocence, and white Patience. The enemies whom he smites with the sharp sword of his justice, and whom he Ruleth with the Iron rod of his power, be the heathen, that is to say, all Unbelievers or Infidels; so then he that shall believe and be baptised, shall be saved,
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wherefore GOD hath also highly exalted him, and giuen him a Name, aboue euery Name: That at the Name of IESVS, should euery knee bowe, both of things in heauen,
Wherefore GOD hath also highly exalted him, and given him a Name, above every Name: That At the Name of JESUS, should every knee bow, both of things in heaven,
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like the Wise-men of the East, Golde, Myrrhe, and Franke-incense: That is to say, whatsoeuer we take pleasure or delight in, to do him or his seruants seruice;
like the Wise men of the East, Gold, Myrrh, and Frankincense: That is to say, whatsoever we take pleasure or delight in, to do him or his Servants service;
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for in doing this seruice to one of these litle ones, we manifest our loue and loyaltie to our King Christ Iesus; It is written that our Sauiour, rid into Ierusalem vpon a young asse, and that a great multitude of them that beleeued,
for in doing this service to one of these little ones, we manifest our love and loyalty to our King christ Iesus; It is written that our Saviour, rid into Ierusalem upon a young Ass, and that a great multitude of them that believed,
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and his royall robe a white coate wherewith Herod in mockage arrayed him; they vnclothed themselues to cloath his asse, and made their garments his carpets;
and his royal robe a white coat wherewith Herod in mockage arrayed him; they unclothed themselves to cloth his Ass, and made their garments his carpets;
again, they which had no garmēts that might be spared to spred in the way, cut downe palme branches; hereby like the poore widow, with her two mites, testifying that their hearts did offer vp vnto him a large tribute of homage & obedience;
again, they which had no garments that might be spared to spread in the Way, Cut down palm branches; hereby like the poor widow, with her two mites, testifying that their hearts did offer up unto him a large tribute of homage & Obedience;
so must we according to our abilitie tender our dutie & allegiance to him who is the Prince of Peace and King of glorie, by shewing our affection to the meanest and poorest of his Subiects: to conclude;
so must we according to our ability tender our duty & allegiance to him who is the Prince of Peace and King of glory, by showing our affection to the Meanest and Poorest of his Subjects: to conclude;
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but such as will not bow downe vnto him, be Rebels and strangers to the kingdome of grace; first therefore then we must needs conclude, that the high Priests, Scribes, Pharisies & Iewes at this day be Rebels, for they will not acknowledge Iesus whom wee worship to be their King;
but such as will not bow down unto him, be Rebels and Strangers to the Kingdom of grace; First Therefore then we must needs conclude, that the high Priests, Scribes, Pharisees & Iewes At this day be Rebels, for they will not acknowledge Iesus whom we worship to be their King;
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that the Iewes of all other nations should be incredulous, considering that they had in their custodie the Prophecies and Oracles of God which point them to our Christ, in whom they were all fulfilled;
that the Iewes of all other Nations should be incredulous, considering that they had in their custody the Prophecies and Oracles of God which point them to our christ, in whom they were all fulfilled;
nay further, their owne Rabbins & doctors, howsoeuer they do stil expect a Magnificēt Messiah, that shall conquer the world like an other Alexander, and bring them all backe to the land of Promise, confesse that the Messiah is come alreadie;
nay further, their own Rabbis & Doctors, howsoever they do still expect a Magnificent Messiah, that shall conquer the world like an other Alexander, and bring them all back to the land of Promise, confess that the Messiah is come already;
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Rabbi Moses whom the Iewes call the doctor of iustice, in his epistle to his countrimē of Affrica, thinketh that in his daies, the time of Christs appearāce was past aboue a thousand yeares, according to the Scriptures;
Rabbi Moses whom the Iewes call the Doctor of Justice, in his epistle to his countrymen of Africa, Thinketh that in his days, the time of Christ appearance was passed above a thousand Years, according to the Scriptures;
Secondly, as there be stiffe-necked, so there be stiffe-hearted Rebels, and these be the Mahometanes, and Infidels, who in derision speake vnto CHRIST, as the Soldiers did, saying, Hayle King of the Iewes:
Secondly, as there be Stiffnecked, so there be stiff-hearted Rebels, and these be the Muslims, and Infidels, who in derision speak unto CHRIST, as the Soldiers did, saying, Hail King of the Iewes:
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It is straunge to obserue the Obstinacie of these vnbelieuers, who will not be brought by any meanes to submit thēselues to the KING OF KINGS, cōsidering that the very spirites of darknes, whome they worship, haue confessed Christ to be the Sonne of the liuing God, as it appeareth, not onely in the Gospell,
It is strange to observe the Obstinacy of these unbelievers, who will not be brought by any means to submit themselves to the KING OF KINGS, considering that the very spirits of darkness, whom they worship, have confessed christ to be the Son of the living God, as it appears, not only in the Gospel,
It is exceeding wōderfull what testimonie the gods (these are the euil spirits) doe giue of the singular pietie & sanctitie of Iesus, for which they auouch him rewarded with immortalitie,
It is exceeding wonderful what testimony the God's (these Are the evil spirits) do give of the singular piety & sanctity of Iesus, for which they avouch him rewarded with immortality,
and therfore they think they need not to bow down to Christ, such are hypocrites, & Pharisaicall dissemblers, who haue Iacobs smooth tongue, but Esaus rough handes:
and Therefore they think they need not to bow down to christ, such Are Hypocrites, & Pharisaical dissemblers, who have Iacobs smooth tongue, but Esaus rough hands:
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Fourthly, as Iudah, in regard of his Magnanimitie and courage, is compared to a Lyons-whelpe, the olde Lyon, and the Lyonesse: Euen so CHRIST, because he spoiled powers and Principalities, & openly triumphed ouer them, is called, the Lyon of the Tribe of Iudah.
Fourthly, as Iudah, in regard of his Magnanimity and courage, is compared to a Lion's-whelp, the old lion, and the Lioness: Even so CHRIST, Because he spoiled Powers and Principalities, & openly triumphed over them, is called, the lion of the Tribe of Iudah.
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Though it be not amisse, thus with Ambrose, to applie these words to Christ, yet I thinke that best congruitie, betwixt the literall & figuratiue sense will be,
Though it be not amiss, thus with Ambrose, to apply these words to christ, yet I think that best congruity, betwixt the literal & figurative sense will be,
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if by the Lyons whelpe, the olde Lyon, and the Lyonnesse, wee vnderstand the vndaunted Courage of our Sauiour, shewed in the Conquest of Hell, Death, and Sathan, he was a Lyon in his Birth,
if by the Lyons whelp, the old lion, and the Lyonnesse, we understand the undaunted Courage of our Saviour, showed in the Conquest of Hell, Death, and Sathan, he was a lion in his Birth,
And therefore I may call him, as Isaiah called the Childe of the prophetesse, Mahershalalhash-baz, which by interpretation is, Make speede to the spoyle, or, Make haste to the praye.
And Therefore I may call him, as Isaiah called the Child of the prophetess, Mahershalalhash-baz, which by Interpretation is, Make speed to the spoil, or, Make haste to the pray.
Also Suidas reporteth, that Apollo, whome the Grecians called the god of wisedome, but wee more truely Apollion, or Abadaon, the Destroyer: made this answere to one of his priests, who demaunded some questions of him concerning God, and the true Religion;
Also Suidas Reporteth, that Apollo, whom the Greeks called the god of Wisdom, but we more truly Apollyon, or Abadaon, the Destroyer: made this answer to one of his Priests, who demanded Some questions of him Concerning God, and the true Religion;
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& of this most renowmed Kings deare & only Sonne, and of the Spirit that containeth all? Alas, that Spirit will force mee shortly to leaue this habitation, and place of Oracles.
& of this most renowned Kings deer & only Son, and of the Spirit that Containeth all? Alas, that Spirit will force me shortly to leave this habitation, and place of Oracles.
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Also Nicephorus writeth, that Augustus comming to know of Apollo, who should succeede him in the Romans Empire, was put off with this answere, An Hebrew Childs that ruleth ouer the blessed Gods, commandeth mee to leaue this habitation,
Also Nicephorus Writeth, that Augustus coming to know of Apollo, who should succeed him in the Romans Empire, was put off with this answer, an Hebrew Childs that Ruleth over the blessed God's, commands me to leave this habitation,
Thus by the testimonie of the Diuels themselues, CHRIST euen by his Birth, like a Lyons whelpe, ouerthrew and spoiled them, For to this ende (saith Saint Iohn,) appeared the SONNE OF GOD, that hee might loose the workes of the diuel.
Thus by the testimony of the Devils themselves, CHRIST even by his Birth, like a Lyons whelp, overthrew and spoiled them, For to this end (Says Faint John,) appeared the SONNE OF GOD, that he might lose the works of the Devil.
These three enemies of mankinde, like the Princes of the Philistims, thought they had gotten the victorie ouer this Sampson, when he was nailed to the Crosse,
These three enemies of mankind, like the Princes of the philistines, Thought they had got the victory over this Sampson, when he was nailed to the Cross,
insomuch, that Death, to which wee were all subiect and lyable by the Lawe, hath now no more power ouer vs. Oh Death, then where is thy sting? And he subdued Sathan by his Passion, who though he be Ashteroth, the Accuser of men:
insomuch, that Death, to which we were all Subject and liable by the Law, hath now no more power over us O Death, then where is thy sting? And he subdued Sathan by his Passion, who though he be Ashtaroth, the Accuser of men:
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yet his informing tongue can now haue no aduantage against vs, because CHRIST hath borne the punishment of our infirmities: He was grieued for our transgressions;
yet his informing tongue can now have no advantage against us, Because CHRIST hath born the punishment of our infirmities: He was grieved for our transgressions;
Iohannes Leo, speaking of the nature of the Cameleon, saith, that with one little drop of a water, issuing out of her mouth, she will kill the most poisonous Serpēt;
Iohannes Leo, speaking of the nature of the Chameleon, Says, that with one little drop of a water, issuing out of her Mouth, she will kill the most poisonous Serpent;
And thus CHRIST is not onely a Lyon himselfe, but also he maketh his Disciples and Followers Lyons, giuing them power ouer Diuels and vncleane spirites.
And thus CHRIST is not only a lion himself, but also he makes his Disciples and Followers Lyons, giving them power over Devils and unclean spirits.
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So may it be saide of the Church, which is the houshold and familie of Christ, It shall neuer be destitute of a Lawgiuer & a gouernour, till the second cōming of Shiloh, or Christ.
So may it be said of the Church, which is the household and family of christ, It shall never be destitute of a Lawgiver & a governor, till the second coming of Shiloh, or christ.
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The Romish writers doe mysticallie by the Scepter & lawgiuer, vnderstād the power & iurisdiction of the Pope of Rome, who calleth himself the Vicar of Christ; but herein they erre,
The Romish writers do mystically by the Sceptre & lawgiver, understand the power & jurisdiction of the Pope of Rome, who calls himself the Vicar of christ; but herein they err,
for since by the coming of Christ, the Church is spread throughout all the world, wherevpon it is called Catholike or Vniuersall, therefore no one man can be the Ministerial head therof,
for since by the coming of christ, the Church is spread throughout all the world, whereupon it is called Catholic or Universal, Therefore no one man can be the Ministerial head thereof,
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no more then must his be, whosoeuer challengeth to bee his Vicar or Lieuetenant; but his administration or gouernment must be Spirituall, to wit, the Ministerie of the word, In peace, righteousnesse, and ioy, through the holy Ghost:
no more then must his be, whosoever Challengeth to be his Vicar or Lieutenant; but his administration or government must be Spiritual, to wit, the Ministry of the word, In peace, righteousness, and joy, through the holy Ghost:
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and calleth himselfe both a Spirituall and Temporall Monarch, vsurping that Title and name, which is onely peculiar to Christ, for it is written vpon his garment,
and calls himself both a Spiritual and Temporal Monarch, usurping that Title and name, which is only peculiar to christ, for it is written upon his garment,
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and vpon his thigh, The King of Kings, & Lord of Lords, so saith Boniface the eight, both the spirituall and Temporall sword are in the power of the Pope;
and upon his thigh, The King of Kings, & Lord of lords, so Says Boniface the eight, both the spiritual and Temporal sword Are in the power of the Pope;
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this is a pregnant demonstration that he is not the Vicar of Christ, but rather the Lieuetenant of him, who is the Prince of this world, that ruleth in the aire,
this is a pregnant demonstration that he is not the Vicar of christ, but rather the Lieutenant of him, who is the Prince of this world, that Ruleth in the air,
& to his Sacraments by the vertue of his Spirit, and the Ministerie of his Gospell consisteth in the administration of that word, amp; of his Sacraments.
& to his Sacraments by the virtue of his Spirit, and the Ministry of his Gospel Consisteth in the administration of that word, amp; of his Sacraments.
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wherefore it is to bee concluded, that no one man can bee the Ministeriall Head of the whole Church, but euery Bishop and Pastor in his charge, vnder the Bishop of Bishops, and Pastor of Pastors, Christ Iesus, and hence it is that Tertullian assigneth no other Vicar or Lieuetenant general in the Church, but the holy Ghost, who proceeding from the Father and the Sonne, was sent after his departure, to the end (saith he) that the discipline of the Church, might bee by litle and litle directed, ordained,
Wherefore it is to be concluded, that no one man can be the Ministerial Head of the Whole Church, but every Bishop and Pastor in his charge, under the Bishop of Bishops, and Pastor of Pastors, christ Iesus, and hence it is that Tertullian assigneth no other Vicar or Lieutenant general in the Church, but the holy Ghost, who proceeding from the Father and the Son, was sent After his departure, to the end (Says he) that the discipline of the Church, might be by little and little directed, ordained,
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and that hee sent Vicariam vim Spiritus sancti, the power or efficacie of the holy Spirit to hold his place (or bee his Vicar) by whom hee guideth and conducteth the faithfull.
and that he sent Vicarage vim Spiritus sancti, the power or efficacy of the holy Spirit to hold his place (or bee his Vicar) by whom he guideth and conducteth the faithful.
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In this text of Scripture, then by the Scepter and Lawegiuer, is not meant the Iurisdiction of the Pope of Rome, for that is almost departed and abolished by the brightnesse of the Truth, but another more excellent,
In this text of Scripture, then by the Sceptre and Lawgiver, is not meant the Jurisdiction of the Pope of Rome, for that is almost departed and abolished by the brightness of the Truth, but Another more excellent,
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and heauenly gouernment of the Word, and the Spirit, which shall neuer faile in the Church of God, till the glorious appearance of our Shiloh Christ Iesus.
and heavenly government of the Word, and the Spirit, which shall never fail in the Church of God, till the glorious appearance of our Shiloh christ Iesus.
First, the Word is the Scepter, whereby all the faithfull must bee ruled, my sheepe (saith Christ) heare my voice, and hee that is my Disciple, abideth in my word:
First, the Word is the Sceptre, whereby all the faithful must be ruled, my sheep (Says christ) hear my voice, and he that is my Disciple, Abideth in my word:
Iesus Christ (saith Origen) appeareth alwaies in the mountaines, and in the hilles, therefore wee must neuer seeke him, but in the mountaines of the Lawe and Prophets,
Iesus christ (Says Origen) appears always in the Mountains, and in the hills, Therefore we must never seek him, but in the Mountains of the Law and prophets,
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According to his directions must we frame our liues, and vpō his grounds must we build our faith as Constantine the Emperour said to the Fathers in the Nicene Synode: Wee haue the doctrine of the holy Ghost written,
According to his directions must we frame our lives, and upon his grounds must we built our faith as Constantine the Emperor said to the Father's in the Nicene Synod: we have the Doctrine of the holy Ghost written,
this is not to be the Vicar of Christ, but to exalt himselfe euer both aboue the spiritual Scepter, & the eternall Lawegiuer; both which notwithstanding his ambition and tyrannie shall neuer depart from Iudah till Shiloh come.
this is not to be the Vicar of christ, but to exalt himself ever both above the spiritual Sceptre, & the Eternal Lawgiver; both which notwithstanding his ambition and tyranny shall never depart from Iudah till Shiloh come.
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as it is in the Canticles; I am come into my garden, my sister, my spouse, I haue gathered my myrrhe with my spice, I haue eaten my honie combe with my hony, I haue drunk my wine with my milke,
as it is in the Canticles; I am come into my garden, my sister, my spouse, I have gathered my myrrh with my spice, I have eaten my honey comb with my honey, I have drunk my wine with my milk,
and in Ioel, the mountaines shall drop downe newe wine, and the hils shall flowe with milke, all this is fulfilled in such as bee spiritually of the Tribe of Iudah, or true beleeuers,
and in Joel, the Mountains shall drop down new wine, and the hills shall flow with milk, all this is fulfilled in such as be spiritually of the Tribe of Iudah, or true believers,
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for the Milke of Gods word is their restoratiue, and the Wine of his grace their cordiall, with which whosoeuer is once fed, hee will neuer hunger or thirst againe,
for the Milk of God's word is their restorative, and the Wine of his grace their cordial, with which whosoever is once fed, he will never hunger or thirst again,
but if as the Israelites loathed Manna, you make light of this heauenly foode, preferring to it Esaus Red Pottage, and the fleshpots of Aegypt; then be assured, that Death is in the Pot;
but if as the Israelites loathed Manna, you make Light of this heavenly food, preferring to it Esaus Read Pottage, and the fleshpots of Egypt; then be assured, that Death is in the Pot;
ZEbulun was the sixt sonne that Leah bare vnto Iacob, and his name being interpreted, is a Dwelling; for vpon her deliuerie, shee said, God hath endued mee with a good dowrie,
ZEbulun was the sixt son that Leah bore unto Iacob, and his name being interpreted, is a Dwelling; for upon her delivery, she said, God hath endued me with a good dowry,
but because commonly, men that marrie for wealth bee like Midas, mad for gold, therefore when they haue obtained their desire, they make so small account of their wiues, that I may say of them,
but Because commonly, men that marry for wealth be like Midas, mad for gold, Therefore when they have obtained their desire, they make so small account of their wives, that I may say of them,
as Augustus the Emperour said of Herod the great, who hauing a desire to kil Christ, sent and slew all the male children that were in Bethlehem, and in all the coastes thereof, from two yeares old and vnder,
as Augustus the Emperor said of Herod the great, who having a desire to kill christ, sent and slew all the male children that were in Bethlehem, and in all the coasts thereof, from two Years old and under,
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& for more assurance, amongst these he slew a• infant of his owne, for that (as Philo noteth) he was descended by the mothers side, of the line of Iudah; vpō the report of which cruell massacre, Macrobius writeth, that Augustus saide he had rather be Herods swine,
& for more assurance, among these he slew a• infant of his own, for that (as Philo notes) he was descended by the mother's side, of the line of Iudah; upon the report of which cruel massacre, Macrobius Writeth, that Augustus said he had rather be Herods Swine,
that then is the most permanent and firme bond of loue, which Leah calleth a good dowrie, namely, store of children, which are the gift of God, and an inheritance that commeth from the Lord:
that then is the most permanent and firm bound of love, which Leah calls a good dowry, namely, store of children, which Are the gift of God, and an inheritance that comes from the Lord:
this was the worke of God, who saw that Leah was despised in respect of Rachel, and therefore hee bestoweth vpon her, the fruitfulnesse of the wombe, as the best dowrie, and strongest bond of loue.
this was the work of God, who saw that Leah was despised in respect of Rachel, and Therefore he bestoweth upon her, the fruitfulness of the womb, as the best dowry, and Strongest bound of love.
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she manifesteth, how desirous she is to enioy the fauour, and loue of her husband Iacob; and in this she may be a patterne for all maried women, teaching them, that their desires must be subiect to their husbands;
she manifesteth, how desirous she is to enjoy the favour, and love of her husband Iacob; and in this she may be a pattern for all married women, teaching them, that their Desires must be Subject to their Husbands;
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some like the harlot that Salomon speakes of, will neuer abide in the house, but goe abroade with impudent faces hunting after strange louers, being alwaies glad when their husbands are not at home;
Some like the harlot that Solomon speaks of, will never abide in the house, but go abroad with impudent faces hunting After strange lovers, being always glad when their Husbands Are not At home;
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These and such like are a Canker and Corruption to their husbands bones, and he that dwelleth with them, had not onely neede (as Alphonsus the King of Arragon said) to be deafe,
These and such like Are a Canker and Corruption to their Husbands bones, and he that dwells with them, had not only need (as Alphonsus the King of Aragon said) to be deaf,
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but also to be blinde, for if he haue eyes to see their wanton behauiour, and eares to heare their immortall tongues, his life will be more tedious and irkesome,
but also to be blind, for if he have eyes to see their wanton behaviour, and ears to hear their immortal tongues, his life will be more tedious and irksome,
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concerning such kinde of wiues as these, Iesus the sonne of Syrach, saith, an euill wife is as a yoke of oxen that drawe diuerse waies, he that hath her, is as though he held a Scorpion;
Concerning such kind of wives as these, Iesus the son of Sirach, Says, an evil wife is as a yoke of oxen that draw diverse ways, he that hath her, is as though he held a Scorpion;
these are the true-bred daughters of Leah; obedient and louing to their husbands, and it were to be wisht, that the rest would conforme and frame themselues according to this blessed Matrone; who is so farre from driuing her husband out of the dores,
these Are the truebred daughters of Leah; obedient and loving to their Husbands, and it were to be wished, that the rest would conform and frame themselves according to this blessed Matron; who is so Far from driving her husband out of the doors,
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as Xantippe did Socrates with her malapertnesse, pride, or peeuishnesse, that she acknowledgeth it as an especiall dowrie from heauen, that God hath sent her sixe sonnes, by whom she hopeth her husband wilbe wonne to continue his loue towards her, and the rather for their sakes, to keepe her companie,
as Xantippe did Socrates with her malapertness, pride, or peevishness, that she acknowledgeth it as an especial dowry from heaven, that God hath sent her sixe Sons, by whom she Hopes her husband will won to continue his love towards her, and the rather for their sakes, to keep her company,
and his sixt sonne begotten of Leah, but hee blessed him next vnto Iudah, thereby giuing him precedencie ouer Isachar, Dan, Gad, Naphtali, and Aser, for according as he names them,
and his sixt son begotten of Leah, but he blessed him next unto Iudah, thereby giving him precedency over Isachar, Dan, Gad, Naphtali, and Aser, for according as he names them,
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because Isachar had his lot betweene Zebulun and Dan, but I rather thinke that Iacob deales with Zebulun and Isachar, as Abraham did with Isaac and Ishmael, as Isaac did with Iacob and Esau, and as himselfe did with Ephraim and Manasseth, preferring the younger before the elder, being moued so to doe by the spirit of God, who directed his tongue,
Because Isachar had his lot between Zebulun and Dan, but I rather think that Iacob deals with Zebulun and Isachar, as Abraham did with Isaac and Ishmael, as Isaac did with Iacob and Esau, and as himself did with Ephraim and Manasseh, preferring the younger before the elder, being moved so to do by the Spirit of God, who directed his tongue,
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as Abel before Caine, Iaphet before S•m, Isaac before Ishmael, Iacob before Esau, Iudah and Ioseph before Reuben, Ephraim before Manasseh, Moses before Aaron, Dauid before his brethren:
as Abel before Cain, Japhet before S•m, Isaac before Ishmael, Iacob before Esau, Iudah and Ioseph before Reuben, Ephraim before Manasses, Moses before Aaron, David before his brothers:
The second Mysterie declareth the praecedencie, that Man, who was last created, by the incarnation of the Sonne of God, hath obtained aboue the Angels, for, vnto which of the Angels said he at any time Sit at my right hand till I make thine enemies thy foot-stoole, saith the Author to the Hebrues.
The second Mystery Declareth the precedency, that Man, who was last created, by the incarnation of the Son of God, hath obtained above the Angels, for, unto which of the Angels said he At any time Fit At my right hand till I make thine enemies thy footstool, Says the Author to the Hebrews.
and he was first called to Grace, but seeing that he stopped his eares, like a Serpent that would not be charmed, the Gentile, who receiues Christ, is nowe preferred before the Iewe, as it is expressed by our Sauiour in the parable of the prodigall sonne.
and he was First called to Grace, but seeing that he stopped his ears, like a Serpent that would not be charmed, the Gentile, who receives christ, is now preferred before the Iewe, as it is expressed by our Saviour in the parable of the prodigal son.
The fourth Mysterie, setteth forth the difference that is betwixt the iudgement of God, and the iudgement of men, as the Prophet Isaiah saith, in the person of God, My thoughts are not your thoughts,
The fourth Mystery, sets forth the difference that is betwixt the judgement of God, and the judgement of men, as the Prophet Isaiah Says, in the person of God, My thoughts Are not your thoughts,
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and accordinglie, Dauid the youngest sonne of Ishai, was taken from the sheepefolde, as hee was following the Ewes great with young ones, and exalted aboue Eliab and the rest of his elder brethren.
and accordingly, David the youngest son of Jesse, was taken from the sheepefolde, as he was following the Ewes great with young ones, and exalted above Eliab and the rest of his elder brothers.
him we respect and reuerence, that is, an elder brother, that can shewe vs his painted armes, the ensignes of his rotten antiquitie, and honourable and worshipfull alliance;
him we respect and Reverence, that is, an elder brother, that can show us his painted arms, the ensigns of his rotten antiquity, and honourable and worshipful alliance;
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and flatter him in euery thing, though he be as insolent as Haman, as foolish as Rehoboam, who was the foolishnesse of the people, as vaineglorious as Rabsecah, as wilfull as an vntamed heifer,
and flatter him in every thing, though he be as insolent as Haman, as foolish as Rehoboam, who was the foolishness of the people, as vainglorious as Rabsecah, as wilful as an untamed heifer,
and as basely couetous as Vespasian, who laide an impost vpon the excrements of Rome, or as they that would haue drawn an annuitie amongst vs, out the packs of vagabondes and pedlars;
and as basely covetous as Vespasian, who laid an impost upon the excrements of Room, or as they that would have drawn an annuity among us, out the packs of vagabonds and pedlars;
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yet he is accoūted a God vpon earth. Furthermore, him we magnifie, who like the rich glutton is clothed in purple & fine linnen, or that like the Princes of Iudah, followeth after strāge fashions:
yet he is accounted a God upon earth. Furthermore, him we magnify, who like the rich glutton is clothed in purple & fine linen, or that like the Princes of Iudah, follows After strange fashions:
and scarlet, and guilded with gold & precious stones, & pearles, or who as the daughter of Sion, walketh with a stretched out necke, a wandring eye, and a mincing pace, man more esteemes & regards the tire of womens heads, wherin I haue known some as variable as the Moone;
and scarlet, and Guilded with gold & precious stones, & Pearls, or who as the daughter of Sion, walks with a stretched out neck, a wandering eye, and a mincing pace, man more esteems & regards the tire of women's Heads, wherein I have known Some as variable as the Moon;
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Lastly, the humane eye is not onely deceiued in these outward obiects, of Birth, Wealth, & Gorgeousnes; but also in such things as concerne the worship of God; as for example;
Lastly, the humane eye is not only deceived in these outward objects, of Birth, Wealth, & Gorgeousness; but also in such things as concern the worship of God; as for Exampl;
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& looke demurely, carying the counterfaite of grauitie, as that generation vseth to doe; that are pure in their owne conceite, and yet are not washed from their filthines;
& look demurely, carrying the counterfeit of gravity, as that generation uses to do; that Are pure in their own conceit, and yet Are not washed from their filthiness;
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they (saith hee) paīted honour like a woman, riding in a Charriot, wrapt in a mantle of diuers colours, in one hand holding a Scepter, in the other a Peacock and drawne by foure Lions;
they (Says he) painted honour like a woman, riding in a Chariot, wrapped in a mantle of diverse colours, in one hand holding a Sceptre, in the other a Peacock and drawn by foure Lions;
by the Scepter they did intimate soueraigntie, by the coloured mantle, varietie of pleasures, and by the Peacockes spangled traine, garish ostentation, hereby signifying that great personages, doe cloath themselues with delights,
by the Sceptre they did intimate sovereignty, by the coloured mantle, variety of pleasures, and by the Peacocks spangled train, garish ostentation, hereby signifying that great Personages, do cloth themselves with delights,
the Lions which draw the Chariot of honour, are indeed emblemes of Royaltie, yet being but bruite beastes, they shewe that Man being in honour, hath no vnderstanding,
the Lions which draw the Chariot of honour, Are indeed emblems of Royalty, yet being but bruit beasts, they show that Man being in honour, hath no understanding,
and thus does God contrarie to the guise & fashion of the world bestow the birthright vpon yonger brothers, preferring Dauid with his scrip & sheep hooke,
and thus does God contrary to the guise & fashion of the world bestow the birthright upon younger Brother's, preferring David with his scrip & sheep hook,
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before Saul with his Crown and Scepter, Lazarus in his pouertie before the rich glutton in the middest of all his wealth, Ioh: Bap. in his garment of camels haire,
before Saul with his Crown and Sceptre, Lazarus in his poverty before the rich glutton in the midst of all his wealth, John: Baptism in his garment of Camels hair,
Secondly, it was by the ordinance of God that Zebulun hath precedencie of Isachar, who therby teacheth vs, that it is onely hee which preferreth or raiseth vp one,
Secondly, it was by the Ordinance of God that Zebulun hath precedency of Isachar, who thereby Teaches us, that it is only he which preferreth or Raiseth up one,
when Ezechiel saw in a vision the Maiestie of God, after the appearance of a man, there were foure wheeles that moued before him full of eyes; whereby it was signified, that there is nothing done within the compasse of this round world,
when Ezechiel saw in a vision the Majesty of God, After the appearance of a man, there were foure wheels that moved before him full of eyes; whereby it was signified, that there is nothing done within the compass of this round world,
But as amongst the Gentiles, this opinion concerning Chance and Fortune, did as the same Father affirmeth, growe from Atheisme, and the ignorance of God;
But as among the Gentiles, this opinion Concerning Chance and Fortune, did as the same Father Affirmeth, grow from Atheism, and the ignorance of God;
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or a poetical fiction, it is the finger of God alone that gouerneth and changeth all things, and it is onely his powerful arme, that putteth down one, and raiseth vp another;
or a poetical fiction, it is the finger of God alone that Governs and changes all things, and it is only his powerful arm, that putteth down one, and Raiseth up Another;
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as Dauid saith They are lustie and strong, they are not in trouble as other men, their eyes swell with fatnesse, they haue more then their heart can wish, they are licentious, & they talke presumptuously;
as David Says They Are lusty and strong, they Are not in trouble as other men, their eyes swell with fatness, they have more then their heart can wish, they Are licentious, & they talk presumptuously;
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as it may appeare by Dauids speech, Loe these are the wicked, yet prosper they alway and increase in riches, certainly I haue clensed my hart in vaine,
as it may appear by David speech, Loe these Are the wicked, yet prosper they always and increase in riches, Certainly I have cleansed my heart in vain,
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& the wicked are made inexcusable, who beeing in this sort aduanced to honour and wealth, will not acknowledge God to be onely he which raiseth vp one and casteth downe another.
& the wicked Are made inexcusable, who being in this sort advanced to honour and wealth, will not acknowledge God to be only he which Raiseth up one and Cast down Another.
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in these words Iacob prophecieth of the countrie, which was to fall by Lot to the Tribe of Zebulun; but in that he saith, his border shalbe vnto Zidon, it is to be vnderstood, that hee meaneth, Ouer against Zidon; for otherwise his prophecie had not beene fulfilled,
in these words Iacob Prophesieth of the country, which was to fallen by Lot to the Tribe of Zebulun; but in that he Says, his border shall unto Sidon, it is to be understood, that he means, Over against Sidon; for otherwise his prophecy had not been fulfilled,
for in the booke of Iosuah, where the dwelling of Zebulun is bounded there is no mention at all made of Zidon; when Moses before his death blessed the Tribes of Israel, hee spake thus vnto Zebulun Reioice Zebulun in thy going out, that is to say, in thy prosperous voiages vpon the sea,
for in the book of Joshua, where the Dwelling of Zebulun is bounded there is no mention At all made of Sidon; when Moses before his death blessed the Tribes of Israel, he spoke thus unto Zebulun Rejoice Zebulun in thy going out, that is to say, in thy prosperous voyages upon the sea,
There be foure Vocations or professions of men most necessarie in a common-wealth, & all these by the assignment of God were in the land of Israel a Priest, a Souldier, a Husbandman, and a Marchant;
There be foure Vocations or professions of men most necessary in a commonwealth, & all these by the assignment of God were in the land of Israel a Priest, a Soldier, a Husbandman, and a Merchant;
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Gad was the Souldier, for of him it is said he dwelleth as a Lion that catcheth for his pray the arme with the head, Isachar was the Husbandman, for he must reioyce in his tentes,
Gad was the Soldier, for of him it is said he dwells as a lion that Catches for his prey the arm with the head, Isachar was the Husbandman, for he must rejoice in his tents,
these fower professions, are most necessarie & profitable, & yet like Balaams asse, euen where they deserue well for their seruice they receiue stripes.
these fower professions, Are most necessary & profitable, & yet like Balaams Ass, even where they deserve well for their service they receive stripes.
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First the vocation of a Priest is most honourable, because the Priest or the minister, is Gods Angell, without whose instructions the people must needes perish,
First the vocation of a Priest is most honourable, Because the Priest or the minister, is God's Angel, without whose instructions the people must needs perish,
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if he but eate and drinke, our Iewish scoffers will say hee is a friend of publicans and sinners, if he neither eate nor drinke, they will say of him as it was said of Iohn Baptist, he hath the diuell;
if he but eat and drink, our Jewish scoffers will say he is a friend of Publicans and Sinners, if he neither eat nor drink, they will say of him as it was said of John Baptist, he hath the Devil;
and whereas it is fit that such as serue at the Altar should liue of the Altar, the griping worldling to his power abridgeth the minister euer of his dutie, saying to him,
and whereas it is fit that such as serve At the Altar should live of the Altar, the gripping worldling to his power Abridges the minister ever of his duty, saying to him,
Impropriations and Simoniacal contracts of Patrones, whose language is euer that of the Traitour Iudas; quid dabitis? what will you giue? are like vnto the strong teeth of Leuiathan, by which the Laitie, (whom I may well liken to the beare with three ribbes in in his mouth spoken of by Daniel, ) hath eaten vp & deuoured three parts of the liuings of the Church;
Impropriations and Simoniacal contracts of Patroness, whose language is ever that of the Traitor Iudas; quid dabitis? what will you give? Are like unto the strong teeth of Leviathan, by which the Laity, (whom I may well liken to the bear with three ribs in in his Mouth spoken of by daniel,) hath eaten up & devoured three parts of the livings of the Church;
But with what face & conscience can you receiue tithes and oblations, seeing you are neither able to pray for your selues nor others? saith Damasus, and thus the Minister, who is the most necessarie member of a common-wealth, is not onely disgraced,
But with what face & conscience can you receive Tithes and Oblations, seeing you Are neither able to pray for your selves nor Others? Says Damasus, and thus the Minister, who is the most necessary member of a commonwealth, is not only disgraced,
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and putteth his life in his hands, for the defence of his countrie, without whose sword, no Realme can be secured from the inuasion of forraine enemies;
and putteth his life in his hands, for the defence of his country, without whose sword, no Realm can be secured from the invasion of foreign enemies;
hee is rewarded with vnthankfulnesse, hauing the same entertainment, that Christ had amongst the Iewes, to wit, the Gall and Vinegar of affliction for his meate and drinke,
he is rewarded with unthankfulness, having the same entertainment, that christ had among the Iewes, to wit, the Gall and Vinegar of affliction for his meat and drink,
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and euery drop of blood so shed cries out against them for vengeance, as the blood of H•bel, did against Caine; neither doe I in tearming the vocation of a Souldier honourable giue anie applause to such,
and every drop of blood so shed cries out against them for vengeance, as the blood of H•bel, did against Cain; neither do I in terming the vocation of a Soldier honourable give any applause to such,
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and in stead of the cold earth lie vpon their Delilahs, knees, and yet they be called Milites, or Souldiers, though their Souldiership or or Knighthood be but gotten,
and in stead of the cold earth lie upon their Delilahs, knees, and yet they be called Militias, or Soldiers, though their Soldiership or or Knighthood be but got,
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They eate vp my people like Bread, there be fower litle things vpon the earth, and yet they doe much hurt to the Husbandman; the palmerworme, the Grashopper, the canker-worme, and the Caterpillar;
They eat up my people like Bred, there be fower little things upon the earth, and yet they do much hurt to the Husbandman; the Palmerworm, the Grasshopper, the cankerworm, and the Caterpillar;
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The Cankerworme, is the Improuer & enhauncer of his Rentes, by whose crueltie it comes to passe, that Beggarie like a weede ouer-runs the Commonwealth.
The Cankerworm, is the Improver & enhancer of his Rents, by whose cruelty it comes to pass, that Beggary like a weed overruns the Commonwealth.
For Salomon and Hiram were Venturers, for they sent their Nauies to Ophir, which I rather take to be the East Indies, then as Arias Montanus, and Vatablus thinke, Peru in America, because that countrey though it bee rich in golde, yet it bringeth forth no Elephants, Apes, nor Peacockes, as Pererius affirmeth:
For Solomon and Hiram were Venturers, for they sent their Navies to Ophir, which I rather take to be the East Indies, then as Arias Montanus, and Vatablus think, Peru in America, Because that country though it be rich in gold, yet it brings forth no Elephants, Apes, nor Peacocks, as Pererius Affirmeth:
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All which together with Golde, were brought from Ophir, by the seruants of Salomon & Hiram; by which meanes the land of Israel was so enriched, that in Hierusalem gold was as plentifull as stones:
All which together with Gold, were brought from Ophir, by the Servants of Solomon & Hiram; by which means the land of Israel was so enriched, that in Jerusalem gold was as plentiful as stones:
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And euen so there is aboundance in all those countreyes where Shipping is maintained, and where the Merchant with encouragement, goeth downe to the Sea in his ship,
And even so there is abundance in all those countries where Shipping is maintained, and where the Merchant with encouragement, Goes down to the Sea in his ship,
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yet the Merchant as well as they whome I mentioned before, is not free from hard vsage: for oftentimes burthens are laide vpon his backe, too heauie for him to beare; In portu nauigo:
yet the Merchant as well as they whom I mentioned before, is not free from hard usage: for oftentimes burdens Are laid upon his back, too heavy for him to bear; In portu nauigo:
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or, my Shippe is in the harbour, had wont to bee the prouerb of Tranquilitie & Rest, but now it falleth out that the Customers countenance is more terrible and harmefull vnto them then the Tempestuous North-winde; & the Merchant is as much troubled in the Hauen, as amidst the raging waues of the Sea:
or, my Ship is in the harbour, had wont to be the proverb of Tranquillity & Rest, but now it falls out that the Customers countenance is more terrible and harmful unto them then the Tempestuous Northwind; & the Merchant is as much troubled in the Haven, as amid the raging waves of the Sea:
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and therefore it cannot be said of the Merchants of our Time, as it was saide of the Zebulunites, who were the Merchants of Israel. Reioyce Zebulun in thy going out, because their voyages are not so prosperous.
and Therefore it cannot be said of the Merchant's of our Time, as it was said of the Zebulunites, who were the Merchant's of Israel. Rejoice Zebulun in thy going out, Because their voyages Are not so prosperous.
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Manie of our Venturers, by shipwracke or Piracie, are suncke, and vtterly vndone, but the Zebulunites, as Moses saith, Did sucke of the aboundance of the Sea,
Many of our Venturers, by shipwreck or Piracy, Are sunk, and utterly undone, but the Zebulunites, as Moses Says, Did suck of the abundance of the Sea,
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Zebulun shall dwell by the Sea-side, &c. The Zebulunites had a great portion or inheritance, and large borders, which was a singular blessing bestowed vpon them by God;
Zebulun shall dwell by the Seaside, etc. The Zebulunites had a great portion or inheritance, and large borders, which was a singular blessing bestowed upon them by God;
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also their Port-townes & Hauens were a maruelous benefite to their whole Tribe; but besides these, there be three things, which make the land of Zebulun most famous.
also their Port-towns & Havens were a marvelous benefit to their Whole Tribe; but beside these, there be three things, which make the land of Zebulun most famous.
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and thirdly, because in that countrey he began to preach, to the people that sate in darknesse, therein fulfilling the prophesie of Isaiah, who saith, The land of Zebulun, & the land of Nepthalim, by the way of the Sea, beyond Iordan, Galile of the Gentiles, The people which sate in darknesse, sawe great Light,
and Thirdly, Because in that country he began to preach, to the people that sat in darkness, therein fulfilling the prophesy of Isaiah, who Says, The land of Zebulun, & the land of Nepthalim, by the Way of the Sea, beyond Iordan, Galilee of the Gentiles, The people which sat in darkness, saw great Light,
for as the Wiseman saith, The righteous man falleth seuen times a day, but they sate in darkenesse: that is, they had setled themselues in Gentilisme, and were wholly addicted to Idolatrie,
for as the Wiseman Says, The righteous man falls seuen times a day, but they sat in darkness: that is, they had settled themselves in Gentilism, and were wholly addicted to Idolatry,
or the worship of False Gods, hauing quite forgotten the GOD of Abraham, Isaac, & Iacob; by whose outstretched arme they were placed in that fruitful land, & in those rich Hauens.
or the worship of False God's, having quite forgotten the GOD of Abraham, Isaac, & Iacob; by whose outstretched arm they were placed in that fruitful land, & in those rich Havens.
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Of the contrarie part, Many that are Rich, wil not call vpon their Lutes & Harps, as Dauid did, saying, Awake Lute and Harpe, singing vnto them this Ditie, I will magnifie thee O Lorde, for thou hast exalted me; but they attribute the increase of their wealth to their owne pollicie and indeuour:
Of the contrary part, Many that Are Rich, will not call upon their Lutes & Harps, as David did, saying, Awake Lute and Harp, singing unto them this Ditie, I will magnify thee Oh Lord, for thou hast exalted me; but they attribute the increase of their wealth to their own policy and endeavour:
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This was expressed by our Grand-father Adam, in the names of his two sonnes, Caine and Habel, the first signifying Possession, the second Vanitie: whereby hee would giue vs to vnderstand, that Man, the richer hee growes,
This was expressed by our Grandfather Adam, in the names of his two Sons, Cain and Habel, the First signifying Possession, the second Vanity: whereby he would give us to understand, that Man, the Richer he grows,
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The like consideration moued Ioseph to call one of his sonnes Ephraim, and the other Manasseh, which are by interpretation, Increasing and Forgetfulnesse: As if hee should haue saide, Aboundance of wealth darkens the eye of the soule,
The like consideration moved Ioseph to call one of his Sons Ephraim, and the other Manasses, which Are by Interpretation, Increasing and Forgetfulness: As if he should have said, Abundance of wealth darkens the eye of the soul,
or else because their Scituation ministreth occasion of Robberies and Pyracies, and their Trading with other Countreys breedeth a morrall infection among them;
or Else Because their Situation Ministereth occasion of Robberies and Piracies, and their Trading with other Countries' breeds a moral infection among them;
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but distant ten miles, as Eusebius writeth, that Hierusalem was scituate; Certaine it is, that in places most populous, Sathan beares the greatest sway;
but distant ten miles, as Eusebius Writeth, that Jerusalem was situate; Certain it is, that in places most populous, Sathan bears the greatest sway;
As first Hypocrites, or false-gods, that by their fained sanctitie, lead captiue simple women, and by their dissimulation, winne reuerence and adoration among men.
As First Hypocrites, or false-gods, that by their feigned sanctity, led captive simple women, and by their dissimulation, win Reverence and adoration among men.
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Secondly Spirits of lies, these are Shop-keepers, which vent their wares with lying and couzenage, and vse false - Measures, which are an abhomination vnto the Lord.
Secondly Spirits of lies, these Are Shopkeepers, which vent their wares with lying and cozenage, and use false - Measures, which Are an abomination unto the Lord.
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Thirdly Vessels of iniquitie, these are cheaters & deceiuers, the disciples of Theutus, which diuel, as Plato sayes, was the first inuētor of Cards & Dice.
Thirdly Vessels of iniquity, these Are cheaters & deceivers, the Disciples of Theutus, which Devil, as Plato Says, was the First inventor of Cards & Dice.
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Fiftly, Iuglers, that is to say, deceitfull Scribes and Lawyers, that by their legerdemaine can mould the bodie of the Law like a Nose of waxe, and alter the case according to the Clients fee.
Fifty, Jugglers, that is to say, deceitful Scribes and Lawyers, that by their legerdemain can mould the body of the Law like a Nose of wax, and altar the case according to the Clients fee.
Such are all schismatikes, that wilfully cut & diuide themselues frō the vnity of the Church. Seuenthly, Furies, or kindlers of debate & discorde betwixt man and man;
Such Are all Schismatics, that wilfully Cut & divide themselves from the unity of the Church. Seuenthly, Furies, or kindlers of debate & discord betwixt man and man;
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and for this cause our Sauiour saith vnto his spouse in the Canticles, Come my welbeloued, let vs go forth into the field, let vs remaine in the villages.
and for this cause our Saviour Says unto his spouse in the Canticles, Come my well-beloved, let us go forth into the field, let us remain in the villages.
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Heerein hee declareth, that in solitarie places, there is the greatest integritie, and in the Countrey there is the most plaine dealing, and truest honestie.
Herein he Declareth, that in solitary places, there is the greatest integrity, and in the Country there is the most plain dealing, and Truest honesty.
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Sinne & Sinceritie, are like the Gowte, and the Spider; the Spider is for the Cottage, the Gowt for the Pallace; if the Gowt come into the cottage, it will want a pillowe,
Sin & Sincerity, Are like the Gout, and the Spider; the Spider is for the Cottage, the Gout for the Palace; if the Gout come into the cottage, it will want a pillow,
and if Sinne should abide in the countrey, it would soone bee wearie, because the countrey being not so rich as the city, cannot afford Sinne so good entertainement as shee desires.
and if Sin should abide in the country, it would soon be weary, Because the country being not so rich as the City, cannot afford Sin so good entertainment as she Desires.
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If then Cities, that are farre distant from the Sea, bee Caues of vncleane Byrds, and holdes of foule spirites, what may we iudge of Hauen-townes, wherein not only domestike sinnes raigne,
If then Cities, that Are Far distant from the Sea, be Caves of unclean Birds, and holds of foul spirits, what may we judge of Haven-towns, wherein not only domestic Sins Reign,
but also at whose ports or keyes continuallie arriues the Ship-of-Fooles; The Moabitish womē were stūbling blocks to the Israelites, and they of Tyre & Zydon, no doubt, did in the lād of Zebulun, corrupt & depraue the true worship of God, with their Idolatrie; And so it is in all Nations;
but also At whose ports or keys continually arrives the Ship-of-Fooles; The Moabitish women were stumbling blocks to the Israelites, and they of Tyre & Sidon, no doubt, did in the land of Zebulun, corrupt & deprave the true worship of God, with their Idolatry; And so it is in all nations;
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Hence it is, that Englishmen, by conuersing with Forreiners, are become like the Beast called Camelopardalis, which in one part resembleth the Camel, and in an other the Panther; For they sometimes fashion themselues, according to the Dutch, Sometimes they imitate the Italian and Spanyarde; And sometimes they follow the French, not onely in Apparell,
Hence it is, that Englishmen, by conversing with Foreigners, Are become like the Beast called Camelopardalis, which in one part resembles the Camel, and in an other the Panther; For they sometime fashion themselves, according to the Dutch, Sometime they imitate the Italian and Spaniard; And sometime they follow the French, not only in Apparel,
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but also in manners, in borrowing Sobrietie from the Dutch-man, Sinceritie from the Italian, and constancie from the French-man; And so did the Zebulunites, with their borderers;
but also in manners, in borrowing Sobriety from the Dutchman, Sincerity from the Italian, and constancy from the Frenchman; And so did the Zebulunites, with their borderers;
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Hauing discouered and layed open the sinnes and wickednes of Zebulun; Let vs now take a surueye of Gods Mercie: In this Land of Darknes, was CHRIST by the Angell Gabriel, promised to the Virgine Marie, there hee was conceiued, and there brought vp.
Having discovered and laid open the Sins and wickedness of Zebulun; Let us now take a survey of God's Mercy: In this Land of Darkness, was CHRIST by the Angel Gabriel, promised to the Virgae Marry, there he was conceived, and there brought up.
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And thirdly, amongst the tribes of Zebulun, and Nepthalim, which were become Gentiles, and so odious in the opinion of the Iewes, that they thought, that No goodnesse could come out of Galilee:
And Thirdly, among the tribes of Zebulun, and Nepthalim, which were become Gentiles, and so odious in the opinion of the Iewes, that they Thought, that No Goodness could come out of Galilee:
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though for a time we be Lost sheepe: Zacheus was a Publican, but after Christ had called him, hee became the childe of Abraham. Marie Magdalene was possessed with seuen Diuels,
though for a time we be Lost sheep: Zacchaeus was a Publican, but After christ had called him, he became the child of Abraham. Marie Magdalene was possessed with seuen Devils,
If therefore (saith S. Chrysostome,) any man haue sinned grieuously, yet let him not despaire, but looking vpon these examples of Gods mercie, comfort himselfe.
If Therefore (Says S. Chrysostom,) any man have sinned grievously, yet let him not despair, but looking upon these Examples of God's mercy, Comfort himself.
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For Christ was Conceiued amongst the Zebulunites, by his conception, instructing vs, that he came not to call the righteous, but sinners to repentance;
For christ was Conceived among the Zebulunites, by his conception, instructing us, that he Come not to call the righteous, but Sinners to Repentance;
ISachar was the fift sonne of Iacob and Leah, and his name signifies Wages, and Reward, according to the first signification, it hath relation to Reubens Mandrakes, for the which Leah bargained with Rahel, that Iacob shuld sleepe with her, whereupon she cōceiued and bare Isachar, the historie hereof is thus recorded by Moses; Reuben (saith he) went in the dayes of wheat haruest,
Isachar was the fift son of Iacob and Leah, and his name signifies Wages, and Reward, according to the First signification, it hath Relation to Reubens Mandrakes, for the which Leah bargained with Rachel, that Iacob should sleep with her, whereupon she conceived and bore Isachar, the history hereof is thus recorded by Moses; Reuben (Says he) went in the days of wheat harvest,
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and hee slept with her that night, and God heard Leah, and shee conceiued and bare vnto Iacob the fift sonne, who was called Isachar, which name is agreeable to the circumstance of his conception,
and he slept with her that night, and God herd Leah, and she conceived and bore unto Iacob the fift son, who was called Isachar, which name is agreeable to the circumstance of his conception,
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howsoeuer certaine it is, that they were very pleasant, else would Rahel neuer for them haue forgone her husbands company one night, in this bargaine of Leah we may obserue, both how desirous she was of children,
howsoever certain it is, that they were very pleasant, Else would Rachel never for them have forgone her Husbands company one night, in this bargain of Leah we may observe, both how desirous she was of children,
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namely, Polygamie, or the multiplicitie of wiues and concubines, as it may appeare by the wordes of God, saying, Man shall leaue his father and his mother,
namely, Polygamy, or the Multiplicity of wives and concubines, as it may appear by the words of God, saying, Man shall leave his father and his mother,
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the breach of any law is sinne, and therefore as Iacobs tetragamie cannot bee iustified, no more can Laban, Rahel and Leah bee excused, who were the causes impulsiue of this errour in him:
the breach of any law is sin, and Therefore as Iacobs tetragamie cannot be justified, no more can Laban, Rachel and Leah be excused, who were the Causes impulsive of this error in him:
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and yet Leah thought that shee had done well, in giuing her handmaid Zilpah to Iacob, and therefore she saith, that God had giuen her a reward for it, and this her conceite shee expresseth in the name of her son Isachar, which is by interpretation a reward: and thus in stead of acknowledging her fault, shee braggeth and boasteth of it;
and yet Leah Thought that she had done well, in giving her handmaid Zilpah to Iacob, and Therefore she Says, that God had given her a reward for it, and this her conceit she Expresses in the name of her son Isachar, which is by Interpretation a reward: and thus in stead of acknowledging her fault, she braggeth and boasts of it;
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whereas then Isachar is likened vnto an Asse, Iacob does hereby make the Asse an Embleme of three things which were praise worthie in the tribe of Isachar, to wit, humilitie, publique vtilitie, and meekenesse;
whereas then Isachar is likened unto an Ass, Iacob does hereby make the Ass an Emblem of three things which were praise worthy in the tribe of Isachar, to wit, humility, public utility, and meekness;
first the Isacharites were men that reioyced in their tentes, (as Moses saith) they were not like vnto the ambitious spider, which (as Salomon writeth) taketh hold with her handes,
First the Isacharites were men that rejoiced in their tents, (as Moses Says) they were not like unto the ambitious spider, which (as Solomon Writeth) Takes hold with her hands,
some by fraudulencies smooth hand, aduancing themselues as the Talebearing Do•g did in the Court of King Saul, and flattering Amaziah in the Kings Chappell at Bethel, and some by the guilded hand of Briberie, procuring preferment,
Some by fraudulencies smooth hand, advancing themselves as the Talebearing Do•g did in the Court of King Saul, and flattering Amaziah in the Kings Chapel At Bethel, and Some by the Guilded hand of Bribery, procuring preferment,
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as Ieroboams Priestes did, and as many clergie men at this day doe, the schollers of Simon Magus, who though they bee asini coronati, as one of the Emperours censured them in his speech to the King of France, yet they haue as aspiring mindes as Lions:
as Ieroboams Priests did, and as many Clergy men At this day do, the Scholars of Simon Magus, who though they be Dons coronati, as one of the emperors censured them in his speech to the King of France, yet they have as aspiring minds as Lions:
hee cast downe the high Tower of Babel, and raised the low Tabernacle in Siloh: he deposed proude Nabuchadnezzar, and aduanced humble Dauid: and he resisted the haughty and insolent Haman, but graced the poore-spirited Mordecai; humilitie,
he cast down the high Tower of Babel, and raised the low Tabernacle in Shiloh: he deposed proud Nebuchadnezzar, and advanced humble David: and he resisted the haughty and insolent Haman, but graced the poor-spirited Mordecai; humility,
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though in the worlds eye, it be but like Hagar in Abrahams house, a despised bondwoman, yet in the sight of God, it is as S. Bernard saith, the Queene of vertues, that standeth vppon the right hand of the King of heauen in a vesture of gold, wrought about with diuers colours;
though in the world's eye, it be but like Hagar in Abrahams house, a despised bondwoman, yet in the sighed of God, it is as S. Bernard Says, the Queen of Virtues, that Stands upon the right hand of the King of heaven in a vesture of gold, wrought about with diverse colours;
and these flowers were Humilitie, Puritie, Charitie & Patience, in signe of his humble minde, he rid into Hierusalem vpon an Asse, thereby teaching vs to learne of him to bee humble and meeke;
and these flowers were Humility, Purity, Charity & Patience, in Signen of his humble mind, he rid into Jerusalem upon an Ass, thereby teaching us to Learn of him to be humble and meek;
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then why art thou proude, ô dust and ashes? what is man? an Idoll and a light shadowe saith Sophocles, and what are the greatest of men? they be but like vnto (y) Nabuchadnezzars Image, which hee sawe in his dreame;
then why art thou proud, o dust and Ashes? what is man? an Idol and a Light shadow Says Sophocles, and what Are the greatest of men? they be but like unto (y) Nebuchadnezars Image, which he saw in his dream;
our grandfather the first man was called Adam, because he was made of Adamah, which is Red claie, or red earth, and we that are his children, are framed of the same mettall or matter,
our grandfather the First man was called Adam, Because he was made of Adamah, which is Read clay, or read earth, and we that Are his children, Are framed of the same mettle or matter,
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for hee that bragges of that, boasteth of that which is his owne, saith Seneca; art thou faire and welfauoured like Absolom or Hester? though beautie be as Plato saith, the principalitie of nature, and according to Aristotle, a greater commendation then all epistles;
for he that brags of that, boasts of that which is his own, Says Senecca; art thou fair and welfauoured like Absalom or Esther? though beauty be as Plato Says, the principality of nature, and according to Aristotle, a greater commendation then all Epistles;
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seeing then that man hath nothing to be iustly proud of, why should hee not rather striue to be like the humble asse, then the headstrong horse, that must be holden in with bit and bridle;
seeing then that man hath nothing to be justly proud of, why should he not rather strive to be like the humble Ass, then the headstrong horse, that must be held in with bit and bridle;
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They did not spend the time in singing to the sound of the viole, in inuenting to themselues instruments of Musicke, in drinking wine in bowles, annoynting themselues with the chiefe ointments;
They did not spend the time in singing to the found of the violent, in inventing to themselves Instruments of Music, in drinking wine in bowls, anointing themselves with the chief ointments;
the Plough is the true Cornucopia, or horne of plentifulnesse, and where it is not followed, Scarcitie comes like an Armed man, and Dearth vpon a Blacke horse with ballances in his hand;
the Plough is the true Cornucopia, or horn of plentifulness, and where it is not followed, Scarcity comes like an Armed man, and Dearth upon a Black horse with balances in his hand;
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The Kings plough is a vigilant care ouer his Subiects, in making good lawes and seeing them executed, in suppressing the wicked and protecting the good,
The Kings plough is a vigilant care over his Subjects, in making good laws and seeing them executed, in suppressing the wicked and protecting the good,
he is called a Bishop (saies Austin ) who is the Superintendent; Homer calles the Scoutmaister in an armie Episkopos, and Andromache named her husband Hector the Bishop of Troy, because to him principally was commended the defence of the cittie, the very name then of a Bishop, telles euery Bishop,
he is called a Bishop (Says Austin) who is the Superintendent; Homer calls the Scoutmaster in an army Episkopos, and Andromache nam her husband Hector the Bishop of Troy, Because to him principally was commended the defence of the City, the very name then of a Bishop, tells every Bishop,
the Church is a doue in the holes of the rocke, therefore he must preserue her from the harpies talant, The Church is a lillie therefore hee must looke to her that she be not gorged & galled with thornes, the Church is a Rose, therefore hee must keepe her from the Cankerworme, Heresie and Schisme be the rauenous Harpies, pricking thornes, and venemous wormes;
the Church is a dove in the holes of the rock, Therefore he must preserve her from the harpies talant, The Church is a Lily Therefore he must look to her that she be not gorged & galled with thorns, the Church is a Rose, Therefore he must keep her from the Cankerworm, Heresy and Schism be the ravenous Harpies, pricking thorns, and venomous worms;
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as the King and the Bishop haue their seuerall Ploughes, so euery inferiour person whether Clericall or Laicall, must haue his hand euer at his Plough,
as the King and the Bishop have their several Ploughs, so every inferior person whither Clerical or Laical, must have his hand ever At his Plough,
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Thirdly, the Isacharites, were a people so meeke and gentle, that they would beare any burden vpon their backes rather then kicke against the Pricke, or seeke reuenge;
Thirdly, the Isacharites, were a people so meek and gentle, that they would bear any burden upon their backs rather then kick against the Prick, or seek revenge;
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What haue I done vnto thee that thou smitest me three times? am not I thine asse, which thou hast ridden vpon since thy first time vnto this day? haue I vsed at any time to doe thus vnto thee? these words were framed by the Angel of the Lord, who maketh the asses tongue his instrument of speech,
What have I done unto thee that thou smitest me three times? am not I thine Ass, which thou hast ridden upon since thy First time unto this day? have I used At any time to do thus unto thee? these words were framed by the Angel of the Lord, who makes the asses tongue his Instrument of speech,
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and profitable to the common-wealth, but also patient, long suffering, and meeke spirited; such an asse must euery true Christian be, namely, Meeke and gentle;
and profitable to the commonwealth, but also patient, long suffering, and meek spirited; such an Ass must every true Christian be, namely, Meek and gentle;
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amongst the people called Cumai, the Adulteresse that had ridden vpon an asse, which was their customarie punishment, was euer afterward in disgrace called, Onobatis, or Asse-rider; now it were to be wished, that all such hot spurres,
among the people called Cumai, the Adulteress that had ridden upon an Ass, which was their customary punishment, was ever afterwards in disgrace called, Onobatis, or Asse-rider; now it were to be wished, that all such hight spurs,
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& shoote out their arrowes, euen bitter words, be cōpelled to ride vpon asses, that being so put to shame, shame might force them, to learne of Christ to be meeke;
& shoot out their arrows, even bitter words, be compelled to ride upon asses, that being so put to shame, shame might force them, to Learn of christ to be meek;
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but of the contrarie part, our Sauiour tels vs, that whosoeuer is angrie with his brother vnaduisedly, shalbe culpable of iudgement, and whosoeuer saith vnto his brother Raca, which word in the Syrians language, is Idle braine, shalbe worthy to be punished by the counsell;
but of the contrary part, our Saviour tells us, that whosoever is angry with his brother unadvisedly, shall culpable of judgement, and whosoever Says unto his brother Raca, which word in the Syrians language, is Idle brain, shall worthy to be punished by the counsel;
seeing then that Blessednesse attendeth vpon the Meeke & gentle, and that Iudgement and the Curse of God hangeth ouer the houses of Angrie and fierie persons, let vs all striue to conquer and subdue this hot and wilful passion;
seeing then that Blessedness attends upon the Meek & gentle, and that Judgement and the Curse of God hangs over the houses of Angry and fiery Persons, let us all strive to conquer and subdue this hight and wilful passion;
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yet by the helpe of Gods spirit we may easily extinguish this immoderate heate, if wee but set before our eies the Great reward of Meekenesse and the sharpe punishment of Anger.
yet by the help of God's Spirit we may Easily extinguish this immoderate heat, if we but Set before our eyes the Great reward of Meekness and the sharp punishment of Anger.
yet hee magnifies and blesseth him and his Tribe in comparing him to a strong Asse; or as it is in Hebrewe, an asse of good bones, or as Oleaster interpretes the words, An asse with a strong, & a spinie backe:
yet he Magnifies and Blesses him and his Tribe in comparing him to a strong Ass; or as it is in Hebrew, an Ass of good bones, or as Oleaster interprets the words, an Ass with a strong, & a spiny back:
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for the portion or lot of the Isacharites, in regard of the soile was more fruitful then the inheritance of any other Tribe, for in it laie Esdrelon, abounding with Corne, wine,
for the portion or lot of the Isacharites, in regard of the soil was more fruitful then the inheritance of any other Tribe, for in it lay Esdrelon, abounding with Corn, wine,
and a thousand goates, wil scorne, & disdaine the worthiest Dauid; saying, Who is Dauid, and who is the sonne of Ishai? also these Cormorants which like Caterpillars are but engendred ex putredine, of some muddie and slimie stocke, when they haue scraped together store of wealth,
and a thousand Goats, will scorn, & disdain the Worthiest David; saying, Who is David, and who is the son of Jesse? also these Cormorants which like Caterpillars Are but engendered ex putredine, of Some muddy and slimy stock, when they have scraped together store of wealth,
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& therfore they may well be compared to the asse, which amongst the Aegyptians bare vpon her backe the Image of Isis; This asse going along the streetes,
& Therefore they may well be compared to the Ass, which among the egyptians bore upon her back the Image of Isis; This Ass going along the streets,
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and seeing the people kneele & do reuerēce, thought that this obeysance was made to her, not knowing that it was for the Goddesses sake, whom she bare vpon her backe; hereof there is an Embleme;
and seeing the people kneel & do Reverence, Thought that this obeisance was made to her, not knowing that it was for the Goddesses sake, whom she bore upon her back; hereof there is an Emblem;
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this Asse may be the Rich & proud churles looking glasse, wherein hee may see how hee imitates the Asse in stupiditie and simplicitie, but not in humilitie;
this Ass may be the Rich & proud churls looking glass, wherein he may see how he imitates the Ass in stupidity and simplicity, but not in humility;
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Are Riches blood? why then doe rich men growe old? Are Riches the Soule? why then doe rich men die? are Riches Gods, why then doe rich men goe to hell? but leauing these poets and Idolaters that make Mammon a God, let vs see what there is in Wealth that can make a wisemā proud;
are Riches blood? why then do rich men grow old? are Riches the Soul? why then do rich men die? Are Riches God's, why then do rich men go to hell? but leaving these Poets and Idolaters that make Mammon a God, let us see what there is in Wealth that can make a Wiseman proud;
If the Proud worldling would but imprint this consideration in his minde, he might proue to be an Isacharite, rich, and humble, and hereby worke a miracle.
If the Proud worldling would but imprint this consideration in his mind, he might prove to be an Isacharite, rich, and humble, and hereby work a miracle.
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Secondly, it is wonderful, to find a Rich man, that is profitable to others; the Rich man is a goldē Asse, but his gold as litle profiteth the Cōmon-wealth,
Secondly, it is wondered, to find a Rich man, that is profitable to Others; the Rich man is a golden Ass, but his gold as little profiteth the Commonwealth,
The Poets faine Plutus, whom they make the god of wealth, to be blinde and lame: Blinde, because he blindeth rich men, in such sort, that they will neither looke vpon,
The Poets feign Plutus, whom they make the god of wealth, to be blind and lame: Blind, Because he blinds rich men, in such sort, that they will neither look upon,
that neither their hands can giue any meate to the hūgrie, nor their feete walke to visite the sicke, & such as be in prison; because wealth maketh a man more couetous then otherwise he would be,
that neither their hands can give any meat to the hungry, nor their feet walk to visit the sick, & such as be in prison; Because wealth makes a man more covetous then otherwise he would be,
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I cannot absolutely subscribe to this position, because we reade of diuers in the Scriptures, who were both good-men, and rich-men; as for example, Abraham, Isaac, Iacob, & Iob: and euen in our dayes, there haue bene many rich-men so good both to the Church and Cōmon-wealth, that they deserue to be called Patres patriae, & Ecclesiae nutritij:
I cannot absolutely subscribe to this position, Because we read of diverse in the Scriptures, who were both Good men, and Rich men; as for Exampl, Abraham, Isaac, Iacob, & Job: and even in our days, there have be many Rich men so good both to the Church and Commonwealth, that they deserve to be called Patres patriae, & Ecclesiae nutritij:
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but as the nūber of thē which bowed not the knee to Baal, was nothing cōparable to thē that went a whoring after that strange-god; so there be scarce seuen of seuen thousand Richmen, that will voluntarilie disburse a mite for the publike good either of the Church or the Common-wealth.
but as the number of them which bowed not the knee to Baal, was nothing comparable to them that went a whoring After that strange-god; so there be scarce seuen of seuen thousand Rich men, that will voluntarily disburse a mite for the public good either of the Church or the Commonwealth.
for wealth is the mother of Pride, and pride begetteth impatience. Rich-men therefore are like Aesops Asse, wrapt in a Lyons skinne, cruell and rigorous in their carriage and behauiour:
for wealth is the mother of Pride, and pride begetteth impatience. Rich men Therefore Are like Aesops Ass, wrapped in a Lyons skin, cruel and rigorous in their carriage and behaviour:
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being so farre from seeking reuenge, that like a sheepe, dumbe before the shearer, he will not so much as open his mouth to complaine of any wrong, but beare all with meeknesse: but rich-men do quite contrarie:
being so Far from seeking revenge, that like a sheep, dumb before the shearer, he will not so much as open his Mouth to complain of any wrong, but bear all with meekness: but Rich men do quite contrary:
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or if he lay any claime to their cloake, they will serue him such a tricke as the king of Ammon did Dauids Embassadours, cut his garments so short, that hee shall want wherwith to couer his nakednes;
or if he lay any claim to their cloak, they will serve him such a trick as the King of Ammon did David ambassadors, Cut his garments so short, that he shall want wherewith to cover his nakedness;
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There be fiue foolish virgins, which continually follow this Asse, as the fiue wise virgins follow the Lambe; & these are sorceresses, that make him drunk with the cuppe of impatience: the first is, Orgilotes, she vpon euery slight and light occasion stirreth and prouoketh him to anger;
There be fiue foolish Virgins, which continually follow this Ass, as the fiue wise Virgins follow the Lamb; & these Are Sorceresses, that make him drunk with the cup of impatience: the First is, Orgilotes, she upon every slight and Light occasion stirs and provoketh him to anger;
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the second is Acrocholia, & she filleth his hart with the gal of bitternes, & annointeth his tōgue with the poyson of aspes; the third is Picrotes, shee makes him Engraue his wrongs & discontents in marble, so that they may neuer be forgottē:
the second is Acrocholia, & she fills his heart with the Gall of bitterness, & anointeth his tongue with the poison of asps; the third is Picrotes, she makes him Engrave his wrongs & discontents in Marble, so that they may never be forgotten:
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the fourth is Chalepotes, her office is to remoue out of his body the fleshy-heart, and to giue him a heart of stone; the fift is Menis, and shee maketh him so perfectly outragious and madde, that any little trespasse moues him forthwith to take his neighbor by the throate.
the fourth is Chalepotes, her office is to remove out of his body the fleshy-heart, and to give him a heart of stone; the fift is Menis, and she makes him so perfectly outrageous and mad, that any little trespass moves him forthwith to take his neighbour by the throat.
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These are the Euill-spirits that haunt Rich-men, by whose charms it comes to passe, that it is a great wonder if any of them be like Isachar both strong and asses;
These Are the Evil-spirits that haunt Rich men, by whose charms it comes to pass, that it is a great wonder if any of them be like Isachar both strong and asses;
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that is to say, Rich, and Gentle, Isachar shall bee a strong Asse, couching downe betweene two burthens, &c. Iudah by Iacob, is cōpared vnto a Lion couchant: wherby is vnderstoode that his victorious familie should bee affraid of no enemie;
that is to say, Rich, and Gentle, Isachar shall be a strong Ass, couching down between two burdens, etc. Iudah by Iacob, is compared unto a lion couchant: whereby is understood that his victorious family should be afraid of no enemy;
for al that can be collected from hence, is this, that the Isacharites which tooke Dauids part against the house of Saul, were men of good experience, which in the managing of warre,
for all that can be collected from hence, is this, that the Isacharites which took David part against the house of Saul, were men of good experience, which in the managing of war,
and droupe, and these are incident to all husbandmen; for if they hope to prosper and thriue, they must not say as the Sluggard in the Prouerbes did, Yet a litle sleepe, a litle slumber,
and droop, and these Are incident to all husbandmen; for if they hope to prosper and thrive, they must not say as the Sluggard in the Proverbs did, Yet a little sleep, a little slumber,
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Couching betweene two burthens, &c. the word in the originall which is Mishphat, signifieth both a Bound, a Lot, & a Burthen; and therefore some haue interpreted the words thus;
Couching between two burdens, etc. the word in the original which is Mishpat, signifies both a Bound, a Lot, & a Burden; and Therefore Some have interpreted the words thus;
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and Zebulun vpon the North, but the most naturall exposition is, to say that Isachar coucheth betweene Burthens, for so shall the translation not vary from that metaphor which Iacob vseth, calling Isachar an Asse, betwixt whom & Isachar there is this similitude;
and Zebulun upon the North, but the most natural exposition is, to say that Isachar couches between Burdens, for so shall the Translation not vary from that metaphor which Iacob uses, calling Isachar an Ass, betwixt whom & Isachar there is this similitude;
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so shall Isachar labour as an Asse in tilling of the ground, and shal yeeld to the paiment of any tax or tribute, rather then leaue his tents or goe abroad:
so shall Isachar labour as an Ass in tilling of the ground, and shall yield to the payment of any Tax or tribute, rather then leave his tents or go abroad:
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& therefore their plough must feede the Epicure with daintie fare, & it must cloth the rich gluttō with purple and fine linnen, the Burthen thē betweene which the Isacharites did couch, were these two;
& Therefore their plough must feed the Epicure with dainty fare, & it must cloth the rich glutton with purple and fine linen, the Burden them between which the Isacharites did couch, were these two;
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because ease and slothfulnesse are the occasions of many sinnes, as appeareth in the Sodomites, whose iniquitie, was pride, fulnesse of bread, & aboundance of idlenesse.
Because ease and slothfulness Are the occasions of many Sins, as appears in the Sodomites, whose iniquity, was pride, fullness of bred, & abundance of idleness.
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& to take the aire, & then she putteth a stone into the mouth of the gaping Oister, whereby being hindred frō closing of her shelles, she safely thrusteth in her clawes, & feedeth of the meate;
& to take the air, & then she putteth a stone into the Mouth of the gaping Oyster, whereby being hindered from closing of her shells, she safely thrusts in her claws, & feeds of the meat;
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it is Idlenesse then that layeth a man open to the temptations of Sathan: but Labour like the shield of faith, quencheth all the fierie darts of the diuell;
it is Idleness then that Layeth a man open to the temptations of Sathan: but Labour like the shield of faith, quenches all the fiery darts of the Devil;
The husbadman is like Demosthenes, he spends more oile then wine; but the Wanton Chamberer is like the Epicure, he spends more wine then oile; hence it is;
The husbadman is like Demosthenes, he spends more oil then wine; but the Wanton Chamberer is like the Epicure, he spends more wine then oil; hence it is;
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Secondly, the husbandmans life is both happie and sweete, because it is a Quiet life; and therefore in that Isachar chuseth it before any other, he may well be compared to the Oliue tree, the figtree,
Secondly, the husbandman's life is both happy and sweet, Because it is a Quiet life; and Therefore in that Isachar chooseth it before any other, he may well be compared to the Olive tree, the Fig tree,
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and goe to aduance me aboue the Trees? So Isachar, like the fig-tree, will not forgoe his sweetnesse, like the Oliue-Tree, will not depart from his Fatnesse: and like the Wiue, will not forsake his Cheerfulnes, for to weare a Diademe, or swaye a Scepter; And his reason is,
and go to advance me above the Trees? So Isachar, like the Fig tree, will not forgo his sweetness, like the Oliue-Tree, will not depart from his Fatness: and like the Wive, will not forsake his Cheerfulness, for to wear a Diadem, or sway a Sceptre; And his reason is,
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and to haue other Trees put their trust vnder their shadowe, and wee shall finde that in them there is neither Fatnesse, Sweetnesse, nor Cheerfulnes; No,
and to have other Trees put their trust under their shadow, and we shall find that in them there is neither Fatness, Sweetness, nor Cheerfulness; No,
Another, because hee is outstript in growth, withers and pines away with enuie; and the last when he feeles his sappe dried vp, dies with griefe and discontent.
another, Because he is outstripped in growth, withers and pines away with envy; and the last when he feels his sap dried up, die with grief and discontent.
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These are Courtiers, being barren of Cheerefull Grapes, sweete Figges, and fatte Oliues, that is to say, Peace, Content, and inward Mirth, as the fruitles Tree, which our Sauiour cursed;
These Are Courtiers, being barren of Cheerful Grapes, sweet Figs, and fat Olive, that is to say, Peace, Content, and inward Mirth, as the fruitless Tree, which our Saviour cursed;
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thereby purchasing his freedome frō seruice to the king, both in the warres, & in the Court. The second cause of Isachars couching like an Asse, is the pleasantnes of the land;
thereby purchasing his freedom from service to the King, both in the wars, & in the Court. The second cause of Isachars couching like an Ass, is the pleasantness of the land;
the inheritance of the Isacharites, as I said before, did abound with Corne, Wine, and Oyle; And therefore seeing this soyle was so fertile, it made them take paines in Tillage & husbandrie,
the inheritance of the Isacharites, as I said before, did abound with Corn, Wine, and Oil; And Therefore seeing this soil was so fertile, it made them take pains in Tillage & Husbandry,
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Tillage then was Isachars second burthen, which hee bare with alacritie, because the heauines therof was counterpoised with the pleasant fruits of the land;
Tillage then was Isachars second burden, which he bore with alacrity, Because the heaviness thereof was counterpoised with the pleasant fruits of the land;
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which they neuer would haue done, but that they perceiued that the Pleasure, and the Profite of the Plough, were farre greater then any other pleasant, but vnprofitable delight.
which they never would have done, but that they perceived that the Pleasure, and the Profit of the Plough, were Far greater then any other pleasant, but unprofitable delight.
These Burdens are, Tribute and Tillage; the Tribute of a Christian, is the patient bearing of the Crosse, which by the Imperious World is layde vpon his shoulders.
These Burdens Are, Tribute and Tillage; the Tribute of a Christian, is the patient bearing of the Cross, which by the Imperious World is laid upon his shoulders.
because at the length it procureth rest; (d) For blessed are they which suffer persecution for righteousnesse sake, For theirs is the Kingdome of heauen;
Because At the length it procureth rest; (worser) For blessed Are they which suffer persecution for righteousness sake, For theirs is the Kingdom of heaven;
so doe the righteous vnder the Crosse; For it is like vnto Aarons rodde, which brought forth buddes, Blossomes, and ripe Almonds, the budde of the Crosse, is the certaine marke of Saluation: for whom God loueth hee scourgeth,
so do the righteous under the Cross; For it is like unto Aaron's rod, which brought forth buds, Blossoms, and ripe Almonds, the bud of the Cross, is the certain mark of Salvation: for whom God loves he scourges,
and the Ripe almondes that growes vpon it, is a Confidence, that neither height nor depth can seperate him from the loue of GOD, considering that hee beareth the marke and badge of his welbeloued sonne CHRIST IESVS;
and the Ripe almonds that grows upon it, is a Confidence, that neither height nor depth can separate him from the love of GOD, considering that he bears the mark and badge of his well-beloved son CHRIST JESUS;
This Crosse is the Burthen of all Christian Isacharites, neither must wee grudge at the bearing of it, seeing that our SAVIOVR did not onely carie the woodden Crosse vpon his torne and wounded shoulders,
This Cross is the Burden of all Christian Isacharites, neither must we grudge At the bearing of it, seeing that our SAVIOR did not only carry the wooden Cross upon his torn and wounded shoulders,
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and then ought the Disciple to bee aboue his Maister? indeede the Crosse is heauie, and hee had neede of Sampsons shoulders that can with patience support it,
and then ought the Disciple to be above his Master? indeed the Cross is heavy, and he had need of Sampsons shoulders that can with patience support it,
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by the swelling waues whereof this Shippe is continually troubled, but the power of CHRIST is such, that when hee awaketh and commeth to iudgement, hee will rebuke the windes and the Sea,
by the swelling waves whereof this Ship is continually troubled, but the power of CHRIST is such, that when he awakes and comes to judgement, he will rebuke the winds and the Sea,
herein wee may obserue how hee placeth this word Kingdome, betweene Tribulation and Patience, to teach vs that there is no obtaining of eternall rest, without the patient bearing of the Crosse; No man saies Augustine, can reioyce with the world, and raigne with CHRIST.
herein we may observe how he places this word Kingdom, between Tribulation and Patience, to teach us that there is no obtaining of Eternal rest, without the patient bearing of the Cross; No man Says Augustine, can rejoice with the world, and Reign with CHRIST.
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God is a Husbandman, and hee sowe• good wheate, and the Diuell also is a Husbandman, but his graine is, Tares; these two haue their seuerall bailiues of husbandrie;
God is a Husbandman, and he sowe• good wheat, and the devil also is a Husbandman, but his grain is, Tares; these two have their several Bailiffs of Husbandry;
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Gods Bailiues, be zealous and industrious ministers that labour in his haruest, at his plough, and in his vineyard, the Diuels Bailiues bee Heretickes,
God's Bailiffs, be zealous and Industria Ministers that labour in his harvest, At his plough, and in his vineyard, the Devils Bailiffs be Heretics,
but Gods burthen is heauie, and the carriage of it painefull and troublesome, for when the Diuell entertaines any Bailiue into his seruice, hee makes the same promise that Syrus did, saying, Whosoeuer will come and bee my seruant,
but God's burden is heavy, and the carriage of it painful and troublesome, for when the devil entertains any Bailiue into his service, he makes the same promise that Syrus did, saying, Whosoever will come and be my servant,
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hence it is, that Sathan hath so many, & God so few husbandmen, because the Burthen of the one is so light, and the others so heauie; but this ought not to discourage a true Christian from Tillage; remember Isachar; he sawe that the land was pleasant,
hence it is, that Sathan hath so many, & God so few husbandmen, Because the Burden of the one is so Light, and the Others so heavy; but this ought not to discourage a true Christian from Tillage; Remember Isachar; he saw that the land was pleasant,
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and yeelded him for his paines and labour, Corne, wine and oile, and therefore with alacritie hee bowed his shoulder to beare the Burthen of tillage; so let vs looke vpon the pleasantnesse of Gods Land which we till;
and yielded him for his pains and labour, Corn, wine and oil, and Therefore with alacrity he bowed his shoulder to bear the Burden of tillage; so let us look upon the pleasantness of God's Land which we till;
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and then wee shall finde that the fruites thereof doe ouerballance all our Labours; for in stead of corne we reape Christ himselfe, who is The bread of life, in stead of wine, we enioy the Grace of God, and in stead of oyle, we shall be partakers of euerlasting ioy and gladnesse;
and then we shall find that the fruits thereof do overbalance all our Labours; for in stead of corn we reap christ himself, who is The bred of life, in stead of wine, we enjoy the Grace of God, and in stead of oil, we shall be partakers of everlasting joy and gladness;
Then Iacobs anger was kindled against Rahel, and hee saide, Am I in Gods stead, which hath with-holden from the fruite of the wombe? and shee said, Behold my maide Bilhah: Go in to her,
Then Iacobs anger was kindled against Rachel, and he said, Am I in God's stead, which hath withholden from the fruit of the womb? and she said, Behold my maid Bilhah: Go in to her,
& she shall beare vpon my knees, and I shall haue children also by her, then she gaue him Bilhah her maide, and Iacob went in to her: So Bilhah conceiued; and bare Iacob a sonne:
& she shall bear upon my knees, and I shall have children also by her, then she gave him Bilhah her maid, and Iacob went in to her: So Bilhah conceived; and bore Iacob a son:
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therefore she called his name Dan; which is by interpretation, Iudgment. This name of Dan being giuen by Rahel, discouereth in her three infirmities;
Therefore she called his name Dan; which is by Interpretation, Judgement. This name of Dan being given by Rachel, Discovereth in her three infirmities;
as though Iacob of purpose had restrained his naturall force as Rabbi Leui thinketh: neither is it her meaning that Iacob should by his prayers obtaine children for her,
as though Iacob of purpose had restrained his natural force as Rabbi Levi Thinketh: neither is it her meaning that Iacob should by his Prayers obtain children for her,
the second is the Keye of foode, of which Dauid saith, Thou openest thine hand, and they are filled, the third, is the Keye of the Wombe, of this there is mention made in the historie of Iosephs conception, where it is said, that God remembred Rahel, and God heard her and opened her wombe:
the second is the Key of food, of which David Says, Thou openest thine hand, and they Are filled, the third, is the Key of the Womb, of this there is mention made in the history of Joseph's conception, where it is said, that God remembered Rachel, and God herd her and opened her womb:
shee can liue no longer, for inward griefe and discontent will macerate and consume her: three things moued This enuie, foolishnes and impatience in her:
she can live no longer, for inward grief and discontent will macerate and consume her: three things moved This envy, foolishness and impatience in her:
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and his two wiues being sisters by their perswasions made their owne husband to be Tetragamos the husband of sower wiues, the one giuing him Bilha, the other Zilpha, their handmaids to be his Concubines;
and his two wives being Sisters by their persuasions made their own husband to be Tetragamos the husband of sour wives, the one giving him Bilha, the other Zilpah, their handmaids to be his Concubines;
now herein how can Iacob be excused? or the childrē of Leah, Bilha, & Zilpha be accounted legitimate, considering that by the first Canon and institution of marriage made by God in paradice, One man was to haue but one wife ▪ and they two saith Christ, shallbe one flesh;
now herein how can Iacob be excused? or the children of Leah, Bilha, & Zilpah be accounted legitimate, considering that by the First Canon and Institution of marriage made by God in paradise, One man was to have but one wife ▪ and they two Says christ, shall one Flesh;
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This coupling of Creatures both reasonable, & vnreasonable, sheweth that Nature in her Seminarie, requires no more but one Male, and one Female; Furthermore, these are two Axiomes, or Maximes in Nature; Quod tibi fieri non vis, alteri ne facias:
This coupling of Creatures both reasonable, & unreasonable, shows that Nature in her Seminary, requires no more but one Male, and one Female; Furthermore, these Are two Axioms, or Maxims in Nature; Quod tibi fieri non vis, Alteri ne facias:
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Concerning the law of God it doth directly forbid Polygamie, as appeareth by the wordes of Christ, who is the best interpreter of the Law, saying, For this cause ▪ shall a man leaue father,
Concerning the law of God it does directly forbid Polygamy, as appears by the words of christ, who is the best interpreter of the Law, saying, For this cause ▪ shall a man leave father,
Herein our Sauiour teacheth vs, that the wife is not onely not to be put away vpon euery cause, but also, that the Husband ought not to take vnto himselfe another Wife; Thus both by the Law of God & Nature, Polygamie is condemned:
Herein our Saviour Teaches us, that the wife is not only not to be put away upon every cause, but also, that the Husband ought not to take unto himself Another Wife; Thus both by the Law of God & Nature, Polygamy is condemned:
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Can the Custome be Iacobs protection? How cā his tetragamie be iustified? and the rest of his Sonnes, excepting Ioseph & Beniamin be legitimate? I answer, by Dispensation. For God according to the state of those times, dispēsed with the Patriarks, for the Law, which he had made at the beginnīg;
Can the Custom be Iacobs protection? How can his tetragamie be justified? and the rest of his Sons, excepting Ioseph & Benjamin be legitimate? I answer, by Dispensation. For God according to the state of those times, dispensed with the Patriarchs, for the Law, which he had made At the beginning;
And this is euident out of the exāples of Abraham, Iacob, & Elcaenah, & other godly Fathers, who were not reproued by any Prophet, for their multiplicitie of wiues;
And this is evident out of the Examples of Abraham, Iacob, & Elcaenah, & other godly Father's, who were not reproved by any Prophet, for their Multiplicity of wives;
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The reason of this dispensation was this, in those times God had chosen the seede of Abraham to bee his people, in whose linage the true worship of the Deitie was preserued,
The reason of this Dispensation was this, in those times God had chosen the seed of Abraham to be his people, in whose lineage the true worship of the Deity was preserved,
Therefore it was necessarie that the Children of Abraham should bee permitted to vse Polygamie, and haue many wiues, that mankind might bee spred by procreation; because this propagation of the flesh was the increase of godlines; Seeing God would that the people in whō true religion was planted, should continue euen vnto Christ;
Therefore it was necessary that the Children of Abraham should be permitted to use Polygamy, and have many wives, that mankind might be spread by procreation; Because this propagation of the Flesh was the increase of godliness; Seeing God would that the people in whom true Religion was planted, should continue even unto christ;
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So then, it was by dispensation lawfull vnto the Patriarchs, to haue many wiues, to the intēt that that people whom God had chosen, namely, Israel, might be manie in nūber;
So then, it was by Dispensation lawful unto the Patriarchs, to have many wives, to the intent that that people whom God had chosen, namely, Israel, might be many in number;
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but if we determine that to be sinne wherewith God is offended, & prouoked to reuēge, they sinned not, sith God dispensed with his law, to the ende, that the people of whome hee would be worshipped, might be of the greater nūber.
but if we determine that to be sin wherewith God is offended, & provoked to revenge, they sinned not, sith God dispensed with his law, to the end, that the people of whom he would be worshipped, might be of the greater number.
For although amongst other Nations, some perhaps were good men, yet the publike worshipping of God, was no where else, but in Israel. Furthermore, Abrahā, Iacob, & the rest, thogh they had many wiues yet they were not hereunto led by lust, but by a chast desire, to augment & multiplie Gods familie; This was Iacobs motiue,
For although among other nations, Some perhaps were good men, yet the public worshipping of God, was no where Else, but in Israel. Furthermore, Abrahā, Iacob, & the rest, though they had many wives yet they were not hereunto led by lust, but by a chaste desire, to augment & multiply God's family; This was Iacobs motive,
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From this example of Iacob, some haue concluded, that Polygamie is lawfull vnto vs. But let such Opinionists know, that a Generall Canon cannot bee infringed, by a particular example.
From this Exampl of Iacob, Some have concluded, that Polygamy is lawful unto us But let such Opinionists know, that a General Canon cannot be infringed, by a particular Exampl.
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For now there is no Nation more peculiarlie Gods people then another, (as it was before the cōming of Christ; But in euery Nation, he that feareth him,
For now there is no nation more peculiarly God's people then Another, (as it was before the coming of christ; But in every nation, he that fears him,
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Not only now the law of God is against Polygamie, but it seemeth also that the law of Nature, which by Socrates is called A permanent and firme Edict of God;
Not only now the law of God is against Polygamy, but it seems also that the law of Nature, which by Socrates is called A permanent and firm Edict of God;
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and by S. Paul, The law written in our members, caused the Romane Emperors being Infidels, to make decrees agaīst Poligamy; brading such with infamie, as had more wiues then one:
and by S. Paul, The law written in our members, caused the Roman Emperor's being Infidels, to make decrees against Polygamy; brading such with infamy, as had more wives then one:
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And when as Valētiniā a Christian Emperour, to couer his own filthinesse, hauing besides his legitimate wife Seuera, taken also to wife a young maide called Iustina; made a law that euery man might lawfully haue two wiues;
And when as Valētiniā a Christian Emperor, to cover his own filthiness, having beside his legitimate wife Severa, taken also to wife a young maid called Justina; made a law that every man might lawfully have two wives;
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This law published by him, was not onely reiected, but also afterwardes condemned, as contrary to the law of Nature. And therefore I conclude this point with Clemens Alexandrinus, saying, that Polygamie which was graunted vnto the Fathers, is not now lawfull vnto vs; And therefore he that hath two wiues, is like vnto wicked Lamech, and his second wife like vnto his second wife Sela, which by interpretation is, vmbra eius, or his Shadowe; because she is rather to be esteemed the shadowe of a wife, then a wife indeede.
This law published by him, was not only rejected, but also afterwards condemned, as contrary to the law of Nature. And Therefore I conclude this point with Clemens Alexandrian, saying, that Polygamy which was granted unto the Father's, is not now lawful unto us; And Therefore he that hath two wives, is like unto wicked Lamech, and his second wife like unto his second wife Sela, which by Interpretation is, vmbra eius, or his Shadow; Because she is rather to be esteemed the shadow of a wife, then a wife indeed.
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Dan shall iudge his people, as one of the Tribes of Israell, &c. Iacob in his prophecie cōcernīg Dan, alludeth vnto his name which by interpretatiō is iudgemēt, or reuēge, according to which significations, these wordes Dan shall iudge his people, may two māner of waies be paraphrased;
Dan shall judge his people, as one of the Tribes of Israel, etc. Iacob in his prophecy Concerning Dan, alludeth unto his name which by Interpretation is judgement, or revenge, according to which significations, these words Dan shall judge his people, may two manner of ways be paraphrased;
because God did not raise vp any out of thē to iudge Israel, secondly, Dan shall iudge his people, that is to say, One of his familie shall bee auenged vpon the Philistines for their hatred and crueltie against Israel, and this was Samson, then whom neuer was there any Israelite more miraculously victorious ouer the enemies of God, for with the Ia•e bone of an Asse, hee sl•we a thousand men, in these wordes Iacob comforteth his sonne Dan, who because hee was the sonne but of a Concubine, was therefore no doubt the lesse regarded in his familie;
Because God did not raise up any out of them to judge Israel, secondly, Dan shall judge his people, that is to say, One of his family shall be avenged upon the philistines for their hatred and cruelty against Israel, and this was samson, then whom never was there any Israelite more miraculously victorious over the enemies of God, for with the Ia•e bone of an Ass, he sl•we a thousand men, in these words Iacob comforts his son Dan, who Because he was the son but of a Concubine, was Therefore no doubt the less regarded in his family;
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therefore that the other tribes should not contemne Dans, in comparison of themselues, hee telles them, that his Birth, and small possessions doe nothing at all empaire his worthinesse,
Therefore that the other tribes should not contemn Dans, in comparison of themselves, he tells them, that his Birth, and small possessions do nothing At all impair his worthiness,
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because out of his loines should come a Ruler, and a Reuenger in Israel: The worthiest & most valiant of all the Iudges of Israel was Samson a mā of a meane Tribe, and yet God chose him to deliuer his people out of the handes of the Philistines, herein teaching vs first, that hee himselfe is not an accepter of Persons; for the ostentation of Birth, and Parentage in his eye, is but a Bubble, and worldly Possessions and wealth like Chaffe, or dust before the winde;
Because out of his loins should come a Ruler, and a Revenger in Israel: The Worthiest & most valiant of all the Judges of Israel was samson a man of a mean Tribe, and yet God chosen him to deliver his people out of the hands of the philistines, herein teaching us First, that he himself is not an accepter of Persons; for the ostentation of Birth, and Parentage in his eye, is but a Bubble, and worldly Possessions and wealth like Chaff, or dust before the wind;
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secondly, hee instructeth hereby, all great families, how they should behaue themselues towards their inferiours, Iudah though he haue the Kingdome, though Ioseph hath obtained the Birthright, and though Leui be inuested in the Priesthood, yet must neither Leui, Ioseph, nor Iudah contemne Dan the son of a Concubine, because hee also as well as they shall iudge his people, and deliver Israel;
secondly, he Instructeth hereby, all great families, how they should behave themselves towards their inferiors, Iudah though he have the Kingdom, though Ioseph hath obtained the Birthright, and though Levi be invested in the Priesthood, yet must neither Levi, Ioseph, nor Iudah contemn Dan the son of a Concubine, Because he also as well as they shall judge his people, and deliver Israel;
it is ordinarie amongst vs, one to debase another, as the Ephraimites did the Gileadits, saying, Yee Gileadites are runnagates of Ephraim among the Ephramites, and among the Manassites;
it is ordinary among us, one to debase Another, as the Ephraimites did the Gileadites, saying, Ye Gileadites Are runagates of Ephraim among the Ephraimites, and among the Manassites;
for what difference is there in nature betweene one man and another? I haue read of a King, who was too too much cōceited of his owne worth in regard of his discent,
for what difference is there in nature between one man and Another? I have read of a King, who was too too much conceited of his own worth in regard of his dissent,
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why thē shuld any man take too much vpon him? why should any one trust so much to that reede shaken with euery blast of winde, greatnesse? if the honourable in birth bee more vertuous then other,
why them should any man take too much upon him? why should any one trust so much to that reed shaken with every blast of wind, greatness? if the honourable in birth be more virtuous then other,
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then it is iniustice to abridge or depriue thē of their reuerence and due respect; but if (as it oftē falleth out) they blemish their birth by follie,
then it is injustice to abridge or deprive them of their Reverence and due respect; but if (as it often falls out) they blemish their birth by folly,
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These words are to be cōsidered both generally, & particularly 1. generally they describe the qualitie of the children of Dan, who are cōpared to the Serpent & Adder, because they were a craftie & a subtile generatiō,
These words Are to be considered both generally, & particularly 1. generally they describe the quality of the children of Dan, who Are compared to the Serpent & Adder, Because they were a crafty & a subtle generation,
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as may very well appeare by their suddaine surprise and sacking of Laish, secōdly the particular sense which is most proper, hath relation to Samson, being of the tribe of Dan; who is therefore called by Iacob a Serpent, and an Adder, because hee vsed to set vpon the Philistines suddainly & subtilely, he was auenged vpō thē subtilely,
as may very well appear by their sudden surprise and sacking of Laish, secōdly the particular sense which is most proper, hath Relation to samson, being of the tribe of Dan; who is Therefore called by Iacob a Serpent, and an Adder, Because he used to Set upon the philistines suddenly & subtilely, he was avenged upon them subtilely,
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also by his meanes destruction light vpon them suddainly, when at his death he pulled down the house, wherein both the Princes of the Philistins & a great multitude of the people were assēbled,
also by his means destruction Light upon them suddenly, when At his death he pulled down the house, wherein both the Princes of the philistines & a great multitude of the people were assembled,
so Sampson by policie & suddaine assaults like a Serpent or Adder biting the horse heeles, to giue the rider the ouerthrow, obtained victory ouer the enemies of Israel, some think that this speech of Iacob tendeth to the dispraise of Dans tribe,
so Sampson by policy & sudden assaults like a Serpent or Adder biting the horse heals, to give the rider the overthrow, obtained victory over the enemies of Israel, Some think that this speech of Iacob tendeth to the dispraise of Dans tribe,
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like vnto this Serpent be such violēt & supercilious persōs, as with their very eyes astonish such as come before them, imperious and furious Rabsecahs, virulent and bitter-tongued Shemeis, and impatient and mad Saules, who vpon no occasion will cast their Iauelines at the most righteous Dauid; or guiltlesse Nathaniel; in the Ile of Rhodes there dwelt a kinde of people called Telchines, who with their very lookes would infect and poison a man:
like unto this Serpent be such violent & supercilious Persons, as with their very eyes astonish such as come before them, imperious and furious Rabsecahs, virulent and bitter-tongued Shemeis, and impatient and mad Saul's, who upon no occasion will cast their Javelin At the most righteous David; or guiltless Nathaniel; in the I'll of Rhodes there dwelled a kind of people called Telchines, who with their very looks would infect and poison a man:
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it is said of our Sauiour in the Canticles, that his eyes were like doues eyes washt with milke, that is to say, hee had an innocent and gentle countenance, and such Eyes must all his followers haue;
it is said of our Saviour in the Canticles, that his eyes were like Dove eyes washed with milk, that is to say, he had an innocent and gentle countenance, and such Eyes must all his followers have;
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if the• a man should haue both the Eye and the heart of a B•silisk, hee would be both subtle and harmefull; therefore to auoide this, it is our Sauiours wil, that in his Disciples the doues eye should be ioyned to the serpents heart, that so wisdome and innocency may meete together & kisse each other.
if the• a man should have both the Eye and the heart of a B•silisk, he would be both subtle and harmful; Therefore to avoid this, it is our Saviour's will, that in his Disciples the Dove eye should be joined to the Serpents heart, that so Wisdom and innocency may meet together & kiss each other.
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like vnto this Serpent is the Backbiter and detracter, concerning whom the Psalmist saith, The poison of aspes to vnder their lips, and their words are very swords, these bite a man by the heel,
like unto this Serpent is the Backbiter and detracter, Concerning whom the Psalmist Says, The poison of asps to under their lips, and their words Are very swords, these bite a man by the heel,
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and wound him behind, not daring to confrōt, or assault him face to face, in such we may behold malice and subtilty mixt together, against these S. Peter writeth, saying, Wherefore laying aside all maliciousnes,
and wound him behind, not daring to confront, or assault him face to face, in such we may behold malice and subtlety mixed together, against these S. Peter Writeth, saying, Wherefore laying aside all maliciousness,
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The Backbiter in some respect is of a more venemous nature then the aspe; for Plinie affirmeth that the Aspe being kept tame, wil neuer bite or hurt them that feed her, and for proofe hereof he alleadgeth a strangestorie of an Aspe, which was fed continually by an Aegyptian at his table, this Aspe saith he, hauing brought forth yong ones, it so happened, that one of her yong Aspes bit and kilde one of this Aegyptians childrē, which when she perceiued she presently her selfe kild her owne yong one,
The Backbiter in Some respect is of a more venomous nature then the asp; for Pliny Affirmeth that the Asp being kept tame, will never bite or hurt them that feed her, and for proof hereof he allegeth a strangestorie of an Asp, which was fed continually by an Egyptian At his table, this Asp Says he, having brought forth young ones, it so happened, that one of her young Asps bit and killed one of this egyptians children, which when she perceived she presently her self killed her own young one,
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the lillie is white, and Mirrhe is sweete, these two then doe liuely set forth our Sauiours phrase & manner of speech, in whose mouth there was no blacke rancour, no poisnous backbiting, no venemous detraction,
the Lily is white, and Myrrh is sweet, these two then doe lively Set forth our Saviour's phrase & manner of speech, in whose Mouth there was no black rancour, no poisonous backbiting, no venomous detraction,
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for his words were euer charitable, and his speech gentle, whosoeuer then is his Disciple must in stead of lippes full of guile, haue lips like lillies,
for his words were ever charitable, and his speech gentle, whosoever then is his Disciple must in stead of lips full of guile, have lips like lilies,
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Thou shalt not wa•ke •bout with tales among the people (saith God) thou shalt not stand against the blood of thy neighbour, as a slanderer, backbiter, or quarrelpiker.
Thou shalt not wa•ke •bout with tales among the people (Says God) thou shalt not stand against the blood of thy neighbour, as a slanderer, backbiter, or quarrelpiker.
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for her backe is as it were embroidered, and spangled with golden spottes, with these shee entangleth the eyes of her beholders, whom while they stand astonisht & amazed at her strāge forme, she suddainly surpriseth and stingeth;
for her back is as it were embroidered, and spangled with golden spots, with these she entangleth the eyes of her beholders, whom while they stand astonished & amazed At her strange Form, she suddenly surpriseth and stingeth;
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in her behold the true picture of hipocrisie; what man cometh more neere to the heauenly shape of an Angell then the hypocrite; and yet who can more iustly bee called one of the generation of Vipers then he? for like the Scytale he hath a glorious outside,
in her behold the true picture of hypocrisy; what man comes more near to the heavenly shape of an Angel then the hypocrite; and yet who can more justly be called one of the generation of Vipers then he? for like the Scytale he hath a glorious outside,
the golden spots wherewith hee dazles and deceiues the eies of men, be fained holinesse, counterfaite grauitie, long prayers in publique places, pretence of conscience, wordes softer then oyle,
the golden spots wherewith he dazzles and deceives the eyes of men, be feigned holiness, counterfeit gravity, long Prayers in public places, pretence of conscience, words Softer then oil,
and the reason is, because vnder colour of long praiers, they deuoured widowes houses, as there is no Viper so dāgerous as the Scytale, because first with her beautie, she bewitcheth,
and the reason is, Because under colour of long Prayers, they devoured Widows houses, as there is no Viper so dangerous as the Scytale, Because First with her beauty, she bewitches,
and kisse Christ like Iudas and betray him, as then our Sauiour said to his Disciples, Beware of the leaue of the Pharisies, so say I, take heede of the Poison of this glorious Scytale the hypocrite; if we imitate him, we haue our reward, which is a litle airie reputation among men:
and kiss christ like Iudas and betray him, as then our Saviour said to his Disciples, Beware of the leave of the Pharisees, so say I, take heed of the Poison of this glorious Scytale the hypocrite; if we imitate him, we have our reward, which is a little airy reputation among men:
& if he close with vs, wee are in danger to bee damaged by him. The fourth is the serpent called Cerastes, so named of his hornes, wherewith being shaken,
& if he close with us, we Are in danger to be damaged by him. The fourth is the serpent called Cerastes, so nam of his horns, wherewith being shaken,
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as a baite, hee allureth and draweth the birds of the aire vnto him, whom being within his reach he snatcheth vp and deuoureth, hauing before shrouded the rest of his body in the sandes, this is that Serpent to which Dan by Iacob is compared, according to the latine translation, which is thus;
as a bait, he Allureth and draws the Birds of the air unto him, whom being within his reach he snatches up and devoureth, having before shrouded the rest of his body in the sands, this is that Serpent to which Dan by Iacob is compared, according to the latin Translation, which is thus;
concerning these Serpents, thus saith Dauid: They lye in waite in the villages, in the secret places doe they murther the innocent, their eyes are bent against the poore;
Concerning these Serpents, thus Says David: They lie in wait in the villages, in the secret places do they murder the innocent, their eyes Are bent against the poor;
they lye in waite to spoile the poore, they doe spoile the poore, when they drawe them into their nettes, like Cerastes, the wicked haue hornes, wherewith they betray the innocent and harmelesse soule;
they lie in wait to spoil the poor, they do spoil the poor, when they draw them into their nets, like Cerastes, the wicked have horns, wherewith they betray the innocent and harmless soul;
and is onely a friend in the tongue, and an enemie in the heart, and sometime they shake the horne of Religion, making semblance of sanctitie and pietie, that with the greater ease they may winde themselues into the Simple mans bosome,
and is only a friend in the tongue, and an enemy in the heart, and sometime they shake the horn of Religion, making semblance of sanctity and piety, that with the greater ease they may wind themselves into the Simple men bosom,
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such a Serpent was Simon the Pharisie, who desired our Sauiour Christ, that hee would eate with him, therein making shewe that hee did loue our SAVIOVRS Doctrine,
such a Serpent was Simon the Pharisee, who desired our Saviour christ, that he would eat with him, therein making show that he did love our SAVIOVRS Doctrine,
but when he sawe the poore penitent woman that was a sinner, wash his feete with her teares, wipe them with the haires of her head, kisse them, and annoynt them:
but when he saw the poor penitent woman that was a sinner, wash his feet with her tears, wipe them with the hairs of her head, kiss them, and anoint them:
thus haue I deciphered the nature of these fower Serpents, the Basiliske, the Aspe, the Scytale, and the Cerastes; the first beeing the Character of Crueltie, the second of de•raction, the third of hypocrisie, and the fourth of fraudulencie; to imitate these in wisedome is Christianitie, for our redeemer saith, Be wise as Serpents, but to haue the Basiliskes deadly eye, the Aspes banefull tooth, the Scytales faire skinne with treacherous spottes,
thus have I deciphered the nature of these fower Serpents, the Basilisk, the Asp, the Scytale, and the Cerastes; the First being the Character of Cruelty, the second of de•raction, the third of hypocrisy, and the fourth of fraudulency; to imitate these in Wisdom is Christianity, for our redeemer Says, Be wise as Serpents, but to have the Basilisks deadly eye, the Asps baneful tooth, the Scytales fair skin with treacherous spots,
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for to be such a one, is to be the old Serpents discipline, who is like the Basiliske in his eyes for hee is a murtherer from the beginning; an Aspe in his teeth;
for to be such a one, is to be the old Serpents discipline, who is like the Basilisk in his eyes for he is a murderer from the beginning; an Asp in his teeth;
for he is a Backe-biter, and the accuser of his brethren, like the Scytale for his skinne, for hee can transforme himselfe into an Angell of light, and like the Cerastes for his hornes, for he is a diss•mbler, a lyar,
for he is a Backbiter, and the accuser of his brothers, like the Scytale for his skin, for he can transform himself into an Angel of Light, and like the Cerastes for his horns, for he is a diss•mbler, a liar,
and the father of Lies, ô Lord I haue waited for thy saluation, Iacob hauing vnder the similitude of a Serpent and an Adder expressed both the Qualitie of the Danites, and also the policie and valour of Sampson, who was one of the Tribe of Dan, turneth now his speech to God, and prayeth:
and the father of Lies, o Lord I have waited for thy salvation, Iacob having under the similitude of a Serpent and an Adder expressed both the Quality of the Danites, and also the policy and valour of Sampson, who was one of the Tribe of Dan, turns now his speech to God, and Prayeth:
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saying, ô Lord I haue waited for thy saluation, or according to the Ch•lde paraphrase, Thy Redemption, or as some translate the wordes Thy Sauiour, this speech is something obscure,
saying, o Lord I have waited for thy salvation, or according to the Ch•lde Paraphrase, Thy Redemption, or as Some translate the words Thy Saviour, this speech is something Obscure,
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for though Dan be likened to a Serpent, yet this comparison is not to his Dispraise, but to the commendation of his Wisedome and policie, by which one of his posteritie, to wit Sampson, redeemed Israel, and conquered the Philistines their enemies.
for though Dan be likened to a Serpent, yet this comparison is not to his Dispraise, but to the commendation of his Wisdom and policy, by which one of his posterity, to wit Sampson, redeemed Israel, and conquered the philistines their enemies.
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Secondly, some thinke that these words containe that prayer which Sampson vsed when he was sore a thirst after his slaughter of a thousand Philistims with the Iawebone of an asse; or rather as some are of opinion, they are to be referred to the time of his death,
Secondly, Some think that these words contain that prayer which Sampson used when he was soar a thirst After his slaughter of a thousand philistines with the Iawebone of an Ass; or rather as Some Are of opinion, they Are to be referred to the time of his death,
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Thirdly, S. Hierom, Rupertus, and •yranus say, that Iacob foreseeing the admirable and rare vertues of Sampson, began to demurre and thinke with himselfe, whether Sampson should be the Messiah or no? but when hee considered that Sampson after his death should not presently rise againe;
Thirdly, S. Hieronymus, Rupert, and •yranus say, that Iacob Foreseeing the admirable and rare Virtues of Sampson, began to demur and think with himself, whither Sampson should be the Messiah or no? but when he considered that Sampson After his death should not presently rise again;
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but this cannot be the meaning of Iacob, for hee knewe that the Messiah should come of the Tribe of Iudah; and therefore hee saith, that the Scepter should not depart from Iudah, till Shiloh come.
but this cannot be the meaning of Iacob, for he knew that the Messiah should come of the Tribe of Iudah; and Therefore he Says, that the Sceptre should not depart from Iudah, till Shiloh come.
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Fourthly, many of the fathers haue thought, that Antichrist should be of the Tribe of Dan, & that therefore Iacob th•s praied to conuince the Iewes of errour, which in time to come should take Antichrist for the Messiah, of this opinion was Irenaeus, Ambrose, Augustine & diuerse others;
Fourthly, many of the Father's have Thought, that Antichrist should be of the Tribe of Dan, & that Therefore Iacob th•s prayed to convince the Iewes of error, which in time to come should take Antichrist for the Messiah, of this opinion was Irnaeus, Ambrose, Augustine & diverse Others;
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by this meanes the anciēt fathers turne that to a curse, which by Iacob was pronounced as a Blessing vpon Dan; & whereas Iacob speaketh of one that should be a deliuerer of his people, which is very fitly applied to Sampson, they would haue him point ou• an enemie,
by this means the ancient Father's turn that to a curse, which by Iacob was pronounced as a Blessing upon Dan; & whereas Iacob speaks of one that should be a deliverer of his people, which is very fitly applied to Sampson, they would have him point ou• an enemy,
& come to the Papists, who willingly embrace this exposition, because it freeth their holy father from being Antichrist; the which title the Bishop of Rome, and his adhaerents are maruelously affraid of,
& come to the Papists, who willingly embrace this exposition, Because it freeth their holy father from being Antichrist; the which title the Bishop of Room, and his adherents Are marvelously afraid of,
& therfore in the Councel of Laterane straight charge was giuen to all preachers, that none should dare once to speake of the comming of Antichrist, which prohibition argueth the guilt of their conscience;
& Therefore in the Council of Lateran straight charge was given to all Preachers, that none should Dare once to speak of the coming of Antichrist, which prohibition argue the guilt of their conscience;
this opposition of One to one saith the Iesuite, is of Antichrist to Christ, of One person to ••other; furthermore S. Iohn saith here is wisedome, let him that hath wit count the number of the Beast,
this opposition of One to one Says the Iesuite, is of Antichrist to christ, of One person to ••other; furthermore S. John Says Here is Wisdom, let him that hath wit count the number of the Beast,
because S. Paul saith [ hó tou theou anthropos ] that the man of God may be absolute, being made perfect to all good works ▪ which to graunt should be most absurd;
Because S. Paul Says [ hó tou theou Anthropos ] that the man of God may be absolute, being made perfect to all good works ▪ which to grant should be most absurd;
It is apparent that our Sauiour spake onely of Theudas Iudas Galileus and such like false prophets, as both before & after him rose vp, boasting themselues to be the Messiah to whom resorted a number of men, saith Gamaliel: all which were aduersaries to Christ, but not that Antichrist. As for the proper name of the beast, which is the nūber of a man, that little auaileth them:
It is apparent that our Saviour spoke only of Theudas Iudas Galileus and such like false Prophets, as both before & After him rose up, boasting themselves to be the Messiah to whom resorted a number of men, Says Gamaliel: all which were Adversaries to christ, but not that Antichrist. As for the proper name of the beast, which is the number of a man, that little avails them:
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for as there is mētion made of a man whereout they would enforce a singularitie; so is there of a Beast, which euer implieth a pluralitie. For Beasts in the scriptures signifie Kingdoms, Empires, & Monarchies.
for as there is mention made of a man whereout they would enforce a singularity; so is there of a Beast, which ever Implies a plurality. For Beasts in the Scriptures signify Kingdoms, Empires, & Monarchies.
now the Beast & the man, are both one name; wherefore by their own cōfession, it must be vnderstood of a cōpany or cōgregation, & not of one particular person; of the contrary part, the spirit of God teacheth vs, that Antichrist shalbe a whole Body, companie, •inagogue, & succ•ssion of heretikes;
now the Beast & the man, Are both one name; Wherefore by their own Confessi, it must be understood of a company or congregation, & not of one particular person; of the contrary part, the Spirit of God Teaches us, that Antichrist shall a Whole Body, company, •inagogue, & succ•ssion of Heretics;
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which mysterie (saith Theodoret ) signifieth nothing else but these heresies, by which the diuell maketh way to Antichrist, vntill such time, saith S. Augustine, that they haue gotten vnto him great people,
which mystery (Says Theodoret) signifies nothing Else but these heresies, by which the Devil makes Way to Antichrist, until such time, Says S. Augustine, that they have got unto him great people,
or reueiled afterwards, & shall die, or be abolished with CHRISTS cōming? Also, S. Iohn saith, Euery Spirit, which confesseth not IESVS CHRIST come in the flesh, is not of GOD,
or revealed afterwards, & shall die, or be abolished with CHRIST coming? Also, S. John Says, Every Spirit, which Confesses not JESUS CHRIST come in the Flesh, is not of GOD,
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& now he is in the worlde, There are many deceyuers entred into the worlde, which confesse not Iesus Christ that hee is come in the flesh, the same is the deceiuer, and the Antichrist.
& now he is in the world, There Are many deceivers entered into the world, which confess not Iesus christ that he is come in the Flesh, the same is the deceiver, and the Antichrist.
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the speech of Iacob to Dan, saith he, was fulfilled in Samson, and herein he iumpeth with Saint Hierom; the same father euen according to the Prophets intention, applieth the second speech to Nabuchadnezzars comming to destroy Hierusalem; as for the omission of the tribe of Dan in the catalogue of the Elect, that is no forcible argument;
the speech of Iacob to Dan, Says he, was fulfilled in samson, and herein he jumpeth with Saint Hieronymus; the same father even according to the prophets intention, Applieth the second speech to Nebuchadnezars coming to destroy Jerusalem; as for the omission of the tribe of Dan in the catalogue of the Elect, that is no forcible argument;
because Ioseph supplieth his place, & to fill vp the number of the twelue tribes, Leui is put for Dan, & of all the Rest Dan is secluded, not that all of his tribe are condemned,
Because Ioseph supplieth his place, & to fill up the number of the twelue tribes, Levi is put for Dan, & of all the Rest Dan is secluded, not that all of his tribe Are condemned,
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of the contrary part, we are taught by the Apostles wordes, that the mother of Antichrist, must not be any womā of the tribe of Dan, but the Carcasse of the Romane empire;
of the contrary part, we Are taught by the Apostles words, that the mother of Antichrist, must not be any woman of the tribe of Dan, but the Carcase of the Roman empire;
But when Constantine raigned, who was the first Christian Emperour & who translated the Seate of the empire to Bizantiū, which he called Constantinople, leauing the citie of Rome to Pope Siluester the first and his successours, who was the first Bishop that liued in Rome vnmartired,
But when Constantine reigned, who was the First Christian Emperor & who translated the Seat of the empire to Bizantiū, which he called Constantinople, leaving the City of Room to Pope Sylvester the First and his Successors, who was the First Bishop that lived in Room vnmartired,
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if then the time of his birth or reuealing falleth about the yeare of our Lord, 3. hundreth and 16. for then did Cōstantin the Great giue to Siluester the Citie of Rome, and bestowed vpon him a triple Crowne for his coronation, in token that hee had made him Supreme head ouer all the Churches in Asia, Affrica, and Europe; and at that time saith Platina, there was a voyce heard from heauen saying, Now is poison sowen in the Church of God;
if then the time of his birth or revealing falls about the year of our Lord, 3. Hundredth and 16. for then did Cōstantin the Great give to Sylvester the city of Room, and bestowed upon him a triple Crown for his coronation, in token that he had made him Supreme head over all the Churches in Asia, Africa, and Europe; and At that time Says Platina, there was a voice herd from heaven saying, Now is poison sown in the Church of God;
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which seeing it is most apparant, if we will looke for Antichrist, we must goe to Rome, and there we shall find the Purple whore sitting vpon the Beast, with seuen heads and ten hornes:
which seeing it is most apparent, if we will look for Antichrist, we must go to Room, and there we shall find the Purple whore sitting upon the Beast, with seuen Heads and ten horns:
I could (if I would) make a larger digression from my text, & with pregnant arguments, proue Rome as it now stands, to be that Babylon spoken of in the Reuelation of Saint Iohn: and the Succession of Popes there raigning to be That man of sinne, and that child of perdition, but this shal suffice, to shew that Antichrist is not one man but a Multitude, and that hee shall not be,
I could (if I would) make a larger digression from my text, & with pregnant Arguments, prove Room as it now Stands, to be that Babylon spoken of in the Revelation of Saint John: and the Succession of Popes there reigning to be That man of sin, and that child of perdition, but this shall suffice, to show that Antichrist is not one man but a Multitude, and that he shall not be,
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the first Temporall, in being oppressed of their enemies, as they were of the Amorites; the second Spirituall in being corrupted with Idolatrie, and therfore he maketh this praier, therein imploring, first Gods gracious assistance & deliuerance;
the First Temporal, in being oppressed of their enemies, as they were of the amorites; the second Spiritual in being corrupted with Idolatry, and Therefore he makes this prayer, therein imploring, First God's gracious assistance & deliverance;
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In this praier wee are taught, what is the most Soueraigne Remedie, both against temporall and spirituall afflictions; namely like Iacob to call vpon God, for his aid and helpe. Penurie, oppression, sicknesse and such like be Temporall afflictions, whereby God vsually trieth the patience of the Elect, if then like Lazarus we be poore:
In this prayer we Are taught, what is the most Sovereign Remedy, both against temporal and spiritual afflictions; namely like Iacob to call upon God, for his aid and help. Penury, oppression, sickness and such like be Temporal afflictions, whereby God usually trieth the patience of the Elect, if then like Lazarus we be poor:
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and pestilence ▪ these he shooteth sometimes amongst the thickest troupes of his children, as well as amongst the wicked, to chastice the one sort for their sinnes,
and pestilence ▪ these he shoots sometime among the thickest troops of his children, as well as among the wicked, to chastise the one sort for their Sins,
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what is the cause that the Bloodie sword of God hath pierced the very entralles of so many Christian Nations, which at this day doe groane vnder the seruile yoke of Mahometanes and Infidels; is it not Want of praier and deuotion? they haue forgotten God,
what is the cause that the Bloody sword of God hath pierced the very entrails of so many Christian nations, which At this day do groan under the servile yoke of Muslims and Infidels; is it not Want of prayer and devotion? they have forgotten God,
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what is the cause that in many kingdomes Famine plaies the Tyrant, and like one of Pharaohs Leane kine, eateth vp the people as if they were bread? is it not Negligence in the seruice of God? would the people but call vpon him for reliefe;
what is the cause that in many kingdoms Famine plays the Tyrant, and like one of Pharaohs Lean kine, Eateth up the people as if they were bred? is it not Negligence in the service of God? would the people but call upon him for relief;
or else commaund the Rauens to feed them, as hee did to the Prophet Eliah; what is the cause that in this Realme the Pestilence hath deuoured so many both in the citie and the countrie? it is because wee sleepe securely vpon Sathans lap, as Sampson did vpon Delilahs, neuer lifting vp our eies to heauen to entreate almightie God to commaund the destroyer to stay his hand, and cease from slaughter;
or Else command the Ravens to feed them, as he did to the Prophet Elijah; what is the cause that in this Realm the Pestilence hath devoured so many both in the City and the country? it is Because we sleep securely upon Satan's lap, as Sampson did upon Delilahs, never lifting up our eyes to heaven to entreat almighty God to command the destroyer to stay his hand, and cease from slaughter;
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would we but call vpon God, when we are afflicted either with the Pestilence, Famine, or the Sword, saying as Iacob did in the behalfe of his sonne Dan; O Lord I haue waited for thy saluation;
would we but call upon God, when we Are afflicted either with the Pestilence, Famine, or the Sword, saying as Iacob did in the behalf of his son Dan; Oh Lord I have waited for thy salvation;
and mercifull ▪ slow to anger, and of great kindnesse, and rep•rteth of the euill. Secondly, as prayer is the best remedie in Temporall afflictions; so likewise in spirituall;
and merciful ▪ slow to anger, and of great kindness, and rep•rteth of the evil. Secondly, as prayer is the best remedy in Temporal afflictions; so likewise in spiritual;
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the couetous person boweth downe to Mammon; the enuious man to Abaddon, the proude in heart to Lucifer, the Fleshworme to Belial, the heretick to Sathanas, the intelligencer and talebearer to Asteroth, & euery sinner hath one familiar Spirit of darknesse or other, who with sweete entisements and allurements, leadeth him like an Oxe to the slaughter-house;
the covetous person boweth down to Mammon; the envious man to Abaddon, the proud in heart to Lucifer, the Fleshworm to Belial, the heretic to Sathanas, the intelligencer and talebearer to Asteroth, & every sinner hath one familiar Spirit of darkness or other, who with sweet enticements and allurements, leads him like an Ox to the slaughterhouse;
and then deliuereth him vp to these two bloody Butchers, Despaire and Death; for when we haue committed sinne, the Diuell standeth by (saith S. Chrysostome,) whetting his sword of desperation,
and then Delivereth him up to these two bloody Butchers, Despair and Death; for when we have committed sin, the devil Stands by (Says S. Chrysostom,) whetting his sword of desperation,
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This is the Diuels oration, perswading Securitie and Desperation, now what greater affliction can light vpō the soule thē this? to be enthralled by Sathan, and to bee made the bondslaue of Despaire? to free our captiuated Soules of these deadly fetters, we must doe as the Doues in Persia doe, who when they are pursued by the Serpent, vse to flie to a certaine Tree called Pedixion, and there safely shroud themselues,
This is the Devils oration, persuading Security and Desperation, now what greater affliction can Light upon the soul them this? to be enthralled by Sathan, and to be made the bondslave of Despair? to free our captivated Souls of these deadly fetters, we must do as the Dove in Persiam do, who when they Are pursued by the Serpent, use to fly to a certain Tree called Pedixion, and there safely shroud themselves,
when the Olde Serpent huntes vs, to destroy vs with the poisnous sting of Despaire, let vs speedily betake our selues to the Tree of Life, the Crosse of Christ,
when the Old Serpent hunts us, to destroy us with the poisonous sting of Despair, let us speedily betake our selves to the Tree of Life, the Cross of christ,
wherefore she seeing that her sister Rahel had giuen her hād-maid Bilha to Iacob, who had borne him two sonnes, Dan, and Napthali; she I say, in like maner tooke Zilpah her maide,
Wherefore she seeing that her sister Rachel had given her handmaid Bilha to Iacob, who had born him two Sons, Dan, and Naphtali; she I say, in like manner took Zilpah her maid,
thus Zilpah bare Iacob a sonne, thē said Leah, A companie cōmeth, & she called his name Gad, which signifieth an Armie, or Troupe of men. In this historie of Gads natiuitie,
thus Zilpah bore Iacob a son, them said Leah, A company comes, & she called his name Gad, which signifies an Army, or Troop of men. In this history of Gads Nativity,
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& the imposition of his name, wee may discouer two infirmities in Leah. The first is, sinnes imitation, the second is Enui•s correspondencie; First, shee imitates her sister in euill, in that shee giues her hād-maid to her husband;
& the imposition of his name, we may discover two infirmities in Leah. The First is, Sins imitation, the second is Enui•s correspondency; First, she imitates her sister in evil, in that she gives her handmaid to her husband;
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for Polygamie is in it selfe a sinne, because it is cōtrarie to the first institution of Marriage; Howsoeuer it was dispensed withall in the Patriarchs, who entertained many wiues, not for lust,
for Polygamy is in it self a sin, Because it is contrary to the First Institution of Marriage; Howsoever it was dispensed withal in the Patriarchs, who entertained many wives, not for lust,
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like Leah, more prone to followe Sathan in the foote-steppes of sinne, then GOD in the pathway of Righteousnes. CHRIST is the Patterne of the Elect, hee is the Lambe vpon mount Zion, whome the virgins follow whither soeuer he goeth:
like Leah, more prove to follow Sathan in the footsteps of sin, then GOD in the pathway of Righteousness. CHRIST is the Pattern of the Elect, he is the Lamb upon mount Zion, whom the Virgins follow whither soever he Goes:
The diuel according to his qualities, hath certaine names giuen vnto him, by the Spirit of God, and according to his seuerall names, he hath his seuerall followers, which imitate him most exactly;
The Devil according to his qualities, hath certain names given unto him, by the Spirit of God, and according to his several names, he hath his several followers, which imitate him most exactly;
As he is Sathanas, which is, being interpreted, an Aduersarie, & a Serpent, he hath the attēdance of Hypocrites, which like Iudas, will kisse a man, and betray him:
As he is Sathanas, which is, being interpreted, an Adversary, & a Serpent, he hath the attendance of Hypocrites, which like Iudas, will kiss a man, and betray him:
As hee is Beelzebub, which signifies the Maister of Flies, he hath fiue sorts of Flies, that continually swarme about him, making his bosome their hiue;
As he is Beelzebub, which signifies the Master of Flies, he hath fiue sorts of Flies, that continually swarm about him, making his bosom their hive;
the Pyr••llides, which flie so long about the flame of a Candle, that they burne their wings, these are Carnalistes, whose felicitie is dalliance, chambering, and wantonnes:
the Pyr••llides, which fly so long about the flame of a Candle, that they burn their wings, these Are Carnalistes, whose felicity is dalliance, chambering, and wantonness:
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because fewe follow CHRIST, but manie Sathan. The second thing blame-worthie in Leah, is Enuies correspondencie: Rahel enuied Leah, because of her fruitfulnes,
Because few follow CHRIST, but many Sathan. The second thing blameworthy in Leah, is Envies correspondency: Rachel envied Leah, Because of her fruitfulness,
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and her enuie she expressed in the name of her hand-maids second sonne, whome she called Napthali, or Wrestling; saying, with excellent wrestling haue I wrestled with my sister,
and her envy she expressed in the name of her handmaids second son, whom she called Naphtali, or Wrestling; saying, with excellent wrestling have I wrestled with my sister,
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& Leah enuied Rahel because of Iacobs loue. This her enuie shee manifesteth, in calling her Hand-maides first sonne Gad, which is an Armie, or Troupe of men; herein Leah answeres Rahel in her kinde, saying, an Armie commeth: which is,
& Leah envied Rachel Because of Iacobs love. This her envy she manifesteth, in calling her Handmaidens First son Gad, which is an Army, or Troop of men; herein Leah answers Rachel in her kind, saying, an Army comes: which is,
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as if she should haue said, though my sister hopeth to be r•uēged vpon me in hauing a sonne, whom she hath named Dan, which signifies Iudgement or reuenge, and also wrestleth and contendeth with me for superioritie,
as if she should have said, though my sister Hopes to be r•uenged upon me in having a son, whom she hath nam Dan, which signifies Judgement or revenge, and also wrestleth and contendeth with me for superiority,
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Here then is Leahs sinne, shee striues with her malicious sister, and payes enuie with enuie againe, contrarie to the rule of godlines, which thus instructeth vs, Bee not ouercome of euill; but ouercome euill with goodnesse.
Here then is Leahs sin, she strives with her malicious sister, and pays envy with envy again, contrary to the Rule of godliness, which thus Instructeth us, be not overcome of evil; but overcome evil with Goodness.
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According hereunto, some doe applie this prophesie to the marching of the Gadites, with the rest of the Tribes against the Canaanites, and their returning backe againe ouer Iordane to their owne possessions; but this cannot bee:
According hereunto, Some do apply this prophesy to the marching of the Gadites, with the rest of the Tribes against the Canaanites, and their returning back again over Iordane to their own possessions; but this cannot be:
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for the Tribe of Reuben, & the halfe Tribe of Manasses, went also before their brethren as well as Gad, according to the couenant that they made with Moses, promising that they would goe armed before the children of Israel,
for the Tribe of Reuben, & the half Tribe of Manasses, went also before their brothers as well as Gad, according to the Covenant that they made with Moses, promising that they would go armed before the children of Israel,
Hereupon Caietan referreth this Prophecie to Iephthe, who was first a Captaine of Robbers, and Idle-fellowes, afterwards chosen to be the Generall of the Israelites, in their warres against the Ammonites, and last of all, compelled to fight against the Tribe of Ephraim; To make good this exposition, by a Thiefe, in the first part of the prophesie, the king of Ammon is to be vnderstood, who made warre with Israel, especiallie with the Tribes of Gad, Reuben, and Manasseh, who dwelt beyond Iordan, from Arnon vnto Iabbok, which Countreyes were taken from the Ammonites, and giuen as a portion ro these Tribes,
Hereupon Caietan Refers this Prophecy to Jephthah, who was First a Captain of Robbers, and Idle-fellowes, afterwards chosen to be the General of the Israelites, in their wars against the Ammonites, and last of all, compelled to fight against the Tribe of Ephraim; To make good this exposition, by a Thief, in the First part of the prophesy, the King of Ammon is to be understood, who made war with Israel, especially with the Tribes of Gad, Reuben, and Manasses, who dwelled beyond Iordan, from Arnon unto Jabbok, which Countries were taken from the Ammonites, and given as a portion ro these Tribes,
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as I said before, A Captaine of Thieues. There is some apparance of truth in this exposition of C•ietan, if it were certaine that Iephthe was one of the tribe of Gad: but he is rather thoght to haue bin one of the tribe of Manasseh, because Gilead was his father, not Gilead the sonne of Machir, the sonne of Manasseh, but another of the same name and kindred;
as I said before, A Captain of Thieves. There is Some appearance of truth in this exposition of C•ietan, if it were certain that Jephthah was one of the tribe of Gad: but he is rather Thought to have been one of the tribe of Manasses, Because Gilead was his father, not Gilead the son of Machir, the son of Manasses, but Another of the same name and kindred;
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The Patriarch Iacob then in this Prophesie may more trulie be thought to aime at the diuerse Conflicts, which the Gadites had with the Hagarenes, with Iethur, Naphish, and Nedab; whome at length they ouercame,
The Patriarch Iacob then in this Prophesy may more truly be Thought to aim At the diverse Conflicts, which the Gadites had with the Hagarenes, with Iethur, Naphish, and Nedab; whom At length they overcame,
for the beginning of his prophecie is Bitter, being the prediction or foretelling of an ouerthrow; but the ende is Sweete, for it promiseth conquest and victorie:
for the beginning of his prophecy is Bitter, being the prediction or foretelling of an overthrow; but the end is Sweet, for it promises conquest and victory:
but thou hast saued vs from our aduersaries, and hast put them to confusion that hate vs. Plinie obserueth, that Nature hath giuen armour and couering to all other liuing things, shelles, crustes, hydes, prickles, haires, feathers, fleeces, scales:
but thou hast saved us from our Adversaries, and hast put them to confusion that hate us Pliny observeth, that Nature hath given armour and covering to all other living things, shells, crusts, hides, prickles, hairs, Feathers, fleeces, scales:
and that he should not put anie trust or confidence in his owne strēgth, which at the best, is but like a Reede shaken, & at the worst, a Reede broken with euery blast of wind:
and that he should not put any trust or confidence in his own strength, which At the best, is but like a Reed shaken, & At the worst, a Reed broken with every blast of wind:
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and therfore GOD onely must be our Hope, our Strength, our Shield, & our Bulwarke, we must not like Senacherib, presume vpon our mightie Host, for though his Armie was like a Swarme of Bees, yet it was soone extinct,
and Therefore GOD only must be our Hope, our Strength, our Shield, & our Bulwark, we must not like Sennacherib, presume upon our mighty Host, for though his Army was like a Swarm of Bees, yet it was soon extinct,
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for being a warlike and a valiant people, if they had alwaies beene prosperous, and succesfull in the field against their enemies, they would haue beene houen and puft vp with pride,
for being a warlike and a valiant people, if they had always been prosperous, and successful in the field against their enemies, they would have been hoven and puffed up with pride,
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and to giue all the glorie to him alone, who is the Lord of hostes, suffereth them to be ouercome by an host of men. Prosperitie maketh men forget God,
and to give all the glory to him alone, who is the Lord of hosts, suffers them to be overcome by an host of men. Prosperity makes men forget God,
This appeareth in Saneherib the King of Assiria, who because he had conquered Hamath, and Arpad, and Sepharuaim, Hena, and Iuah, began to insult, not onely ouer the Gods of the heathē, whom he himselfe worshipped,
This appears in Sennacherib the King of Assyria, who Because he had conquered Hamath, and Arpad, and Sepharvaim, Hena, and Judah, began to insult, not only over the God's of the heathen, whom he himself worshipped,
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Who are they among all the Gods of the nations, that haue deliuered their land out of mine hand, that the Lord should deliuer Hierusalem out of mine hād? thus victorie and good successe in battell put this Tyrant in his Ruffe, and made him so proud that hee cared not for God;
Who Are they among all the God's of the Nations, that have Delivered their land out of mine hand, that the Lord should deliver Jerusalem out of mine hand? thus victory and good success in battle put this Tyrant in his Ruff, and made him so proud that he cared not for God;
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wherefore because he was become like the horse and the mule that hath no vnderstanding, (as the Psalmist saith) but must be holden in with bit and bridle, God put his hooke into his nostrilles,
Wherefore Because he was become like the horse and the mule that hath no understanding, (as the Psalmist Says) but must be held in with bit and bridle, God put his hook into his nostrils,
If the faire daughters of Zion, boast of their beautie, and gorgeous apparell, he hath to abate their arrogancie stinke, a rent, baldnesse, a gyrding of sackcloh, and sun-burning:
If the fair daughters of Zion, boast of their beauty, and gorgeous apparel, he hath to abate their arrogancy stink, a rend, baldness, a girding of sackcloh, and sunburning:
And if the Gadites or any else, presume vpō their owne strength, because they haue obtained some victories against their enemies, an ouerthrow is his hooke, and his bridle, to bring them backe, that they may acknowledge their owne weakenesse & his power.
And if the Gadites or any Else, presume upon their own strength, Because they have obtained Some victories against their enemies, an overthrow is his hook, and his bridle, to bring them back, that they may acknowledge their own weakness & his power.
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Thirdly, God not onely suffereth, but also ordaineth, that the Gadites should be ouerthrowne, to teach both them and vs, that wee must not onely confesse our owne weakenesse,
Thirdly, God not only suffers, but also ordaineth, that the Gadites should be overthrown, to teach both them and us, that we must not only confess our own weakness,
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& humbly acknowledge him to be the onely giuer of victorie, but also by earnest praier to craue his aide and assistance against our enemies, as Moses said,
& humbly acknowledge him to be the only giver of victory, but also by earnest prayer to crave his aid and assistance against our enemies, as Moses said,
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here it may be demaunded why God would vse the sword of the vncircumcised, to strike the seede of Abraham, to whom he had promised that he would be their God,
Here it may be demanded why God would use the sword of the uncircumcised, to strike the seed of Abraham, to whom he had promised that he would be their God,
yet as a father burneth his rod when he hath chastised his sonne, so God euer dealt with the gentiles, assoone as by them being his Rods he had scourged his owne people for their sinnes, he consumed them with the fire of his fierce wrath.
yet as a father burns his rod when he hath chastised his son, so God ever dealt with the Gentiles, As soon as by them being his Rods he had scourged his own people for their Sins, he consumed them with the fire of his fierce wrath.
when he ouerthroweth the gentiles, he strikes them with a Rod of Iron, and bruiseth them in peeces like a potters vessell cutting them off, as he threatned the Edomites for euer;
when he Overthroweth the Gentiles, he strikes them with a Rod of Iron, and bruiseth them in Pieces like a potters vessel cutting them off, as he threatened the Edomites for ever;
in the first signification it may be applied very fitly to the Church of Christ here vpon earth, which is called Militant; as in the Canticles, Thou art beautifull my loue as Tirzah, comely as Hierusalem, terrible as an armie with banners;
in the First signification it may be applied very fitly to the Church of christ Here upon earth, which is called Militant; as in the Canticles, Thou art beautiful my love as Tirzah, comely as Jerusalem, terrible as an army with banners;
and wordly gouernours, the Princes of the darkenesse of this world, and Against spirituall wickednesses, which are in high places, that is to say, against the diuell and his Angels, with whom the elect haue continuall warfare,
and wordly Governors, the Princes of the darkness of this world, and Against spiritual Wickednesses, which Are in high places, that is to say, against the Devil and his Angels, with whom the elect have continual warfare,
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as Saint Paul exhorteth vs, saying finally my brethren be strong in the Lord and in the power of his might, put on the whole armour of God, that ye may be able to stand against the assaults of the diuell;
as Saint Paul exhorteth us, saying finally my brothers be strong in the Lord and in the power of his might, put on the Whole armour of God, that you may be able to stand against the assaults of the Devil;
First against whom must euery Christian Gad fight? It is against Sathan the aduersarie of mankind and his Angels, who are not as the Sadduces dreamed, onely the affections and Perturbations of the minde, but reall substances,
First against whom must every Christian Gad fight? It is against Sathan the adversary of mankind and his Angels, who Are not as the Sadducees dreamed, only the affections and Perturbations of the mind, but real substances,
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and are endewed both with Will and Vnderstanding, which were created in heauen, and afterwards for their sinne cast downe from thence, into these lower regions vnder the moone:
and Are endued both with Will and Understanding, which were created in heaven, and afterwards for their sin cast down from thence, into these lower regions under the moon:
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because they be inuisible, or not seene of vs, for they be spirits, mightie in performance, bold in aduentures, subtile in contriuing plots, expeditious in executing them, neuer wearied in taking paines to effect their designes, and purposes:
Because they be invisible, or not seen of us, for they be spirits, mighty in performance, bold in adventures, subtle in contriving plots, expeditious in executing them, never wearied in taking pains to Effect their designs, and Purposes:
as the woman in the Gospell did, to finde her lost groate, so doeth he sweepe euery roome to finde his preye, whereupon the Apostle addeth, that hee doth not onely walke vp and downe,
as the woman in the Gospel did, to find her lost groat, so doth he sweep every room to find his prey, whereupon the Apostle adds, that he does not only walk up and down,
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Now, if as S. Peter exhorteth vs, we follow the steppes of Christ, which are Meeknes, humilitie, mercie, and charitie, then hee may hunt vs, but he cannot hurt vs:
Now, if as S. Peter exhorteth us, we follow the steps of christ, which Are Meekness, humility, mercy, and charity, then he may hunt us, but he cannot hurt us:
these are the Mali-Genij, Euill spirites, that follow vs continually, and attend vs from the Cradle to the graue, euermore enticing and alluring vs to sinne,
these Are the Mali-Genij, Evil spirits, that follow us continually, and attend us from the Cradle to the graven, evermore enticing and alluring us to sin,
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as euery man that is Elect, hath ordinarily One good Angell, and extraordinarily manie, by the assignement of GOD, to guard and accompanie him from his natiuitie to his death.
as every man that is Elect, hath ordinarily One good Angel, and extraordinarily many, by the assignment of GOD, to guard and accompany him from his Nativity to his death.
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So of the contrarie part, as manie of the Fathers held for triall sake, he hath one euill-spirite ordin•rily, & extraordinarilie many by the permission of God.
So of the contrary part, as many of the Father's held for trial sake, he hath one euill-spirite ordin•rily, & extraordinarily many by the permission of God.
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In the Gospell by Saint Matthewe ▪ Our Sauiour saith, concerning children, See that you despise not one of these little ones ▪ for I say vnto you that in Heauen their Angels alwayes beholde the face of my Father which is in heauen.
In the Gospel by Saint Matthew ▪ Our Saviour Says, Concerning children, See that you despise not one of these little ones ▪ for I say unto you that in Heaven their Angels always behold the face of my Father which is in heaven.
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Hereby our Sauiour meaneth nothing else, but that young children, and also when they be growen men, haue their spirituall Tutours, to teach them, to defend them,
Hereby our Saviour means nothing Else, but that young children, and also when they be grown men, have their spiritual Tutors, to teach them, to defend them,
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Likewise in the Actes of the Apostles, when Peter being by an Angell deliuered out of prison, came to the house of Marie the mother of Iohn, whose surname was Marke, and knocked, a maide came forth named Rhode, to hearken, who it was that knocked,
Likewise in the Acts of the Apostles, when Peter being by an Angel Delivered out of prison, Come to the house of Marry the mother of John, whose surname was Mark, and knocked, a maid Come forth nam Rhode, to harken, who it was that knocked,
Here the women spake according to the opinion of the Hebrewes at that time, which was, that Euery man hath his good Angell assigned vnto him, for Direction, and Protection.
Here the women spoke according to the opinion of the Hebrews At that time, which was, that Every man hath his good Angel assigned unto him, for Direction, and Protection.
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and of the same minde is S. Augustine, who thus speaketh vnto God in his meditations I esteeme it a great benefit, that from my Natiuitie thou hast assigned vnto mee an Angell of peace, to k•epe mee euen vnto my ende.
and of the same mind is S. Augustine, who thus speaks unto God in his meditations I esteem it a great benefit, that from my Nativity thou hast assigned unto me an Angel of peace, to k•epe me even unto my end.
Concerning this point, I finde no vniuersalitie in opinion among the Fathers. Yet it is affirmed, not onely by the Gentiles, but also by the Christians.
Concerning this point, I find no universality in opinion among the Father's. Yet it is affirmed, not only by the Gentiles, but also by the Christians.
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but if euill thoughtes arise in our mind, then one of the diuels angels speaketh vnto vs. Of this opinion was Chrysostome, and S. Gregorie, as hee is quoted by the Maister of the sentences.
but if evil thoughts arise in our mind, then one of the Devils Angels speaks unto us Of this opinion was Chrysostom, and S. Gregory, as he is quoted by the Master of the sentences.
And it is probable, that as God appointeth extraordinarilie many good Angels, who are his ministring spirites, and ordinarily, one to attend and guard vs;
And it is probable, that as God appoints extraordinarily many good Angels, who Are his ministering spirits, and ordinarily, one to attend and guard us;
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so hee permitteth ordinarily one, & extraordinarily manie euill spirites daily to assault vs. So that a Man hath no time wheren hee can be free from the Tempter. For his life is a daily warfare.
so he permitteth ordinarily one, & extraordinarily many evil spirits daily to assault us So that a Man hath no time wheren he can be free from the Tempter. For his life is a daily warfare.
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As with Iehoshua, so it is with euery one of Gods children, euen when we stand before the Angel of the Lord, either preaching or praying, Sathan or some of his angels stands at our right hand to resist vs.
As with Joshua, so it is with every one of God's children, even when we stand before the Angel of the Lord, either preaching or praying, Sathan or Some of his Angels Stands At our right hand to resist us
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is by the Septuagint Translated, (Peiratérion.) which is, A Place of Pyracies, and Temptations, the Greeke word doth aptlie expresse the danger to which the life of man lieth opē.
is by the septuagint Translated, (Peiratérion.) which is, A Place of Piracies, and Temptations, the Greek word does aptly express the danger to which the life of man lies open.
and secondly with the glorious, and goldē promise of a dietie, included in these words, yee shal be as Gods, he traineth them to disobedience, knowing assuredly, that if they did eate the fruite, though pleasant to the eie,
and secondly with the glorious, and golden promise of a diety, included in these words, ye shall be as God's, he traineth them to disobedience, knowing assuredly, that if they did eat the fruit, though pleasant to the eye,
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as Iehu answered the King of ••reel, who said vnto him, Is it peace Iehu? so must we answere the diuel, who oftentimes offereth vs faire conditions of peace, that by securitie he may betray vs;
as Iehu answered the King of ••reel, who said unto him, Is it peace Iehu? so must we answer the Devil, who oftentimes Offereth us fair conditions of peace, that by security he may betray us;
& by innumerable witchcrafts or temptations makest hauocke of the soules of men, we will haue no peace with thee, this ought to be the resolution of a Christian Souldier;
& by innumerable witchcrafts or temptations Makest havoc of the Souls of men, we will have no peace with thee, this ought to be the resolution of a Christian Soldier;
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wherefore as the Prophet Hieremiah said of the noblemen of Zion, The noblemen of Zion comparable vnto fine gold how are they esteemed as earthen pitchers? So may I say of the children of men;
Wherefore as the Prophet Jeremiah said of the noblemen of Zion, The noblemen of Zion comparable unto fine gold how Are they esteemed as earthen pitchers? So may I say of the children of men;
seeing then that the naturall man wanteth freedome of will in the choise of that which is good, it cannot otherwise be but he must needes be ouercome, and be made the bond-slaue of Sathan, and the seruant of sinne;
seeing then that the natural man Wants freedom of will in the choice of that which is good, it cannot otherwise be but he must needs be overcome, and be made the bondslave of Sathan, and the servant of sin;
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I answere, granting indeed, that after a man is regenerate, and borne anew of the water and the spirit, he hath some freedome of will. because in the new birth his will being instructed by the holy spirit, doth willingly consent to Gods will,
I answer, granting indeed, that After a man is regenerate, and born anew of the water and the Spirit, he hath Some freedom of will. Because in the new birth his will being instructed by the holy Spirit, does willingly consent to God's will,
yet here is our comfort, that nothing done by infirmitie of concupiscence, without consent of the inward man, can make the regenerate man guiltie before God,
yet Here is our Comfort, that nothing done by infirmity of concupiscence, without consent of the inward man, can make the regenerate man guilty before God,
Secondlie, as the Gadites were ouerthrowne by an Host of men, so the children of God are often foyled and ouercome by the euill-spirites, the enemies of our saluation;
Secondly, as the Gadites were overthrown by an Host of men, so the children of God Are often foiled and overcome by the euill-spirites, the enemies of our salvation;
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If a man should neuer fall before his spirituall enemies, hee would presume that his perseuerance in Righteousnes, grewe from his owne inhaerent Iustice; And therevpon,
If a man should never fallen before his spiritual enemies, he would presume that his perseverance in Righteousness, grew from his own inherent justice; And thereupon,
but yet the sequele proued the wordes of Christ to be true, who replyed thus, Verily I say vnto thee, that this night before the cocke crow, thou shalt denie me thrice, for he denied our Sauiour with swearing & cursing 3. times, heaping sin vpon sinne: & drawing iniquitie with cart-ropes; thus did God for a time suffer him to be ouercome of Sathan, to hūble him,
but yet the sequel proved the words of christ to be true, who replied thus, Verily I say unto thee, that this night before the cock crow, thou shalt deny me thrice, for he denied our Saviour with swearing & cursing 3. times, heaping sin upon sin: & drawing iniquity with Cartropes; thus did God for a time suffer him to be overcome of Sathan, to humble him,
so that afterward he should not presume vpon his own strēgth, but acknowledge his weaknes, and attribute the gift of Perseuerance to Gods grace alone;
so that afterwards he should not presume upon his own strength, but acknowledge his weakness, and attribute the gift of Perseverance to God's grace alone;
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If wee resist Sathan, and vanquish him to day, yet let vs not like the proud Pharisi•, say within our selues, we are not like vnto other men, but more holy, and more righteous;
If we resist Sathan, and vanquish him to day, yet let us not like the proud Pharisi•, say within our selves, we Are not like unto other men, but more holy, and more righteous;
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& thereby make vs able to withstand the aduersarie: but if we iustifie our selues like insolent hypocrites, and trust in our inherent righteousnes, he will checke our hau•ie hearts, by suffering the Tempter to ouercome vs.
& thereby make us able to withstand the adversary: but if we justify our selves like insolent Hypocrites, and trust in our inherent righteousness, he will check our hau•ie hearts, by suffering the Tempter to overcome us
Thirdlie, as God did not onely suffer, but also ordaine, that the Gadites should be ouerthrowne, to teach them by prayer to craue his helpe against their aduersaries,
Thirdly, as God did not only suffer, but also ordain, that the Gadites should be overthrown, to teach them by prayer to crave his help against their Adversaries,
and the burthen of sinne, wee might by the consideration of our owne infirmities, be moued to flie onlie vnto him for succour, by humble and deuout prayer.
and the burden of sin, we might by the consideration of our own infirmities, be moved to fly only unto him for succour, by humble and devout prayer.
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and the Sworde of the Spirite, but hee must pray alwayes, with all manner prayer, and supplication in the Spirit, and watch thereunto, with all Perseuerance.
and the Sword of the Spirit, but he must pray always, with all manner prayer, and supplication in the Spirit, and watch thereunto, with all Perseverance.
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and we reade in the booke of Tobit, that Tobias with the perfume made of the heart and liuer of a Fish, by the direction of the Angell Raphael, did put to flight the euil spirit which loued Sara the daughter of Raguel, and killed those which came to her;
and we read in the book of Tobit, that Tobias with the perfume made of the heart and liver of a Fish, by the direction of the Angel Raphael, did put to flight the evil Spirit which loved Sarah the daughter of Raguel, and killed those which Come to her;
because hee is our onely Mediatour and Aduocate; If then in his Name, wee implore assistance and aide, against our spirituall enemies. it shall be giuen vs:
Because he is our only Mediator and Advocate; If then in his Name, we implore assistance and aid, against our spiritual enemies. it shall be given us:
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for so hath our blessed Sauiour promised; saying, Verily, verily, I say vnto you, whatsoeuer you shall aske the Father in my Name, hee will giue it you.
for so hath our blessed Saviour promised; saying, Verily, verily, I say unto you, whatsoever you shall ask the Father in my Name, he will give it you.
So the Church of GOD, and euery member thereof, which fighteth vnder the banner of CHRIST, though they bee lyable to the fierie dartes of Sathan for a little while, that thereby God may bring them to the knowledge of him,
So the Church of GOD, and every member thereof, which fights under the banner of CHRIST, though they be liable to the fiery darts of Sathan for a little while, that thereby God may bring them to the knowledge of him,
So then, though the life of a Christian bee a Warfare vpon earth, and though the Dragon and his angels fight against Michaell and his Angels, that is to say, against Christ the Captaine of Gods Host,
So then, though the life of a Christian bee a Warfare upon earth, and though the Dragon and his Angels fight against Michael and his Angels, that is to say, against christ the Captain of God's Host,
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but generally they are to be applied to euery Christian Gad or Souldier, who by the power of his Redeemer, vanquisheth at the last, his Aduersarie the diuell, & breaketh the head of the old Serpent.
but generally they Are to be applied to every Christian Gad or Soldier, who by the power of his Redeemer, vanquisheth At the last, his Adversary the Devil, & breaks the head of the old Serpent.
and his attributes bee Piercing, and Crooked. Hee is called a piercing Serpent, because his kingdome stretcheth farre and neere, and a Crooked Serpent,
and his attributes be Piercing, and Crooked. He is called a piercing Serpent, Because his Kingdom Stretcheth Far and near, and a Crooked Serpent,
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& he cares neither for sword, speare, dart, nor habergeon, beeing King ouer all the children of pride, yet God drawes out this monstrous beast with an hooke cast into his nose,
& he Cares neither for sword, spear, dart, nor habergeon, being King over all the children of pride, yet God draws out this monstrous beast with an hook cast into his nose,
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and pierceth his iawes with an angle, and with his sharpe and mightie sword hee visites him, this Sword, this hooke, this angle, is Christ, the wisedome, and power of God, who by his death, hath put to death, The dragon that is in the sea:
and pierces his Jaws with an angle, and with his sharp and mighty sword he visits him, this Sword, this hook, this angle, is christ, the Wisdom, and power of God, who by his death, hath put to death, The dragon that is in the sea:
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and ouerthrowe the elect for a time, euen as the Gadites being Israelites, and of the seed of Abraham were ouercome by an host of men, but they doe neuer vtterly vanquish the children of God,
and overthrown the elect for a time, even as the Gadites being Israelites, and of the seed of Abraham were overcome by an host of men, but they do never utterly vanquish the children of God,
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but it is not so with Reprobates and Castawaies, for the diuell dealeth with them as Nabuchadnezzar did with Zedekiah the King of Iudah, who put out his eyes,
but it is not so with Reprobates and Castaways, for the Devil deals with them as Nebuchadnezzar did with Zedekiah the King of Iudah, who put out his eyes,
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when he hath subdued the wicked and s•eked the citie of their soules, putteth out their eies, so that they shall haue no vnderstanding of God; and bindes them in Chain•s, so that they cannot turne to goodnesse by repentance,
when he hath subdued the wicked and s•eked the City of their Souls, putteth out their eyes, so that they shall have no understanding of God; and binds them in Chain•s, so that they cannot turn to Goodness by Repentance,
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as then after the death of Goliah, and the ouerthrowe of the Philistims the women of Israel came dauncing with timbrels to meete Saul and Dauid, and sang by course, Saule hath slaine his thousand,
as then After the death of Goliath, and the overthrown of the philistines thee women of Israel Come dancing with timbrels to meet Saul and David, and sang by course, Saule hath slain his thousand,
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and Dauid his ten thousand, so may all we the elect of God daunce for ioye, that Christ the sonne of Dauid hath slaine the mightie Giant, that reuiled the host of the liuing God, thereby giuing vs victorie ouer powers and principalities, which are in the high places;
and David his ten thousand, so may all we the elect of God dance for joy, that christ the son of David hath slain the mighty Giant, that reviled the host of the living God, thereby giving us victory over Powers and principalities, which Are in the high places;
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which name is the discouerer of Leahs passions; ••rst she said, Ah I am blessed; because her sister had not, as she her selfe had said vpon the birth of Naphtali gotten the vpper hand;
which name is the discoverer of Leahs passion; ••rst she said, Ah I am blessed; Because her sister had not, as she her self had said upon the birth of Naphtali got the upper hand;
though Rahel did ill, in calling the two sonnes of her hand-maid Bilhah, the one of them Dan, which signifieth Iudgement, as though God had giuen sentence on her side;
though Rachel did ill, in calling the two Sons of her handmaid Bilhah, the one of them Dan, which signifies Judgement, as though God had given sentence on her side;
Ah I am blessed, and thereupon calleth Zilpahs sonne, being hers by adoption, Asher is the Multiplication of Children, which in those daies was accounted a great Blessednesse, because among the daughters of Abraham Barrennesse was reproachfull:
Ah I am blessed, and thereupon calls Zilpahs son, being hers by adoption, Asher is the Multiplication of Children, which in those days was accounted a great Blessedness, Because among the daughters of Abraham barrenness was reproachful:
and also after the flood, saying, Increase and multiplie: secondly, because they which be barren, attaine not vnto that blessing of God which he promised vnto Abrahā; to wit, that his seed should be as the starres of heauen,
and also After the flood, saying, Increase and multiply: secondly, Because they which be barren, attain not unto that blessing of God which he promised unto Abrahā; to wit, that his seed should be as the Stars of heaven,
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thirdly, they which wanted children, seemed after a sort to be hated of God, in that he would not haue their generation or stocke to be spread any further abroad:
Thirdly, they which wanted children, seemed After a sort to be hated of God, in that he would not have their generation or stock to be spread any further abroad:
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but sixteen children excused from both kindes of offices, afterwards, twelue did excuse. Furthermore, the bearing of children hath alwayes bene esteemed an honorable thing amongst all Nations,
but sixteen children excused from both Kinds of Offices, afterwards, twelue did excuse. Furthermore, the bearing of children hath always be esteemed an honourable thing among all nations,
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First, their plentifulnes is set downe in these words, his bread shalbe fatte, which is to be vnderstood, of the aboundance of oyle & corne, which the land of Asher did yeeld.
First, their plentifulness is Set down in these words, his bred shall fat, which is to be understood, of the abundance of oil & corn, which the land of Asher did yield.
Iosephus reports that the inhabitāts of Giscala, a citie within the lot & portion of Asher, were all tillers of the ground, & that their chiefest wealth consisted in Corne & oyle. This is a plaine testimonie, that the land of Asher was both a great Corne-countrey, in that they had Bread, & an oyle-coūtry, because their Bread was fat. It is a singular blessing to dwell in such a coūtrey as that, which by the prouidence of God, became Ashers portion;
Iosephus reports that the inhabitants of Giscala, a City within the lot & portion of Asher, were all tillers of the ground, & that their chiefest wealth consisted in Corn & oil. This is a plain testimony, that the land of Asher was both a great Corne-countrey, in that they had Bred, & an oyle-country, Because their Bred was fat. It is a singular blessing to dwell in such a country as that, which by the providence of God, became Ashers portion;
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for as famine is one of the arrowes of Gods vēgeance, so of the cōtrary part, fulnes of Bread, is a signe of his fauour. As no man can so well iudge of the happines of health,
for as famine is one of the arrows of God's vengeance, so of the contrary part, fullness of Bred, is a Signen of his favour. As no man can so well judge of the happiness of health,
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Namely, Wickednes: God setteth before our eyes a Blessing, and a Cursing; the one, the stipend of righteousnes; the other, the reward of disobedience. If yee hearken (saith Moses,) vnto these Lawes,
Namely, Wickedness: God sets before our eyes a Blessing, and a Cursing; the one, the stipend of righteousness; the other, the reward of disobedience. If ye harken (Says Moses,) unto these Laws,
He will make our land, which like Chanaan flowes with milke & honie, Barren; he will send amongst vs cleannesse of Teeth, the tongue of the sucking childe shal cleaue vnto the roofe of his mouth:
He will make our land, which like Canaan flows with milk & honey, Barren; he will send among us cleanness of Teeth, the tongue of the sucking child shall cleave unto the roof of his Mouth:
they that feede delicately shall perish in the streetes, & they that were brought vp in scarlet, shall embrace the dung: Our visages with famine, shall grow blacker then a coale:
they that feed delicately shall perish in the streets, & they that were brought up in scarlet, shall embrace the dung: Our visages with famine, shall grow blacker then a coal:
for scarcitie and want? Why doe wee sow much, and reape so little? and why doe the Powers of heauen fight against vs? If we do but as Moses did, put our handes into our bosomes,
for scarcity and want? Why do we sow much, and reap so little? and why do the Powers of heaven fight against us? If we do but as Moses did, put our hands into our bosoms,
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from the head to the sole of the foote, we are full, both of white & black spots, & like the sheepe, which were Iacobs wages, we are become party-coloured, in regard of the variety of our wickednes.
from the head to the sole of the foot, we Are full, both of white & black spots, & like the sheep, which were Iacobs wages, we Are become Party-coloured, in regard of the variety of our wickedness.
First, they are Thieues vnto GOD, for they deuoure holy things, & seeke after vowes, that is, they Rob his Church of Tythes, pretēding they were giuen to superstitious vses;
First, they Are Thieves unto GOD, for they devour holy things, & seek After vows, that is, they Rob his Church of Tithes, pretending they were given to superstitious uses;
but are neuer sorie for the affliction of Ioseph: the wickednes & crueltie of these tyrants, is the 2. cause that the land trēbles, & euery one mourns.
but Are never sorry for the affliction of Ioseph: the wickedness & cruelty of these Tyrants, is the 2. cause that the land trembles, & every one mourns.
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For so saith the prophet Amos heare this, ô yee that swallow vp the poore that ye may make the needy of the land to faile, saying, whē will the newe month be gone, that we may sell corne,
For so Says the Prophet Amos hear this, o ye that swallow up the poor that you may make the needy of the land to fail, saying, when will the new Monn be gone, that we may fell corn,
yea and sell the refuse of the wheate, the Lord hath sworne by thy excellencie of Iacob, surely I will neuer forget any of their workes, shall not the land tremble for this? yes;
yea and fell the refuse of the wheat, the Lord hath sworn by thy excellency of Iacob, surely I will never forget any of their works, shall not the land tremble for this? yes;
nor a thirst for water, but of the hearing of the word of the Lord, which is the foode of the soule, this is the true fat bread, that commeth downe from heauen, that bread of life dipt in the oyle of gladnesse, which maketh both the heart and countenance chearefull,
nor a thirst for water, but of the hearing of the word of the Lord, which is the food of the soul, this is the true fat bred, that comes down from heaven, that bred of life dipped in the oil of gladness, which makes both the heart and countenance cheerful,
this is the ordinarie paraphrase of this speech, but yet it doeth not truely declare the meaning of the word Madam in the originall, which though it be sometimes vsed for to signifie delights, and pleasures; yet more properly it signifieth a Thing, that breedeth or procureth Pleasure, and delight; and so I thinke is it here to be taken;
this is the ordinary Paraphrase of this speech, but yet it doth not truly declare the meaning of the word Madam in the original, which though it be sometime used for to signify delights, and pleasures; yet more properly it signifies a Thing, that breeds or procureth Pleasure, and delight; and so I think is it Here to be taken;
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now, what those things be, Moses declareth, in his Blessing of Asher, of whom he thus said, Asher shall be blessed with children, he shall be acceptable vnto his brethren,
now, what those things be, Moses Declareth, in his Blessing of Asher, of whom he thus said, Asher shall be blessed with children, he shall be acceptable unto his brothers,
The second is to be acceptable vnto his brethren, that is to say, to be beloued of the rest of the Tribes; not because the daughters of Asher did excell the rest of the Israelitish women in beautie,
The second is to be acceptable unto his brothers, that is to say, to be Beloved of the rest of the Tribes; not Because the daughters of Asher did excel the rest of the Israelitish women in beauty,
It is better to giue, then to receiue a benefite, saith Seneca; Asher then is happie in this, that the Lot or inheritance of his posteritie should fall in so good a ground,
It is better to give, then to receive a benefit, Says Senecca; Asher then is happy in this, that the Lot or inheritance of his posterity should fallen in so good a ground,
as he may not onely annoynt his head, but also his feete therewith, the vse of ointments made of oile was very frequent amongst the Kings and Princes of the East,
as he may not only anoint his head, but also his feet therewith, the use of ointments made of oil was very frequent among the Kings and Princes of the East,
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whereas then it is said, that Asher shall dip his feete in oile, the meaning of Moses is, that the Asherites, like mightie potentates, should feele the want of nothing,
whereas then it is said, that Asher shall dip his feet in oil, the meaning of Moses is, that the Asherites, like mighty potentates, should feel the want of nothing,
how necessarie these matters are for a common-wealth, we may coniecture easily, if wee doe but consider into what streights the Israelites were driuen for want of a Smith; now then if the Artisan be so profitable a member, the mettal, wherein he works, must of force be needfull and very commodious;
how necessary these matters Are for a commonwealth, we may conjecture Easily, if we do but Consider into what straights the Israelites were driven for want of a Smith; now then if the Artisan be so profitable a member, the metal, wherein he works, must of force be needful and very commodious;
the Asherites then were happie in their mines of Brasse and yron, because thereby they were stored with vessels for their houses, with instruments for husbandrie,
the Asherites then were happy in their mines of Brass and iron, Because thereby they were stored with vessels for their houses, with Instruments for Husbandry,
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euen so the Kings of the earth, if their desire might be graunted, would say, Let vs liue the life of Asher, let vs be blessed with children, whom wee may make Princes in all lands;
even so the Kings of the earth, if their desire might be granted, would say, Let us live the life of Asher, let us be blessed with children, whom we may make Princes in all Lands;
but if this Plentifulnesse breed in them a forgetfulnesse of God, as it did in the Sodomites, whose crying sinne sprang from Pride, fulnesse of Bread, and aboundance of Idlenesse;
but if this Plentifulness breed in them a forgetfulness of God, as it did in the Sodomites, whose crying sin sprang from Pride, fullness of Bred, and abundance of Idleness;
the true vse of it, is to preserue our owne liues, and to be beneficiall to the poore, according to the direction of the wiseman, saying Cast thy bread vpon the waters;
the true use of it, is to preserve our own lives, and to be beneficial to the poor, according to the direction of the Wiseman, saying Cast thy bred upon the waters;
and as the Table of Shew-bread in the Tabernacle, was circled or compast about with a Crowne of gold, euen so such as keepe a Table for the poore, which is holy vnto the Lord, shall be rewarded,
and as the Table of Shewbread in the Tabernacle, was circled or compassed about with a Crown of gold, even so such as keep a Table for the poor, which is holy unto the Lord, shall be rewarded,
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because he that giueth vnto the poore, lendeth vnto the Lord, and the giuer of a cup of cold water in Christs name shall not loose his reward, but for one Tabitha, that maketh almes-coates for the naked, wee shall finde ten Iezabels, that will strippe Naboath, both out of his vineyard, and of his life;
Because he that gives unto the poor, dares unto the Lord, and the giver of a cup of cold water in Christ name shall not lose his reward, but for one Tabitha, that makes almes-coates for the naked, we shall find ten Jezebel's, that will strip Naboath, both out of his vineyard, and of his life;
for one Dauid that will giue bread and water, and figges & rasons to an Aegiptian the seruant of an Amalekite his enemie, we shall finde ten Rich Gluttons, who wil not relieue poore Luzarus with the crummes which fall from their tables,
for one David that will give bred and water, and figs & rasons to an Egyptian the servant of an Amalekite his enemy, we shall find ten Rich Gluttons, who will not relieve poor Lazarus with the crumbs which fallen from their tables,
so incompassionate are the fat of kine of Bashan, the wealthie worldlings, who by abusing their Blessings of fat bread, heape vpon their owne heads the Curse of God Wealth, whether it consist in corne, in cattell, in land of inheritance,
so incompassionate Are the fat of kine of Bashan, the wealthy worldlings, who by abusing their Blessings of fat bred, heap upon their own Heads the Curse of God Wealth, whither it consist in corn, in cattle, in land of inheritance,
as the Prophet saith, followed after strange fashions, or by maintaining strange women, who like Horsleaches crie continually, giue, giue; or by Carding and Dicing, which are the Canker-wormes of wealth,
as the Prophet Says, followed After strange fashions, or by maintaining strange women, who like Horseleeches cry continually, give, give; or by Carding and Dicing, which Are the Cankerworms of wealth,
for education alters nature, and maketh such children, as without it would be like Braunches of the Sicomore, or foolish Fig-tree, to become like Olive branches round about the table.
for education alters nature, and makes such children, as without it would be like Branches of the Sicomore, or foolish Fig tree, to become like Olive branches round about the table.
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Wherefore, when Lycurgus would demonstrate to his Citizens, how necessarie good education was for children, hee onely shewed them these Two Dogges, hauing set before them a Quicke-Ha•s, and a Potte of Meate, and letting them both loose, either of them shewed their seuerall delightes,
Wherefore, when Lycurgus would demonstrate to his Citizens, how necessary good education was for children, he only showed them these Two Dogs, having Set before them a Quicke-Ha•s, and a Pot of Meat, and letting them both lose, either of them showed their several delights,
like the fielde of the sluggard, they will bee ouergrowne with thornes, briers, and thistles, that is to say, with innumerable vices, which by custome wilbe so habituated, that they shall commit sinne necessarilie:
like the field of the sluggard, they will be overgrown with thorns, briers, and thistles, that is to say, with innumerable vices, which by custom will so habituated, that they shall commit sin necessarily:
Seeing then, that the multitude of children is rather a curse then a blessing, if they be not trained vp in godlines, it cōcerneth parents to haue a special care of their education.
Seeing then, that the multitude of children is rather a curse then a blessing, if they be not trained up in godliness, it concerns Parents to have a special care of their education.
To be beloued then for wisedome, for iustice, for integritie, for charitie, for humilitie, and such like spirituall ornaments of the soule, is a Blessing: but to be acceptable vnto men,
To be Beloved then for Wisdom, for Justice, for integrity, for charity, for humility, and such like spiritual Ornament of the soul, is a Blessing: but to be acceptable unto men,
but to be hated of the world is a blessing, because it declareth vs to be the beloued children of God. As then Asher was acceptable to his brethren the Israeltes, not to the Gentiles; so must we endeuour,
but to be hated of the world is a blessing, Because it Declareth us to be the Beloved children of God. As then Asher was acceptable to his brothers the Israeltes, not to the Gentiles; so must we endeavour,
so euerie Philistim, or child of man, doth naturally abhor the sōnes of God, because ther is an antipathie betwixt vice & vertue, light and darknes, the flesh & the spirit;
so every Philistim, or child of man, does naturally abhor the Sons of God, Because there is an antipathy betwixt vice & virtue, Light and darkness, the Flesh & the Spirit;
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It is an empeachment, & a blemish to a true Israelite, that is the child of God, to bee in grace & fauour with an Alien to Strangers, and one that is not of the houshold of faith.
It is an empeachment, & a blemish to a true Israelite, that is the child of God, to be in grace & favour with an Alien to Strangers, and one that is not of the household of faith.
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Such are to bee esteemed of, as Goliah was by Dauid, namely, vncircūcised & vnclean persons, we must not regard whether we be acceptable vnto them or no;
Such Are to be esteemed of, as Goliath was by David, namely, uncircumcised & unclean Persons, we must not regard whither we be acceptable unto them or not;
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Whosoeuer then desires to be accepted of God, and of such as he the brethren of Christ (for so are they called, which doe the will of our Father which is in heauen) but must in imitation of Dauid with Goliath, to enter combat,
Whosoever then Desires to be accepted of God, and of such as he the brothers of christ (for so Are they called, which do the will of our Father which is in heaven) but must in imitation of David with Goliath, to enter combat,
Tell anie of them of the iudgements of God, and they will answere, Who is the Lord, and who is Lorde ouer v•• such a Giant is that monstrous man of sinne, the pope of Rome, for if hee lead a thousand soules to hell, no man must call him to any account for it.
Tell any of them of the Judgments of God, and they will answer, Who is the Lord, and who is Lord over v•• such a Giant is that monstrous man of sin, the pope of Room, for if he led a thousand Souls to hell, no man must call him to any account for it.
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The third bee the Zamzummims, Namely, the wealthie, and the greedie worldlings, who trusting in their Riches, presume they may commit any sinne whatsoeuer,
The third be the Zamzummims, Namely, the wealthy, and the greedy worldlings, who trusting in their Riches, presume they may commit any sin whatsoever,
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and these be Vsurers, who like the Romane souldiers (spoken of by Iosephus ) make no conscience to kill the afflicted citizens of Ierusalem, that flie vnto thē for succour, hoping in their bellies being ript vp, to find some iewels or treasure.
and these be Usurers, who like the Roman Soldiers (spoken of by Iosephus) make no conscience to kill the afflicted Citizens of Ierusalem, that fly unto them for succour, hoping in their bellies being ripped up, to find Some Jewels or treasure.
The fifth be the Nephilims, or Rushers vpon men, and these are such Iudges as the prophet Zephariah speaketh against, saying, Her Iudges are as Wolues in the Euening, which leaue not the bones till the marrowe;
The fifth be the Nephilims, or Rushers upon men, and these Are such Judges as the Prophet Zephariah speaks against, saying, Her Judges Are as Wolves in the Evening, which leave not the bones till the marrow;
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thus were the Giants of the old world called in the Scriptures, Hanakim, Emim Zamzummim, Rephaim, and Nephilim: and so may the wicked generation of this age, be truely tearmed,
thus were the Giants of the old world called in the Scriptures, Hanakim, Emim Zamzummim, Rephaim, and Nephilim: and so may the wicked generation of this age, be truly termed,
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as Franciscus Georgius and Psellus thought, that the Giants before the flood were forgotten, neither that the Incubi were their fathers, as Paulus Burgensis surmiseth;
as Francis George and Psellus Thought, that the Giants before the flood were forgotten, neither that the Incubi were their Father's, as Paulus Burgensis surmiseth;
and that the more a man hath the more he desires, then it is better to dip the foote in water, then in oyle; & to feele scarcitie, then to haue superfluitie;
and that the more a man hath the more he Desires, then it is better to dip the foot in water, then in oil; & to feel scarcity, then to have superfluity;
Aristophanes in his comedie bringeth in Plutus, (whō the poets make the God of Riches) Blind, and saith that he is Vnsatiable: and Horace compareth the rich man to one that is sicke of the Drepsie, who the more he drinkes, the more he calles for drinke;
Aristophanes in his comedy brings in Plutus, (whom the Poets make the God of Riches) Blind, and Says that he is Unsatiable: and Horace compareth the rich man to one that is sick of the Drepsie, who the more he drinks, the more he calls for drink;
so riches beeing ill vsed ▪ set the soule on fire, therefore if wee looke that our oile shall be a blessing vnto vs, wee must not poure it into the lampe, that is to say, we must not like the griping Cormorant in the Gospell, lay vp our corne in our barnes,
so riches being ill used ▪ Set the soul on fire, Therefore if we look that our oil shall be a blessing unto us, we must not pour it into the lamp, that is to say, we must not like the gripping Cormorant in the Gospel, lay up our corn in our Barns,
In the making of the oile of the holy oyntment of the tabernacle, Moses by the appoyntment of God did put vnto en• Hi• of oile oliue, foure principall Spices; pure Myrrhe, sweet Cinamon, Calamus, and C•ssia, of euery one of them a certaine quantitie, whereby the oile oliue was sweetned:
In the making of the oil of the holy ointment of the tabernacle, Moses by the appointment of God did put unto en• Hi• of oil olive, foure principal Spices; pure Myrrh, sweet Cinnamon, Calamus, and C•ssia, of every one of them a certain quantity, whereby the oil olive was sweetened:
to the Oile of their wealth they must ioyne the Spice of liberalitie; which will make their aboundance to be a Sweet Blessing; but if they adde vnto their Oyle either the poyson of Couetousnesse or Prodigalitie, then shall their Plentie be made vnto them a noysome and vnsauorie Curse, the first Spice that they must put into their Oyle, is pure Myrrhe, Myrrhe that issueth out of the Tree of it owne accord, without any incision or cutting of the barke:
to the Oil of their wealth they must join the Spice of liberality; which will make their abundance to be a Sweet Blessing; but if they add unto their Oil either the poison of Covetousness or Prodigality, then shall their Plenty be made unto them a noisome and unsavoury Curse, the First Spice that they must put into their Oil, is pure Myrrh, Myrrh that issueth out of the Tree of it own accord, without any incision or cutting of the bark:
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hereby is meant a voluntarie giuing with Cheerefulnesse, for God loueth a cheerefull giuer; a•d our Sauiour saith Let not thy left hand knewe what thy right hand doth;
hereby is meant a voluntary giving with Cheerfulness, for God loves a cheerful giver; a•d our Saviour Says Let not thy left hand knew what thy right hand does;
The fourth Spice is C•ssia, which is as sweet in smell as the rest, but yet it is a very lowe shrub; this is a figure of that humilitie, which must euer be mixt with the Rich mans bountie;
The fourth Spice is C•ssia, which is as sweet in smell as the rest, but yet it is a very low shrub; this is a figure of that humility, which must ever be mixed with the Rich men bounty;
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whether they be of gold, siluer, tin, lead, copper, brasse, or yron, for there can be no want of any thing, where such rich commodities can be found in the bowels of the earth:
whither they be of gold, silver, tin, led, copper, brass, or iron, for there can be no want of any thing, where such rich commodities can be found in the bowels of the earth:
and by the Prophet Dauid they be called hidden treasures, yet we see by experience, that the possession of them is the roote of these branches, violence and oppression, according to the saying of the Poet, effodiuntur opes irritamenta malorum: Riches are digged out of the earth, beeing the Instigations of mischiefes;
and by the Prophet David they be called hidden treasures, yet we see by experience, that the possession of them is the root of these branches, violence and oppression, according to the saying of the Poet, effodiuntur opes irritamenta malorum: Riches Are dug out of the earth, being the Instigations of mischiefs;
Againe, from Pride and Arrogancie, caused by wealth and flatterie, ariseth Oppression and violence; For Rich men will neither doe right, nor suffer wrong. Their will stands for reason;
Again, from Pride and Arrogancy, caused by wealth and flattery, arises Oppression and violence; For Rich men will neither do right, nor suffer wrong. Their will Stands for reason;
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for with Golde they can blinde the eye of Iustice, corrupt Lawe, and make the tongues of the Aduocates, which are for the most part mercenarie, plead against innocencie.
for with Gold they can blind the eye of justice, corrupt Law, and make the tongues of the Advocates, which Are for the most part mercenary, plead against innocence.
Such is the power of this Minerall, it wrought strange effects in Salomons time; for hee saith I turned and considered all the oppressions that are wrought vnder the Sunne,
Such is the power of this Mineral, it wrought strange effects in Solomon's time; for he Says I turned and considered all the oppressions that Are wrought under the Sun,
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and beholde the Teares of the oppressed, and none comforteth them, and loe, the strength is in the hand of them that oppresse them, and none comforteth them.
and behold the Tears of the oppressed, and none comforts them, and lo, the strength is in the hand of them that oppress them, and none comforts them.
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If therefore we desire to possesse them as Blessings, wee must not of our Brasse make a Brasen Bull, as Phalaris did, therein to frie and Torture such as bee poore and helpelesse.
If Therefore we desire to possess them as Blessings, we must not of our Brass make a Brazen Bull, as Phalaris did, therein to fry and Torture such as be poor and helpless.
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if the eye, the teeth, the legges and the hands, growe weake and faile to doe their office, a mā thē is but the image of a mā, or a breathing coarse:
if the eye, the teeth, the legs and the hands, grow weak and fail to do their office, a man them is but the image of a man, or a breathing coarse:
and heardes of such aged swine, who will neuer leaue sinne, till sinne forsake them; the long life and strength of such persons, is vnto thee an occasion of falling, and of increasing their sinnes:
and herds of such aged Swine, who will never leave sin, till sin forsake them; the long life and strength of such Persons, is unto thee an occasion of falling, and of increasing their Sins:
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and if, notwithstanding their yeares, they be lustie as Eagles, let them mount vpwards, by meditating vpon the lawes of God night and day, as Dauid did;
and if, notwithstanding their Years, they be lusty as Eagles, let them mount upwards, by meditating upon the laws of God night and day, as David did;
NAphtali was the 2. sonne that Bilha the concubine of Iacob bare, and the signification of his name is, wrestling, or comparison; which vpon this occasion was giuē vnto him:
NAphtali was the 2. son that Bilha the concubine of Iacob bore, and the signification of his name is, wrestling, or comparison; which upon this occasion was given unto him:
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but by the violence of the first Mouer, whose course is contrarie to theirs, they are daily wheeled about the Center of the world, from the East to the West.
but by the violence of the First Mover, whose course is contrary to theirs, they Are daily wheeled about the Centre of the world, from the East to the West.
This is seene in Rahel, she like a Planet, is carried headlong, by the forcible motions of Sathan into many sinnes, contrarie to the course of Righteousnesse;
This is seen in Rachel, she like a Planet, is carried headlong, by the forcible motions of Sathan into many Sins, contrary to the course of Righteousness;
first shee is Enuious, for when shee sawe that she bare Iacob no children, she enuied her sister. Secondly, she is foolish, for she said vnto Iacob, giue me children, not knowing that it is God alone, which maketh the barren womā to dwel with a familie,
First she is Envious, for when she saw that she bore Iacob no children, she envied her sister. Secondly, she is foolish, for she said unto Iacob, give me children, not knowing that it is God alone, which makes the barren woman to dwell with a family,
and out of the very words of the text, wherein is set downe the occasion of Naphtalies name, she discouers her selfe first to be malicious, because shee is a wrestler. Secondly blasphemous,
and out of the very words of the text, wherein is Set down the occasion of Naphtalies name, she discovers her self First to be malicious, Because she is a wrestler. Secondly blasphemous,
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& a taker of Gods name in vaine, for she calles her owne opposition against her sister, an excellent wrestling, or as it is in the originall, the wrestlings of God;
& a taker of God's name in vain, for she calls her own opposition against her sister, an excellent wrestling, or as it is in the original, the wrestlings of God;
Iacob compareth fiue of his sonnes vnto fiue Beastes; Iudah to a Lion; Ishachar to an Asse; Dan to a Serpent; Beniamin to a Wolfe; and Naphtali to a Hind; not that they were like vnto the beastes that perish, which is Dauids comparison concerning men of honour;
Iacob compareth fiue of his Sons unto fiue Beasts; Iudah to a lion; Ishachar to an Ass; Dan to a Serpent; Benjamin to a Wolf; and Naphtali to a Hind; not that they were like unto the beasts that perish, which is David comparison Concerning men of honour;
Ishachar is called an Asse, not for stupiditie, but for patience and humilitie; Dan is said to be a Serpent, not in regard of poisnous malice and hatred,
Ishachar is called an Ass, not for stupidity, but for patience and humility; Dan is said to be a Serpent, not in regard of poisonous malice and hatred,
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first the Hebrewes applie them to Barack, who being of the Tribe of Naphtali, by the commandement of Deborah who was a Prophetesse, & iudged Israel; gathered together of Zebulunites and Nephthalites ten thousand men,
First the Hebrews apply them to Barack, who being of the Tribe of Naphtali, by the Commandment of Deborah who was a Prophetess, & judged Israel; gathered together of Zebulunites and Nephthalites ten thousand men,
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secondly, the Chalde paraphrast, seemeth by this cōparison of the Hinde, to vnderstand the forwardnesse of fruite in the land of Naphtali; for as the Hart or the Hind hath the speed of all creatures, & easily ouerturneth them;
secondly, the Chaldea Paraphrast, seems by this comparison of the Hind, to understand the forwardness of fruit in the land of Naphtali; for as the Heart or the Hind hath the speed of all creatures, & Easily overturneth them;
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so the portion or inheritance of Naphtali, did bring forth corne, & al other kind of fruits, sooner then any other prouince in the land of Israel. Thirdly, Andreas Masius in his commentaries vpon the 19. chapter of the booke of Iosuah, thinketh that the meaning of Iacob was, that the Nephtalites, like Harts or Hinds should liue & feede at ease, dwelling in a countrie full of grassie plaines,
so the portion or inheritance of Naphtali, did bring forth corn, & all other kind of fruits, sooner then any other province in the land of Israel. Thirdly, Andrew Masius in his commentaries upon the 19. chapter of the book of Joshua, Thinketh that the meaning of Iacob was, that the Nephtalites, like Hearts or Hinds should live & feed At ease, Dwelling in a country full of grassy plains,
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but I rather follow the opinion of the Hebrewes, so that the speech may be applied generally to the whole Tribe, and not to Barak alone; this thē is Iacobs meaning;
but I rather follow the opinion of the Hebrews, so that the speech may be applied generally to the Whole Tribe, and not to Barak alone; this them is Iacobs meaning;
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he calleth Naphtali a Hind, thereby signifying that his posteritie, should be quick & speedie, for the dispatch of buisinesse, whether pertaining to warre or Peace; Resolution for war-like affaires,
he calls Naphtali a Hind, thereby signifying that his posterity, should be quick & speedy, for the dispatch of business, whither pertaining to war or Peace; Resolution for warlike affairs,
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& such a Hind in Counsell, was Nestor, whom for his wit & wisedome, A•amemnon preferred before a thousand Aiaces; so then in this place Iacob commending the Tribe of Nephtali, compareth it vnto a Hind, because the Naphtalites were Swift in battell, and quickwitted in counsell:
& such a Hind in Counsel, was Nestor, whom for his wit & Wisdom, A•amemnon preferred before a thousand Aiaces; so then in this place Iacob commending the Tribe of Naphtali, compareth it unto a Hind, Because the Naphtalites were Swift in battle, and quickwitted in counsel:
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amongst many other excellent endowments which God bestowed vpon Dauid, this was one, that he made his feete like Hinds feete, wherby is intimated, Dauids speedie victorie ouer the enemies of Israel. In an other sense our Sauiour Christ Iesus is cōpared to a young Hart or Hind; for so doeth the Church his spouse call him, saying, Vntill the day breake, & the shadowes flee away:
among many other excellent endowments which God bestowed upon David, this was one, that he made his feet like Hinds feet, whereby is intimated, David speedy victory over the enemies of Israel. In an other sense our Saviour christ Iesus is compared to a young Heart or Hind; for so doth the Church his spouse call him, saying, Until the day break, & the shadows flee away:
in these words the Church by the breaking of the day, vnderstandeth the Incarnation of Christ, the Star of Iacob, & the Sun of righteousnesse; at whose rising & approach, the shadowes did flie away:
in these words the Church by the breaking of the day, understandeth the Incarnation of christ, the Star of Iacob, & the Sun of righteousness; At whose rising & approach, the shadows did fly away:
the Mountaine vpon which he conquered these three Enemies of mankind, was mount Caluarie or Golgotha, the place of his Passion, which by similitude may wel be called Bether: for Beth in the Hebrew tongue signifies a house, and Er signifies sometimes watchfull; sometimes it is interpreted Pellicius, of skinne or leather, and sometimes desolation and Destruction: which three significations may well be applied to our Sauiours passion: for first,
the Mountain upon which he conquered these three Enemies of mankind, was mount Calvary or Golgotha, the place of his Passion, which by similitude may well be called Behter: for Beth in the Hebrew tongue signifies a house, and Er signifies sometime watchful; sometime it is interpreted Pellicius, of skin or leather, and sometime desolation and Destruction: which three significations may well be applied to our Saviour's passion: for First,
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but hee watched and praied in Gethsemane, and at that time his agonie was so great, that while hee praied, his Sweat like droppes of blood trickled downe to the ground:
but he watched and prayed in Gethsemane, and At that time his agony was so great, that while he prayed, his Sweat like drops of blood trickled down to the ground:
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& when he hung vpon the Crosse, he was naked, and his bodie so stretched & tentard, that all his bones (as the Prophet Dauid saith) might be counted: thirdly, in the middest of his Passion, he was desolate & forsaken, being like a sparrow vpon the house top,
& when he hung upon the Cross, he was naked, and his body so stretched & tentard, that all his bones (as the Prophet David Says) might be counted: Thirdly, in the midst of his Passion, he was desolate & forsaken, being like a sparrow upon the house top,
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like an owle in the desart, and like a pellican in the wildernesse, and therfore he cried out, saying, Eli, Eli, Lammasabachtham, my God, my God, why hast thou forsaken me;
like an owl in the desert, and like a pelican in the Wilderness, and Therefore he cried out, saying, Eli, Eli, Lammasabachtham, my God, my God, why hast thou forsaken me;
and that very speedily, for within the Compasse of three daies by his resurrection, he openly triumphed ouer powers and principalities, and led Captiuitie captiue.
and that very speedily, for within the Compass of three days by his resurrection, he openly triumphed over Powers and principalities, and led Captivity captive.
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Now then as Christ in the worke of our redemption, was like a Roe, and a young Hart or Hind vpon the mountaines of Bether, running quickely ouer the heads of our spirituall enemies:
Now then as christ in the work of our redemption, was like a Roe, and a young Heart or Hind upon the Mountains of Behter, running quickly over the Heads of our spiritual enemies:
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This sheweth that it is a very hard and difficult thing to run this race, which is the race of Righteousnes, because of the streitenes aed narrownesse of it it is like the Eye of a Needle; & therefore hee that like a Camel, hath a Bunch vpon his backe, can neuer passe along through it.
This shows that it is a very hard and difficult thing to run this raze, which is the raze of Righteousness, Because of the streitenes aed narrowness of it it is like the Eye of a Needle; & Therefore he that like a Camel, hath a Bunch upon his back, can never pass along through it.
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Because it is impossible to serue GOD and Mammon. And therefore, if if we desire to be good Runners, we must be as slender and smooth-backt, as Harts or Hindes, and this we may attaine vnto,
Because it is impossible to serve GOD and Mammon. And Therefore, if if we desire to be good Runners, we must be as slender and smooth-backt, as Hearts or Hinds, and this we may attain unto,
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and all things whatsoeuer, to follow CHRIST, and therefore they ran a good race; for our Sauiour said vnto them Verily I say vnto you, that whē the Sonne of man shall fit in the throne of his Maiestie, yee that haue followed me in the regeneration, shall sit also vpon twelue seates, iudging the twelue Tribes of Israel.
and all things whatsoever, to follow CHRIST, and Therefore they ran a good raze; for our Saviour said unto them Verily I say unto you, that when the Son of man shall fit in the throne of his Majesty, ye that have followed me in the regeneration, shall fit also upon twelue seats, judging the twelue Tribes of Israel.
but to cease to doe euill, and to learne to doe well, is a Narrow-path, hard to be found of any but the Regenerate, and yet it leades to Life eternall; This Path of Righteousnes is like the passage of the Israelites through the red Sea, when the Waters were a Wall vnto them, on their right hand, and on their left hand.
but to cease to do evil, and to Learn to do well, is a Narrow-path, hard to be found of any but the Regenerate, and yet it leads to Life Eternal; This Path of Righteousness is like the passage of the Israelites through the read Sea, when the Waters were a Wall unto them, on their right hand, and on their left hand.
This one thing, that we must seeke for, is the Kingdom of heauē; And these many things that we must auoid, be the Cares of this World; which if we looke vpon with any regard, they will be vnto vs like Hippomenes his goldē-Balles to Atalāta, impediments to stop and stay vs in running; Wherefore, when we begin to take our race, we must forget that which is behind.
This one thing, that we must seek for, is the Kingdom of heaven; And these many things that we must avoid, be the Cares of this World; which if we look upon with any regard, they will be unto us like Hippomenes his goldē-Balles to Atalāta, impediments to stop and stay us in running; Wherefore, when we begin to take our raze, we must forget that which is behind.
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We must not look backe to Sodom, with Lots wife, nor with the Israelites, remember the Cucumbers, Pepons, Leekes, Onyons, Garlicke, and flesh-pots of Aegypt; but goe on forwards towards Zoar; and towards Canaan, the citie of Refuge, and land of Promise; to forget that which is behind, and not to goe forward, is all one,
We must not look back to Sodom, with Lots wife, nor with the Israelites, Remember the Cucumbers, Pepons, Leeks, Onions, Garlic, and fleshpots of Egypt; but go on forward towards Zoar; and towards Canaan, the City of Refuge, and land of Promise; to forget that which is behind, and not to go forward, is all one,
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Secondly, we must take vp our Beds: These beds are the Sinnes & vanities, wherewith in former times we haue bene delighted; And these we are to beare vpon our backes,
Secondly, we must take up our Beds: These Beds Are the Sins & vanities, wherewith in former times we have be delighted; And these we Are to bear upon our backs,
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neither is the world the mansion or abiding place of the Bodie and Soule, but rather the Pilgrims Inne. And therefore when we run or walke, it must be, not to anothers, but to our owne house, if we walke or run to the flesh, and follow the lustes thereof, then we goe to the house of Belial, who being a disobedient spirit,
neither is the world the mansion or abiding place of the Body and Soul, but rather the Pilgrim's Inn. And Therefore when we run or walk, it must be, not to another's, but to our own house, if we walk or run to the Flesh, and follow the lusts thereof, then we go to the house of Belial, who being a disobedient Spirit,
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and worketh in the children of Disobedience; Therefore, leauing these two Houses, we must endeuour our selues towards that which is before; namely, the kingdom of Heauen;
and works in the children of Disobedience; Therefore, leaving these two Houses, we must endeavour our selves towards that which is before; namely, the Kingdom of Heaven;
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the Greeke word which the Apostle vseth is, [ Epecteinómenos: ] which signifieth stretching; This verie word sheweth how wee must Runne our righteous race; It must be with all our Power and strength: wee must be like the Giant, ready to runne his course:
the Greek word which the Apostle uses is, [ Epecteinómenos: ] which signifies stretching; This very word shows how we must Run our righteous raze; It must be with all our Power and strength: we must be like the Giant, ready to run his course:
and if we run not swiftly, the world and the flesh will ouertake vs, and catch vs by the Garment, as Potiphars wife did Ioseph, to stay vs. As then wee must not runne too slowely, nor too weakely, for then we be luke-warme. So must we beware that we runne not too fast, for they that runne so, are transported with a superstitious and a blinde zeale;
and if we run not swiftly, the world and the Flesh will overtake us, and catch us by the Garment, as Potiphars wife did Ioseph, to stay us As then we must not run too slowly, nor too weakly, for then we be lukewarm. So must we beware that we run not too fast, for they that run so, Are transported with a superstitious and a blind zeal;
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vnles our eye be still vpon the Marke: the Cherubims, which couered the mercie-seate, were so made and placed, that though their wings were stretched out on high, yet both their faces looked towards the Seate of Mercie; so must we, howsoeuer we Endeuour or stretch our selues, euer fixe our Eie vpon the Marke, for feare we loose the way, and wander by vnknowne Pathes;
unless our eye be still upon the Mark: the Cherubims, which covered the mercy-seat, were so made and placed, that though their wings were stretched out on high, yet both their faces looked towards the Seat of Mercy; so must we, howsoever we Endeavour or stretch our selves, ever fix our Eye upon the Mark, for Fear we lose the Way, and wander by unknown Paths;
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he then that is directed and led by this light, as the Israelites were in the night time by a Pillar of fire, shall neuer neede to grope and feele with his hands for the way, as the Blind Sodomites did;
he then that is directed and led by this Light, as the Israelites were in the night time by a Pillar of fire, shall never need to grope and feel with his hands for the Way, as the Blind Sodomites did;
he that makes the Scripture his guide, he shal be a wise virgin and follow the lambe whithersoeuer he goes; in the Hebrewe tongue a virgin is called Nagnara, because of her agilitie, and Simplicitie; and euen so euery one that followes Gods word, is a Right Nagnara, a true virgin, for he runnes nimblie,
he that makes the Scripture his guide, he shall be a wise Virgae and follow the lamb whithersoever he Goes; in the Hebrew tongue a Virgae is called Nagnara, Because of her agility, and Simplicity; and even so every one that follows God's word, is a Right Nagnara, a true Virgae, for he runs nimbly,
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as Scismatikes doe, in the broade way of humour, and Selfe-conceite; againe, he that maketh the word of God the Rule of his beliefe, and life, shall euer goe directly forward,
as Schismatics do, in the broad Way of humour, and Self-conceit; again, he that makes the word of God the Rule of his belief, and life, shall ever go directly forward,
and if it say Come, hee comes: the Papists cannot endure to weare this shooe, because it is too straight for their feete, & therefore they preferre to it, the Old shooes of the Gibeonites, namely, the Traditions and beggerly Rudiments of their forefathers: and hence it comes to passe, that they cannot run forward,
and if it say Come, he comes: the Papists cannot endure to wear this shoe, Because it is too straight for their feet, & Therefore they prefer to it, the Old shoes of the Gibeonites, namely, the Traditions and beggarly Rudiments of their Forefathers: and hence it comes to pass, that they cannot run forward,
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sometimes to councels, & sometimes to their Idoll the Pope, whom being a Man, they place in the Temple, as if he were a God, affirming that he cannot Erre; and that therefore all men ought to stand to his sentence;
sometime to Counsels, & sometime to their Idol the Pope, whom being a Man, they place in the Temple, as if he were a God, affirming that he cannot Err; and that Therefore all men ought to stand to his sentence;
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also they lift him vp aboue the Scriptures, being not ashamed to auoch, that he hath power to decree against the Epistles of S. Paul, because he is greater then Paul; neuer a one of these three, Traditions, Councels, or the Pope, are sure Marks;
also they lift him up above the Scriptures, being not ashamed to auoch, that he hath power to Decree against the Epistles of S. Paul, Because he is greater then Paul; never a one of these three, Traditions, Counsels, or the Pope, Are sure Marks;
The Councell of Cōstantinople beateth downe Images; but the second Councell of Nice cōmandeth them to be worshipped; the third Councel of Carthage, doth Excommunicate, & declare him that shall name himselfe vniuersall Bishop, the forerunner of Antichrist; but the Councell of Trent decreeth the contrarie, making the Pope not onely Vniuersall Bishop, but also King of Kings: as for Popes, they are like Herod and Pontius Pilate neuer at vnitie,
The Council of Cōstantinople beats down Images; but the second Council of Nicaenae commands them to be worshipped; the third Council of Carthage, does Excommunicate, & declare him that shall name himself universal Bishop, the forerunner of Antichrist; but the Council of Trent decreeth the contrary, making the Pope not only Universal Bishop, but also King of Kings: as for Popes, they Are like Herod and Pontius Pilate never At unity,
Steuen, the which Formosus made, & Romanes did abrogate the decrees of Steuen; and that most often in such as cōcerned matters of faith, how thē can any of these be Marks, which be so variable & vncertaine:
Stephen, the which Formosus made, & Romans did abrogate the decrees of Stephen; and that most often in such as concerned matters of faith, how them can any of these be Marks, which be so variable & uncertain:
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as Ireneus saith, the Pillar & the firme Marke of the Church. Arnobius writeth that the Pagans had a Goddesse, called Vibilia, whom they vsed to pray vnto in their iourneying, that shee might keepe them from erring out of their way;
as Irenaeus Says, the Pillar & the firm Mark of the Church. Arnobius Writeth that the Pagans had a Goddess, called Vibilia, whom they used to pray unto in their journeying, that she might keep them from erring out of their Way;
& decrees, for he that trusteth to their direction, is like him that in the night runnes after Ignis fatuus, or the fierie Exhalation, that fooles them that followe it,
& decrees, for he that Trusteth to their direction, is like him that in the night runs After Ignis fatuus, or the fiery Exhalation, that Fools them that follow it,
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if we make it our Marke, it wil like the Starre of the wisemen conduct vs to Christ: Running was one of the Games of Olympus, & to stirre men vp to this exercise, there were Prizes appointed for such as ran best;
if we make it our Mark, it will like the Star of the Wise men conduct us to christ: Running was one of the Games of Olympus, & to stir men up to this exercise, there were Prizes appointed for such as ran best;
so it is in our Spirituall race: for the reward of them that Run well, is the prise of the high calling of God, (as Paul saith) in Christ Iesus: this high calling, is euerlasting life, eternall glory, ioy in the holy Ghost,
so it is in our Spiritual raze: for the reward of them that Run well, is the prize of the high calling of God, (as Paul Says) in christ Iesus: this high calling, is everlasting life, Eternal glory, joy in the holy Ghost,
as then the Angels which Iacob sawe in his vision were not Idle, but either ascending, or d•scending the heauenly Ladder: so let vs be euer in Motion, & euer going forward, frō grace to grace, frō goodnesse, to goodnesse, from vertue to vertue, til we come to perfectiō, euē the measure of the fulnes of Christs age:
as then the Angels which Iacob saw in his vision were not Idle, but either ascending, or d•scending the heavenly Ladder: so let us be ever in Motion, & ever going forward, from grace to grace, from Goodness, to Goodness, from virtue to virtue, till we come to perfection, even the measure of the fullness of Christ age:
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as he was like the Hart or the Hinde vpō the mountaines of Bether, so let our feete in the imitation of him be like vnto Hinds f•ete, swift, not to shed blood,
as he was like the Heart or the Hind upon the Mountains of Behter, so let our feet in the imitation of him be like unto Hinds f•ete, swift, not to shed blood,
this if we do, we shal be sure not to loose our labour, for Christ will meete vs at the end of the Race, & say vnto vs, well run good & faithfull seruant, enter into the Ioies of thy Lord, and take the price of the high calling of God, for thy reward.
this if we do, we shall be sure not to lose our labour, for christ will meet us At the end of the Raze, & say unto us, well run good & faithful servant, enter into the Joys of thy Lord, and take the price of the high calling of God, for thy reward.
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Iacob proceedeth in his Comparison, and saies, that Naphtali shall not be onely a hind, but also a Hind let loose, not imp•rkt, not impaled, not impent,
Iacob Proceedeth in his Comparison, and Says, that Naphtali shall not be only a hind, but also a Hind let lose, not imp•rkt, not impaled, not impent,
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secondly, Bondage is one of those meanes wherby Sinne is punished, for when the Kings of Israel & Iudah together with their people did forsake God, which had brought them out of the land of Aegypt,
secondly, Bondage is one of those means whereby Sin is punished, for when the Kings of Israel & Iudah together with their people did forsake God, which had brought them out of the land of Egypt,
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thirdly, Bondage, is so irkesome & so grieuous a yoke, that many haue rather chosen present death then to endure it; Sampson preferred death before imprisonment;
Thirdly, Bondage, is so irksome & so grievous a yoke, that many have rather chosen present death then to endure it; Sampson preferred death before imprisonment;
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Razis was willing rather to fall vpon his owne sword, & to die manfully, then to giue himselfe into the hands of Nicanor: and Cato the Romane slew himselfe,
Razis was willing rather to fallen upon his own sword, & to die manfully, then to give himself into the hands of Nicanor: and Cato the Roman slew himself,
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fourthly, Seruitude and bondage is a Curse and this appeareth out of the words of Noah, saying, Cursed be Canaan, a seruant of seruants shall he be vnto his brethren:
fourthly, Servitude and bondage is a Curse and this appears out of the words of Noah, saying, Cursed be Canaan, a servant of Servants shall he be unto his brothers:
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for thereby a Man is deliuered from Feare and Care, which two, like euill Angels, bee the daily Attendants of Seruitude; First, a Seruant is euer affraide to displease his Maister, whose supercilious looke like the Gorgons-Head, in Perseus his shielde, astonisheth the beholder.
for thereby a Man is Delivered from fear and Care, which two, like evil Angels, be the daily Attendants of Servitude; First, a Servant is ever afraid to displease his Master, whose supercilious look like the Gorgons-Head, in Perseus his shield, astonisheth the beholder.
and therefore S. Paul, chargeth them, to put away threatning, knowing that they haue a Maister also in Heauen, with whom there is no respect of persons.
and Therefore S. Paul, charges them, to put away threatening, knowing that they have a Master also in Heaven, with whom there is no respect of Persons.
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Secondly a seruant is continually carefull to please his Maister, be hee neuer so vile and wicked a man, hee is compelled to say, as hee sayes, be his words neuer so vnsauorie, to flatter and praise him, be his actions neuer so ignoble & dishonest,
Secondly a servant is continually careful to please his Master, be he never so vile and wicked a man, he is compelled to say, as he Says, be his words never so unsavoury, to flatter and praise him, be his actions never so ignoble & dishonest,
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If it were a Blessing for Naphtali, to bee like a Hinde let loose, and to enioy freedom and libertie, which was but onely in regard of his bodie, and his temporall state:
If it were a Blessing for Naphtali, to be like a Hind let lose, and to enjoy freedom and liberty, which was but only in regard of his body, and his temporal state:
oh how happie are all spirituall Naphtalies. that wr•stle against powers, & Principalities? I meane, true Christians, who being by the first birth Bond-mē to sin, death,
o how happy Are all spiritual Naphtalies. that wr•stle against Powers, & Principalities? I mean, true Christians, who being by the First birth Bondmen to since, death,
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& Sathan, are in their second birth, through the Passion & Merites of Christ, made freemen, & heires of Saluation. So saith our •auiour to his disciples Hēceforth I call you not seruants but frends not cursed Goats, but blessed sheep not black Rauens, forsaking the Arke, but white Doues, making your Nests in the holes of the Rocke; not chained Serpents in the bottomles pit,
& Sathan, Are in their second birth, through the Passion & Merits of christ, made freemen, & Heirs of Salvation. So Says our •auiour to his Disciples Henceforth I call you not Servants but Friends not cursed Goats, but blessed sheep not black Ravens, forsaking the Ark, but white Dove, making your Nests in the holes of the Rock; not chained Serpents in the bottomless pit,
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and fettered in the same chaines, wherein wee by them were bound. First, by the Passion of Christ, the Tyrannicall dominion of Sathan ouer man was dissolued.
and fettered in the same chains, wherein we by them were bound. First, by the Passion of christ, the Tyrannical dominion of Sathan over man was dissolved.
Nay, the Iewes (being the Diuels iesters) made mowes at him, and ceased not, saying If hee be the King of Israel, let him nowe come downe from the Crosse;
Nay, the Iewes (being the Devils jesters) made mows At him, and ceased not, saying If he be the King of Israel, let him now come down from the Cross;
But yet euen at that very time, all the spirituall Powers & Principalities receiued their Bane, and were stript of that vsurped Empire, which they helde ouer mankinde,
But yet even At that very time, all the spiritual Powers & Principalities received their Bane, and were stripped of that usurped Empire, which they held over mankind,
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Thereupon, in the olde Testament, the Death of the righteous, which belieued in Christ to come, is called Geuigah, that is to say, without pain or griefe; because that though like the Israelites that spake against God, they were stung with this fierie Serpent, yet by looking vnto the Brasen Serpēt, their M•ssi•h, the wound of death was healed in them.
Thereupon, in the old Testament, the Death of the righteous, which believed in christ to come, is called Geuigah, that is to say, without pain or grief; Because that though like the Israelites that spoke against God, they were stung with this fiery Serpent, yet by looking unto the Brazen Serpent, their M•ssi•h, the wound of death was healed in them.
Though like Daniell, they were cast into the greedy Lyons denne, which is the Graue, and like Ionah, into this Whales bellie, which is vnsatiable; yet for all that,
Though like Daniell, they were cast into the greedy Lyons den, which is the Grave, and like Jonah, into this Whale's belly, which is unsatiable; yet for all that,
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Thirdly, as by his Passion vpon the Crosse, he hath Redeemed vs from the tyrannie of Sathan, and by his Death freed vs from the bondage of the Graue; So likewise, by his descension into Hell, hee hath deliuered vs from the Thraldome of the bottomlesse Pitte; Had not hee broken the Serpentes Head, by the droppes of his Blood, the Serpent would continually haue bruised our heeles. Had he not takē away the sting of death, death would neuer haue ceased from stinging vs:
Thirdly, as by his Passion upon the Cross, he hath Redeemed us from the tyranny of Sathan, and by his Death freed us from the bondage of the Grave; So likewise, by his descension into Hell, he hath Delivered us from the Thraldom of the bottomless Pit; Had not he broken the Serpents Head, by the drops of his Blood, the Serpent would continually have Bruised our heals. Had he not taken away the sting of death, death would never have ceased from stinging us:
Therefore as Samson, in spight of the Philistims, who laid waite to entrap him all night, in the gate of the Citie, went forth of Gazzah carrying vpon his shoulders along with him, the Dores, the Postes, and the Barres of the Gates of the Citie;
Therefore as samson, in spite of the philistines, who laid wait to entrap him all night, in the gate of the city, went forth of Gazzah carrying upon his shoulders along with him, the Doors, the Posts, and the Bars of the Gates of the city;
Descended into the neathermost parts of the Earth, that is, the Depth, or Hell; And there hauing bound the strong-man of that Infernall house, returned with victorie, and Triumph.
Descended into the nethermost parts of the Earth, that is, the Depth, or Hell; And there having bound the strong-man of that Infernal house, returned with victory, and Triumph.
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Though all true Christians be Hindes, let loose, and deliuered from the bondage of Hell, Death, and Sathan, yet are they still Seruants, and so ought to be, to him that loosed and Redeemed them.
Though all true Christians be Hinds, let lose, and Delivered from the bondage of Hell, Death, and Sathan, yet Are they still Servants, and so ought to be, to him that loosed and Redeemed them.
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By the Ciuill law, if any Captiue be deliuered at the costes and charges of another, hee when he shall be returned home, ought to repay the charges to him that redeemed him;
By the Civil law, if any Captive be Delivered At the costs and charges of Another, he when he shall be returned home, ought to repay the charges to him that redeemed him;
it was said of Democritus & Chrysippus, that The one of them made men slaues altogether, and The other halfe slaues: so it may be said of Christ and the Diuell, the Diuell by sinne made man a seruant wholly: but Christ hath made him halfe a Seruant: for he is both a freeman and a seruant: first he is a freeman because he is made free from sinne:
it was said of Democritus & Chrysippus, that The one of them made men slaves altogether, and The other half slaves: so it may be said of christ and the devil, the devil by sin made man a servant wholly: but christ hath made him half a Servant: for he is both a freeman and a servant: First he is a freeman Because he is made free from sin:
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secondly hee is a seruant, because he is made the seruant of Righteousnesse, this then is the dutie of euery one of vs which be spirituall Naphtalites: seeing that Christ hath bought vs and loosed vs from the bondage of hell, death, and Sathan, first we must be willing to serue him truely,
secondly he is a servant, Because he is made the servant of Righteousness, this then is the duty of every one of us which be spiritual Naphtalites: seeing that christ hath bought us and loosed us from the bondage of hell, death, and Sathan, First we must be willing to serve him truly,
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as vnder the lawe of Moses; such as were content out of their loue to their maisters, to be seruants for euer, did willingly lay their Eare to a post, and their maisters did bore it through with a nawle, which was a signe, that they were made seruants for euer:
as under the law of Moses; such as were content out of their love to their masters, to be Servants for ever, did willingly lay their Ear to a post, and their masters did boar it through with a nawle, which was a Signen, that they were made Servants for ever:
so must we, if wee desire and be willing to serue Christ perpetually, suffer our Eares to be bored through with a Nawle, which Boring is the badge of our voluntarie seruitude, hereby I vnderstand, the mortification of the flesh: for as the Cutting off of the foreskin amongst the Israelites was an outward signe of the inward circumcision of the heart: so is this Boring of the eare with a nawle, a figure of the mortifying of all carnall desires: according hereunto Saint Paul saith:
so must we, if we desire and be willing to serve christ perpetually, suffer our Ears to be bored through with a Nawle, which Boring is the badge of our voluntary servitude, hereby I understand, the mortification of the Flesh: for as the Cutting off of the foreskin among the Israelites was an outward Signen of the inward circumcision of the heart: so is this Boring of the ear with a nawle, a figure of the mortifying of all carnal Desires: according hereunto Saint Paul Says:
Though we be Hindes let loose, yet it is to run in the race of Righteousnesse, after the example of Christ, and not to Run away like Vagabonds from Christ; wilfully enthralling our selues to them from whose tyrannie we are deliuered;
Though we be Hinds let lose, yet it is to run in the raze of Righteousness, After the Exampl of christ, and not to Run away like Vagabonds from christ; wilfully enthralling our selves to them from whose tyranny we Are Delivered;
hence it appeareth, that it shall be farre Easier at the last day for them, that were neuer enlightened by the word of Grace, and neuer let loose by the preaching of it;
hence it appears, that it shall be Far Easier At the last day for them, that were never enlightened by the word of Grace, and never let lose by the preaching of it;
then for such as haue beene set free, and loosed out of the Dungeon of Ignorance (whereof the Diuell is Iaylour or keeper,) by the Keie of the Gospell; if they start aside, like broken bowes;
then for such as have been Set free, and loosed out of the Dungeon of Ignorance (whereof the devil is Jailer or keeper,) by the Key of the Gospel; if they start aside, like broken bows;
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Though the Naphtalites, as Iacob prophecieth of them, were like Hindes let goe, namely, Quicke and expeditious in warre; and as forward to battell as Giants, readie to run their course,
Though the Naphtalites, as Iacob Prophesieth of them, were like Hinds let go, namely, Quick and expeditious in war; and as forward to battle as Giants, ready to run their course,
some are of opinion, that Iacob by the Hinde meant Baracke one of the Tribe of Naphtali, who ouerthrewe Sisara; and by the goodly words the song of Deborah; but Andreas Masius in my opinion of all other expoundeth these words most truely, by applying them to the affabilitie, curtesie, and gentle behauiour of the Naphtalites both in word & deed;
Some Are of opinion, that Iacob by the Hind meant Barack one of the Tribe of Naphtali, who overthrew Sisera; and by the goodly words the song of Deborah; but Andrew Masius in my opinion of all other expoundeth these words most truly, by applying them to the affability, courtesy, and gentle behaviour of the Naphtalites both in word & deed;
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the lillie is white, & mirrhe is sweete, such like are the lips of the righteous, full of Innocencie, full of curtesie; for when a godly man is reuiled, he is like a sheepe dumbe before the shearer;
the Lily is white, & myrrh is sweet, such like Are the lips of the righteous, full of Innocence, full of courtesy; for when a godly man is reviled, he is like a sheep dumb before the shearer;
and blesseth them that curse him, but vnder the Tongues of wicked men lyes the poyson of Aspes; and with their tongues as bowes of steele they shoote out their venemous arrowes, euen bitter words;
and Blesses them that curse him, but under the Tongues of wicked men lies the poison of Asps; and with their tongues as bows of steel they shoot out their venomous arrows, even bitter words;
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but the tongue can no man tame, it is an vnruly euillful of deadly poison, was it not then an admirable vertue in the Naphtalites to bridle this vnruly member,
but the tongue can no man tame, it is an unruly euillful of deadly poison, was it not then an admirable virtue in the Naphtalites to bridle this unruly member,
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and to force it euen against nature to giue goodly words? There be two sorts of Tongues, the one is Gods tongue, the other is the Diuels; the one speaketh or vttereth the language of Canaan, the other of Ashdod; the one saies Shiboleth, the other saies Siboleth, the one sweares by the Lord;
and to force it even against nature to give goodly words? There be two sorts of Tongues, the one is God's tongue, the other is the Devils; the one speaks or uttereth the language of Canaan, the other of Ashdod; the one Says Shibboleth, the other Says Siboleth, the one swears by the Lord;
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Gods Tongue, is a Praising, praying, preaching, and a blessing Toung; toucht with a fierie cole from his owne Altar, & therefore, zealous and impolluted;
God's Tongue, is a Praising, praying, preaching, and a blessing Tongue; touched with a fiery coal from his own Altar, & Therefore, zealous and impolluted;
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as Iacob and Esau might be discerned by the Smoothnesse, and roughnesse of their skinnes: so may Tongues be knowne whose they are, by their rough and smooth words:
as Iacob and Esau might be discerned by the Smoothness, and roughness of their skins: so may Tongues be known whose they Are, by their rough and smooth words:
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The Tongues of the Righteous doe praise God without ceasing, doe pray vnto God continually, doe preach the gladsome tydings of saluation in season and out of season,
The Tongues of the Righteous do praise God without ceasing, do pray unto God continually, do preach the gladsome tidings of salvation in season and out of season,
I will not say vnto him, Wo• be vnto thee thou euill tongue, but I wish and counsell him to set these words of the Psalmist, as a watch before his lippes What man is hee that desireth life,
I will not say unto him, Wo• be unto thee thou evil tongue, but I wish and counsel him to Set these words of the Psalmist, as a watch before his lips What man is he that Desires life,
for Gods Tongue that giueth goodly words, is euer blamed, but the Diuels tongue, which is the Organon or instrument of wickednesse, is alwaies extolled, this iniudicious censure is caused through the corruption of mans nature, which embraceth vice,
for God's Tongue that gives goodly words, is ever blamed, but the Devils tongue, which is the Organon or Instrument of wickedness, is always extolled, this injudicious censure is caused through the corruption of men nature, which Embraceth vice,
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As Eliah was said to be a troubler of Israel, Amos a conspiratour, & Iohn Baptist, a tumultuous person, so all such as speake with zeale against vice, are by Worldlings reputed euill tongued raylers, and bablers:
As Elijah was said to be a troubler of Israel, Amos a conspirator, & John Baptist, a tumultuous person, so all such as speak with zeal against vice, Are by Worldlings reputed evil tongued railers, and babblers:
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and Flatterie, yet it is admired, and highly esteemed, if it can but say, as the Tongues of the false Prophets did, Peace, Peace, and make a couenant with the diuell,
and Flattery, yet it is admired, and highly esteemed, if it can but say, as the Tongues of the false prophets did, Peace, Peace, and make a Covenant with the Devil,
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THE ELEVENTH SERMON OF IOSEPH. GEN. 49.22.23.24.25.26. Ioseph shall be a fruitfull Bough, euen a fruitefull Boughe by the Well side, the small Boughes shall runne vpon the wall.
THE ELEVENTH SERMON OF IOSEPH. GEN. 49.22.23.24.25.26. Ioseph shall be a fruitful Bough, even a fruitful Bough by the Well side, the small Boughs shall run upon the wall.
But his bowe abode strong, & the hands of his armes were strengthened, by the hands of the mightie GOD of Iacob, of whom was the feeder appointed, by the stone of Israel.
But his bow Abided strong, & the hands of his arms were strengthened, by the hands of the mighty GOD of Iacob, of whom was the feeder appointed, by the stone of Israel.
Euen by the God of thy Father, who shall helpe thee, and by the Almightie, who shall blesse thee with heauenly Blessings from aboue, with blessings of the deepe, that lyeth beneath, with blessings of the brestes, and of the wombe.
Even by the God of thy Father, who shall help thee, and by the Almighty, who shall bless thee with heavenly Blessings from above, with blessings of the deep, that lies beneath, with blessings of the breasts, and of the womb.
So shee conceiued, and bare a Sonne, & said, God hath taken away my rebuke, & she called his name Ioseph, saying, the Lorde will giue mee yet another Sonne.
So she conceived, and bore a Son, & said, God hath taken away my rebuke, & she called his name Ioseph, saying, the Lord will give me yet Another Son.
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The circumstāces of Iosephs birth, are demonstrations of Rahels repentance; In my former lectures vpon Dan & Naphtali, I laid open her enuie, follie, impatience, & vaineglorie.
The Circumstances of Joseph's birth, Are demonstrations of Rahels Repentance; In my former Lectures upon Dan & Naphtali, I laid open her envy, folly, impatience, & vainglory.
But now she is another woman, and a true conuert. For in that God first remēbred her, secondly, heard her, & thirdly, opened her wombe; all which are signes of grace and fauour, it is euident, that she had repented and sorrowed for her sinnes,
But now she is Another woman, and a true convert. For in that God First remembered her, secondly, herd her, & Thirdly, opened her womb; all which Are Signs of grace and favour, it is evident, that she had repented and sorrowed for her Sins,
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This name of her sonne Ioseph, is by interpretation, Increasing: And therein is infolded or included, Rahels hopefull desire of a threefolde increase. The first is, the encrease of her husbands loue, who loued her before, better then Leah: yet now vpon the birth of this sonne, she hopes that his loue will be augmented;
This name of her son Ioseph, is by Interpretation, Increasing: And therein is enfolded or included, Rahels hopeful desire of a threefold increase. The First is, the increase of her Husbands love, who loved her before, better then Leah: yet now upon the birth of this son, she hope's that his love will be augmented;
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for children are bellowes, that kindle mutuall affection betwixt man and wife, and this was one cause why Sarah, Rahel, and Annah, were so desirous of children.
for children Are bellows, that kindle mutual affection betwixt man and wife, and this was one cause why Sarah, Rachel, and Hannah, were so desirous of children.
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The second is, the encrease of glorie, for she said, God hath taken away my rebuke, or infamie. For barrennesse in the familie of Abraham was reproachfull,
The second is, the increase of glory, for she said, God hath taken away my rebuke, or infamy. For Barrenness in the family of Abraham was reproachful,
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but the supernaturall cause of Barrennesse is, when it pleaseth GOD to restraine the wombe, which hee doth sometimes for a punishment, as in the women of Abimelechs house, whose wombes God shut vp,
but the supernatural cause of barrenness is, when it Pleases GOD to restrain the womb, which he does sometime for a punishment, as in the women of Abimelechs house, whose wombs God shut up,
Ioseph shall be a fruitfull Bough, &c. In this speech of I•cob to Ioseph, there be three things contained, a prediction, a narration, and a Benediction. First, the Prediction or Prophecie is implied in these wordes, Ioseph shall be a fruitfull bough,
Ioseph shall be a fruitful Bough, etc. In this speech of I•cob to Ioseph, there be three things contained, a prediction, a narration, and a Benediction. First, the Prediction or Prophecy is implied in these words, Ioseph shall be a fruitful bough,
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In this prophecie, which is a declaration of things to come, Iacob expresseth the multiplication of Iosephs seede, by comparing him to a Bough, and therin he vseth a gradation, raising his speech by steppes, his first steppe is this, Ioseph shalbe a bough: the second is, Ioseph shalbe a fruitfull bough by the well side:
In this prophecy, which is a declaration of things to come, Iacob Expresses the multiplication of Joseph's seed, by comparing him to a Bough, and therein he uses a gradation, raising his speech by steps, his First step is this, Ioseph shall a bough: the second is, Ioseph shall a fruitful bough by the well side:
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First, Ioseph shall be a Bough, or as a bough, according to Pagnine, and Rabbi Kimhi, but Montanus translateth the words in the originall thus: Ioseph shalbe a Sonne encreasing.
First, Ioseph shall be a Bough, or as a bough, according to Pagnine, and Rabbi Kimhi, but Montanus Translate the words in the original thus: Ioseph shall a Son increasing.
The reason of this variety in readīg is, because the Hebrue word Ben, signifieth both a bough & a Sōne: but the Rabbines haue obserued, that this worde Ben, doth neuer signifie a sonne,
The reason of this variety in reading is, Because the Hebrew word Ben, signifies both a bough & a Son: but the Rabbis have observed, that this word Ben, does never signify a son,
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Isaac was Sarahs bough; Samuel was Annahs, Iohn Baptist was Elizabeths, and Ioseph was Rahels, all worthy Boughs; and such like are those Branches, that spring from spirituall Barrennesse, for they that are truly conuerted from a sinfull life, do euer proue most excellent instruments in Gods tabernacle;
Isaac was Sarahs bough; Samuel was Annahs, John Baptist was Elizabeths, and Ioseph was Rahels, all worthy Boughs; and such like Are those Branches, that spring from spiritual barrenness, for they that Are truly converted from a sinful life, do ever prove most excellent Instruments in God's tabernacle;
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as for instance S. Paul, before his conuersion was a Persecutour of Christians, but afterwards there was none of the Apostles that laboured more aboundantly in Gods haruest then he;
as for instance S. Paul, before his conversion was a Persecutor of Christians, but afterwards there was none of the Apostles that laboured more abundantly in God's harvest then he;
so that according to his two Dreames, the sh••es of his brethren did reuerence vnto his Sh•fe, and the Sun, the Moone and the Eleuen starres did bowe before him;
so that according to his two Dreams, the sh••es of his brothers did Reverence unto his Sh•fe, and the Sun, the Moon and the Eleuen Stars did bow before him;
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afterwards through the false accusation of his mistresse he was cast into Prison, and there he lay in the stockes, till the yron entred into his soule;
afterwards through the false accusation of his mistress he was cast into Prison, and there he lay in the stocks, till the iron entered into his soul;
who though he suffer his children to be oppressed for a time, that their faith & Patience, like gold & siluer may be tried in the furnace of Affliction; yet doth he neuer vtterly forsake them,
who though he suffer his children to be oppressed for a time, that their faith & Patience, like gold & silver may be tried in the furnace of Affliction; yet does he never utterly forsake them,
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he was in the whales bellie with Ionah, and cast a hooke in the nosthrilles of Leuiathan, to bring him to the shore, he was in the Inner prison to visit Paul and Silas, being fast in the stockes, and hee was in the dungeon with Ioseph, and shewed him mercy:
he was in the Whale's belly with Jonah, and cast a hook in the nosthrilles of Leviathan, to bring him to the shore, he was in the Inner prison to visit Paul and Silas, being fast in the stocks, and he was in the dungeon with Ioseph, and showed him mercy:
and because he was constant in his humiliation, he promoted him to honour, and made him eminent in his exaltation, for of a bondslaue hee made him a Lord: of a Prisoner a Prince, and of an abominable Branch as a flourishing bough: Ioseph shall be a fruitfull bough,
and Because he was constant in his humiliation, he promoted him to honour, and made him eminent in his exaltation, for of a bondslave he made him a Lord: of a Prisoner a Prince, and of an abominable Branch as a flourishing bough: Ioseph shall be a fruitful bough,
hereby Iacob foretelleth, that Ioseph should be a mightie people: for so doth the Chalde paraphrast expound these words saying, Ioseph my sonne shal be multiplied as a Vine, that is planted by the foūtaines of water;
hereby Iacob foretelleth, that Ioseph should be a mighty people: for so does the Chaldea Paraphrast expound these words saying, Ioseph my son shall be multiplied as a Vine, that is planted by the fountains of water;
and so it came to passe, for we find that when the children of Israel were numbred in the plaine of Moab from twentie yeares old & aboue, the families of Ioseph did farre exceede the rest in multitude:
and so it Come to pass, for we find that when the children of Israel were numbered in the plain of Moab from twentie Years old & above, the families of Ioseph did Far exceed the rest in multitude:
This well is mystically the Blessing of God; without the water whereof the stem & roote of euery tree will growe drie, that is, euery wombe will be barren;
This well is mystically the Blessing of God; without the water whereof the stem & root of every tree will grow dry, that is, every womb will be barren;
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the word in the originall is Banoth; which signifieth both Daughters and Branches; and therefore some reade this text thus, his daughters haue run vpon the wall;
the word in the original is Banoth; which signifies both Daughters and Branches; and Therefore Some read this text thus, his daughters have run upon the wall;
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for the Daughters of Aegypt cannot be called his daughters; neither is there any likelihood that Iacob prophecying of things to come, would turne backe to speake of Potiphars wife:
for the Daughters of Egypt cannot be called his daughters; neither is there any likelihood that Iacob prophesying of things to come, would turn back to speak of Potiphars wife:
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& therefore howsoeuer the Hebrew word signifieth Daughters, yet in this place it is more fitly translated Branches; whereby is meant the Increase of the two Tribes, Ephraim & Manasseh, both which brāched out of Ioseph; & so is it in the Septuagint: Two tribes shall come out of his sonnes & shall receiue their part & inheritance;
& Therefore howsoever the Hebrew word signifies Daughters, yet in this place it is more fitly translated Branches; whereby is meant the Increase of the two Tribes, Ephraim & Manasses, both which branched out of Ioseph; & so is it in the septuagint: Two tribes shall come out of his Sons & shall receive their part & inheritance;
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Ioseph is here likened vnto a fruitfull Bough by the well side, in regard of the Increase of his familie, which is a Temporall Blessing; & in the first Psalme the Righteous man is compared vnto a Tree planted by the riuers of water, that bringeth forth fruit in due season, which is a Spirituall happinesse; now if we respect both these blessings, spiritual & temporall, I say, in respect of them both, Ioseph was a fruitfull Bough: first because he had many branches or children,
Ioseph is Here likened unto a fruitful Bough by the well side, in regard of the Increase of his family, which is a Temporal Blessing; & in the First Psalm the Righteous man is compared unto a Tree planted by the Rivers of water, that brings forth fruit in due season, which is a Spiritual happiness; now if we respect both these blessings, spiritual & temporal, I say, in respect of them both, Ioseph was a fruitful Bough: First Because he had many branches or children,
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A good Bough: or a good Tree hath these three properties; Increasing, fructifying, flourishing: therfore as the figtree is knowne from the Sycomore, by the leaues & the fruit,
A good Bough: or a good Tree hath these three properties; Increasing, fructifying, flourishing: Therefore as the Fig tree is known from the Sycomore, by the leaves & the fruit,
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First the Elect like good Trees doe euer Increase, and striue to attaine to perfection, by increasing in knowledge and Zeale: and though there be no perfection in this life;
First the Elect like good Trees do ever Increase, and strive to attain to perfection, by increasing in knowledge and Zeal: and though there be no perfection in this life;
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his righteousnesse to be like a stained cloath, and his greatest strength weakenesse, yet for all that they Endeuour to growe continually from faith like a graine of mustard seed vnto fulnesse of faith, from Grace as lowe as the hy•op on the wall, to Grace as high as the Cedars of Libanus, and from Goodnesse to Goodnesse; It is a kind of Perfection (saith Gregorie Nyssenus ) to labour for perfection; his words be these;
his righteousness to be like a stained cloth, and his greatest strength weakness, yet for all that they Endeavour to grow continually from faith like a grain of mustard seed unto fullness of faith, from Grace as low as the hy•op on the wall, to Grace as high as the Cedars of Lebanon, and from goodness to goodness; It is a kind of Perfection (Says Gregory Nyssenus) to labour for perfection; his words be these;
wherefore as Salomon went by steppes vp into his yuorie throne; so must we ascend into heauen by degrees, where the golden throne of Perfection stands;
Wherefore as Solomon went by steps up into his ivory throne; so must we ascend into heaven by Degrees, where the golden throne of Perfection Stands;
or that which is euill; God in paradise planted two Trees, both which bare fruite: the one was called the Tree of knowledge; the other The tree of life; like vnto both these Trees be the Childrē of God:
or that which is evil; God in paradise planted two Trees, both which bore fruit: the one was called the Tree of knowledge; the other The tree of life; like unto both these Trees be the Children of God:
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for first by hearing the word of God attentiuely, by reading the scriptures diligently, and by meditating in the lawe of God continually, they Increase in knowledge; and secondly by ioyning Practise to their Theorie, & action to their vnderstanding, they bring forth fruite worthie amendment of life.
for First by hearing the word of God attentively, by reading the Scriptures diligently, and by meditating in the law of God continually, they Increase in knowledge; and secondly by joining Practise to their Theory, & actium to their understanding, they bring forth fruit worthy amendment of life.
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So say I, It is to no purpose for a man to be like the Tree of knowledge, vnlesse also hee be like the Tree of Life; For what is Faith without works? is it not dead? and what is knowledge without Loue? doth it not puffe a man vp? Therfore, whosoeuer is a true Ioseph, must not onely be an increasing, but also a fructifying tree: like vnto that Tree of life, spoken of by Saint Iohn, which b•re twelue manner of fruits, and gaue fruite euery moneth.
So say I, It is to no purpose for a man to be like the Tree of knowledge, unless also he be like the Tree of Life; For what is Faith without works? is it not dead? and what is knowledge without Love? does it not puff a man up? Therefore, whosoever is a true Ioseph, must not only be an increasing, but also a fructifying tree: like unto that Tree of life, spoken of by Saint John, which b•re twelue manner of fruits, and gave fruit every Monn.
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These monthly fruites, be workes of Charitie, whereby Faith is approued and knowne to bee liuely and iustificant: So saith S. Bernard, Doest thou belieue in Christ? why then doe the works of Christ, that thy faith may appeare, not to be a dead, but a liuely faith.
These monthly fruits, be works of Charity, whereby Faith is approved and known to be lively and iustificant: So Says S. Bernard, Dost thou believe in christ? why then do the works of christ, that thy faith may appear, not to be a dead, but a lively faith.
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The Sycomore is a faire tree, but it beares no fruite, such like be hypocrites, whose holinesse is altogether in shewe, not in substance: The Cedar is a high tree,
The Sycomore is a fair tree, but it bears no fruit, such like be Hypocrites, whose holiness is altogether in show, not in substance: The Cedar is a high tree,
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but yet because they doe not proceed from a true Faith their most glorious workes of supererogation, are but as rotten apples. There be three Trees very fruitfull, the Oliue-tree, the Figtree, & the vine: such like Trees, should all Christiās be;
but yet Because they do not proceed from a true Faith their most glorious works of supererogation, Are but as rotten Apples. There be three Trees very fruitful, the Olive-tree, the Fig tree, & the vine: such like Trees, should all Christiās be;
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Secondly, like the Fig-tree, they must giue sweete fruite, this fruit is merci•, which is shewed in feeding the hungrie, giuing drinke to the thirstie, cloathing the naked, harbouring straungers,
Secondly, like the Fig tree, they must give sweet fruit, this fruit is merci•, which is showed in feeding the hungry, giving drink to the thirsty, clothing the naked, harbouring Strangers,
and solacing the soule, Peace, Mercie, and a good Conscience, are the fat, sweete, and cheerfull fruits of good Trees, that growe by the well-side of Grace.
and solacing the soul, Peace, Mercy, and a good Conscience, Are the fat, sweet, and cheerful fruits of good Trees, that grow by the Well-side of Grace.
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Thirdly, the elect are Trees, whose leaues doe neuer fade, but they are greene, as well in winter as in summer, that is to say, their Faith and their Loue doe continue vnto the ende.
Thirdly, the elect Are Trees, whose leaves do never fade, but they Are green, as well in winter as in summer, that is to say, their Faith and their Love do continue unto the end.
because the Trees vpon which they grow, are planted by the water-side, which is the grace of God, being a Well of liuing-water springing vp to Eternall life;
Because the Trees upon which they grow, Are planted by the waterside, which is the grace of God, being a Well of liuing-water springing up to Eternal life;
If then Grace bee a water that springeth continually, How can Faith and Loue, which are like the leaues of a Tree, euer finally fade or wither? Want of moysture is the cause why Trees die.
If then Grace be a water that springs continually, How can Faith and Love, which Are like the leaves of a Tree, ever finally fade or wither? Want of moisture is the cause why Trees die.
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For hee that belieueth saith Christ, is already passed from death to life, and hee that hath true and perfect Loue, neuer falleth away altogether from God;
For he that Believeth Says christ, is already passed from death to life, and he that hath true and perfect Love, never falls away altogether from God;
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whether he be such a Tree, as shall for euer growe in the Court of Gods house, or such a one as shall bee hewen downe with the Axe of iudgement, and cast into the fire.
whither he be such a Tree, as shall for ever grow in the Court of God's house, or such a one as shall be hewn down with the Axe of judgement, and cast into the fire.
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But his bowe abode strong, and the hands of his armes were strengthened by the handes of the mightie God of Iacob, of whom was the feeder appointed by the stone of Israel.
But his bow Abided strong, and the hands of his arms were strengthened by the hands of the mighty God of Iacob, of whom was the feeder appointed by the stone of Israel.
First, his Brethren shot against him two Arrowes, the one drawne out of the Quiuer of the Heart, the other of the Tongue, namely, Malice and Mocking; For they hated him, because his Father loued him:
First, his Brothers shot against him two Arrows, the one drawn out of the Quiver of the Heart, the other of the Tongue, namely, Malice and Mocking; For they hated him, Because his Father loved him:
For proofe whereof wee may instance in Iacobs Sonnes, who conspiring against Ioseph, saide one to another, Behold this dreamer cōmmeth, come now therefore and let vs slay him,
For proof whereof we may instance in Iacobs Sons, who conspiring against Ioseph, said one to Another, Behold this dreamer cometh, come now Therefore and let us slay him,
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Afterwards, being disswaded by Reuben from this bloudy practise, they sold him vnto the Ishmaelites, to be made a Bond-slaue, betwixt which condition and present death, there is but little difference.
Afterwards, being dissuaded by Reuben from this bloody practice, they sold him unto the Ishmaelites, to be made a Bondslave, betwixt which condition and present death, there is but little difference.
Iosephs Grace with his Father, and his Excellencie in vertue aboue the rest, stirred vp his brethrē to shoote against him the Arrowe of malice and enuie. Enuie caused Anger and hatred.
Joseph's Grace with his Father, and his Excellency in virtue above the rest, stirred up his brothers to shoot against him the Arrow of malice and envy. Envy caused Anger and hatred.
These two being the feathers of this Arrowe, made their will swifte and speedie in the desire of killing him, wherein being ouerswayed by Reuben, yet was not their furie stinted:
These two being the Feathers of this Arrow, made their will swift and speedy in the desire of killing him, wherein being overswayed by Reuben, yet was not their fury stinted:
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There is nothing more sweet then the concord of brethren, and therefore the Wiseman saith Three things reioyce me & by them am I beautified before God, and men:
There is nothing more sweet then the concord of brothers, and Therefore the Wiseman Says Three things rejoice me & by them am I beautified before God, and men:
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For this cause Xenophon bringeth in Cyrus the Persian, being readie to die, making this graue exhortation vnto his sonnes, concerning Loue, and mutuall friendship, saying:
For this cause Xenophon brings in Cyrus the Persian, being ready to die, making this graven exhortation unto his Sons, Concerning Love, and mutual friendship, saying:
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how should they choose but be most louing, friendly, and familiar? To this league of Loue both God and Nature exhorteth brethren, and yet how often is it violated and broken? Nay further,
how should they choose but be most loving, friendly, and familiar? To this league of Love both God and Nature exhorteth brothers, and yet how often is it violated and broken? Nay further,
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for it is the dutie of Gods children, to hate them that hate him, and earnestly to contend with them that rise vp against him, but their malice was diuelish,
for it is the duty of God's children, to hate them that hate him, and earnestly to contend with them that rise up against him, but their malice was devilish,
Secondly, his Mistresse Potiphars wife, shot likewise against him two poisoned arrowes: the one was hatred, the other Lying, for because hee would not yeeld vnto her wanton allurements, but left his garment in her hand and fled away;
Secondly, his Mistress Potiphars wife, shot likewise against him two poisoned arrows: the one was hatred, the other Lying, for Because he would not yield unto her wanton allurements, but left his garment in her hand and fled away;
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she called vnto the men of her house and told them, saying, behold he hath brought in an Hebrewe vnto vs to mocke vs, who came in to me to haue slept with me,
she called unto the men of her house and told them, saying, behold he hath brought in an Hebrew unto us to mock us, who Come in to me to have slept with me,
how then can I doe this great wickednesse, and so sinne against God? The feare of God and loyaltie towards Potiphar, who had put him in trust, restrained Ioseph from committing follie; whereupon Sathan, who is an Enimie of goodnesse, put it in the heart of his mistresse to shoote against him these two arrowes of hatred and lying; But notwithstanding the bloodie shot both of his Brethren, and Potiphars wife, his Bowe abode strong,
how then can I do this great wickedness, and so sin against God? The Fear of God and loyalty towards Potiphar, who had put him in trust, restrained Ioseph from committing folly; whereupon Sathan, who is an Enemy of Goodness, put it in the heart of his mistress to shoot against him these two arrows of hatred and lying; But notwithstanding the bloody shot both of his Brothers, and Potiphars wife, his Bow Abided strong,
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the Diuell shootes against them the Arrowe of Enuie, for being himselfe alreadie condemned, and despairing of mercy, hee is grieued that any one should haue hope of life eternall,
the devil shoots against them the Arrow of Envy, for being himself already condemned, and despairing of mercy, he is grieved that any one should have hope of life Eternal,
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and for this cause in the Gospell hee is called The aduersarie, because wheresoeuer God sowes wheat, he casteth Tares; and where he giues a commandement, which may stirre men vp to godlinesse, he hath his countercommand to prouoke them to vice:
and for this cause in the Gospel he is called The adversary, Because wheresoever God sows wheat, he Cast Tares; and where he gives a Commandment, which may stir men up to godliness, he hath his countercommand to provoke them to vice:
and enioy that happinesse which hee hath lost, endeuoureth by all plots and stratagems that hee can deuise, to hinder him, the Arrowe of hatred is shot against the Elect by Potiphars wife, The world, so saies our Sauiour;
and enjoy that happiness which he hath lost, endeavoureth by all plots and stratagems that he can devise, to hinder him, the Arrow of hatred is shot against the Elect by Potiphars wife, The world, so Says our Saviour;
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what Christ spake particularly to his Disciples, is verified in all Christians; whether Clericall or Laicall; for as Herodias laide a plot to bereaue Iohn Baptist of his head,
what christ spoke particularly to his Disciples, is verified in all Christians; whither Clerical or Laical; for as Herodias laid a plot to bereave John Baptist of his head,
and seeke for reuenge vpon that minister that shal but glaunce, or speake neuer so couertly against their Herodias, their lawlesse concubine, the sinne that lies in their bosome, Come (say they) let vs defraud the righteous for hee is not for our profit,
and seek for revenge upon that minister that shall but glance, or speak never so covertly against their Herodias, their lawless concubine, the sin that lies in their bosom, Come (say they) let us defraud the righteous for he is not for our profit,
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he maketh his boast to haue the knowledge of God, and he calleth himselfe the sonne of the Lord, he is made to reproue our thoughts, it grieueth vs also to looke vpon him,
he makes his boast to have the knowledge of God, and he calls himself the son of the Lord, he is made to reprove our thoughts, it grieves us also to look upon him,
as for the laytie, if any one amongst them be like Nathaniel a true Israelite, in whom there is no guile, a zealous hearer of the word, a hater of sinne, a louer of righteousnesse,
as for the laity, if any one among them be like Nathaniel a true Israelite, in whom there is no guile, a zealous hearer of the word, a hater of sin, a lover of righteousness,
and the Athenians of Paul, when they called him a Babler: and the Children of Bethel, of Elisha when they said vnto him Come vp thou bald head: Come vp thou bald head;
and the Athenians of Paul, when they called him a Babbler: and the Children of Bethel, of Elisha when they said unto him Come up thou bald head: Come up thou bald head;
So saith God to the Prophet Ezechiel Loe thou art vnto them [ meaning the idolatrous Israelites) as a iesting song, of one that hath a pleasant voyce, & can sing well.
So Says God to the Prophet Ezechiel Lo thou art unto them [ meaning the idolatrous Israelites) as a jesting song, of one that hath a pleasant voice, & can sing well.
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For as his Brethren, and Potiphars wife, were Archers; So the Diuell and Worldlings are Archers, both sorts shooting, the one at Ioseph, the other against the Elect, the Arrowes of Enuie, Hatred, Mocking, and Lying.
For as his Brothers, and Potiphars wife, were Archers; So the devil and Worldlings Are Archers, both sorts shooting, the one At Ioseph, the other against the Elect, the Arrows of Envy, Hatred, Mocking, and Lying.
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And therefore, when Gods wrath is kindled against the wicked, and when he is resolued to destroy them, hee is saide to vse the Bowe and the Arrowe, whereby is signified Speedie vengeance: as in the Psalmes, God is a Righteous Iudge, strong and patient and God is prouoked euery day.
And Therefore, when God's wrath is kindled against the wicked, and when he is resolved to destroy them, he is said to use the Bow and the Arrow, whereby is signified Speedy vengeance: as in the Psalms, God is a Righteous Judge, strong and patient and God is provoked every day.
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Whereas then Iacob vseth this Alleg•ricall speech, and compareth his Sonnes and Potiphars wife to Archers, and their Enuie, Hatred, Lying, and Mocking to Arrowes, wee may gather, that his meaning is to expresse how daungerous weapons these foure are,
Whereas then Iacob uses this Alleg•ricall speech, and compareth his Sons and Potiphars wife to Archers, and their Envy, Hatred, Lying, and Mocking to Arrows, we may gather, that his meaning is to express how dangerous weapons these foure Are,
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and therefore Salomon calleth Enuie the rotting of the bones, and the Poet tels vs, that Enuie is a Pale woman, and very leane, with Rowling eyes, Rustie teeth, Breastes full of gall,
and Therefore Solomon calls Envy the rotting of the bones, and the Poet tells us, that Envy is a Pale woman, and very lean, with Rolling eyes, Rusty teeth, Breasts full of Gall,
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In this worlde, and in the life to come, such as bee Enuious and dogged, shall bee excluded out of the societie of the Elect: For without shall bee Dogges, &c. The second Arrowe is Hatred; and it may fitly be likened to that which by the Psalmist is called Sagitta volans, The Arrowe that flieth by day, Namely, the Pestilence, because by it manie haue bene destroied and ouerthrowne;
In this world, and in the life to come, such as be Envious and dogged, shall be excluded out of the society of the Elect: For without shall be Dogs, etc. The second Arrow is Hatred; and it may fitly be likened to that which by the Psalmist is called Sagitta volans, The Arrow that flies by day, Namely, the Pestilence, Because by it many have be destroyed and overthrown;
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Such Archers as vse it be like vnto the Olde Serpent their father, whom our Sauiour calleth a murtherer from the beginning. It is the nature of the Serpent when he cōmeth to a fountaine,
Such Archers as use it be like unto the Old Serpent their father, whom our Saviour calls a murderer from the beginning. It is the nature of the Serpent when he comes to a fountain,
concerning this Arrowe the Apostle saith, Let not there be in you (l) [ Auchrótes, that is, filthie and foule cōmunication, [ Morología, fond & foolish wordes, neither [ Eutrapelia, that is, vrbanitie and pleasant ieasting. In this place S. Paul by [ Eutrapelía, doth note Bomolochía, which signifieth Scu•rilitie, whereby Scoffes and rayling speeches are rashly cast out against others, rather with offence vnto the godly hearers, then with any edifying.
Concerning this Arrow the Apostle Says, Let not there be in you (l) [ Auchrótes, that is, filthy and foul communication, [ Morología, found & foolish words, neither [ Eutrapelia, that is, urbanity and pleasant jesting. In this place S. Paul by [ Eutrapelía, does note Bomolochía, which signifies Scu•rilitie, whereby Scoffs and railing Speeches Are rashly cast out against Others, rather with offence unto the godly hearers, then with any edifying.
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Thou shalt destroy them (saith Dauid) that speake Lies, the Lorde will abhorre the bloodie and deceitefull Man. And the Wiseman saith, That the LORDE GOD abhorreth a lying tongue,
Thou shalt destroy them (Says David) that speak Lies, the Lord will abhor the bloody and deceitful Man. And the Wiseman Says, That the LORD GOD abhorreth a lying tongue,
The very heathen Philosophers and Poets haue in their writings condemned the shooting of this arrowe; for Plato saith, it is odious both to God and men:
The very heathen Philosophers and Poets have in their writings condemned the shooting of this arrow; for Plato Says, it is odious both to God and men:
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these are those croaking frogges that come out of the mouth of the Beast, and the false Prophet; the frye of Sathan Rommish vncleane spirits; I meane the Iesuites which teach equiuocation, and mentall reseruation, thereby to deceiue, peruerting the way of truth;
these Are those croaking frogs that come out of the Mouth of the Beast, and the false Prophet; the fry of Sathan Rommish unclean spirits; I mean the Iesuites which teach equivocation, and mental reservation, thereby to deceive, perverting the Way of truth;
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concerning such Impostors and deceiuers, euen Homer the heathen Poet saith, That man to me is as vniust as the gates of hell, which reserueth or concealeth one thing in his breast, and speaketh another:
Concerning such Impostors and deceivers, even Homer the heathen Poet Says, That man to me is as unjust as the gates of hell, which reserveth or concealeth one thing in his breast, and speaks Another:
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seeing then that these foure arrowes shot against Ioseph by his vnnaturall brethren, and his lasciuious mistresse, are so hellish and so hatefull, it concerneth all men that feare the Bowe and arrowe of Gods vengeance, to abstaine from shooting them against their Brethren: to be an Enuious person, to be a hater, to be a mocker, and to be a lyar, is to be the diuels Archer, and he that shooteth in his Bowe, shall be sure of his paie, which is torment euerlasting.
seeing then that these foure arrows shot against Ioseph by his unnatural brothers, and his lascivious mistress, Are so hellish and so hateful, it concerns all men that Fear the Bow and arrow of God's vengeance, to abstain from shooting them against their Brothers: to be an Envious person, to be a hater, to be a mocker, and to be a liar, is to be the Devils Archer, and he that shoots in his Bow, shall be sure of his pay, which is torment everlasting.
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But his Bowe abode strong, and the hands of his armes were strengthened by the hands of the mightie God of Iacob, of whom was the feeder appointed by the stone of Israel.
But his Bow Abided strong, and the hands of his arms were strengthened by the hands of the mighty God of Iacob, of whom was the feeder appointed by the stone of Israel.
for like a valiant Boweman, hee resisted and withstood them with his strong Bowe; this Bowe was his Confidence and Sure trust in God; that he would deliuer him out of all distresse;
for like a valiant Bowman, he resisted and withstood them with his strong Bow; this Bow was his Confidence and Sure trust in God; that he would deliver him out of all distress;
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we here reade of his Bowe but not of his arrowes, whereby it may be collected, that he vsed a Defensiue, but no offensiue weapon; this Bowe was vnto him as a shield or a Buckler; whereby he did retort and beate backe the fierie darts or shaftes of his enemies that hated him;
we Here read of his Bow but not of his arrows, whereby it may be collected, that he used a Defensive, but no offensive weapon; this Bow was unto him as a shield or a Buckler; whereby he did retort and beat back the fiery darts or shafts of his enemies that hated him;
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when his mistresse shot against him the arrowes of hatred and lying, the Bowe of his confidence, euen in the dungeon abode strong, making him free from discontent, and fearelesse of death;
when his mistress shot against him the arrows of hatred and lying, the Bow of his confidence, even in the dungeon Abided strong, making him free from discontent, and fearless of death;
a man is like vnto a Conie, impotent and feeble in himselfe, yet if he haue the Conies wisedome, (as Ioseph had) to make his house in the rocke, which is to Trust in God, who is a fortresse and a Bulwarke, then is hee sure, that neither the world nor the diuell, are able to endamage, or doe him harme.
a man is like unto a Conie, impotent and feeble in himself, yet if he have the Conies Wisdom, (as Ioseph had) to make his house in the rock, which is to Trust in God, who is a fortress and a Bulwark, then is he sure, that neither the world nor the Devil, Are able to endamage, or do him harm.
As Ioseph was, so ought we to be all of vs Bowemen: but not Archers; he is an Archer, that vseth both Bowe and arrowes; and he is a Boweman, that hath a Bowe, but neuer shooteth arrowe out of it;
As Ioseph was, so ought we to be all of us Bowmen: but not Archers; he is an Archer, that uses both Bow and arrows; and he is a Bowman, that hath a Bow, but never shoots arrow out of it;
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the Bowe with an arrowe in it, is an Instrument of offence; but the Bowe without an arrowe is an Instrument of defence Christians must be Bowemen in defending themselues;
the Bow with an arrow in it, is an Instrument of offence; but the Bow without an arrow is an Instrument of defence Christians must be Bowmen in defending themselves;
and Tertullian saith, It is the propertie of a christian, rather to be killed then to kill, and Socrates (as Plato reporteth) held it farre better for a man to suffer, then offer an Iniurie.
and Tertullian Says, It is the property of a christian, rather to be killed then to kill, and Socrates (as Plato Reporteth) held it Far better for a man to suffer, then offer an Injury.
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The first is the Bowe of the Couenant, which is seene in a cloud, commonly called the Rainebowe, with which the throne of God was (as Saint Iohn saith) compassed;
The First is the Bow of the Covenant, which is seen in a cloud, commonly called the Rainbow, with which the throne of God was (as Saint John Says) compassed;
when he sawe his maiestie in a vision, herein as Saint Gregorie hath very wittily obserued, there be two principall colours, Blewe, and Red, the one is Colour of water, the other of fire, that of water is a Remembrancer of the Deluge or Vniuersall flood, wherewith for sinne God ouerwhelmed and drowned the whole world;
when he saw his majesty in a vision, herein as Saint Gregory hath very wittily observed, there be two principal colours, Blew, and Read, the one is Colour of water, the other of fire, that of water is a Remembrancer of the Deluge or Universal flood, wherewith for sin God overwhelmed and drowned the Whole world;
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whether past, or to come, Iosephs mistresse when shee first beheld him, shot at him three inchaunting arrowes, therewith to make him a vassall to her pleasure:
whither past, or to come, Joseph's mistress when she First beheld him, shot At him three enchanting arrows, therewith to make him a vassal to her pleasure:
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the second was her Speech, for with intising words shee said, Come lie with me: the third was her impudent behauiour and continuall solliciting of him:
the second was her Speech, for with enticing words she said, Come lie with me: the third was her impudent behaviour and continual soliciting of him:
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because hee had this Bowe continually in his Eie; the sight whereof put him in minde, that Lust was one of the causes why the whole earth was ouer-run with waters:
Because he had this Bow continually in his Eye; the sighed whereof put him in mind, that Lust was one of the Causes why the Whole earth was overrun with waters:
if all men had but that grace, as Ioseph, had to looke continually vpon the Two waterie and fierie colours of this Bowe, and remember the Iudgements of God;
if all men had but that grace, as Ioseph, had to look continually upon the Two watery and fiery colours of this Bow, and Remember the Judgments of God;
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so ought euery Christian to esteeme this Bowe aboue all things, because without it wee lie open to the shot of our enemies, the diuell and the world: there be some that haue no Bowe at all;
so ought every Christian to esteem this Bow above all things, Because without it we lie open to the shot of our enemies, the Devil and the world: there be Some that have no Bow At all;
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as the Apostles were, when our Sauiour said vnto them, O yee of little faith; & therefore according to their faith is their Confidence, small and weake;
as the Apostles were, when our Saviour said unto them, Oh ye of little faith; & Therefore according to their faith is their Confidence, small and weak;
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Lastly, some haue a Bowe, and it is strong like Iosephs, these be Megalópistoi, to wit, such as be great in faith, and therefore their Trust in God is euer firme and stedfast;
Lastly, Some have a Bow, and it is strong like Joseph's, these be Megalópistoi, to wit, such as be great in faith, and Therefore their Trust in God is ever firm and steadfast;
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the historie of Iosephs deliuerance and Aduancement, is after this manner, registred by Moses: when none of the Scothsayers and wise men of Aegypt could interpret Pharaohs dreames;
the history of Joseph's deliverance and Advancement, is After this manner, registered by Moses: when none of the Scothsayers and wise men of Egypt could interpret Pharaohs dreams;
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his Chiefe Butler who had beene Iosephs fellowe-prisoner, and whose dreame Ioseph had truely interpreted, told Pharaoh, that there was a young man an Hebrewe, seruant vnto the chiefe steward, who had declared vnto him his dreame,
his Chief Butler who had been Joseph's fellowe-prisoner, and whose dream Ioseph had truly interpreted, told Pharaoh, that there was a young man an Hebrew, servant unto the chief steward, who had declared unto him his dream,
Ioseph hearing this, wisheth prosperitie to Pharaoh, and insinuateth himselfe by a dutifull comprecation, saying, without me God shall answere for the wealth of Pharaoh:
Ioseph hearing this, wishes Prosperity to Pharaoh, and insinuates himself by a dutiful comprecation, saying, without me God shall answer for the wealth of Pharaoh:
hereupon the King declareth his Two dreames, in the first whereof hee sawe seuen fat fleshed and well fauoured kine, eaten vp by seauen poore, very ill-fauoured, and leane-fleshed kine:
hereupon the King Declareth his Two dreams, in the First whereof he saw seuen fat fleshed and well favoured kine, eaten up by seauen poor, very ill-favoured, and leane-fleshed kine:
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these dreames, saith he, are One in signification, though diuerse in respect of the vision: the seauen fat kine, and seauen full eares of corne•, betoken seauen yeares of plentie,
these dreams, Says he, Are One in signification, though diverse in respect of the vision: the seauen fat kine, and seauen full ears of corne•, betoken seauen Years of plenty,
and let them keepe it, so the foode shall be for the prouision of the land, against the seauen yeares of famine, which shall be in the land of Aegipt, that the land perish not by famine.
and let them keep it, so the food shall be for the provision of the land, against the seauen Years of famine, which shall be in the land of Egypt, that the land perish not by famine.
This interpretation, and this Counsell pleased Pharaoh, wherefore hee said vnto his seruants, Can we finde such a man as this is, in whom is the spirit of God? and thereupon he aduanced him, and made him the chiefest of all his Princes in the land of Aegypt;
This Interpretation, and this Counsel pleased Pharaoh, Wherefore he said unto his Servants, Can we find such a man as this is, in whom is the Spirit of God? and thereupon he advanced him, and made him the chiefest of all his Princes in the land of Egypt;
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for he is made keeper of the Kings Seale-ring; in former times Princes vsed to weare such kind of rings therewith to seale their letters, and their edictes;
for he is made keeper of the Kings Seal-ring; in former times Princes used to wear such kind of rings therewith to seal their letters, and their edicts;
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when hee sent letters into Europe, hee sealed them with his owne ring, but when any were carried from him into Asia, they were sealed with the ring of Darius. Quintus Curtius saith, that the Ring is a signe of gouernment; wherefore this Ring being giuen by Pharaoh to Ioseph, did not onely signifie principall honour and dignitie,
when he sent letters into Europe, he sealed them with his own ring, but when any were carried from him into Asia, they were sealed with the ring of Darius. Quintus Curtius Says, that the Ring is a Signen of government; Wherefore this Ring being given by Pharaoh to Ioseph, did not only signify principal honour and dignity,
here Iosephs armes are strengthened by his office, and authoritie, for whatsoeuer he sealeth with this Ring, is accounted the Kings act, and accordingly obeyed.
Here Joseph's arms Are strengthened by his office, and Authority, for whatsoever he Sealeth with this Ring, is accounted the Kings act, and accordingly obeyed.
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Pharaoh in bestowing this office vpon Ioseph, which neuer any in the land of Aegypt had before that time, teacheth Princes whom to put in trust, not such as Haman (t) to whom Assuerus gaue his Ring to seale letters in the Kings name;
Pharaoh in bestowing this office upon Ioseph, which never any in the land of Egypt had before that time, Teaches Princes whom to put in trust, not such as Haman (tO) to whom Assuerus gave his Ring to seal letters in the Kings name;
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Thirdly, Ioseph by Pharaoh was arraied in garments of fine linnen; or white silke, whereof there was great store in Aegypt, made of certaine cotten or bombasine, that came of the Gosipon tree;
Thirdly, Ioseph by Pharaoh was arrayed in garments of fine linen; or white silk, whereof there was great store in Egypt, made of certain cotton or bombasine, that Come of the Gosipon tree;
and shew the interpretation thereof, he should be cloathed with purple; and Assueroh cammandeth Haman to apparell Mordecai in royall Rayments, because he had discouered the treason of the two Eunuches Bigtana and Teresh, who sought to haue laide hands on the King;
and show the Interpretation thereof, he should be clothed with purple; and Assueroh cammandeth Haman to apparel Mordecai in royal Raiments, Because he had discovered the treason of the two Eunuchs Bigtana and Teresh, who sought to have laid hands on the King;
wherefore that it might be publikely knowne to the Aegyptians, that Ioseph was both a Prince and a wise Prince, Pharaoh cloatheth him with a garment made of fine white linnen, which was the peculiar and proper habit of Kings and Priests.
Wherefore that it might be publicly known to the egyptians, that Ioseph was both a Prince and a wise Prince, Pharaoh clotheth him with a garment made of fine white linen, which was the peculiar and proper habit of Kings and Priests.
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amongst the Barbarians, the Captaines and Souldiers in the time of warre, vsed to weare chaines of gold about their necks for ostentation sake, the Gaules (saith Virgil, ) when they beseeged the Capitol of Rome, had their white neckes adorned with golden wreathes;
among the Barbarians, the Captains and Soldiers in the time of war, used to wear chains of gold about their necks for ostentation sake, the Gauls (Says Virgil,) when they besieged the Capitol of Room, had their white necks adorned with golden wreathes;
and the Souldiers of Darius, which were by the Persians, called Immortales, the Immortall Band; when they fought against the Macedonians, wore about their neckes Chaines of gold;
and the Soldiers of Darius, which were by the Persians, called Immortales, the Immortal Band; when they fought against the Macedonians, wore about their necks Chains of gold;
and the Giants in the scripture called Anakim were so named, because they did weare Chaines, for Anak• in the Hebrewe tongue is a Chaine. In times past, the Chaine was the proper ornament of such as were valiant in warre;
and the Giants in the scripture called Anakim were so nam, Because they did wear Chains, for Anak• in the Hebrew tongue is a Chain. In times past, the Chain was the proper ornament of such as were valiant in war;
Ioseph being adorned with these complements of honour, a ring, a fine linnen garment, and a Chaine; teacheth vs, that such ornaments are not to be cōdemned by men of honourable place & condition,
Ioseph being adorned with these compliments of honour, a ring, a fine linen garment, and a Chain; Teaches us, that such Ornament Are not to be condemned by men of honourable place & condition,
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the Kings of Aegypt had one chariot, which belonged onely to themselues, another for the Viceroye, who was next in authority to the king, we read that Assueroh minding to honour Mordecai, caused him to ride vpon his owne horse through the streete of the citie,
the Kings of Egypt had one chariot, which belonged only to themselves, Another for the Viceroy, who was next in Authority to the King, we read that Assueroh minding to honour Mordecai, caused him to ride upon his own horse through the street of the City,
but Pharaoh doth not so, he placeth him in the second chariot, & yet he honoured Ioseph, as much as Assueroh graced Mordecai: though Pharaoh (God mouing him thereunto) strengthened the armes of Iosephs hands in making him the second man in the kingdome, which is signified by his riding in the second Chariot; yet he keepes the chiefest chariot for himselfe;
but Pharaoh does not so, he places him in the second chariot, & yet he honoured Ioseph, as much as Assueroh graced Mordecai: though Pharaoh (God moving him thereunto) strengthened the arms of Joseph's hands in making him the second man in the Kingdom, which is signified by his riding in the second Chariot; yet he keeps the chiefest chariot for himself;
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and holdes still the Soueraigntie in his owne hands, so should all wise Princes do, they may at their owne pleasure aduance whom they wil to honour & authoritie;
and holds still the Sovereignty in his own hands, so should all wise Princes do, they may At their own pleasure advance whom they will to honour & Authority;
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for if a Subiect growne great by fauour, & the accumulation of honours & dignities, doe but once top his Prince, the sweetnesse of Soueraigntie, will cause him to breake and cancell the bond of fealtie, & allegiance;
for if a Subject grown great by favour, & the accumulation of honours & dignities, do but once top his Prince, the sweetness of Sovereignty, will cause him to break and cancel the bound of fealty, & allegiance;
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wherefore such Kings as like Assueroh place any of their subiects vpon their owne horses, in making them equall to themselues, may be spoken of for their exceeding bountie and fauour,
Wherefore such Kings as like Assueroh place any of their Subjects upon their own Horses, in making them equal to themselves, may be spoken of for their exceeding bounty and favour,
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first, it signifies the father of the King: whereupon the Chalde Paraphrast saith, that the herold, by crying Abrech, proclaimed Ioseph to be the father of the King; Secondly, it is sometimes taken for a young father: & hereupō some haue made this exposition, saying, & behold they cried before Ioseph,
First, it signifies the father of the King: whereupon the Chaldea Paraphrast Says, that the Harold, by crying Abrek, proclaimed Ioseph to be the father of the King; Secondly, it is sometime taken for a young father: & hereupon Some have made this exposition, saying, & behold they cried before Ioseph,
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Thirdly, it signifies, Bowe the knee, & accordingly some haue thought, that the Herolds in the street, in crying Abrech cōmanded the people to kneele downe and to do honour & reuerence vnto Ioseph; this word Abrech, being the proclamation of Iosephs authority & dignitie, shewes,
Thirdly, it signifies, Bow the knee, & accordingly Some have Thought, that the Herods in the street, in crying Abrek commanded the people to kneel down and to do honour & Reverence unto Ioseph; this word Abrek, being the proclamation of Joseph's Authority & dignity, shows,
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how his armes were strengthened; First in that he was stiled the Kings father, or principall Counsellour; Secondly, in that he was called a young father: for it is a glorie for a man of Iosephs yeares to be so wise,
how his arms were strengthened; First in that he was styled the Kings father, or principal Counselor; Secondly, in that he was called a young father: for it is a glory for a man of Joseph's Years to be so wise,
yet because it was giuen vnto Ioseph by an Egyptian, wee ought to haue consideration of that tongue, in which these two words Zaphnath-paaneah signifie a Sauiour of the world;
yet Because it was given unto Ioseph by an Egyptian, we ought to have consideration of that tongue, in which these two words Zaphnath-paaneah signify a Saviour of the world;
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in stead of Ragges, garments of fine linnen, changing his Prison into a royall Chariot, the hatefull lie of his mistresse, into an honourable acclamation,
in stead of Rags, garments of fine linen, changing his Prison into a royal Chariot, the hateful lie of his mistress, into an honourable acclamation,
and the base name of a seruant into this glorious title Zaphnath-paaneah, the Sauiour of the world; that is of Aegypt and many other kingdomes, in the daies of dearth.
and the base name of a servant into this glorious title Zaphnath-paaneah, the Saviour of the world; that is of Egypt and many other kingdoms, in the days of dearth.
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Lastly, Pharaoh gaue Asenath, the daughter of Potipherah, Prince or Priest of On, vnto Ioseph to be his wife, this is an augmentation of his Honour, that the King will prouide a wife for him;
Lastly, Pharaoh gave Asenath, the daughter of Potiphera, Prince or Priest of On, unto Ioseph to be his wife, this is an augmentation of his Honour, that the King will provide a wife for him;
Pharaoh did this, as Philo saith, the more to aduaunce and honour Ioseph, for Potipherah, Asenaths Father, was one of the worthiest men among the Aegiptians.
Pharaoh did this, as Philo Says, the more to advance and honour Ioseph, for Potiphera, Asenaths Father, was one of the Worthiest men among the egyptians.
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Furthermore, he thought by this bond of affinitie and alliance, to tie Ioseph for euer, to make his abode in Aegipt. This Potipherah, the Father in law of Ioseph, was not hee that bought him of the Ishmaelites, and whose wife tempted him to lie with her,
Furthermore, he Thought by this bound of affinity and alliance, to tie Ioseph for ever, to make his Abided in Egypt. This Potiphera, the Father in law of Ioseph, was not he that bought him of the Ishmaelites, and whose wife tempted him to lie with her,
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Wherefore I subscribe to the opinion of Chrysostome, who thus saith, The King that hee might heape more honour vpon Ioseph, giueth him the daughter of Potipherah to wife.
Wherefore I subscribe to the opinion of Chrysostom, who thus Says, The King that he might heap more honour upon Ioseph, gives him the daughter of Potiphera to wife.
It was an extraordinary grace for the Kings of Aegipt, to bestowe wiues vpon their subiects, to call anie of them Zaphnath-paaneah; to proclaime anie of them to bee the Kings father;
It was an extraordinary grace for the Kings of Egypt, to bestow wives upon their Subjects, to call any of them Zaphnath-paaneah; to proclaim any of them to be the Kings father;
to array anie of them in fine linnen garments, to commit to their custodie the Seale-Ring, or to make a Bond-man a Vice-Roy; yet all these honours were by Pharaoh giuen vnto Ioseph, being a strāger by birth, by the enuie of his brethren a bond-slaue,
to array any of them in fine linen garments, to commit to their custody the Seale-Ring, or to make a Bondman a Vice-Roy; yet all these honours were by Pharaoh given unto Ioseph, being a stranger by birth, by the envy of his brothers a bondslave,
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Men (saith Gregorie ) do oftē most of all fulfill the will of GOD, when they seeme most of all to striue against it: as Iosephs Brethren, by consulting to kill,
Men (Says Gregory) do often most of all fulfil the will of GOD, when they seem most of all to strive against it: as Joseph's Brothers, by consulting to kill,
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Though Pharaoh was the instrumentall cause of Iosephs aduancement, yet the Mightie GOD of Iacob, in whose hands are the hearts of Kings, was the primarie and efficient cause, to whome it principallie belongeth To cast downe and to raise vp whom hee will;
Though Pharaoh was the instrumental cause of Joseph's advancement, yet the Mighty GOD of Iacob, in whose hands Are the hearts of Kings, was the primary and efficient cause, to whom it principally belongeth To cast down and to raise up whom he will;
It was the Stone of Israel; the Rocke of Saluation; and the Fortresse of the faithfull, powerfull IEHOVAH, that appointed Ioseph to bee the Feeder, both of his Father, his Brethren, and the Aegyptians.
It was the Stone of Israel; the Rock of Salvation; and the Fortress of the faithful, powerful JEHOVAH, that appointed Ioseph to be the Feeder, both of his Father, his Brothers, and the egyptians.
So the Diuell, when hee had put in the heart of Iudas Ischariot to betray CHRIST, and had stirred vp the Iewes to Crucifie him, thought himselfe surely seated in his kingdome,
So the devil, when he had put in the heart of Iudas Iscariot to betray CHRIST, and had stirred up the Iewes to Crucify him, Thought himself surely seated in his Kingdom,
but yet that ignominious death of our SAVIOVR, was contrarie to the Diuels expectation, the meanes whereby both Hell, Death, and he himselfe were subdued.
but yet that ignominious death of our SAVIOR, was contrary to the Devils expectation, the means whereby both Hell, Death, and he himself were subdued.
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As then GOD did not onely Permitte, but also Decree, the Treason of Iudas, and the iniquitie of the Iewes, against his annointed SONNE, as it is confessed by the Apostles, That Herod and Pilate, with the Gentiles and people of Israel, gathered themselues together, against the Holie Sonne of God, IESVS, to doe whatsoeuer his hand and his Counsell had determined before to be done.
As then GOD did not only Permit, but also decree, the Treason of Iudas, and the iniquity of the Iewes, against his anointed SONNE, as it is confessed by the Apostles, That Herod and Pilate, with the Gentiles and people of Israel, gathered themselves together, against the Holy Son of God, JESUS, to do whatsoever his hand and his Counsel had determined before to be done.
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as it is affirmed by Ioseph himselfe, saying thus vnto his Brethren, vpon his discouerie; Bee not sadde, neither grieued with your selues, that you solde mee hither:
as it is affirmed by Ioseph himself, saying thus unto his Brothers, upon his discovery; be not sad, neither grieved with your selves, that you sold me hither:
so the children of GOD were bond-slaues, till CHRIST the King of Kings, by his Passion, vnloosed the bondes of Death, wherein Sathan by the meanes of sinne, had chained them.
so the children of GOD were bondslaves, till CHRIST the King of Kings, by his Passion, unloosed thee bonds of Death, wherein Sathan by the means of sin, had chained them.
Againe, as Ioseph for his wisedome was made a Lorde and a Ruler in Aegipt, so by Faith in CHRIST Crucified, whereby a man is made wise vnto eternall Life, the Elect are made Kinges and Priestes, being no longer Seruants,
Again, as Ioseph for his Wisdom was made a Lord and a Ruler in Egypt, so by Faith in CHRIST crucified, whereby a man is made wise unto Eternal Life, the Elect Are made Kings and Priests, being no longer Servants,
Thirdly, as Ioseph was arrayed in fine white linnen: So the children of God in signe of honour, are clothed as Christ was, in long white rayments, washt in the bloud of the Lamb;
Thirdly, as Ioseph was arrayed in fine white linen: So the children of God in Signen of honour, Are clothed as christ was, in long white raiments, washed in the blood of the Lamb;
So doe the Elect weare chaines, as it is in the Canticles, My Sister, my Spouse, thou hast wounded mine heart, thou hast wounded mine heart, with one of thine eyes,
So do the Elect wear chains, as it is in the Canticles, My Sister, my Spouse, thou hast wounded mine heart, thou hast wounded mine heart, with one of thine eyes,
So the elect ride triumphantly in Gods second Chariot, which is Adoption: the first Chariot, is Generation, and none sittes in that but CHRIST, who is the onely begotten Sonne of GOD;
So the elect ride triumphantly in God's second Chariot, which is Adoption: the First Chariot, is Generation, and none sits in that but CHRIST, who is the only begotten Son of GOD;
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Sixtlie, as the Heralds of Aegipt, by crying Abrech, commanded the people to kneele downe and reuerence Ioseph; Euen so GOD cries Abrech, or, Kneele downe yee Spirites of darknesse, to my Ioseph, whome I haue chosen and aduanced:
Sixthly, as the Heralds of Egypt, by crying Abrek, commanded the people to kneel down and Reverence Ioseph; Even so GOD cries Abrek, or, Kneel down ye Spirits of darkness, to my Ioseph, whom I have chosen and advanced:
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So then that is verified of all true Christians, which the Psalmist speaketh of CHRIST, saying The Kings of the Earth shall kneele downe before him, his enimies shall licke the dust.
So then that is verified of all true Christians, which the Psalmist speaks of CHRIST, saying The Kings of the Earth shall kneel down before him, his enemies shall lick the dust.
Seuenthly, as Ioseph had a newe name giuen vnto him by Pharaoh; So likewise haue the Seruants of Christ a new Name giuen vnto them by him, who is the true Zaphnath-Paaneah, or Sauiour of the worlde,
Seuenthly, as Ioseph had a new name given unto him by Pharaoh; So likewise have the Servants of christ a new Name given unto them by him, who is the true Zaphnath-paaneah, or Saviour of the world,
only in this there is a difference betwixt Ioseph and the Elect, Ioseph by his marriage was made a Bridegroome, and the elect by their marriage, are made the Bride, & Spouse of Christ, which vnion is most honourable.
only in this there is a difference betwixt Ioseph and the Elect, Ioseph by his marriage was made a Bridegroom, and the elect by their marriage, Are made the Bride, & Spouse of christ, which Union is most honourable.
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till hee was 30. yeares of age, and of them but 14. but his prosperitie lasted vnto the day of his death, which was in the hūdred and tenth yeare of his age;
till he was 30. Years of age, and of them but 14. but his Prosperity lasted unto the day of his death, which was in the hūdred and tenth year of his age;
Euen so the Saints vpon earth weare crownes of thornes vpon their heads, & carrie Christs Crosse vpon their shoulders, only threescore & ten yeares, which are ordinarilie (as Dauid saith) the dayes of man, but they shall weare crownes of golde, and carrie Palme-branches in their hands, which are the signes of glorie and immortalitie for euer;
Even so the Saints upon earth wear crowns of thorns upon their Heads, & carry Christ Cross upon their shoulders, only threescore & ten Years, which Are ordinarily (as David Says) the days of man, but they shall wear crowns of gold, and carry Palm branches in their hands, which Are the Signs of glory and immortality for ever;
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and therefore S. Paul saith, I count that the afflictions of this present time, are not worthy of the glorie which shall be shewe ••to vs, and in another place he saith, Ou• light afflicti•• which is but for a moment, causeth vnto vs, a farre more excellent,
and Therefore S. Paul Says, I count that the afflictions of this present time, Are not worthy of the glory which shall be show ••to us, and in Another place he Says, Ou• Light afflicti•• which is but for a moment, Causes unto us, a Far more excellent,
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and by the Almightie, who shall blesse th•ewith heauenly Blessings from aboue, with blessings of the deepe, that lyeth beneath, with blessings of the breasts, and of the wombe;
and by the Almighty, who shall bless th•ewith heavenly Blessings from above, with blessings of the deep, that lies beneath, with blessings of the breasts, and of the womb;
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First, Ioseph is blest with a Blessing from aboue, or from heauen, whereby is vnderstoode, not onely the pleasant showers and Raine, wherewith the portion of his posteritie should be watered,
First, Ioseph is blessed with a Blessing from above, or from heaven, whereby is understood, not only the pleasant showers and Rain, wherewith the portion of his posterity should be watered,
And therefore, such as will not obserue and keepe the Commaundements of God, are thus threatned, The Lord shall giue thee for the raine of thy Land, dust and Ashes,
And Therefore, such as will not observe and keep the commandments of God, Are thus threatened, The Lord shall give thee for the rain of thy Land, dust and Ashes,
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euen from heauen shall it come downe vpon thee, vntill thou bee destroyed: the Heauen ouer thy head shalbe brasse, and the earth that is vnder thee yron.
even from heaven shall it come down upon thee, until thou be destroyed: the Heaven over thy head shall brass, and the earth that is under thee iron.
This then, is Iosephs first blessing, that his Children shall dwell in a Land, the Climate whereof shall be wondrous pleasant, and the soyle verie fertile.
This then, is Joseph's First blessing, that his Children shall dwell in a Land, the Climate whereof shall be wondrous pleasant, and the soil very fertile.
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Secondly, hee is blest with the Blessing of the Depth, that lyeth beneath, by which is meant, the Riuers and Springs, which doe arise from beneath and water the earth.
Secondly, he is blessed with the Blessing of the Depth, that lies beneath, by which is meant, the rivers and Springs, which do arise from beneath and water the earth.
and for this cause they bee called Paradises; As it may appeare by that description of Sodome and Gomorrha, made by Moses; where hee saith, So when Lot lifted vp his eyes, hee saw that all the plaine of Iordane was watered euery where,
and for this cause they be called Paradises; As it may appear by that description of Sodom and Gomorrha, made by Moses; where he Says, So when Lot lifted up his eyes, he saw that all the plain of Iordane was watered every where,
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The garden of Eden, which God planted, and wherein Adam and Heuah were placed, because it was so well watered, is ordinaarilie called Paradise; which worde as some thinke, is deriued from the Hebrewe worde Pardes, which signifieth A Garden, or place inclosed for pleasure.
The garden of Eden, which God planted, and wherein Adam and Hevah were placed, Because it was so well watered, is ordinaarilie called Paradise; which word as Some think, is derived from the Hebrew word Pards, which signifies A Garden, or place enclosed for pleasure.
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Some will haue it to be a Persian word, because Xenophon and Philostratus, called such places as were made and planted for the delight of the Persian Kings, Paradises, and others, (as Suidas ) draw it frō the greeke verbe [ Paradeúein, ] which is, to water: So euery Countrey that is well watered and moystened with Springs,
some will have it to be a Persian word, Because Xenophon and Philostratus, called such places as were made and planted for the delight of the Persian Kings, Paradises, and Others, (as Suidas) draw it from the greek verb [ Paradeúein, ] which is, to water: So every Country that is well watered and moistened with Springs,
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as the Garden of Eden was, with these foure riuers, Pishon, Gihon, Hiddekel, and Perath, may rightly be called a Paradice; both in regarde of profite & pleasure, with the possession of such a Prouince, (as Iacob saith) the Tribe of Ioseph shall be blessed and endowed.
as the Garden of Eden was, with these foure Rivers, Pishon, Gihon, Hiddekel, and Euphrates, may rightly be called a Paradise; both in regard of profit & pleasure, with the possession of such a Province, (as Iacob Says) the Tribe of Ioseph shall be blessed and endowed.
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And therefore because the Ephraimites did forsake God, and went to Baal-peor, Hoseah the Prophet prayeth against them, O Lorde giue them, what wilt thou giue them? Giue them a barren wombe, and drie Breastes;
And Therefore Because the Ephraimites did forsake God, and went to Baal-peor, Hosea the Prophet Prayeth against them, Oh Lord give them, what wilt thou give them? Give them a barren womb, and dry Breasts;
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Also Moses saith, If thou wilt not obey the voyce of the Lorde thy God, to keepe and to doe all his Commaundements and Ordinances, Cursed shall bee the fruite of thy bodie,
Also Moses Says, If thou wilt not obey the voice of the Lord thy God, to keep and to do all his commandments and Ordinances, Cursed shall be the fruit of thy body,
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These are the great Blessings giuen vnto Ioseph, being so much the greater, because, as Iacob addeth, They shall bee stronger then the blessings of mine Elders.
These Are the great Blessings given unto Ioseph, being so much the greater, Because, as Iacob adds, They shall be Stronger then the blessings of mine Elders.
seeing then that both the promises of Blessings, and the Threatnings of Curses, are sealed & signed, vpon this Condition if thou doe well thou shalt be accepted,
seeing then that both the promises of Blessings, and the Threatenings of Curses, Are sealed & signed, upon this Condition if thou do well thou shalt be accepted,
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As in other things, so in respect of these Blessings: Ioseph is a type and a figure of the Elect; for as his posteritie by the prouidence of God, were to dwell in a land, the furrowes whereof should be watered aboundantly with raigne from aboue, and the vallies with springs from beneath:
As in other things, so in respect of these Blessings: Ioseph is a type and a figure of the Elect; for as his posterity by the providence of God, were to dwell in a land, the furrows whereof should be watered abundantly with Reign from above, and the valleys with springs from beneath:
and this is the land of promise, or the Catholicke Church; herein the Raigne that comes from aboue, is the Grace of God, the Riuer and spring beneath, is Faith, and the Increase of the Breastes and the wombe, the workes of Charitie: and all these are heauenly Blessings: for God is the Causer of them all: as Raigne, Riuers, and fruitfulnesse of the wombe, do euery one of them come from God:
and this is the land of promise, or the Catholic Church; herein the Reign that comes from above, is the Grace of God, the River and spring beneath, is Faith, and the Increase of the Breasts and the womb, the works of Charity: and all these Are heavenly Blessings: for God is the Causer of them all: as Reign, rivers, and fruitfulness of the womb, do every one of them come from God:
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and the Increase of the breastes and the wombe, so the elect, and none but they, haue these three heauenly gifts bestowed vpon them, Grace, faith, and Charitie:
and the Increase of the breasts and the womb, so the elect, and none but they, have these three heavenly Gifts bestowed upon them, Grace, faith, and Charity:
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Secondly as Riuers and Springs run continually and water the Vallies, so faith which is liuely and Iustifying, after it is once infused from aboue, neuer ceaseth working,
Secondly as rivers and Springs run continually and water the Valleys, so faith which is lively and Justifying, After it is once infused from above, never ceases working,
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BEniamin was Rahels second Sonne, and the youngest of the twelue Patriarchs; at his birth Rahel dyed, and when she was about to yeelde vp the Ghost, shee called his name Ben-oni; which name signifies two things.
Benjamin was Rahels second Son, and the youngest of the twelue Patriarchs; At his birth Rachel died, and when she was about to yield up the Ghost, she called his name Ben-oni; which name signifies two things.
but I rather hold with them, which by the Hebrue worde On, in this Name, do vnderstand Sorrow; Being of opinion, that Rahel hereby expresseth the •orrow of child-bearing-women; and the sorrowes of Children when they are borne.
but I rather hold with them, which by the Hebrew word On, in this Name, do understand Sorrow; Being of opinion, that Rachel hereby Expresses the •orrow of child-bearing-women; and the sorrows of Children when they Are born.
The paines of Conception bee the head-ache, dizzinesse, abhorring or loathing of meate, ouerflowing of the stomacke, and such like, as Aristotle, and Plinie affirme;
The pains of Conception be the headache, dizziness, abhorring or loathing of meat, overflowing of the stomach, and such like, as Aristotle, and Pliny affirm;
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and many of them are ript vp before they can be deliuered; After this pittifull manner, were the mothers of Scipio Africanus, Iulius Caesar, and Manlius vsed;
and many of them Are ripped up before they can be Delivered; After this pitiful manner, were the mother's of Scipio Africanus, Julius Caesar, and Manlius used;
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And the Apostle when hee would expresse the great paines which the ministers of the Gospell suffer, compareth their trauell to the labour of a woeman in childbirth.
And the Apostle when he would express the great pains which the Ministers of the Gospel suffer, compareth their travel to the labour of a woman in childbirth.
because his life is a paineful pilgrimage vpon this earth, which is a vallie of teares; so saies God vnto Adam; Cursed is the earth for thy sake, in sorrowe shalt thou eate of it all the daies of thy life:
Because his life is a painful pilgrimage upon this earth, which is a valley of tears; so Says God unto Adam; Cursed is the earth for thy sake, in sorrow shalt thou eat of it all the days of thy life:
And accordingly, Iacob spake vnto Pharaoh, saying, The whole time of my pilgrimage, is a hundreth and thirtie yeares, fewe and euill haue the daies of my life beene:
And accordingly, Iacob spoke unto Pharaoh, saying, The Whole time of my pilgrimage, is a Hundredth and thirtie Years, few and evil have the days of my life been:
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this Naturall corruption which by the fall of Adam is transfused vpon his whole posteritie, maketh man not onely lyable and subiect to infinite calamities in this world,
this Natural corruption which by the fallen of Adam is transfused upon his Whole posterity, makes man not only liable and Subject to infinite calamities in this world,
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but also to death eternall hereafter, vnlesse this Sinne wherein all men are borne, and this iniquitie wherein they be conceiued, he washt away by the blood of Christ; By nature (saith S. Paul) wee are the children of wrath;
but also to death Eternal hereafter, unless this Sin wherein all men Are born, and this iniquity wherein they be conceived, he washed away by the blood of christ; By nature (Says S. Paul) we Are the children of wrath;
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seeing then that euery man is borne in sinne, therefore is euery man a Ben-oni, the sonne of Sorrowe, because Death and Sorrowe be the effects of sinne.
seeing then that every man is born in sin, Therefore is every man a Ben-oni, the son of Sorrow, Because Death and Sorrow be the effects of sin.
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Rahel hauing called this sonne, Ben-oni, in his Name, (as I haue said,) declared, both particularly and generally, the paines of Child-birth, the sorrowes of mans life, and the reward of sinne:
Rachel having called this son, Ben-oni, in his Name, (as I have said,) declared, both particularly and generally, the pains of Childbirth, the sorrows of men life, and the reward of sin:
that is, the sonne of his right hand. Amongst the ancient Hebrewes nothing was rashly or inconsiderately done, either in the imposition or Chaunging of names;
that is, the son of his right hand. among the ancient Hebrews nothing was rashly or inconsiderately done, either in the imposition or Changing of names;
Herodotus writeth, that Cyrus was first called Spaco, which in the language of the Medes signifieth a Dogge, & because this was a foule name, it was changed into Coresch or Cyrus, which in the Persian tongue soundeth a Lord; Theophrastus (as Strabo saith) was so named by his Maister Aristotle: in exchange of his filthie name Tyrtanus, and amongst the popes of Rome, the Chaunging of names was first brought in by Sergius, who before was called Os porei, or Swinesnout; so here Iacob doth chaunge Ben-oni which is a name of griefe and Sorrowe into Beniamin, a name of strength and honour: some thinke, that he calleth him Beniamin the sonne of his right hand, because he onely was borne in Canaan, in the south part, which is vpon the right hand,
Herodotus Writeth, that Cyrus was First called Space, which in the language of the Medes signifies a Dog, & Because this was a foul name, it was changed into Coresch or Cyrus, which in the Persian tongue soundeth a Lord; Theophrastus (as Strabo Says) was so nam by his Master Aristotle: in exchange of his filthy name Tyrtanus, and among the Popes of Room, the Changing of names was First brought in by Sergius, who before was called Os porei, or Swinesnout; so Here Iacob does change Ben-oni which is a name of grief and Sorrow into Benjamin, a name of strength and honour: Some think, that he calls him Benjamin the son of his right hand, Because he only was born in Canaan, in the south part, which is upon the right hand,
But it is most probable, that Ben-oni was chaunged into Beniamin by Iacob; first least it might haue brought still to his remembrance the losse of his dearest wife;
But it is most probable, that Ben-oni was changed into Benjamin by Iacob; First lest it might have brought still to his remembrance the loss of his dearest wife;
For the cogitations and the actions of the one sort, are euer Right, that is full of honestie, innocencie, and wisedome: But the imaginations and enterprises of the other, are foolish & wicked, declining vnto the left hand, which leadeth vnto destructiō:
For the cogitations and the actions of the one sort, Are ever Right, that is full of honesty, innocence, and Wisdom: But the Imaginations and enterprises of the other, Are foolish & wicked, declining unto the left hand, which leads unto destruction:
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because he changeth the disastrous name of Ben-oni into the well-portending name of Beniamin; To be the Sonne of the fathers Right hand, is a great fauour, & yet the ancient Persians (as Xenophon reporteth) vsed to place such as they meant to honour vpon their left hands;
Because he changes the disastrous name of Ben-oni into the well-portending name of Benjamin; To be the Son of the Father's Right hand, is a great favour, & yet the ancient Persians (as Xenophon Reporteth) used to place such as they meant to honour upon their left hands;
by originall sinne then which is corruption ingendred in our first conception, whereby euery facultie both of body and soule is prone and disposed to iniquitie;
by original sin then which is corruption engendered in our First conception, whereby every faculty both of body and soul is prove and disposed to iniquity;
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Beniamin shall rauin as a wolfe, &c. The wolfe, according to the phrase of the scripture, is the embleme of fower things, Tyrannie, Fraudulencie, Hypocrisie, and Courage;
Benjamin shall ravine as a wolf, etc. The wolf, according to the phrase of the scripture, is the emblem of fower things, Tyranny, Fraudulency, Hypocrisy, and Courage;
these wolues, are bloodie tyrants, enemies of the Crosse of Christ; which like the wolues of Africa that all night long barke at the moone, doe continually blaspheme that sacred name, at the sound whereof all Kings ought to bowe;
these wolves, Are bloody Tyrants, enemies of the Cross of christ; which like the wolves of Africa that all night long bark At the moon, do continually Blaspheme that sacred name, At the found whereof all Kings ought to bow;
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such were the Romane Emperours successiuely from Tiberius vnto the raigne of Constantine the great, and the first Christian that swayed the Imperiall scepter;
such were the Roman emperors successively from Tiberius unto the Reign of Constantine the great, and the First Christian that swayed the Imperial sceptre;
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and therefore their Succession in regard of Crueltie and Tyrannie, is resembled in one of those visions which Saint Iohn sawe, by a scarlet coloured Beast full of names of blasphemie, which had seauen heades and ten hornes;
and Therefore their Succession in regard of Cruelty and Tyranny, is resembled in one of those visions which Saint John saw, by a scarlet coloured Beast full of names of blasphemy, which had seauen Heads and ten horns;
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and such a wolfe at this day is the Turke; who not onely with his tongue striueth to pierce the side of Christ, by calling him in derision the crucified God; but also by his Sword maketh hauocke of the poore members of Christ Iesus; But shall Beniamin be such a wolfe? shall his posteritie be giuen to tyrannie, no:
and such a wolf At this day is the Turk; who not only with his tongue strives to pierce the side of christ, by calling him in derision the Crucified God; but also by his Sword makes havoc of the poor members of christ Iesus; But shall Benjamin be such a wolf? shall his posterity be given to tyranny, no:
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for there is no man so odious, and so much subiect to hatred, as is he that is a Tyrannicall wolfe; such rauenous Beasts are hatefull both to God and man;
for there is no man so odious, and so much Subject to hatred, as is he that is a Tyrannical wolf; such ravenous Beasts Are hateful both to God and man;
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The woluish kings, Ahab and Herode, and the woluish Queenes Iezabel & Athalia, which all of them imbrued their hands in the blood of Innocencie, were by the Hand of GOD, put to violent and shamefull deathes.
The wolvish Kings, Ahab and Herod, and the wolvish Queens Jezebel & Athalia, which all of them imbrued their hands in the blood of Innocence, were by the Hand of GOD, put to violent and shameful deaths.
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An Arrowe shot from the bowe of an Aramite, a Worme, the Sworde, and Dogges, reuenged the blood of the guiltlesse, which had bene by them vniustly shed;
an Arrow shot from the bow of an Aramite, a Worm, the Sword, and Dogs, revenged the blood of the guiltless, which had be by them unjustly shed;
Thus doth the rigour of punishment from heauen, plainlie demonstrate, how hatefull the Tyrannicall Wolfe is in the Eyes of him who is Compassionate and Mercifull, our heauenly FATHER.
Thus does the rigour of punishment from heaven, plainly demonstrate, how hateful the Tyrannical Wolf is in the Eyes of him who is Compassionate and Merciful, our heavenly FATHER.
Oh let euerie one that hopeth to finde Mercie, beware of being a wolfe in crueltie; and striue to be like vnto Christ, a Lambe in meekenesse and innocencie.
O let every one that Hopes to find Mercy, beware of being a wolf in cruelty; and strive to be like unto christ, a Lamb in meekness and innocence.
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But alas, Experience proueth, that for one Lambe, that is chosen, there be many wolues, that shall be reiected for their crueltie; We may know them by their works, Oppression of the fatherles & the widow, Extortion, the grinding of the poore mans face, & the selling of the Needie for shoes, art brandes and markes of their woluish profession.
But alas, Experience Proves, that for one Lamb, that is chosen, there be many wolves, that shall be rejected for their cruelty; We may know them by their works, Oppression of the fatherless & the widow, Extortion, the grinding of the poor men face, & the selling of the Needy for shoes, art brands and marks of their wolvish profession.
The eyes of these wolues though for a time they swell with fatnes, yet whē the day of slaughter comes, they shal surely be sacr•fices of wrath, because God hates & abhorres them:
The eyes of these wolves though for a time they swell with fatness, yet when the day of slaughter comes, they shall surely be sacr•fices of wrath, Because God hates & abhors them:
because by his death, they one deliuered frō oppressiō & wrōg. The Romanes did not onely reioyce at the death of Nero Caligula, and the rest of their imperious Wolues, but did also insulte euer their dead bodies, haling them along the streetes of Rome; and hanging them vpon Gibbets,
Because by his death, they one Delivered from oppression & wrong. The Romans did not only rejoice At the death of Nero Caligula, and the rest of their imperious Wolves, but did also insult ever their dead bodies, haling them along the streets of Room; and hanging them upon Gibbets,
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Hence it comes to passe that Tyrants like Dyonisius, dare neuer goe abroad without A strong Guarde, because they knowe that Crueltie causeth hatred; and the hatred of the people, raiseth reuengefull Rebellions and insurrections.
Hence it comes to pass that Tyrants like Dionysius, Dare never go abroad without A strong Guard, Because they know that Cruelty Causes hatred; and the hatred of the people, Raiseth revengeful Rebellions and insurrections.
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and let the guiltie goe free, Wolues, saying, Her Iudges are as Wolues in the euening, which leaue not the bones till the morrowe; Neither doth hee miscal them.
and let the guilty go free, Wolves, saying, Her Judges Are as Wolves in the evening, which leave not the bones till the morrow; Neither does he miscall them.
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Some Iudges and some Lawyers being weighed, will be surely found to bee deceitfull vpon the weightes; And these are they which by their subtletie and fraud deuoure the afflicted,
some Judges and Some Lawyers being weighed, will be surely found to be deceitful upon the weights; And these Are they which by their subtlety and fraud devour the afflicted,
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For in these wordes hee blesseth Beniamin. And so likewise doth Moses, saying, The beloued of the Lorde shall dwell in safetie by him, the Lorde shall couer him all the day long, and dwell betweene his shoulders.
For in these words he Blesses Benjamin. And so likewise does Moses, saying, The Beloved of the Lord shall dwell in safety by him, the Lord shall cover him all the day long, and dwell between his shoulders.
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Now then, if either Beniamin, or his children had bene like vnto Wolues in fraudulencie; Moses before his death would neuer haue bestowed such a Blessing vpon them;
Now then, if either Benjamin, or his children had be like unto Wolves in fraudulency; Moses before his death would never have bestowed such a Blessing upon them;
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for in the aime & end of their cruell & deceitfull actions, they agree & are combine together like brethren in euill, to preye vpon the poore, and so eate vp the innocent and the harmelesse man.
for in the aim & end of their cruel & deceitful actions, they agree & Are combine together like brothers in evil, to prey upon the poor, and so eat up the innocent and the harmless man.
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And therefore in the Hebrew tongue, hee is verie fitly called Chaneph, which signifieth Impure, or Polluted; and also such a one as boasteth of himselfe,
And Therefore in the Hebrew tongue, he is very fitly called Chaneph, which signifies Impure, or Polluted; and also such a one as boasts of himself,
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There be manie of these woluish Impostors, and deceitfull Wolues in the worlde, which because of their Sheepes cloathing, can hardly bee knowne and discouered from the Sheepe of Christes Folde,
There be many of these wolvish Impostors, and deceitful Wolves in the world, which Because of their Sheep clothing, can hardly be known and discovered from the Sheep of Christ's Fold,
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as they are called Wolues, as may appeare by that fierce battel, which they fought with the other tribes, wherein they twice ouercame them, beeing but sixe and twenty thousand men,
as they Are called Wolves, as may appear by that fierce battle, which they fought with the other tribes, wherein they twice overcame them, being but sixe and twenty thousand men,
First, Rabbi Salomon saith, that hereby is signified the exploite of the Beniamites, in taking as a preye, the daughters of Silo, as they came forth to daunce, to be their wiues, which afterwards they distributed and diuided as a spoile amongst themselues.
First, Rabbi Solomon Says, that hereby is signified the exploit of the Benjaminites, in taking as a prey, the daughters of Silo, as they Come forth to dance, to be their wives, which afterwards they distributed and divided as a spoil among themselves.
or the beginning of the Israelitish kingdome, preyed vpon the Amalekites, and to Mordecai, and Hester, being both of them Beniamites by birth, who in the euening, that is to say,
or the beginning of the Israelitish Kingdom, preyed upon the Amalekites, and to Mordecai, and Esther, being both of them Benjaminites by birth, who in the evening, that is to say,
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Thirdly, S. Hierome saith, that some of the Hebrues were of opinion, that by this speech Iacob meant the Temple of Ierusalem, which was built within the portion or inheritance of Beniamin, and that therefore it was by him called a Wolfe, because it did deuoure and spend innumerable sacrifices of beasts, which in the Morning were slaine and offered vnto God, and in the Euening diuided amongst the Priests.
Thirdly, S. Jerome Says, that Some of the Hebrews were of opinion, that by this speech Iacob meant the Temple of Ierusalem, which was built within the portion or inheritance of Benjamin, and that Therefore it was by him called a Wolf, Because it did devour and spend innumerable Sacrifices of beasts, which in the Morning were slain and offered unto God, and in the Evening divided among the Priests.
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Fourthly, manie of the ancient fathers, as Ambrose, Hierom, Ruffinus, Chrysostome, & Augustine, thought that this prophecie principallie was fulfilled in S. Paul; and therefore they referre it vnto him;
Fourthly, many of the ancient Father's, as Ambrose, Hieronymus, Ruffinus, Chrysostom, & Augustine, Thought that this prophecy principally was fulfilled in S. Paul; and Therefore they refer it unto him;
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because being of the tribe of Beniamin ▪ at the first, as a Rauenous Wolfe, he persecuted the Church before his conuersion, breathing out threatnings & slaughter against the Disciples of the Lord;
Because being of the tribe of Benjamin ▪ At the First, as a Ravenous Wolf, he persecuted the Church before his conversion, breathing out threatenings & slaughter against the Disciples of the Lord;
but afterward, when he was conuerted to the Faith of Christ, he diuided the spoyle, that is to say, according to Rupertus, the word of God, and the doctrine of Saluation;
but afterwards, when he was converted to the Faith of christ, he divided the spoil, that is to say, according to Rupert, the word of God, and the Doctrine of Salvation;
yet if wee doe but consider that Iacob in euery speech, which hee maketh to anie of his Sonnes seuerallie, doth chiefly prophecie of the state of their whole posteritie,
yet if we do but Consider that Iacob in every speech, which he makes to any of his Sons severally, does chiefly prophecy of the state of their Whole posterity,
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and not of any priuate person, wee must then needs acknwledge that the exposition of these words by Theodoret, comes nearest both to the letter, and to the intention of Iacob, which is this;
and not of any private person, we must then needs acknwledge that the exposition of these words by Theodoret, comes nearest both to the Letter, and to the intention of Iacob, which is this;
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that is, the Beniamites shall be prosperous and succesfull in battell, for hauing ouercome their enemies, they shall returne home being made glorious by victorie and rich by the spoile.
that is, the Benjaminites shall be prosperous and successful in battle, for having overcome their enemies, they shall return home being made glorious by victory and rich by the spoil.
or their sonne, or their daughter, or their brother, or their sister being a maide: for any of these, they were not onely permitted, but also commanded to lament:
or their son, or their daughter, or their brother, or their sister being a maid: for any of these, they were not only permitted, but also commanded to lament:
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As if God should haue said, Let the Priest mourne ouer his kinsman that is neare vnto him, as for instance, his father, & mother, his sonne & daughter, his brother and sister, that hath had no husband:
As if God should have said, Let the Priest mourn over his kinsman that is near unto him, as for instance, his father, & mother, his son & daughter, his brother and sister, that hath had no husband:
but let him not defile himselfe by any other that is dead among his people, either by touching them, by being at their buriall, or by lamenting ouer them.
but let him not defile himself by any other that is dead among his people, either by touching them, by being At their burial, or by lamenting over them.
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Secondly, in this case, there be many examples of holy men which haue mourned for the dead, who in doing so, are not to be condemned either of Ignorance, or any other sinne:
Secondly, in this case, there be many Examples of holy men which have mourned for the dead, who in doing so, Are not to be condemned either of Ignorance, or any other sin:
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Dauid wept for Absolon: The faithfull made great lamentation for Steuen: And our Sauiour Christ when he saw Marie weepe for Lazarus, groned in the spirit, & was troubled in himself;
David wept for Absalom: The faithful made great lamentation for Stephen: And our Saviour christ when he saw marry weep for Lazarus, groaned in the Spirit, & was troubled in himself;
This appeareth out of the words of the Psalmist, who making a Catalogue of ye plagues that God brought vpon the Israelites for their Idolatrie, reckoneth the want of lamentation ouer the dead to be one of thē;
This appears out of the words of the Psalmist, who making a Catalogue of you plagues that God brought upon the Israelites for their Idolatry, Reckoneth the want of lamentation over the dead to be one of them;
Also (b) God commanded the Prophet Ezecheel not to 〈 … 〉 funeral of his owne wife, that thereby as a signe he might teach the rebellious Iewes, that they should perish,
Also (b) God commanded the Prophet Ezecheel not to 〈 … 〉 funeral of his own wife, that thereby as a Signen he might teach the rebellious Iewes, that they should perish,
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Scio eos mortales esse natos, I knowe that they were borne mortall, and when it was told Xenophon, that his sonne Gryllus was slaine in fight, he being at the sacrifice onely for a while, laied aside his garland,
Scio eos mortales esse natos, I know that they were born Mortal, and when it was told Xenophon, that his son Gryllus was slain in fight, he being At the sacrifice only for a while, laid aside his garland,
for he that cannot, or will not weepe for the dead, is like an Idol, that hath eyes but cannot see, that he himselfe is Ben-oni the sonne of sorrowe, because of his sinfull cōception.
for he that cannot, or will not weep for the dead, is like an Idol, that hath eyes but cannot see, that he himself is Ben-oni the son of sorrow, Because of his sinful conception.
and begin to mourne, as if thou haddest suffered great harme thy selfe, and then couer his body according to his appointment, and neglect not his buriall;
and begin to mourn, as if thou Hadst suffered great harm thy self, and then cover his body according to his appointment, and neglect not his burial;
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When Abraham had wept ouer Sarah, he rose vp from the sight of the corps; least that hee might haue bene ouerwhelmed with griefe, he remoueth the obiect thereof.
When Abraham had wept over Sarah, he rose up from the sighed of the corpse; lest that he might have be overwhelmed with grief, he Removeth the Object thereof.
but yet hee hath taken away the sting of Death, by promising that there shall bee a Resurrection of the Dead, and this promise is an Antidote against the poyson of griefe.
but yet he hath taken away the sting of Death, by promising that there shall be a Resurrection of the Dead, and this promise is an Antidote against the poison of grief.
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There is a Law in Deuteronomie concerning the mourning for the Dead whereby the Israelites are forbidden Not to cutte themselus, nor make anie Baldnesse between their Eyes for the Dead;
There is a Law in Deuteronomy Concerning the mourning for the Dead whereby the Israelites Are forbidden Not to Cut themselves, nor make any Baldness between their Eyes for the Dead;
in imitation of the Gentiles, who hauing no knowledge, nor hope of a Resurrection, vsed to lament and bewaile their dead Friendes, without anie moderation;
in imitation of the Gentiles, who having no knowledge, nor hope of a Resurrection, used to lament and bewail their dead Friends, without any moderation;
least in sorrowing for Rahel, hee should passe the boundes of moderation, but hee giues his youngest sonne a Name of strength and Honour, calling him Beniamin: the Sonne of his righ• hand.
lest in sorrowing for Rachel, he should pass the bounds of moderation, but he gives his youngest son a Name of strength and Honour, calling him Benjamin: the Son of his righ• hand.
By the Hand in the Scriptures is signified strength and by the Right hand, Honour. In the imposition then of this Name, wee may behold A president for all Parents;
By the Hand in the Scriptures is signified strength and by the Right hand, Honour. In the imposition then of this Name, we may behold A president for all Parents;
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For Children of the same Parents, being all alike in blood, why should not the Parents vse them all alike? A Disparitie in vsage and respect, maketh the Elder brother to contemne the younger,
For Children of the same Parents, being all alike in blood, why should not the Parents use them all alike? A Disparity in usage and respect, makes the Elder brother to contemn the younger,
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And therefore S. Ambrose hath well noted, that if a Father haue more children then one, he ought to take heed that he shew not himselfe more louing to one of them, then to another.
And Therefore S. Ambrose hath well noted, that if a Father have more children then one, he ought to take heed that he show not himself more loving to one of them, then to Another.
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and cause the other to be inflamed with hatred and enuie, in seeing thēselues contemned & disgraced. And therefore as Iacob esteemed his youngest sonne as well,
and cause the other to be inflamed with hatred and envy, in seeing themselves contemned & disgraced. And Therefore as Iacob esteemed his youngest son as well,
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It is the bloodie pollicie of the Turkish Emperours, to make onely one of their sōnes a Beniamin, & euery one of the rest a Ben-oni; for it is a custome among them to strāgle all the younger sonnes;
It is the bloody policy of the Turkish emperors, to make only one of their Sons a Benjamin, & every one of the rest a Ben-oni; for it is a custom among them to strangle all the younger Sons;
Let vs consider how contrarie hereunto is the practise of God; he hath two sonnes, the Iewe & thee Gentile; The Iewe is the elder brother, and the Gentile the younger.
Let us Consider how contrary hereunto is the practice of God; he hath two Sons, the Iewe & thee Gentile; The Iewe is the elder brother, and the Gentile the younger.
If the Iewe which is the elder brother, will not belieue in CHRIST, GOD will set him vpon his lefte hand, & say veto him, Depart thou cursed into euerlastīg fire, which is prepared for the diuell & his angels:
If the Iewe which is the elder brother, will not believe in CHRIST, GOD will Set him upon his left hand, & say veto him, Depart thou cursed into everlasting fire, which is prepared for the Devil & his Angels:
And if the Gētile, which is the yōger brother, haue a liuely faith, and sheweth his faith out of his works, God will set him vpon his right hand; and say, Come thou blessed inherite a Kingdome prepared for thee from the foundations of the worlde.
And if the Gentile, which is the younger brother, have a lively faith, and shows his faith out of his works, God will Set him upon his right hand; and say, Come thou blessed inherit a Kingdom prepared for thee from the foundations of the world.
If the Iewe & the Gentile, do both of them belieue, either of them shall be a Beniamin, but if the Iewe and the Gentile be both of them Infidels, then either of them shalbe a Ben-oni; This is Gods iustice, and this should be mans equitie, God regardeth not one man more thē another,
If the Iewe & the Gentile, do both of them believe, either of them shall be a Benjamin, but if the Iewe and the Gentile be both of them Infidels, then either of them shall a Ben-oni; This is God's Justice, and this should be men equity, God Regardeth not one man more them Another,
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but only in regard of faith & righteousnes, so should fathers value & prize their child•ē; not according to priority in birth ▪ but excellēcy in vertue
but only in regard of faith & righteousness, so should Father's valve & prize their child•en; not according to priority in birth ▪ but excellency in virtue
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Thirdlie, Iacob compareth Beniamin vnto a Wolfe, in regarde of Courage in Fight, and this comparison maketh for the praise and commendation of the Beniamites. It had beene a shame for Beniamin; and so likewise is it a disgrace for all men to resemble the Wolfe, either in Crueltie or in Crafte, but to bee like the Wolfe, couragious and resolute, is commendable and praise worthie.
Thirdly, Iacob compareth Benjamin unto a Wolf, in regard of Courage in Fight, and this comparison makes for the praise and commendation of the Benjaminites. It had been a shame for Benjamin; and so likewise is it a disgrace for all men to resemble the Wolf, either in Cruelty or in Craft, but to be like the Wolf, courageous and resolute, is commendable and praise worthy.
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Woe vnto them that ioyne house to house, and lay fielde to fielde, till there be no place for the poore to dwell in, that yee may be placed by your selues in the middes of the Earth.
Woe unto them that join house to house, and lay field to field, till there be no place for the poor to dwell in, that ye may be placed by your selves in the mids of the Earth.
The second is, the Hyena, which by the Arabians is called Dabuh, and by the Affricanes Iesef. This beast is held to be a kinde of Wolfe, because in bignesse and shape it resembleth a Wolfe, sauing that the legges and feete thereof, bee like to the legges and feete of a man;
The second is, the Hyena, which by the Arabians is called Dabuh, and by the Africans Iesef. This beast is held to be a kind of Wolf, Because in bigness and shape it resembles a Wolf, Saving that the legs and feet thereof, be like to the legs and feet of a man;
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and will deuoure them, being otherwise an abiect and seelie creature, and the Hunters beeing acquainted with his Denne, come before it singing and playing vpon a Drumme, by which melodie being allured forth, his legges are intrapped,
and will devour them, being otherwise an abject and seely creature, and the Hunters being acquainted with his Den, come before it singing and playing upon a Drum, by which melody being allured forth, his legs Are entrapped,
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And therefore as this Beast, so those which haue the Greedie-worme of sinning, doe as it were open the graues such as haue bene heretofore noted for exorbitant sinners, to finde out their vices, and put them in practise:
And Therefore as this Beast, so those which have the Greedie-worme of sinning, do as it were open the graves such as have be heretofore noted for exorbitant Sinners, to find out their vices, and put them in practice:
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Like vnto this wolfe in disposition, be all those vnprofitable seruants to whom God giueth a Talent, commanding them to Occupie it till he come, or to emploie and vse it for the good of other men:
Like unto this wolf in disposition, be all those unprofitable Servants to whom God gives a Talon, commanding them to Occupy it till he come, or to employ and use it for the good of other men:
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but lies, and sleepes, and delights in sleeping, and burieth his pretious Lyncuriō, to wit, the gift of preaching, in the earth, that is to say, in the affaires of this world.
but lies, and sleeps, and delights in sleeping, and burieth his precious Lyncuriō, to wit, the gift of preaching, in the earth, that is to say, in the affairs of this world.
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Concerning this wolfe the Wiseman saith, he commeth into vanitie, and goeth into darkenesse, and his name shall be couered with darkenesse The fourth kind of wolfe, is the Thos or Thoie, being so called,
Concerning this wolf the Wiseman Says, he comes into vanity, and Goes into darkness, and his name shall be covered with darkness The fourth kind of wolf, is the Those or Thoie, being so called,
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For as God said vnto Ioshua, so he saies vnto euery man, Be strong and of good courage, which is as if he should haue said, Be strong to resist and fight against that roaring lion the diuell, which walketh about seeking whom he may deuoure, and be of a good courage to withstand that kennell of greedie and Impudent dogges, which make concision in the Church of Christ;
For as God said unto Ioshua, so he Says unto every man, Be strong and of good courage, which is as if he should have said, Be strong to resist and fight against that roaring Lion the Devil, which walks about seeking whom he may devour, and be of a good courage to withstand that kennel of greedy and Impudent Dogs, which make concision in the Church of christ;
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They that fight against this Lion & these Dogges, and ouercome them, In the morning deuouring the praie, that is in this life behauing themselues valiantly and couragiously vnder the standerd of Christ, shall in the euening that is to say, at the last day, diuide the speils, and triumph ouer their enemies;
They that fight against this lion & these Dogs, and overcome them, In the morning devouring the pray, that is in this life behaving themselves valiantly and courageously under the standard of christ, shall in the evening that is to say, At the last day, divide the speils, and triumph over their enemies;
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This inuincible Souldier of Christ S. Paul, according to his owne exhortation, fought a good fight, for he fought with beastes at Ephesus, and yet hee diuided the spoile, and ouercame them, by the strength of his faith,
This invincible Soldier of christ S. Paul, according to his own exhortation, fought a good fight, for he fought with beasts At Ephesus, and yet he divided the spoil, and overcame them, by the strength of his faith,
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To this immortall, almightie, alsufficient and most mercifull God, the Bulwarke and fortresse of all faithfull Beniamites, be ascribed and giuen, praise, power & glorie, both now and euermore. FINIS.
To this immortal, almighty, All-sufficient and most merciful God, the Bulwark and fortress of all faithful Benjaminites, be ascribed and given, praise, power & glory, both now and evermore. FINIS.
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Pius 5. ponti•ā bulla: volumus & iubemus vt aduers. regin. Angliae subditi arma capessant, &c. et absoluimus subditos vinculo iuramēti, quo reginae Elizab. constricti tenebantur.
Pius 5. ponti•ā bulla: volumus & iubemus vt aduers. Regin. Angliae Subditi arma capessant, etc. et absoluimus Subject Vinculo iuramēti, quo Reginae Elizabeth constricti tenebantur.
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