XI. choice sermons preached upon selected occasions, in Cambridge. Viz. I. The preachers dignity, and duty: in five sermons, upon 2. Corinth. 5. 20. II. Christ crucified, the tree of life: in six sermons, on 1. Corinth. 2. 2. By John Stoughton, Doctor in Divinity, sometimes fellow of Immanuel Colledge in Cambridge, late preacher of Aldermanburie, London. According to the originall copie, which was left perfected by the authour before his death.
The faithfull Apostle (as it is the condition of all that will be faithfull) met with many rubs and much opposition at Corinth, especially from the Colledge of proud Pharisees and learned Rabbins among them:
The faithful Apostle (as it is the condition of all that will be faithful) met with many rubs and much opposition At Corinth, especially from the College of proud Pharisees and learned Rabbis among them:
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among other things, his afflictions were laid in his dish, and that scandall of the meanenesse of his person, was interpreted as a reall prejudice against the truth of his profession.
among other things, his afflictions were laid in his dish, and that scandal of the meanenesse of his person, was interpreted as a real prejudice against the truth of his profession.
and stops two gaps with one bush, looke 4. Chap. 7. Vers. But we have this treasure in earthen vessels, that the excellency of the power may be of God, and not of us.
and stops two gaps with one bush, look 4. Chap. 7. Vers. But we have this treasure in earthen vessels, that the excellency of the power may be of God, and not of us.
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As if he should have said, our profession is honourable, though our person be contemptible; our Ministery is a treasure, though we Ministers be but earthen vessels;
As if he should have said, our profession is honourable, though our person be contemptible; our Ministry is a treasure, though we Ministers be but earthen vessels;
Is it thus, might some man say, and is there nothing then that comes to your share? have you nothing but your labour for your paines? is there nothing to be gotten by the Gospell but blowes and persecution? Why then you may take all the gaines,
Is it thus, might Some man say, and is there nothing then that comes to your share? have you nothing but your labour for your pains? is there nothing to be got by the Gospel but blows and persecution? Why then you may take all the gains,
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But I wonder what makes you so faithfull in such a fruitlesse thing? why are you so hot for that which yeelds such cold recompence? The Apostle, besides the excellency of his function, alledges three reasons why afflictions did not daunt him,
But I wonder what makes you so faithful in such a fruitless thing? why Are you so hight for that which yields such cold recompense? The Apostle, beside the excellency of his function, alleges three Reasons why afflictions did not daunt him,
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1. From the hope of a blessed reward in heaven, from the 13. Verse of the 4. Chapter to the 10. of this 5. 2. From the feare of just punishment, and a curse, if he should have done the worke of the Lord negligently, in the 10. and 11. Verse of this Chapter, For we must all appeare, &c. and though here were weight enough to set the most rusty wheeles a going:
1. From the hope of a blessed reward in heaven, from the 13. Verse of the 4. Chapter to the 10. of this 5. 2. From the Fear of just punishment, and a curse, if he should have done the work of the Lord negligently, in the 10. and 11. Verse of this Chapter, For we must all appear, etc. and though Here were weight enough to Set the most rusty wheels a going:
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He addes a third motive, which is the peculiar character of a Christian mind, and that is love, in the 14 vers. of this Chap. For the love of Christ constraineth us, this is that which winds up his affections to that intention of zeal and fervencie.
He adds a third motive, which is the peculiar character of a Christian mind, and that is love, in the 14 vers. of this Chap. For the love of christ constrains us, this is that which winds up his affections to that intention of zeal and fervency.
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for if these generalities were sufficient, why doth not every Vzzah lay hands upon the Arke of God without any checke of justice? why doth not every man that is not a stocke or a Stoick, that hath any hope or feare or love, become a Preacher, a publisher of the Gospell? Yes I will tell you, Paul was an Apostle, he had a calling which authorized him, to doe what he did,
for if these Generalities were sufficient, why does not every Uzzah lay hands upon the Ark of God without any check of Justice? why does not every man that is not a stock or a Stoic, that hath any hope or Fear or love, become a Preacher, a publisher of the Gospel? Yes I will tell you, Paul was an Apostle, he had a calling which authorized him, to do what he did,
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Now we being Ambassadors for Christ, hope invites us, and feare commands us, and love constraines us to strive for our victory, to see for our safety, to condescend to your infirmity in the faithfull execution of our ministery,
Now we being ambassadors for christ, hope invites us, and Fear commands us, and love constrains us to strive for our victory, to see for our safety, to condescend to your infirmity in the faithful execution of our Ministry,
an Enchiridion of the whole volume, all the letters are compendiously abbreviated in these few characters, all the particular words cast up into this totall summe, all the silver sayings reduced into this golden sentence, that it may be more portable.
an Enchiridion of the Whole volume, all the letters Are compendiously abbreviated in these few characters, all the particular words cast up into this total sum, all the silver sayings reduced into this golden sentence, that it may be more portable.
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I shall not be curious in laying out the parts, a popular argument will be content with a popular distribution, I will but let the words fall into your eares and they will breake themselves into two parts.
I shall not be curious in laying out the parts, a popular argument will be content with a popular distribution, I will but let the words fallen into your ears and they will break themselves into two parts.
the antecedent We, we are Ambassadors for Christ: the primary consequent is Ambassadors; We are Ambassadors, which is attended with a double illustration,
the antecedent We, we Are ambassadors for christ: the primary consequent is ambassadors; We Are ambassadors, which is attended with a double illustration,
for, 1. It consists of a triple antecedent, and a simple consequent cleane contrary to it. 2. That which was the consequent before hath shifted his place,
for, 1. It consists of a triple antecedent, and a simple consequent clean contrary to it. 2. That which was the consequent before hath shifted his place,
and is now become the antecedent, the whole being enriched with a new consequent, which was not in the former. 3. The three parts of the consequent have had a remove, that which was last, is commended and preferred to be first;
and is now become the antecedent, the Whole being enriched with a new consequent, which was not in the former. 3. The three parts of the consequent have had a remove, that which was last, is commended and preferred to be First;
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We as Ambassadors for Christ from God, comming from God, as though God did beseech you by us, comming for Christ, in Christs stead, or in Christs name:
We as ambassadors for christ from God, coming from God, as though God did beseech you by us, coming for christ, in Christ stead, or in Christ name:
and the last of the last, is the first of the first, and so they close together much like the figure which the Rhetoricians called a circular figure, and more like the yeare, of which the Poet, At { que } in se sua per vestigia vertitur annus.
and the last of the last, is the First of the First, and so they close together much like the figure which the Rhetoricians called a circular figure, and more like the year, of which the Poet, At { que } in se sua per vestigia vertitur annus.
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both which together make one solid Globe, and we is the Diameter, that cuts it into equall portions, a Semicircle of being, and a Semicircle of operation;
both which together make one solid Globe, and we is the Diameter, that cuts it into equal portions, a Semicircle of being, and a Semicircle of operation;
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The first word that offers it selfe to our confideration, is the subject we: which though it be so concrete with that which followes in the originall that it hath lost it selfe,
The First word that offers it self to our consideration, is the Subject we: which though it be so concrete with that which follows in the original that it hath lost it self,
as it were conscious of their own presumption, they dare not be seene, or else they forfeit their light to the Sunne their soveraigne, and are eclipsed.
as it were conscious of their own presumption, they Dare not be seen, or Else they forfeit their Light to the Sun their sovereign, and Are eclipsed.
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as our translation renders it, We are Ambassadors. Well then, that first word (that we may take the just measure of the meaning of it) must be considered in three degrees of latitude. 1. It respects himselfe. 2. All his fellow Apostles. 3. All his Fellow-labourers in the Lords harvest.
as our Translation renders it, We Are ambassadors. Well then, that First word (that we may take the just measure of the meaning of it) must be considered in three Degrees of latitude. 1. It respects himself. 2. All his fellow Apostles. 3. All his Fellow-labourers in the lords harvest.
The body of it moves within himselfe, as in his proper and particular Spheare, the beames are cast abroad upon all the Apostles in a direct and perpendicular line, the beautie and lustre diffuseth it selfe yet further in an unpartiall liberality to every Minister of the Word;
The body of it moves within himself, as in his proper and particular Sphere, the beams Are cast abroad upon all the Apostles in a Direct and perpendicular line, the beauty and lustre diffuseth it self yet further in an unpartial liberality to every Minister of the Word;
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Thus the Apostle chewes as it were upon his office, as the wounded Hart upon the famous Dictamum, and all the poisoned Arrowes of reproach and obloquy, drop off.
Thus the Apostle chews as it were upon his office, as the wounded Heart upon the famous Dictamum, and all the poisoned Arrows of reproach and obloquy, drop off.
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Thus he shakes the Viper off his hand, which those barbarous enemies thought to have beene deadly ▪ but the reason why he speakes in the plurall number, is because of humility partly, and partly of wisedome.
Thus he shakes the Viper off his hand, which those barbarous enemies Thought to have been deadly ▪ but the reason why he speaks in the plural number, is Because of humility partly, and partly of Wisdom.
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So doth the Apostle here excellently, it seemes good to him to distribute this honour to many, that he may not seeme to attribute too much to himselfe,
So does the Apostle Here excellently, it seems good to him to distribute this honour to many, that he may not seem to attribute too much to himself,
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and this plurall number is a phrase of singular humility, and thus the stile of Princes runnes (we will and our pleasure) joyning their Counsell or the whole State with themselves:
and this plural number is a phrase of singular humility, and thus the style of Princes runs (we will and our pleasure) joining their Counsel or the Whole State with themselves:
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For as a Deere that is eagerly pursued will immerse it selfe into the whole heard, that so she may suspend the violence of the chase, by the ambiguity of the choise in such variety of game:
For as a Dear that is eagerly pursued will immerse it self into the Whole herd, that so she may suspend the violence of the chase, by the ambiguity of the choice in such variety of game:
So Paul takes sanctuary at the Colledge of Apostles. 2. This word besides the particular appropriation which it hath to Paul himselfe, must needs be interpreted, according to the true propriety of the number, and meaning;
So Paul Takes sanctuary At the College of Apostles. 2. This word beside the particular appropriation which it hath to Paul himself, must needs be interpreted, according to the true propriety of the number, and meaning;
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the Apostolike office, indeed, carried a more lively resemblance of an Ambassage, then the ordinary Ministery, in two regards. 1. They were authorized by Christ himselfe,
the Apostolic office, indeed, carried a more lively resemblance of an Ambassage, then the ordinary Ministry, in two regards. 1. They were authorized by christ himself,
they bestowed not much time and travaile to speake forreine languages, (a thing necessary for Ambassadors) but as Esaie's tongue was touched by a Seraphim with a cole from the Altar,
they bestowed not much time and travail to speak foreign languages, (a thing necessary for ambassadors) but as Esaie's tongue was touched by a Seraphim with a coal from the Altar,
and then the Church the Spouse of Christ, since her Lords departure, as a Matron, weares the keyes of authority at her girdle, opens to them a doore of utterance and admits them to the service of the Altar.
and then the Church the Spouse of christ, since her lords departure, as a Matron, wears the keys of Authority At her girdle, Opens to them a door of utterance and admits them to the service of the Altar.
As they had a more authenticall mission, so they had a motion more observable, which addes as it were life and spirit to the image, and picture of Ambassadors.
As they had a more authentical mission, so they had a motion more observable, which adds as it were life and Spirit to the image, and picture of ambassadors.
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and the same Sun of authority, by which they moove, the power of the Church, being the power of Christ derived to her, (as we call them the Kings officers, who are created not immediately by his Majestie,
and the same Sun of Authority, by which they move, the power of the Church, being the power of christ derived to her, (as we call them the Kings Officers, who Are created not immediately by his Majesty,
but in vertue of his power and in subordination to his Royall prerogative) And lastly, seeing the similitude may be preserved entire in both, though this variety be confessed:
but in virtue of his power and in subordination to his Royal prerogative) And lastly, seeing the similitude may be preserved entire in both, though this variety be confessed:
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In all these respects they also being included, the whole extent of this word We hath three degrees: 1. Himselfe, 2. All his fellow Apostles, 3. All his fellow-labourers in the Lords harvest.
In all these respects they also being included, the Whole extent of this word We hath three Degrees: 1. Himself, 2. All his fellow Apostles, 3. All his Fellow-labourers in the lords harvest.
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and accordingly draw out three paralell lines, in which, the termes of comparison do runne along one by another in a sweet proportion. 1. They are both Messengers. 2. They are both from Princes. 3. They are both about matters of mutuall behoofe.
and accordingly draw out three parallel lines, in which, the terms of comparison do run along one by Another in a sweet proportion. 1. They Are both Messengers. 2. They Are both from Princes. 3. They Are both about matters of mutual behoof.
I shall pray you to carry along with you three maine discords in which they jarre, least promising your selves an harmony, NONLATINALPHABET, in every note and point;
I shall pray you to carry along with you three main discords in which they jar, least promising your selves an harmony,, in every note and point;
so he is in no vbi, but ubiquity. 2. Ambassadors are directed to Princes only, or free Estates, and that from some Peere, who can neither claime subjection of them,
so he is in no vbi, but ubiquity. 2. ambassadors Are directed to Princes only, or free Estates, and that from Some Peer, who can neither claim subjection of them,
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to whose soveraigntie, all the sonnes of the mighty are obnoxious in a politicall, naturall, essentiall order of dependance. 3. Ambassadors are set forth with some beseeming port and pompe, that they may sustaine the person of majestie,
to whose sovereignty, all the Sons of the mighty Are obnoxious in a political, natural, essential order of dependence. 3. ambassadors Are Set forth with Some beseeming port and pomp, that they may sustain the person of majesty,
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But with these it is nothing so, the Chariots of their glory, are the shame of their Lords house, who, to speak with reverence, is like some rich Gentleman in the Countrey, who in a bravery, scornes to bee brave.
But with these it is nothing so, the Chariots of their glory, Are the shame of their lords house, who, to speak with Reverence, is like Some rich Gentleman in the Country, who in a bravery, scorns to be brave.
I noted before that this sentence [ We are Ambassadors ] is closer trussed up in the Originall, into one word NONLATINALPHABET, a word of a precious emphasis, which is much abated,
I noted before that this sentence [ We Are ambassadors ] is closer trussed up in the Original, into one word, a word of a precious emphasis, which is much abated,
for that word of action, signifying the office, may tell us so much in our eares, that those officers must be men of action, they must be of a nimble and active constitution.
for that word of actium, signifying the office, may tell us so much in our ears, that those Officers must be men of actium, they must be of a nimble and active constitution.
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These Ministers must fly, like the Cherubims that give attendance in the presence of God, they must have sixe winges for expedition, in the execution of his will:
These Ministers must fly, like the Cherubims that give attendance in the presence of God, they must have sixe wings for expedition, in the execution of his will:
no they cannot foot it fast enough, but they must speed their race with flight, remis velísque, the booke they carry, is such as the Prophet saw, a flying booke;
no they cannot foot it fast enough, but they must speed their raze with flight, Remis velísque, the book they carry, is such as the Prophet saw, a flying book;
or rather, command and challenge the resolution of a question, before I goe any farther. For what necessity can be imagined, that God should send his Ambassadors to us;
or rather, command and challenge the resolution of a question, before I go any farther. For what necessity can be imagined, that God should send his ambassadors to us;
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or, if that be supposed, what conveniency may be conceived, that men, and meane men should be imployed in so honourable a service? To the first part of the question, I shall shape an answer briefly.
or, if that be supposed, what conveniency may be conceived, that men, and mean men should be employed in so honourable a service? To the First part of the question, I shall shape an answer briefly.
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Looke as some royall King, when his naturall subjects, have unnaturally rebelled, and taken up armes against him; (like the churlish Israelites, We have no portion in David, no inheritance in the sonne of Ishai, every man to his tents O Israel.
Look as Some royal King, when his natural subject's, have unnaturally rebelled, and taken up arms against him; (like the churlish Israelites, We have no portion in David, no inheritance in the son of Jesse, every man to his tents Oh Israel.
and interceeding for them, is intreated to reverse the sentence, and dispatch a Proclamation of pardon, to all such of them as within the prefixed period shall return to their obedience:
and interceding for them, is entreated to reverse the sentence, and dispatch a Proclamation of pardon, to all such of them as within the prefixed Period shall return to their Obedience:
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So we having committed high treason, against the most High, in most ungracious manner, and lifted up the hand against our Maker (like the proud tyrant that belched forththis, Who is God, that we should obey him? or who is the Lord, that we should serve him? ) whose hands had but even then fashioned us;
So we having committed high treason, against the most High, in most ungracious manner, and lifted up the hand against our Maker (like the proud tyrant that belched forththis, Who is God, that we should obey him? or who is the Lord, that we should serve him?) whose hands had but even then fashioned us;
But which way soever you please to patterne the materials of the similitude, you shall find no other motive but what I said before, Gods incomparable mercy, beholding with a tender and compassionate eye, mans irrecoverable misery.
But which Way soever you please to pattern the materials of the similitude, you shall find no other motive but what I said before, God's incomparable mercy, beholding with a tender and compassionate eye, men irrecoverable misery.
that like courtiers of the King of Heaven, attend upon his Royall person, and behold the face of their heavenly Father, continually ready to execute his will and pleasure;
that like courtiers of the King of Heaven, attend upon his Royal person, and behold the face of their heavenly Father, continually ready to execute his will and pleasure;
as it not I the Lord? As if he should have said, it is the grace of God, by which we are that which we are, and I am able to do all things by the grace of God, which enableth me:
as it not I the Lord? As if he should have said, it is the grace of God, by which we Are that which we Are, and I am able to do all things by the grace of God, which enableth me:
when hee should consider with himself the weightinesse of the worke, and the weaknesse of his owne person, and say as Paul did, who is sufficient for these things? But it is time to frame an answer:
when he should Consider with himself the weightiness of the work, and the weakness of his own person, and say as Paul did, who is sufficient for these things? But it is time to frame an answer:
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but to be fathers to beget them by the immortall seed of the Word, to be wet nurses, to succle them with the syncere pure milke of the Word, they cannot be.
but to be Father's to beget them by the immortal seed of the Word, to be wet Nurse's, to succle them with the sincere pure milk of the Word, they cannot be.
So that, unlesse we would imagine the whole face of nature changed, and all moulded into a new frame, this peece would not hold proportion with the rest.
So that, unless we would imagine the Whole face of nature changed, and all moulded into a new frame, this piece would not hold proportion with the rest.
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Indeed the Lord uses them for the good of man many times, but their part is not to be alwayes on the Stage. 2. By this meanes, man is drawne to God in such a manner,
Indeed the Lord uses them for the good of man many times, but their part is not to be always on the Stage. 2. By this means, man is drawn to God in such a manner,
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and affected) but also in regard of his freedome, for as in the free motions of nature, there is (that I may use a distinction something nice for the termes,
and affected) but also in regard of his freedom, for as in the free motions of nature, there is (that I may use a distinction something Nicaenae for the terms,
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but necessary for the thing) I say, a cooperation, without any coaction: so in the first motion of grace, though the Lord worke with a certaine infallibility,
but necessary for the thing) I say, a cooperation, without any coaction: so in the First motion of grace, though the Lord work with a certain infallibility,
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and as I may say, a sweet necessity, yet he doth not offer violence to any principle of nature, which hath some evidence, ever from this, that God ▪ workes it by man;
and as I may say, a sweet necessity, yet he does not offer violence to any principle of nature, which hath Some evidence, ever from this, that God ▪ works it by man;
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I should enterpret my selfe more fully, for feare of unkind constructions, but that I must make haste. 3. There is a decency, that seeing the Sonne of God became the sonne of man, that the sons of men might become the sonnes of God;
I should enterpret my self more Fully, for Fear of unkind constructions, but that I must make haste. 3. There is a decency, that seeing the Son of God became the son of man, that the Sons of men might become the Sons of God;
and therefore the Apostle, painting forth unto us that goodly body of the Church, of which, Christ is the head, makes Apostles, Evangelists, Pastors, all men, &c. the organicall parts of that body, which receive sense,
and Therefore the Apostle, painting forth unto us that goodly body of the Church, of which, christ is the head, makes Apostles, Evangelists, Pastors, all men, etc. the organical parts of that body, which receive sense,
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and that in three respects. 1. Because this honour is both a fruit of Christs exaltation, Who ascended on high and led captivitie captive, and gave gifts unto men;
and that in three respects. 1. Because this honour is both a fruit of Christ exaltation, Who ascended on high and led captivity captive, and gave Gifts unto men;
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but also in them to all mankinde, even as great offices in the Court bestowed on any, are ordinarily arguments of great grace with the King. 2. Because it is a most probable and likely way to bring men to God,
but also in them to all mankind, even as great Offices in the Court bestowed on any, Are ordinarily Arguments of great grace with the King. 2. Because it is a most probable and likely Way to bring men to God,
You know the Fable of the Theban Dame, that was misperswaded to intreat lupiter to company with her in all his majestie, to which when he condescended, she was so farre from taking that pleasure she promised her selfe from her goodly Bridegroome, that she lost her life:
You know the Fable of the Theban Dame, that was misperswaded to entreat lupiter to company with her in all his majesty, to which when he condescended, she was so Far from taking that pleasure she promised her self from her goodly Bridegroom, that she lost her life:
And therefore Iob wishes that God would lay aside his terrour, and reason with him familiarly, to which when the Lord graciously condescended, what was the issue? instead of his former disputation, he grew to this conclusion, I abhorre my selfe in dust and ashes.
And Therefore Job wishes that God would lay aside his terror, and reason with him familiarly, to which when the Lord graciously condescended, what was the issue? instead of his former disputation, he grew to this conclusion, I abhor my self in dust and Ashes.
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Not much unlike Astyanax, in the Poet, who when his father being armed came to embrace him, the child forthwith hid his face in his nurses bosome, cryed,
Not much unlike Astyanax, in the Poet, who when his father being armed Come to embrace him, the child forthwith hid his face in his Nurse's bosom, cried,
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Like as the Sunne when he lists to be seene, delayes his beames in some thicker cloud, that the edge of his brightnesse being abated, our dim eyes may not be too much offended.
Like as the Sun when he lists to be seen, delays his beams in Some thicker cloud, that the edge of his brightness being abated, our dim eyes may not be too much offended.
especially, considering whom the Lord makes choice of, to bestow the riches of his grace upon, not the great ones of the world so much, but the mean ones.
especially, considering whom the Lord makes choice of, to bestow the riches of his grace upon, not the great ones of the world so much, but the mean ones.
and therefore the Lord appoints men, and meane men, that even the meanest Christians may more freely repaire unto them. 2. Secondly, the ministery of Men, is more credible then Angels, or any other could be;
and Therefore the Lord appoints men, and mean men, that even the Meanest Christians may more freely repair unto them. 2. Secondly, the Ministry of Men, is more credible then Angels, or any other could be;
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and to omit that it is hard to give such infallible characters, wherby divine illuminations, might be distinguished from diabolicall illusions, that all ambignity might be taken away;
and to omit that it is hard to give such infallible characters, whereby divine illuminations, might be distinguished from diabolical illusions, that all ambignity might be taken away;
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and bone of our bone, and therefore what suspicion can arise, that they, who are otherwise approved, should goe about to deceive us, in a thing that is as much worth as our soule is. 2. They cannot deceive others,
and bone of our bone, and Therefore what suspicion can arise, that they, who Are otherwise approved, should go about to deceive us, in a thing that is as much worth as our soul is. 2. They cannot deceive Others,
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but I know the Lord is, and he hath put his Word into the mouth of man, he that made the heart and tryes the reines, he knowes how to frame words that will affect the heart,
but I know the Lord is, and he hath put his Word into the Mouth of man, he that made the heart and tries the reins, he knows how to frame words that will affect the heart,
For thirdly, it is one of the strongest bonds of love betweene Christians, who are hereby made givers and receivers in the most precious things, it is a knot to tie man and God together, God speaking to man by the Minister,
For Thirdly, it is one of the Strongest bonds of love between Christians, who Are hereby made givers and Receivers in the most precious things, it is a knot to tie man and God together, God speaking to man by the Minister,
And as Xenocrates said once to the children of one that had beene liberall to him, I have required your father, (said he) for all men commend him for his kindnesse to me.
And as Xenocrates said once to the children of one that had been liberal to him, I have required your father, (said he) for all men commend him for his kindness to me.
and pointed at him, and whispered one to another, This is Themistocles that delivered Greece from Xerxes, and the barbarous Persians, This is Themistocles, This day (said Themistocles) I confesse I am abundantly recompenced,
and pointed At him, and whispered one to Another, This is Themistocles that Delivered Greece from Xerxes, and the barbarous Persians, This is Themistocles, This day (said Themistocles) I confess I am abundantly recompensed,
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and for his wondrous workes that he doth for the children of men, Psalme 107. He gives all the commodity of the world to the sonnes of men, receiving only this Royaltie to himselfe;
and for his wondrous works that he does for the children of men, Psalm 107. He gives all the commodity of the world to the Sons of men, receiving only this Royalty to himself;
Now when he workes by simple meanes, all the glory comes entirely to him, there is none to share with him, none to cry halfes with him, mens mindes cannot rest in the inferiour causes, they must needs looke higher and say, This is the Lords doing,
Now when he works by simple means, all the glory comes entirely to him, there is none to share with him, none to cry halves with him, men's minds cannot rest in the inferior Causes, they must needs look higher and say, This is the lords doing,
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and also because others are ready to ascribe much to the immediate agent, who is intituled to the honour by the suffrage of the senses too, Is not this great Babell that I have built for my owne magnificence (said Nebuchadnezzer) strouting in his Palace:
and also Because Others Are ready to ascribe much to the immediate agent, who is entitled to the honour by the suffrage of the Senses too, Is not this great Babel that I have built for my own magnificence (said Nebuchadnezzar) strutting in his Palace:
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and as the Jesuites now doe, Laus Deo & virgini Marieae, and then they would fall soone into the Cardinals method, Ego & Rex meus. Besides you see how fond men are of the instruments of their good,
and as the Jesuits now doe, Laus God & virgini Marieae, and then they would fallen soon into the Cardinals method, Ego & Rex meus. Beside you see how found men Are of the Instruments of their good,
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And therefore the Lord to prevent all such injurious usurpation, and vindicate his owne title, effects great things sometimes without meanes, sometimes with very small meanes, that in all matter of praise, the image and superscription may be his only.
And Therefore the Lord to prevent all such injurious usurpation, and vindicate his own title, effects great things sometime without means, sometime with very small means, that in all matter of praise, the image and superscription may be his only.
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And therefore as when Caesar and Bibulus were Consuls together, and Bibulus did nothing, being over-awed by Caesar, they were wont to write in jesting manner, Iulio & Caesare Consulibus: So if it please God at any time to assume man to be his colleague, in any great action, we must not say God and man did such a thing,
And Therefore as when Caesar and Bibulus were Consuls together, and Bibulus did nothing, being overawed by Caesar, they were wont to write in jesting manner, Iulio & Caesar Consulibus: So if it please God At any time to assume man to be his colleague, in any great actium, we must not say God and man did such a thing,
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but these were too many for the Lord to worke with, therefore he will have them as it were boyled by two decoctions, till they sunke first to ten thousand,
but these were too many for the Lord to work with, Therefore he will have them as it were boiled by two decoctions, till they sunk First to ten thousand,
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they did not shoot once, but only shout, and the wals of Iericho, as it were willing to doe some holy service, on Gods holy Sabboth, did obeysance to the Arke of God, (as Dagon did) they fell downe flat,
they did not shoot once, but only shout, and the walls of Jericho, as it were willing to do Some holy service, on God's holy Sabbath, did obeisance to the Ark of God, (as Dagon did) they fell down flat,
because I may paralell both with the thing in hand, for the Preaching of the Word is but like the sounding of Rams-hornes (in the judgement of carnall men) towards the shaking of the wals of Iericho, towards the casting downe the strong holds of sinne.
Because I may parallel both with the thing in hand, for the Preaching of the Word is but like the sounding of Ram's horns (in the judgement of carnal men) towards the shaking of the walls of Jericho, towards the casting down the strong holds of sin.
A Souldier with a Trumpet in the right hand, and an earthen Pitcher with a Lamp in the left hand, lively representing the Minister, who doth both in his ministery sound the Trumpet of the Gospell,
A Soldier with a Trumpet in the right hand, and an earthen Pitcher with a Lamp in the left hand, lively representing the Minister, who does both in his Ministry found the Trumpet of the Gospel,
because by this meanes, he takes try all of the obedience of his children, whether they will entertaine such homely messengers for his sake, who sends them,
Because by this means, he Takes try all of the Obedience of his children, whither they will entertain such homely messengers for his sake, who sends them,
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the lower, of poore people (invited according to his accustomed manner) in ragged weeds and simple apparell; he asked what they were: the Emperor answered;
the lower, of poor people (invited according to his accustomed manner) in ragged weeds and simple apparel; he asked what they were: the Emperor answered;
I may not thinke there is any sonne of scoffing Ismael here, any bastard Saracen among these true sonns of Abraham, sonnes of Promise, sonnes of the Prophets, that will pick a hole in the coat of Gods true servants, his Ambassadors, that so they may picke a quarrell with Gods true religion: I may not thinke so.
I may not think there is any son of scoffing Ishmael Here, any bastard Saracen among these true Sons of Abraham, Sons of Promise, Sons of the prophets, that will pick a hold in the coat of God's true Servants, his ambassadors, that so they may pick a quarrel with God's true Religion: I may not think so.
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For as Aristotle could not better apprehend, or expresse the magnitude of God, then by the magnificence of the King of Persia: so there may be some babes in Christ, not throughly weaned from the vanities of this world, that would require some outward eminencies in the Ministers of the Word, to prove that they are Gods Ambassadors;
For as Aristotle could not better apprehend, or express the magnitude of God, then by the magnificence of the King of Persiam: so there may be Some babes in christ, not thoroughly weaned from the vanities of this world, that would require Some outward Eminences in the Ministers of the Word, to prove that they Are God's ambassadors;
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The ground of this is plaine (as I touched also before) for this great world, is a little Kingdome, wherein ▪ God is the soveraign Lord, the King of Kings,
The ground of this is plain (as I touched also before) for this great world, is a little Kingdom, wherein ▪ God is the sovereign Lord, the King of Kings,
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and say the Divell deales with them, as the Aetoli scoffingly said of Titus Flaminius the Romane Generall, who pretended liberty to the Graecians, but yet held some principall Cities by Garrisons, that he made their clog smoother indeed than it was under Philip King of Macedon's tyranny,
and say the devil deals with them, as the Aetoli scoffingly said of Titus Flaminius the Roman General, who pretended liberty to the Greeks, but yet held Some principal Cities by Garrisons, that he made their clog smoother indeed than it was under Philip King of Macedon's tyranny,
and Timothy in the New is stiled a Man of God; and all Apostles Servants of Iesus Christ, the Servants of God, and Angels of the Churches, for this reason.
and Timothy in the New is styled a Man of God; and all Apostles Servants of Iesus christ, the Servants of God, and Angels of the Churches, for this reason.
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But why do I enforce the Text? the truth is plain, and who is there here that doth not acknowledge it? Who is such a fresh Proselyte in the Lords familie, that doth not know his cognizance, his livery? As the Disciples said ignorantly to Christ himself, Art thou only a stranger in Israel,
But why do I enforce the Text? the truth is plain, and who is there Here that does not acknowledge it? Who is such a fresh Proselyte in the lords family, that does not know his cognizance, his livery? As the Disciples said ignorantly to christ himself, Art thou only a stranger in Israel,
if there be such an one, Who is such a novice in Gods schoole, that if he hath but learned the Alphabet of the language of Canaan, cannot tell that they speak the language of Canaan? Thou art a Galilean, thy very speech bewrayes thee, said the maid to Peter: So may every Christian see the Minister by his speech, (as Socrates did) and know where they are, and from whom they come:
if there be such an one, Who is such a novice in God's school, that if he hath but learned the Alphabet of the language of Canaan, cannot tell that they speak the language of Canaan? Thou art a Galilean, thy very speech betrays thee, said the maid to Peter: So may every Christian see the Minister by his speech, (as Socrates did) and know where they Are, and from whom they come:
or if any doe not understand them when they tell them whose Ambassadors they are, it is because they have not an interpreter (as the Eunuch said to Philip ) they have not the Spirit of God, which should be their interpreter.
or if any do not understand them when they tell them whose ambassadors they Are, it is Because they have not an interpreter (as the Eunuch said to Philip) they have not the Spirit of God, which should be their interpreter.
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Yet suffer me now (according to promise) for the further clearing of this, to adde a few probable demonstrations, (if I may so speake without a Soloecisme) and because the Doctrine is the best,
Yet suffer me now (according to promise) for the further clearing of this, to add a few probable demonstrations, (if I may so speak without a Solecism) and Because the Doctrine is the best,
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for all those arguments that are alleadged by Divines, to prove that the Scriptures are of Divine authority, might easily be perswaded to speake the same for the Ministers,
for all those Arguments that Are alleged by Divines, to prove that the Scriptures Are of Divine Authority, might Easily be persuaded to speak the same for the Ministers,
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as if antiquum & bonum, were convertible one with another, and both of them with unum & verum: In a good sense I approve the Axiome of Tertullian, Quod antiquissimum, etiam verissimum:
as if Antiquum & bonum, were convertible one with Another, and both of them with Unum & verum: In a good sense I approve the Axiom of Tertullian, Quod antiquissimum, etiam verissimum:
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I am sure it is so here, for though I find it not recorded in Polydore Virgil, De Inventoribus rerum, yet I can warrant it out of better Authors, that Paradise was the first Parish, that had a Sermon in it,
I am sure it is so Here, for though I find it not recorded in Polydore Virgil, De Inventoribus rerum, yet I can warrant it out of better Authors, that Paradise was the First Parish, that had a Sermon in it,
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and God was the first Preacher of a Sermon upon that Text, and these were the briefe notes, written by Moses in characters, of Gods Sermon, The Seed of the woman; shall breake the Serpents head.
and God was the First Preacher of a Sermon upon that Text, and these were the brief notes, written by Moses in characters, of God's Sermon, The Seed of the woman; shall break the Serpents head.
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nor Hors-man, nor Footman, but one that knowes, istis omnibus imperare: But God as he gave some to be Priests, some to be Levites, some to be Prophets in the old Law,
nor Horseman, nor Footman, but one that knows, istis omnibus Imperare: But God as he gave Some to be Priests, Some to be Levites, Some to be prophets in the old Law,
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So he was himselfe, as I shewed, the first Preacher, and all the rest ever since, perform their office by an authority derived from him: they are the Lords Vicars.
So he was himself, as I showed, the First Preacher, and all the rest ever since, perform their office by an Authority derived from him: they Are the lords Vicars.
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But I passe from this to the second, which shall be, the excellencie of their Ambassage. For if the people in the Acts, for a little flashie eloquence in Herods Oration, could say, The voyce of God, and not of man.
But I pass from this to the second, which shall be, the excellency of their Ambassage. For if the people in the Acts, for a little flashy eloquence in Herods Oration, could say, The voice of God, and not of man.
If Plato could discern some beams of Divinitie in all Arts, for some obscure tidings of God, that they told him, Grata de Deo fama in artibus sparsa est.
If Plato could discern Some beams of Divinity in all Arts, for Some Obscure tidings of God, that they told him, Grata de God fama in artibus sparsa est.
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If Catoes nobility, though he were but Novus homo, must be derived from heaven, and that by the best Heraulds, the minds of men admiring his vertues, tertius è coelo cecidit Cato:
If Catoes Nobilt, though he were but Novus homo, must be derived from heaven, and that by the best Heralds, the minds of men admiring his Virtues, tertius è coelo cecidit Cato:
but cleane contrary, like Vlisses, in Homer, who stood like some silly Countrey fellow, leaning upon his staffe, saith the Poet, but when he spake, he spake admirably.
but clean contrary, like Ulysses, in Homer, who stood like Some silly Country fellow, leaning upon his staff, Says the Poet, but when he spoke, he spoke admirably.
for he that teacheth plainly of the incomparable perfection of the Deitie, the incomprehensible distinction of the Trinitie, the depth of predestination, the power of creation, the skill of gubernation, that there is a nature infinitely surpassing all nature;
for he that Teaches plainly of the incomparable perfection of the Deity, the incomprehensible distinction of the Trinity, the depth of predestination, the power of creation, the skill of gubernation, that there is a nature infinitely surpassing all nature;
that all things were moulded in nothing, made of nothing, and yet kept from nothing, is not this man from God? Surely none but they that have learned of his Spouse, plowed with this Heifer, can areed these riddles.
that all things were moulded in nothing, made of nothing, and yet kept from nothing, is not this man from God? Surely none but they that have learned of his Spouse, plowed with this Heifer, can aread these riddles.
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Againe, he that teaches truly of mans blessed integrity, his cursed apostacie, the Divell, the Serpent, the Garden, the Apple, the Woman, the funerail which Adam made for himselfe, the fall,
Again, he that Teaches truly of men blessed integrity, his cursed apostasy, the devil, the Serpent, the Garden, the Apple, the Woman, the funeral which Adam made for himself, the fallen,
how man was once full of sanctitie in his soule, beautie in his body, majestie in both, the son of God, a vessell of honour, the tenant of Paradise, the heire of Heaven, the lord of the creatures, whom the very sacred Angels served,
how man was once full of sanctity in his soul, beauty in his body, majesty in both, the son of God, a vessel of honour, the tenant of Paradise, the heir of Heaven, the lord of the creatures, whom the very sacred Angels served,
of a man that was God, rising from the grave powerfully, ascending into Heaven triumphantly, sitting at the right hand of God royally, trampling under his feet sinne, Hell,
of a man that was God, rising from the grave powerfully, ascending into Heaven triumphantly, sitting At the right hand of God royally, trampling under his feet sin, Hell,
is not this man from God? To conclude, he that teaches sweetly of humiliation by the law, of vocation by the Gospell, justification by Christ, reconciliation with God, sanctification from sinne, resurrection from the dead, the terrible day of judgement, the glory of the Saints, the torments of the wicked,
is not this man from God? To conclude, he that Teaches sweetly of humiliation by the law, of vocation by the Gospel, justification by christ, reconciliation with God, sanctification from sin, resurrection from the dead, the terrible day of judgement, the glory of the Saints, the torments of the wicked,
So let every one confesse when he heares these things from the mouth of Gods Ambassadors, Non vox hominem sonat, Never any man spake as he spake, as they said of Christ. I might adde something of that divine precept of moralitie, farre beyond the straine of Philosophy:
So let every one confess when he hears these things from the Mouth of God's ambassadors, Non vox hominem Sonnet, Never any man spoke as he spoke, as they said of christ. I might add something of that divine precept of morality, Far beyond the strain of Philosophy:
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more humane then the Peripateticks, which made Reason their Mistresse, and themselves her Schollars; more Heroicall then the Stoicks, which made Vertue their Goddesse, and themselves her Votaries;
more humane then the Peripatetics, which made Reason their Mistress, and themselves her Scholars; more Heroical then the Stoics, which made Virtue their Goddess, and themselves her Votaries;
and most beseeming the greatnesse, and goodnesse, and wisdome of God, to take into his speciall consideration and providence, man being his husbandry, as the earth is mans:
and most beseeming the greatness, and Goodness, and Wisdom of God, to take into his special consideration and providence, man being his Husbandry, as the earth is men:
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and there was Light, let there be Earth, and there was Earth, that he confesses that narration had a seemely character and cognizance of the Divine power set upon it.
and there was Light, let there be Earth, and there was Earth, that he Confesses that narration had a seemly character and cognizance of the Divine power Set upon it.
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The Platonick Ammonius also, so admired the storie of the Divine generation of Christ, in the first of S. Iohns Gospell, In the beginning was the Word,
The Platonic Ammonius also, so admired the story of the Divine generation of christ, in the First of S. Iohns Gospel, In the beginning was the Word,
The men of Lystri likewise in the Acts, hearing the Apostles Paul and Barnabas, were so convinced in their consciences, that their Doctrine was divine, that they were something transported in their judgements, to thinke their persons were divine,
The men of Lystri likewise in the Acts, hearing the Apostles Paul and Barnabas, were so convinced in their Consciences, that their Doctrine was divine, that they were something transported in their Judgments, to think their Persons were divine,
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And if I would give you a short draught of some truths, as they have degenerated into fables, among the Heathen, I might make them seeme with oce labour more perspicuous, and more precious:
And if I would give you a short draught of Some truths, as they have degenerated into fables, among the Heathen, I might make them seem with once labour more perspicuous, and more precious:
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The tales of the golden Apples, and the NONLATINALPHABET, of the Hesperidum horti, and Adonis Garden, of the fiery Dragons that kept them, answering either to the flaming sword of the Cherubim,
The tales of the golden Apples, and the, of the Hesperidum Horti, and Adonis Garden, of the fiery Dragons that kept them, answering either to the flaming sword of the Cherubin,
To conclude, I thinke none but Davids foole, that hath said in his heart there is no God, can find in his heart to say the messengers of these things are not Gods Ambassadors.
To conclude, I think none but Davids fool, that hath said in his heart there is no God, can find in his heart to say the messengers of these things Are not God's ambassadors.
for this respect the Lord Iesus is represented in a Vision to Saint Iohn, in the Revelation, With a sharpe two edged sword proceeding out of his mouth:
for this respect the Lord Iesus is represented in a Vision to Saint John, in the Revelation, With a sharp two edged sword proceeding out of his Mouth:
and when he talked with his Disciples going to Emaus, Did not our hearts burne within us, said they, while he talked with us? In this respect the Psalmist saith of him, Psalme 45. Thou art fairer then the children of men, Grace is powred into thy lips;
and when he talked with his Disciples going to Emaus, Did not our hearts burn within us, said they, while he talked with us? In this respect the Psalmist Says of him, Psalm 45. Thou art Fairer then the children of men, Grace is poured into thy lips;
his lips and mens hearts are chained together, as you have heard the Embleme of the French Hercules. In this respect, the Prophet Ieremy saith, His Word was like a burning fire, shut up in his bones, and he could not stay, the Prophet Esay had his tongue touched with a cole from from the Altar.
his lips and men's hearts Are chained together, as you have herd the Emblem of the French Hercules. In this respect, the Prophet Ieremy Says, His Word was like a burning fire, shut up in his bones, and he could not stay, the Prophet Isaiah had his tongue touched with a coal from from the Altar.
and inflamed with the love of God, and come rather bleeding, then breathing forth these words to the Apostles, Men and brethren what shall we doe? What should I tell you the voyce of God is mighty, the voyce of God breaketh the Cedars, the Cedars of Lebanon, which is not only true of thunder (as interpre•ers expound it) but of the Word of God.
and inflamed with the love of God, and come rather bleeding, then breathing forth these words to the Apostles, Men and brothers what shall we do? What should I tell you the voice of God is mighty, the voice of God breaks the Cedars, the Cedars of Lebanon, which is not only true of thunder (as interpre•ers expound it) but of the Word of God.
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and judgement to come, Felix trembled, a strange thing, that the accused party triumphed, and the Judge trembled ▪ if being touched with his affecting words,
and judgement to come, Felix trembled, a strange thing, that the accused party triumphed, and the Judge trembled ▪ if being touched with his affecting words,
as if the Lord would compare as it were with humane faintly eloquence, and teach us that all is but painted eloquence, in comparison of the divine power of his Word:
as if the Lord would compare as it were with humane faintly eloquence, and teach us that all is but painted eloquence, in comparison of the divine power of his Word:
Yea, and Paul himselfe felt the force of this thunder, for in the very heat of his persecution as he marched furiously (like Iehu ) to Damascus, he was arrested by a messenger from Heaven, a great light shone round about him,
Yea, and Paul himself felt the force of this thunder, for in the very heat of his persecution as he marched furiously (like Iehu) to Damascus, he was arrested by a Messenger from Heaven, a great Light shone round about him,
But will you heare a terrible thunderclap, Saul Saul why persecutest thou me? this was the thunder that boared his eares (as Scaliger reports of a countrey fellow that had his eares boared with thunder) and this was the lightning, which,
But will you hear a terrible thunderclap, Saul Saul why Persecutest thou me? this was the thunder that bored his ears (as Scaliger reports of a country fellow that had his ears bored with thunder) and this was the lightning, which,
and made him that was yet breathing out threatnings and slaughter against the Disciples of the Lord Iesus, breath out more gentle and humble words, Who art thou Lord? what shall I doe Lord? and the like.
and made him that was yet breathing out threatenings and slaughter against the Disciples of the Lord Iesus, breath out more gentle and humble words, Who art thou Lord? what shall I do Lord? and the like.
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I cannot stand to presse these, and yet I cannot passe over one place, because it is most effectuall, looke Heb. 4. 12. For the Word of God is quick and powerfull,
I cannot stand to press these, and yet I cannot pass over one place, Because it is most effectual, look Hebrew 4. 12. For the Word of God is quick and powerful,
Who hath any gold weights and a ballance of the Sanctuary, that we may expend and weigh these golden words exactly? I pray marke, it is a living Word, yea more, a working Word, yet more, a cutting Word, yea,
Who hath any gold weights and a balance of the Sanctuary, that we may expend and weigh these golden words exactly? I pray mark, it is a living Word, yea more, a working Word, yet more, a cutting Word, yea,
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but the thing is above compare, for it is sharper then a sword, it is like a two edged sword (as I told you of Christ in the Revelation ) it will cut which way soever it lights, either a savour of life to salvation,
but the thing is above compare, for it is sharper then a sword, it is like a two edged sword (as I told you of christ in the Revelation) it will Cut which Way soever it lights, either a savour of life to salvation,
but it is sharper then any two edged sword, It was once said of the sword of Goliah by David, There is none to it, but I dare say it is true of the sword of God and of Gideon, the sword of God and his Ambassadors,
but it is sharper then any two edged sword, It was once said of the sword of Goliath by David, There is none to it, but I Dare say it is true of the sword of God and of gideon, the sword of God and his ambassadors,
who is so acute almost that can distinguish these two by an intellectuall precision? (I am sure Interpreters sweat about it) and yet this royall sword,
who is so acute almost that can distinguish these two by an intellectual precision? (I am sure Interpreters sweat about it) and yet this royal sword,
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like Alexanders, is so sharp that it cuts this knot with an actuall diuision, betweene the joynts and the marrow, not the hardest bones can abate or turn the edge of this invincible weapon;
like Alexanders, is so sharp that it cuts this knot with an actual division, between the Joints and the marrow, not the Hardest bones can abate or turn the edge of this invincible weapon;
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and whereas other Criticks pride themselves in restoring some obliturated monuments, stopping some gaps in old Manuscripts, taking up some stitches let fal in a Poet, this goes farther,
and whereas other Critics pride themselves in restoring Some obliturated monuments, stopping Some gaps in old Manuscripts, taking up Some Stitches let fall in a Poet, this Goes farther,
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and be affected, as the Prophet Habakuk was, with the presence of God in his glorious works, When I heard (saith he) my belly trembled, my lips quivered at the voyce, rottennesse entred into my bones,
and be affected, as the Prophet Habakkuk was, with the presence of God in his glorious works, When I herd (Says he) my belly trembled, my lips quivered At the voice, rottenness entered into my bones,
There remaines much behind yet, for I should shew you this in particular both extensively and intensively as it works, 1. In the heart, 2. A strange worke in the heart, both these in regard of the act it selfe,
There remains much behind yet, for I should show you this in particular both extensively and intensively as it works, 1. In the heart, 2. A strange work in the heart, both these in regard of the act it self,
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and then in regard of the manner of working, 1. Without any helpe, ex parte subjecti, the heart conferres nothing, not so much as naturall receptivitie. 2. Without any help, ex parte medii, no insinuations of wisdome, no tricks of Rhetorick, but with downe right blowes:
and then in regard of the manner of working, 1. Without any help, ex parte Subject, the heart confers nothing, not so much as natural receptivity. 2. Without any help, ex parte medii, no insinuations of Wisdom, no tricks of Rhetoric, but with down right blows:
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and to make an impression and stampe upon this hard heart, this heart that is so stonie, Adamantine, harder then the mother Milstones, as the Scripture teacheth.
and to make an impression and stamp upon this hard heart, this heart that is so stony, Adamantine, harder then the mother Millstones, as the Scripture Teaches.
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To compell this freewill, that Domina sui actus, the Queene in the soule, the Empresse, it cannot be without a divine power, without a hand that is omnipotent;
To compel this freewill, that Domina sui actus, the Queen in the soul, the Empress, it cannot be without a divine power, without a hand that is omnipotent;
and stones with their ravishing melodie, yet the harmony of the Word is greater, which translates men from Helicon to Sion, which softens the hard heart of man obdurate against the truth, that raises up children to Abraham of stones, that is, (as he interprets) of unbelievers, which he cales stockes and stones, that put their trust in stones and stockes, which metamorphoses men that are beast-like wild, birds for their lightnesse and vanity, serpents for their craft and subtilty, Lions for their wrath and crueltie, Swine for voluptuousnesse and luxurie, &c. and charmes them so, that of wild beasts they become tame men:
and stones with their ravishing melody, yet the harmony of the Word is greater, which translates men from Helicon to Sion, which softens the hard heart of man obdurate against the truth, that raises up children to Abraham of stones, that is, (as he interprets) of unbelievers, which he cales stocks and stones, that put their trust in stones and stocks, which metamorphoses men that Are beastlike wild, Birds for their lightness and vanity, Serpents for their craft and subtlety, Lions for their wrath and cruelty, Swine for voluptuousness and luxury, etc. and charms them so, that of wild beasts they become tame men:
that makes living stones (as he did others) come of their owne accord to the building of the walls of Ierusalem, (as he of Thebes ) to the building of a living Temple, to the everliving God:
that makes living stones (as he did Others) come of their own accord to the building of the walls of Ierusalem, (as he of Thebes) to the building of a living Temple, to the everliving God:
Herodotus relates of Cambyses, that being admonished of his drunkennesse by Prexaspes a noble Counsellour, in a rage he commanded his sonne to be placed before him as a marke,
Herodotus relates of Cambyses, that being admonished of his Drunkenness by Prexaspes a noble Counselor, in a rage he commanded his son to be placed before him as a mark,
I may paralell this out of Scripture, and apply it to my purpose, for the Apostles in the Acts, being charged with drunkennesse, Peter steps up to make an apologie, he takes his bow and arrowes (as the Prophet Esay speakes) he hath made my mouth like a sharp sword, in the shadow of his hand hath he hid me,
I may parallel this out of Scripture, and apply it to my purpose, for the Apostles in the Acts, being charged with Drunkenness, Peter steps up to make an apology, he Takes his bow and arrows (as the Prophet Isaiah speaks) he hath made my Mouth like a sharp sword, in the shadow of his hand hath he hid me,
and you shall now be judges, whether I may not well say as he did with a little alteration, O Lord I thinke none but God, none but thou can shoot so well.
and you shall now be judges, whither I may not well say as he did with a little alteration, Oh Lord I think none but God, none but thou can shoot so well.
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I conclude this, the Ministers of the Word are stars in the right hand of God, (as it is in the Revelation ) and therefore they dart their influence into the secret corners of the soule:
I conclude this, the Ministers of the Word Are Stars in the right hand of God, (as it is in the Revelation) and Therefore they dart their influence into the secret corners of the soul:
their words fall high from heaven, and therefore sinke deepe into the hearts of men. As the woman of Tekoah was subtile, because the hand of Ioab was with her:
their words fallen high from heaven, and Therefore sink deep into the hearts of men. As the woman of Tekoah was subtle, Because the hand of Ioab was with her:
and therefore I see no reason, why that which hath beene said should not bee a sufficient argument to prove, that those that sit in Moses chaire are sent from Heaven,
and Therefore I see no reason, why that which hath been said should not be a sufficient argument to prove, that those that fit in Moses chair Are sent from Heaven,
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greater workes then these, O blessed Saviour, (might the Disciples say) how can that be? Thy name is Wonderfull, the great Counsellor, and thou dost wonders alone;
greater works then these, Oh blessed Saviour, (might the Disciples say) how can that be? Thy name is Wonderful, the great Counsellor, and thou dost wonders alone;
but we have learned another lesson in thy Schoole, The Disciple is not above the Master, and it is enough, the Disciple be as the Master is, it is enough:
but we have learned Another Lesson in thy School, The Disciple is not above the Master, and it is enough, the Disciple be as the Master is, it is enough:
and walked upon the swelling waves, as it were upon some Marble pavement? and can there be greater works then these? But who was that O Lord, was it not thou, that diddest raise the dead, that Rulers daughter at the house, the Widows sonne at the Hearse, the two sisters brother (I meane Lazarus ) in the grave,
and walked upon the swelling waves, as it were upon Some Marble pavement? and can there be greater works then these? But who was that O Lord, was it not thou, that didst raise the dead, that Rulers daughter At the house, the Widows son At the Hearse, the two Sisters brother (I mean Lazarus) in the grave,
and so augmented by Substraction, that five loaves sufficed five thousand guests, and yet twelve baskets full were gathered up, for thy twelve Apostles.
and so augmented by Substraction, that five loaves sufficed five thousand guests, and yet twelve baskets full were gathered up, for thy twelve Apostles.
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it was her contactus, but thy vertue O blessed Lord that did it, and shall we doe greater workes than these? Yes, they doe greater miracles, saith Augustine, Majus enim est quod sanet vmbra, quàm quod sanet fimbria, comparing the last I mentioned, with that which is recorded of Peter in the Acts, that those which had diseases were healed by his shadow as he passed by:
it was her contactus, but thy virtue Oh blessed Lord that did it, and shall we do greater works than these? Yes, they do greater Miracles, Says Augustine, Majus enim est quod Saint vmbra, quàm quod Saint fimbria, comparing the last I mentioned, with that which is recorded of Peter in the Acts, that those which had diseases were healed by his shadow as he passed by:
then what shall we think of the light of the Gospell, the most beautifull, the warmth, the most active, the truth of the Gospell, the most powerfull quality in the world,
then what shall we think of the Light of the Gospel, the most beautiful, the warmth, the most active, the truth of the Gospel, the most powerful quality in the world,
if we believe the Wiseman? and two of which are so transcendently excellent, that it hath beene said, that if God himselfe would take a visible shape, he would make a body of light which should be acted and animated by truth as by a soule:
if we believe the Wiseman? and two of which Are so transcendently excellent, that it hath been said, that if God himself would take a visible shape, he would make a body of Light which should be acted and animated by truth as by a soul:
but a great work it is without question, as may appeare by the act which is called in Scripture a rising from the dead, Blessed are they that have their part in the first resurrection, saith the Spirit, in the Revelation: a generation, except a man be borne againe he can never see the kingdome of God, saith Christ to Nicodemus: a new creation, saith Paul to the Corinthians: it appeares likewise by the effect, the which is called the new heart, Create in me O Lord a new heart:
but a great work it is without question, as may appear by the act which is called in Scripture a rising from the dead, Blessed Are they that have their part in the First resurrection, Says the Spirit, in the Revelation: a generation, except a man be born again he can never see the Kingdom of God, Says christ to Nicodemus: a new creation, Says Paul to the Corinthians: it appears likewise by the Effect, the which is called the new heart, Create in me Oh Lord a new heart:
It appeares lastly by the terms, between which there is as much difference, as betweene light and darknes, death and life, Heaven and Hell, the Divell and God, immane quantum! for these are the termes betweene which this mutation runnes, as the Scripture teaches us.
It appears lastly by the terms, between which there is as much difference, as between Light and darkness, death and life, Heaven and Hell, the devil and God, immane quantum! for these Are the terms between which this mutation runs, as the Scripture Teaches us.
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This divine Conversion (as Plato calls it, speaking admirably of it, though he knew it not) but he to whom the Prophet goeth in this case, turne us O Lord, and we shall be turned:
This divine Conversion (as Plato calls it, speaking admirably of it, though he knew it not) but he to whom the Prophet Goes in this case, turn us O Lord, and we shall be turned:
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and of a miserable bond-slave make one a royall man, (as Clemens cals his Gnostick) but the great King, of whom it is said, if his Spirit make us free, then are we free indeed:
and of a miserable bondslave make one a royal man, (as Clemens calls his Gnostic) but the great King, of whom it is said, if his Spirit make us free, then Are we free indeed:
the knot in which we were tyed is dignus vindice nodus, and our desperate case doth require a strong helpe, according to the use and phrase of Tragedies.
the knot in which we were tied is Dignus vindice nodus, and our desperate case does require a strong help, according to the use and phrase of Tragedies.
I could be infinite in this theme, if I would tell you all the wonders that they worke in the heart of man, the terrours of the Law, which make a man think that he is in Hell, more truly and more profitably,
I could be infinite in this theme, if I would tell you all the wonders that they work in the heart of man, the terrors of the Law, which make a man think that he is in Hell, more truly and more profitably,
and take sanctuary there from all afflictions, from whence he lookes downe upon this lower world with heroicall contempt and scorne, wondring at the vanitie of men, that are so greedy of vanities,
and take sanctuary there from all afflictions, from whence he looks down upon this lower world with heroical contempt and scorn, wondering At the vanity of men, that Are so greedy of vanities,
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he scornes the best Orators to perswade him (as Nazianzene saith of Cyprian that he did in his Letters exhortatory to Martyrdome) to think that swords have not met all in them to do him hurt, that fire is cold, that wild beasts are gentle, that famine is dainties, that the hottest flames that ever Martyrs were burned in for Chrict 's sake were but like Eliahs fiery Chariot, wherein he rode in triumph into Heaven;
he scorns the best Orators to persuade him (as Nazianzene Says of Cyprian that he did in his Letters exhortatory to Martyrdom) to think that swords have not met all in them to do him hurt, that fire is cold, that wild beasts Are gentle, that famine is dainties, that the hottest flames that ever Martyrs were burned in for Christ is sake were but like Elijah's fiery Chariot, wherein he road in triumph into Heaven;
and that was Cleombrotus, I thinke of Platoes booke, of the immortality of the Soule, which when he had read, he was so afflicted, that hee killed himselfe, to learne that without booke in the Elysian fields that he had read there,
and that was Cleombrotus, I think of plato's book, of the immortality of the Soul, which when he had read, he was so afflicted, that he killed himself, to Learn that without book in the Elysian fields that he had read there,
But how many thousand Martyrs, have set a feale of blood to Gods booke, and tooke it upon their death, that it was the most powerfull of all other. But to bound my selfe:
But how many thousand Martyrs, have Set a feale of blood to God's book, and took it upon their death, that it was the most powerful of all other. But to bound my self:
The untamed horses of distempered passions (as Plato cals them) which many times so hurry and wheele about the crazie chariot of reason, that they set the wheeles of judgement (upon which it should runne steadily) cleane besides the socket,
The untamed Horses of distempered passion (as Plato calls them) which many times so hurry and wheel about the crazy chariot of reason, that they Set the wheels of judgement (upon which it should run steadily) clean beside the socket,
even these are charmed and tempered by this heavenly musick, as the evill spirit in Saul was by the Harpe and hand of David. Excellently Lactantius, Da mihi iracundum, da libidinosum, da avarum, &c. and I will so inchant him with a few syllables, (he sayes no more,
even these Are charmed and tempered by this heavenly music, as the evil Spirit in Saul was by the Harp and hand of David. Excellently Lactantius, Dam mihi iracundum, da libidinosum, da avarum, etc. and I will so inchant him with a few syllables, (he Says no more,
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and concludes this confident assertion with this Epiphonema, Tanta divine sapientiae vis est, ut in hominis pestus infusa, matrem delictorum stultitiam uno semel impetu expellat.
and concludes this confident assertion with this Epiphonema, Tanta divine sapientiae vis est, ut in hominis pestus infusa, matrem delictorum stultitiam Uno semel impetu expellat.
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briefly therefore, it is absurd to say of naturall generation, Sol & homo generant hominem, and yet to thinke of spirituall regeneration, that the sonne of man can doe it without the sonne of righteousnesse.
briefly Therefore, it is absurd to say of natural generation, Sol & homo generant hominem, and yet to think of spiritual regeneration, that the son of man can do it without the son of righteousness.
and the Conduitpipes, the Ministers of God, must needs be Organicall, not Authenticall agents, in the cures they worke with it, they must be the instruments of God, Gods Ambassadors. The third degree followes, which is, the heart of man conferres nothing to this worke, to this great worke, not so much as a naturall receptivitie:
and the Conduit pipes, the Ministers of God, must needs be Organical, not Authentical agents, in the cures they work with it, they must be the Instruments of God, God's ambassadors. The third degree follows, which is, the heart of man confers nothing to this work, to this great work, not so much as a natural receptivity:
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but to make Adamants receive impressions like waxe, to teach a stone to fly like a bird, to swimme against the streame, to croud against the multitude, to saile against the windes, to make a man against the corruption of his nature, against the nature of his corruption, a man of the World, to savour and relish the things of God:
but to make Adamants receive impressions like wax, to teach a stone to fly like a bird, to swim against the stream, to crowd against the multitude, to sail against the winds, to make a man against the corruption of his nature, against the nature of his corruption, a man of the World, to savour and relish the things of God:
The best wisdome of the flesh is (saith the Apostle) enmitie with God: most significantly the most refined wisdome is not only an enemy, but even enmity to God:
The best Wisdom of the Flesh is (Says the Apostle) enmity with God: most significantly the most refined Wisdom is not only an enemy, but even enmity to God:
I cannot tell, but me thinks I could bid the secure and carnall men, if there were any such among us, beware least it prove that they have learned that hissing facultie from the hissing serpent:
I cannot tell, but me thinks I could bid the secure and carnal men, if there were any such among us, beware lest it prove that they have learned that hissing faculty from the hissing serpent:
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but to goe on, propound any evill, like fire to straw, as he shewes elegantly, like the foolish Satyre that made haste to kisse the fire, like that unctuous matter;
but to go on, propound any evil, like fire to straw, as he shows elegantly, like the foolish Satire that made haste to kiss the fire, like that unctuous matter;
Nay, this is the great difficultie of a Pastorall cure, saith the same Father, that whereas in other medicinall, the diseased party is termed a patient,
Nay, this is the great difficulty of a Pastoral cure, Says the same Father, that whereas in other medicinal, the diseased party is termed a patient,
In this theologicall, it is cleane contrary, a mans selfe is his greatest sicknesse, like a franticke person that fals foule with his best friends, we are valiant against our selves,
In this theological, it is clean contrary, a men self is his greatest sickness, like a frantic person that falls foul with his best Friends, we Are valiant against our selves,
The fourth and last degree will make this proofe square and sure, a good proofe; like Aristotles good man, quadrangular, and therfore we must not omit it.
The fourth and last degree will make this proof square and sure, a good proof; like Aristotle good man, quadrangular, and Therefore we must not omit it.
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This worke of the Ministers upon the heart, which is so effectuall, and yet so much against the haire, against the bent of the heart, besides all these, it is done with silly instruments.
This work of the Ministers upon the heart, which is so effectual, and yet so much against the hair, against the bent of the heart, beside all these, it is done with silly Instruments.
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The Philosophers and Rhetoricians make a Goddesse of their eloquence, and by the power of her divinity, thinke to bewitch and inchant their auditors as they please,
The Philosophers and Rhetoricians make a Goddess of their eloquence, and by the power of her divinity, think to bewitch and inchant their Auditors as they please,
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yea, and to say the truth, who is such an infant that hath not heard of the power of eloquence? And yet it is not this that doth this great worke, it is another perswasive goddesse, that breeds this setled confidence, this grounded perswasion of a Christian, it is humilitie,
yea, and to say the truth, who is such an infant that hath not herd of the power of eloquence? And yet it is not this that does this great work, it is Another persuasive goddess, that breeds this settled confidence, this grounded persuasion of a Christian, it is humility,
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and simplicitie, and plainnesse of speech that doth it, as the Apostle declares to the Corinthians: such is the Scripture language, such the Ministers.
and simplicity, and plainness of speech that does it, as the Apostle declares to the Corinthians: such is the Scripture language, such the Ministers.
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like a sword wrapped in wooll, that cannot cut; like an Oke embraced with the flattering Ivie, that will not thrive and prosper. I doe not condemne Rhetorick:
like a sword wrapped in wool, that cannot Cut; like an Oak embraced with the flattering Ivy, that will not thrive and prosper. I do not condemn Rhetoric:
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the genuine tropes and figures in a solid speech are like arrowes in the hand of a mighty man, as the Psalmist saith in another case, blessed is the man that hath his quiver full of them.
the genuine tropes and figures in a solid speech Are like arrows in the hand of a mighty man, as the Psalmist Says in Another case, blessed is the man that hath his quiver full of them.
And as the Philosopher said of Oyle, observing the use to be good, but the abuse to be great, Male sit illis cinaedis (said he) qui rem optimam pessime infamârunt:
And as the Philosopher said of Oil, observing the use to be good, but the abuse to be great, Male fit illis cinaedis (said he) qui remembering optimam pessime infamârunt:
As for the modest and sober use, that is true of Divinitie which Seneca said of Philosophy, that is true of eloquence which he said of wit, Philosophia non renunciat ingenio; Theologianon renunciat eloquentiae, for there is an eloquence in the Scripture, which is more then eloquence:
As for the modest and Sobrium use, that is true of Divinity which Senecca said of Philosophy, that is true of eloquence which he said of wit, Philosophia non renunciant ingenio; Theologianon renunciant eloquentiae, for there is an eloquence in the Scripture, which is more then eloquence:
But the best of their nervi and t•ri, the best sinewes and strength, is but as Longinus observs of some childish Orators, their schoole wit through curiosity ends in folly,
But the best of their nervi and t•ri, the best sinews and strength, is but as Longinus observs of Some childish Orators, their school wit through curiosity ends in folly,
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To end this, I can beare well that they brag of their Arculae, Myrothesia, and Lecythi, like some deformed woemen of their boxes, out of which they draw a painted and greasie beautie.
To end this, I can bear well that they brag of their Arculae, Myrothesia, and Lecythi, like Some deformed women of their boxes, out of which they draw a painted and greasy beauty.
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No, no, as they said once of Christian Souldiers, that they were Fulminatrix Legio, so I may say of the celestial Hierarchie of the Angels of the Churches, the Lords Ministers, that is Fulminatrix Regio: and if I be not deceived, he should not be much amisse, that should call the Pulpit the shop of thunder:
No, no, as they said once of Christian Soldiers, that they were Fulminatrix Legion, so I may say of the celestial Hierarchy of the Angels of the Churches, the lords Ministers, that is Fulminatrix Regio: and if I be not deceived, he should not be much amiss, that should call the Pulpit the shop of thunder:
If you take a view of the whole world you shall scarce find a region, of which the Ministers of the Gospell may not say as he in the Poet, Quae Regio in terris nostri non plena laboris?
If you take a view of the Whole world you shall scarce find a region, of which the Ministers of the Gospel may not say as he in the Poet, Quae Regio in terris Our non plena Laboris?
Now the faith of Christ preached by the Ministers being dispersed over all, and not imprinted in all, by either of those it cannot be but probable, that it proceeds from the grace of God, who is the God of nature.
Now the faith of christ preached by the Ministers being dispersed over all, and not imprinted in all, by either of those it cannot be but probable, that it proceeds from the grace of God, who is the God of nature.
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so the moving of the whole earth by the Ministers, to the embracing of the faith, must needs evince a fixing of them in Heaven, from whence they are sent,
so the moving of the Whole earth by the Ministers, to the embracing of the faith, must needs evince a fixing of them in Heaven, from whence they Are sent,
and it may well be said of all these blowers, as the Orator said of the Athenians, comparing them to men running up an Hill, they blow hard, but runne slow.
and it may well be said of all these blowers, as the Orator said of the Athenians, comparing them to men running up an Hill, they blow hard, but run slow.
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YOu have seene a Larke upon a fine Sunn-shine day mounting and singing, not to the Sunne (as Cardan tels of strange flowers, that make strange hymns to the Moone) but (as Clemens Alexandrinus speaks) of the quire of Grashoppers, one of which leapt upon the Musicians Harpe,
YOu have seen a Lark upon a fine Sunshine day mounting and singing, not to the Sun (as Cardan tells of strange flowers, that make strange Hymns to the Moon) but (as Clemens Alexandrian speaks) of the choir of Grasshoppers, one of which leapt upon the Musicians Harp,
and supplyed the want of a string that chanced to crack in the midst of his song ( to the most wise God the inventer of musick,) a song of thanksgiving to him that taught her the art of singing,
and supplied the want of a string that chanced to Crac in the midst of his song (to the most wise God the inventer of music,) a song of thanksgiving to him that taught her the art of singing,
And therfore I will crave leave to spend this exercise wholly in such instructions as may be profitably deducted out of that which hath beene formerly delivered.
And Therefore I will crave leave to spend this exercise wholly in such instructions as may be profitably deducted out of that which hath been formerly Delivered.
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where the last proofe was from the efficacie of their Ministerie, as it was upon the heart, in which respect that may be said of all, which was said of Luther, that he spake as if he had beene within a man:
where the last proof was from the efficacy of their Ministry, as it was upon the heart, in which respect that may be said of all, which was said of Luther, that he spoke as if he had been within a man:
in that it was a great worke upon the heart, a resurrection, a regeneration, a new creation, in that it was against the propension of the subject, the heart of man opposing it, in that it was without any great preparation of art and eloquence:
in that it was a great work upon the heart, a resurrection, a regeneration, a new creation, in that it was against the propension of the Subject, the heart of man opposing it, in that it was without any great preparation of art and eloquence:
so many miracles God wrought by him, quilibet enim est unum miraculum, say they: and may not I say, so many articles of Religion, so farre above naturall reason,
so many Miracles God wrought by him, Quilibet enim est Unum miraculum, say they: and may not I say, so many Articles of Religion, so Far above natural reason,
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as they have perswaded men to believe, so many miracles have they wrought? Lastly, in that it hath prevailed over the whole world, in spite of all enemies and opposition, in which respect I may not unfitly paralell the triumph of the Word of God, concerning Christ, with the triumph of Christ himselfe described in the 19. of the Revelation, who is called the Word of God, not without some reference to this I thinke, And I saw Heaven opened,
as they have persuaded men to believe, so many Miracles have they wrought? Lastly, in that it hath prevailed over the Whole world, in spite of all enemies and opposition, in which respect I may not unfitly parallel the triumph of the Word of God, Concerning christ, with the triumph of christ himself described in the 19. of the Revelation, who is called the Word of God, not without Some Referente to this I think, And I saw Heaven opened,
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It is reported of three Romane Ambassadors appointed for Bythinia, one of which had his head full of scarres, the second did vecordia laborare, and the third had the gout in his feet, of whom Cato said scoffingly, that Romana legatio neque caput, neque cor, neque pedes haberet:
It is reported of three Roman ambassadors appointed for Bithynia, one of which had his head full of scars, the second did vecordia laborare, and the third had the gout in his feet, of whom Cato said scoffingly, that Roman Legatio neque caput, neque cor, neque pedes haberet:
it would well become the Church of God, the Spouse of Christ, which weares the keyes of authority at her girdle: (as I noted heretofore) to turne the key against all those that would presume to enter, into this great office and charge,
it would well become the Church of God, the Spouse of christ, which wears the keys of Authority At her girdle: (as I noted heretofore) to turn the key against all those that would presume to enter, into this great office and charge,
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Princes count it a point of honour to send those that are fit, and in this case it is a shrewd presumption, that those that are not fit, were never sent by God, who is so jealous of his honour;
Princes count it a point of honour to send those that Are fit, and in this case it is a shrewd presumption, that those that Are not fit, were never sent by God, who is so jealous of his honour;
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as Nazianzen speaks, that they should be of good behaviour, apt to teach, at the least, it is not necessary every one shonld be a golden mouth'd Chrysostom, but who ever heard of dumb Orators, dumbe Ambassadors:
as Nazianzen speaks, that they should be of good behaviour, apt to teach, At the least, it is not necessary every one should be a golden mouthed Chrysostom, but who ever herd of dumb Orators, dumb ambassadors:
and learned, and meeke, and zealous, or to use Nazianzens word, they must be in a word heavenly, they should reflect some splendor back upon their honours, which cast so great a lustre upon their persons, that it may be said of them,
and learned, and meek, and zealous, or to use Nazianzens word, they must be in a word heavenly, they should reflect Some splendour back upon their honours, which cast so great a lustre upon their Persons, that it may be said of them,
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But there were sous of Ely which were sons of Belial, slovenly Priests, that made the people of Israel abhorre the offering of the Lord, and I would to God there were none such now adayes.
But there were sous of Ely which were Sons of Belial, slovenly Priests, that made the people of Israel abhor the offering of the Lord, and I would to God there were none such now adays.
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It was the sin of Ieroboam who made Israel to sinne, that he made Priests of the vilest of the people indeed the basest of the people if they were but men, were too good to make Priests for Ieroboams gods, which were but Calves.
It was the since of Jeroboam who made Israel to sin, that he made Priests of the Vilest of the people indeed the Basest of the people if they were but men, were too good to make Priests for Ieroboams God's, which were but Calves.
and God would beare with it in the time of our former ignorance, when the Proverbe was verified the worst Cretian is as good as the best Graecian, & inter caecos luscus Rex est, yet in this great augmentation of light and learning, it must needs be lamentable.
and God would bear with it in the time of our former ignorance, when the Proverb was verified the worst Cretian is as good as the best Grecian, & inter caecos luscus Rex est, yet in this great augmentation of Light and learning, it must needs be lamentable.
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and wil he be content with an unreasonable Sacrificer? Shall they be thought fit to rule in Gods common-wealth, which some wise Philosophers have not thought fit to live in their common-wealth? Yes, go to the Prince and offer him such a present, wil he accept him at thy hands? say to him I have a son which I had purposed to have made a Lawyer,
and will he be content with an unreasonable Sacrificer? Shall they be Thought fit to Rule in God's commonwealth, which Some wise Philosophers have not Thought fit to live in their commonwealth? Yes, go to the Prince and offer him such a present, will he accept him At thy hands? say to him I have a son which I had purposed to have made a Lawyer,
But you know what Xerxes did, when he was solicited by an old man, (a father) that he would release but one sonne of seaven from the service of the warres, that he might remaine with him, a stay,
But you know what Xerxes did, when he was solicited by an old man, (a father) that he would release but one son of seaven from the service of the wars, that he might remain with him, a stay,
these Seminaries of learning are attiring houses wherein we do addresse our selves to action, you must bethinke your selves of all the helps and ornaments that may either grace or expedite your function.
these Seminaries of learning Are attiring houses wherein we do address our selves to actium, you must bethink your selves of all the helps and Ornament that may either grace or expedite your function.
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all these like your Merchants Ships, returning from some happy voyage, full fraught and laden with precious wares, the skill of Arts, of tongues, the ancient Hebrew, the copious Greek, the elegant Latin, (Tongues are necessary for Ambassadors,
all these like your Merchant's Ships, returning from Some happy voyage, full fraught and laden with precious wares, the skill of Arts, of tongues, the ancient Hebrew, the copious Greek, the elegant Latin, (Tongues Are necessary for ambassadors,
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or rather informed as the body with the soule in all his operations) with pithy Logick, perswasive Rhetorick, profound Philosophy, that I might not name others, every one of which apart, would make a noble profession in another,
or rather informed as the body with the soul in all his operations) with pithy Logic, persuasive Rhetoric, profound Philosophy, that I might not name Others, every one of which apart, would make a noble profession in Another,
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Lastly, the infinitenesse of Divinity (there is no infinitie in Philosophy, but here there is) positive, controversall, Ecclesiasticall, experimentall,
Lastly, the infiniteness of Divinity (there is no infinity in Philosophy, but Here there is) positive, controversal, Ecclesiastical, experimental,
for the Chaire, for the Schooles, for the Pulpit, for the conscience, Omnia quae multò antè memor provisa repones, Si te digna manet divini gloriaruris.
for the Chair, for the Schools, for the Pulpit, for the conscience, Omnia Quae multò antè memor provisa repones, Si te Digna manet Divine gloriaruris.
All which are necessary for him that would be a worthy Divine in the Countrey, that I may conclude the catalogue of instruments in this heavenly Georgicks,
All which Are necessary for him that would be a worthy Divine in the Country, that I may conclude the catalogue of Instruments in this heavenly Georgics,
To conclude this, they that are too forward in this kinde, may runne apace, as Ahimaaz did, they may runne faster to the Sepulcher of Christ, as Iohn did,
To conclude this, they that Are too forward in this kind, may run apace, as Ahimaaz did, they may run faster to the Sepulcher of christ, as John did,
I come now to the second observation, which concernes those that are in the Ministerie, and that divers wayes, both for instruction, and first for their life.
I come now to the second observation, which concerns those that Are in the Ministry, and that diverse ways, both for instruction, and First for their life.
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If Vzzah must die but for touching the Arke of God, and that to stay it when it was like to fall: if the men of Bethshemesh but for looking into it: if the very beasts that doe but come neere the holy Mount bee threatned:
If Uzzah must die but for touching the Ark of God, and that to stay it when it was like to fallen: if the men of Bethshemesh but for looking into it: if the very beasts that do but come near the holy Mount be threatened:
then what manner of persons ought they to be, who shall be admitted to talke with God familiarly, to stand before him (as the Angels doe) and behold his face continually:
then what manner of Persons ought they to be, who shall be admitted to talk with God familiarly, to stand before him (as the Angels do) and behold his face continually:
to beare the Arke upon their shoulders, to beare his name before the Gentiles, in a word, to be his Ambassadors. Holinesse becommeth thy house O Lord, and were it not a ridiculous thing to imagine, that the Vessels must be holy, the Vestures must be holy, all must be holy,
to bear the Ark upon their shoulders, to bear his name before the Gentiles, in a word, to be his ambassadors. Holiness becomes thy house Oh Lord, and were it not a ridiculous thing to imagine, that the Vessels must be holy, the Vestures must be holy, all must be holy,
that the bels of the horses should have an inscription of holinesse upon them, in Zechariah, and the Saints-Bells, the Bels of Aaron, should be unhallowed? No, they must be shining and burning lights, or else their influence will dart some malignant quality ▪ they must chew the cud and divide the hoofe, or else they are uncleane;
that the Bells of the Horses should have an inscription of holiness upon them, in Zechariah, and the Saints-Bells, the Bells of Aaron, should be unhallowed? No, they must be shining and burning lights, or Else their influence will dart Some malignant quality ▪ they must chew the cud and divide the hoof, or Else they Are unclean;
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like those which you have seene of the Kings Guard, which have the Armes of the Crown on their brests and on their backes, they carry about them a double demonstration of their office, à priori, & à posteriori:
like those which you have seen of the Kings Guard, which have the Arms of the Crown on their breasts and on their backs, they carry about them a double demonstration of their office, à priori, & à posteriori:
and this dead Amasa, this dead Doctrine not quickned with a good life, lying in the way, stops the people of the Lord, that they cannot goe on cheerefully in their spirituall warfare.
and this dead Amasa, this dead Doctrine not quickened with a good life, lying in the Way, stops the people of the Lord, that they cannot go on cheerfully in their spiritual warfare.
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or sacrifice to the Heathen gods, he had done the latter, comming to the Church at Ierusalem, and being requested to preach there, he opened the booke,
or sacrifice to the Heathen God's, he had done the latter, coming to the Church At Ierusalem, and being requested to preach there, he opened the book,
and fell upon that in the Psalme, What hast thou to doe to take my words into thy mouth, seeing thou hatest to be reformed? which when he had read, he closed the booke againe,
and fell upon that in the Psalm, What hast thou to do to take my words into thy Mouth, seeing thou Hatest to be reformed? which when he had read, he closed the book again,
Ambassadors have a commission, beyond which they must not go, and I thinke it is disputed and determined by Lawyers, that a Legate may not transgresse it,
ambassadors have a commission, beyond which they must not go, and I think it is disputed and determined by Lawyers, that a Legate may not transgress it,
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I am sure, it must be so with Gods Ambassadors, the Word is their commission, from which if they swerve, the Lord will commence an Action, concerning their Embassage, against them:
I am sure, it must be so with God's ambassadors, the Word is their commission, from which if they swerve, the Lord will commence an Actium, Concerning their Embassy, against them:
yet, they that presumed to use them, might justly looke to be handled as the Triumvirs did the servant of a noble Senator of Rome, that betrayed his Master, whom they had proscribed:
yet, they that presumed to use them, might justly look to be handled as the Triumvirs did the servant of a noble Senator of Rome, that betrayed his Master, whom they had proscribed:
In a word, (because I am forced to post over these things) as Peter and Iohn having healed a lame man, that lay at the beautifull gate of the Temple, said to the people that beheld it,
In a word, (Because I am forced to post over these things) as Peter and John having healed a lame man, that lay At the beautiful gate of the Temple, said to the people that beheld it,
but must be like the Mercuriall Statues to point men the right way to Christ. 3. Diligence, Cursed be he that doth the worke of the Lord negligently, especially they that are ▪ is Ambassadors, they must not say,
but must be like the Mercurial Statues to point men the right Way to christ. 3. Diligence, Cursed be he that does the work of the Lord negligently, especially they that Are ▪ is ambassadors, they must not say,
and who is so dull a Gramarian, that cannot put these together, and make this easie construction, That the nature of their service requires much diligence, and expedition:
and who is so dull a Grammarian, that cannot put these together, and make this easy construction, That the nature of their service requires much diligence, and expedition:
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Their master and their errand, the authority of the one, the necessity of the other, the reward, the punishment, the horrour of the one, the hope of the other, will compell them to discharge their office, with all possible industrie.
Their master and their errand, the Authority of the one, the necessity of the other, the reward, the punishment, the horror of the one, the hope of the other, will compel them to discharge their office, with all possible industry.
Who would not runne like a star in perpetuall motion upon earth, that he might shine like a star in heaven hereafter, in perpetual rest and glory but to leave this,
Who would not run like a star in perpetual motion upon earth, that he might shine like a star in heaven hereafter, in perpetual rest and glory but to leave this,
as the idle Ministers, lazie labourers in the Lords Vineyard. 4. Courage and resolution against all feare or flattery, Feare not their faces, (saith the Lord to Ieremy) lest I destroy thee.
as the idle Ministers, lazy labourers in the lords Vineyard. 4. Courage and resolution against all Fear or flattery, fear not their faces, (Says the Lord to Ieremy) lest I destroy thee.
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And doe not we see how bold every petty Constable will beare himselfe upon the higher power, I charge you in the Kings name, &c. and why should only Gods Ambassadors like children, be afraid of shadowes and bugbeares? The world hath many reproachfull nicknames for Gods Ambassadors, Priest, Parson, Vicar, &c. what should we doe? as he in the Poet, — Populus me sibilat, at mihi plaudo — ipse domi. Vaine men!
And do not we see how bold every Petty Constable will bear himself upon the higher power, I charge you in the Kings name, etc. and why should only God's ambassadors like children, be afraid of shadows and bugbears? The world hath many reproachful nicknames for God's ambassadors, Priest, Parson, Vicar, etc. what should we do? as he in the Poet, — Populus me Sibilant, At mihi plaudo — ipse At Home. Vain men!
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as though the crowne of honour, which God himselfe hath put upon the head of all these, whom he hath made his Ambassadors, were made of such fading flowers,
as though the crown of honour, which God himself hath put upon the head of all these, whom he hath made his ambassadors, were made of such fading flowers,
It is a small thing, yet many times more praise worthy, to digest these without any rising of stomack, quàm centum plagas Spartanâ nobilitate concoxisse:
It is a small thing, yet many times more praise worthy, to digest these without any rising of stomach, quàm centum plagas Spartanâ nobilitate concoxisse:
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They speak evill of you, because you do well, or as he said plainly, being asked why they did so, quia malefacere nequeunt. In the wildernesse, these wilde beasts goe loose, and prey upon Gods children:
They speak evil of you, Because you do well, or as he said plainly, being asked why they did so, quia malefacere nequeunt. In the Wilderness, these wild beasts go lose, and prey upon God's children:
Let them know, every contumelious word against a Christian, who is the sonne of God, is at least scandalum magnatum, against his Ambassadors, petty treason,
Let them know, every contumelious word against a Christian, who is the son of God, is At least scandalum magnatum, against his ambassadors, Petty treason,
Thou never propheciest good unto me, like the King in Homer, Thou never propheciest good unto me? What if that be true, loquor certa crux? as Francis the first of France,
Thou never propheciest good unto me, like the King in Homer, Thou never propheciest good unto me? What if that be true, Loquor Certa crux? as Francis the First of France,
and promising to hang him on it, that should bring the message We must say as Michaiah did, as the Lord liveth, what the Lord saith unto mee, that will I speake unto thee.
and promising to hang him on it, that should bring the message We must say as Michaiah did, as the Lord lives, what the Lord Says unto me, that will I speak unto thee.
We must resolve with noble Luther, If all the tiles in Wormes were Divels, yet I would not be afraid to goe and speake in behalfe of the Gospell of Iesus Christ. Or as Hector in Homer, I will combate with him,
We must resolve with noble Luther, If all the tiles in Worms were Devils, yet I would not be afraid to go and speak in behalf of the Gospel of Iesus christ. Or as Hector in Homer, I will combat with him,
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Tell me, who was that, being about to speake for the nation of the Iewes in great danger, armed her selfe with this, If I perish I perish, was it not Hester? was it not a woman? and yet it was a more then a manlike speech,
Tell me, who was that, being about to speak for the Nation of the Iewes in great danger, armed her self with this, If I perish I perish, was it not Esther? was it not a woman? and yet it was a more then a manlike speech,
and the passage like to be very dangerous, it skilleth not (said Pompey ) hoist up saile, tis necessary for us to saile, tis not necessary for us to live.
and the passage like to be very dangerous, it skilleth not (said Pompey) hoist up sail, this necessary for us to sail, this not necessary for us to live.
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It is a rule in Plutarch that a Queene gives a Courtier, those that speake to Princes, must speake silken words, their tender eares will not abide the scratch of biting truths:
It is a Rule in Plutarch that a Queen gives a Courtier, those that speak to Princes, must speak silken words, their tender ears will not abide the scratch of biting truths:
It is most base for Gods Ambassadors, which represent his person, to pick feathers off from great Mens coates, (an ancient character of a Parasite) to stuffe pillowes withall to sowe underneath their elbowes:
It is most base for God's ambassadors, which represent his person, to pick Feathers off from great Men's coats, (an ancient character of a Parasite) to stuff pillows withal to sow underneath their elbows:
how much do they cast themselves beneath themselves, and trample upon the royaltie of their office, that can finde in their hearts to stoope to this servility? A Lacedaemonian slave standing to be sold in the market,
how much doe they cast themselves beneath themselves, and trample upon the royalty of their office, that can find in their hearts to stoop to this servility? A Lacedaemonian slave standing to be sold in the market,
and shall Gods Ambassadors bee the greatest slaves, whose very speech being but attired and attended (as they ought to be) with that majesty and authority, which Divine truths carry in their very countenance, should command as much reverence,
and shall God's ambassadors be the greatest slaves, whose very speech being but attired and attended (as they ought to be) with that majesty and Authority, which Divine truths carry in their very countenance, should command as much Reverence,
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as the preaching of the Gospell to poore soules, to be Gods Ambassadors, surely they are mistaken, they need not feare, the frequency in this duty, should prove a disparagement or imminution to greatnesse.
as the preaching of the Gospel to poor Souls, to be God's ambassadors, surely they Are mistaken, they need not Fear, the frequency in this duty, should prove a disparagement or imminution to greatness.
Let no man here that is in a way to the Ministery, believe the false spies that raise an ill report upon that good land, that flowes with milk and honey.
Let no man Here that is in a Way to the Ministry, believe the false spies that raise an ill report upon that good land, that flows with milk and honey.
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And what shall the Lord of the Vineyard doe to those husbandmen, that beat and ston'd and killd his servants, that he sends unto them? It is a symptome of a disordered and desperate estate.
And what shall the Lord of the Vineyard do to those husbandmen, that beatrice and stoned and killed his Servants, that he sends unto them? It is a Symptom of a disordered and desperate estate.
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It is a remarkable place, in the last of the Chronicles, Moreover all the chiefe of the Priests and the people transgressed very much after all the abominations of the Heathen,
It is a remarkable place, in the last of the Chronicles, Moreover all the chief of the Priests and the people transgressed very much After all the abominations of the Heathen,
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yea as Iesus Christ, and that they would have plucked out their eyes for him, how beautifull are the feet of those upon the mountaines that bring the glad tydings of Peace, saith the Church in the Prophet:
yea as Iesus christ, and that they would have plucked out their eyes for him, how beautiful Are the feet of those upon the Mountains that bring the glad tidings of Peace, Says the Church in the Prophet:
and yet she spies beautifull, written in the very dust of their feet (as you have seene a contrary word other where) and that in such legible characters, that she reads it afar off,
and yet she spies beautiful, written in the very dust of their feet (as you have seen a contrary word other where) and that in such legible characters, that she reads it afar off,
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and those letters printed such affection in her, that being not able to expresse it by art, shee throwes down her pensill, (as you have heard of the Painter) and expresses it with a passion,
and those letters printed such affection in her, that being not able to express it by art, she throws down her pencil, (as you have herd of the Painter) and Expresses it with a passion,
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and what she did in speeches, Mary in the Gospell spake in deed, she fell downe at the feet of Christ, she broke her box of precious ointment and powred it upon them, she let fall a shower of more precious tears, (penitent teares are something like to pearls,
and what she did in Speeches, Marry in the Gospel spoke in deed, she fell down At the feet of christ, she broke her box of precious ointment and poured it upon them, she let fallen a shower of more precious tears, (penitent tears Are something like to Pearls,
me thinks these golden haires were like to threads of gold, with which Mary tyed her self (as it were) in a true lovers knot to her best beloved Saviour.
me thinks these golden hairs were like to threads of gold, with which Marry tied her self (as it were) in a true lovers knot to her best Beloved Saviour.
if Mount Sion let fall her silver drops, if the silver trumpet of the Gospell sound peace and comfort, let the poorest worm forget that he creeps upon the earth,
if Mount Sion let fallen her silver drops, if the silver trumpet of the Gospel found peace and Comfort, let the Poorest worm forget that he creeps upon the earth,
as Caligula was wont to say tyrannically, what Antidotum contra Caesarem: and that is a reall crime in them only, which was a ridiculous accusation of Trebonius, Quod telum toto pectore non exceperit.
as Caligula was wont to say tyrannically, what Antidote contra Caesarem: and that is a real crime in them only, which was a ridiculous accusation of Trebonius, Quod telum toto pectore non exceperit.
tell me, O you that are cunning linguists, did he not speak with the tongue of Angels? was not I in heaven while I heard him? is it but an imaginary fancie? or did I heare the more then Pythagorean harmony of the sphears? His words like Soveraigne balme dropt into my wounded soule,
tell me, Oh you that Are cunning linguists, did he not speak with the tongue of Angels? was not I in heaven while I herd him? is it but an imaginary fancy? or did I hear the more then Pythagorean harmony of the spheres? His words like Sovereign balm dropped into my wounded soul,
Blessed be the Lord that hath sent his Angels, (as he did to Peter ) to draw me out of the dungeon of sinne and misery, that hath sent his Ambassadors,
Blessed be the Lord that hath sent his Angels, (as he did to Peter) to draw me out of the dungeon of sin and misery, that hath sent his ambassadors,
only Christ the munificent God (as Nazianzen cals him) could go to the cost of these precious and cordiall words, he hath put them into the mouths of his Ambassadors.
only christ the munificent God (as Nazianzen calls him) could go to the cost of these precious and cordial words, he hath put them into the mouths of his ambassadors.
The grace of our Lord Iesus Christ, and the love of God the Father, and the comfortable fellowship of the blessed Spirit, be with all those blessed soules, that by the grace of God,
The grace of our Lord Iesus christ, and the love of God the Father, and the comfortable fellowship of the blessed Spirit, be with all those blessed Souls, that by the grace of God,
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1. There was registred S. Pauls action, I cannot, &c. and here we have the cause rendred, which is, Paul, agens consilio, his determination, I did not, for I determined.
1. There was registered S. Paul's actium, I cannot, etc. and Here we have the cause rendered, which is, Paul, agens consilio, his determination, I did not, for I determined.
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And therefore, I pray give me leave to draw the whole pedegree of my Text by the line of method, that so I may lead your understanding into the meaning of the words, with a convenient construction,
And Therefore, I pray give me leave to draw the Whole pedigree of my Text by the line of method, that so I may led your understanding into the meaning of the words, with a convenient construction,
After his departure, though he had both his hands full of other imployments, yet, being jealous of the successe of his labour, both his eyes were watchfull,
After his departure, though he had both his hands full of other employments, yet, being jealous of the success of his labour, both his eyes were watchful,
For behold ere long, both his eares are filled with newes from Corinth; Those of the house of Chloe, on the one side, welwillers to the welfare of the Church, have recourse to him, to informe him of some corruptions wherewith the Church was troubled:
For behold ere long, both his ears Are filled with news from Corinth; Those of the house of Chloe, on the one side, wellwillers to the welfare of the Church, have recourse to him, to inform him of Some corruptions wherewith the Church was troubled:
as Shisme, in the 4. Chapter, or permitted only by all, not generally committed, as unnaturall incest, Chapter 5. unchristian quarrels, Chapter 6. Ye see then the deformities of Corinth, overspreading the whole face,
as Schism, in the 4. Chapter, or permitted only by all, not generally committed, as unnatural Incest, Chapter 5. unchristian quarrels, Chapter 6. You see then the deformities of Corinth, overspreading the Whole face,
The whole Presbyterie was tardie in their dutie, incest, horrible incest was among them, the shame of the Church, the scorn of the Gentiles, the scandall of the Christians, in cest, horrible incest was among them, jetting in their streets,
The Whole Presbytery was tardy in their duty, Incest, horrible Incest was among them, the shame of the Church, the scorn of the Gentiles, the scandal of the Christians, in cest, horrible Incest was among them, jetting in their streets,
These then were the maladies of Corinth, Schisme broken out with arrogancie, and not bound up with humility: Incest committed by villany, and not controlled by authority: lawsutes prosecuted at Heathen courts,
These then were the maladies of Corinth, Schism broken out with arrogancy, and not bound up with humility: Incest committed by villainy, and not controlled by Authority: lawsutes prosecuted At Heathen Courts,
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The argument of Schisme is continued from the 10. of the 1. to the end of the 4. Chapter, where a double course, used in the cure thereof, is intimated.
The argument of Schism is continued from the 10. of the 1. to the end of the 4. Chapter, where a double course, used in the cure thereof, is intimated.
The summe of the Letter is an exhortation to unitie from one argument especially, and is couched and concluded in this Enthymeme, You are all one in Christ Iesus who is one, you agree with one mind, and one mouth:
The sum of the letter is an exhortation to unity from one argument especially, and is couched and concluded in this Enthymeme, You Are all one in christ Iesus who is one, you agree with one mind, and one Mouth:
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The conclusion is proposed in the tenth of the first, where because it stands (as it were) in the forefront without the premises, it is guarded on the one side with a sweet entreatie, I beseech you brethren: on the other side with a sound authority, By the name of the Lord Iesus Christ, being (as it were) edged with the one, the sweet entreatie;
The conclusion is proposed in the tenth of the First, where Because it Stands (as it were) in the forefront without the premises, it is guarded on the one side with a sweet entreaty, I beseech you brothers: on the other side with a found Authority, By the name of the Lord Iesus christ, being (as it were) edged with the one, the sweet entreaty;
The Assumption follows in the 13. of the 1. whetted, as it were, and pointed, with nimble interrogations, which all speake as Spaniards in the language of Pike, with invincible power,
The Assump follows in the 13. of the 1. whetted, as it were, and pointed, with nimble interrogations, which all speak as Spanish in the language of Pike, with invincible power,
yet so, that you may easily perceive that all Pauls paines in the foure first Chapters, is spent in the remoovall of this rub, the anticipation of this objection: Now this it is.
yet so, that you may Easily perceive that all Paul's pains in the foure First Chapters, is spent in the removal of this rub, the anticipation of this objection: Now this it is.
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Though there be but one Christ, one Master, yet there be many of Christs Ministers, and they have different gifts; one likes Pauls simple perspicuitie; others, Apollos ample plentie; a third, Cephas solid potency;
Though there be but one christ, one Master, yet there be many of Christ Ministers, and they have different Gifts; one likes Paul's simple perspicuity; Others, Apollos ample plenty; a third, Cephas solid potency;
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the teachers, what they should do, from the 14. of the 1. to the 5. of the 3. where imbracing an occasion, he sweetly passes to the people, what they should doe:
the Teachers, what they should do, from the 14. of the 1. to the 5. of the 3. where embracing an occasion, he sweetly passes to the people, what they should do:
1. They are but the Lords servants. They may well take up the embleme of a watering-Pot dropping, with this word, Nil mihi praeterea, praeterea mihi nil.
1. They Are but the lords Servants. They may well take up the emblem of a watering-Pot dropping, with this word, Nil mihi praeterea, praeterea mihi nil.
and therefore, not to preach themselves in quaint words, and curious eloquence, but to preach both for matter, Christ Iesus; and for manner, with all plainnesse, and without all affectation, nothing but Christ Iesus with all humility,
and Therefore, not to preach themselves in quaint words, and curious eloquence, but to preach both for matter, christ Iesus; and for manner, with all plainness, and without all affectation, nothing but christ Iesus with all humility,
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and with this disposition God intending his glory, is specially treated of in the first Chapter, Paul attending the peoples good, specially propounded in this Chapter.
and with this disposition God intending his glory, is specially treated of in the First Chapter, Paul attending the peoples good, specially propounded in this Chapter.
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1. That the first verse of this Chapter holds hands with the 17. of the 1. and all which is inserted, is but a commoration in the storie, illustrating the command of God from the cause of his counsell,
1. That the First verse of this Chapter holds hands with the 17. of the 1. and all which is inserted, is but a commoration in the story, illustrating the command of God from the cause of his counsel,
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2. That the order of the two latter parts in his determination and action inverted, this being placed after the 1. verse, which in the accurate method, should have had the precedencie.
2. That the order of the two latter parts in his determination and actium inverted, this being placed After the 1. verse, which in the accurate method, should have had the precedency.
To contract all that hath beene said: two things may be observed here, a Precept, and an Example. The Precept is a description of a Minister of the Gospell, to be such an one,
To contract all that hath been said: two things may be observed Here, a Precept, and an Exampl. The Precept is a description of a Minister of the Gospel, to be such an one,
You see the context is a Commentary upon the Text: and the Text is a Compendium of the context; for the Text is a recapitulation of all the severalls above mentioned, the very quintessence of all the simples afore unfolded:
You see the context is a Commentary upon the Text: and the Text is a Compendium of the context; for the Text is a recapitulation of all the severals above mentioned, the very quintessence of all the simples afore unfolded:
NONLATINALPHABET may be rendred either, with Calvin, in precio habui, or with Beza, decrevi; for it signifies Paul acting, consilio rei in all actions:
may be rendered either, with calvin, in precio habui, or with Beza, decrevi; for it signifies Paul acting, consilio rei in all actions:
and the word of judgement NONLATINALPHABET comprehends both, NONLATINALPHABET must be rendred by a Metonymy of the Cause for the Effect, by the word Preaching,
and the word of judgement comprehends both, must be rendered by a Metonymy of the Cause for the Effect, by the word Preaching,
and a speciall example, a generall precept in a speciall example. The generall precept is, that every Minister must preach, for matter, Christ Iesus only;
and a special Exampl, a general precept in a special Exampl. The general precept is, that every Minister must preach, for matter, christ Iesus only;
and surely, if we make an anatomie of the whole body of Pauls Epistles, you shall find, Christ Iesus Crucified, written in the heart of them, in golden characters,
and surely, if we make an anatomy of the Whole body of Paul's Epistles, you shall find, christ Iesus crucified, written in the heart of them, in golden characters,
as truly, as they falsly report that they were seene in the heart of Ignatius. 4. Marke the word, not any thing, not a NONLATINALPHABET, not a tittle of any thing,
as truly, as they falsely report that they were seen in the heart of Ignatius. 4. Mark the word, not any thing, not a, not a tittle of any thing,
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I am not mad, ô Noble Corinthians, but if you will needs accuse me of my duty neglected to my Lord, I charge you tell him (what shall you tell him?) I charge you tell him, that I am sicke of love.
I am not mad, o Noble Corinthians, but if you will needs accuse me of my duty neglected to my Lord, I charge you tell him (what shall you tell him?) I charge you tell him, that I am sick of love.
for whom I could suffer the losse of all things, and do count them but dung, that I may win Christ; For I determined (and therefore wonder not at my choise) to know nothing among you,
for whom I could suffer the loss of all things, and do count them but dung, that I may win christ; For I determined (and Therefore wonder not At my choice) to know nothing among you,
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MArlorat upon this place, observes two things out of Calvin, and those both of speciall consequence. 1. Quid docendum: What is the dutie of every Minister. 2. Quid discendum:
Marlorat upon this place, observes two things out of calvin, and those both of special consequence. 1. Quid docendum: What is the duty of every Minister. 2. Quid discendum:
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And least any man should object, that Paul indeed did thus, but we are not pinned to his sleeve, we live not by examples, & nos habemus Spiritum Sanctum, I shewed how his example did conteine, not only a precept concerning the argument of preaching,
And lest any man should Object, that Paul indeed did thus, but we Are not pinned to his sleeve, we live not by Examples, & nos habemus Spiritum Sanctum, I showed how his Exampl did contain, not only a precept Concerning the argument of preaching,
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5. Not any thing, no, not among the Corinthians, among you, rich, learned Graecians, Corinthians. All which inferre, or rather inforce this conclusion.
5. Not any thing, no, not among the Corinthians, among you, rich, learned Greeks, Corinthians. All which infer, or rather enforce this conclusion.
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That the knowledge of Christ Iesus crucified, is sufficient to salvation. Which in a word justifies both Pauls determination, as a reason, and warrants Calvins observation,
That the knowledge of christ Iesus Crucified, is sufficient to salvation. Which in a word Justifies both Paul's determination, as a reason, and warrants Calvin's observation,
For these two things must considered in our salvation, the appretiation, (that I may so speak) and the appropriation, the gift, and the conveyance, and both these are comprehended in that proposition:
For these two things must considered in our salvation, the appreciation, (that I may so speak) and the appropriation, the gift, and the conveyance, and both these Are comprehended in that proposition:
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1. By Salvation, I meane the Summum bonum, the utmost end, the chief happinesse of man, which cannot consist in any thing in the world, save in his conjunction and conformity with his Creator:
1. By Salvation, I mean the Summum bonum, the utmost end, the chief happiness of man, which cannot consist in any thing in the world, save in his conjunction and conformity with his Creator:
and on this condition was he made the Lord of all the creatures, that in their names that could not, he might that could, offer the tribute of praise to his Lord and Maker.
and on this condition was he made the Lord of all the creatures, that in their names that could not, he might that could, offer the tribute of praise to his Lord and Maker.
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for as I told you before, and now tell you againe, Man was created the most glorious piece of this goodly frame, a Citizen of Heaven, Inhabitant of Paradise, Brother of the Angels, Lord of the Creatures, Sonne of the Almightie,
for as I told you before, and now tell you again, Man was created the most glorious piece of this goodly frame, a Citizen of Heaven, Inhabitant of Paradise, Brother of the Angels, Lord of the Creatures, Son of the Almighty,
hence it is that our bodies are subject to deformities, infirmities, death, our soules and bodies to the wrath of God, which lies heavie upon us here, prosecuting us with armies of plagues,
hence it is that our bodies Are Subject to deformities, infirmities, death, our Souls and bodies to the wrath of God, which lies heavy upon us Here, prosecuting us with armies of plagues,
I marvaile rather, that among Christians, who have both their eyes, the eye of reason, and the eye of faith, and besides, live in the Sunneshine of the Gospell,
I marvel rather, that among Christians, who have both their eyes, the eye of reason, and the eye of faith, and beside, live in the Sunshine of the Gospel,
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Ye see now the misery of a naturall man, consisting in the conscience of sinne, and the consequence of sinne, the fault and the guilt, malum culpae, malum poenae:
You see now the misery of a natural man, consisting in the conscience of sin, and the consequence of sin, the fault and the guilt, malum Culpae, malum Poenae:
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1. He hath taken away all sinne, both our originall impuritie, by the originall purity of his manhood, which was therefore sanctified in his conception, by the worke of the Holy Ghost, that it might be exempted from the common condition of corruption;
1. He hath taken away all sin, both our original impurity, by the original purity of his manhood, which was Therefore sanctified in his conception, by the work of the Holy Ghost, that it might be exempted from the Common condition of corruption;
Thus was Christ Iesus the Lambe without spot, the Israelite without guile, fairer then the children of men, that so he might take away the pollution of our nature, with which we were wholly defiled.
Thus was christ Iesus the Lamb without spot, the Israelite without guile, Fairer then the children of men, that so he might take away the pollution of our nature, with which we were wholly defiled.
And this was his active obedience, wherein hee did that which we should have done, but could not, exactly fulfilling even the rigorous exaction of all Gods Commandements.
And this was his active Obedience, wherein he did that which we should have done, but could not, exactly fulfilling even the rigorous exaction of all God's commandments.
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but could not overcome, even the full viols of Gods wrath, and the weight of his hand, the heavie weight of his heavie wrath, which was due to us for our offences:
but could not overcome, even the full viols of God's wrath, and the weight of his hand, the heavy weight of his heavy wrath, which was due to us for our offences:
for he tooke not on him our nature only, but the infirmities of our nature: hee that was rich became poore for our sakes, that we which were poore might be made rich: hee that was cloathed with majestie as with a garment, became naked, that we might be decked with the robes of his righteousnesse: he that was annointed with the oile of gladnesse above his fellowes, wept;
for he took not on him our nature only, but the infirmities of our nature: he that was rich became poor for our sakes, that we which were poor might be made rich: he that was clothed with majesty as with a garment, became naked, that we might be decked with the robes of his righteousness: he that was anointed with the oil of gladness above his Fellows, wept;
he whose throne was in the Heavens, wandred and had not whereon to rest his head, that he might lead us, who had lost our selves in the Labyrinth of sinne, to eternall rest,
he whose throne was in the Heavens, wandered and had not whereon to rest his head, that he might led us, who had lost our selves in the Labyrinth of sin, to Eternal rest,
he was accused, that wee might be acquitted; he was condemned, that wee might be condoned; he was accursed, that wee might be acquitted; he was hanged upon the Crosse and accounted a sinner, that our sinnes might be crossed out of the booke of accounts,
he was accused, that we might be acquitted; he was condemned, that we might be condoned; he was accursed, that we might be acquitted; he was hanged upon the Cross and accounted a sinner, that our Sins might be crossed out of the book of accounts,
like the three sonnes, all terrible Gyants, terrible to all the sonnes of Adam, Sinne, Death, and Hell. If the Lord had not beene on our side, may we now say,
like the three Sons, all terrible Giants, terrible to all the Sons of Adam, Sin, Death, and Hell. If the Lord had not been on our side, may we now say,
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So that if death should now reason that he hath us still in captivitie, because he hath us still in keeping, we may say as Tully once to Atticus, O mors, ubi est acumen tuum? or rather as S. Paul prompteth us, O death, where is thy sting? ô grave, where is thy victorie?
So that if death should now reason that he hath us still in captivity, Because he hath us still in keeping, we may say as Tully once to Atticus, Oh mors, ubi est acumen tuum? or rather as S. Paul prompteth us, Oh death, where is thy sting? o grave, where is thy victory?
Both which Christ hath furnished us withall, out of the rich storehouse of his merits; for what he did he did for us, and we are righteous in his righteousnesse;
Both which christ hath furnished us withal, out of the rich storehouse of his merits; for what he did he did for us, and we Are righteous in his righteousness;
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he humbled himselfe to the death, the death of the crosse, the most ignominious, and ignoble death of all other• he descended out of the bosome of blessednesse, into the bottome of basenesse:
he humbled himself to the death, the death of the cross, the most ignominious, and ignoble death of all other• he descended out of the bosom of blessedness, into the bottom of baseness:
and therefore needes must his passion be very meritorious, whose person was so magnificent: his desert must needs be great, whose descent was so glorious.
and Therefore needs must his passion be very meritorious, whose person was so magnificent: his desert must needs be great, whose descent was so glorious.
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beside this, I say, who could be so fit to reconcile man to God, as he who was both God and man? Man, quia solus Deus sentire; God, quia solus homo superare non potuit mortem quam pro nobis obire debuit:
beside this, I say, who could be so fit to reconcile man to God, as he who was both God and man? Man, quia solus Deus sentire; God, quia solus homo superare non Potuit mortem quam Pro nobis obire Debt:
why hast thou forsaken me? and therefore, he that accounted him a sinner for our sakes, must needs accept of the sacrifice that he offer'd for our sins.
why hast thou forsaken me? and Therefore, he that accounted him a sinner for our sakes, must needs accept of the sacrifice that he offered for our Sins.
for Paul saith, he determined to know nothing but Christ Iesus, and him crucified: therefore he is Christ, and Iesus, and crucified, therefore he is an alsufficient Saviour:
for Paul Says, he determined to know nothing but christ Iesus, and him Crucified: Therefore he is christ, and Iesus, and Crucified, Therefore he is an All-sufficient Saviour:
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like the three tongues that were written upon the Crosse, Greeke, Latine, Hebrew, to witnesse Christ to be the King of the Iewes, doe each of them in his severall Idiom avouch this singular Axiom, that Christ is an alsufficient Saviour:
like the three tongues that were written upon the Cross, Greek, Latin, Hebrew, to witness christ to be the King of the Iewes, do each of them in his several Idiom avouch this singular Axiom, that christ is an All-sufficient Saviour:
According to the smell of thine Ointments, thy Name is an Ointment powred forth, therefore the virgins love thee, saith the Spouse in the Canticles. His name is the Annointed, and in him many graces concurred to make a full performance;
According to the smell of thine Ointments, thy Name is an Ointment poured forth, Therefore the Virgins love thee, Says the Spouse in the Canticles. His name is the Anointed, and in him many graces concurred to make a full performance;
there was the whole box of ointment broken, and powred forth, there all the spices gave their smell, a sweet smelling savour, which ascended into the nosthrils of the Lord,
there was the Whole box of ointment broken, and poured forth, there all the spices gave their smell, a sweet smelling savour, which ascended into the nostrils of the Lord,
and therefore is a true Iesus, a Saviour, a perfect Saviour, (for so the Angell that imposed his name expounded it) And therefore is an Angell from Heaven preach any other doctrine then this, let him be accursed, saith S. Paul.
and Therefore is a true Iesus, a Saviour, a perfect Saviour, (for so the Angel that imposed his name expounded it) And Therefore is an Angel from Heaven preach any other Doctrine then this, let him be accursed, Says S. Paul.
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I need not heape up any more, yet it will not be amisse to let you heare the voice of the Scripture, where, to omit the common consent of the whole frame and phrase of the booke,
I need not heap up any more, yet it will not be amiss to let you hear the voice of the Scripture, where, to omit the Common consent of the Whole frame and phrase of the book,
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and beside those words of note, which note thus much every where, as, Grace by Christ did overflow and superabound, and the riches of grace, the exceeding great love of Christ, and the bredth, and the length,
and beside those words of note, which note thus much every where, as, Grace by christ did overflow and superabound, and the riches of grace, the exceeding great love of christ, and the breadth, and the length,
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Iohn 1. 29. Behold the Lamb of God, which taketh away the sinne of the world, saith Iohn Baptist of Christ. Will you believe the Lords Messenger, Behold the Lamb, what shall we behold in a Lamb? Behold the Lamb of God, that taketh away the sinnes of the World, Iohn 19. 30. It is finished, (saith Christ Iesus himselfe) It, what? the Redemption of mankind:
John 1. 29. Behold the Lamb of God, which Takes away the sin of the world, Says John Baptist of christ. Will you believe the lords Messenger, Behold the Lamb, what shall we behold in a Lamb? Behold the Lamb of God, that Takes away the Sins of the World, John 19. 30. It is finished, (Says christ Iesus himself) It, what? the Redemption of mankind:
what of the Redemption? It is finished: will you believe the Lord and Master? Let no man think to thrust his Sickle into another mans harvest, for it is finished. Matth. 3. last.
what of the Redemption? It is finished: will you believe the Lord and Master? Let no man think to thrust his Fickle into Another men harvest, for it is finished. Matthew 3. last.
and therefore needs must all these make it irrefragable. Neither was their witnesse a perfunctory testimoniall, but a peremptory proofe of his fufficiencie:
and Therefore needs must all these make it irrefragable. Neither was their witness a perfunctory testimonial, but a peremptory proof of his fufficiencie:
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then he said it with his last breath, and seald it with his dearest blood. And therefore I hope that this will suffice to have spoken of his sufficiencie.
then he said it with his last breath, and sealed it with his dearest blood. And Therefore I hope that this will suffice to have spoken of his sufficiency.
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and confident relying on the mercy of the Lord in Christ Iesus: This may serve for a weake delineation of that worthy grace, framed according to the proportion of my former principles.
and confident relying on the mercy of the Lord in christ Iesus: This may serve for a weak delineation of that worthy grace, framed according to the proportion of my former principles.
for being once transplanted out of the old Adam, and ingrafted into the new, which is Christ, and made one with him, the Lord cannot chuse but repute us righteous, through the imputation of his righteousnesse.
for being once transplanted out of the old Adam, and ingrafted into the new, which is christ, and made one with him, the Lord cannot choose but repute us righteous, through the imputation of his righteousness.
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As soone as we begin to believe in the Lord Iesus, the scales fall from our eyes, that we can not only read in the book of the Scripture, the will of God, which before, was a booke closed, a booke sealed up to us,
As soon as we begin to believe in the Lord Iesus, the scales fallen from our eyes, that we can not only read in the book of the Scripture, the will of God, which before, was a book closed, a book sealed up to us,
yet we are freed from the bondage of them, and still grow on to perfection: which then wee shall attaine, when we shall bee translated into the Heavens:
yet we Are freed from the bondage of them, and still grow on to perfection: which then we shall attain, when we shall be translated into the Heavens:
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where we shall receive the end of our faith, even the salvation of our souls, through his mercy, who hath so dearely bought us, and brought us thither:
where we shall receive the end of our faith, even the salvation of our Souls, through his mercy, who hath so dearly bought us, and brought us thither:
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I should now justifie this by Scripture, but to say truth, this truth and this Text, is the only scope of the Scripture, the theme of Theologie, the pith of all piety:
I should now justify this by Scripture, but to say truth, this truth and this Text, is the only scope of the Scripture, the theme of Theology, the pith of all piety:
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And what marvaile, since Christ is the argument we have in hand? They talk of a fabulous purse of Fortunatus, I thinke few are so credulous to believe it;
And what marvel, since christ is the argument we have in hand? They talk of a fabulous purse of Fortunatus, I think few Are so credulous to believe it;
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and who is so impious, as once to call it into question? We read in the golden Legend of Poets, of a fruitfull tree, of which he sayes, — Vno avulso non deficit alter Aureus — and something like, in Alcinous 's Garden:
and who is so impious, as once to call it into question? We read in the golden Legend of Poets, of a fruitful tree, of which he Says, — Vno avulso non deficit alter Aureus — and something like, in Alcinous is Garden:
how much more golden then that one, fruitfull then those other? We are beholding to Polydore Virgil and ancient Histories, that call our England, Puteus inexhaustus, for the store of commodities:
how much more golden then that one, fruitful then those other? We Are beholding to Polydore Virgil and ancient Histories, that call our England, Puteus inexhaustus, for the store of commodities:
What doe I speake of Fables? They say it's true of the Oyle at Rhemes, that though it be continually spent in the inauguration of their Kings of France, yet it never wasteth;
What do I speak of Fables? They say it's true of the Oil At Rheims, that though it be continually spent in the inauguration of their Kings of France, yet it never wastes;
though they be false and foolish which would father that miracle upon the Crosse too, which they find in the sticks that she gathered, which they say lay a crosse,
though they be false and foolish which would father that miracle upon the Cross too, which they find in the sticks that she gathered, which they say lay a cross,
he is that benedictum medicamentum, that annointing medicine, the only all-healing medicine against all diseases, the only NONLATINALPHABET, against all danger.
he is that Benedict medicamentum, that anointing medicine, the only All-healing medicine against all diseases, the only, against all danger.
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for if Paul would preach nothing but Christ Iesus, and him Crucified, and yet was to preach all that was necessarie to salvation, then questionlesse he judged Christ crucified to bee the summe of all:
for if Paul would preach nothing but christ Iesus, and him crucified, and yet was to preach all that was necessary to salvation, then questionless he judged christ Crucified to be the sum of all:
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and first, I will begin with Divinitie, because the rule of it being the Analogie of faith, will light us in the search of the secrets of the Scripture,
and First, I will begin with Divinity, Because the Rule of it being the Analogy of faith, will Light us in the search of the secrets of the Scripture,
The maine substance of Divinitie was alway that Doctrine and Rule that chalked out the way, in which man was to walk to eternall salvation, and eternall happinesse:
The main substance of Divinity was always that Doctrine and Rule that chalked out the Way, in which man was to walk to Eternal salvation, and Eternal happiness:
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which will easily appeare to be summarily comprised in faith, if that be true, which is most true, which I have already proved, that it is sufficient to attaine salvation:
which will Easily appear to be summarily comprised in faith, if that be true, which is most true, which I have already proved, that it is sufficient to attain salvation:
heare what Paul saith, 1 Tim. 3. 16. Great is the mysterie of godlines, God manifested in the flesh, justified in the Spirit, seene of Angels, preached of Men, believed in the World, received into glory.
hear what Paul Says, 1 Tim. 3. 16. Great is the mystery of godliness, God manifested in the Flesh, justified in the Spirit, seen of Angels, preached of Men, believed in the World, received into glory.
for hee by his suffering hath smooth'd his Fathers brow, having satisfied his justice: and beside hath purchased his Spirit for us, who teacheth us to call him Abba Father; and through whom we have accesse with boldnesse to the throne of grace:
for he by his suffering hath smoothed his Father's brow, having satisfied his Justice: and beside hath purchased his Spirit for us, who Teaches us to call him Abba Father; and through whom we have access with boldness to the throne of grace:
He is (in the second place) the fountaine of all obedience: I will content my selfe here also with one place, looke Phil. 1. 9 And this I pray (saith S. Paul) that your love may abound yet more and more, in all knowledge, and in all judgement:
He is (in the second place) the fountain of all Obedience: I will content my self Here also with one place, look Philip 1. 9 And this I pray (Says S. Paul) that your love may abound yet more and more, in all knowledge, and in all judgement:
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and yet all this, and more, if more may be, by Iesus Christ, for he is the Tree planted by the rivers of water, of which the Psalmist speaketh, who is transplanted out of the old Adam, and ingrafted into the new, which is Christ, he is the tree that bringeth forth her fruit in her season:
and yet all this, and more, if more may be, by Iesus christ, for he is the Tree planted by the Rivers of water, of which the Psalmist speaks, who is transplanted out of the old Adam, and ingrafted into the new, which is christ, he is the tree that brings forth her fruit in her season:
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for as soone as we are in him, ingrafted into his stocke, watered with his blood, warmed with his Spirit, who is the Sunne of righteousnesse, we are inabled to bring forth the fruits of Righteousnesse.
for as soon as we Are in him, ingrafted into his stock, watered with his blood, warmed with his Spirit, who is the Sun of righteousness, we Are enabled to bring forth the fruits of Righteousness.
And well may he challenge this interest in all our obedience in a triple right. 1. Because he hath performed all obedience in his owne person, but in our name, and therefore for us.
And well may he challenge this Interest in all our Obedience in a triple right. 1. Because he hath performed all Obedience in his own person, but in our name, and Therefore for us.
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In the observation of the Decalogue, it is worth the observation, that this is the preface, I am the Lord thy God, which brought thee out of the land of Egypt, out of the house of bondage:
In the observation of the Decalogue, it is worth the observation, that this is the preface, I am the Lord thy God, which brought thee out of the land of Egypt, out of the house of bondage:
and it is himselfe ascending in the flame of our ardent desires, as he did once in Manoahs sacrifice, that makes God smell a sweet savour, which otherwise, would stinke in his nosthrils, would be an abomination, and turne to sinne.
and it is himself ascending in the flame of our Ardent Desires, as he did once in Manoahs sacrifice, that makes God smell a sweet savour, which otherwise, would stink in his nostrils, would be an abomination, and turn to sin.
unlesse Iacob come in the garments of his elder brother Esau, there is small likelihood of a blessing; and so unlesse we come cloathed with the Robes of Christ our elder brother:
unless Iacob come in the garments of his elder brother Esau, there is small likelihood of a blessing; and so unless we come clothed with the Robes of christ our elder brother:
If you looke for the proper place of faith in Christ, in the bodie of Divinitie, you shall find it seated in the very center, where it stands in a double relation, of that which goes before, and that which followes after.
If you look for the proper place of faith in christ, in the body of Divinity, you shall find it seated in the very centre, where it Stands in a double Relation, of that which Goes before, and that which follows After.
NONLATINALPHABET. As wee looke upon it in that double relation, (me thinks) upward and downeward, it expresses Iacobs ladder which appeared in a vision, by which he saw Angels ascending, and descending,
. As we look upon it in that double Relation, (me thinks) upward and downward, it Expresses Iacobs ladder which appeared in a vision, by which he saw Angels ascending, and descending,
and Paul hath excellenty described that comparison in a most sweet gradation, Rom. 8. 29. Those whom God hath foreknowne, those also he predestinated to be conformable to the image of his sonne;
and Paul hath excellenty described that comparison in a most sweet gradation, Rom. 8. 29. Those whom God hath foreknown, those also he predestinated to be conformable to the image of his son;
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behold a scala coeli, a golden chaine, and in it a descent of God to man, by the stepps of election and vocation, and an ascent of man to God, by the staires of justification and sanctification, to the highest state of glory.
behold a scala coeli, a golden chain, and in it a descent of God to man, by the steps of election and vocation, and an ascent of man to God, by the stairs of justification and sanctification, to the highest state of glory.
and therefore was borne of a woman onely, a Virgin that had not knowne a man, the Virgin Mary: and therefore at the very time when hee fulfilled this promise,
and Therefore was born of a woman only, a Virgae that had not known a man, the Virgae Marry: and Therefore At the very time when he fulfilled this promise,
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when hee hung upon the Crosse, he said to his Mother, woman, behold thy sonne, (meaning Iohn to whose care he committed her) woman, not mother, intimating, that he was that seed of the woman, of whom God foretold so long ago, that seed of the woman that brake the head of the Serpent, the counsell of the Divell.
when he hung upon the Cross, he said to his Mother, woman, behold thy son, (meaning John to whose care he committed her) woman, not mother, intimating, that he was that seed of the woman, of whom God foretold so long ago, that seed of the woman that brake the head of the Serpent, the counsel of the devil.
this then was Abrahams joy, and Abrahams Religion, even the expectation of the promised seed, which was the soule of the covenant that God made with him, the seale whereof was Circumcision, an image of his bloodshed:
this then was Abrahams joy, and Abrahams Religion, even the expectation of the promised seed, which was the soul of the Covenant that God made with him, the seal whereof was Circumcision, an image of his bloodshed:
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when she heard the newes of a sonne, saying, Shall I that am barren beare a sonne in mine old age? he might have beene called Isaac the sonne of laughter, because Abraham saw his day, who was indeed the sonne of promise, and rejoyced.
when she herd the news of a son, saying, Shall I that am barren bear a son in mine old age? he might have been called Isaac the son of laughter, Because Abraham saw his day, who was indeed the son of promise, and rejoiced.
for by the same reason should many more be that seed, even all, that proceeded out of the loines of Ahraham in the line of Isaac, which were like the starrs of the Heaven in number:
for by the same reason should many more be that seed, even all, that proceeded out of the loins of Abraham in the line of Isaac, which were like the Stars of the Heaven in number:
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Isaac on Mount Moriah, Iesus as some thinke on Mount Moriah, from Isaac arose the proverbe, in the Mount will the Lord be seene, in Iesus it is much more true, for no man hath seene the father at any time,
Isaac on Mount Moriah, Iesus as Some think on Mount Moriah, from Isaac arose the proverb, in the Mount will the Lord be seen, in Iesus it is much more true, for no man hath seen the father At any time,
and in him we see all the love of God, for behold what love the Father hath given us, that he hath sent his only begotten sonne into the world, that who so believeth in him, might not perish but have life everlasting.
and in him we see all the love of God, for behold what love the Father hath given us, that he hath sent his only begotten son into the world, that who so Believeth in him, might not perish but have life everlasting.
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Many such like types had those times, like prospective Glasses, to conveigh their glimmering sight to the only object of happinesse, Christ Iesus; as Iacob, who got the blessing in his elder brothers garment, and Ioseph, who was stripped of his coate, sold by Iudahs motion, stood before Pharaoh at thirty yeares old, whose coate dipped in blood turn'd the wrath of his Father from his brethren,
Many such like types had those times, like prospective Glasses, to convey their glimmering sighed to the only Object of happiness, christ Iesus; as Iacob, who god the blessing in his elder Brother's garment, and Ioseph, who was stripped of his coat, sold by Judas motion, stood before Pharaoh At thirty Years old, whose coat dipped in blood turned the wrath of his Father from his brothers,
even untill Christ came, who was the substance of those ceremonies; and untill the ceremonies fled away, which were the shadowes of that substance: yet were they not destitute of all light.
even until christ Come, who was the substance of those ceremonies; and until the ceremonies fled away, which were the shadows of that substance: yet were they not destitute of all Light.
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And perhaps the Psalmist may insinuate so much, where he sayes, Thy word is a Lanthorne to my feet, for a Lanthorne argues much darknesse, and is used in the night only;
And perhaps the Psalmist may insinuate so much, where he Says, Thy word is a Lanthorn to my feet, for a Lanthorn argues much darkness, and is used in the night only;
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why was it kindled? Neither is Peter farre from this allusion, when he compares the Word of the Prophets, which the Israelites enjoyed, to a light shining in a darke place.
why was it kindled? Neither is Peter Far from this allusion, when he compares the Word of the prophets, which the Israelites enjoyed, to a Light shining in a dark place.
1. In their Sacraments, their ordinary Sacraments were Circumcision and the Passeover, answerable to those, we have Baptisme and the Lords Supper: which both, had reference to the same inward grace, though there were a difference in the outward elements: for what meant the blood, shed in Circumcision,
1. In their Sacraments, their ordinary Sacraments were Circumcision and the Passover, answerable to those, we have Baptism and the lords Supper: which both, had Referente to the same inward grace, though there were a difference in the outward elements: for what meant the blood, shed in Circumcision,
and sprinkled on their dooreposts in the Passeover, but the blood of Christ, shed for the remission of sinnes, and sprinkled in our hearts, to purge and cleanse all our iniquities:
and sprinkled on their dooreposts in the Passover, but the blood of christ, shed for the remission of Sins, and sprinkled in our hearts, to purge and cleanse all our iniquities:
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Yea Christ himself therefore when hee had celebrated the Passover with his Disciples, instituted the Sacrament of his body and blood, to shew that he was that truth, of which the Lambe was but a representation.
Yea christ himself Therefore when he had celebrated the Passover with his Disciples, instituted the Sacrament of his body and blood, to show that he was that truth, of which the Lamb was but a representation.
And in that Passeover we may discerne a modell of our Supper: they must eat it with sowre hearbs, to wit, repentance and mortification, that they may the better taste the sweet mercy of God, in their delivery from the bondage of sinne and Sathan, shadowed out in the bondage of Egypt:
And in that Passover we may discern a model of our Supper: they must eat it with sour herbs, to wit, Repentance and mortification, that they may the better taste the sweet mercy of God, in their delivery from the bondage of sin and Sathan, shadowed out in the bondage of Egypt:
when the Israelites were like to perish in the wildernesse for want of water, but the blood of Christ issuing out of all his body in a bloody sweat in the Garden,
when the Israelites were like to perish in the Wilderness for want of water, but the blood of christ issuing out of all his body in a bloody sweat in the Garden,
and streaming out of his blessed side, when the Souldier pierced it with his speare, I say the blood of Christ spilt for our sakes, who otherwise had perished.
and streaming out of his blessed side, when the Soldier pierced it with his spear, I say the blood of christ spilled for our sakes, who otherwise had perished.
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and Lambs, Sheep, and Dove, were all but types and copies drawn from Christ, and drawing to Christ, who was the true sacrifice in which al the other were sanctified, (which otherwise were of no value) and by which Gods justice is satisfied:
and Lambs, Sheep, and Dove, were all but types and copies drawn from christ, and drawing to christ, who was the true sacrifice in which all the other were sanctified, (which otherwise were of no valve) and by which God's Justice is satisfied:
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Sweet was the figure of the two Goates, one of which was offered as a Sacrifice for the sinnes of the people, and the other (the Scape Goat the Scripture cals it) being charged with all their sinnes, Aaron laying both his hands upon his head,
Sweet was the figure of the two Goats, one of which was offered as a Sacrifice for the Sins of the people, and the other (the Escape Goat the Scripture calls it) being charged with all their Sins, Aaron laying both his hands upon his head,
or because Christ the same was dead and is alive, as the Revelation speakes, because he dyed for our sinnes, and rose againe for our justification, as the Apostle elsewhere applyes it.
or Because christ the same was dead and is alive, as the Revelation speaks, Because he died for our Sins, and rose again for our justification, as the Apostle elsewhere Applies it.
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Much like another in the purgation of the Leper, where two Birds or Sparrows were to be brought the one was to be kild, the other to be let flie, being dipped first in the blood of the former, reserved in a vessell for that purpose,
Much like Another in the purgation of the Leper, where two Birds or Sparrows were to be brought the one was to be killed, the other to be let fly, being dipped First in the blood of the former, reserved in a vessel for that purpose,
Yea and all their holy persons did but represent unto the people the person of the Messiah, all their Priests, especially the High Priest, they sacrificed,
Yea and all their holy Persons did but represent unto the people the person of the Messiah, all their Priests, especially the High Priest, they sacrificed,
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upon which the Poets harping, have hatched a pretty Fable, that the aurea Hesperidum mala, are kept by the vigilant guard of a fierie Dragon, but Hercules overcame him:
upon which the Poets harping, have hatched a pretty Fable, that the Aurea Hesperidum mala, Are kept by the vigilant guard of a fiery Dragon, but Hercules overcame him:
which in sober truth is thus much, that the way to the Tree of Life in the Garden of Eden is guarded by the glittering blade of a glorious Cherubim, but Christ hath removed him.
which in Sobrium truth is thus much, that the Way to the Tree of Life in the Garden of Eden is guarded by the glittering blade of a glorious Cherubin, but christ hath removed him.
Lastly, the Holy places themselves, were teachers of the same truth, so that if those (the Priests I meane) should hold their tongues, these (the stones I say) would cry thus much.
Lastly, the Holy places themselves, were Teachers of the same truth, so that if those (the Priests I mean) should hold their tongues, these (the stones I say) would cry thus much.
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1. The Tabernacle was a visible signe of Gods presence among his people, and therefore in it were placed (among many other things) the Mercy seat, even Iesus Christ, in whom it hath pleased God to have mercy on whom he will have mercy;
1. The Tabernacle was a visible Signen of God's presence among his people, and Therefore in it were placed (among many other things) the Mercy seat, even Iesus christ, in whom it hath pleased God to have mercy on whom he will have mercy;
and therefore when Christ was come into the world, the true light which enlightneth all men that come into the world, all these shadows vanished at his presence and fled away.
and Therefore when christ was come into the world, the true Light which Enlighteneth all men that come into the world, all these shadows vanished At his presence and fled away.
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Theophylact hath a witty conceit, a pretty glosse, that the Temple rent her vaile, hearing of the blasphemies of the Iewes uttered against Christ, according to the fashion of the Iewes, who rent their garments when they heare any blasphemies:
Theophylact hath a witty conceit, a pretty gloss, that the Temple rend her veil, hearing of the Blasphemies of the Iewes uttered against christ, according to the fashion of the Iewes, who rend their garments when they hear any Blasphemies:
but this was the meaning surely, to shew that by the rents of his body the true Temple, the way was opened to all the faithfull into the Holy of Holies, the highest Heavens.
but this was the meaning surely, to show that by the rends of his body the true Temple, the Way was opened to all the faithful into the Holy of Holies, the highest Heavens.
the T (which men make the figure of the Crosse) in the Egyptian mysteries, is an Hieroglyphick of eternall life, which (say they) when it comes, shall put an end to our Religion.
the TO (which men make the figure of the Cross) in the Egyptian Mysteres, is an Hieroglyphic of Eternal life, which (say they) when it comes, shall put an end to our Religion.
We reade of one that wondred how his Host had furnished his table with so rare variety, his Host answered, that all was but Swines flesh, only the art of the Cooke had made the difference:
We read of one that wondered how his Host had furnished his table with so rare variety, his Host answered, that all was but Swine Flesh, only the art of the Cook had made the difference:
and I according to my abilitie have discovered, that all the dishes of the old Ceremonies, furnish us with no other thing but Christ, only the wisdome of the Lord diversly dressed his sons flesh, in proportion to the times,
and I according to my ability have discovered, that all the Dishes of the old Ceremonies, furnish us with no other thing but christ, only the Wisdom of the Lord diversely dressed his Sons Flesh, in proportion to the times,
bread the staffe of mans life, and wine that maketh glad the heart of man, the best elements to expresse the best aliments: which how fully doe they set forth Christ Crucified:
bred the staff of men life, and wine that makes glad the heart of man, the best elements to express the best aliments: which how Fully do they Set forth christ crucified:
the Wine is powred forth, so was his blood powred forth upon the Crosse, for the remission of sinnes, to all those that come to him with an hunger and thirst after his righteousnesse,
the Wine is poured forth, so was his blood poured forth upon the Cross, for the remission of Sins, to all those that come to him with an hunger and thirst After his righteousness,
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And thus I conclude this point, That Christ Crucified, is the Summe of all Divinitie, the substance of all ceremonies, the soule of all Sacraments, the Kernell,
And thus I conclude this point, That christ crucified, is the Sum of all Divinity, the substance of all ceremonies, the soul of all Sacraments, the Kernel,
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I had thought to have gone a little further, as Christ in the Gospell, beyond Emaus, but the importunity of the time, which will take no denyall, forces me to turn in here against my will.
I had Thought to have gone a little further, as christ in the Gospel, beyond Emaus, but the importunity of the time, which will take no denial, forces me to turn in Here against my will.
AS often as I reade these words, mee thinks I conceit, how some Pharisaicall Doctor might step up from among the Senate of the Corinthians, accusing Saint Paul laesae Majestatis, as though he had spoken treason against the Scriptures:
AS often as I read these words, me thinks I conceit, how Some Pharisaical Doctor might step up from among the Senate of the Corinthians, accusing Saint Paul laesae Majestatis, as though he had spoken treason against the Scriptures:
And as the Athenians once, What babler is this, that is so lavish of his assertions? And what? Is Christ the summe of all Divinitie? Is the knowledge of Christ Crucified alone sufficient? NONLATINALPHABET, this is an hard saying indeed, this is short worke.
And as the Athenians once, What babbler is this, that is so lavish of his assertions? And what? Is christ the sum of all Divinity? Is the knowledge of christ crucified alone sufficient?, this is an hard saying indeed, this is short work.
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But what shall then become of that goodly frame of the Scripture, with the monuments of Antiquity treasures of Poesie, Oracles of Prophecy? Ergo ibit in ignes? Yes Paul, go and take those Tables of stone,
But what shall then become of that goodly frame of the Scripture, with the monuments of Antiquity treasures of Poesy, Oracles of Prophecy? Ergo ibit in ignes? Yes Paul, go and take those Tables of stone,
I, and digg them out of their graves againe, and burn their bones for Hereticks ▪ as the Papists did the bones of Bucer and Fagius, in Cambridge, in the dayes of Queene Mary: or else, (after a new kinde of persecution,
I, and dig them out of their graves again, and burn their bones for Heretics ▪ as the Papists did the bones of Bucer and Fagius, in Cambridge, in the days of Queen Marry: or Else, (After a new kind of persecution,
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If Christ be sufficient, then why doe you not make an Index expurgatorius for the Bible, (as the Jesuites have done already for the Fathers) and spung out all but Christ crucified, for that is sufficient? whereas the Scripture sayes all Scripture is inspired of God, profitable, &c. and Christ himself sayes, that he came to fulfill, not to disanull the Scripture.
If christ be sufficient, then why do you not make an Index expurgatorius for the bible, (as the Jesuits have done already for the Father's) and spung out all but christ Crucified, for that is sufficient? whereas the Scripture Says all Scripture is inspired of God, profitable, etc. and christ himself Says, that he Come to fulfil, not to disannul the Scripture.
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Every word of God is pure, like Gold tryed in the fire seven times, and what was said of the Orator, that the addition or detraction of a word would marre the grace or clyp the meaning of their sentence, is most true in Gods word:
Every word of God is pure, like Gold tried in the fire seven times, and what was said of the Orator, that the addition or detraction of a word would mar the grace or clyp the meaning of their sentence, is most true in God's word:
and therefore we read this just and severe sanction of his Books authority, he that adds to this booke, God shall adde to him all the plagues that are written in this booke;
and Therefore we read this just and severe sanction of his Books Authority, he that adds to this book, God shall add to him all the plagues that Are written in this book;
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for this book is not for sight, but for meat, as appeares by Iohn, who ate the booke that the Angell gave him, beside that, it is sweeter then the hony and the hony combe, as David, that hath tasted, hath testified.
for this book is not for sighed, but for meat, as appears by John, who ate the book that the Angel gave him, beside that, it is Sweeten then the honey and the honey comb, as David, that hath tasted, hath testified.
for, as you may remember, after I had treated of the sufficiency of faith in Christ, I propounded consequently, that it was the summe of Divinitie, and the scope of the Scripture: that it was the summe of Divinitie,
for, as you may Remember, After I had treated of the sufficiency of faith in christ, I propounded consequently, that it was the sum of Divinity, and the scope of the Scripture: that it was the sum of Divinity,
for wee found that Christ was the foundation of faith, and the fountaine of obedience, the Iacobs Ladder, of ascent and descent, descent of God to man, ascent of man to God:
for we found that christ was the Foundation of faith, and the fountain of Obedience, the Iacobs Ladder, of ascent and descent, descent of God to man, ascent of man to God:
and as the Spouse speaks in the Ganticles, he is Sigillum cordis, & Sigillum brachii, for he is the stampe of faith in the heart, that is Sigillum cordis, and he is the stampe of good works in the hand, that is Sigillum brachii: in the hands the following character, but in the heart the leading character, for he is both Sigillum cordis and Sigillum brachii, as the Spouse speaks in the Canticles. Thus is Christ the summe of Divinitie.
and as the Spouse speaks in the Ganticles, he is Sigillum Cordis, & Sigillum brachii, for he is the stamp of faith in the heart, that is Sigillum Cordis, and he is the stamp of good works in the hand, that is Sigillum brachii: in the hands the following character, but in the heart the leading character, for he is both Sigillum Cordis and Sigillum brachii, as the Spouse speaks in the Canticles. Thus is christ the sum of Divinity.
which I will do first in generall, and so leade you on into the particulars. In generall, this may be demonstrated, by that which hath been before delivered:
which I will do First in general, and so lead you on into the particulars. In general, this may be demonstrated, by that which hath been before Delivered:
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1. As the immutable substance of the Rule is considered, the substance was alway that which leads man to eternall Salvation, which is by Christ Iesus only:
1. As the immutable substance of the Rule is considered, the substance was always that which leads man to Eternal Salvation, which is by christ Iesus only:
what remaines, but to heare the terrible sentence of condemnation pronounced against us, by the mouth of the most just Judge, the Lord Almightie? Yet the mercy of the Lord was such, that when the Law had cast us, the Lord called us to pardon.
what remains, but to hear the terrible sentence of condemnation pronounced against us, by the Mouth of the most just Judge, the Lord Almighty? Yet the mercy of the Lord was such, that when the Law had cast us, the Lord called us to pardon.
The Scripture againe is the Letter of the Almightie to the sonnes of men (as one cals it) indited by God himselfe, and the Angell of his great counsell Christ Iesus (for so Esay stiles him) together with his Spirit, penned by his principall Secretaries the holy Prophets and Apostles, and sealed with the blood of the Lamb: let me goe a little further, they are the Literae laureatae, the Superscription is, To the faithfull, the Salutation is Salutem in Christo: The Argument is nothing but a Proclamation of a generall pardon in his name to all penitent and believing sinners.
The Scripture again is the letter of the Almighty to the Sons of men (as one calls it) Indited by God himself, and the Angel of his great counsel christ Iesus (for so Isaiah stile him) together with his Spirit, penned by his principal Secretary's the holy prophets and Apostles, and sealed with the blood of the Lamb: let me go a little further, they Are the Literae laureatae, the Superscription is, To the faithful, the Salutation is Salutem in Christ: The Argument is nothing but a Proclamation of a general pardon in his name to all penitent and believing Sinners.
because Divinitie and it, like two twinnes, keepe pace with a mutuall correspondency, like two parallels, runne on in equall extent, beginning and ending both together,
Because Divinity and it, like two twins, keep pace with a mutual correspondency, like two parallels, run on in equal extent, beginning and ending both together,
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the second offers it selfe to your consideration, as the Scripture may be accommodated to the mutable circumstances of the Rule, according to the difference of time before and after Christ.
the second offers it self to your consideration, as the Scripture may be accommodated to the mutable Circumstances of the Rule, according to the difference of time before and After christ.
the New, the greater light, like the Sun, to rule the day of knowledge, which the faithfull have injoyed, ever since Christ the Sunne of righteousnesse appeared.
the New, the greater Light, like the Sun, to Rule the day of knowledge, which the faithful have enjoyed, ever since christ the Sun of righteousness appeared.
When it was night there must needs be many Ceremonies, like many shadowes, and many humours, by reason of the feeble light ▪ and heat the influence of the Moone afforded, which the vertue of the Sun hath since dryed up or driven away.
When it was night there must needs be many Ceremonies, like many shadows, and many humours, by reason of the feeble Light ▪ and heat the influence of the Moon afforded, which the virtue of the Sun hath since dried up or driven away.
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and the porportion holds of a day to a thousand yeares, for a thousand yeares is as but a day in thy sight, saith the Psalmist: and so as the Sunne was set in his Tabernacle the fourth day of the world;
and the porportion holds of a day to a thousand Years, for a thousand Years is as but a day in thy sighed, Says the Psalmist: and so as the Sun was Set in his Tabernacle the fourth day of the world;
so the Sunne of righteousnesse came in the 4000. yeare of the World, in the Tabernacle of his flesh, to fulfill all righteousnesse. And perhaps the 19. Psalme may have some relation to this comparison:
so the Sun of righteousness Come in the 4000. year of the World, in the Tabernacle of his Flesh, to fulfil all righteousness. And perhaps the 19. Psalm may have Some Relation to this comparison:
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for there the Sunne is described, tanquam Sponsus, as Christ is described, tanquam Sponsus Ecclesiae: and the Prophet slides there from the Sunne, it may be because of this Analogie, to the Elogies of the Scripture.
for there the Sun is described, tanquam Sponsus, as christ is described, tanquam Sponsus Ecclesiae: and the Prophet slides there from the Sun, it may be Because of this Analogy, to the Eulogies of the Scripture.
for the Lambe opened the booke that we may fetch a resemblance of this Revelation, out of the booke of the Revelation. Compare the Ministers of both the covenants,
for the Lamb opened the book that we may fetch a resemblance of this Revelation, out of the book of the Revelation. Compare the Ministers of both the Covenants,
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for as it was said once, What is Plato or Moses Atticizing? so we may say now, What is Iesus or Moses Evangelizing? Nay, it is even the same Moses, only the vaile is removed,
for as it was said once, What is Plato or Moses Atticizing? so we may say now, What is Iesus or Moses Evangelizing? Nay, it is even the same Moses, only the veil is removed,
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Divines have said as much, that the Old Testament is but Novum involutum, and the new, but Vetus revelatum: as the Stoicks of old said of Rhetorick and Logick;
Divines have said as much, that the Old Testament is but Novum involutum, and the new, but Vetus Revelatum: as the Stoics of old said of Rhetoric and Logic;
some have gathered out of those words of Christ, Matth. 13. 52. Every Scribe learned to the Kingdome of Heaven, is like a certaine houshoulder, which brings out of his treasure old and new:
Some have gathered out of those words of christ, Matthew 13. 52. Every Scribe learned to the Kingdom of Heaven, is like a certain Householder, which brings out of his treasure old and new:
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yet this is most certaine, that the foretelling, and fulfilling of the same thing, I say, the same thing foretold so long before it was fulfilled, and fulfilled so long after it was foretold, makes exceedingly for the supporting of our faith,
yet this is most certain, that the foretelling, and fulfilling of the same thing, I say, the same thing foretold so long before it was fulfilled, and fulfilled so long After it was foretold, makes exceedingly for the supporting of our faith,
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for Malachie gives his Lampe to Marke, as they did in the games at Athens, and Marke takes it where he leaves it, the end of Malachie reaches to the beginning of Marke: Mark begins,
for Malachi gives his Lamp to Mark, as they did in the games At Athens, and Mark Takes it where he leaves it, the end of Malachi reaches to the beginning of Mark: Mark begins,
and Malachie ends with Iohn Baptist: so are they secretly sodered together, and holding hands (take this by the way) they plucke a Crow with the Apocrypha, if I may so speake in so grave an argument.
and Malachi ends with John Baptist: so Are they secretly soldered together, and holding hands (take this by the Way) they pluck a Crow with the Apocrypha, if I may so speak in so grave an argument.
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and this is my inference, that Faith in Christ is the scope of the Scripture. I descend now from the generall to the particular declaration of this point:
and this is my Inference, that Faith in christ is the scope of the Scripture. I descend now from the general to the particular declaration of this point:
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To let goe all their Types and Ceremonies, with the whole ancient state of Religion among the Iewes, which all had reference to the comming of Christ the promised Messiah, which make a great part of the argument of the booke of the first covenant,
To let go all their Types and Ceremonies, with the Whole ancient state of Religion among the Iewes, which all had Referente to the coming of christ the promised Messiah, which make a great part of the argument of the book of the First Covenant,
and to let passe whole bookes which have nothing but this, as the booke of Ruth, a Grand-mother of Christ, and the Booke of the Canticles, a sweet Epithalamie,
and to let pass Whole books which have nothing but this, as the book of Ruth, a Grandmother of christ, and the Book of the Canticles, a sweet Epithalamy,
or spousall of Christ and his Church, I will divide it for this time into two portions, Historicall and Propheticall, and make good the point in either of them,
or spousal of christ and his Church, I will divide it for this time into two portions, Historical and Prophetical, and make good the point in either of them,
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as will easily appeare, if you doe but consider the periods of times, the context and continuation of the storie, with the remarkable examples here and there dispersed.
as will Easily appear, if you do but Consider the periods of times, the context and continuation of the story, with the remarkable Examples Here and there dispersed.
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but if you will vouchsafe to make but a little inquisition, NONLATINALPHABET, to digge into the bowels of those mountaines, you shall find a golden vaine, a golden chaine, consisting of many linkes, from the first Adam to the second Adam, to derive his pedigree and shew his generation, of whom Esay sayes, Who can tell his generation, for hee is the eternall Word of his Father, and the ancient of dayes.
but if you will vouchsafe to make but a little inquisition,, to dig into the bowels of those Mountains, you shall find a golden vain, a golden chain, consisting of many links, from the First Adam to the second Adam, to derive his pedigree and show his generation, of whom Isaiah Says, Who can tell his generation, for he is the Eternal Word of his Father, and the ancient of days.
And I pray tell me, wherefore is there such a curious context of succession from Adam to Noah, from Noah to Abraham, from Abraham to David, from David to Zorubabell, from Zorubabel to Mary, but to draw a golden line (as you have seene the golden line in the Genealogies) a via lactea to lead to Christ, in whom all Genealogies are ended,
And I pray tell me, Wherefore is there such a curious context of succession from Adam to Noah, from Noah to Abraham, from Abraham to David, from David to Zorubabell, from Zerubbabel to Marry, but to draw a golden line (as you have seen the golden line in the Genealogies) a via lactea to led to christ, in whom all Genealogies Are ended,
And therefore Matthew begins his Gospell with this, and cals it NONLATINALPHABET, a Booke, a Bible, because this is the very Map and Epitome of the whole Bible,
And Therefore Matthew begins his Gospel with this, and calls it, a Book, a bible, Because this is the very Map and Epitome of the Whole bible,
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The like may be picked out of the very names there registred; for though the conceit of the Cabalists be fond and vaine, that patch up the names of Mary and Iesus, by a strange Alchymie of Rapsodies and Anagrams, out of diverse passages of the Scripture,
The like may be picked out of the very names there registered; for though the conceit of the Cabalists be found and vain, that patch up the names of Marry and Iesus, by a strange Alchemy of Rhapsodies and Anagrams, out of diverse passages of the Scripture,
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View againe the Succession of Kings, Priests and Prophets, you shall finde that all those severall currents emptie themselves into Christ, as rivers into the Ocean,
View again the Succession of Kings, Priests and prophets, you shall find that all those several currents empty themselves into christ, as Rivers into the Ocean,
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I say, they three, like the three Wisemen, offer Gold, and Myrrhe, and Frankincense, and so make a triple Crowne for Christ: and so again, make a three twined scourge, to whip the usurping Whore out of the Temple of God, as Christ served the Trucksters, buyers and sellers, and money changers.
I say, they three, like the three Wise men, offer Gold, and Myrrh, and Frankincense, and so make a triple Crown for christ: and so again, make a three twined scourge, to whip the usurping Whore out of the Temple of God, as christ served the Trucksters, buyers and sellers, and money changer's.
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Thus is the series of the storie contracted into Christ the summe of all, the same lesson may be read written in great letters (that hee that runnes may read them) in those many illustrious examples, of all those three kinds recorded in Scripture:
Thus is the series of the story contracted into christ the sum of all, the same Lesson may be read written in great letters (that he that runs may read them) in those many illustrious Examples, of all those three Kinds recorded in Scripture:
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so that if there were not many expresse notes, yet there were many notable impressions, many vistigia omnia te adversum spectantia, all looking to Christ - ward, each of them giving a taste of that which Christ performed in all fulnesse.
so that if there were not many express notes, yet there were many notable impressions, many vistigia omnia te adversum spectantia, all looking to christ - ward, each of them giving a taste of that which christ performed in all fullness.
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thus was Christs ascension, who was primitiae dormientium, a maine Article of our faith prefigured: Three before Christ were raised from the dead, one by Eliah, another by Elisha, a third, by touching the bones of Elisha being dead, revived:
thus was Christ Ascension, who was primitiae Dormientium, a main Article of our faith prefigured: Three before christ were raised from the dead, one by Elijah, Another by Elisha, a third, by touching the bones of Elisha being dead, revived:
3. Many Kings and Iudges were types of Christ, in the storie, as Moses a lawgiver in the Wildernesse, Iosua a NONLATINALPHABET of the true NONLATINALPHABET, a Mediator of the true Mediator, a leader of Israel into the land of Canaan, a Iosua of the true Iosua, the true Iesus; David that fought the Lords battailes,
3. Many Kings and Judges were types of christ, in the story, as Moses a lawgiver in the Wilderness, Iosua a of the true, a Mediator of the true Mediator, a leader of Israel into the land of Canaan, a Iosua of the true Iosua, the true Iesus; David that fought the lords battles,
for Christ was only penetrable in his heele, his humanitie, his Deitie remaining altogether impassible. I am ravished with delight in these sacred reliques of antiquitie:
for christ was only penetrable in his heel, his humanity, his Deity remaining altogether impassable. I am ravished with delight in these sacred Relics of antiquity:
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I answer, as Tamar convinced Iudah by his staffe and his signet, and Theseus his NONLATINALPHABET, that made him knowne, were a pasport and certificate to his father of his legitimation:
I answer, as Tamar convinced Iudah by his staff and his signet, and Theseus his, that made him known, were a passport and certificate to his father of his legitimation:
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so Christ is acknowledge to be Iesus, to be Messiah, by these performances: for these are the tesserae of commerce, the watch word betweene the old and new. Testament:
so christ is acknowledge to be Iesus, to be Messiah, by these performances: for these Are the tesserae of commerce, the watch word between the old and new. Testament:
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Mercuriall statues, pointing the way to Christ: Starres in storie, like the starre that appeared to the Wisemen, guiding them to Bethlehem, where it stood still:
Mercurial statues, pointing the Way to christ: Stars in story, like the star that appeared to the Wise men, guiding them to Bethlehem, where it stood still:
Thus the Historicall part of the old Testament is full of Asterisks, and hands, and lines, that draw the intelligent reader to Christ. To conclude this point, this is the use of Genealogies, to track the way of salvation, by the golden line that leades to Christ: and this is the wisdome of wisemen, to follow the conduct of the starre, till we come to him, who is the true morning-star, the true Load-starre that guides our wandring feet in our wearie pilgrimage to eternall rest in the heavenly Canaan.
Thus the Historical part of the old Testament is full of Asterisks, and hands, and lines, that draw the intelligent reader to christ. To conclude this point, this is the use of Genealogies, to track the Way of salvation, by the golden line that leads to christ: and this is the Wisdom of Wise men, to follow the conduct of the star, till we come to him, who is the true Morning star, the true Loadstar that guides our wandering feet in our weary pilgrimage to Eternal rest in the heavenly Canaan.
for there was not any thing almost fulfilled by Christ, but it was foretold by the Prophets, as there was not any thing foretold by the Prophets, which was not fulfilled by Christ. See this, 1. In the maine Articles of the Creed: he was borne of the Virgin Mary, so Esay, Behold a Virgin shall conceive, and beare:
for there was not any thing almost fulfilled by christ, but it was foretold by the prophets, as there was not any thing foretold by the prophets, which was not fulfilled by christ. See this, 1. In the main Articles of the Creed: he was born of the Virgae Marry, so Isaiah, Behold a Virgae shall conceive, and bear:
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Sitteth at the right hand of God the Father, so David, the Lord said unto my Lord, sit thou at my right hand untill I make thine enemies thy footstoole.
Sitteth At the right hand of God the Father, so David, the Lord said unto my Lord, fit thou At my right hand until I make thine enemies thy footstool.
here was the true reason, ut impleretur, that the Scripture might be fulfilled, that said so much, Zach. 11. 12. So they weighed my price thirty pieces of silver, a goodly price, that I was prized of them:
Here was the true reason, ut impleretur, that the Scripture might be fulfilled, that said so much, Zach 11. 12. So they weighed my price thirty Pieces of silver, a goodly price, that I was prized of them:
he thirsted, well might he thirst, who was so scorched with the heat, and pressed with the weight of Gods wrath that he sweat water and blood, and therefore well might he say he thirsted, ut impleretur, that he might quench it,
he thirsted, well might he thirst, who was so scorched with the heat, and pressed with the weight of God's wrath that he sweat water and blood, and Therefore well might he say he thirsted, ut impleretur, that he might quench it,
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and Matthew alone hath gathered thirty two prophecies, and applyed them to him, with this burden or undersong, ut impleretur quod dictum erat per Prophetas ▪
and Matthew alone hath gathered thirty two prophecies, and applied them to him, with this burden or undersong, ut impleretur quod dictum erat per Prophets ▪
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I end this point with that of Peter, Act. 10. 43. To him give all the Prophets witnesse, that through his name whosoever believeth in him shall receive remission of sinnes:
I end this point with that of Peter, Act. 10. 43. To him give all the prophets witness, that through his name whosoever Believeth in him shall receive remission of Sins:
for all the Prophets are many times Boanerges, sonnes of thunder, and then indeed they fetch all from Mount Sinai, where there were thunder and lightning and earthquakes when the Law was given:
for all the prophets Are many times Boanerges, Sons of thunder, and then indeed they fetch all from Mount Sinai, where there were thunder and lightning and earthquakes when the Law was given:
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and when they would be Barnabas, sons of consolation, they fetch all from Mount Sion, the sweet promises of the Messiah, and steepe all their words in his blood.
and when they would be Barnabas, Sons of consolation, they fetch all from Mount Sion, the sweet promises of the Messiah, and steep all their words in his blood.
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The foure Evangelists, what are they but the storie of his life and death? Let Iohn speake for them all, These things are written, that ye might believe in Christ Iesus,
The foure Evangelists, what Are they but the story of his life and death? Let John speak for them all, These things Are written, that you might believe in christ Iesus,
I will not hunt for comparisons, nor shew what reference they have to the foure beasts in Ezekiel: but me thinkes all the rest aime at his humanitie more principally:
I will not hunt for comparisons, nor show what Referente they have to the foure beasts in Ezekielem: but me thinks all the rest aim At his humanity more principally:
two of which, the two Apostles Matthew and Iohn were ocular, and two, the two Evangelists Mark and Luke auricular witnesses of that which they wrote, that all pretext of doubting might be excluded.
two of which, the two Apostles Matthew and John were ocular, and two, the two Evangelists Mark and Lycia auricular Witnesses of that which they wrote, that all pretext of doubting might be excluded.
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And as after the flood, there was a confusion of tongues, to hinder the building of Babel: so was there the effusion of the gift of tongues, to further the building of the heavenly Ierusalem, that all knees might bow,
And as After the flood, there was a confusion of tongues, to hinder the building of Babel: so was there the effusion of the gift of tongues, to further the building of the heavenly Ierusalem, that all knees might bow,
All the Epistles have no other argument but salvation by Christ, as may appeare out of the salutation, Grace and peace in Christ Iesus, grace the beginning,
All the Epistles have no other argument but salvation by christ, as may appear out of the salutation, Grace and peace in christ Iesus, grace the beginning,
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and no wonder, for there be in it a thousand treasures, as Chrysostome said, yea all the treasures of wisdome and knowledge and comfort, are hid and lockt up in him:
and no wonder, for there be in it a thousand treasures, as Chrysostom said, yea all the treasures of Wisdom and knowledge and Comfort, Are hid and locked up in him:
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and the expectation of his glorious comming, as the conclusion of all evidences, Come Lord Iesus, come quickly, Tanquam habeat scriptum tota tabella, veni.
and the expectation of his glorious coming, as the conclusion of all evidences, Come Lord Iesus, come quickly, Tanquam habeat Scriptum tota tabella, veni.
and his blood is the Wine of the Sacrament, the wine that maketh glad the heart of the faithfull, which was scruzed out of his body upon the Crosse, the Winepresse of Gods wrath; where you may behold him excellently, tanquam uva passa, Christ Crucified.
and his blood is the Wine of the Sacrament, the wine that makes glad the heart of the faithful, which was scruzed out of his body upon the Cross, the Winepress of God's wrath; where you may behold him excellently, tanquam uva passa, christ crucified.
And therefore Christ is like the hinges, upon which the whole frame of time, upon which the bifores valvae of the house of the Sunne, the two Tabernacles, the two gates of Heaven, doe hang and turne themselves.
And Therefore christ is like the hinges, upon which the Whole frame of time, upon which the bifores valvae of the house of the Sun, the two Tabernacles, the two gates of Heaven, do hang and turn themselves.
for this one point, that faith in Christ crucified is the summ of al the Scripture, well considered, must needs give very much light to the reading of every part thereof:
for this one point, that faith in christ Crucified is the sum of all the Scripture, well considered, must needs give very much Light to the reading of every part thereof:
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me thinks the Clypeus fidei, is like that Clypeus Phidiae, the Buckler of faith like the buckler of Phidias, that Historians speake of, I meane the Buckler of Minerva, which Phidias made:
me thinks the Clypeus fidei, is like that Clypeus Phidiae, the Buckler of faith like the buckler of Phidias, that Historians speak of, I mean the Buckler of Minerva, which Phidias made:
when Alexander, to the Statue of Hercules: and so all the precepts of Divinitie seem to be chained to the Crosse of Christ: he is the umbilicus, where all the intrails are knit together, the Center, where all lines meet:
when Alexander, to the Statue of Hercules: and so all the Precepts of Divinity seem to be chained to the Cross of christ: he is the umbilicus, where all the entrails Are knit together, the Centre, where all lines meet:
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the Scripture is the field mentioned in the Gospell, and Christ like the jewell in the field, which a wise Merchant knowing of, would sell all he hath to purchase:
the Scripture is the field mentioned in the Gospel, and christ like the jewel in the field, which a wise Merchant knowing of, would fell all he hath to purchase:
or Alpha and Omega, the two principall for all the Vowels, without which all the Scripture is but a mute Letter, a dead Letter, I may say, a killing Letter: and for him the Scripture it selfe is called NONLATINALPHABET, the Bible, the booke,
or Alpha and Omega, the two principal for all the Vowels, without which all the Scripture is but a mute letter, a dead letter, I may say, a killing letter: and for him the Scripture it self is called, the bible, the book,
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and forreiners, but fellow-Citizens with the Saints, and of the houshold of God, and are built upon the foundation of the Apostles and Prophets, Iesus Christ himselfe being the chiefe cornerstone, in whom all the building fitly framed together, NONLATINALPHABET, groweth unto an holy Temple in the Lord. &c. you see the knot that holds all together.
and foreigners, but fellow-Citizens with the Saints, and of the household of God, and Are built upon the Foundation of the Apostles and prophets, Iesus christ himself being the chief cornerstone, in whom all the building fitly framed together,, grows unto an holy Temple in the Lord. etc. you see the knot that holds all together.
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it remaines that I should now breake the clods, which might hinder the fruitfulnesse, and cast out the stones, that so at last, I may sowe the blessed seed of exhortation, in hope of a blessed harvest.
it remains that I should now break the clods, which might hinder the fruitfulness, and cast out the stones, that so At last, I may sow the blessed seed of exhortation, in hope of a blessed harvest.
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and must now winnow and fanne it out of the chaffe, that at the last I may cast it again into the ground of your heart, (for so saith Saint Paul, you are the Lords husbandrie ) in hope of a fruitfull increase, from the blessing of the Lord, the Lord of the harvest, for Paul may plant, and Apollo may water,
and must now winnow and fan it out of the chaff, that At the last I may cast it again into the ground of your heart, (for so Says Saint Paul, you Are the lords Husbandry) in hope of a fruitful increase, from the blessing of the Lord, the Lord of the harvest, for Paul may plant, and Apollo may water,
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he that planteth is nothing, and he that watereth is nothing, but the Lord that giveth the increase, for without him, the seeds-man is but NONLATINALPHABET, semini verbius, a babler, according to our translation,
he that plants is nothing, and he that Waters is nothing, but the Lord that gives the increase, for without him, the seedsman is but, semini verbius, a babbler, according to our Translation,
I presume the meanest in this place conceives my meaning, yet I will endeavour to speake more plainly, that if there be any seeming riddle, you may plow with my Heifer,
I presume the Meanest in this place conceives my meaning, yet I will endeavour to speak more plainly, that if there be any seeming riddle, you may blow with my Heifer,
1. For Ministers, what is the true Rule of Preaching, the Art, (and that I may so speak with reverence) the very tricke of Preaching, viz. to Preach Christ, and him crucified.
1. For Ministers, what is the true Rule of Preaching, the Art, (and that I may so speak with Reverence) the very trick of Preaching, viz. to Preach christ, and him Crucified.
for who sees not that Antichristianisme is nothing else but an opposition in a mysterie, to the mysterie of godlinesse revealed in Christ, either by open oppugning, or secret undermining:
for who sees not that Antichristianism is nothing Else but an opposition in a mystery, to the mystery of godliness revealed in christ, either by open Oppugning, or secret undermining:
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so that if I had a minde to favour my selfe, I have a faire occasion to make choise of mine enemie, among all the troopes of the Romish Antichrist, and single out the weakest:
so that if I had a mind to favour my self, I have a fair occasion to make choice of mine enemy, among all the troops of the Romish Antichrist, and single out the Weakest:
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And Daniel makes mention of a stone that was cut out of the mountaine without hands, which brake the glorious image of Nebuchadnezzar, whose head was of gold, the armes and breasts of silver, the thighs and legs of brasse, the feet of iron, (a man would think all metall) and yet that little stone battered it all to peeces.
And daniel makes mention of a stone that was Cut out of the mountain without hands, which brake the glorious image of Nebuchadnezzar, whose head was of gold, the arms and breasts of silver, the thighs and legs of brass, the feet of iron, (a man would think all metal) and yet that little stone battered it all to Pieces.
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behold in these christall streames, the stone, the Lord Christ, for Christ is the stone which the proud builders of Babel refused, but is become the head of the corner, which the Master-builder hath put in Sion, and elect and precious stone: me thinks I want nothing but Davids hand,
behold in these crystal streams, the stone, the Lord christ, for christ is the stone which the proud Builders of Babel refused, but is become the head of the corner, which the Master-builder hath put in Sion, and elect and precious stone: me thinks I want nothing but Davids hand,
and as the stone without hands intimates, according to our interpreters, the Virginitie of Mary, out of whom Christ was hewen, without the help of man:
and as the stone without hands intimates, according to our Interpreters, the Virginity of Marry, out of whom christ was hewn, without the help of man:
so Christ in my Text, may be taken out without hands, without any great paines of man, to breake the clay feet, the brittle pillars of that brasen-faced Whore, to breake them like a Potters vessell.
so christ in my Text, may be taken out without hands, without any great pains of man, to break the clay feet, the brittle pillars of that brazenfaced Whore, to break them like a Potters vessel.
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but I choose rather to leade you into my further discourse, though with an unseasonable preface, then trouble you with an unseemely repetition of the former:
but I choose rather to lead you into my further discourse, though with an unseasonable preface, then trouble you with an unseemly repetition of the former:
and yet I presume that, with your favourable construction, I have erred indeed, but so as not praeter casam, no nor praeter causam neither. I come now to it.
and yet I presume that, with your favourable construction, I have erred indeed, but so as not praeter casam, not nor praeter Causam neither. I come now to it.
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out of it I deduced, 1. That Saints are no Saviours, nor therefore to be invocated as Saviours: here is no such magneticall and invisible Sympathie, that any man should wonder what necessity tyes these two together:
out of it I deduced, 1. That Saints Are no Saviors, nor Therefore to be invocated as Saviors: Here is no such magnetical and invisible sympathy, that any man should wonder what necessity ties these two together:
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wherein I purpose first to represent unto your view a light adumbration, a rude draught of it, instead of an exposition of the state of the question, which shall containe (as it were) a Sciagraphy of the truth,
wherein I purpose First to represent unto your view a Light adumbration, a rude draught of it, instead of an exposition of the state of the question, which shall contain (as it were) a Sciagraphy of the truth,
I shall measure but three paces in this porch, before I bring you into the maine building, the first will be in the generall Idolatry of the Synagogue of Rome, which offends against Christ crucified: the second, in that which is committed with the Saints in generall:
I shall measure but three paces in this porch, before I bring you into the main building, the First will be in the general Idolatry of the Synagogue of Rome, which offends against christ Crucified: the second, in that which is committed with the Saints in general:
what a world of trinkets, and trash, and trumperie, is their great Colossus stuffed withall? what apish imitation, what sottish devotion, what popish superstition is among them? insomuch that a man would doubt,
what a world of trinkets, and trash, and trumpery, is their great Colossus stuffed withal? what apish imitation, what sottish devotion, what popish Superstition is among them? insomuch that a man would doubt,
The Egyptian blindnesse was nothing comparable to this; the Egyptian darknesse, not halfe so palpable: or if that were more palpable, I am sure, this is more culpable:
The Egyptian blindness was nothing comparable to this; the Egyptian darkness, not half so palpable: or if that were more palpable, I am sure, this is more culpable:
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these worship Iudas his Lanthorne, Francis his Cowle, Beckets shooes, and Iosephs breeches, and a peece of stone that was in the Well where the Virgin Mary washed the swadling cloutes of Christ, as sorry Saints I trow:
these worship Iudas his Lanthorn, Francis his Cowl, Beckets shoes, and Joseph's breeches, and a piece of stone that was in the Well where the Virgae Marry washed the swaddling clouts of christ, as sorry Saints I trow:
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and crowned their yeares with gladnesse, so are the words of the Psalmist: no marvaile if they worship't Nilus, and that cursed vermin, the fruitfull spawne of his too fruitfull wombe:
and crowned their Years with gladness, so Are the words of the Psalmist: no marvel if they worshipped Nilus, and that cursed vermin, the fruitful spawn of his too fruitful womb:
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and if they did not preferr the seat of the scorners, they might be preferred to the chaire of Moses: they sit in the Temple of God, and heare the silver Trumpet of the everlasting Gospell of God, proclaiming war against such idolatrie from the Lord of Hoasts:
and if they did not prefer the seat of the Scorner's, they might be preferred to the chair of Moses: they fit in the Temple of God, and hear the silver Trumpet of the everlasting Gospel of God, proclaiming war against such idolatry from the Lord of Hosts:
But I pray tell me, what is the summe of their devotions, or, if you will heare me, I will tell you what it is, by my casting a smooth-faced smiling picture, a Saintish stone, a rotten ragg of a nastie Relique, a B in a box, a Crucifixe I meane, a pretty cosset Agnus Dei, these are the particulars,
But I pray tell me, what is the sum of their devotions, or, if you will hear me, I will tell you what it is, by my casting a smooth-faced smiling picture, a Saintish stone, a rotten rag of a nasty Relic, a B in a box, a Crucifix I mean, a pretty cosset Agnus Dei, these Are the particulars,
now lay them altogether, and the Summe amounts to this (if my Arithmetick faile me not) pretty maumets, pretty puppets for such wanton babies as they are to play withall,
now lay them altogether, and the Sum amounts to this (if my Arithmetic fail me not) pretty maumets, pretty puppets for such wanton babies as they Are to play withal,
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only let me remember what your worthy Bishop Claudius Taurinensis said excellently of some of them your Agnus Deies, Pictos adorant, vivos devorant, I will make bold to English it rudely, they worry the living Saints, while they worship the dead:
only let me Remember what your worthy Bishop Claudius Taurinensis said excellently of Some of them your Agnus Deies, Pictos adorant, vivos devorant, I will make bold to English it rudely, they worry the living Saints, while they worship the dead:
so may I make answer to him that should demand, what should any man be the better to come out of Babylon, out of Rome, and betake himselfe into the bosome of the faithfull Spouse of Christ, our Church, our Religion:
so may I make answer to him that should demand, what should any man be the better to come out of Babylon, out of Room, and betake himself into the bosom of the faithful Spouse of christ, our Church, our Religion:
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nor stones prostitute themselves to stones, living stones, to livelesse stones; sensitive blocks, before senslesse blocks, beside a thousand priviledges.
nor stones prostitute themselves to stones, living stones, to Lifeless stones; sensitive blocks, before senseless blocks, beside a thousand privileges.
And thus I passe to take the second step, which was concerning Saints in generall. Bellarmine hath a very tragicall and passionate preface to this controversie:
And thus I pass to take the second step, which was Concerning Saints in general. Bellarmine hath a very tragical and passionate preface to this controversy:
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he grins at Erasmus, he snarles at Melancthon, and barkes at Illyricus, and snatches at Luther, and worries Calvin, as though hee had to deale with some carion carcase;
he grins At Erasmus, he snarls At Melanchthon, and barks At Illyricus, and snatches At Luther, and worries calvin, as though he had to deal with Some carrion carcase;
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at last, as a man newly awaked out of a trance or sleepe, he throwes his envious eyes to heaven with great devotion, (forsooth) and wonders why the starres are suffered to stand there, belike hee thinks to convince their workes of darknesse:
At last, as a man newly awaked out of a trance or sleep, he throws his envious eyes to heaven with great devotion, (forsooth) and wonders why the Stars Are suffered to stand there, belike he thinks to convince their works of darkness:
as he was once in linnin cloaths, I thinke some Angell would tell her, as he did, He is not here; I thinke Christ himselfe would take the paines to meet her, and instruct her thus:
as he was once in linnin clothes, I think Some Angel would tell her, as he did, He is not Here; I think christ himself would take the pains to meet her, and instruct her thus:
I would have thee know therefore, I have retired my selfe from this Garden, and shall not feed any more among these Lillies, but untill the day breake and the shadowes flee away, I go, my wel-beloved, I go to the mountain of spices.
I would have thee know Therefore, I have retired my self from this Garden, and shall not feed any more among these Lilies, but until the day break and the shadows flee away, I go, my well-beloved, I go to the mountain of spices.
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But why do I presume as it were to teach Christ to speake, who is the word, in whom God speakes to us? or why doe I relate his speech, who am a child and know not how to speake? I know the Criticks taxe Homers rashnesse, in reporting the song of the Sirens,
But why do I presume as it were to teach christ to speak, who is the word, in whom God speaks to us? or why do I relate his speech, who am a child and know not how to speak? I know the Critics Tax Homers rashness, in reporting the song of the Sirens,
The word of God, in the description of the holy Land, hath foure things observable in the golden line that directs our passage thither: two for the way, and two for the end: for the way,
The word of God, in the description of the holy Land, hath foure things observable in the golden line that directs our passage thither: two for the Way, and two for the end: for the Way,
For the end, that the gate of the Royall City, 1. Is narrow, 2. Is one: but the Popes Itinerary, made out of the lying Legend, the cosoning Calender, the Ephemerides of the Saints, contradicts the Kings map, the word of God in all these:
For the end, that the gate of the Royal city, 1. Is narrow, 2. Is one: but the Popes Itin, made out of the lying Legend, the cozening Calendar, the Ephemerides of the Saints, contradicts the Kings map, the word of God in all these:
so the Papists will not goe the nearest way to Heaven, by Christ, but will needs coast about, by the Sepulchers of Saints, for feare belike, that if they should make too much haste, they, should come too soone thither:
so the Papists will not go the nearest Way to Heaven, by christ, but will needs coast about, by the Sepulchers of Saints, for Fear belike, that if they should make too much haste, they, should come too soon thither:
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as superstitious travellers, that turne aside to worship every greazie stone: or as the Iewes, (perhaps as they went to the Temple) would make a stay at every greene hill,
as superstitious travellers, that turn aside to worship every greasy stone: or as the Iewes, (perhaps as they went to the Temple) would make a stay At every green hill,
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You know the man who said, he would not leave his part in Paris, for his part in Paradise: And I thinke it not impossible to finde some daintie minion in the Whores lap, that would not exchange his Cardinals Hat, for a Martyrs Crowne. But for this time, we will thinke, that they thinke at least, that they would come to heaven:
You know the man who said, he would not leave his part in paris, for his part in Paradise: And I think it not impossible to find Some dainty minion in the Whores lap, that would not exchange his Cardinals Hat, for a Martyrs Crown. But for this time, we will think, that they think At least, that they would come to heaven:
and when they heare him say plainly, that the way is narrow, they say plainly that's an hard saying, who can beare it? And as the young man that came to Christ, went away griev'd at a like speech:
and when they hear him say plainly, that the Way is narrow, they say plainly that's an hard saying, who can bear it? And as the young man that Come to christ, went away grieved At a like speech:
But why was the young man grieved, and why are they grieved, as the young man was? because he was rich, because they are riotous: they are afraid that narrow way will not receive their goodly traine, their great retinue:
But why was the young man grieved, and why Are they grieved, as the young man was? Because he was rich, Because they Are riotous: they Are afraid that narrow Way will not receive their goodly train, their great retinue:
fond men, that cannot be contented to go to heaven, except they goe in state: very fooles, that will not (as the Proverb is) leave their bables for the Tower of London, their towers of Bable for the Lord ▪ that will not shake hands with that folly, that they imbrace this felicitie. But why will not they goe away as the young man did? hee was a young man they thinke,
found men, that cannot be contented to go to heaven, except they go in state: very Fools, that will not (as the Proverb is) leave their babbles for the Tower of London, their towers of Babble for the Lord ▪ that will not shake hands with that folly, that they embrace this felicity. But why will not they go away as the young man did? he was a young man they think,
What doe they then? they hire a rascall rout of hungry ditchers to breake up the fence, that the word hath made, to make the way broader then the merits of Christ, and then they eke it out with the forged merits of Saints:
What do they then? they hire a rascal rout of hungry ditchers to break up the fence, that the word hath made, to make the Way Broader then the merits of christ, and then they eke it out with the forged merits of Saints:
and being so drunken with superstition, that they cannot passe the lake that burnes with fire and brimstone for evermore, upon that one planck of Christ, as they say the barbarous Turkes doe,
and being so drunken with Superstition, that they cannot pass the lake that burns with fire and brimstone for evermore, upon that one plank of christ, as they say the barbarous Turkes doe,
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but it is to be feared, that while they, in their Pontificall fancies imagine the bridge (by their deceitfull moone-shine) wider then it is, they find themselves deeper then they would, plunged in that Lake that burneth with fire and brimstone for evermore.
but it is to be feared, that while they, in their Pontifical fancies imagine the bridge (by their deceitful moonshine) wider then it is, they find themselves Deeper then they would, plunged in that Lake that burns with fire and brimstone for evermore.
They are so cram'd with the sinnes of the people, and fed so fat with their follies, and so puft up with the winde of pride, that they have no hope to get into Heaven,
They Are so cramed with the Sins of the people, and fed so fat with their follies, and so puffed up with the wind of pride, that they have no hope to get into Heaven,
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Master would faine have the gate so large, that he might goe in with full soope, top and top-gallant, without vailing his triple crowne, or bending his stubborn knees:
Master would feign have the gate so large, that he might go in with full soope, top and topgallant, without vailing his triple crown, or bending his stubborn knees:
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they are like some nice and cold hearers of the word, that are willing to heare and make toward the Church (perhaps they made a short dinner for haste) but when they come there,
they Are like Some Nicaenae and cold hearers of the word, that Are willing to hear and make towards the Church (perhaps they made a short dinner for haste) but when they come there,
But what doe they in this case to helpe themselves ▪ they have set on worke many skilfull Carpenters (perhaps some apprentises of that jolly Carpenter, that made a gate of a window by his learned interpretation of a place in the Acts ) they have furnished them with store of timber out of the Popes storehouse of Saints Reliques,
But what do they in this case to help themselves ▪ they have Set on work many skilful Carpenters (perhaps Some apprentices of that jolly Carpenter, that made a gate of a window by his learned Interpretation of a place in the Acts) they have furnished them with store of timber out of the Popes storehouse of Saints Relics,
But these foolish Florentines, (I think Florentines, I know foolish) these foolish Florentines, have a strong conceit, upon a weak ground, that the more gates go out of their City, the more gaine comes in,
But these foolish Florentines, (I think Florentines, I know foolish) these foolish Florentines, have a strong conceit, upon a weak ground, that the more gates go out of their city, the more gain comes in,
Excellently saith the Spirit of God in the Revelation, Revelation 21. and the 21. And the twelve gates were twelve Pearles, every severall gate was one Pearle:
Excellently Says the Spirit of God in the Revelation, Revelation 21. and the 21. And the twelve gates were twelve Pearls, every several gate was one Pearl:
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of twelve, round about for the twelve tribes of Israel: of three, on each side for the Gentiles in all quarters of the world, three to the East, three to the West, three to the North, three to the South:
of twelve, round about for the twelve tribes of Israel: of three, on each side for the Gentiles in all quarters of the world, three to the East, three to the West, three to the North, three to the South:
Againe, there is a double unitie, an unitie of matter, all these gates are made of Margarites: an unity of forme, they are all made of one Margarite a peece;
Again, there is a double unity, an unity of matter, all these gates Are made of Margarites: an unity of Form, they Are all made of one Margarite a piece;
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there be many Iewes and Gentiles to enter, this gate will receive them all, both Iewes and Gentiles, that shall be gathered from all the foure winds of the earth.
there be many Iewes and Gentiles to enter, this gate will receive them all, both Iewes and Gentiles, that shall be gathered from all the foure winds of the earth.
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for it suffers them, grata est vis illa. We read of some againe, that purchase the Kingdome of Heaven, for the wise Merchant sold all that he had, to purchase the field, in which he knew there was a rich Margarite, and that Margarite was Christ, and that field was Heaven: and yet this Merchant is commended:
for it suffers them, Grata est vis illa. We read of Some again, that purchase the Kingdom of Heaven, for the wise Merchant sold all that he had, to purchase the field, in which he knew there was a rich Margarite, and that Margarite was christ, and that field was Heaven: and yet this Merchant is commended:
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What if they be strong of the Hop of Saints, yet when there is no graine of faith in Christ, not so much as a graine of Mustard-seed in them, I hope I may well terme them thin beere, thin prayers, faint beere, faint prayers.
What if they be strong of the Hop of Saints, yet when there is no grain of faith in christ, not so much as a grain of Mustard seed in them, I hope I may well term them thin beer, thin Prayers, faint beer, faint Prayers.
Let me then say to them, Behold, these are thy Saviours, ô thou sonne of the rebellious woman, ô thou daughter of Rome, thy Saviours in whom thou trustest:
Let me then say to them, Behold, these Are thy Saviors, o thou son of the rebellious woman, o thou daughter of Room, thy Saviors in whom thou trustest:
and let mee say to you, Sonne of man, seest thou these abominations? then learne to say with me, O the patience and long sufferance and gentlenes of God, toward vile sinners!
and let me say to you, Son of man, See thou these abominations? then Learn to say with me, Oh the patience and long sufferance and gentleness of God, towards vile Sinners!
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Follow me but a little further with your attention, and I will shew you greater abominations then these: for now I come to the third step, concerning their Idolatry with the Virgin Mary in particular.
Follow me but a little further with your attention, and I will show you greater abominations then these: for now I come to the third step, Concerning their Idolatry with the Virgae Marry in particular.
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and it went before, that they had like crownes upon their heads, which notes, that round shaving in forme of a crowne, which was indeed as precious as a crowne to them, to keepe them sacred and inviolable) how can those bald-pates be said to have womens haire? yes, not litterally, but mystically;
and it went before, that they had like crowns upon their Heads, which notes, that round shaving in Form of a crown, which was indeed as precious as a crown to them, to keep them sacred and inviolable) how can those bald-pates be said to have women's hair? yes, not literally, but mystically;
The Saracens descended indeed of Hagar the bond-woman, as it were of purpose to verifie this type, will needs be called Saracens, of Sarah the free woman: and so they boast of their womens haire.
The Saracens descended indeed of Hagar the bondwoman, as it were of purpose to verify this type, will needs be called Saracens, of Sarah the free woman: and so they boast of their women's hair.
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and therefore that key is bootlesse, there is no hope of getting in. The Helvidians of old, cal'd the perpetuall virginitie of the Virgin Mary into question:
and Therefore that key is bootless, there is no hope of getting in. The Helvidians of old, called the perpetual virginity of the Virgae Marry into question:
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for though her spotlesse virgin-soule, injoy an innocent sleep (I do not meane, an everlasting soule-sleep ) in the bosome of Abraham, yet these artificiall leachors, have made shift to find a trick, by a vertuall, I cannot say,
for though her spotless virgin-soul, enjoy an innocent sleep (I do not mean, an everlasting soule-sleep) in the bosom of Abraham, yet these artificial leachors, have made shift to find a trick, by a virtual, I cannot say,
because it is most vicious; by a spirituall, I cannot say, because it is most carnall; but by that which the sonnes of the Philosophers call, a vtrtuall or spirituall contact, to contaminate her memorie, which should be blessed,
Because it is most vicious; by a spiritual, I cannot say, Because it is most carnal; but by that which the Sons of the Philosophers call, a vtrtuall or spiritual contact, to contaminate her memory, which should be blessed,
For what I pray you, are those flattering titles which they give her in their prayers, Queene of Heaven, Mother of grace, Port of Paradise, &c. but such uncleane and unchast names for a Virgin, that if she should heare them with patience, I would not be afraid to say, she were the most impure harlot that ever was:
For what I pray you, Are those flattering titles which they give her in their Prayers, Queen of Heaven, Mother of grace, Port of Paradise, etc. but such unclean and unchaste names for a Virgae, that if she should hear them with patience, I would not be afraid to say, she were the most impure harlot that ever was:
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but her blessed spirit abhorres their cursed breath, and they, while they thinke to sowe these ungracious seeds of spirituall whoredome in her most gracious eares, doe but imbrace a cloud, instead of a Queene;
but her blessed Spirit abhors their cursed breath, and they, while they think to sow these ungracious seeds of spiritual whoredom in her most gracious ears, do but embrace a cloud, instead of a Queen;
and so beget mishapen Centaures, I may say, centuries of misbegotten Orizons. Or, what are their strange devices, that God hath given her his Kingdome, and reserved only that other halfe to himself, the half of mercy to her,
and so beget Misshapen Centaur's, I may say, centuries of misbegotten Orisons. Or, what Are their strange devices, that God hath given her his Kingdom, and reserved only that other half to himself, the half of mercy to her,
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that he contents himselfe with his Bench of Iustice, and hath placed her in the Mercy seat: and that this was prefigured in Ahasuerosh, who promised Hester the halfe of his Kingdome? a goodly stratagem to drive men from God to Mary. Againe, that there are two Ladders up to Heaven;
that he contents himself with his Bench of justice, and hath placed her in the Mercy seat: and that this was prefigured in Ahasuerus, who promised Esther the half of his Kingdom? a goodly stratagem to drive men from God to Marry. Again, that there Are two Ladders up to Heaven;
Yet if a man would take the paines, to turne over their stinking Rosaries, but as often as they do their beads in a day, he should soone perceive, that the name of Christ is out of fashion, out of date,
Yet if a man would take the pains, to turn over their stinking Rosaries, but as often as they do their beads in a day, he should soon perceive, that the name of christ is out of fashion, out of date,
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as Lucullus did once to Pompeys: and some merrie Courtier might aske no more, whether Mary were gracious with Christ, but whether Christ were with Mary; as they did scoffingly,
as Lucullus did once to Pompeys: and Some merry Courtier might ask no more, whither Marry were gracious with christ, but whither christ were with Marry; as they did scoffingly,
She complaines her self in Erasmus, that she hath so many Clyents, so much custome, tantum non enecant, shee hath much adoe to take respite enough, to take breath enough, to keepe life and soule together:
She complains her self in Erasmus, that she hath so many Clients, so much custom, Tantum non enecant, she hath much ado to take respite enough, to take breath enough, to keep life and soul together:
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they come something neare alreadie, tantum non enecant. But if there be any that make shew to kisse the Sonne, as the Psalmist speakes, it is to be feared, that it is not because they are afraid-least he, but lest she be angry:
they come something near already, Tantum non enecant. But if there be any that make show to kiss the Son, as the Psalmist speaks, it is to be feared, that it is not Because they Are afraid-least he, but lest she be angry:
And yet these filthie monsters of lust (for they are no better then monsters, bewitched out of the shape of men, by the powerfull charmes of the Romish Circe, and her golden Cup offornication) these filthie monsters do so please themselves in their filthinesse, that as the Apostle Peter speakes, they speake evill of us,
And yet these filthy monsters of lust (for they Are no better then monsters, bewitched out of the shape of men, by the powerful charms of the Romish circe, and her golden Cup offornication) these filthy monsters do so please themselves in their filthiness, that as the Apostle Peter speaks, they speak evil of us,
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because forsooth, shee is written for a Saint in the Calender of his heart, he thinks she should be received for a Queene in the Charter of their Parish:
Because forsooth, she is written for a Saint in the Calendar of his heart, he thinks she should be received for a Queen in the Charter of their Parish:
he is so well acquainted with the zeale of his owne private devotion, that hee cannot but admire, what cold blast of stupid ignorance or envie, (for he hath not the power to think it any other) hath so frozen and congeald them, that they do not melt into his mold, that they will not be reduced to his temperature.
he is so well acquainted with the zeal of his own private devotion, that he cannot but admire, what cold blast of stupid ignorance or envy, (for he hath not the power to think it any other) hath so frozen and congealed them, that they do not melt into his mould, that they will not be reduced to his temperature.
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The Old Iewes baked for the Queene of Heaven, and the New Collyridians did the like for the Virgin Mary, whom they cald the Queene of Heaven, and so do the Papists, the sole heires of both their follies.
The Old Iewes baked for the Queen of Heaven, and the New Collyridians did the like for the Virgae Marry, whom they called the Queen of Heaven, and so do the Papists, the sole Heirs of both their follies.
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but not God blessed for ever ▪ or, that I may allude to those cakes, shee may be honoured, that is frumentum, corne that growes in Scripture, a Christian stomack may digest it:
but not God blessed for ever ▪ or, that I may allude to those cakes, she may be honoured, that is Frumentum, corn that grows in Scripture, a Christian stomach may digest it:
but she must not bee adored, that's fermentum; it is so sowre of the leven of the Pharisees, that a Christian stomack (as Erasmus said, he had Animum Catholicum, stomachum Lutheranum, a Catholike minde,
but she must not be adored, that's fermentum; it is so sour of the leven of the Pharisees, that a Christian stomach (as Erasmus said, he had Animum Catholicum, stomachum Lutheran, a Catholic mind,
and it were to be wished, that these blinde Collyridians, if their mouth be out of taste, at least would annoint their eyes with that Collyrium, commended to the Angell of Laodicea, Revelation 3. some eye-salve of the Scripture, that they might see the grossenesse of their Idolatrie.
and it were to be wished, that these blind Collyridians, if their Mouth be out of taste, At least would anoint their eyes with that Collyrium, commended to the Angel of Laodicea, Revelation 3. Some eyesalve of the Scripture, that they might see the grossness of their Idolatry.
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and so would an easie Divine, which are the Antidicomarianites, they or we. But if they will needs sleep still, loth to part with this pleasant dreame:
and so would an easy Divine, which Are the Antidicomarianites, they or we. But if they will needs sleep still, loath to part with this pleasant dream:
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I have now finished my narration or generall explication of Popish Idolatry, and I stand (as it were) upon the highest pinacle of the Tower of Babel: I should begin to pull downe:
I have now finished my narration or general explication of Popish Idolatry, and I stand (as it were) upon the highest pinnacle of the Tower of Babel: I should begin to pull down:
BEfore I proceed any further, I must beseech you all to heare with wisdome and love. Let no man thinke these fowle Idolatries either lesse abominable, because they are so ridiculous; or more •amiable, because the phrase of my speech hath seemed hitherto to smile upon them.
BEfore I proceed any further, I must beseech you all to hear with Wisdom and love. Let no man think these fowl Idolatries either less abominable, Because they Are so ridiculous; or more •amiable, Because the phrase of my speech hath seemed hitherto to smile upon them.
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I meane to whip out these cheaters, though I came in like a Lamb (as they say of Moneths) I will endeavour to goe out like a Lion: I meane to walk with a fiery tongue among this stubble:
I mean to whip out these cheaters, though I Come in like a Lamb (as they say of Months) I will endeavour to go out like a lion: I mean to walk with a fiery tongue among this stubble:
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let her know, I owe a sacrifice to the God of Israel, and that must and shall be paid with her blood, gratior nullus liquor tinxisset aras, as hee said. Now I proceed:
let her know, I owe a sacrifice to the God of Israel, and that must and shall be paid with her blood, gratior nullus liquour tinxisset aras, as he said. Now I proceed:
The Captaine shall be the Word of God, even God the Word, who is the Captaine of the Lords Hosts, (so stiled in Iosua ) and the Lord of Hosts: whose name is written in his thigh, Revel. 19. The King of Kings, and Lord of Lords.
The Captain shall be the Word of God, even God the Word, who is the Captain of the lords Hosts, (so styled in Iosua) and the Lord of Hosts: whose name is written in his thigh, Revel. 19. The King of Kings, and Lord of lords.
their hearts within them shall melt like water, and their feeble knees shall knock together, the foundations of the City shall shake, and the whole frame tremble:
their hearts within them shall melt like water, and their feeble knees shall knock together, the foundations of the city shall shake, and the Whole frame tremble:
2. We will erect a stately Trophee for a monument, wherein shall be ingraven in indeleble Characters for all eternity, the true storie of their pride, the just cause of their fall, the true storie of their sin, the just cause of their shame.
2. We will erect a stately Trophy for a monument, wherein shall be engraven in indelible Characters for all eternity, the true story of their pride, the just cause of their fallen, the true story of their since, the just cause of their shame.
3. We will sack the houses, and ransack the storehouses, and see what treasures we may cary away for our owne use, to enrich our selves withall. Briefly and plainly I will,
3. We will sack the houses, and ransack the storehouses, and see what treasures we may carry away for our own use, to enrich our selves withal. Briefly and plainly I will,
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The first place of Scripture shall be against the mediation and invocation of Saints, Iohn 2. 4. Iesus said unto her, Woman, what have I to do with thee? &c. You may read the Story at large, I will run over my meditations. Observe with me.
The First place of Scripture shall be against the mediation and invocation of Saints, John 2. 4. Iesus said unto her, Woman, what have I to do with thee? etc. You may read the Story At large, I will run over my meditations. Observe with me.
and therefore shee stands not to contend or contest with him; she makes no replys; she knowes what the Psalmist said, He is thy Lord, and thou must worship him:
and Therefore she Stands not to contend or contest with him; she makes no replies; she knows what the Psalmist said, He is thy Lord, and thou must worship him:
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Thou bidst us Learne of me, that I am humble and meeke, and why art thou so cruel to thy Mother? thou wast as a sheepe that is dumbe and openeth not his mouth before the shearer ▪ and why art thou so harsh to her that bare thee? How many, Lord,
Thou bidst us Learn of me, that I am humble and meek, and why art thou so cruel to thy Mother? thou wast as a sheep that is dumb and Openeth not his Mouth before the shearer ▪ and why art thou so harsh to her that bore thee? How many, Lord,
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how many meaner sutors have requested greater matters at thy hand and obtained, and why must a Mother only go away with a denyall? or if she must needs have a denyall,
how many meaner Suitors have requested greater matters At thy hand and obtained, and why must a Mother only go away with a denial? or if she must needs have a denial,
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why was not the bitternesse of the thing, sugred with the sweetnesse of words, or why must that denyall bee embittered with a check? but suppose her rashnesse deserved, might not her relation deserve a mitigation? why then was that check whetted and sharpned with a question the servant of war and wrath? Thy words, ô thou fairest among the children of men, thy words were wont to distill like the honey,
why was not the bitterness of the thing, sugared with the sweetness of words, or why must that denial be embittered with a check? but suppose her rashness deserved, might not her Relation deserve a mitigation? why then was that check whetted and sharpened with a question the servant of war and wrath? Thy words, o thou Fairest among the children of men, thy words were wont to distil like the honey,
But vaine man that I am? NONLATINALPHABET, why doe I disease my master? why do I say, who shall ascend into heaven to bring a resolution of this difficultie from him? behold the meaning is neare, and the word is in thy mouth, and if you will give mee leave, I will tell you.
But vain man that I am?, why do I disease my master? why do I say, who shall ascend into heaven to bring a resolution of this difficulty from him? behold the meaning is near, and the word is in thy Mouth, and if you will give me leave, I will tell you.
he gives a preservative long before hand, against that poyson which he foresaw the Italian Divell would temper long after, to the perdition of many poore Christian soules,
he gives a preservative long before hand, against that poison which he foresaw the Italian devil would temper long After, to the perdition of many poor Christian Souls,
he was angry and denyed her petition, that we might not sinn and dote on her intercession: he denyed her to her rebuke, that wee might not dote on her to his dishonour: he rebuked her sharply in a question, that he might teach us sweetly that it was out of question, that she can have no stroke, no hand, not so much as a little finger in the divine worke of mediation.
he was angry and denied her petition, that we might not sin and dote on her Intercession: he denied her to her rebuke, that we might not dote on her to his dishonour: he rebuked her sharply in a question, that he might teach us sweetly that it was out of question, that she can have no stroke, no hand, not so much as a little finger in the divine work of mediation.
even Iesus Christ the righteous, and he is the propitiation for our sinnes: here you see, that the beloved Disciple tels us, that Christ is the only Advocate:
even Iesus christ the righteous, and he is the propitiation for our Sins: Here you see, that the Beloved Disciple tells us, that christ is the only Advocate:
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3. The necessary condition of him that must be an Advocate, intimated in the conjunction of these words, with those that follow, we have an Advocate, Christ, who is the propitiation for our sinnes:
3. The necessary condition of him that must be an Advocate, intimated in the conjunction of these words, with those that follow, we have an Advocate, christ, who is the propitiation for our Sins:
All these leade us by the hand to Christ: He is the righteous, the Lamb, the true Israelite without guile, the Sunne of righteousnesse, he is neare the Father, he sits at the right hand of God, he is the only begotten and beloved sonne of the Father, in whom he is well pleased:
All these lead us by the hand to christ: He is the righteous, the Lamb, the true Israelite without guile, the Sun of righteousness, he is near the Father, he sits At the right hand of God, he is the only begotten and Beloved son of the Father, in whom he is well pleased:
as they are sonnes indeed, yet not by nature, but by adoption: by adoption, therefore by making of sonnes, not by nature; by Regeneration, not by Generation.
as they Are Sons indeed, yet not by nature, but by adoption: by adoption, Therefore by making of Sons, not by nature; by Regeneration, not by Generation.
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as Salomon writ his Ecclesiastes after his Vanities, to testifie his reconciliation to the Church: so Iohn reports his errour to shew that hee did repent of it.
as Solomon writ his Ecclesiastes After his Vanities, to testify his reconciliation to the Church: so John reports his error to show that he did Repent of it.
Againe, as Thomas doubted of the resurrection, that we might be assured, as Divines observe: so Iohn was suffered to fall, that we might be admonished to stand.
Again, as Thomas doubted of the resurrection, that we might be assured, as Divines observe: so John was suffered to fallen, that we might be admonished to stand.
Where by the way note the vanitie of the Popish distinction betweene civil and religious, the glorious triumphant Angels are fellow-servants to the Militant Saints,
Where by the Way note the vanity of the Popish distinction between civil and religious, the glorious triumphant Angels Are Fellow servants to the Militant Saints,
The fourth place is, 1 Timoth. 2. 5. For there is one God, and one Mediator betweene God and Men, the man Christ Iesus, who gave himselfe a ransome for all.
The fourth place is, 1 Timothy 2. 5. For there is one God, and one Mediator between God and Men, the man christ Iesus, who gave himself a ransom for all.
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2. The secret description of a Mediator, he must be one betweene God and Man, that is, both God and Man: he must participate of both natures, that must reconcile both natures, which agrees to Christ only, who is God-man, Immanuel, and therefore the true Mediator, the true Iesus, that can save his people from all their sinnes:
2. The secret description of a Mediator, he must be one between God and Man, that is, both God and Man: he must participate of both nature's, that must reconcile both nature's, which agrees to christ only, who is God-man, Immanuel, and Therefore the true Mediator, the true Iesus, that can save his people from all their Sins:
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Which may serve to stop the mouth of Papists, which think to elude all with a distinction of Mediators of Redemption and Intercession, and say, that Christ is the Mediator of Redemption, Saints may be of intercession:
Which may serve to stop the Mouth of Papists, which think to elude all with a distinction of Mediators of Redemption and Intercession, and say, that christ is the Mediator of Redemption, Saints may be of Intercession:
the peoples gowtie fingers, cannot handle the slender threads of these daintie distinctions, (which these subtile spinners make) so tenderly, but they will be in great danger of breaking:
the peoples gouty fingers, cannot handle the slender threads of these dainty Distinctions, (which these subtle spinners make) so tenderly, but they will be in great danger of breaking:
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and so while these supplanting Jesuites are counterfeiting Iacobs smooth voice (that I may alter the storie a little) the poore peoples hands are rough and horrid with superstition, as Esaus were:
and so while these supplanting Jesuits Are counterfeiting Iacobs smooth voice (that I may altar the story a little) the poor peoples hands Are rough and horrid with Superstition, as Esaus were:
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The people draw in iniquitie with cart-ropes of vanitie, (as the foolish Trojans did the fatall Horse into their Citie) and so go down to the pit directly:
The people draw in iniquity with Cart-ropes of vanity, (as the foolish Trojans did the fatal Horse into their city) and so go down to the pit directly:
but the Jesuite comming up full upon his slender thread (suppose hee should wind himselfe a little way, by his Mathematicall Magicks) the thread cannot choose but breake,
but the Jesuit coming up full upon his slender thread (suppose he should wind himself a little Way, by his Mathematical Magics) the thread cannot choose but break,
and beside, Populus non distinguit, while they distinguish, the people perish. 2. Principes non distinguunt, is true in Politicks, though it be no Axiom.
and beside, Populus non distinguit, while they distinguish, the people perish. 2. Princes non distinguunt, is true in Politics, though it be no Axiom.
It is but an hard bargaine for a King to exchang a Crown for a craftie distinction The poore King of the Indians, when he heard that the Pope had given away his Kingdome to the King of Spaine, asked what the Pope was, that gave away that which was none of his owne:
It is but an hard bargain for a King to exchange a Crown for a crafty distinction The poor King of the Indians, when he herd that the Pope had given away his Kingdom to the King of Spain, asked what the Pope was, that gave away that which was none of his own:
let him publish his pictures and represent Turks Turbants, and Imperiall and royall Crowns with Dukes Coronets hanging downe like labels from his loftie Miter, as hee hath done:
let him publish his pictures and represent Turks Turbans, and Imperial and royal Crowns with Dukes Coronets hanging down like labels from his lofty Miter, as he hath done:
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and think to heale it with these figg-leaves? why doth he rend the seameles coate of Christ, and then make up the matter with a sleevelesse distinction of Intercession and Redemption?
and think to heal it with these figg-leaves? why does he rend the seameles coat of christ, and then make up the matter with a sleeveless distinction of Intercession and Redemption?
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The Whore of Rome hath learn'd of that Harlot that was judged before Salomon, to say Dividatur; but Christ will not part with his honour so: he likes no such halving:
The Whore of Room hath learned of that Harlot that was judged before Solomon, to say Dividatur; but christ will not part with his honour so: he likes no such halving:
and so to make proud Pharisees, which were indeed penitent Publicans. Briefly, the Scripture joyns both together, Redemption and Intercession, to make Christ a perfect Saviour: Scriptura a non distinguit:
and so to make proud Pharisees, which were indeed penitent Publicans. Briefly, the Scripture joins both together, Redemption and Intercession, to make christ a perfect Saviour: Scripture a non distinguit:
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4. Pontificii non distinguunt: Bellarmine himself that objects this riven shield of this distinction, as a sufficient bulwarke for defence of this impietie, rejects it elsewhere:
4. Pontiffs non distinguunt: Bellarmine himself that objects this riven shield of this distinction, as a sufficient bulwark for defence of this impiety, rejects it elsewhere:
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or rather more, for he doth steele his forehead against blushing, and sayes plainly, that Saints are Mediators of Redemption also; which overthrowes that forged distinction:
or rather more, for he does steel his forehead against blushing, and Says plainly, that Saints Are Mediators of Redemption also; which overthrows that forged distinction:
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Pontificii non distinguunt: and now you see no more Mysterie, but Blasphemy written in the whores forehead: so that there needs no other Confutation but to have read it.
Pontiffs non distinguunt: and now you see no more Mystery, but Blasphemy written in the whores forehead: so that there needs no other Confutation but to have read it.
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I will observe but two words here more specially: 1. Accesse in Greeke NONLATINALPHABET: (so that according to our translation, we have not so much as any accesse to God the Father,
I will observe but two words Here more specially: 1. Access in Greek: (so that according to our Translation, we have not so much as any access to God the Father,
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they have no accesse into this Sanctum Sanctorum: they are incorporated into the most renowned Universitie, the Celestiall Syon, which I may well call the mountaine of vision, as the lower was called the valley of vision: for there they see no more by faith,
they have no access into this Sanctum Sanctorum: they Are incorporated into the most renowned university, the Celestial Syon, which I may well call the mountain of vision, as the lower was called the valley of vision: for there they see no more by faith,
The second word that I observe is NONLATINALPHABET or NONLATINALPHABET for there are two for failing: suppose there be accesse, yet without Christ there is no boldnes, no confidence:
The second word that I observe is or for there Are two for failing: suppose there be access, yet without christ there is no boldness, no confidence:
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if our heart like a wise Mercha•t would send a ship of prayer to the coast of Heaven that should returne richly laden, with the treasures of that good land, it must first command the gracious dew to distill abundantly from the windows of the eyes,
if our heart like a wise Mercha•t would send a ship of prayer to the coast of Heaven that should return richly laden, with the treasures of that good land, it must First command the gracious due to distil abundantly from the windows of the eyes,
The Papists then that goe without this faith in Christ, may come with a shivering of feare, but they cannot come with boldnesse: or, that we may be liberall to them, they may come with impudence, but they cannot come with boldnesse: for in Christ wee have accesse with boldnesse, faith the Apostle.
The Papists then that go without this faith in christ, may come with a shivering of Fear, but they cannot come with boldness: or, that we may be liberal to them, they may come with impudence, but they cannot come with boldness: for in christ we have access with boldness, faith the Apostle.
the Saints that have gone before us, are indeed a cloud of glorious witnesses, as the Apostle speakes to the Hebrewes, wherewith we, who are the sonnes of promise, are encompassed in our journey:
the Saints that have gone before us, Are indeed a cloud of glorious Witnesses, as the Apostle speaks to the Hebrews, wherewith we, who Are the Sons of promise, Are encompassed in our journey:
but if a man would take the paines to turne over their stinking Rosaries, but halfe so much as they do their beads in a day, he should soone perceive that the name of Christ is out of fashion, out of date,
but if a man would take the pains to turn over their stinking Rosaries, but half so much as they do their beads in a day, he should soon perceive that the name of christ is out of fashion, out of date,
And if there be any that make shew to kisse the Sonne, as the Psalmist speaks, it is to be feared, that it is not because they are afraid least he, but least she be angry: or, according to our common speech, Many kisse the child for the mothers sake:
And if there be any that make show to kiss the Son, as the Psalmist speaks, it is to be feared, that it is not Because they Are afraid lest he, but lest she be angry: or, according to our Common speech, Many kiss the child for the mother's sake:
And yet these filthy monsters, of lust (for they are no better than monsters, bewitched out of the shape of men by the powerfull charmes of the Romish Circe, and her golden cup of fornication) these filthy monsters do so please themselves in their filthinesse, that,
And yet these filthy monsters, of lust (for they Are no better than monsters, bewitched out of the shape of men by the powerful charms of the Romish circe, and her golden cup of fornication) these filthy monsters do so please themselves in their filthiness, that,
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because, forsooth, she is written for a Saint in the Calender of his heart, he thinks she should be received for a Queen in the Charter of their Parish:
Because, forsooth, she is written for a Saint in the Calendar of his heart, he thinks she should be received for a Queen in the Charter of their Parish:
he is so well acquainted with the zeale of his owne private devotion, that he cannot but admire what cold blast of stupid ignorance or envie (for he hath not the power to think it any other) hath so frozen and congeal'd their dull spirits, that his Sun doth not melt them into his mold, that they will not be reduced to his temperature.
he is so well acquainted with the zeal of his own private devotion, that he cannot but admire what cold blast of stupid ignorance or envy (for he hath not the power to think it any other) hath so frozen and congealed their dull spirits, that his Sun does not melt them into his mould, that they will not be reduced to his temperature.
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the untamed horses of distempered passion, as Plato cals them, have so hurried and whirled about the crazie chariot of their reason, that they have frighted them out of their little wits,
the untamed Horses of distempered passion, as Plato calls them, have so hurried and whirled about the crazy chariot of their reason, that they have frighted them out of their little wits,
as faithfull friends, to reclaime them from this folly. 2. We have set the Scripture, as a grave over-seer, to frowne upon them, and chide them into their wits againe:
as faithful Friends, to reclaim them from this folly. 2. We have Set the Scripture, as a grave overseer, to frown upon them, and chide them into their wits again:
if they will not learne of the word at Ierusalem, we must send them to schoole to Bethlehem, (a place appointed for men in their case) and there set Reason,
if they will not Learn of the word At Ierusalem, we must send them to school to Bethlehem, (a place appointed for men in their case) and there Set Reason,
like a severe master, to disple them every day, and whip their wandring wits from place to place, (as they do vagabonds) till they returne to the place from whence they came,
like a severe master, to disple them every day, and whip their wandering wits from place to place, (as they do vagabonds) till they return to the place from whence they Come,
