The autumne part from the twelfth Sundy [sic] after Trinitie, to the last in the whole yeere dedicated vnto the much honoured and most worthy Doctor Iohn Overal ...
And new, for that it maketh vs new creatures in Christ, 2. Cor. 5. 17. According to that of Augustine: Dicitur nouum propter nouitatem spiritus, quae hominem nouum • … anat à vitio vetustatis:
And new, for that it makes us new creatures in christ, 2. Cor. 5. 17. According to that of Augustine: Dicitur Novum propter nouitatem spiritus, Quae hominem Novum • … Anat à vitio vetustatis:
and to put one the new man, Eph. 4. 22. 24. S. Paul therefore commends heere the worthy function of such as are made able to minister the new Testament two waies:
and to put one the new man, Ephesians 4. 22. 24. S. Paul Therefore commends Here the worthy function of such as Are made able to minister the new Testament two ways:
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1. Positiuely, Such trust haue we through Christ to Godward, &c. 2. Comparatiuely, preferring the preaching of the Gospell before the ministery of the Law, In respect of Grace:
1. Positively, Such trust have we through christ to Godward, etc. 2. Comparatively, preferring the preaching of the Gospel before the Ministry of the Law, In respect of Grace:
For the letter killeth, but the spirit giueth life; the Law being the ministration of condemnation, but the Gospell the ministration of righteousnesse. In respect of Glorie:
For the Letter kills, but the Spirit gives life; the Law being the ministration of condemnation, but the Gospel the ministration of righteousness. In respect of Glory:
If the ministration of death thorough the letters figured in stones was glorious, &c. how shall not the ministration of the spirit be much more glorious?
If the ministration of death through the letters figured in stones was glorious, etc. how shall not the ministration of the Spirit be much more glorious?
Such trust ] Our Apostle did esteeme the Corinthians his glory, the seale of his Apostleship, and as it were the very letters testimoniall of his sincerity.
Such trust ] Our Apostle did esteem the Corinthians his glory, the seal of his Apostleship, and as it were the very letters testimonial of his sincerity.
For thus hee speakes in this present chapter at the second verse, Ye are our epistle. Such as are false teachers, need epistles of recommendation vnto you,
For thus he speaks in this present chapter At the second verse, You Are our epistle. Such as Are false Teachers, need Epistles of recommendation unto you,
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and in all kinde of knowledge, 1. Cor. 1. 5. Whereas therefore your faith and holy conuersation is renowned in all the world, ye be to vs instead of an Epistle:
and in all kind of knowledge, 1. Cor. 1. 5. Whereas Therefore your faith and holy Conversation is renowned in all the world, you be to us instead of an Epistle:
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such trust haue we through Christ to Godward, &c. As if he should say, we speake confidently that yee are Christs epistle, and our epistle, not arrogating this excellency to our selues, as if wee were sufficient of our selues:
such trust have we through christ to Godward, etc. As if he should say, we speak confidently that ye Are Christ epistle, and our epistle, not arrogating this excellency to our selves, as if we were sufficient of our selves:
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The Pope forsooth is esteemed of his parasites a vice god, another Christ, assuredly they might say better an Antichrist Nay the Papists hold their vnder ling Masse-priest such an omnipotent creature, that wheras in the sacrament of Order (as they call it) almighty God makes the Priest;
The Pope forsooth is esteemed of his Parasites a vice god, Another christ, assuredly they might say better an Antichrist Nay the Papists hold their under ling Mass priest such an omnipotent creature, that whereas in the sacrament of Order (as they call it) almighty God makes the Priest;
as it were by magicall arte translating Coelum in coenam, pulling heauen out of heauen, and imprisoning Christs bodie with all his dimensions in a little box.
as it were by magical art translating Coelum in coenam, pulling heaven out of heaven, and imprisoning Christ body with all his dimensions in a little box.
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We must therefore go betweene both, Atheists on the left hand, and Papists on the right, medium tenuere beati. We must acknowledge the Gospels ministery to be the power of God vnto saluation.
We must Therefore go between both, Atheists on the left hand, and Papists on the right, medium tenuere Beati. We must acknowledge the Gospels Ministry to be the power of God unto salvation.
He could otherwise regenerate men, as being able out of stones to raise vp children vnto himselfe, Matth. 3. 19. but it pleaseth him (as our Apostle teacheth elsewhere) by the foolishnesse of preachi• … g to saue them that beleeue.
He could otherwise regenerate men, as being able out of stones to raise up children unto himself, Matthew 3. 19. but it Pleases him (as our Apostle Teaches elsewhere) by the foolishness of preachi• … g to save them that believe.
If this one lesson onely were well vnderstood and learned in England, namely, that the tongue of the Preacher is the penne of a ready writer, whereby men are made Christs epistle, written not with inke,
If this one Lesson only were well understood and learned in England, namely, that the tongue of the Preacher is the pen of a ready writer, whereby men Are made Christ epistle, written not with ink,
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Then the feete of such as bring glad tidings of peace would be reputed beautifull and all good people in vnfained zeale turne Galathians, if it were possible, willing to pull out their eyes,
Then the feet of such as bring glad tidings of peace would be reputed beautiful and all good people in unfeigned zeal turn Galatians, if it were possible, willing to pull out their eyes,
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Secondly, this maketh against the Semipelagians, I meane the Papists, holding that man hath a power of free-will in his owne nature, which being stirred and helped, can and doth of it selfe cooperate with grace. So writes Andradius plainly:
Secondly, this makes against the Semipelagians, I mean the Papists, holding that man hath a power of freewill in his own nature, which being stirred and helped, can and does of it self cooperate with grace. So writes Andreas plainly:
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13. & contra duas epist. Pelagian. lib. 4. cap. 6. epist. 46. & 47. de gratia & libero arbitrio ad Ualentin. & ad eundem de corrept. & gratia, cap.
13. & contra Duas Epistle. Pelagian. lib. 4. cap. 6. Epistle. 46. & 47. de Gratia & libero arbitrio ad Ualentin. & ad eundem de corrept. & Gratia, cap.
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Thirdly, this may serue to confute the Nouelists inueighing against our Communion booke, for that in the Collect appointed to be red this day we pray thus:
Thirdly, this may serve to confute the Novelists inveighing against our Communion book, for that in the Collect appointed to be read this day we pray thus:
the very naturall roote whereof is alwaies either ignorance, dissimulation, or pride. Ignorance, when wee know not the Author from whom our good comes:
the very natural root whereof is always either ignorance, dissimulation, or pride. Ignorance, when we know not the Author from whom our good comes:
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for those things which wee for our vnworthinesse dare not aske, wee desire that God for the worthinesse of his Sonne would notwithstanding vouchsafe to grant.
for those things which we for our unworthiness Dare not ask, we desire that God for the worthiness of his Son would notwithstanding vouchsafe to grant.
and yet you know what Christ pronounced of him, and what a generall rule hee grounded vpon that particular example, to wit, Euery man that exalteth himself shall be brought low,
and yet you know what christ pronounced of him, and what a general Rule he grounded upon that particular Exampl, to wit, Every man that Exalteth himself shall be brought low,
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And therefore we must in reading holy writ apply our selues adsensumrei, more then adsonum vocabuli, saith Tertullian. According to this exposition ignorant Clergie-men are most vnable to minister the new Testament, vnderstanding neither the spirit, nor yet so much as the Letter. As one sharply taxed an illiterate Bishop in his age:
And Therefore we must in reading holy writ apply our selves adsensumrei, more then adsonum vocabuli, Says Tertullian. According to this exposition ignorant Clergymen Are most unable to minister the new Testament, understanding neither the Spirit, nor yet so much as the letter. As one sharply taxed an illiterate Bishop in his age:
Magne pater cl• … mas, occidit litera; in ore Hoc vnum, occidit litera semper habes. Cauisti bene tu, ne te vlla occidere possit Littera, non vlla est litera nota tibi.
Magnus pater cl• … mass, occidit Letter; in over Hoc One, occidit Letter semper habes. Cauisti bene tu, ne te vlla occidere possit Littera, non vlla est Letter nota tibi.
But S. Augustine and other Interpretors haue more fitly construed this according to Pauls intent of the Gospell and the Law, shewing that the Law is the Letter as being figured in stones, and written with inke by the ministerie of Moses; and that the Gospell is the spirit, as bei• … g first published vnto the world by the comming down of the holy Ghost,
But S. Augustine and other Interpreters have more fitly construed this according to Paul's intent of the Gospel and the Law, showing that the Law is the letter as being figured in stones, and written with ink by the Ministry of Moses; and that the Gospel is the Spirit, as bei• … g First published unto the world by the coming down of the holy Ghost,
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On the contrary, the proper office of the Gospell, is to preach glad tidings vnto the poore, to comfort all that mourne, to bind vp the broken hearted:
On the contrary, the proper office of the Gospel, is to preach glad tidings unto the poor, to Comfort all that mourn, to bind up the broken hearted:
A• … d thus accurately to distinguish betweene the Law and the Gospel is sapientiarum sapientia, the wisedome of all wisedome, quoth Martine Luther. It is obserued pretily, that the ceremonies of the Law were first in their prime, mortales; after in Christs age, mortuae; last of all in our time, mortiferae. But it may bee said as truely that euery letter of the morall Law,
A• … worser thus accurately to distinguish between the Law and the Gospel is sapientiarum sapientia, the Wisdom of all Wisdom, quoth Martin Luther. It is observed prettily, that the ceremonies of the Law were First in their prime, mortales; After in Christ age, mortuae; last of all in our time, Mortiferous. But it may be said as truly that every Letter of the moral Law,
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yea iot or title thereof, is able to kill all mankind; for it is, saith our Apostle, the ministration of death, and that in foure respects, as 1. Reuealing our sinne.
yea jot or title thereof, is able to kill all mankind; for it is, Says our Apostle, the ministration of death, and that in foure respects, as 1. Revealing our sin.
By which example we may learne to be diligent and industrious in our seuerall callings, and that we should not expect vntill other vpseeke vs, but that wee should seeke,
By which Exampl we may Learn to be diligent and Industria in our several callings, and that we should not expect until other upseek us, but that we should seek,
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yea serue them in loue, doing good vnto all men, especially to them which are of the houshold of faith. Galat. 6. 10. And they brought vnto him ] In these neighbours of the deafe man, interpreters haue noted a liuely patern both of faith and of loue.
yea serve them in love, doing good unto all men, especially to them which Are of the household of faith. Galatians 6. 10. And they brought unto him ] In these neighbours of the deaf man, Interpreters have noted a lively pattern both of faith and of love.
Here then are foure degrees of a iustifying faith, according to that, Rom. 10. 13. Whosoeuer shall call vpon the name of the Lord shalbe saued? but how shall they call on him, in whom they haue not beleeued? And how shall they beleeue in him, of whom they haue not heard? and how shall they heare without a Preacher? and how shall they preach,
Here then Are foure Degrees of a justifying faith, according to that, Rom. 10. 13. Whosoever shall call upon the name of the Lord shall saved? but how shall they call on him, in whom they have not believed? And how shall they believe in him, of whom they have not herd? and how shall they hear without a Preacher? and how shall they preach,
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and that wee must not onely labour to helpe them our selues, but also when need shall require, to procure other of greater skill and abilitie to giue them further contentment and ease.
and that we must not only labour to help them our selves, but also when need shall require, to procure other of greater skill and ability to give them further contentment and ease.
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O sonne, be of good cheere, thy sinnes are forgiuen thee. Whether we construe this of spirituall or bodily deafenesse, it was occasioned by Satan, and bred by sinne.
O son, be of good cheer, thy Sins Are forgiven thee. Whither we construe this of spiritual or bodily deafness, it was occasioned by Satan, and bred by sin.
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The diuell as a murthering theefe, comming to steale from vs our soule, the most pretious iewell in all our house, laboureth especially to stop our eares,
The Devil as a murdering thief, coming to steal from us our soul, the most precious jewel in all our house, Laboureth especially to stop our ears,
who being infinitely rich in mercy doth exact but little where hee giues a little. The spirit of the Lord happily speakes vnto them, and crieth in them Abba father;
who being infinitely rich in mercy does exact but little where he gives a little. The Spirit of the Lord happily speaks unto them, and cries in them Abba father;
albeit they desire to lay their violent cursed hands vpon vs. To put his hands vpon him ] There is a twofold NONLATINALPHABET, mentioned in holy Scripture;
albeit they desire to lay their violent cursed hands upon us To put his hands upon him ] There is a twofold, mentioned in holy Scripture;
confirmatoria, & curatoria: the first vsed in ordaining Presbyters, as 1. Tim. 4. 14. and 1. Tim. 5. 22. The second in blessing and healing the people, Mat. 9. 18. and 19. 13. Now the friends of this patient entreated Christ to put his hand vpon him;
confirmatoria, & curatoria: the First used in ordaining Presbyters, as 1. Tim. 4. 14. and 1. Tim. 5. 22. The second in blessing and healing the people, Mathew 9. 18. and 19. 13. Now the Friends of this patient entreated christ to put his hand upon him;
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either knowing that he cured other impositione manuum, as the blind man, Mark. 8. 23 ▪ 25. and the crooked woman, Luk. 13. 13. or else for that the Prophets and holy men of God vsed in helping and healing the sicke, to lay their hands vpon them.
either knowing that he cured other imposition manuum, as the blind man, Mark. 8. 23 ▪ 25. and the crooked woman, Luk. 13. 13. or Else for that the prophets and holy men of God used in helping and healing the sick, to lay their hands upon them.
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Mystically, none are cured by Christ, but such as hee puts apart, drawing them out of Babylon, Apocalyp. 18. 4. out of Sodome, Gen. 19. 6. from out of the broad way, Matth 7. 13. to his little flock, Luk. 12. 32. that they may be men in the world, not of the world, Ioh. 15. 19. & 17. 16.
Mystically, none Are cured by christ, but such as he puts apart, drawing them out of Babylon, Apocalypse. 18. 4. out of Sodom, Gen. 19. 6. from out of the broad Way, Matthew 7. 13. to his little flock, Luk. 12. 32. that they may be men in the world, not of the world, John 15. 19. & 17. 16.
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Our blessed Sauiour therefore did put his fingers into the deafe mans eare, to signifie that the preaching of the word to mens outward eares only, without the secret operation of the spirit speaking inwardly to their hearts, is not auailable to saluation.
Our blessed Saviour Therefore did put his fingers into the deaf men ear, to signify that the preaching of the word to men's outward ears only, without the secret operation of the Spirit speaking inwardly to their hearts, is not available to salvation.
Albeit Paul plant, and Apollos water, only God giueth encrease, 1. Cor. 3. 6. Here some Friers are so conceited, as to tell all the fingers on Christs hand,
Albeit Paul plant, and Apollos water, only God gives increase, 1. Cor. 3. 6. Here Some Friars Are so conceited, as to tell all the fingers on Christ hand,
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1. in loc. Pontan. Bibliothec. Concion. tom. 4. fol. 199. And looked vp to heauen ] To shew that he was our mediatour and aduocate with God our Father in Heauen.
1. in loc. Pontan. Bibliothec. Concion. tom. 4. fol. 199. And looked up to heaven ] To show that he was our Mediator and advocate with God our Father in Heaven.
and therefore we must in all our sicknesse expect health and ease from heauen, saying with Dauid, I will lift vp mine eyes vnto the hils, from whence commeth my helpe:
and Therefore we must in all our sickness expect health and ease from heaven, saying with David, I will lift up mine eyes unto the hills, from whence comes my help:
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And sighed ] He did not this as doubting of his cure, but to shew first, that hee was very man, subiect to weeping and passion as we are, yet without sin:
And sighed ] He did not this as doubting of his cure, but to show First, that he was very man, Subject to weeping and passion as we Are, yet without since:
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In more particular, some note that Christ did not sigh vntill hee touched the patients tongue, which is an vnruly euill, an open sepulchre, full of deadly poison, a world of wickednesse.
In more particular, Some note that christ did not sighs until he touched the patients tongue, which is an unruly evil, an open Sepulchre, full of deadly poison, a world of wickedness.
namely, twelue going before Baptisme, siue in the action, and other siue following after, as Bellarmine doth marshall them in his booke De Baptismo, cap. 25. 26. 27. Now the ninth ceremonie before Baptisme is applying of spettle to the nostrels and eares of the Infant,
namely, twelue going before Baptism, siue in the actium, and other siue following After, as Bellarmine does marshal them in his book De Baptismo, cap. 25. 26. 27. Now the ninth ceremony before Baptism is applying of spittle to the nostrils and ears of the Infant,
The second is quoted by the Rhemists in their Annotations vpon this text, and that is lib. 1. de sacramentis, cap. 1. Where S. Ambrose mentioneth indeed a needlesse ceremonie vsed in his age,
The second is quoted by the Rhemists in their Annotations upon this text, and that is lib. 1. de sacramentis, cap. 1. Where S. Ambrose mentioneth indeed a needless ceremony used in his age,
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of which Augustine complained in his 118. and 119. epistle to Ianuarius. But S. Ambrose speakes not in that chapter of exorcismes vsed in the ministration of Baptime,
of which Augustine complained in his 118. and 119. epistle to January. But S. Ambrose speaks not in that chapter of exorcisms used in the ministration of Baptise,
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And straight-way his eares were opened, and the string of his tongue was loosed, and he spake plaine ] Two things illustrate Christs omnipotent power in acting this myracle:
And straightway his ears were opened, and the string of his tongue was loosed, and he spoke plain ] Two things illustrate Christ omnipotent power in acting this miracle:
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And for demonstration of the second, his thicke eares were opened, and the strings of his stammering tongue loosed in such sort, that hee did not onely speake,
And for demonstration of the second, his thick ears were opened, and the strings of his stammering tongue loosed in such sort, that he did not only speak,
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Cum opera dei considero, moueor ineffabiliter la• … de creatoris illorum, qui prorsus ita magnus est in operibus magnis, vt minor non • … it in minimis.
Cum opera dei considero, moueor ineffabiliter la• … de Creatoris Illorum, qui prorsus ita magnus est in operibus magnis, vt minor non • … it in minimis.
but also that which is euill, yea the very diuell, vnto good ends. Etiam spiritibus malis benevtitur Dominus, ad vindictam malorum, vel ad bonorum probationem.
but also that which is evil, yea the very Devil, unto good ends. Etiam spiritibus malis benevtitur Dominus, ad vindictam malorum, vel ad Bonorum probationem.
All things well, yea best of all in his glorification, giuing vs a great reward, yea so great as mans eye neuer saw, neither eare heard, neither heart conceiued.
All things well, yea best of all in his glorification, giving us a great reward, yea so great as men eye never saw, neither ear herd, neither heart conceived.
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The spirit giueth life, saith Paul: the deafe man had his eares opened by the finger of Christ, saith Luke. By the Gospels ministery men are made Gods Epistle, saith Paul: by the word of Christ the deafe did heare, and the dumbe speake, saith Luk. If we be able vnto any thing, the same commeth of God, saith Paul. He hath done all things well, saith Luke. Let vs therefore pray with the Church:
The Spirit gives life, Says Paul: the deaf man had his ears opened by the finger of christ, Says Lycia. By the Gospels Ministry men Are made God's Epistle, Says Paul: by the word of christ the deaf did hear, and the dumb speak, Says Luk. If we be able unto any thing, the same comes of God, Says Paul. He hath done all things well, Says Lycia. Let us Therefore pray with the Church:
a Proposition, To Abraham and his seed were made the promises, &c. Exposition, This I say, &c. Opposition, Wherefore then serueth the Law, &c. The maine drift of all this Epistle to the Galathians, is, to shew that a man is not iustified by the workes of the law;
a Proposition, To Abraham and his seed were made the promises, etc. Exposition, This I say, etc. Opposition, Wherefore then serveth the Law, etc. The main drift of all this Epistle to the Galatians, is, to show that a man is not justified by the works of the law;
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The first wherof is the comparison of a mans will; and his argument is from the lesser vnto the greater, (as Logicians speake.) The testament of a man after it is confirmed, may not be broken or abrogated;
The First whereof is the comparison of a men will; and his argument is from the lesser unto the greater, (as Logicians speak.) The Testament of a man After it is confirmed, may not be broken or abrogated;
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Hencewe may learne, that it is lawfull to speake in Sermons as men doe, citing testimonies of humanity for illustration of points in Diuinity, reasoning from things earthly to things heauenly.
Hencewe may Learn, that it is lawful to speak in Sermons as men do, citing testimonies of humanity for illustration of points in Divinity, reasoning from things earthly to things heavenly.
how much more shall your father which is in heauen giue good things to them that aske him? So Peter, Acts 5. 29. wee must obey men; Ergo much more God.
how much more shall your father which is in heaven give good things to them that ask him? So Peter, Acts 5. 29. we must obey men; Ergo much more God.
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how much more ought yee to haue obeyed me? Philosophers are the patriarkes of heretickes, enemies of the Gospell, as not vnderstanding the things of the spirit of God:
how much more ought ye to have obeyed me? Philosophers Are the Patriarchs of Heretics, enemies of the Gospel, as not understanding the things of the Spirit of God:
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and therefore to conuince their conscience by naturall reason, is to cut off Goliahs head with his owne sword, saith Saint Hierome. When thou shalt goe to warre against thine enemies, and the • … ord thy God shall deliuer them into thine hands,
and Therefore to convince their conscience by natural reason, is to Cut off Goliath's head with his own sword, Says Saint Jerome. When thou shalt go to war against thine enemies, and the • … ord thy God shall deliver them into thine hands,
Let vs ascribe to Philosophy, summa, sed sua. For the wisedome of man, to speake the best of it, is but a learned kinde of ignorance, which yet being bridled and guided by the spirit of God, may be wrought (as one well obserued) to speake like Balaams Asse to good purpose.
Let us ascribe to Philosophy, summa, sed sua. For the Wisdom of man, to speak the best of it, is but a learned kind of ignorance, which yet being bridled and guided by the Spirit of God, may be wrought (as one well observed) to speak like Balaams Ass to good purpose.
to wit, Abrahamicall, Genes. 12. Mosaicall, Exod. 24. and the new Testament, Ier. 31. Heb. 8. Now the first and last howsoeuer they differ in circumstance,
to wit, Abrahamicall, Genesis. 12. Mosaical, Exod 24. and the new Testament, Jeremiah 31. Hebrew 8. Now the First and last howsoever they differ in circumstance,
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to performe the mercy promised to our forefathers, and to remember his holy couenant, to performe the oath which hee sware to our forefather Abraham, &c. And the blessed Virgin in her magnificat; Hee remembring his mercy hath holpen his seruant Israel,
to perform the mercy promised to our Forefathers, and to Remember his holy Covenant, to perform the oath which he sware to our forefather Abraham, etc. And the blessed Virgae in her magnificat; He remembering his mercy hath helped his servant Israel,
Christ is the Paschall Lambe, 1. Cor. 5. 7. slaine from the beginning of the world, Apocalip. 13. 8. And so the Patriarkes and old Fathers were saued by faith, in Christum promissum: as we now by faith in Christum missum.
christ is the Paschal Lamb, 1. Cor. 5. 7. slain from the beginning of the world, Apocalypse. 13. 8. And so the Patriarchs and old Father's were saved by faith, in Christ Promise: as we now by faith in Christ missum.
Yea, that which is worse, the Iesuite Em. Sa. thinks him (as hee speakes of himselfe, 2. Cor. 11. 6.) rude in speaking. Answere is made, that our Apostle wrote Apostolically, construing the Scripture by the same spirit by which it was originally penned.
Yea, that which is Worse, the Iesuite Em. Sa. thinks him (as he speaks of himself, 2. Cor. 11. 6.) rude in speaking. Answer is made, that our Apostle wrote Apostolically, construing the Scripture by the same Spirit by which it was originally penned.
Secondly, the Scripture reports expresly, that Ismael, Abrahams son, was cast out, and not made heire with the blessed seed. See Galatin. de arcan. cat. verit.
Secondly, the Scripture reports expressly, that Ishmael, Abrahams son, was cast out, and not made heir with the blessed seed. See Galatin. de Arcane. cat. Verity.
Now what of all this, may some say? Hee doth expound himselfe therefore, this I say; that is, the drift and intent of all my speech is to shew that the couenant or testament ratified by God can not bee frustrated.
Now what of all this, may Some say? He does expound himself Therefore, this I say; that is, the drift and intent of all my speech is to show that the Covenant or Testament ratified by God can not be frustrated.
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Which he proues by two reasons especially. First, from the circumstance of time: the law which began foure hundred and thirty yeeres after doth not disanull, &c.
Which he Proves by two Reasons especially. First, from the circumstance of time: the law which began foure hundred and thirty Years After does not disannul, etc.
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The Law which began afterward ] The Iewes obiect and say, that God mistrusting his owne promises as insufficient to iustifie, further added a better thing;
The Law which began afterwards ] The Iewes Object and say, that God mistrusting his own promises as insufficient to justify, further added a better thing;
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Wherefore, saith Luther, if thou wilt rightly diuide the word of truth, accustome thy selfe to separate the promises and the law so sarre asunder as heauen and earth,
Wherefore, Says Luther, if thou wilt rightly divide the word of truth, accustom thy self to separate the promises and the law so sarre asunder as heaven and earth,
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Lady law, thou commest not in season, for thou commest too soone; tar• … e yet vntill 430 yeeres bee full expired, and when they are past, then come and spare not.
Lady law, thou Comest not in season, for thou Comest too soon; tar• … e yet until 430 Years be full expired, and when they Are past, then come and spare not.
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It is obiected against this accurate computation of time, Gen. 15. 13. Know for a suertie that thy seed shall bee a stranger in a la• … d that is not theirs foure hundred yeeres, and shall serue them.
It is objected against this accurate computation of time, Gen. 15. 13. Know for a surety that thy seed shall be a stranger in a la• … worser that is not theirs foure hundred Years, and shall serve them.
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Now the promise was made to Abraham when hee was seuentie and fiue yeeres old, Gen. 12. 4. And Isaac was borne when Abraham was a hundred yeeres old, Gen. 21. 5. that is, 25 yeeres after the first promise.
Now the promise was made to Abraham when he was seuentie and fiue Years old, Gen. 12. 4. And Isaac was born when Abraham was a hundred Years old, Gen. 21. 5. that is, 25 Years After the First promise.
And from the birth of Isaac, vntill the children of Israel were deliuered out of Aegypt, at which time the Law was giuen (as Oecumenius, Aquinas, Aretius exactly reckon according to Gods owne records) were 405. yeeres, in all 430. as Moses, Exod. 12. 40. For if the inheritance come of the law, it commeth not now of promise, but God gaue it, &c. ] This argument is plaine:
And from the birth of Isaac, until the children of Israel were Delivered out of Egypt, At which time the Law was given (as Oecumenius, Aquinas, Aretius exactly reckon according to God's own records) were 405. Years, in all 430. as Moses, Exod 12. 40. For if the inheritance come of the law, it comes not now of promise, but God gave it, etc. ] This argument is plain:
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Now that we may receiue this legacy, we must bring vnto God nothing but hunger and thirst after it, making suit for • … t by asking, seeking, knocking.
Now that we may receive this legacy, we must bring unto God nothing but hunger and thirst After it, making suit for • … tO by asking, seeking, knocking.
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If then thou beest endued with faith as much as is a graine of Mustard seede, thou art blessed with faithfull Abraham. Inheritance of eternall happinesse is as surely thine,
If then thou Best endued with faith as much as is a grain of Mustard seed, thou art blessed with faithful Abraham. Inheritance of Eternal happiness is as surely thine,
and if thou continue faithfull vnto the end, thou shalt sit downe with Abraham, Isaac and Iacob in the Kingdome of heauen, and after this life rest in the bosome of Abraham euermore. For whatsoeuer was done to him as the Father of the faithfull, is done to them also that walke in the steps of his faith.
and if thou continue faithful unto the end, thou shalt fit down with Abraham, Isaac and Iacob in the Kingdom of heaven, and After this life rest in the bosom of Abraham evermore. For whatsoever was done to him as the Father of the faithful, is done to them also that walk in the steps of his faith.
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Not for iustification, but for transgression, namely to suppresse, and expresse sinne. The ciuill vse of the Law is to punish transgression, and to restraine villany.
Not for justification, but for Transgression, namely to suppress, and express sin. The civil use of the Law is to Punish Transgression, and to restrain villainy.
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Good-men are a Law to themselues, and so the Law is not giuen vnto the righteous man. But almighty God hath ordained Magistrates, Parents, Ministers, Lawes, bonds, to bridle the wicked, at the least to bind Sathan that hee rage not in his bond slaues after his owne lust.
Good men Are a Law to themselves, and so the Law is not given unto the righteous man. But almighty God hath ordained Magistrates, Parents, Ministers, Laws, bonds, to bridle the wicked, At the least to bind Sathan that he rage not in his bound slaves After his own lust.
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Baldwin the great Lawyer called the Gibbet, lignum benedictum; and the good Emperour Maximilian when-so-euer hee passed by the Gallowes, vsually putting off his hat saluted it thus: All haile holy Iustice.
Baldwin the great Lawyer called the Gibbet, lignum Benedict; and the good Emperor Maximilian whensoever he passed by the Gallows, usually putting off his hat saluted it thus: All hail holy Justice
The spirituall vse of the Law is to reueale sinne, that a man as in a glasse may behold his ignorance, misery, blindnesse, infirmity, iudgement, death, hell:
The spiritual use of the Law is to reveal sin, that a man as in a glass may behold his ignorance, misery, blindness, infirmity, judgement, death, hell:
Thus as you see, the Law was added because of transgressions, that is, to restraine them ciuilly, but especially to reueale them spiritually, that men might vnderstand the greatnesse of their sinnes,
Thus as you see, the Law was added Because of transgressions, that is, to restrain them civilly, but especially to reveal them spiritually, that men might understand the greatness of their Sins,
and therefore certaine bounds are limited to this Tyrant, beyond the which hee cannot raigne, namely, the Law was added because of transgressions, vntill the seede came.
and Therefore certain bounds Are limited to this Tyrant, beyond the which he cannot Reign, namely, the Law was added Because of transgressions, until the seed Come.
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yet in respect of the Mosaicall manner of reuealing transgressions, it is added but vntill Christ. For the law before Christ did conuince men of sinne not onely by precepts and threatnings,
yet in respect of the Mosaical manner of revealing transgressions, it is added but until christ. For the law before christ did convince men of sin not only by Precepts and threatenings,
Now must hee deliuer vp his kingdome to another, euen to Christ, whose lippes are gratious, speaking of farre better things then doth the Law, bringing glad tidings of saluation vnto the Poore, binding vp the broken hearted, preaching libertie to the Captiue, comforting all that mourne, giuing beauty for ashes,
Now must he deliver up his Kingdom to Another, even to christ, whose lips Are gracious, speaking of Far better things then does the Law, bringing glad tidings of salvation unto the Poor, binding up the broken hearted, preaching liberty to the Captive, comforting all that mourn, giving beauty for Ashes,
To this obiection our Apostle doth answer negatiuely, With Detestation, God forbid. Attestation, producing out of Gods owne booke sufficient witnesse against these cauillers.
To this objection our Apostle does answer negatively, With Detestation, God forbid. Attestation, producing out of God's own book sufficient witness against these cavillers.
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but the Scripture concludeth all vnder sinne, &c. God forbid ] In that Paul auoides an heriticall and blasphemous obiection with an absit, (which is abominantis oratio ) we may learne to reiect things said or done to the dishonour of God, with loathing and detestation.
but the Scripture Concludeth all under sin, etc. God forbid ] In that Paul avoids an heriticall and blasphemous objection with an absit, (which is abominantis oratio) we may Learn to reject things said or done to the dishonour of God, with loathing and detestation.
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and Iob suspecting his children had done the like fault, sanctified them, Iob. 1. 5. What reason is it to spare great ones, iniuring Christ the greatest one? For as wise men wee must discouer,
and Job suspecting his children had done the like fault, sanctified them, Job 1. 5. What reason is it to spare great ones, injuring christ the greatest one? For as wise men we must discover,
for he doth not slacke his promise because of our sinnes, or hasten the same for our righteousnesse and merits, he regardeth in it neither the one nor the other.
for he does not slack his promise Because of our Sins, or hasten the same for our righteousness and merits, he Regardeth in it neither the one nor the other.
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But the Scripture concludeth all things vnder sinne, that the promise by the faith of Iesus Christ should bee giuen to them that beleeue ] Things subordinate, whereof one serues for another, are not one against another:
But the Scripture Concludeth all things under sin, that the promise by the faith of Iesus christ should be given to them that believe ] Things subordinate, whereof one serves for Another, Are not one against Another:
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Concludeth ] Ergo, the Scripture must be Iudge for the determining of controversies in religion For (as Optatus and Augustine note) God hath dealt with vs as an earthly father is wont with his children, who fearing lest they should fall out after his decease, doth set downe his will in writing vnder witnesses;
Concludeth ] Ergo, the Scripture must be Judge for the determining of controversies in Religion For (as Optatus and Augustine note) God hath dealt with us as an earthly father is wont with his children, who fearing lest they should fallen out After his decease, does Set down his will in writing under Witnesses;
That the promise by the faith of Iesus Christ should bee giuen to them that beleeue ] There is neuer a word in this clause but is a sufficient argument against our merit:
That the promise by the faith of Iesus christ should be given to them that believe ] There is never a word in this clause but is a sufficient argument against our merit:
grant we beseech thee, that wee may so runne to thy heauenly promises, that wee faile not finally to attaine the same through Iesus Christ our Lord: Amen.
grant we beseech thee, that we may so run to thy heavenly promises, that we fail not finally to attain the same through Iesus christ our Lord: Amen.
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The Gospell. LVKE 10. 23. Happie are the eies which see the things that yee see, &c. THis Text hath two parts: One concerning the Gospell: containing a Proposition:
The Gospel. LUKE 10. 23. Happy Are the eyes which see the things that ye see, etc. THis Text hath two parts: One Concerning the Gospel: containing a Proposition:
And then turning about to his Disciples he said secretly, Blessed are the eies which see the things, that is, these things hidden from the wise and learned, but opened vnto you:
And then turning about to his Disciples he said secretly, Blessed Are the eyes which see the things, that is, these things hidden from the wise and learned, but opened unto you:
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Iohn 8. 56. Abraham reioyced to see my day ▪ &c. and all true beleeuers in our time, faith being an euidence of things not seene, Heb. 11. 1. But the Disciples heere saw Christ with both,
John 8. 56. Abraham rejoiced to see my day ▪ etc. and all true believers in our time, faith being an evidence of things not seen, Hebrew 11. 1. But the Disciples Here saw christ with both,
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they considered him as a meere man, but they did not conceiue that hee was the onely begotten sonne of God Iohn 1. 14. they reputed Christ on the Crosse to bee 〈 ◊ 〉 us, not Deus, a sinner, not a Sauiour.
they considered him as a mere man, but they did not conceive that he was the only begotten son of God John 1. 14. they reputed christ on the Cross to be 〈 ◊ 〉 us, not Deus, a sinner, not a Saviour.
they beleeue that which was from the beginning, but they cannot say with Saint Iohn which wee haue heard, which wee haue seene with our eies, which wee haue looked vpon,
they believe that which was from the beginning, but they cannot say with Saint John which we have herd, which we have seen with our eyes, which we have looked upon,
and therefore Christ might say well, Happy are the eyes, &c. For I tell you, that many Prophets and Kings haue desired to see those things which yee see ] That ought to bee respected highly, which great men and good men affect:
and Therefore christ might say well, Happy Are the eyes, etc. For I tell you, that many prophets and Kings have desired to see those things which ye see ] That ought to be respected highly, which great men and good men affect:
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For the Messias is called in holy Scripture, The desire of all Nations: Haggai 2. 8. Of whom the Prophets inquired, searching when or what time the spirit which was in them should declare the sufferings that should come to Christ,
For the Messias is called in holy Scripture, The desire of all nations: Chaggai 2. 8. Of whom the prophets inquired, searching when or what time the Spirit which was in them should declare the sufferings that should come to christ,
Happy men are they, who shall see that glorious Starre and Sunne of righteousnesse, comming out of his chamber as a Bridegroome, giuing light to such as sit in darknesse,
Happy men Are they, who shall see that glorious Star and Sun of righteousness, coming out of his chamber as a Bridegroom, giving Light to such as fit in darkness,
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If the Queene of Sheba reputed the seruants of Salomon happy, for that attending about his throne they heard his wisedome, discoursing of trees from the Cedar that is in Lebanon,
If the Queen of Sheba reputed the Servants of Solomon happy, for that attending about his throne they herd his Wisdom, discoursing of trees from the Cedar that is in Lebanon,
how blessed and happy were the disciples in hearing a greater then Salomon, and in seeing him who was fairer then the sonnes of men, in whom are hid all treasures of wisedome and knowledge? Coloss. 2. 3. Heere the Gospell and Epistle meete:
how blessed and happy were the Disciples in hearing a greater then Solomon, and in seeing him who was Fairer then the Sons of men, in whom Are hid all treasures of Wisdom and knowledge? Coloss. 2. 3. Here the Gospel and Epistle meet:
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not among vs onely, but in vs also, dwelling in our hearts by faith, Ephes. 3. 17. Galat. 2. 20. The Scriptures are as a prospectiue glasse, wherein hee that hath eyes of beleefe is able to behold Christ crying in his cradle, dying on his crosse, buried in his graue, raised from the dead, transfigured on the mount, ascended farre aboue all heauens,
not among us only, but in us also, Dwelling in our hearts by faith, Ephesians 3. 17. Galatians 2. 20. The Scriptures Are as a prospective glass, wherein he that hath eyes of belief is able to behold christ crying in his cradle, dying on his cross, buried in his graven, raised from the dead, transfigured on the mount, ascended Far above all heavens,
O that men would therefore declare the goodnesse of God, in shewing vs the light of his countenance, reuealing the great mysteries of godlinesse, which in other ages was not opened vnto the sonnes of men after such a manner as it is now.
O that men would Therefore declare the Goodness of God, in showing us the Light of his countenance, revealing the great Mysteres of godliness, which in other ages was not opened unto the Sons of men After such a manner as it is now.
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Master what shall I doe to inherite eternall life? ] A wittie Rabbine was wont to say, that he learned much of his master, more of his fellowes, but most of his schollers.
Master what shall I do to inherit Eternal life? ] A witty Rabbis was wont to say, that he learned much of his master, more of his Fellows, but most of his Scholars.
But his intent was not to bee taught, but to tempt, NONLATINALPHABET, vsing all possible meanes, and all plausible cunning to snare Christ in his conference.
But his intent was not to be taught, but to tempt,, using all possible means, and all plausible cunning to snare christ in his conference.
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The Lawyers preamble was courteous, Master, and his quaere not idle, like the contentions of many Lawyers in our time, De lana caprina, touching the tithing of mint and rue:
The Lawyers preamble was courteous, Master, and his quaere not idle, like the contentions of many Lawyers in our time, De lana Caprina, touching the tithing of mint and rue:
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What is written in the Law? how readest thou? ] Didacus de la Uega, who was a Spanish Frier of Toledo, notes heere that the Bible teacheth all things exactly, which are necessary to saluation, in his owne Text. Sacrapagina docet nos perfectissimè quae sunt ad salutem necessaria.
What is written in the Law? how Readest thou? ] Didacus de la Uega, who was a Spanish Friar of Toledo, notes Here that the bible Teaches all things exactly, which Are necessary to salvation, in his own Text. Sacrapagina docet nos perfectissimè Quae sunt ad salutem necessaria.
The I• … suit Costerus in his sermon preached vpon this Gospell, affoords also the Scripture this praise, that it is speculum & regula vitae. Christ therefore sent the Lawyer vnto the Law for the resolution of his doubt;
The I• … suit Costerus in his sermon preached upon this Gospel, affords also the Scripture this praise, that it is speculum & regula vitae. christ Therefore sent the Lawyer unto the Law for the resolution of his doubt;
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That delighting in the Law of the Lord, we may meditate thereon day and night, Psal. 1. 2. For it is not sufficient to read cursorily, sine delectn, & intilectu:
That delighting in the Law of the Lord, we may meditate thereon day and night, Psalm 1. 2. For it is not sufficient to read cursorily, sine delectn, & intilectu:
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Againe, thou must loue the Lord, because thy God: for euery man loueth his owne; his owne children, his owne friendes, his owne goods, his owne conceit.
Again, thou must love the Lord, Because thy God: for every man loves his own; his own children, his own Friends, his own goods, his own conceit.
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Now nothing is so properly thine owne as God, being thy portion for euer. It is obserued by Picus Mirandula subtilly, that in the creation of the World, God gaue the Water vnto the Fish, Earth vnto the Beasts, Ayre vnto the Fowles, Heauen vnto the glorious Angels:
Now nothing is so properly thine own as God, being thy portion for ever. It is observed by Picus Mirandula subtly, that in the creation of the World, God gave the Water unto the Fish, Earth unto the Beasts, Air unto the Fowls, Heaven unto the glorious Angels:
and then after all these goodly seates were bestowed, almighty God made man according to his owne likenesse and Image, that hee might say with the Prophet, Psalme 73 24. Whom haue I in Heauen but thee? and there is none vpon Earth that I desire in comparison of thee.
and then After all these goodly seats were bestowed, almighty God made man according to his own likeness and Image, that he might say with the Prophet, Psalm 73 24. Whom have I in Heaven but thee? and there is none upon Earth that I desire in comparison of thee.
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Si • … suris, panis tibi est; si sitieris, aqua tibi est; si in tenebris es, lumen tibi est, &c. The manner how to loue God, is, with all thy heart, with all thy soule, with all thy minde.
Si • … suris, Paris tibi est; si sitieris, aqua tibi est; si in tenebris es, lumen tibi est, etc. The manner how to love God, is, with all thy heart, with all thy soul, with all thy mind.
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That is, as Augustine, with all thy vnderstanding, neuer speaking or thinking of him erroneously: with all thy will, neuer contradicting him obstinately:
That is, as Augustine, with all thy understanding, never speaking or thinking of him erroneously: with all thy will, never contradicting him obstinately:
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with all thy soule sweetly, mortifying all carnall lusts of the flesh: with all thy minde constantly, ouercomming all crosses and troubles of the world.
with all thy soul sweetly, mortifying all carnal Lustiest of the Flesh: with all thy mind constantly, overcoming all Crosses and Troubles of the world.
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Ioh. 13. 34. and 15. 12. This is my commandement, that you loue one another. Bond of nature, because man is neighbour to man, in respect of creation and conuersation.
John 13. 34. and 15. 12. This is my Commandment, that you love one Another. Bound of nature, Because man is neighbour to man, in respect of creation and Conversation.
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because charitie begins with it selfe, making a man to loue first himselfe, then his neighbour as himselfe, that is, in quo seipsum & ad quod seipsum, in that,
Because charity begins with it self, making a man to love First himself, then his neighbour as himself, that is, in quo seipsum & ad quod seipsum, in that,
Other Interpreters haue gone further, affirming, that according to the rigour of law thou must loue thy neighbour as thy selfe, not onely with the same loue,
Other Interpreters have gone further, affirming, that according to the rigour of law thou must love thy neighbour as thy self, not only with the same love,
And therefore whereas all men in the world can not bee partakers of our temporall goods and spirituall graces alike, such as are neerest ought to bee dearest vnto vs. I say neerest, in spirituall or carnall alliance:
And Therefore whereas all men in the world can not be partakers of our temporal goods and spiritual graces alike, such as Are nearest ought to be dearest unto us I say nearest, in spiritual or carnal alliance:
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For the first, it is said expresly, doe good to all, especially to those which are of the houshold of faith, of Gods owne family the Church, among whom the Ministers of the word are the chiefest.
For the First, it is said expressly, do good to all, especially to those which Are of the household of faith, of God's own family the Church, among whom the Ministers of the word Are the chiefest.
for when one told him, behold thy mother and thy brethren stand without, desiring to speake with thee, Christ stretched forth his hand towards his Disciples and said, behold my mother and my brethren:
for when one told him, behold thy mother and thy brothers stand without, desiring to speak with thee, christ stretched forth his hand towards his Disciples and said, behold my mother and my brothers:
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Yet (all other things being alike) wee must affect and respect our owne wife before our owne children, our children before kinsmen, our kinsmen before such neighbours as are not of our blood, our neighbours before strangers,
Yet (all other things being alike) we must affect and respect our own wife before our own children, our children before kinsmen, our kinsmen before such neighbours as Are not of our blood, our neighbours before Strangers,
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Thou hast answered right, doe this and thou shalt liue ] For the better vnderstanding of this clause [ doe this and thou shalt liue ] consider I pray, to what,
Thou hast answered right, do this and thou shalt live ] For the better understanding of this clause [ do this and thou shalt live ] Consider I pray, to what,
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It is not demanded here by what meanes a man might obtaine life euerlasting, but by what doing, or by what kind of works; and therefore Christ answered accordingly;
It is not demanded Here by what means a man might obtain life everlasting, but by what doing, or by what kind of works; and Therefore christ answered accordingly;
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Secondly, to whom, hee did now deale with a Doctor of the Law, with a Pharisee, with one who was willing to iustifie himselfe: he did therefore send him vnto the Law, not vnto the promise.
Secondly, to whom, he did now deal with a Doctor of the Law, with a Pharisee, with one who was willing to justify himself: he did Therefore send him unto the Law, not unto the promise.
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But speaking of eternall life to penitent sinners, hee saith, I am the way: promising in generall, Come to mee all yee that are wearie and laden, and I will ease you: performing his word in particular;
But speaking of Eternal life to penitent Sinners, he Says, I am the Way: promising in general, Come to me all ye that Are weary and laden, and I will ease you: performing his word in particular;
O woman, thy faith hath saued thee, Luke 7. 50. Christ then in saying, Doe this and thou shalt liue, shewes the Lawyers hypocrisie, who thought hee could doe this:
Oh woman, thy faith hath saved thee, Lycia 7. 50. christ then in saying, Do this and thou shalt live, shows the Lawyers hypocrisy, who Thought he could do this:
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The Law cannot giue life (saith Paul.) the Leuit and Priest of the Law, did not helpe the wounded man halfe dead (saith Christ.) The Scripture concludeth all things vnder sinne, that the promise by the faith of Iesus Christ, should bee giden to them that beleeue, saith our Epistle.
The Law cannot give life (Says Paul.) the Levit and Priest of the Law, did not help the wounded man half dead (Says christ.) The Scripture Concludeth all things under sin, that the promise by the faith of Iesus christ, should be giden to them that believe, Says our Epistle.
Christ sends a Iustitiarie to the law, that seeing his owne wretchednesse and wickednesse in it, hee might come to Christ the louing Samaritane, to binde vp his wounds and to powre wine and oyle into them, as it is in our Gospell.
christ sends a Justiciary to the law, that seeing his own wretchedness and wickedness in it, he might come to christ the loving Samaritan, to bind up his wounds and to pour wine and oil into them, as it is in our Gospel.
If Papists in olde time were not impotent in conioyning these two Scriptures as parallel, assuredly the Papists in our time are somewhat impudent in making the doctrines of these two so contrarie:
If Papists in old time were not impotent in conjoining these two Scriptures as parallel, assuredly the Papists in our time Are somewhat impudent in making the doctrines of these two so contrary:
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For the Law being the ministration of death, is rather a corasie then an healing medicine, procuring rather sorrow then solace to the distressed soule.
For the Law being the ministration of death, is rather a corasie then an healing medicine, procuring rather sorrow then solace to the distressed soul.
But a certaine Samaritan tooke compassion, &c. Christ touched with the feeling of our infi• … mities, out of his pity bound vp his wounds, and powred in Oyle and Wine:
But a certain Samaritan took compassion, etc. christ touched with the feeling of our infi• … mities, out of his pity bound up his wounds, and poured in Oil and Wine:
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leauing the world and ascending vp on high, hee committed the wounded man vnto the Host; namely, to the Preachers of his word, appointing Apostles, Prophets,
leaving the world and ascending up on high, he committed the wounded man unto the Host; namely, to the Preachers of his word, appointing Apostles, prophets,
Then he will say to the good Steward, It is well done trusty seruant, thou hast beene faithfull in little, I will make the Ruler ouer much, enter into thy masters ioy.
Then he will say to the good Steward, It is well done trusty servant, thou hast been faithful in little, I will make the Ruler over much, enter into thy Masters joy.
and he that loues not his neighbour as himselfe, cannot loue God with all his heart, with all his soule, &c. Let vs therefore be followers of Christ as deere children, louing his as he loued vs:
and he that loves not his neighbour as himself, cannot love God with all his heart, with all his soul, etc. Let us Therefore be followers of christ as deer children, loving his as he loved us:
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opening our bowels of compassion toward all such as mourne in Sion, binding vp the wounds of his distressed members vnder the crosse, seeking not our owne,
opening our bowels of compassion towards all such as mourn in Sion, binding up the wounds of his distressed members under the cross, seeking not our own,
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namely, because the spirit deliuereth vs from the Lusts of the flesh, vers. 16. Walke in the spirit, and yee shall not fulfill the lusts of the flesh.
namely, Because the Spirit Delivereth us from the Lustiest of the Flesh, vers. 16. Walk in the Spirit, and ye shall not fulfil the Lustiest of the Flesh.
In the be droll of vices obserue their Condition: The deeds of the flesh are manifest. Kinds: as being against Faith, Idolatrie. Witchcraft. Hercsie. good manners, especially Chastitie. Adulterie. Fornication.
In the be droll of vices observe their Condition: The Deeds of the Flesh Are manifest. Kinds: as being against Faith, Idolatry. Witchcraft. Hercsie. good manners, especially Chastity. Adultery. Fornication.
Uncleannesse, Wantonnesse, as the daughters of luxurie. Gluttonie, Drunkennes, as the mother. Charitie. Hatred. Uariance. Zeale: or wicked emulation. Wrath. Strife. Seditions. Enuying. Murder. Punishment:
Uncleanness, Wantonness, as the daughters of luxury. Gluttony, drunkenness, as the mother. Charity. Hatred. Variance. Zeal: or wicked emulation. Wrath. Strife. Seditions. Envying. Murder. Punishment:
They which commit such things, shall not be inheritors of the kingdome of God. In the catalogue of vertues obserue likewise their Propertie: Fruits of the spirit. Kindes:
They which commit such things, shall not be inheritors of the Kingdom of God. In the catalogue of Virtues observe likewise their Property: Fruits of the Spirit. Kinds:
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quantum ad intra: for the doing of good: loue, ioy, peace. induring of euill: long suffering, gentlenes. extra: respecting God, faith. our neighbors, goodnesse. our selues, temperance. Benefit:
quantum ad intra: for the doing of good: love, joy, peace. enduring of evil: long suffering, gentleness. extra: respecting God, faith. our neighbours, Goodness. our selves, temperance. Benefit:
And notorious in the sight of men: hatred appearing in open court; gluttony sitting in open Hall; drunkennesse reeling in open streete; murther swaggering open high-wey;
And notorious in the sighed of men: hatred appearing in open court; gluttony sitting in open Hall; Drunkenness reeling in open street; murder swaggering open high-wey;
Adultery, fornication and other secret sinnes of the Chamber, albeit the night be neuer so darke, the curtaine neuer so close, the doore neuer so fast, are notwithstanding vsually brought to light also.
Adultery, fornication and other secret Sins of the Chamber, albeit the night be never so dark, the curtain never so close, the door never so fast, Are notwithstanding usually brought to Light also.
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so the drunkard, witch, adulterer is damned of his owne self• … ▪ Yea the very Gentiles hauing not the Law, were notwithstanding in this respect a Law to themselues. Hence wee may learne not to conceale,
so the drunkard, witch, adulterer is damned of his own self• … ▪ Yea the very Gentiles having not the Law, were notwithstanding in this respect a Law to themselves. Hence we may Learn not to conceal,
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I said I will confesse my wickednesse vnto the Lord, and so thou forgauest the punishment of my sinne: Psalme 32. 6. Adultery, fornication, vncleannesse, wantonnesse ] These sinnes are named first, because the fl• … sh is most p• … one to commit them.
I said I will confess my wickedness unto the Lord, and so thou forgavest the punishment of my sin: Psalm 32. 6. Adultery, fornication, uncleanness, wantonness ] These Sins Are nam First, Because the fl• … sh is most p• … one to commit them.
Ambrose said of Sampson: Qui 〈 ◊ 〉 etiam suis manibus strangulauit, amorem suum suffocare non potuit, &c. And a moderne Poet of Hercules: Lenam non potuit, potuit superare leaenam:
Ambrose said of Sampson: Qui 〈 ◊ 〉 etiam suis manibus strangulauit, amorem suum suffocare non Potuit, etc. And a modern Poet of Hercules: Lenam non Potuit, Potuit superare leaenam:
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Fornication, is betweene such as are single, so called à fornicibus, of the place wherein common harlots vsed to prostitute their bodies. Uncleannesse, is incontinency against nature:
Fornication, is between such as Are single, so called à fornicibus, of the place wherein Common harlots used to prostitute their bodies. Uncleanness, is incontinency against nature:
where these sinnes were knowen, there they were named particularly by Paul: as among the Romans, Rom. 1. 37. and to the Corinthians, 1. Cor. 6. 9. but in Galatia where they were not known, they be mentioned in generall only,
where these Sins were known, there they were nam particularly by Paul: as among the Roman, Rom. 1. 37. and to the Corinthians, 1. Cor. 6. 9. but in Galatia where they were not known, they be mentioned in general only,
the workes of the will inclined to wrath, are hatred, variance, seditions, enuying, &c. The workes of vnderstanding or reason, are Idolatry, witchcraft, heresie. The which are distinguished thus:
the works of the will inclined to wrath, Are hatred, variance, seditions, envying, etc. The works of understanding or reason, Are Idolatry, witchcraft, heresy. The which Are distinguished thus:
Idols are called by the Prophet Esay, del• … ctable things. Ezechiel in the 23. chapter of his Prophecie compareth Idolaters vnto a woman i• … flamed with loue toward some goodly yoong man, on whom shee hath cast her eyes,
Idols Are called by the Prophet Isaiah, del• … ctable things. Ezechiel in the 23. chapter of his Prophecy compareth Idolaters unto a woman i• … flamed with love towards Some goodly young man, on whom she hath cast her eyes,
Saint Iohn in his Apocalypse accurately describes the superstitious and Idolatrous Church of Antichrist by a whore, whose doctrines, as the wine of her fornication, hath intoxicated the Kings and inhabitants of the earth;
Saint John in his Apocalypse accurately describes the superstitious and Idolatrous Church of Antichrist by a whore, whose doctrines, as the wine of her fornication, hath intoxicated the Kings and inhabitants of the earth;
Let vs then aboue all other works of carnalitie, take heed of Idolatrie, which is so secret a vice, that it is discouered of none but such as haue crucified the flesh,
Let us then above all other works of carnality, take heed of Idolatry, which is so secret a vice, that it is discovered of none but such as have Crucified the Flesh,
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If we stop not hatred in the beginning, it will breake forth into contentious words, and brawling speeches, happily misled by distempered zeale, will grow to seditious and schismaticall actions, and these breed enuying, and enuie begets murther, according to that of Cyprian: Inuidia fons cladium, after NONLATINALPHABET there follow NONLATINALPHABET.
If we stop not hatred in the beginning, it will break forth into contentious words, and brawling Speeches, happily misled by distempered zeal, will grow to seditious and Schismatical actions, and these breed envying, and envy begets murder, according to that of Cyprian: Inuidia fons cladium, After there follow.
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If Paul numbring the sinnes of his time, was constrained to breake off his catalogue with an & caetera, how shall the Preachers at this day deliuer vp a true inuentorie? For,
If Paul numbering the Sins of his time, was constrained to break off his catalogue with an & caetera, how shall the Preachers At this day deliver up a true inventory? For,
Of the which I tell you before, as I haue told you in times past ] Hence Ministers are taught often to fore warne the people of the future iudgements of God for their sinnes: if present, by word: if absent, by writing:
Of the which I tell you before, as I have told you in times passed ] Hence Ministers Are taught often to before warn the people of the future Judgments of God for their Sins: if present, by word: if absent, by writing:
yea thunder againe and againe, saying with Paul, as I told you before, so still I forewarne you while ye may take heed, repent and returne from your wicked course, That they which commit such things, shall not be inheritors of the Kingdome of God.
yea thunder again and again, saying with Paul, as I told you before, so still I forewarn you while you may take heed, Repent and return from your wicked course, That they which commit such things, shall not be inheritors of the Kingdom of God.
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The godly man often falles into the workes of the flesh, and being admonished thereof recouers himselfe, hee doth not stand in the way of sinners, although he sometimes enter into it.
The godly man often falls into the works of the Flesh, and being admonished thereof recovers himself, he does not stand in the Way of Sinners, although he sometime enter into it.
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Or happily to shew that our vices exceede in number our vertues. Christian vertues are fruits, as bringing with them excellent commodities, enriching such as haue them,
Or happily to show that our vices exceed in number our Virtues. Christian Virtues Are fruits, as bringing with them excellent commodities, enriching such as have them,
The Church is the Garden of God ▪ Preachers are the planters, 1. Cor. 3. 6. 9 beleeuers are Trees of righteousnesse, the spirit of God is the sap and life of them,
The Church is the Garden of God ▪ Preachers Are the planters, 1. Cor. 3. 6. 9 believers Are Trees of righteousness, the Spirit of God is the sap and life of them,
for as it is shewed, Epist. quinquages. Sund. charity doth extend it selfe vnto all the fruites of the spirit, notwithstanding our Apostle sets it heere by it selfe among other vertues,
for as it is showed, Epistle quinquages. Sund. charity does extend it self unto all the fruits of the Spirit, notwithstanding our Apostle sets it Here by it self among other Virtues,
And therefore that Christians ought before other things affectionatly tender the good of their brethren, Giuing honour one to another, euerie man esteeming better of another then of himselfe,
And Therefore that Christians ought before other things affectionately tender the good of their brothers, Giving honour one to Another, every man esteeming better of Another then of himself,
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Yea that which is worst of all, among such as seeme saints of the greatest purity, there be so many sects and schismes euen about matters of Gods holy seruice;
Yea that which is worst of all, among such as seem Saints of the greatest purity, there be so many Sects and schisms even about matters of God's holy service;
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Against such there is no law ] Against such vertues, and against persons indued with such vertues, there is no law: that is, no law to condemne, no law to compell them.
Against such there is no law ] Against such Virtues, and against Persons endued with such Virtues, there is no law: that is, no law to condemn, no law to compel them.
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The second is to beat downe the flesh by the sword of the spirit, propounding in our daily repentance the seuerall Commandements and threatnings of God against our seuerall affections and lusts.
The second is to beatrice down the Flesh by the sword of the Spirit, propounding in our daily Repentance the several commandments and threatenings of God against our several affections and Lustiest.
As it were slaying murther with commandement, Thou shalt not kill: and robbing the theefe with another arrow taken out of Gods quiuer, Thou shalt not steale.
As it were slaying murder with Commandment, Thou shalt not kill: and robbing the thief with Another arrow taken out of God's quiver, Thou shalt not steal.
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Concerning also the faith and fact of the lepers in confessing and adoring Christ, I haue spoken enough in mine exposition of the Gospell, allotted for the third Sunday after Epiphanie.
Concerning also the faith and fact of the lepers in confessing and adoring christ, I have spoken enough in mine exposition of the Gospel, allotted for the third Sunday After Epiphany.
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There remaineth in all this historie, but one point only to be further examined, and that is the gratitude, rather ingratitude of these lepers, in which obserue The Number of the thanksgiuers:
There remains in all this history, but one point only to be further examined, and that is the gratitude, rather ingratitude of these lepers, in which observe The Number of the thanksgivers:
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Many men in the world resemble Nabuchadnezzars Image, whose head was of fine gold, his breast and his armes of siluer, his thighes of brasse, his legges of iron,
Many men in the world resemble Nebuchadnezars Image, whose head was of fine gold, his breast and his arms of silver, his thighs of brass, his legs of iron,
While these men had their grieuous disease, they came to Christ, and cry to Christ, Iesus Master, haue mercy on vs. But feeling themselues healed, they forget him,
While these men had their grievous disease, they Come to christ, and cry to christ, Iesus Master, have mercy on us But feeling themselves healed, they forget him,
for although he knew that he was, as hee went cleansed of his leprosie: yet according to Christs expresse commandement hee shewed himselfe to the Priests.
for although he knew that he was, as he went cleansed of his leprosy: yet according to Christ express Commandment he showed himself to the Priests.
the Samaritane beleeued vnfainedly that Christ was a Priest for euer after the order of Melchisedec, euen an high Priest which is touched with the feeling of our infirmities, Hebr. 4. 15. and therefore leauing the legall Priests, hee was desirous to bee with Iesus his Sauiour.
the Samaritan believed unfeignedly that christ was a Priest for ever After the order of Melchizedek, even an high Priest which is touched with the feeling of our infirmities, Hebrew 4. 15. and Therefore leaving the Legal Priests, he was desirous to be with Iesus his Saviour.
These good things arising from a liuely faith, are well ▪ pleasing to God: and therefore Christ dismissed him accordingly, Goe thy way, thy faith hath made thee whole.
These good things arising from a lively faith, Are well ▪ pleasing to God: and Therefore christ dismissed him accordingly, Go thy Way, thy faith hath made thee Whole.
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Let vs imitate the Samaritane in his perseuerance, being neuer wearie of well doing. The which one poynt (as Cyprian and Augustine haue noted) is almost all the contents of our Lords prayer.
Let us imitate the Samaritan in his perseverance, being never weary of well doing. The which one point (as Cyprian and Augustine have noted) is almost all the contents of our lords prayer.
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If at any time we fall into sinne, we must returne againe by faith and repentance to Christ, humbling our selues at his feet, and seruing him in holinesse and righteousnesse all the daies of our life.
If At any time we fallen into sin, we must return again by faith and Repentance to christ, humbling our selves At his feet, and serving him in holiness and righteousness all the days of our life.
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The Gospell and Epistle parallel, for sinne is a spirituall leprosie, the spots whereof are adulterie, fornication, vncleannesse, Idolatrie, &c. Christ is the Physitian of our soule, who came into the world to saue sinners, 1. Tim. 1. 15. I, euen I (saith the Lord) am he that putteth away thine iniquities, Esa. 42. 25. The Preachers of his word are his mouth,
The Gospel and Epistle parallel, for sin is a spiritual leprosy, the spots whereof Are adultery, fornication, uncleanness, Idolatry, etc. christ is the physician of our soul, who Come into the world to save Sinners, 1. Tim. 1. 15. I, even I (Says the Lord) am he that putteth away thine iniquities, Isaiah 42. 25. The Preachers of his word Are his Mouth,
euen so such as are Christs, and are led of his spirit, in the places of their ancient vices hatred, variance, sedition, enuying, murther, &c. haue contrarie vertues,
even so such as Are Christ, and Are led of his Spirit, in the places of their ancient vices hatred, variance, sedition, envying, murder, etc. have contrary Virtues,
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what thankes owe wee to God for our wounds healed, and our sinne forgiuen? O ineffabilis mysterij dispositio, peccat iniquus & punitur iustus, delinquit reus,
what thanks owe we to God for our wounds healed, and our sin forgiven? O ineffabilis mysterij Disposition, peccat iniquus & punitur Justus, delinquit Rhesus,
GALAT. 6. 11. Yee see how large a letter I haue written vnto you with mine owne hand, &c. THis epistle to the Galathians hath three principall parts: a Preface;
GALATIANS. 6. 11. Ye see how large a Letter I have written unto you with mine own hand, etc. THis epistle to the Galatians hath three principal parts: a Preface;
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setting downe the Saluters: Paul and the brethren, &c. Saluted: The Churches of Galatia. Salutation: Grace be with you, &c. Treatise: concerning Doctrines of holy faith:
setting down the Saluters: Paul and the brothers, etc. Saluted: The Churches of Galatia. Salutation: Grace be with you, etc. Treatise: Concerning Doctrines of holy faith:
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a Insinuation: You see how large a letter I haue written, &c. Recapitulation: As many as desire, &c. Validiction: The grace of our Lord, &c. Yee see how large ] Saint Paul insinuates himselfe into the mindes of the Galathians by a twofold argument.
a Insinuation: You see how large a Letter I have written, etc. Recapitulation: As many as desire, etc. Validiction: The grace of our Lord, etc. Ye see how large ] Saint Paul insinuates himself into the minds of the Galatians by a twofold argument.
It is euidently confuted in the Text, for that our Apostle speakes of the whole letter in the time past, I haue written. Or if of any part more then of another, it is of the former part rather then of the latter.
It is evidently confuted in the Text, for that our Apostle speaks of the Whole Letter in the time past, I have written. Or if of any part more then of Another, it is of the former part rather then of the latter.
This then is a testification of his exceeding great loue and care toward them, and it is a president for Pastors how they should bee diligent in their ministery both absent and present;
This then is a testification of his exceeding great love and care towards them, and it is a president for Pastors how they should be diligent in their Ministry both absent and present;
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if non-resident vpon lawfull occasions (as Paul heere) fearefull lest their mindes should be caried from the truth vnto contrary doctrine, that being absent in body,
if nonresident upon lawful occasions (as Paul Here) fearful lest their minds should be carried from the truth unto contrary Doctrine, that being absent in body,
As many as desire with outward appearance ] Heere begins the recapitulation, in which our Apostle like a good Orator artificially repeates all those things hee would haue especially remembred in the whole discourse;
As many as desire with outward appearance ] Here begins the recapitulation, in which our Apostle like a good Orator artificially repeats all those things he would have especially remembered in the Whole discourse;
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Neither Circumcision, nor vncircumcision auaileth any thing at all, but a creature renued, that is, endued with faith working through loue. Hee doth accuse therefore such as obtruded another Gospell,
Neither Circumcision, nor uncircumcision avails any thing At all, but a creature renewed, that is, endued with faith working through love. He does accuse Therefore such as obtruded Another Gospel,
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In this description of false Doctours, if thy sight bee quicke, thou maiest apprehend the liuely picture both of a Schismaticke and hereticke, who though outwardly they seeme neuer so great,
In this description of false Doctors, if thy sighed be quick, thou Mayest apprehend the lively picture both of a Schismatic and heretic, who though outwardly they seem never so great,
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According to that of Christ, Whosoeuer shall breake one of the least Commandements and teach men so, shall be called the least in the kingdome of heauen.
According to that of christ, Whosoever shall break one of the least commandments and teach men so, shall be called the least in the Kingdom of heaven.
and were made free from persecution? Answer is made, that the Roman Emperours, Caius, Octauian, Tyberius, had giuen libertie to the Iewes to liue according to their owne law, without molestation or disturbance thorowout all the Roman Empire.
and were made free from persecution? Answer is made, that the Roman emperors, Caius, Octavian, Tiberius, had given liberty to the Iewes to live according to their own law, without molestation or disturbance throughout all the Roman Empire.
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So that if a Iew turned Christian, hee had the priuiledges of a Iew so long as hee kept the ceremoniall rites of Moses: whereas they who taught that ceremonies were abrogated,
So that if a Iew turned Christian, he had the privileges of a Iew so long as he kept the ceremonial Rites of Moses: whereas they who taught that ceremonies were abrogated,
so they conioyned in the matter of saluation Messias and Moses, iustification by faith, and iustification by workes, hereby seeking carnally to please both the Christian and the Iew:
so they conjoined in the matter of salvation Messias and Moses, justification by faith, and justification by works, hereby seeking carnally to please both the Christian and the Iew:
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God forbid that I should reioyce but in the Crosse of our Lord Iesus Christ ] The sufferings of the faithfull for Christ, are tearmed often the sufferings of Christ: 2. Cor. 1. 5. as the sufferings of Christ abound in vs, &c. And Colossians 1. 24. I fulfill the rest of the afflictions of Christ in my flesh for his bodies sake, which is the Church.
God forbid that I should rejoice but in the Cross of our Lord Iesus christ ] The sufferings of the faithful for christ, Are termed often the sufferings of christ: 2. Cor. 1. 5. as the sufferings of christ abound in us, etc. And colossians 1. 24. I fulfil the rest of the afflictions of christ in my Flesh for his bodies sake, which is the Church.
As if hee should say, let other boast as they list in auoiding persecution for the Gospell, heerein I will reioyce, that I am esteemed woorthy to suffer rebuke for the name of Christ, I take delight in reproches, in necessities, in tribulations, in anguish for Christs sake.
As if he should say, let other boast as they list in avoiding persecution for the Gospel, herein I will rejoice, that I am esteemed worthy to suffer rebuke for the name of christ, I take delight in Reproaches, in necessities, in tribulations, in anguish for Christ sake.
I subscribe to Augustine, Chrysostome ▪ Hierome, and other who construe this of Christs all-sufficient sacrifice for our sinnes on the crosse, whereby the world is crucified in vs,
I subscribe to Augustine, Chrysostom ▪ Jerome, and other who construe this of Christ All-sufficient sacrifice for our Sins on the cross, whereby the world is Crucified in us,
as if hee should haue written thus, Although other make their reioycing in circumcision, I will reioyce in nothing else but in the crosse of Christ, which abrogates circumcision.
as if he should have written thus, Although other make their rejoicing in circumcision, I will rejoice in nothing Else but in the cross of christ, which abrogates circumcision.
And well might hee speake so, for that in Christ crucified are hid not onely the treasures of wisedome and knowledge, Coloss. 2. 3. but of fulnesse and grace, Iohn 1. 16. and of euery spirituall blessing, Eph. 1. 3. In a word, all things of which vsually men boast, are in Christs crosse.
And well might he speak so, for that in christ Crucified Are hid not only the treasures of Wisdom and knowledge, Coloss. 2. 3. but of fullness and grace, John 1. 16. and of every spiritual blessing, Ephesians 1. 3. In a word, all things of which usually men boast, Are in Christ cross.
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Doth any man glory in wisedome? Paul desired to know nothing but Christ crucified, as being assured, that this knowledge is eternall life, Ioh. 17. 3. Doth any boast of riches and honour? by Christ all true beleeuers are made Kings and Priests, Apocal. 1. 6. Doth any reioyce in libertie? by Christ wee are deliuered from the bonds and hands of our enemies:
Does any man glory in Wisdom? Paul desired to know nothing but christ Crucified, as being assured, that this knowledge is Eternal life, John 17. 3. Does any boast of riches and honour? by christ all true believers Are made Kings and Priests, Apocalypse 1. 6. Does any rejoice in liberty? by christ we Are Delivered from the bonds and hands of our enemies:
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All men desire comfort and content, and therefore let vs (as Paul here) reioyce in Christ crucified, in whom only wee are complet, and by whom also wee haue right to those things which eye hath not seene, eare hath not heard,
All men desire Comfort and content, and Therefore let us (as Paul Here) rejoice in christ Crucified, in whom only we Are complete, and by whom also we have right to those things which eye hath not seen, ear hath not herd,
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Gods Israel walking according to this rule, though they beare the markes of affliction in their bodie: yet haue they peace of conscience in their soule.
God's Israel walking according to this Rule, though they bear the marks of affliction in their body: yet have they peace of conscience in their soul.
For being new creatures in Christ, the world cannot crucifie them any way more then they crucifie the world. As the world accounts them the filth and of-scouring of all things:
For being new creatures in christ, the world cannot crucify them any Way more then they crucify the world. As the world accounts them the filth and offscouring of all things:
Brethren, the grace of our Lord Iesus Christ be with your spirit ] In this adieu our Apostle concludes his epistle with a great Emphasis, euery word being a strong reason to confound his aduersaries, opposing first our Lord Iesus Christ the master of the house, to Moses who was but a seruant in the house.
Brothers, the grace of our Lord Iesus christ be with your Spirit ] In this adieu our Apostle concludes his epistle with a great Emphasis, every word being a strong reason to confound his Adversaries, opposing First our Lord Iesus christ the master of the house, to Moses who was but a servant in the house.
Secondly, the grace of Christ to the merit of inherent righteousnesse, infinuating that we are saued by grace, freeing vs from circumcision and other workes of the Law.
Secondly, the grace of christ to the merit of inherent righteousness, insinuating that we Are saved by grace, freeing us from circumcision and other works of the Law.
The briefe of all is, I haue taught you Christ purely, deliuering vnto you wholsome doctrine touching faith and good manners, I haue entreated you, chidden you, threatned you, letting passe nothing which I thought profitable for you.
The brief of all is, I have taught you christ purely, delivering unto you wholesome Doctrine touching faith and good manners, I have entreated you, chidden you, threatened you, letting pass nothing which I Thought profitable for you.
For one man may serue two well agreeing masters inioyning the same thing, as the men of Tyrus hewing Cedar trees out of Lebanon for the Temple, serued both Hiram and Salomon. Againe, this axiome must bee construed in sens• … composito, not diuiso: for otherwise wee may serue diuers masters at diuers times,
For one man may serve two well agreeing Masters enjoining the same thing, as the men of Tyre hewing Cedar trees out of Lebanon for the Temple, served both Hiram and Solomon. Again, this axiom must be construed in sens• … composito, not diviso: for otherwise we may serve diverse Masters At diverse times,
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if we fill them full of strong drinke and new wine, there must follow some vent, according to that of Hierome: Uentrem distentum cibo & vini potionibus irrigatum voluptas genitalium sequitur,
if we fill them full of strong drink and new wine, there must follow Some vent, according to that of Jerome: Uentrem distentum Cibo & Wine potionibus irrigatum voluptas genitalium sequitur,
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nam pro ordine membrorum ordo vitiorum. Secondly, the pot is cooled by stirring of it; so the furious heate of lust is much abated by the stirring of our bodies, and exercising of our mindes.
nam Pro Order Members ordo Vitiorum. Secondly, the pot is cooled by stirring of it; so the furious heat of lust is much abated by the stirring of our bodies, and exercising of our minds.
Our aduersarie the Diuell is like the Crab, and wee like the Oyster, if hee finde vs idle and gaping, he takes his opportunitie to confound vs. Otia puluinar Satanae, Cupid shootes in a slugge,
Our adversary the devil is like the Crab, and we like the Oyster, if he find us idle and gaping, he Takes his opportunity to confound us Leisure pulvinar Satan, Cupid shoots in a slug,
After that Dauid asked counsell of God, and followed after them, and smote them (as it is in the Text) euen from the twilight vnto the euening of the next morrow, so there escaped not a man of them saue foure hundred yoong men which rode vpon camels and fled.
After that David asked counsel of God, and followed After them, and smote them (as it is in the Text) even from the twilight unto the evening of the next morrow, so there escaped not a man of them save foure hundred young men which road upon Camels and fled.
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and so we shall recouer all that the Amelekits had taken, we shall rescue our wiues and daughters, our affections most deare to vs heretofore captiuated vnto lust, shall now doe good seruice to God, acknowledging this infallible rule that no man can serue two masters.
and so we shall recover all that the Amalekites had taken, we shall rescue our wives and daughters, our affections most deer to us heretofore captivated unto lust, shall now do good service to God, acknowledging this infallible Rule that no man can serve two Masters.
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But yoong men in our time runne and ride to the Wood for fuell to make the fire greater, vsing strange cates and delicates, meates and medicines, rather poysons to encrease the flames of concupiscence, bragging of much villany done,
But young men in our time run and ride to the Wood for fuel to make the fire greater, using strange cates and delicates, Meats and medicines, rather poisons to increase the flames of concupiscence, bragging of much villainy done,
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Such a Gallant Augustine was in his vnruly youth, vntill almighty God effectually called him home by a voice from heauen, crying Tolle & lege, tolle & lege: Take the booke and read:
Such a Gallant Augustine was in his unruly youth, until almighty God effectually called him home by a voice from heaven, crying Take & lege, Take & lege: Take the book and read:
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and taking vp the Bible, the first Text he lighted on was that of Paul, Rom. 13. 13. Walke honestly as in the day, not in gluttony and drunkennesse, neither in chambering and wantonnesse:
and taking up the bible, the First Text he lighted on was that of Paul, Rom. 13. 13. Walk honestly as in the day, not in gluttony and Drunkenness, neither in chambering and wantonness:
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I know S. Augustine had afterward his infirmities, as himselfe confesseth ingenuously: but he was not giuen ouer vnto wantonnesse, to worke all vncleannesse euen with greedinesse.
I know S. Augustine had afterwards his infirmities, as himself Confesses ingenuously: but he was not given over unto wantonness, to work all uncleanness even with greediness.
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Lucrecia the faire Lady of Rome was assaulted violently by Tarquinius: Augustine writing of this rape saith excellently, Duo fuerunt, & vnus adulterium admisit.
Lucretia the fair Lady of Rome was assaulted violently by Tarquinius: Augustine writing of this rape Says excellently, Duo fuerunt, & vnus adulterium admisit.
let this be his comfort, that God requires onely that lust be not our Master, that it reigne not in our mortall bodies, Rom. 6. 12. The Greeke Fathers obserue well vpon that place, that Paul said not, let not sinne tyrannize,
let this be his Comfort, that God requires only that lust be not our Master, that it Reign not in our Mortal bodies, Rom. 6. 12. The Greek Father's observe well upon that place, that Paul said not, let not sin tyrannise,
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for the one is truth it selfe, I am the way, and the truth, Ioh. 14. 6. the other is a liar, and the father thereof, Ioh. 8. 44. so that all such as speake the truth from their heart dwell in Gods tabernacle, Psal. 15. but such as delight in lying, are fit for the diuels seruice.
for the one is truth it self, I am the Way, and the truth, John 14. 6. the other is a liar, and the father thereof, John 8. 44. so that all such as speak the truth from their heart dwell in God's tabernacle, Psalm 15. but such as delight in lying, Are fit for the Devils service.
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Now there is materiale mendacium and formale: the which distinction is more plainly deliuered by the grammarians, who make a difference betweene the reporting of an vntruth,
Now there is material Mendacium and formal: the which distinction is more plainly Delivered by the grammarians, who make a difference between the reporting of an untruth,
Enunciatio falsa cum intentione fallendi. The seruant of God often vtters that which is false, and yet he is verax, for that hee thought it had beene true;
Enunciatio Falsa cum intention fallendi. The servant of God often utters that which is false, and yet he is Verax, for that he Thought it had been true;
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To passe by their Pasquils and inuectiue libels, as their Theatrum erudelitatum, the relations of Caietan annexed to Genebrards Chronologie, Stapletons tres Thomae, Mer. gallo bel.
To pass by their Pasquils and invective libels, as their Theatrum erudelitatum, the relations of Caietan annexed to Genebrards Chronology, Stapletons tres Thomae, Mer. Gallo bel.
Marianus Scotus, lib. 3. Chron. adan. 854. Sigesbertus gemblacensis, Martianus polonus, the penner of the Chronicle called Fasciculus temporum in fol. 66. Uolateran, Com. lib. 22. Iacobus Bergomensis de Claris mulieribus, cap.
Marianus Scotus, lib. 3. Chronicles adan. 854. Sigesbertus Gemblacensis, Martianus Polonus, the penner of the Chronicle called Fasciculus Temporum in fol. 66. Vatican, Come lib. 22. Iacobus Bergomensis de Claris mulieribus, cap.
3. cap. 24. and all our moderne Iesuited Papists obstinately contradict this historie, seeking against their owne knowledge, to perswade the world, that it is a meere fable.
3. cap. 24. and all our modern Jesuited Papists obstinately contradict this history, seeking against their own knowledge, to persuade the world, that it is a mere fable.
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because, saith the text, the waters were diuided: but the cruell Aegyptians pursuing after Gods people were drowned because the sea returned againe to his course.
Because, Says the text, the waters were divided: but the cruel egyptians pursuing After God's people were drowned Because the sea returned again to his course.
Mystically, such as diuide their worldly substance, distributing to the poore, lending to the needie, passe through the maine streame of the worlds current safely, their riches and honour being vnto them as the waters vnto the children of Israel, a wall on the right hand,
Mystically, such as divide their worldly substance, distributing to the poor, lending to the needy, pass through the main stream of the world's current safely, their riches and honour being unto them as the waters unto the children of Israel, a wall on the right hand,
Mammon is a Lord in opinion onely, Nos facimus te fortunadeam, &c. and as Plinie speakes, Omnibus locis, omnibus horis, omnium vocibus fortuna solainvocatur, &c. But almightie God is by right and indeed a Lord of all things, of all men especially.
Mammon is a Lord in opinion only, Nos facimus to fortunadeam, etc. and as Pliny speaks, Omnibus locis, omnibus horis, omnium vocibus fortuna solainvocatur, etc. But almighty God is by right and indeed a Lord of all things, of all men especially.
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In the beginning God created the heauen and the earth, and God said, Let there bee light, &c. Againe God said, Let there be a firmament, &c. but after man once was made, the text often calleth him Lord:
In the beginning God created the heaven and the earth, and God said, Let there be Light, etc. Again God said, Let there be a firmament, etc. but After man once was made, the text often calls him Lord:
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and saying, Thou shalt eat freely, &c. We must therefore serue none but this one Lord, first seeking his kingdome, making him our master, & Mammon our seruant:
and saying, Thou shalt eat freely, etc. We must Therefore serve none but this one Lord, First seeking his Kingdom, making him our master, & Mammon our servant:
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Hath thy mouth blasphemed with Peter? let thine eyes then weepe with Peter. Either thou must be a Sodomite, or a Nineuite; a Sodomite suffering for sinne,
Hath thy Mouth blasphemed with Peter? let thine eyes then weep with Peter. Either thou must be a Sodomite, or a Ninevite; a Sodomite suffering for sin,
if wee meane to serue but one master onely, let vs, renouncing all other seruices, instantly with all haste and with all our heart turne to the Lord our God.
if we mean to serve but one master only, let us, renouncing all other services, instantly with all haste and with all our heart turn to the Lord our God.
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It is sufficient that we haue spent the time past after the lust of the Gentiles, in wantonnesse, gluttonie, drunkennesse, &c. let vs now spend as much time as remaineth in the flesh, after the will of God.
It is sufficient that we have spent the time passed After the lust of the Gentiles, in wantonness, gluttony, Drunkenness, etc. let us now spend as much time as remains in the Flesh, After the will of God.
Againe, let vs, I beseech you, repent with all our heart throughly, powre out thy soule like water before the face of the Lord ▪ If thou powre out milke, the colour remaineth in the panne:
Again, let us, I beseech you, Repent with all our heart thoroughly, pour out thy soul like water before the face of the Lord ▪ If thou pour out milk, the colour remains in the pan:
Preached at Pauls Crosse, Febr. 8. ann. 1600. the very same houre that Robert Earle of Essex entring the City with his vnfortunate troupe, found by wofull experience the words of my Text to be true, that no man can serue two masters.
Preached At Paul's Cross, February 8. ann. 1600. the very same hour that Robert Earl of Essex entering the city with his unfortunate troop, found by woeful experience the words of my Text to be true, that no man can serve two Masters.
Another to God: For this cause, &c. consisting of A Petition: I bow my knees vnto the Father, &c. Thanksgiuing: Vnto him that is able, &c. I desire ] The Syriac hath it thus:
another to God: For this cause, etc. consisting of A Petition: I bow my knees unto the Father, etc. Thanksgiving: Unto him that is able, etc. I desire ] The Syriac hath it thus:
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But if we shall examine the precedent part of this Chapter, I Paulam the prisoner of Iesus Christ for you Gentiles, &c. and the subsequent, I bow my knees vnto the Father of our Lord Iesus Christ, &c. That yee may be strengthened with might by his spirit in the inner man;
But if we shall examine the precedent part of this Chapter, I Paulam the prisoner of Iesus christ for you Gentiles, etc. and the subsequent, I bow my knees unto the Father of our Lord Iesus christ, etc. That ye may be strengthened with might by his Spirit in the inner man;
as if hee should say, Yee men and brethren of Ephesus are both efficient and finall cause that I suffer, and therefore no reason that ye should faint because of my tribulations.
as if he should say, Ye men and brothers of Ephesus Are both efficient and final cause that I suffer, and Therefore no reason that you should faint Because of my tribulations.
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and other comely Ceremonies, inioyned by their religious Soueraigne King Edward the sixt: Iudicious Fox would neuer haue numbred them among the glorious Martyrs of Christ.
and other comely Ceremonies, enjoined by their religious Sovereign King Edward the sixt: Judicious Fox would never have numbered them among the glorious Martyrs of christ.
but only for the swadling cloutes of holy religion: as Paul once to the Corinthians in another case, your reioycing is not good. See Epist. 2. Sund: after Easter.
but only for the swaddling clouts of holy Religion: as Paul once to the Corinthians in Another case, your rejoicing is not good. See Epistle 2. Sund: After Easter.
If yee rightly consider my tribulation, it is to make you glorious, and it cannot dismay but rather encourage you, knowing that God will reward our light affliction which is but for a moment, with a farre most excellent and eternall weight of glory:
If ye rightly Consider my tribulation, it is to make you glorious, and it cannot dismay but rather encourage you, knowing that God will reward our Light affliction which is but for a moment, with a Far most excellent and Eternal weight of glory:
The church is like Abrahams Ramme tied in a bush of thornes, Gen. 22. 13. Tribulation for the Gospell are the markes of the Lord Iesus, in which our Apostle tooke great pleasure, being more proud of his iron fetters,
The Church is like Abrahams Ramme tied in a bush of thorns, Gen. 22. 13. Tribulation for the Gospel Are the marks of the Lord Iesus, in which our Apostle took great pleasure, being more proud of his iron fetters,
If they bee blessed who die in the Lord, how blessed are they who die for the Lord? Their deathes are not mortes, but immortalitates, as Iulian honoured all those who were slaine in his warre:
If they be blessed who die in the Lord, how blessed Are they who die for the Lord? Their deaths Are not mortes, but immortalitates, as Iulian honoured all those who were slain in his war:
For this cause I bow my knees vnto the Father of our Lord Iesus Christ ] As if hee should say, Because you cannot doe this of your selues, I pray for it,
For this cause I bow my knees unto the Father of our Lord Iesus christ ] As if he should say, Because you cannot do this of your selves, I pray for it,
and that not coldly but earnestly, bowing my knees of the body with Stephen, and of the heart with Manasses, not vnto any Saints in heauen, much lesse to their senselesse Images on earth, hauing mouthes and speake not, eies and see not, eares and heare not:
and that not coldly but earnestly, bowing my knees of the body with Stephen, and of the heart with Manasses, not unto any Saints in heaven, much less to their senseless Images on earth, having mouths and speak not, eyes and see not, ears and hear not:
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Which is father of all that is called father in heauen and in earth ] According to the present text of our Communion booke, the meaning of Paul is, that God is the Father of all fathers in earth. As of the Prince which is our ciuill Father,
Which is father of all that is called father in heaven and in earth ] According to the present text of our Communion book, the meaning of Paul is, that God is the Father of all Father's in earth. As of the Prince which is our civil Father,
And so God being NONLATINALPHABET, may be termed, and that not vnfitly, the father of all that is called father in heauen and in earth, hac ratione est omnium pater,
And so God being, may be termed, and that not unfitly, the father of all that is called father in heaven and in earth, hac ratione est omnium pater,
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As all of Caesars family were called Caesarians, and all of the tribe of Israel, Israelites: euen so such as are of Gods house professing Christ, are named Christians. In Christ all men and Angels are contributes of one kindred, there is neither Iew nor Grecian, there is neither bond nor free, there is neither male nor female;
As all of Caesars family were called Caesarians, and all of the tribe of Israel, Israelites: even so such as Are of God's house professing christ, Are nam Christians. In christ all men and Angels Are contributes of one kindred, there is neither Iew nor Grecian, there is neither bound nor free, there is neither male nor female;
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For if wee professe Christ in words, and denie him in our workes, assuredly we shall haue nothing but a name, nomeninane crimen immane: but if any turne Turke or Iew, defying Iesus, hee shall not haue so much as a name.
For if we profess christ in words, and deny him in our works, assuredly we shall have nothing but a name, nomeninane crimen immane: but if any turn Turk or Iew, defying Iesus, he shall not have so much as a name.
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I desire the father of our Lord Iesus Christ, that he would grant you, according to the riches of his glorie, that yee may be so strenghned with might by his spirit in the inner man,
I desire the father of our Lord Iesus christ, that he would grant you, according to the riches of his glory, that ye may be so strenghned with might by his Spirit in the inner man,
Other haue distinguished these petitions, in the first whereof obserue these fiue circumstances especially: 1. Who doth giue? The father of our Lord Iesus Christ. 2. What? That yee may be strengthned with might. 3. Out of what coffer? Out of the riches of his glory. 4. By what instrument? By his spirit. 5. In what part? In the inner man.
Other have distinguished these petitions, in the First whereof observe these fiue Circumstances especially: 1. Who does give? The father of our Lord Iesus christ. 2. What? That ye may be strengthened with might. 3. Out of what coffer? Out of the riches of his glory. 4. By what Instrument? By his Spirit. 5. In what part? In the inner man.
The word grant or giue doth exclude humane merit, and shew that our perseuerance proceeds onely from the riches of Gods glorie, which our Apostle calleth in the second chapter of this Epistle, verse 7, exceeding riches of his grace.
The word grant or give does exclude humane merit, and show that our perseverance proceeds only from the riches of God's glory, which our Apostle calls in the second chapter of this Epistle, verse 7, exceeding riches of his grace.
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It is not for a great man of an opulent fortune to giue sparingly, wherefore God out of the riches of his glory giueth vnto all men liberally, for if he spared not his owne sonne,
It is not for a great man of an opulent fortune to give sparingly, Wherefore God out of the riches of his glory gives unto all men liberally, for if he spared not his own son,
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but gaue him for vs all to death, how shall he not with him giue vs all things also? The King of glory cannot ex opulentia gloriosa giue but exceeding abundantly, aboue all that we aske or thinke.
but gave him for us all to death, how shall he not with him give us all things also? The King of glory cannot ex opulentia gloriosa give but exceeding abundantly, above all that we ask or think.
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That ye may be strengthened ] Heere wee may learne that the Church of God militant on earth is not in her full strength, it is alway growing and increasing more and more, wee may profit ▪ but wee cannot be perfect till this corruption hath put on incorruption, the most resolute Souldier in the spirituall warre hath euery day neede to be strengthened,
That you may be strengthened ] Here we may Learn that the Church of God militant on earth is not in her full strength, it is always growing and increasing more and more, we may profit ▪ but we cannot be perfect till this corruption hath put on incorruption, the most resolute Soldier in the spiritual war hath every day need to be strengthened,
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and that with might; because wee fight not against weaklings but against powers and spirituall potentates in high places, Ephes. 6. 12. Our aduersaries are so mighty that wee cannot ouercome them,
and that with might; Because we fight not against Weaklings but against Powers and spiritual potentates in high places, Ephesians 6. 12. Our Adversaries Are so mighty that we cannot overcome them,
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except the spirit of God which is the spirit of fortitude, strengthen vs in the inner man, that is, in the soule, that albeit our body which is our outward man, perish:
except the Spirit of God which is the Spirit of fortitude, strengthen us in the inner man, that is, in the soul, that albeit our body which is our outward man, perish:
as it is in the Psalme, all glorious within, it is then an idle conceite to thinke that a Pastor benefits his people more by a little skill in Physicke and Law,
as it is in the Psalm, all glorious within, it is then an idle conceit to think that a Pastor benefits his people more by a little skill in Physic and Law,
for hauing charge of their soules, and not of their bodies or goods, he must especially labour that the inner man may bee strengthened with might against our adersarie the Diuell.
for having charge of their Souls, and not of their bodies or goods, he must especially labour that the inner man may be strengthened with might against our adersarie the devil.
That Christ may dwell in your hearts by faith, that yee being rooted and grounded in loue ] These three Metaphors of our Apostle dwell, rooted, grounded:
That christ may dwell in your hearts by faith, that ye being rooted and grounded in love ] These three Metaphors of our Apostle dwell, rooted, grounded:
euen so, such as are grounded in faith, and rooted in loue, continue steadfast in their profession in the middest of all afflictions and persecutions for the word;
even so, such as Are grounded in faith, and rooted in love, continue steadfast in their profession in the midst of all afflictions and persecutions for the word;
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Might be able to comprehend with all saints, what is the breadth, lenth, depth, and height ] Some by bredth, vnderstand the broad way, Matth. 7. 13. by length, eternall life: by depth hell: and by height heauen:
Might be able to comprehend with all Saints, what is the breadth, length, depth, and height ] some by breadth, understand the broad Way, Matthew 7. 13. by length, Eternal life: by depth hell: and by height heaven:
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But it is better expounded either of our loue toward other, or of Gods loue in Christ towards vs. Of our loue, which hath a breadth, in louing all men, euen our enemies.
But it is better expounded either of our love towards other, or of God's love in christ towards us Of our love, which hath a breadth, in loving all men, even our enemies.
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or an height in louing God aboue all, and a depth in reuerencing the deepnesle of his riches, Rom. 11. 33. The loue of God toward vs hath a length, in respect of his eternitie, Psalm. 102. 12. A breadth, in respect of his infinite goodnesse shewed vpon all his workes, Ecclesiasticus 1. 10. An height, in respect of his excellent nature, being high aboue all people, Psalm. 99. 2. A depth, in respect of his vnsearchable wisedome which is a profound deepenesse, Ecclesiastes 7. 26. herein alluding as it may seeme to that of Iob. Canst thou by searching finde out God? Canst thou finde out the Almightie to his perfection? The heauens are high, what canst thou doe? It is deeper then hell:
or an height in loving God above all, and a depth in reverencing the deepnesle of his riches, Rom. 11. 33. The love of God towards us hath a length, in respect of his eternity, Psalm. 102. 12. A breadth, in respect of his infinite Goodness showed upon all his works, Ecclesiasticus 1. 10. an height, in respect of his excellent nature, being high above all people, Psalm. 99. 2. A depth, in respect of his unsearchable Wisdom which is a profound deepness, Ecclesiastes 7. 26. herein alluding as it may seem to that of Job Canst thou by searching find out God? Canst thou find out the Almighty to his perfection? The heavens Are high, what Canst thou do? It is Deeper then hell:
For the plaine meaning of these words is, that our redemption is a great mysterie. To know Christ crucified is the bredth, length, height, depth of all our knowledge, in comparison whereof all other things are to bee reputed as dung and drosse.
For the plain meaning of these words is, that our redemption is a great mystery. To know christ Crucified is the breadth, length, height, depth of all our knowledge, in comparison whereof all other things Are to be reputed as dung and dross.
Some trouble themselues and other about round and square, long and short, blacke and white, spending the strength of their wits in examining the lawfulnesse or vnlawfulnesse of certaine ceremonies vsed in the Church of England:
some trouble themselves and other about round and square, long and short, black and white, spending the strength of their wits in examining the lawfulness or unlawfulness of certain ceremonies used in the Church of England:
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whereas if they were grounded in faith and rooted in loue, they would endeuour rather to comprehend with all Saints, what is the breadth, length, depth, heighth of Christs loue toward vs,
whereas if they were grounded in faith and rooted in love, they would endeavour rather to comprehend with all Saints, what is the breadth, length, depth, height of Christ love towards us,
Gods abundant liberalitie, being able and willing to giue moe things, and more plentifully then either we doe aske or thinke. Matter: Be praise, or glory:
God's abundant liberality, being able and willing to give more things, and more plentifully then either we do ask or think. Matter: Be praise, or glory:
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mans bodie within the elements is closed, the blood within the bodie, the spirits within the blood, the soule with in the spirits, the mind within the soule,
men body within the elements is closed, the blood within the body, the spirits within the blood, the soul with in the spirits, the mind within the soul,
by whom our thankes are conueyed vnto God, by Iesus Christ, as being the Mediator between God and man, by whom alone the graces of God descend downe to vs,
by whom our thanks Are conveyed unto God, by Iesus christ, as being the Mediator between God and man, by whom alone the graces of God descend down to us,
in like manner our praises to him ought to be for euer and euer: Immensa beneficia laudibus immensis celebranda, see the conclusion of the Pater Noster in the Liturgie.
in like manner our praises to him ought to be for ever and ever: Immensa Benefices laudibus immensis celebranda, see the conclusion of the Pater Noster in the Liturgy.
In this afflicted woman accompanying hir child, and that a son, and that hir only son to his graue, dying in The Spring of his youth, euen at that age when hee was most able to comfort hir.
In this afflicted woman accompanying his child, and that a son, and that his only son to his graven, dying in The Spring of his youth, even At that age when he was most able to Comfort his.
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Winter of hir widowhood, when she did most want him. Mercies of God: In Christ who did pitie the distressed In In Thought, NONLATINALPHABET, He had compassion on hir. Word, Weepe not.
Winter of his widowhood, when she did most want him. mercies of God: In christ who did pity the distressed In In Thought,, He had compassion on his. Word, Weep not.
why died I not in the birth? and why did I sucke the breasts? for so should I now haue lien and beene quiet, I should haue slept then and beene at rest.
why died I not in the birth? and why did I suck the breasts? for so should I now have lain and been quiet, I should have slept then and been At rest.
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Another doth say, Blessed be God, euen the father of our Lord Iesus Christ, which according to his abundant mercie hath begotten vs againe to a liuely hope by the resurrection of Iesus Christ from the dead, to an inheritance immort all and vndefiled,
another does say, Blessed be God, even the father of our Lord Iesus christ, which according to his abundant mercy hath begotten us again to a lively hope by the resurrection of Iesus christ from the dead, to an inheritance Immort all and undefiled,
Behold there was a dead man carried out ] The word behold in the Scriptures is like an hand in the margent of a booke, pointing out alway some remarkeable thing,
Behold there was a dead man carried out ] The word behold in the Scriptures is like an hand in the margin of a book, pointing out always Some remarkable thing,
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This dead man was a yong man, as it is expressed in the text, I say to thee yong man arise, and a rich or honorable man as some gather out of the text, in that much people were with his mother.
This dead man was a young man, as it is expressed in the text, I say to thee young man arise, and a rich or honourable man as Some gather out of the text, in that much people were with his mother.
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Lazarus a man honored in his nation, and as Epiphanius reports about the yeeres of 30. and in my text, a yong sonne of a widow well affected in the place where she dwelt.
Lazarus a man honoured in his Nation, and as Epiphanius reports about the Years of 30. and in my text, a young son of a widow well affected in the place where she dwelled.
At their carrying out to bee buried vsually there is lesse weeping, because their friends are comforted, in that departing in peace they be now deliuered from the burden of the flesh,
At their carrying out to be buried usually there is less weeping, Because their Friends Are comforted, in that departing in peace they be now Delivered from the burden of the Flesh,
S. Ambrose reports a tragicall accident, how that in his time there was a poore man in extreame necessitie constrained to sell one of his sonnes into perpetuall bondage, that hee might hereby saue the rest from a present famine.
S. Ambrose reports a tragical accident, how that in his time there was a poor man in extreme necessity constrained to fell one of his Sons into perpetual bondage, that he might hereby save the rest from a present famine.
It was another step vnto griefe in this widow, that her dead childe was a sonne. For daughters in respect of their sex being weaker vessels, are not so fit for businesse and imployment:
It was Another step unto grief in this widow, that her dead child was a son. For daughters in respect of their sex being Weaker vessels, Are not so fit for business and employment:
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Syrophanes hauing buried his only sonne, caused his statua to be set in his house, Seddum tristitiae remedium quaerit, seminarium potiùs doloris invenit.
Syrophanes having buried his only son, caused his statua to be Set in his house, Seddum tristitiae remedium Query, Seminary potiùs doloris invenit.
Eliah in a great famine by Gods appointment relieued the widow of Zarephath, and Elizeus euen by the same diuine goodnesse, increased another distressed widowes oyle, 2. Kings 4. Peter, Acts 9. comforted a whole congregation of weeping widowes, in raising Dorcas againe from the dead:
Elijah in a great famine by God's appointment relieved the widow of Zarephath, and Elisha even by the same divine Goodness, increased Another distressed Widows oil, 2. Kings 4. Peter, Acts 9. comforted a Whole congregation of weeping Widows, in raising Dorcas again from the dead:
not onely when the widow doth importunately call and cry, Doe me iustice, Luke 18. 3. but euen while she doth hold her peace, magis enim petit qui petere non audet,
not only when the widow does importunately call and cry, Do me Justice, Lycia 18. 3. but even while she does hold her peace, magis enim petit qui Peter non audet,
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Weepe not ] Abraham the father of the faithfull bewailed his dead wife Sara, Ioseph an holy man of God mourned many daies for his father Iacob, all the people for Moses, and Christ himselfe for Lazarus. His ne ste to then, is not a prohibition forbidding at funerals all weeping:
Weep not ] Abraham the father of the faithful bewailed his dead wife Sarah, Ioseph an holy man of God mourned many days for his father Iacob, all the people for Moses, and christ himself for Lazarus. His ne Ste to then, is not a prohibition forbidding At funerals all weeping:
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As if hee should haue said vnto her, as he did in the like case to Martha, Iohn 11. 25. I am the resurrection and the life, whosoeuer beleeueth in mee though hee were dead, yet shall he liue.
As if he should have said unto her, as he did in the like case to Martha, John 11. 25. I am the resurrection and the life, whosoever Believeth in me though he were dead, yet shall he live.
I wound and make whole, bring downe to the graue and raise vp againe. And his workes are correspondent to his words, hee came nigh, and touched the coffin,
I wound and make Whole, bring down to the graven and raise up again. And his works Are correspondent to his words, he Come High, and touched the coffin,
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In which hee shewed himselfe to bee very God and man, in walking with his Disciples, in talking with this widow, comming nigh to the gate of the citie, touching the coffin, a very man:
In which he showed himself to be very God and man, in walking with his Disciples, in talking with this widow, coming High to the gate of the City, touching the coffin, a very man:
and acknowledging his mercies in visiting his people. Heere the Gospell and Epistle meete againe, Paul would haue him ascribe praise to God in the congregation from time to time:
and acknowledging his Mercies in visiting his people. Here the Gospel and Epistle meet again, Paul would have him ascribe praise to God in the congregation from time to time:
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these spectators accordingly, beholding the riches of Christs grace who did exceeding abundantly aboue all that the poore Widow did aske or thinke, gaue the glorie to God, saying, A great Prophets is risen vp among vs,
these spectators accordingly, beholding the riches of Christ grace who did exceeding abundantly above all that the poor Widow did ask or think, gave the glory to God, saying, A great prophets is risen up among us,
Now let vs (as the Fathers and other Interpretors) examine the mystical exposition or allegory, considering these fiue points in order: 1. Who is dead,
Now let us (as the Father's and other Interpreters) examine the mystical exposition or allegory, considering these fiue points in order: 1. Who is dead,
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and carried out to be buried. 2. What is the Coffin and Tombe wherein hee is enclosed. 3. What they be that carrie him to the graue. 4. What is that gate out of which he was carried. 5. What is that widow lamenting his death.
and carried out to be buried. 2. What is the Coffin and Tomb wherein he is enclosed. 3. What they be that carry him to the graven. 4. What is that gate out of which he was carried. 5. What is that widow lamenting his death.
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Heauy, because sinne is a burthensome load, Mat. 11. 28. pressing downe, Heb. 12. 1. hindering our ascending and seeking the things aboue, Coloss. 3. 1. For howsoeuer it be true, that if all the mountaines in the world should fall together vpon one iust man hee would notwithstanding be stedfast and keepe his ground:
Heavy, Because sin is a burdensome load, Mathew 11. 28. pressing down, Hebrew 12. 1. hindering our ascending and seeking the things above, Coloss. 3. 1. For howsoever it be true, that if all the Mountains in the world should fallen together upon one just man he would notwithstanding be steadfast and keep his ground:
The goods of the couetous hoorded vp, and not laid out, are a very dung-hill, and euery sinne is an vncleannesse, stinking in the nostrels of the Lord.
The goods of the covetous hoarded up, and not laid out, Are a very dunghill, and every sin is an uncleanness, stinking in the nostrils of the Lord.
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as there be three kinds of death, one of the body, which is the naturall death, another of soule, which is spirituall death, a third both of body and soule, which is eternall death:
as there be three Kinds of death, one of the body, which is the natural death, Another of soul, which is spiritual death, a third both of body and soul, which is Eternal death:
the Tombe of the bodie is the Graue, the Tombe of the soule is the body, NONLATINALPHABET qua• … i NONLATINALPHABET, or as Ambrose, tumulus iste mores mali, the Tombe both of body and soule dying in sin is Hell, Luk. 16. 22. The rich man died and was buried in Hell.
the Tomb of the body is the Grave, the Tomb of the soul is the body, qua• … i, or as Ambrose, tumulus iste mores mali, the Tomb both of body and soul dying in since is Hell, Luk. 16. 22. The rich man died and was buried in Hell.
And the sinner is borne to Hell by foure Porters especially, detaining him in irrepentance, namely, 1 Hope of longer life. 2 Looking vpon the faults of other men.
And the sinner is born to Hell by foure Porters especially, detaining him in irrepentance, namely, 1 Hope of longer life. 2 Looking upon the Faults of other men.
These foure carie the sinner out of the gate toward hell, as for example, when hee doth lust with his eye, the dead man is carried out by the r gate of his sight, per oculorum beneficium infert animae veneficium. If he delight in backbiting and slandering, the dead man is carried out by the gate of his mouth.
These foure carry the sinner out of the gate towards hell, as for Exampl, when he does lust with his eye, the dead man is carried out by the r gate of his sighed, per oculorum beneficium infert Spirits veneficium. If he delight in backbiting and slandering, the dead man is carried out by the gate of his Mouth.
but is giuen ouer in a reprobate sense, to worke all vncleannesse euen with greedinesse, Ephes. 4. 19. The three sorts of dead raised by Christ aptly resemble, saith Augustine, three sorts of sinners.
but is given over in a Reprobate sense, to work all uncleanness even with greediness, Ephesians 4. 19. The three sorts of dead raised by christ aptly resemble, Says Augustine, three sorts of Sinners.
stinking in the graue like Lazarus, if he sinne habitually without any remorse, drawing iniquitie with cords of vanitie, speaking good of euill and euill of good, heaping vp wrath against the day of wrath,
stinking in the graven like Lazarus, if he sin habitually without any remorse, drawing iniquity with cords of vanity, speaking good of evil and evil of good, heaping up wrath against the day of wrath,
so we must be sory for the beginnings of sin, more sorie for the proceedings & encrease, most sorie when a man stands in the wayes of the wicked and sits in the se• … t of the scornefull.
so we must be sorry for the beginnings of since, more sorry for the proceedings & increase, most sorry when a man Stands in the ways of the wicked and sits in the se• … tO of the scornful.
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It may be well applied vnto Christs Academie, which Demosthenes once said of Athens, in our Diuinitie schoole wee weepe more for the leaud liues of the bad,
It may be well applied unto Christ Academy, which Demosthenes once said of Athens, in our Divinity school we weep more for the lewd lives of the bad,
Christ in his word, in his Sacraments, in his iudgements, in his Preachers instantly calls vnto you daily, Yong man arise, Damosell arise, Lazarus arise.
christ in his word, in his Sacraments, in his Judgments, in his Preachers instantly calls unto you daily, Young man arise, Damosel arise, Lazarus arise.
The Epistle, EPHES. 4. 1. I (which am a prisoner of the Lord) exhort you, that yee walke worthie of the vocation wherewith yee are called, &c. AFter sundry dogmaticall conclusions touching matters of holy faith in the three former chapters:
The Epistle, EPHESIANS. 4. 1. I (which am a prisoner of the Lord) exhort you, that ye walk worthy of the vocation wherewith ye Are called, etc. After sundry dogmatical conclusions touching matters of holy faith in the three former Chapters:
our Apostle comes now to patheticall exhortations concerning good manners in this present, beseeching his Ephesians in generall to walke worthy of the vocation wherevnto they were called, in more particular to support one another through loue, keeping the vnitie of the spirit in the bond of peace.
our Apostle comes now to pathetical exhortations Concerning good manners in this present, beseeching his Ephesians in general to walk worthy of the vocation whereunto they were called, in more particular to support one Another through love, keeping the unity of the Spirit in the bound of peace.
Pressing this one point with seuen arguments in our text: 1. There is but one bodie. 2. But one spirit. 3. But one hope. 4. But one Lord. 5. But one faith. 6. But one baptisme. 7. But one God, and father of all which is aboue all,
Pressing this one point with seuen Arguments in our text: 1. There is but one body. 2. But one Spirit. 3. But one hope. 4. But one Lord. 5. But one faith. 6. But one Baptism. 7. But one God, and father of all which is above all,
I see no cause why you should not liue together and loue to gether all as one, endeuouring to keepe the vnity of the spirit through the bond of peace.
I see no cause why you should not live together and love to gether all as one, endeavouring to keep the unity of the Spirit through the bound of peace.
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yet as Salomon speakes in the person of Christ, my loue, my doue is alone. As then in the naturall body there is a perpetuall sympathy betweene all the parts:
yet as Solomon speaks in the person of christ, my love, my dove is alone. As then in the natural body there is a perpetual Sympathy between all the parts:
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The Donatists in the daies of Augustine would haue tied the Church to Cartenna in Africa. The Papists in our time tie the Church to Rome in Italy. Contradicting heerein the Creede, in which the Church is stiled Catholique: that is, vniuersall, extended (as Chrysostome notes vpon my Text) to all places,
The Donatists in the days of Augustine would have tied the Church to Cartenna in Africa. The Papists in our time tie the Church to Room in Italy. Contradicting herein the Creed, in which the Church is styled Catholic: that is, universal, extended (as Chrysostom notes upon my Text) to all places,
And so the Popish antichristian • … rue which haue nothing so much in their mouthes as the Church, the Church, infringe the liberties of the Church exceedingly.
And so the Popish Antichristian • … rue which have nothing so much in their mouths as the Church, the Church, infringe the Liberties of the Church exceedingly.
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so Papists haue framed a Church like the Toad-stoole, all head and no body. To borrow a phrase from Charmides in Plautus: Hic quidem fungino genere est, capitesetotum tegit.
so Papists have framed a Church like the Toadstool, all head and no body. To borrow a phrase from Charmides in Plautus: Hic quidem fungino genere est, capitesetotum tegit.
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Gods glorie, for that is Alpha and Omega, the first thing wee must aske, Hallowed be thy name: and the last thing wee must performe, for thine is the kingdome, the power, and the glorie. Now concerning our owne good:
God's glory, for that is Alpha and Omega, the First thing we must ask, Hallowed be thy name: and the last thing we must perform, for thine is the Kingdom, the power, and the glory. Now Concerning our own good:
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And because the wise man euer begins at the end, our great Doctor hath inioyned in things concerning our selues to begge the first of all, which is indeed the end of all.
And Because the wise man ever begins At the end, our great Doctor hath enjoined in things Concerning our selves to beg the First of all, which is indeed the end of all.
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Seeing then all of vs walke in one way, all of vs haue one guide in the way, all of vs when wee come to our iourneyes end expect one and the same reward:
Seeing then all of us walk in one Way, all of us have one guide in the Way, all of us when we come to our journeys end expect one and the same reward:
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Suppose hee was at Rome, suppose hee was bishop of Rome, suppose the Pope succeeds him more lawfully then the Patriarch of Antioch, (all which a Protestant will not graunt,
Suppose he was At Room, suppose he was bishop of Room, suppose the Pope succeeds him more lawfully then the Patriarch of Antioch, (all which a Protestant will not grant,
Clemens Romanus an old new Father, whom the learned conceiue to bee the Popes owne child, writes in his Apostolicall constitutions euidently, that Linus was the first Bishop of Rome made by Saint Paul, and that Clemens after the death of Linus was the second, ordained by Peter, if this relation bee true, the Pope sits not in the chaire of Peter, but in the seate of Paul, for hee created the first Pope.
Clemens Romanus an old new Father, whom the learned conceive to be the Popes own child, writes in his Apostolical constitutions evidently, that Linus was the First Bishop of Rome made by Saint Paul, and that Clemens After the death of Linus was the second, ordained by Peter, if this Relation be true, the Pope sits not in the chair of Peter, but in the seat of Paul, for he created the First Pope.
The like is recorded of Cletus by Marianus Scotus in the life of Peter. But by their good leaue, the Romane Martyrologie makes both Linus and Cletus Bishops of Rome:
The like is recorded of Cletus by Marianus Scotus in the life of Peter. But by their good leave, the Roman Martyrology makes both Linus and Cletus Bishops of Room:
and Cardinall Baronius in his annotations vpon their seuerall martyrdomes, and in his Ecclesiasticall Annals, tome 1. maintaines against all commers, that Linus was the first, Cletus the second,
and Cardinal Baronius in his annotations upon their several martyrdoms, and in his Ecclesiastical Annals, tome 1. maintains against all comers, that Linus was the First, Cletus the second,
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Wherevpon Tritenhemius and other Popish Historiographers hold, that Clemens was the fourth Pope after Saint Peter. So then as you see, some write that he was the first, other that he was the second, other that he was the third, other that he was the fourth.
Whereupon Tritenhemius and other Popish Historiographers hold, that Clemens was the fourth Pope After Saint Peter. So then as you see, Some write that he was the First, other that he was the second, other that he was the third, other that he was the fourth.
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in deed saith he, Clemens by right was the first Pope, but hee suffered out of his humilitie Linus and Cletus, to execute his office so long as they liued.
in deed Says he, Clemens by right was the First Pope, but he suffered out of his humility Linus and Cletus, to execute his office so long as they lived.
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Yet if there were three Popes aliue at once, who was this one head, and one Lord? then there were three Lords, not one Lord, the Lord Cletus, the Lord Linus, the Lord Clemens, and happily this may be one reason why the Pope hath three crownes, one for Cletus, one for Linus, and the third for Clemens.
Yet if there were three Popes alive At once, who was this one head, and one Lord? then there were three lords, not one Lord, the Lord Cletus, the Lord Linus, the Lord Clemens, and happily this may be one reason why the Pope hath three crowns, one for Cletus, one for Linus, and the third for Clemens.
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They boast of their succession of Bishops, and yet they cannot agree among themselues and tell their owne tale who was the first, second, third, or fourth Pope of Rome.
They boast of their succession of Bishops, and yet they cannot agree among themselves and tell their own tale who was the First, second, third, or fourth Pope of Rome.
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Heere the words of the Lord are verified, Esay 19. 2. Concurrere faciam Aegyptios aduersus Aegyptios, I will set Epgyptians against Egyptians, euery one shall fight against his neighbour, city against city,
Here the words of the Lord Are verified, Isaiah 19. 2. Concurrere faciam Egyptians Adversus Egyptians, I will Set Epgyptians against egyptians, every one shall fight against his neighbour, City against City,
and kingdome against kingdome, popish Councels against Councels, Vniuersities against Vniuersities, Schoolemen against Schoolemen, the Iesuits against the Priests,
and Kingdom against Kingdom, popish Counsels against Counsels, Universities against Universities, Schoolmen against Schoolmen, the Iesuits against the Priests,
and the Priests against the Iesuit, Baronius against Bellarmine, and Bellarmine against Baro• … ius, one against another, God and the truth against all.
and the Priests against the Iesuit, Baronius against Bellarmine, and Bellarmine against Baro• … Just, one against Another, God and the truth against all.
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for there is but one Lord, one head, one sheepfold, one shepheard, Ioh. 10. 16. Let vs examine therefore what this one Lord is, our Apostle saith else-where that there be many Gods and many Lords.
for there is but one Lord, one head, one sheepfold, one shepherd, John 10. 16. Let us examine Therefore what this one Lord is, our Apostle Says elsewhere that there be many God's and many lords.
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The Gentiles were so vaine in their imaginations, amentes mentes, hauing their vnderstanding so blinded, that as Prudentius writes vnto Symachus, euery thing that was good was esteemed a god:
The Gentiles were so vain in their Imaginations, Amentes mentes, having their understanding so blinded, that as Prudentius writes unto Symachus, every thing that was good was esteemed a god:
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as Augustine said, the new Testament is clasped in the old, and the old is opened in the new. One Christ crucified being the center of all the Bibles circumference.
as Augustine said, the new Testament is clasped in the old, and the old is opened in the new. One christ Crucified being the centre of all the Bibles circumference.
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Idem subiectiuè, the same in his attributes, in his power, in his authoritie, being alway the Lord of his people, the shepheard of his flocke, the head of his Church.
Idem subiectiuè, the same in his attributes, in his power, in his Authority, being always the Lord of his people, the shepherd of his flock, the head of his Church.
Idem effectiuè, the same in his goodnesse and grace, for he who was yesterday the God of Abraham, Isaac, Iacob, is to day and shall bee for euer Iesus, that is a Sauiour of his people:
Idem effectiuè, the same in his Goodness and grace, for he who was yesterday the God of Abraham, Isaac, Iacob, is to day and shall be for ever Iesus, that is a Saviour of his people:
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If then this one Lord bee present with vs in his word, present in his Spirit, present in his power, in all the same yesterday and to day, and for euer.
If then this one Lord be present with us in his word, present in his Spirit, present in his power, in all the same yesterday and to day, and for ever.
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And therefore howsoeuer Preachers are his actiue instruments, his messengers, his Ministers, (if you will) his vnder Vshers to teach his schollers in this great Vniuersity:
And Therefore howsoever Preachers Are his active Instruments, his messengers, his Ministers, (if you will) his under Ushers to teach his Scholars in this great university:
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Wherefore seeing all of vs march vnder the colours of one Captaine, all follow one Master, all serue one Lord, whose title is loue, whose liuery is loue, whose chiefe commandement is loue, whose doctrine is the doctrine of peace, whose Ministers are the messengers of peace, whose followers are the children of peace:
Wherefore seeing all of us march under the colours of one Captain, all follow one Master, all serve one Lord, whose title is love, whose livery is love, whose chief Commandment is love, whose Doctrine is the Doctrine of peace, whose Ministers Are the messengers of peace, whose followers Are the children of peace:
And therefore when the Disciples asked the Lord to increase their faith, it must be construed of increase in measure, that we may grow from vertue to vertue, from knowledge to knowledge, from faith to saith,
And Therefore when the Disciples asked the Lord to increase their faith, it must be construed of increase in measure, that we may grow from virtue to virtue, from knowledge to knowledge, from faith to Says,
not of increase in number, for in regard of the manifold rents and diuisions in the Church, it is our dutie contrariwise to pray the Lord, that he will decrease, not increase our faith in number, which is and must be but one.
not of increase in number, for in regard of the manifold rends and divisions in the Church, it is our duty contrariwise to pray the Lord, that he will decrease, not increase our faith in number, which is and must be but one.
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For the further handling whereof, obserue with Auguistine and Lombard, that among manifold acceptions of faith in holy Scriptures, it is taken especially vel pro eo quod • … reditur, vel pro eo quo creditur:
For the further handling whereof, observe with Augustine and Lombard, that among manifold acceptions of faith in holy Scriptures, it is taken especially vel Pro eo quod • … reditur, vel Pro eo quo creditur:
For the doctrine of faith, as Tit. 1. 13. Rebuke them sharply that they may be sound in the faith, And Galat. 1. 22. He that persecuted in time past,
For the Doctrine of faith, as Tit. 1. 13. Rebuke them sharply that they may be found in the faith, And Galatians 1. 22. He that persecuted in time past,
Secondly, faith signifieth the gift and grace whereby we beleeue and apply this doctrine, fi• … ly termed by Diuines glossa euangelij. For as loue is the best exposition of the Law:
Secondly, faith signifies the gift and grace whereby we believe and apply this Doctrine, fi• … lie termed by Divines glossa Evangelist. For as love is the best exposition of the Law:
The Papists haue martyred the text in magnifying the wooden Crucifix; but a man by faith may behold Christ crucified almost in all the workes of God, either in vs or vpon vs. Doest thou read the Bible? there is a Crucifix, and as it were a speaking picture of Christ.
The Papists have martyred the text in magnifying the wooden Crucifix; but a man by faith may behold christ Crucified almost in all the works of God, either in us or upon us Dost thou read the bible? there is a Crucifix, and as it were a speaking picture of christ.
As thy paterne, 1. Pet. 2. 21. Christ suffered for vs, leauing vs an example, that we should follow his steps, who when he was reuiled, reuiled not againe: when he suffered, threatned not:
As thy pattern, 1. Pet. 2. 21. christ suffered for us, leaving us an Exampl, that we should follow his steps, who when he was reviled, reviled not again: when he suffered, threatened not:
euen the victorie that ouercommeth the world, the shield wherby wee may quench all the fierie darts of the diuell, Ephes. 6. 16. the very speare which killeth our last enemie,
even the victory that Overcometh the world, the shield whereby we may quench all the fiery darts of the Devil, Ephesians 6. 16. the very spear which kills our last enemy,
Hee that hath this one gift is learned enough, religious enough, rich enough, honourable enough, eased enough, pleased enough, against which no euill on earth, no diuell in hell shall finally preuaile.
He that hath this one gift is learned enough, religious enough, rich enough, honourable enough, eased enough, pleased enough, against which no evil on earth, no Devil in hell shall finally prevail.
Wherefore to conclude this point, seeing a liuely faith is the key of heauen, and as it were the spirituall hand to take out of the coffers of God all his rich treasure;
Wherefore to conclude this point, seeing a lively faith is the key of heaven, and as it were the spiritual hand to take out of the coffers of God all his rich treasure;
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it behoueth euery man aboue all things in this life, to labour for encrease of this one gift, without which all other are rather curses then blessings vnto vs. And because there is but one doctrine of faith, and one kinde of iustifying faith, it is the duty of all such as professe the one,
it behooves every man above all things in this life, to labour for increase of this one gift, without which all other Are rather curses then blessings unto us And Because there is but one Doctrine of faith, and one kind of justifying faith, it is the duty of all such as profess the one,
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One Baptisme ] Heere with accurat Hierom praysing Nepotian, I must entreat you to behold in a little Mappe, that world of matter which might haue beene shewed at large. Baptisme then is either Proper: as bare clensing and washing. Heb. 9. 10. Figuratiue:
One Baptism ] Here with accurate Hieronymus praising Nepotian, I must entreat you to behold in a little Map, that world of matter which might have been showed At large. Baptism then is either Proper: as bore cleansing and washing. Hebrew 9. 10. Figurative:
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Metaphorical, as affliction, Mat. 20. 22. Allegoricall, as repentant teares, Luk. 7. 38. Synecdochical, and so it is put for the whole doctrine of Iohn, Matth. 21. 25. Catexochen, and so it is taken for that we call vsually Christening, and this as the Schoole teacheth is of three sorts: Baptisma Flaminis. Fluminis. Sanguinis.
Metaphorical, as affliction, Mathew 20. 22. Allegorical, as repentant tears, Luk. 7. 38. Synecdochical, and so it is put for the Whole Doctrine of John, Matthew 21. 25. Catexochen, and so it is taken for that we call usually Christening, and this as the School Teaches is of three sorts: Baptism flaminis. Fluminis. blood.
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First, vnum advnum, one in one man, once truly receiued, neuer to be reiterated; as we teach against the Ualentinians in old time, and Anabaptists in our age.
First, One advnum, one in one man, once truly received, never to be reiterated; as we teach against the Valentinians in old time, and Anabaptists in our age.
One God, and Father of all, which is aboue all and through all, and in you all ] The map whereof in briefe is, God as Father of Christ by nature, of Christians by adoption, of all men and all things by creation;
One God, and Father of all, which is above all and through all, and in you all ] The map whereof in brief is, God as Father of christ by nature, of Christians by adoption, of all men and all things by creation;
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and so God the Father is the Person ouer all, God the Sonne the Person through all, God the holy Ghost the Person in vs all. Or else of the whole Deitie without appropriation,
and so God the Father is the Person over all, God the Son the Person through all, God the holy Ghost the Person in us all. Or Else of the Whole Deity without appropriation,
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seeing all of vs haue been borne and now liue in one and the same Church, all of vs haue been comforted often by one and the same Spirit, all of vs expect one and the same crowne, all of vs acknowledge one and the same Lord, all of vs hold one and the same faith, all of vs are sanctified with one and the same baptisme, all of vs adore one and the same God, who is the Father of all, ouer all, through all, in vs all.
seeing all of us have been born and now live in one and the same Church, all of us have been comforted often by one and the same Spirit, all of us expect one and the same crown, all of us acknowledge one and the same Lord, all of us hold one and the same faith, all of us Are sanctified with one and the same Baptism, all of us adore one and the same God, who is the Father of all, over all, through all, in us all.
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I beseech you men, brethren and fathers, let me speake to you in the words of g Paul, Marke them diligently which cause diuision and offences, contrarie to the doctrine which yee haue learned, and auoid them.
I beseech you men, brothers and Father's, let me speak to you in the words of g Paul, Mark them diligently which cause division and offences, contrary to the Doctrine which ye have learned, and avoid them.
For they that are such, serue not the Lord Iesus Christ, but their owne bellies, and with • … aire speech and flattering deceiue the hearts of the simple.
For they that Are such, serve not the Lord Iesus christ, but their own bellies, and with • … air speech and flattering deceive the hearts of the simple.
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and so much (as I haue read) Pope P• … us quintus (who could not erre) signified in a letter to our late Soueraigne of famous memorie Queene Elizabeth. Vpon what credit I speake this I suppose most know.
and so much (as I have read) Pope P• … us quintus (who could not err) signified in a Letter to our late Sovereign of famous memory Queen Elizabeth. Upon what credit I speak this I suppose most know.
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To speake plainely, which I thinke sincerely, the people of the Puritans, and the priests of the Papists, are the true let why both endeauour not to keepe the vnitie of the spirit in the bond of peace.
To speak plainly, which I think sincerely, the people of the Puritans, and the Priests of the Papists, Are the true let why both endeavour not to keep the unity of the Spirit in the bound of peace.
For the first, schismatickes are like the vaine Philosophers in old time, Popularis aurae mancipia vaen• … lia, certaine creatures bred of the peoples breath;
For the First, Schismatics Are like the vain Philosophers in old time, Popularis aurae mancipia vaen• … Lia, certain creatures bred of the peoples breath;
Yea, but shall we carry away the people from looking on Diogenes? as Socrates did Alcibiades, make them pitchers and so carry them away by the eares, instruct them in season, out of season.
Yea, but shall we carry away the people from looking on Diogenes? as Socrates did Alcibiades, make them pitchers and so carry them away by the ears, instruct them in season, out of season.
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Will you haue the factious Nouelists cut off with little griefe to the Prelats, and no hurt to the people? then let vs that are conformable liue in our studies, and die in the Pulpit:
Will you have the factious Novelists Cut off with little grief to the Prelates, and no hurt to the people? then let us that Are conformable live in our studies, and die in the Pulpit:
that when our great Lord shall come to reckon with vs for our stewardship, he may not take vs (as Aristophanes said of Cleon ) with one foot in the Court, another in the City, none in our Cure:
that when our great Lord shall come to reckon with us for our stewardship, he may not take us (as Aristophanes said of Cleon) with one foot in the Court, Another in the city, none in our Cure:
but (as those two great Diuines Iewel and Caluine were wont to wish) hee may finde vs in his owne house doing his owne businesse. Concerning the Papists:
but (as those two great Divines Jewel and Calvin were wont to wish) he may find us in his own house doing his own business. Concerning the Papists:
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and so hauing but two paire of eies, one of their Confessors which is nequam: and another of their owne, which is ne quicquam: the wilfull blind leading the wofull blind, they fall both into the ditch.
and so having but two pair of eyes, one of their Confessors which is nequam: and Another of their own, which is ne quicquam: the wilful blind leading the woeful blind, they fallen both into the ditch.
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For this saying is ingros• … ed in their owne bookes, That of all Christians, Italians are the worst: of all Italians, the Romans: of all Romans, the Priests: of all Priests, the Cardinals:
For this saying is ingros• … ed in their own books, That of all Christians, Italians Are the worst: of all Italians, the Roman: of all Roman, the Priests: of all Priests, the Cardinals:
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Nay some maintaine this opinion, Hominem non Christianum posse esse Romanum pontificem, That a man which is not a member of Christ, may notwithstanding be head of the Church.
Nay Some maintain this opinion, Hominem non Christian posse esse Romanum Pontifex, That a man which is not a member of christ, may notwithstanding be head of the Church.
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Aske the Iesuits what the Secular Priests are, and they will tell you, that they are Drunkards, Dunses, Fooles, the very refuse of the Church. If these things bee true,
Ask the Iesuits what the Secular Priests Are, and they will tell you, that they Are Drunkards, Dunces, Fools, the very refuse of the Church. If these things be true,
LVKE 14. 1. It chanced that Iesus went into the house of one of the chiefe Pharisees, &c. IN this Gospell obserue the Mercie of Christ, to ward the Master of the feast in comming to his house, for his good, albeit a Pharisie, yea a chiefe Pharisie.
LUKE 14. 1. It chanced that Iesus went into the house of one of the chief Pharisees, etc. IN this Gospel observe the Mercy of christ, to ward the Master of the feast in coming to his house, for his good, albeit a Pharisee, yea a chief Pharisee.
Impudēt, instructing such as contended for place, vers. 7. 8. &c. Malice of the Pharisies, infolded in one word, They watched him, against all rules of entertainment and hospitalitie, making their table a snare to catch him.
Impudent, instructing such as contended for place, vers. 7. 8. etc. Malice of the Pharisees, enfolded in one word, They watched him, against all rules of entertainment and hospitality, making their table a snare to catch him.
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It chanced ] Saint Basil is of opinion, that chance and fortune are words of Heathens, and not of Christians. Ignoratio causarum nomen fortunae confinxit. Ignorance made Fortune a Goddesse.
It chanced ] Saint Basil is of opinion, that chance and fortune Are words of heathens, and not of Christians. Ignoratio Causarum Nome Fortunae confinxit. Ignorance made Fortune a Goddess.
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but such as are taught in Christs vniuersitie, know, that all things come to passe by diuine prouidence, without our heauenly Father a sparrow doth not fall from an house,
but such as Are taught in Christ University, know, that all things come to pass by divine providence, without our heavenly Father a sparrow does not fallen from an house,
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nor an haire from our head, Matth. 10 29. and therefore Saint Augustine was exceedingly displeased with himselfe for often vsing in his writings the word fortuna, and happily some will except against our translating, NONLATINALPHABET it chanced, and in the Gospell appointed for the last Sunday, Luke 7. 11. It fortuned, as also cauill at those words in the Collect, among all the changes and chances of this mortall life.
nor an hair from our head, Matthew 10 29. and Therefore Saint Augustine was exceedingly displeased with himself for often using in his writings the word fortuna, and happily Some will except against our translating, it chanced, and in the Gospel appointed for the last Sunday, Lycia 7. 11. It fortuned, as also cavil At those words in the Collect, among all the changes and chances of this Mortal life.
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yet many things are casuall in respect of our ignorance. Which Aquine doth exemplifie thus: A master sendeth about one errand two seruants, one being ignorant of the others iourney:
yet many things Are casual in respect of our ignorance. Which Aquinas does exemplify thus: A master sends about one errand two Servants, one being ignorant of the Others journey:
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this concourse of the two seruants in respect of themselues is casuall, and the one may wonder to see the other imployed about his businesse in the same place:
this concourse of the two Servants in respect of themselves is casual, and the one may wonder to see the other employed about his business in the same place:
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but yet in regard of the master who did preordaine this, it is not casuall. Almightie God seeth and foreseeth all things vno actu, yea vno ictu semel & simul:
but yet in regard of the master who did preordain this, it is not casual. Almighty God sees and Foreseeth all things vno Acts, yea vno ictu semel & simul:
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for God according to the common axiome of the Schoole, non necessitat sed facilitat, he doth induce the good to doe good with alacrity, not inforce them against their will.
for God according to the Common axiom of the School, non necessitat sed facilitat, he does induce the good to do good with alacrity, not enforce them against their will.
Christ conuersed with men of all sorts, and all sex, sometime blessing little children, sometime conferring with sillie women, sometimes eating with the Publicans esteemed the greatest sinners,
christ conversed with men of all sorts, and all sex, sometime blessing little children, sometime conferring with silly women, sometime eating with the Publicans esteemed the greatest Sinners,
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Homo Deum contemnens à Deo discessit, Deus hominem diligens ad homines venit, dilexit impium vt faceret iustum, dilexit infirmum vt faceret sanum, dilexit mor• … uum vt faceret viuum.
Homo God contemnens à God discessit, Deus hominem Diligens ad homines venit, dilexit Impious vt faceret iustum, dilexit Infirmum vt faceret Sanum, dilexit mor• … uum vt faceret viuum.
Hell it selfe though it be the kingdome of confusion admits of some degrees and order, otherwise Belzebub could not be prince of the wicked, and chiefe of the Diuels.
Hell it self though it be the Kingdom of confusion admits of Some Degrees and order, otherwise Belzebub could not be Prince of the wicked, and chief of the Devils.
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And therefore tumultuous Anabaptists, and all such as would haue no differences and degrees among men in Church and common-weale, seeme to haue lesse reason then beasts,
And Therefore tumultuous Anabaptists, and all such as would have no differences and Degrees among men in Church and commonweal, seem to have less reason then beasts,
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and lesse religion then either the most wicked men, or the most wretched Diuels. Order is the beautie of nature, ornament of Art, harmonie of the world.
and less Religion then either the most wicked men, or the most wretched Devils. Order is the beauty of nature, ornament of Art, harmony of the world.
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A popular equalitie was so burthensome to the seditious Anabaptists in their rebellion, as that contrarie to their owne doctrine they did admit Iohn Matthew for their Captaine,
A popular equality was so burdensome to the seditious Anabaptists in their rebellion, as that contrary to their own Doctrine they did admit John Matthew for their Captain,
And this kind in a strict acception is the loafe made of wheate, or some like graine, Gen. 14. 18. Melchisedek King of Salem brought foorth bread and wine:
And this kind in a strict acception is the loaf made of wheat, or Some like grain, Gen. 14. 18. Melchisedek King of Salem brought forth bred and wine:
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See 1. Sam. 14. 24. 2. Sam. 9. 10. Prou. 31. 14. Ierem. 11. 19. It is then a weake conceit of Ardens, and the counterfeit Eusebius Emisenus, to note from hence the moderate diet of Christ on the Sabbath day,
See 1. Sam. 14. 24. 2. Sam. 9. 10. Prou. 31. 14. Jeremiah 11. 19. It is then a weak conceit of Arden, and the counterfeit Eusebius Emisenus, to note from hence the moderate diet of christ on the Sabbath day,
On the Sabbath day ] The Pharisies inviting and our Sauiours comming on this day, to this dinner, euidently demonstrate that it is not vnlawfull to feast on the Lords day.
On the Sabbath day ] The Pharisees inviting and our Saviour's coming on this day, to this dinner, evidently demonstrate that it is not unlawful to feast on the lords day.
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and on the contrarie, sanctified feasts in good companie, make vs more fit for deuotion and other duties of the Sabbath, especially when Christ is in presence,
and on the contrary, sanctified feasts in good company, make us more fit for devotion and other duties of the Sabbath, especially when christ is in presence,
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when a good man is moderator at the boord, whose speech is powdred with salt that it may minister grace to the bearers, edifying his host and all his house.
when a good man is moderator At the board, whose speech is powdered with salt that it may minister grace to the bearer, edifying his host and all his house.
Christ here doth rectifie their error in both, in healing a sicke man on the Sabbath, he doth instruct them in the true meaning of the fourth Commandement according to the present occasion offered,
christ Here does rectify their error in both, in healing a sick man on the Sabbath, he does instruct them in the true meaning of the fourth Commandment according to the present occasion offered,
and in his parable to the guests, hee deliuereth an excellent document concerning their ambition. Hee could haue cured this man, as he did many, with his bare word only;
and in his parable to the guests, he Delivereth an excellent document Concerning their ambition. He could have cured this man, as he did many, with his bore word only;
when hee fed about fiue thousand with fiue barley loaues and two fishes, all that saw the miracle, said, This of a truth is the same Prophet that should come into the world:
when he fed about fiue thousand with fiue Barley loaves and two Fish, all that saw the miracle, said, This of a truth is the same Prophet that should come into the world:
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and yet he first acted the miracle, then makes an apologie for it, answering their secret malice, which of you shall haue an oxe or an asse, &c. Teaching vs hereby that we should not cease to proceed in well doing,
and yet he First acted the miracle, then makes an apology for it, answering their secret malice, which of you shall have an ox or an Ass, etc. Teaching us hereby that we should not cease to proceed in well doing,
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for Sampson at his marriage feast propounded a riddle to his friends, and the faithfull at Hierusalem did eat their meat together with gladnesse, Act. 2. 46. Such then as obserue the merry gestures,
for Sampson At his marriage feast propounded a riddle to his Friends, and the faithful At Jerusalem did eat their meat together with gladness, Act. 2. 46. Such then as observe the merry gestures,
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and catch at the pleasant words of their guests at table, make their wine like the poyson of Dragons and the cruell gall of Aspes, heating their neighbours and making them drunken that they may see their priuities.
and catch At the pleasant words of their guests At table, make their wine like the poison of Dragons and the cruel Gall of Asps, heating their neighbours and making them drunken that they may see their privities.
The Epistle. 1. COR. 1. 4. I thanke my God alwaies on your behalfe, &c. THis Text is a cunning insinuation of our Apostle, for intending to chide the Corinthians, he begins his Epistle with a commemoration of their vertues, that afterward he might more freely without any suspition of malice reprehend their vices: it consists
The Epistle. 1. COR. 1. 4. I thank my God always on your behalf, etc. THis Text is a cunning insinuation of our Apostle, for intending to chide the Corinthians, he begins his Epistle with a commemoration of their Virtues, that afterwards he might more freely without any suspicion of malice reprehend their vices: it consists
The Sectaries of our daies heerein are very defectiue, for whereas our Apostle said, Who is weake and I am not weak? They like busie Flies are buzzing alwaies on the soares and gaulds of the Church,
The Sectaries of our days herein Are very defective, for whereas our Apostle said, Who is weak and I am not weak? They like busy Flies Are buzzing always on the soars and gaulds of the Church,
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For the grace of God which is giuen you ] Lest he might heere seeme to flatter them in his commendation of their gifts, he puts them in minde who gaue them, and for what end.
For the grace of God which is given you ] Lest he might Here seem to flatter them in his commendation of their Gifts, he puts them in mind who gave them, and for what end.
why then doe you boast of your gifts, as if you receiued them not? 1. Cor. 4. 7. And he gaue them vnto you, not to make dissention in the Church and Schisme, that some may side with Paul and other with Apollos: but for this end, that the testimonie of Iesus Christ may be confirmed in you.
why then do you boast of your Gifts, as if you received them not? 1. Cor. 4. 7. And he gave them unto you, not to make dissension in the Church and Schism, that Some may side with Paul and other with Apollos: but for this end, that the testimony of Iesus christ may be confirmed in you.
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and for Christ only, such as are Christs are made rich by him in all things, according to that of our Apostle, 1. Cor. 3. 22. All are yours, and ye Christs,
and for christ only, such as Are Christ Are made rich by him in all things, according to that of our Apostle, 1. Cor. 3. 22. All Are yours, and you Christ,
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and Christ Gods. Interpreters obserue that Paul speaking heere metonimically, doth vnderstand by this one word grace, not only the gifts of vtterance and knowledge mentioned in this Scripture,
and christ God's Interpreters observe that Paul speaking Here metonymically, does understand by this one word grace, not only the Gifts of utterance and knowledge mentioned in this Scripture,
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And therefore Saint Ambrose and Anselme excellently glosse the Text, Hoc constitutum est à Deo, vt qui credit in Christum, saluus sit sine opere, sola fide gratis accipiens remissionem peccatorum:
And Therefore Saint Ambrose and Anselm excellently gloss the Text, Hoc constitutum est à God, vt qui credit in Christ, saluus sit sine Opere, sola fide gratis accipiens remissionem peccatorum:
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In all vtterance, and in all knowledge ] That is, in all doctrine, and in all vnderstanding, whereby men are able to discerne betweene sound and false doctrine, the one concerning teachers, and the other hearers.
In all utterance, and in all knowledge ] That is, in all Doctrine, and in all understanding, whereby men Are able to discern between found and false Doctrine, the one Concerning Teachers, and the other hearers.
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for hee that aboundeth in his study with vnderstanding but wants a doore of vtterance to vent it, is like the man that had the rheume and could not spet:
for he that Aboundeth in his study with understanding but Wants a door of utterance to vent it, is like the man that had the rheum and could not spet:
on the contrary, he that hath a world of words void of matter (as Tully speaks, Nulla subiecta sententia & scientia ) is like the child who bloweth in a little shell a great buble, which is so vain that it is marde as soone as made.
on the contrary, he that hath a world of words void of matter (as Tully speaks, Nulla subiecta sententia & scientia) is like the child who blows in a little shell a great bubble, which is so vain that it is marred as soon as made.
These gifts of speech and vnderstanding are named only, because the Corinthians abused them in their dissentions especially, prophaning the graces of God giuen (as our Apostle speakes elsewhere) to edifie withall, vnto the destruction and vtter vndoing of the Church.
These Gifts of speech and understanding Are nam only, Because the Corinthians abused them in their dissensions especially, profaning the graces of God given (as our Apostle speaks elsewhere) to edify withal, unto the destruction and utter undoing of the Church.
And therefore Caietane notes accurately, that as NONLATINALPHABET may be construed adiectiuely, yee are made rich in all things: so likewise substantiuely, ye are made rich in all. Applying Gods grace rather to the whole congregation in grosse,
And Therefore Cajetan notes accurately, that as may be construed adjectively, ye Are made rich in all things: so likewise substantively, you Are made rich in all. Applying God's grace rather to the Whole congregation in gross,
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By the which things the testimonie of Iesus Christ was confirmed in you ] The witnesse of Christ is nothing else but the witnes of the blessed Apostles concerning Christ Act. 1. 8. euen the preaching of the Gospell, the summe whereof is to reueale Christ, in whom are hid all the treasures of wisedome and knowledge, Coloss. 2. 3. So that the meaning of Paul is plaine, by these manifold graces as effects and fruites of the spirit, you may know that you haue receiued the true Gospell:
By the which things the testimony of Iesus christ was confirmed in you ] The witness of christ is nothing Else but the witness of the blessed Apostles Concerning christ Act. 1. 8. even the preaching of the Gospel, the sum whereof is to reveal christ, in whom Are hid all the treasures of Wisdom and knowledge, Coloss. 2. 3. So that the meaning of Paul is plain, by these manifold graces as effects and fruits of the Spirit, you may know that you have received the true Gospel:
Learne from hence to reuerence those men which are indued with these meanes of thy saluation, euermore thanke thy God in the behalfe of Schooles and Vniuersities,
Learn from hence to Reverence those men which Are endued with these means of thy salvation, evermore thank thy God in the behalf of Schools and Universities,
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But fret not thy selfe because of the vngodly, for learned men forgotten in States and not liuing in eminent places, are like the Images of Cassius and Brutus in the Funerall of Iunia: of which not being represented as other were, Tacitus saith, eo ipso praefulgebant quòd non visebantur.
But fret not thy self Because of the ungodly, for learned men forgotten in States and not living in eminent places, Are like the Images of Cassius and Brutus in the Funeral of Iunia: of which not being represented as other were, Tacitus Says, eo ipso praefulgebant quòd non visebantur.
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If thou well employ Gods talent of vtterance and knowledg, that the testimonie of Christ may be confirmed in other, assuredly (noble yoke-fellow) thy credit is honour enough,
If thou well employ God's talon of utterance and knowledge, that the testimony of christ may be confirmed in other, assuredly (noble yokefellow) thy credit is honour enough,
So that ye are behind in no gift ] That is, in no necessarie gift whereby yee might attaine sauing knowledge, wanting no grace competent vnto such as are in via, strangers and pilgrimes on earth.
So that you Are behind in no gift ] That is, in no necessary gift whereby ye might attain Saving knowledge, wanting no grace competent unto such as Are in via, Strangers and Pilgrims on earth.
then our Lord shall vnfold the bookes of conscience, which all the time of this life were shut vp closely, that all the world may read what is written in the consciences of all men,
then our Lord shall unfold the books of conscience, which all the time of this life were shut up closely, that all the world may read what is written in the Consciences of all men,
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Many puissant Princes and sage Philosophers haue their honourable memorie magnified in this world, whose soules in hell are terribly tortured, in which respect one said of Aristotle; Woe to thee Aristotle that art praised where thou art not,
Many puissant Princes and sage Philosophers have their honourable memory magnified in this world, whose Souls in hell Are terribly tortured, in which respect one said of Aristotle; Woe to thee Aristotle that art praised where thou art not,
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On the contrarie, blessed art thou Queene Elizabeth, O thrice happy, for albeit treacherous Papists, enemies of Gods grace, dishonour thee where thou art not, assuredly thou art comforted where thou art.
On the contrary, blessed art thou Queen Elizabeth, Oh thrice happy, for albeit treacherous Papists, enemies of God's grace, dishonour thee where thou art not, assuredly thou art comforted where thou art.
for whereas he came first in humilitie, being in the world, but not knowen of the world, hee shall now come with cloudes in such a maiestie, that euery eye shall see him.
for whereas he Come First in humility, being in the world, but not known of the world, he shall now come with Clouds in such a majesty, that every eye shall see him.
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And for this cause the place of iudgement (as some coniecture) shall be the valley of Iosaphat, neere to Ierusalem and the Mount of Oliues, that in the very same place where he was iudged, condemned, crucified;
And for this cause the place of judgement (as Some conjecture) shall be the valley of Iosaphat, near to Ierusalem and the Mount of Olive, that in the very same place where he was judged, condemned, Crucified;
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all may see him with great honour to bee the Iudge both of the quicke and of the dead, Acts 10. 42. and that hee who did ascend to heauen in the sight of a few Disciples, shall descend (as it is foretold by the glorious Angels) in the sight of the whole world to iudge them all in righteousnesse.
all may see him with great honour to be the Judge both of the quick and of the dead, Acts 10. 42. and that he who did ascend to heaven in the sighed of a few Disciples, shall descend (as it is foretold by the glorious Angels) in the sighed of the Whole world to judge them all in righteousness.
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All which is exceeding necessarie for the credit of his gouernment in this life, that all may see that he was both wise and holy in all whatsoeuer he permitted or ordained,
All which is exceeding necessary for the credit of his government in this life, that all may see that he was both wise and holy in all whatsoever he permitted or ordained,
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As then hee promised, euen so will hee be with vs vntill the worlds end, that wee may be blamelesse at the day of his comming, not absolutely without sinne:
As then he promised, even so will he be with us until the world's end, that we may be blameless At the day of his coming, not absolutely without sin:
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for if wee say wee haue no sinne, wee deceiue our selues, and truth is not in vs. But he shall so preuent vs in all our doings with his holy grace, that we may li• … sine criminali crimine, that we fall not into such hainous sinnes as may shu• … vs out of his fauour;
for if we say we have no sin, we deceive our selves, and truth is not in us But he shall so prevent us in all our doings with his holy grace, that we may li• … sine criminali crimine, that we fallen not into such heinous Sins as may shu• … us out of his favour;
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or if at any time we fall into those sinnes, hee shall so strengthen vs with power by his spirit in the inner man, as that we shall againe recouer our selues,
or if At any time we fallen into those Sins, he shall so strengthen us with power by his Spirit in the inner man, as that we shall again recover our selves,
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Cor. 1. • … 0. euen the propiti• … tion for our sinnes, 1. Iohn 2. 2. couering our iniquities and forgiuing our vnrighteousnesse, Psal. 32. 1. and therefore wee shall be blamelesse in the day of the Lord,
Cor. 1. • … 0. even the propiti• … cion for our Sins, 1. John 2. 2. covering our iniquities and forgiving our unrighteousness, Psalm 32. 1. and Therefore we shall be blameless in the day of the Lord,
because nothing shall bee laid vnto the charge of Gods elect, Rom. 8. 33. In that houre we shall heare this happy doome deliuered by Christ our Sauiour, C• … me yee blessed of my father, &c. He saith not, Come ye blessed of Abraham, Isaac, and Iacob;
Because nothing shall be laid unto the charge of God's elect, Rom. 8. 33. In that hour we shall hear this happy doom Delivered by christ our Saviour, C• … me ye blessed of my father, etc. He Says not, Come you blessed of Abraham, Isaac, and Iacob;
MATH 22. 34. When the Pharisies had heard that Iesus had put the Sadduces to silence, &c. THis text is an abridgement of the whole Scripture, to wit, of all the doctrine contained in the Gospell and in the Law:
MATH 22. 34. When the Pharisees had herd that Iesus had put the Sadducees to silence, etc. THis text is an abridgement of the Whole Scripture, to wit, of all the Doctrine contained in the Gospel and in the Law:
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When the Pharisies had heard that Iesus had put the Sadduces to silence ] The Sadduces, Herodians and Pharisies were sectaries of diuers and aduerse factions, all differing one from other,
When the Pharisees had herd that Iesus had put the Sadducees to silence ] The Sadducees, Herodians and Pharisees were sectaries of diverse and adverse factions, all differing one from other,
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If they haue called the master of the house Beelzebub, how much more them of the houshold? And let all true Christians endeuour to keepe the vnitie of the Spirit in the bond of peace.
If they have called the master of the house Beelzebub, how much more them of the household? And let all true Christians endeavour to keep the unity of the Spirit in the bound of peace.
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otherwise the councell of the wicked lay siege against the godly, when Pharisies are met in a conuocation they trauell with mischiefe, and bring forth vngodlinesse.
otherwise the council of the wicked lay siege against the godly, when Pharisees Are met in a convocation they travel with mischief, and bring forth ungodliness.
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Truth, and many good men for the truth hath beene condemned in Councels, as Chrysostom, in a Councell holden at Chalcedon, Athanasius in a Councell holden at Antioche, Iohn Husse in a Councell holden at Constance. The Councels of Ariminium and Nicomedia decreed for the Arrians against Christs Diuinity:
Truth, and many good men for the truth hath been condemned in Counsels, as Chrysostom, in a Council held At Chalcedon, Athanasius in a Council held At Antioch, John Husse in a Council held At Constance. The Counsels of Ariminium and Nicomedia decreed for the Arians against Christ Divinity:
the Councell of Trent against many sound doctrines of Gods holy word, in so much as the Papists of France protested against it in the daies of Francis the first, openly deliuering in print, that it is to be refused touching discipline as well Ecclesiasticall as Ciuill.
the Council of Trent against many found doctrines of God's holy word, in so much as the Papists of France protested against it in the days of Francis the First, openly delivering in print, that it is to be refused touching discipline as well Ecclesiastical as Civil.
And one of them ] Elected of the rest as the mouth of the company, being of a more ready wit and accurate iudgement, asked him a question, tempting him:
And one of them ] Elected of the rest as the Mouth of the company, being of a more ready wit and accurate judgement, asked him a question, tempting him:
Our blessed Sauiour therefore being Wisdome it selfe, doth answer the Doctor of the Law out of the bookes and bowels of the Law, Thou shalt loue the Lord thy God with all thine heart, &c. As if hee should say,
Our blessed Saviour Therefore being Wisdom it self, does answer the Doctor of the Law out of the books and bowels of the Law, Thou shalt love the Lord thy God with all thine heart, etc. As if he should say,
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First in respect of the Law giuers intention, who wrote all Scriptures and made all creatures especially for this end, that he might be loued aboue all things.
First in respect of the Law givers intention, who wrote all Scriptures and made all creatures especially for this end, that he might be loved above all things.
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and first in it owne nature, for asmuch as the true feare and loue of God is the beginning of all wisdome, without which it is impossible to loue what wee should,
and First in it own nature, for as as the true Fear and love of God is the beginning of all Wisdom, without which it is impossible to love what we should,
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And the first as comprehending in it all the Commandements of the first table, virtualiter continens reliqua, for he that loues God with all his heart, soule, minde:
And the First as comprehending in it all the commandments of the First table, virtualiter Continens Rest, for he that loves God with all his heart, soul, mind:
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for God is higher then the highest, a great King aboue all gods: and greatest, as requiring the greatest perfection of loue, to wit, all our heart, all our soule, all our minde:
for God is higher then the highest, a great King above all God's: and greatest, as requiring the greatest perfection of love, to wit, all our heart, all our soul, all our mind:
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or the tongues cease, yet loue neuer falleth away. To conclude with Aretius in one line, Maximum est obiecto, Iure, dignitate, difficultate, perpetuitate, fine.
or the tongues cease, yet love never falls away. To conclude with Aretius in one line, Maximum est obiecto, Iure, dignitate, difficultate, perpetuitate, fine.
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From hence we may know which are our greatest iniquities, Idolatry, Witchcraft, Heresie, prophaning of the Sabbath, outragious swearing, in a word, euery trespasse against the first Table, being committed in the same measure of malice, is a greater sinne then any transgression of the second Table:
From hence we may know which Are our greatest iniquities, Idolatry, Witchcraft, Heresy, profaning of the Sabbath, outrageous swearing, in a word, every trespass against the First Table, being committed in the same measure of malice, is a greater sin then any Transgression of the second Table:
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because to loue God with all our heart, soule, minde, is the first and greatest Commandement, and so by consequent, optimi corruptio pessima, the breach of the greatest ordinance is the greatest offence.
Because to love God with all our heart, soul, mind, is the First and greatest Commandment, and so by consequent, Optimi Corruption pessima, the breach of the greatest Ordinance is the greatest offence.
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euen so when neighbours haue serued once the turnes of ambitious and couetous wretches either for their profit or preferment, instantly they be forgotten:
even so when neighbours have served once the turns of ambitious and covetous wretches either for their profit or preferment, instantly they be forgotten:
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for it is an infallible position (as Cominaeus obserueth) among states-men in eminent place, to loue those least vnto whom heretofore they were bound most.
for it is an infallible position (as Cominaeus observeth) among statesmen in eminent place, to love those lest unto whom heretofore they were bound most.
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On these two Commandements hang all the Law and the Prophets ] As being their principall argument and a• … me, for whatsoeuer is recorded in Moses, or in the Prophets,
On these two commandments hang all the Law and the prophets ] As being their principal argument and a• … me, for whatsoever is recorded in Moses, or in the prophets,
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And therefore let not poore men obiect that they cannot purchase Gods booke, nor ignorant people complaine that they cannot vnderstand and remember the contents of holy Scripture:
And Therefore let not poor men Object that they cannot purchase God's book, nor ignorant people complain that they cannot understand and Remember the contents of holy Scripture:
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While the Pharisies were gathered together, Iesus asked them ] One Pharisie did assault Christ, that if he were conquered, his shame might seeme the lesse;
While the Pharisees were gathered together, Iesus asked them ] One Pharisee did assault christ, that if he were conquered, his shame might seem the less;
but Christ opposeth a whole Councell of Pharisies, and so confoundeth them all in asking one question onely, that no man afterward durst aske him any moe questions.
but christ Opposeth a Whole Council of Pharisees, and so confoundeth them all in asking one question only, that no man afterwards durst ask him any more questions.
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ecce Dominus Dauid, sed nos propter infirmitatem nostram, quia caro desperata iacebamus, verbum caro factus es, vt habitares in nobis, ecce filius Dauid.
ecce Dominus David, sed nos propter infirmitatem nostram, quia Caro desperata iacebamus, verbum Caro factus es, vt habitares in nobis, ecce filius David.
but God: 1. Thes. 4. 8. Bodie, that we should walke Not as Gētiles in their Vnderstanding, blind and ignorant. Will, obstinate and alienated farre from a godly life, Sinning Wilfully, giuing themselues ouer vnto wantonnes.
but God: 1. Thebes 4. 8. Body, that we should walk Not as Gentiles in their Understanding, blind and ignorant. Will, obstinate and alienated Far from a godly life, Sinning Wilfully, giving themselves over unto wantonness.
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In Word, lying and filthy communication. Deed, vniust deling & stealing. Putting on the new man according to Gods image, renued in all the powers of the Mind Rationall, in putting away lying & speaking the truth.
In Word, lying and filthy communication. Deed, unjust dealing & stealing. Putting on the new man according to God's image, renewed in all the Powers of the Mind Rational, in putting away lying & speaking the truth.
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and taught of him also by his spirit, leading them into all truth, Iohn 16. 13. The Gentiles by the meanes of their blindnesse and ignorance walke in vanitie of their mind, farre from a godly life, committing sinne, not out of passion and infirmitie,
and taught of him also by his Spirit, leading them into all truth, John 16. 13. The Gentiles by the means of their blindness and ignorance walk in vanity of their mind, Far from a godly life, committing sin, not out of passion and infirmity,
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But Christians hauing learned Christ, whose doctrine forbids all vngodlinesse, ought to put on the new man, that is, new manners, all the daies of their life seruing God in righteousnesse and true holinesse. The Gentiles vnregenerate are giuen to lying and forgerie:
But Christians having learned christ, whose Doctrine forbids all ungodliness, ought to put on the new man, that is, new manners, all the days of their life serving God in righteousness and true holiness. The Gentiles unregenerate Are given to lying and forgery:
or in a mysticall sense, they bee so moderate as that neither reason the light of the minde, nor Christ the sunne of righteousnesse shall at any time forsake them in their furie.
or in a mystical sense, they be so moderate as that neither reason the Light of the mind, nor christ the sun of righteousness shall At any time forsake them in their fury.
In the supreme part of the minde, as well as in the will and affections: or in the minde made spirituall after God in righteousnesse and true holinesse.
In the supreme part of the mind, as well as in the will and affections: or in the mind made spiritual After God in righteousness and true holiness.
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He who first made this Image restoreth it againe being lost, ipse qui fecit reficit: albeit this newnesse be found in vs, it is not of vs, it proceeds onely from the Lord who saith, Ecce noua facio omnia; Behold I make all things new.
He who First made this Image restoreth it again being lost, ipse qui fecit reficit: albeit this newness be found in us, it is not of us, it proceeds only from the Lord who Says, Ecce noua facio omnia; Behold I make all things new.
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Wee are his workmanship created in Christ Iesus vnto good workes, Ephes. 2. 10. and therefore wee must pray with Dauid, O God renew a right spirit within me, Psal. 51. 10. and embrace the Gospell of Christ as the power of God vnto saluation, instructing vs how to liue soberly, righteously, and holily Tit. 2. 12.
we Are his workmanship created in christ Iesus unto good works, Ephesians 2. 10. and Therefore we must pray with David, Oh God renew a right Spirit within me, Psalm 51. 10. and embrace the Gospel of christ as the power of God unto salvation, instructing us how to live soberly, righteously, and holily Tit. 2. 12.
Yet a man that is giuen ouer vnto wickednesse, doth occasion other in whom the Spirit dwels, exceedingly to lament and grieue for his faults and follies:
Yet a man that is given over unto wickedness, does occasion other in whom the Spirit dwells, exceedingly to lament and grieve for his Faults and follies:
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and so giues place to Sathan, entring in at two doores especially saith Augustine, Per ostium cupiditatis & timoris, aut cupis aliquid terrenum & kâc intrat, aut times aliquid terrenum & hâc intrat.
and so gives place to Sathan, entering in At two doors especially Says Augustine, Per ostium cupiditatis & Fear, Or Cupis Aliquid terrenum & kâc intrat, Or times Aliquid terrenum & hâc intrat.
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On the contrary, whosoeuer is renued in the spirit of his minde, openeth a doore to Christ, Apocal. 3. 20. and Christ dwelleth in him, Eph. 3. 17. and he liueth in Christ Galath. 2. 20. nay the good man puts on Christ, and is as it were a walking picture of Christ, so the text expressely, Galath. 4. 19. my little children, of whom I trauell in birth;
On the contrary, whosoever is renewed in the Spirit of his mind, Openeth a door to christ, Apocalypse 3. 20. and christ dwells in him, Ephesians 3. 17. and he lives in christ Galatians. 2. 20. nay the good man puts on christ, and is as it were a walking picture of christ, so the text expressly, Galatians. 4. 19. my little children, of whom I travel in birth;
S. Augustine notably to this purpose, Charity begun, is righteousnesse begun: charity encreased is righteousnesse encreased: great charity is great righteousnesse: perfect charity, perfect righteousnesse.
S. Augustine notably to this purpose, Charity begun, is righteousness begun: charity increased is righteousness increased: great charity is great righteousness: perfect charity, perfect righteousness.
To conclude this argument in three words onely, iustifying righteousnesse is perfect, but not inherent: sanctifying righteousnesse is inherent, but not perfect:
To conclude this argument in three words only, justifying righteousness is perfect, but not inherent: sanctifying righteousness is inherent, but not perfect:
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MATTH. 9. 1. Iesus entered into a ship, and passed ouer, and came into his owne Citie, &c. THis History cōmends vnto your cōsideration Actors, Agent, Porters of the Palsie-man as Procters helping:
MATTHEW. 9. 1. Iesus entered into a ship, and passed over, and Come into his own city, etc. THis History commends unto your consideration Actors, Agent, Porters of the Palsy-man as Proctors helping:
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Auditors, The Scribes, murmuring at the matter and blaspheming Christ, vers. 3. The people, maruelli• … g at the miracle and glorifying God, ver. 8. Iesus entred into a ship and passed ouer ] It is written of Hierome that hee spent foure yeares in a Desert of Syria so studiously, that he did allow himselfe but a little time for sleepe, lesse for meat, none for idlenesse.
Auditors, The Scribes, murmuring At the matter and blaspheming christ, vers. 3. The people, maruelli• … g At the miracle and glorifying God, ver. 8. Iesus entered into a ship and passed over ] It is written of Jerome that he spent foure Years in a Desert of Syria so studiously, that he did allow himself but a little time for sleep, less for meat, none for idleness.
But our blessed Sauiour neither immured in a wall, nor Cloystered in an Abbey, nor hidden in a Wildernesse, went about doing good from Coast to Coast,
But our blessed Saviour neither immured in a wall, nor Cloistered in an Abbatiae, nor hidden in a Wilderness, went about doing good from Coast to Coast,
and from Country to Country, from the Gadarens vnto Galil• …: whose diligence you must according to your seuerall occupations and occasions imitate so fast as you can,
and from Country to Country, from the Gadarenes unto Galil• …: whose diligence you must according to your several occupations and occasions imitate so fast as you can,
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but Christ as wee find in the Gospell of Saint Matthew was borne at Bethlehem, and brought vp at Nazaret: how then accord you these places? Augustine doth answere, that Capernaum was the chiefe,
but christ as we find in the Gospel of Saint Matthew was born At Bethlehem, and brought up At Nazareth: how then accord you these places? Augustine does answer, that Capernaum was the chief,
and as it were Metropolitane Citie of all the Galileans, and therefore in what place soeuer of Galile Christ was, hee might be said to be in Capernaum, as the whole Roman Empire spread farre and wide was termed Rome, and all the parts of Huntingdonshire, Cambridgeshire, Bedfordshire, take their denomination from Huntingdon, Cambridge, Bedford, the principall head townes of those countries.
and as it were Metropolitan city of all the Galileans, and Therefore in what place soever of Galilee christ was, he might be said to be in Capernaum, as the Whole Roman Empire spread Far and wide was termed Rome, and all the parts of Huntingdonshire, Cambridgeshire, Bedfordshire, take their denomination from Huntingdon, Cambridge, Bedford, the principal head Towns of those countries.
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Hence wee may learne that euery towne which is adorned with the Gospell is Christs owne Citie, there • … esus is present in his Sermons, in his Sacraments, in his gifts, in his grace.
Hence we may Learn that every town which is adorned with the Gospel is Christ own city, there • … Esus is present in his Sermons, in his Sacraments, in his Gifts, in his grace.
but when once they were stained with their owne workes, and went a whoring with their owne inuentions, in so much as they turned their glory into the similitude of a Calfe that eateth hay:
but when once they were stained with their own works, and went a whoring with their own Inventions, in so much as they turned their glory into the similitude of a Calf that Eateth hay:
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the Lord speaking vnto Moses his seruant, cals them not as afore my people, but the people, or according to the vulgar, Thy people. So Hierusalem once Gods citie, was afterward by killing the Prophets,
the Lord speaking unto Moses his servant, calls them not as afore my people, but the people, or according to the Vulgar, Thy people. So Jerusalem once God's City, was afterwards by killing the prophets,
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but since her erroneous doctrine, as the wine of hir fornication, hath intoxicated the Kings and inhabitants of the earth, Apocal. 17. 2. what is shee but the mother of abomiuations, a synagogue of Sa• … han, a seat of Antichrist.
but since her erroneous Doctrine, as the wine of his fornication, hath intoxicated the Kings and inhabitants of the earth, Apocalypse 17. 2. what is she but the mother of abomiuations, a synagogue of Sa• … han, a seat of Antichrist.
It may be further obiected heere, that the Son of man had not so much as an hole wherein to rest his head, and therefore no Citie of his owne. To which, answer may be, that the holy Ghost (in these two contrary texts as they seeme) doth insinuate that lesson secretly, which Paul else-where deliuereth openly, to wit, that wee should vse the world as if we vsed it not, as hauing nothing, and yet possessing all things.
It may be further objected Here, that the Son of man had not so much as an hold wherein to rest his head, and Therefore no city of his own. To which, answer may be, that the holy Ghost (in these two contrary texts as they seem) does insinuate that Lesson secretly, which Paul elsewhere Delivereth openly, to wit, that we should use the world as if we used it not, as having nothing, and yet possessing all things.
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They brought to him a man sicke of the palsie lying in a bed ] In these Porters and Procters obserue with Hemingius and other, vnfained loue to their friend,
They brought to him a man sick of the palsy lying in a Bed ] In these Porters and Proctors observe with hemingius and other, unfeigned love to their friend,
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and letting downe their sicke neighbour in a bed, and when he was so brought vnto Christ holding it sufficient to present miserum ante misericordem, an obiect of miserie to the father of mercy, greater faith.
and letting down their sick neighbour in a Bed, and when he was so brought unto christ holding it sufficient to present miserum ante misericordem, an Object of misery to the father of mercy, greater faith.
Nay euery man is desirous his house, his horse, his hose should bee good, he will haue euery thing good about him, only not caring if his soule be bad in him.
Nay every man is desirous his house, his horse, his hose should be good, he will have every thing good about him, only not caring if his soul be bad in him.
I obserue that Christ like a good Physician did first purge his patient, and take away the matter of 〈 ◊ 〉 disease, that hee might the better worke his cure.
I observe that christ like a good physician did First purge his patient, and take away the matter of 〈 ◊ 〉 disease, that he might the better work his cure.
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Sinne is the cause of all diseases, and therefore Christ who was without sinne, was also without sicknesse, he tooke vpon him (as the schoolemen in this very well) infirmitates speciei, sed non indiuidui.
Sin is the cause of all diseases, and Therefore christ who was without sin, was also without sickness, he took upon him (as the Schoolmen in this very well) infirmitates Speciei, sed non indiuidui.
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but not the particular infirmities of euery singular person, as the blindnesse of Bartimeus, the feuer of the Rulers sonne, the palsie of this patient lying in his bed.
but not the particular infirmities of every singular person, as the blindness of Bartimaeus, the fever of the Rulers son, the palsy of this patient lying in his Bed.
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If any then be sicke, let them humbly confesse their sinnes, and heartily craue forgiuenesse of the same, first consulting with a Physition for the soule,
If any then be sick, let them humbly confess their Sins, and heartily crave forgiveness of the same, First consulting with a physician for the soul,
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Christ instantly forgetting all his former sinnes, especially respects his present confession, answering him exceeding gratiously, to day shalt thou bee with me in paradise.
christ instantly forgetting all his former Sins, especially respects his present Confessi, answering him exceeding graciously, to day shalt thou be with me in paradise.
Hath then almightie God giuen such power vnto men, as to pronounce the pardon of sinne to the sicke man in his bed? Is the doctrine of confession and absolution agreeable to the Scriptures,
Hath then almighty God given such power unto men, as to pronounce the pardon of sin to the sick man in his Bed? Is the Doctrine of Confessi and absolution agreeable to the Scriptures,
and practise of the Church as well present as primitiue? then albeit some scribling Scribe, pen an invectiue pamphlet against a discreet Pastour executing this office,
and practice of the Church as well present as primitive? then albeit Some scribbling Scribe, pen an invective pamphlet against a discreet Pastor executing this office,
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as Christ in this place) say to the sicke sinner in his bed, thy sinnes are forgiuen thee, and by Christs authoritie committed vnto him, I absolue thee. That absolution as well priuate as publike belongs principally,
as christ in this place) say to the sick sinner in his Bed, thy Sins Are forgiven thee, and by Christ Authority committed unto him, I absolve thee. That absolution as well private as public belongs principally,
yea properly tanquam ex officio to the Minister, as Christs ambassadour in his ecclesiasticall function: I referre you to the Postils of Melancthon, Culman, Zepperus vpon this place:
yea properly tanquam ex Officio to the Minister, as Christ ambassador in his ecclesiastical function: I refer you to the Postils of Melanchthon, Culman, Zepperus upon this place:
2. pag. 278. 279. & sequent. Luther. Musculus, Cruciger apud Melancthon in Concilijs Theologicis: Doctor Field, lib. 3. of the Church, chap. 25. Master White, way to the true Church, pag. 230. 231. For mine owne part, I wish vnfaignedly that all popish abuses of Confession and absolution vtterly abolished, they might one day bee more fully restored in our Protetestant Churches vnto their primitiue sinceritie.
2. page. 278. 279. & sequent. Luther. Musculus, Cruciger apud Melanchthon in Concilijs Theologicis: Doctor Field, lib. 3. of the Church, chap. 25. Master White, Way to the true Church, page. 230. 231. For mine own part, I wish unfeignedly that all popish Abuses of Confessi and absolution utterly abolished, they might one day be more Fully restored in our Protestant Churches unto their primitive sincerity.
Sonne, If wee be sonnes, how can our father in heauen deny vs any good thing? Matth. 7. 11. Be of good cheere. If God be with vs, who can be against vs? if he will haue vs merrie, what shall make vs sorry? Thy in particular, sinnes in the plurall, many sinnes, all sinnes, are forgiuen freely,
Son, If we be Sons, how can our father in heaven deny us any good thing? Matthew 7. 11. Be of good cheer. If God be with us, who can be against us? if he will have us merry, what shall make us sorry? Thy in particular, Sins in the plural, many Sins, all Sins, Are forgiven freely,
Againe, it is very remarkable that Christ saw their faith: but said thy sinnes. I grant with Euthymius and other ancient fathers, that vndoubtedly this sicke man had some faith, otherwise hee would neuer haue sought after Christ so greedily,
Again, it is very remarkable that christ saw their faith: but said thy Sins. I grant with Euthymius and other ancient Father's, that undoubtedly this sick man had Some faith, otherwise he would never have sought After christ so greedily,
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yet Saint Matthew, Marke, chap. 2. vers. 5. Luke chapter 5. verse 10. attribute most vnto the faith of the porters, all of them relating the story thus:
yet Saint Matthew, Mark, chap. 2. vers. 5. Lycia chapter 5. verse 10. attribute most unto the faith of the porters, all of them relating the story thus:
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how ready will hee be to heare when our selues out of our owne faith are sutors for our selues? Vndoubtedly this saying, thy sinnes are forgiuen, is a standing sentence, spoken not onely to the palsie man heere:
how ready will he be to hear when our selves out of our own faith Are Suitors for our selves? Undoubtedly this saying, thy Sins Are forgiven, is a standing sentence, spoken not only to the palsy man Here:
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Carnall men beleeue their sense more then their Sauiour, fit ergo carnale signum vt probetur spirituale, facit minus quod est manifestius, vt demonstret maius & non manifestum.
Carnal men believe their sense more then their Saviour, fit ergo carnal signum vt probetur spiritual, facit minus quod est manifestius, vt demonstret May & non Manifest.
And it is worth obseruing that Christ neuer openly forgaue the sinnes of any, till by working of myracles hee shewed euidently that hee had power to grant pardons.
And it is worth observing that christ never openly forgave the Sins of any, till by working of Miracles he showed evidently that he had power to grant Pardons.
Ambassadours are not beleeued in another Nation, vntill they deliuer their letters of credence. Christ therefore shewed his Commission, and letters testimoniall, or rather a plaine Patent:
ambassadors Are not believed in Another nation, until they deliver their letters of credence. christ Therefore showed his Commission, and letters testimonial, or rather a plain Patent:
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If Christ would haue had this palsie man to follow him, he would not haue said, take vp thy bed: but take vp thy crosse. For to be Christs follower is not opus puluinaris, sed pulueris, a featherbed is vnfit for our swift race in the narrow way, where two coates are troublesome.
If christ would have had this palsy man to follow him, he would not have said, take up thy Bed: but take up thy cross. For to be Christ follower is not opus puluinaris, sed pulueris, a featherbed is unfit for our swift raze in the narrow Way, where two coats Are troublesome.
Mystically, this palsie man is euery man vnregenerate lying sicke in the bed of his sinne, not able to stirre hand or foote of himselfe for the good of himselfe.
Mystically, this palsy man is every man unregenerate lying sick in the Bed of his sin, not able to stir hand or foot of himself for the good of himself.
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EPHES. 5. 15. Take heede therefore how yewalke circumspectly, not as vnwise, but as wise men, &c. IT is an axiome that will abide the touch-stone, whosoeuer is a good man is a wise man, and on the countrary, whosoeuer is an irrepentant sinner is a foole.
EPHESIANS. 5. 15. Take heed Therefore how yewalke circumspectly, not as unwise, but as wise men, etc. IT is an axiom that will abide the touchstone, whosoever is a good man is a wise man, and on the contrary, whosoever is an irrepentant sinner is a fool.
Salomon affirmes it in his Prouerbes, and Christ a greater then Salomon confirmes it in his Gospell, expressing the dangerous estate of improuident sinners by the parable of the foolish Uirgins, and terming the prodigall childs repentance comming vnto himselfe, as if he had beene out of his wits vntill his amendment,
Solomon affirms it in his Proverbs, and christ a greater then Solomon confirms it in his Gospel, expressing the dangerous estate of improvident Sinners by the parable of the foolish Virgins, and terming the prodigal child's Repentance coming unto himself, as if he had been out of his wits until his amendment,
as the Greeke NONLATINALPHABET doth import, and the Latine resipiscentia, quasi receptio mentis adse. So Paul aduiseth vs in my text to walke circumspectly -, not as vnwise: but as wise men.
as the Greek does import, and the Latin Repentance, quasi receptio mentis adse. So Paul adviseth us in my text to walk circumspectly -, not as unwise: but as wise men.
and to be renued in the spirit of our minde, to speake more particularly, the learned Atheist is a foole, Psalme 14. 1. The foole hath said in his heart, there is no God.
and to be renewed in the Spirit of our mind, to speak more particularly, the learned Atheist is a fool, Psalm 14. 1. The fool hath said in his heart, there is no God.
The witty harlot is a foole, Prou. 9. 13. a foolish woman is troublesome, &c. The couetous (albeit the world repute him only wise, Diues quasi Diuus, as being a petite god on earth) is notwithstanding in the Scriptures estimate but a foole, Luk. 12. 20. O foole this night will they fetch away thy soule from thee.
The witty harlot is a fool, Prou. 9. 13. a foolish woman is troublesome, etc. The covetous (albeit the world repute him only wise, Diues quasi Diuus, as being a petite god on earth) is notwithstanding in the Scriptures estimate but a fool, Luk. 12. 20. Oh fool this night will they fetch away thy soul from thee.
But because the drunkard is a most apparent grosse fot, our Apostle willeth vs heere principally to take heede of drunkennesse, be not drunken withwine, &c. That we may walke circumspectly, three points are to be considered especially, Quò. Quo modo. Qua via.
But Because the drunkard is a most apparent gross fot, our Apostle wills us Here principally to take heed of Drunkenness, be not drunken withwine, etc. That we may walk circumspectly, three points Are to be considered especially, Quò. Quo modo. Qua via.
The wise mans eies are in his head, he therefore looketh vnto Christ, seeking the things aboue, where Christ our head sitteth at the right hand of God:
The wise men eyes Are in his head, he Therefore looks unto christ, seeking the things above, where christ our head Sitteth At the right hand of God:
The way to heauen is to know God and his Christ, Iohn 17. 3. a liuely faith working by loue, Galat. 5. 6. and to walke in this right way vprightly, is to shun the mountaines of presumption and the pits of despaire, to turne neither to the right hand nor to the left, to run our race neither hastily nor slowly, but as Paul heere, circumspectly.
The Way to heaven is to know God and his christ, John 17. 3. a lively faith working by love, Galatians 5. 6. and to walk in this right Way uprightly, is to shun the Mountains of presumption and the pits of despair, to turn neither to the right hand nor to the left, to run our raze neither hastily nor slowly, but as Paul Here, circumspectly.
For the resolution whereof, I refer you to Thomas, Altissiodorensis, Caietan; holding it sufficient at this time to treat of voluntarie, wicked, inordinate drunkennesse implied in our text.
For the resolution whereof, I refer you to Thomas, Autun, Caietan; holding it sufficient At this time to Treat of voluntary, wicked, inordinate Drunkenness implied in our text.
and that of Martyrs and Saints in euery age, who taking the cup of saluation into their hands are so filled with the spirit, that they are euen sicke with loue, Cant. 2. 5. and inebriated as it were with the plenteousnesse of Gods house.
and that of Martyrs and Saints in every age, who taking the cup of salvation into their hands Are so filled with the Spirit, that they Are even sick with love, Cant 2. 5. and inebriated as it were with the plenteousness of God's house.
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All these being put together, make drunkennesse a grandame in Babylon, and a very monopolie of mischiefe, transgressing euery precept of the whole Law.
All these being put together, make Drunkenness a Grandmother in Babylon, and a very monopoly of mischief, transgressing every precept of the Whole Law.
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The meaning whereof Christ expounds it, Matth. 22. 37. is, thou shalt loue the Lord thy God with all thine heart, with all thy soule, with all thy minde.
The meaning whereof christ expounds it, Matthew 22. 37. is, thou shalt love the Lord thy God with all thine heart, with all thy soul, with all thy mind.
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Hee saith not (as Chrysostome notes vpon the place) feare the Lord: for the most impudent Atheists haue trembled, often in whom there is no perfect loue, which expelleth feare.
He Says not (as Chrysostom notes upon the place) Fear the Lord: for the most impudent Atheists have trembled, often in whom there is no perfect love, which expelleth Fear.
yet they can bee content to kneele, and that on both knees, and those bare, pressing and answering healths in the tauernes either to their good Captaine, who many times is but a swaggerer;
yet they can be content to kneel, and that on both knees, and those bore, pressing and answering healths in the taverns either to their good Captain, who many times is but a swaggerer;
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or else forsooth vnto their Soueraigne, vsing the diuels logicke, hee that will not be drunken for Caesar, is no friend to Caesar. Accusationis occasio est, adiuratum per Caesarem frequentius non bibisse.
or Else forsooth unto their Sovereign, using the Devils logic, he that will not be drunken for Caesar, is no friend to Caesar. Accusationis Occasion est, adiuratum per Caesarem frequentius non bibisse.
This vngodly deuotion and idolatrous adoration of he-saints and she-saints, as they protest vnfainedly from the bottome of their heart vnto the bottome of the cup, is so full of scandall and scorne, that there can bee but a little difference between a drunkard in vpholding his wine-worship,
This ungodly devotion and idolatrous adoration of he-saints and she-saints, as they protest unfeignedly from the bottom of their heart unto the bottom of the cup, is so full of scandal and scorn, that there can be but a little difference between a drunkard in upholding his wine-worship,
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hee dwels in low countries and in wet ground, in such as are filled with wine. Now when the spirit of God is gone which should direct their speech and guide their thoughts,
he dwells in low countries and in wet ground, in such as Are filled with wine. Now when the Spirit of God is gone which should Direct their speech and guide their thoughts,
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while Gods congregation is chaunting in the Church, boone companions are chatting in the tauerne, hauing their letanie, gospels and epistles in derision of our common praiers,
while God's congregation is chanting in the Church, boon Sodales Are chatting in the tavern, having their letanie, gospels and Epistles in derision of our Common Prayers,
The fifth Commandement requires honour to fathers Oeconomicall, Parents. Husbands. Masters. Politicall, Betters in office. Elders in yeeres. Ecclesiasticall, Tutors. Pastors. Prelates.
The fifth Commandment requires honour to Father's Economical, Parents. Husbands. Masters. Political, Betters in office. Elders in Years. Ecclesiastical, Tutors. Pastors. Prelates.
Now the drunkard in this habit of sinne dishonoureth all at once, disobeying the counsell of his Parent, commandement of his Master, statutes of his Prince, direction of his Elder, lesson of his Tutor, exhortation of his Preacher, discipline of his Prelate.
Now the drunkard in this habit of sin Dishonors all At once, disobeying the counsel of his Parent, Commandment of his Master, statutes of his Prince, direction of his Elder, Lesson of his Tutor, exhortation of his Preacher, discipline of his Prelate.
Against the sixth Commandement a drunkard offends more principally two waies: first, in • … uinating the state of his owne bodie by disorder and intemperance.
Against the sixth Commandment a drunkard offends more principally two ways: First, in • … uinating the state of his own body by disorder and intemperance.
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And as another ancient Poet, in praelia trudit inermem. Alexander the great being drunken killed his deare friend Clitus, for whose life when he was sober hee would haue giuen halfe his Empire.
And as Another ancient Poet, in Praetia trudit inermem. Alexander the great being drunken killed his deer friend Clitus, for whose life when he was Sobrium he would have given half his Empire.
as a drunken fight, or a drunken fray, ne { que } enim faceret haec sobrius vnquam, for no man in his right wits admitteth of any such desperate courses.
as a drunken fight, or a drunken fray, ne { que } enim faceret haec Sobrius vnquam, for no man in his right wits admitteth of any such desperate courses.
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and as Luther excellently, gula soror est, immo irritamentum & procus, & minister luxuriae, For temetum, some conceit, is so called, eo quod tentet, and vinum ab implendo venas: examples heereof in Scriptures are the Sodomites, Herod, Lot, Dauid, and in our Chronicle Uortigerius.
and as Luther excellently, gula soror est, Immo irritamentum & Procus, & minister Luxuriae, For temetum, Some conceit, is so called, eo quod tentet, and vinum ab implendo venas: Examples hereof in Scriptures Are the Sodomites, Herod, Lot, David, and in our Chronicle Uortigerius.
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yet afterward they became places of notorious riot and excesse, in so much that the Wiseman said expresly, Two things are hard and perilous, a Merchant cannot lightly keepe him from wrong,
yet afterwards they became places of notorious riot and excess, in so much that the Wiseman said expressly, Two things Are hard and perilous, a Merchant cannot lightly keep him from wrong,
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And it is well obserued out of the second chapter of Iosua, verse 1. that the word in Hebrew vsed for an hostesse signifieth an harlot also, the messengers of Iosua went into an harlots house, that is, saith our English glosse, into a Tauerne-house,
And it is well observed out of the second chapter of Iosua, verse 1. that the word in Hebrew used for an hostess signifies an harlot also, the messengers of Iosua went into an harlots house, that is, Says our English gloss, into a Tavern-house,
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Now the filthy communication and vncomely gestures vsuall in such places and among such persons are so great motiues vnto sinne, that as Martin Luther was won• … to say, It is as strange a miracle for a man to conuerse with such and not to burne with lust,
Now the filthy communication and uncomely gestures usual in such places and among such Persons Are so great motives unto sin, that as Martin Luther was won• … to say, It is as strange a miracle for a man to converse with such and not to burn with lust,
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For can a man take fire in his bosome and his clothes not be burnt? or can a man goe vpon coales and his feete not hurt? Pascitur libido conuiuijs, nutritur delicijs, vino accenditur, ebrietate flammatur.
For can a man take fire in his bosom and his clothes not be burned? or can a man go upon coals and his feet not hurt? Pascitur libido conuiuijs, nutritur delicijs, vino accenditur, Inebriety flammatur.
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Drunkennesse is regius morbus, a costly sin, for he that draweth his patrimony through his throate, eating and drinking more in an houre then hee is able to earne in a whole weeke, must in fine come to beggery:
drunkenness is regius morbus, a costly since, for he that draws his patrimony through his throat, eating and drinking more in an hour then he is able to earn in a Whole Week, must in fine come to beggary:
He doth cast his house so long out of the window, that as Diogenes said, at the last his house doth cast him out of the doore, hauing left nothing rich except a rich nose.
He does cast his house so long out of the window, that as Diogenes said, At the last his house does cast him out of the door, having left nothing rich except a rich nose.
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In a word, the most ordinary progresse of a meane man giuen ouer to tipling is nothing else but this, from luxury to beggery, from beggery to theeuery, from Holborne to Tyburne, from the alehouse to the gallowes. As for the ninth Commandement:
In a word, the most ordinary progress of a mean man given over to tippling is nothing Else but this, from luxury to beggary, from beggary to thievery, from Holborn to Tyburn, from the alehouse to the gallows. As for the ninth Commandment:
as Augustus Caesar once, tax the whole world, pratling of Priest and Clerke, yea Prince and people, censuring all hee knoweth, often more then he knoweth.
as Augustus Caesar once, Tax the Whole world, prattling of Priest and Clerk, yea Prince and people, censuring all he Knoweth, often more then he Knoweth.
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because the meaning of the commandement is, that we should not mooue any tales either false or true, whereby the credit of our neighbour is lost or lessened:
Because the meaning of the Commandment is, that we should not move any tales either false or true, whereby the credit of our neighbour is lost or lessened:
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but that on the contrary wee should endeuour by all meanes possible to maintaine his honest reputation among vs. And therefore the gabling drunkard in mouing many false prattles,
but that on the contrary we should endeavour by all means possible to maintain his honest reputation among us And Therefore the gambling drunkard in moving many false prattles,
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And therefore to conclude this euidence, euen as a Generall that besiegeth a City, laboureth especially to gaine the Tower or the Castle, knowing that if hee possesse it, he shall instantly command the whole Towne:
And Therefore to conclude this evidence, even as a General that besiegeth a city, Laboureth especially to gain the Tower or the Castle, knowing that if he possess it, he shall instantly command the Whole Town:
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so likewise the diuell who daily doth assault our little citie, plots how he may be possessed of our Capitoll and Sconce, being assured that if our head be tipling, our eyes will bee wanton, our tongue blasphemous, our throate an open scpulchre, our hands ready to stab, our feete swift to shed blood:
so likewise the Devil who daily does assault our little City, plots how he may be possessed of our Capitol and Sconce, being assured that if our head be tippling, our eyes will be wanton, our tongue blasphemous, our throat an open scpulchre, our hands ready to stab, our feet swift to shed blood:
so no vertue in the other, abominatur à Deo, despicitur ab angelis, deridetur ab hominibus, destituitur virtutibus, confunditur à daemonibus, conculcatur ab omnibus.
so no virtue in the other, abominatur à God, despicitur ab Angels, deridetur ab hominibus, destituitur virtutibus, confunditur à daemonibus, conculcatur ab omnibus.
But the foulenesse of this vnhappy sinne will appeare yet to be greater, if wee consider it according to our seuerall estates, as we are Men. Ciuill men. Christian men. Collegiate men. Clergie men.
But the foulness of this unhappy sin will appear yet to be greater, if we Consider it according to our several estates, as we Are Men. Civil men. Christian men. Collegiate men. Clergy men.
sine ferro vulneràtos, sine pugna interfectos, sine host• … turbat• … s, sine senectute tremulos, Holofernes hauing lost his wit in wine, lost his head also by the hand of a silly woman.
sine Ferro vulneràtos, sine pugna interfectos, sine host• … turbat• … s, sine senectute tremulos, Holofernes having lost his wit in wine, lost his head also by the hand of a silly woman.
And that of a moderne Poet is memorable, de duce Dipontino. Pons superauit aquas, superarunt pocula pont• … m, Febre tremens peri• … t, qui tremor or bis erat.
And that of a modern Poet is memorable, de duce Dipontino. Pons superauit Aquas, superarunt pocula pont• … m, Febre tremens peri• … tO, qui tremor or bis erat.
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For I tell you (saith our Apostle) that they who doe such things shall not inherit the kingdome of God, Galath. 5. 21. NONLATINALPHABET, quòd non possit NONLATINALPHABET seruari.
For I tell you (Says our Apostle) that they who do such things shall not inherit the Kingdom of God, Galatians. 5. 21., quòd non possit seruari.
Fourthly, if we consider our selues as schollers, our honourable founders in great wisedome foreseeing the manifold inconueniences of tipling in Students, ordained that we should haue but a spare diet in the Colledge,
Fourthly, if we Consider our selves as Scholars, our honourable founders in great Wisdom Foreseeing the manifold inconveniences of tippling in Students, ordained that we should have but a spare diet in the College,
and if any Prelate or Priest after consecration become a winebibber, ebrietatibus vacans, aut cesset aut deponatur, as it is in the 42. Canon of the Apostles, according to the computation of Theodorus Balsamon. And by the seuenth Iniunction of Queene Elizabeth, Ecclesiasticall persons are forbidden haunting of Alehouses and Tauernes.
and if any Prelate or Priest After consecration become a winebibber, ebrietatibus vacans, Or Cesset Or deponatur, as it is in the 42. Canon of the Apostles, according to the computation of Theodorus Balsamon. And by the Seventh Injunction of Queen Elizabeth, Ecclesiastical Persons Are forbidden haunting of Alehouses and Taverns.
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I know Paul may meet his acquaintance at the market of Appius, and at the three Tauernes, Acts 28. 15. but this ought to bee for his honest necessities,
I know Paul may meet his acquaintance At the market of Appius, and At the three Taverns, Acts 28. 15. but this ought to be for his honest necessities,
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Hee that is irregular in this kinde, after admonition and warning, is worthy to be suspended ab officio & beneficio. A great gallant hauing prouided a great feast for his neighbours, desired the parish Priest to wash first and to sit downe last:
He that is irregular in this kind, After admonition and warning, is worthy to be suspended ab Officio & Benefit. A great gallant having provided a great feast for his neighbours, desired the parish Priest to wash First and to fit down last:
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Thus as you see, by surfetting and excesse vina are made venena, that is, in the words of holy Scripture, the wine of drunkards is so bitter as the poyson of Dragons,
Thus as you see, by surfeiting and excess vina Are made Venena, that is, in the words of holy Scripture, the wine of drunkards is so bitter as the poison of Dragons,
Preached at S. Maries in Cambridge on Whitsunday anno 1602. The remnant of this text concerning Psalmes, and Hymmes, and spirituall songs, is expounded Epist. Sund. 5. after Epiphanie.
Preached At S. Mary's in Cambridge on Whitsunday Anno 1602. The remnant of this text Concerning Psalms, and Hymns, and spiritual songs, is expounded Epistle Sund. 5. After Epiphany.
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Secondly, because none can bee thrust out of the Church in heauen triumphant, many croud vnto Gods dinner in the militant without any wedding garment or bridelace:
Secondly, Because none can be thrust out of the Church in heaven triumphant, many crowd unto God's dinner in the militant without any wedding garment or bridelace:
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first receiuing light from Christ, and then communicating it to other, as the words of their Patent import, Mat. 5. 14. Ye are the light of the world.
First receiving Light from christ, and then communicating it to other, as the words of their Patent import, Mathew 5. 14. You Are the Light of the world.
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At this great mariage dinner the Bridegrome himselfe is the best dish, euen the bodie and bloud of Christ preached in his word, and presented in his Sacraments.
At this great marriage dinner the Bridegroom himself is the best dish, even the body and blood of christ preached in his word, and presented in his Sacraments.
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or else the generall day of iudgement, when he shall seperate the reprobate from his elect, Matth. 13. 40. and 25. 32. God is euery where, seeing all things alway;
or Else the general day of judgement, when he shall separate the Reprobate from his elect, Matthew 13. 40. and 25. 32. God is every where, seeing all things always;
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and see whether they haue done altogether according to that crie which is come vnto mee, Gen. 18. 21. and of Babel, Come, let vs goe downe, Gen. 11. 17. and heere the King is said to come in among his guests,
and see whither they have done altogether according to that cry which is come unto me, Gen. 18. 21. and of Babel, Come, let us go down, Gen. 11. 17. and Here the King is said to come in among his guests,
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or as other, an vpright heart, comming to the mariage rather out of duty, then for a dinner: or as other, charity: or as other, grace: or as other, faith:
or as other, an upright heart, coming to the marriage rather out of duty, then for a dinner: or as other, charity: or as other, grace: or as other, faith:
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But it is a more darke Problem, how the King when he came to see the guests found but one without a wedding garment, and how that one may be called his friend. Answer may be, that all reprobate sinners are called one,
But it is a more dark Problem, how the King when he Come to see the guests found but one without a wedding garment, and how that one may be called his friend. Answer may be, that all Reprobate Sinners Are called one,
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or one, because many such hypocrites are lesse esteemed then one righteous man: Ecclesiasticus 16. 3. One that is iust is better then a thousand vngodly children:
or one, Because many such Hypocrites Are less esteemed then one righteous man: Ecclesiasticus 16. 3. One that is just is better then a thousand ungodly children:
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and Hierusalem a sincke of sinne, the holy citty, for that it was once holy, Mat. 27. 35. In reporting these different opinions I will imitate the sage Iudges of our Law, who somtime determine to heare, not heare to determine.
and Jerusalem a sink of sin, the holy City, for that it was once holy, Mathew 27. 35. In reporting these different opinions I will imitate the sage Judges of our Law, who sometime determine to hear, not hear to determine.
The Epistle. EPHES. 6. 10. My brethren be strong through the Lord, &c. THe life of man is a warfare on earth, and euery Christian is a professed souldier, hauing fightings without, and terrors within.
The Epistle. EPHESIANS. 6. 10. My brothers be strong through the Lord, etc. THe life of man is a warfare on earth, and every Christian is a professed soldier, having fightings without, and terrors within.
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As for the choice, the defensiue weapons are the girdle of veritie, breast-plate of righteousnesse, s• … ooes of preparation, shield of faith, helmet of saluation.
As for the choice, the defensive weapons Are the girdle of verity, breastplate of righteousness, s• … ooes of preparation, shield of faith, helmet of salvation.
And a reason, that ye may stand, &c. In the proclamation foure points are remarkable: 1. Euery Christian is charged with armour. 2. This armour must be Gods armour. 3. Panoplia, complet armour, all the armour of God.
And a reason, that you may stand, etc. In the proclamation foure points Are remarkable: 1. Every Christian is charged with armour. 2. This armour must be God's armour. 3. Panoplia, complete armour, all the armour of God.
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Euery Christian ought to put on the resolution of Captaine Ferras, alway bearing armes against the greatest Emperour of the world, wrestling not against blood and flesh onely,
Every Christian ought to put on the resolution of Captain Ferras, always bearing arms against the greatest Emperor of the world, wrestling not against blood and Flesh only,
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but against principalities, against powers, against spirituall craftinesse in heauenly things. For the first point: armour is necessarie, whether wee consider our owne weaknesse, or our enemies strength.
but against principalities, against Powers, against spiritual craftiness in heavenly things. For the First point: armour is necessary, whither we Consider our own weakness, or our enemies strength.
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1. Many, for these gouernours and princes haue many souldiers and subiects vnder them, improbos spiritus, & homines pessimos, an infinite number, against a little flocke and an handfull of people.
1. Many, for these Governors and Princes have many Soldiers and Subjects under them, Improbos spiritus, & homines pessimos, an infinite number, against a little flock and an handful of people.
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Satan in the beginning was a Serpent for his subtiltie, but now being indued with almost six thousand yeeres experience, become a Dragon and an old Serpent, Apocal. 20. 2. Cui nomina mille, mille nocendi artes, quoth Hierome. Such a circumuenting enemie, that being a prince of darknes, he can transforme himselfe into an angell of light.
Satan in the beginning was a Serpent for his subtlety, but now being endued with almost six thousand Years experience, become a Dragon and an old Serpent, Apocalypse 20. 2. Cui nomina mille, mille nocendi arts, quoth Jerome. Such a circumventing enemy, that being a Prince of darkness, he can transform himself into an angel of Light.
but our chiefe aduersaries abound with spirituall wickednesse and inuisible craftinesses, and their ordinary souldiers are in their generation wiser then the children of light.
but our chief Adversaries abound with spiritual wickedness and invisible craftinesses, and their ordinary Soldiers Are in their generation Wiser then the children of Light.
and a roring Lyon for his malice, seeking daily whom he may deuoure, 1. Peter 5. 8. Now these descriptions are set downe not that we should faint, but rather encouraging vs to fight.
and a roaring lion for his malice, seeking daily whom he may devour, 1. Peter 5. 8. Now these descriptions Are Set down not that we should faint, but rather encouraging us to fight.
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so mighty, so malitious, so crafty, so willing and able to hurt vs, it behoueth euery man to be well appointed and armed, that he may be able to resist in the euill day.
so mighty, so malicious, so crafty, so willing and able to hurt us, it behooves every man to be well appointed and armed, that he may be able to resist in the evil day.
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The second point obserued in the Proclamation, is, that our armour must be Gods armour, not armour of the flesh, for cursed is the man that maketh flesh his arme.
The second point observed in the Proclamation, is, that our armour must be God's armour, not armour of the Flesh, for cursed is the man that makes Flesh his arm.
Not armour of the diuell, for then we shall haue nothing but his leauings. His armour is Popish exorcisme, superstitious crossing, holy water and the like:
Not armour of the Devil, for then we shall have nothing but his leavings. His armour is Popish exorcise, superstitious crossing, holy water and the like:
put on tender mercy, kindnes, humblenes of minde, meeknesse, long suffering, &c. as it is in the present Epistle, wee must arme our selues with the breast-plate of righteousnes against iniquity, with the girdle of truth against heresie, with the helmet of saluation against dispaire, with the shield of faith against infidelity.
put on tender mercy, kindness, humbleness of mind, meekness, long suffering, etc. as it is in the present Epistle, we must arm our selves with the breastplate of righteousness against iniquity, with the girdle of truth against heresy, with the helmet of salvation against despair, with the shield of faith against infidelity.
when the sword doth touch him he will not rise vp and he laugheth at the shaking of the speare, in the earth there is none like him, he feares not our fleshly weapons,
when the sword does touch him he will not rise up and he Laugheth At the shaking of the spear, in the earth there is none like him, he fears not our fleshly weapons,
It is written of Bias falling into the hands of his enemies, and his souldiers crying, what shall we doe? that he did answer, Report yee to the liuing that I die fighting,
It is written of Bias falling into the hands of his enemies, and his Soldiers crying, what shall we do? that he did answer, Report ye to the living that I die fighting,
When William the Conquerour had landed at Pemsey neere to Hastings in Sussex, he caused all his ships to be sunck, that all hope of flying backe might be taken away.
When William the Conqueror had landed At Pemsey near to Hastings in Sussex, he caused all his ships to be sunk, that all hope of flying back might be taken away.
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In all tentations and combats, or in putting on all the weapons aforesaid, haue a liuely faith and assured confidence, without which all the rest haue no force.
In all tentations and combats, or in putting on all the weapons aforesaid, have a lively faith and assured confidence, without which all the rest have no force.
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The sword of the Spirit without faith is no scripture to thee, the girdle of verity without faith is no truth vnto thee, all thy righteousnesse without faith is vnrighteousnesse.
The sword of the Spirit without faith is no scripture to thee, the girdle of verity without faith is no truth unto thee, all thy righteousness without faith is unrighteousness.
All the world, saith Saint Iohn, lieth in wickednesse, positus in maligno, that is in malo igne, set on fire by the diuell, heere called the wicked, as being author of all euill,
All the world, Says Saint John, lies in wickedness, Positus in maligno, that is in Malo Ignite, Set on fire by the Devil, Here called the wicked, as being author of all evil,
and master of all the fiery workes in the world, Matth. 6. 13. and 13. 38. But bee of good cheare, faith ouer commeth the world, 1. Iohn 5. 4. One shield of faith is able to beare,
and master of all the fiery works in the world, Matthew 6. 13. and 13. 38. But bee of good cheer, faith over comes the world, 1. John 5. 4. One shield of faith is able to bear,
Doth Death in the last houre of thy spirituall combat affright thee? strike with the sword of the Spirit, Death is swallowed vp in victory, the sting of death is sinne,
Does Death in the last hour of thy spiritual combat affright thee? strike with the sword of the Spirit, Death is swallowed up in victory, the sting of death is sin,
so the diuell cannot endure that we should heare sermons, and read holy Scripture, lest out of this shop wee get armour to repell his assaults in the euill day.
so the Devil cannot endure that we should hear Sermons, and read holy Scripture, lest out of this shop we get armour to repel his assaults in the evil day.
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euen so, to haue the sword of the Spirit rust at home, or sometime to flo• … ish a little with it abroad, is not sufficient for the souldier of Christ, except he can and will vse Gods armour,
even so, to have the sword of the Spirit rust At home, or sometime to flo• … is a little with it abroad, is not sufficient for the soldier of christ, except he can and will use God's armour,
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We must in aduersitie put on patience, in prosperitie put on humblenesse of minde, at all times aboue all these put on loue, giuing euery man his owne.
We must in adversity put on patience, in Prosperity put on humbleness of mind, At all times above all these put on love, giving every man his own.
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But obserue heere that wee must vse the weapons of God in the warres of God, against enemies of God onely, that wee may stand against all assaults, and quench all the fierie darts of the diuell.
But observe Here that we must use the weapons of God in the wars of God, against enemies of God only, that we may stand against all assaults, and quench all the fiery darts of the Devil.
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but in the publike quarrell of the Gospell against the common enemie. The Scorpions in Caria when they sting, kill homebred people: but hurt not any stranger.
but in the public quarrel of the Gospel against the Common enemy. The Scorpions in Caria when they sting, kill Homebred people: but hurt not any stranger.
vndiscreet Schismatikes vsing lies and libels the weapons of the diuell in good causes, offend the Church as much as open heretikes imploying Gods armour in bad causes.
undiscreet Schismatics using lies and libels the weapons of the Devil in good Causes, offend the Church as much as open Heretics employing God's armour in bad Causes.
first, our weapons are good, a complet armour: secondly, our Captaine is good, euen the Lord of hosts, hauing all power and might: thirdly, our cause good.
First, our weapons Are good, a complete armour: secondly, our Captain is good, even the Lord of hosts, having all power and might: Thirdly, our cause good.
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Now Causa iubet melior superos sperare secundos. Frangit & attollit vires in milite causa. Againe, the continuance of our fight is little, but our reward great.
Now Causa iubet melior superos sperare secundos. Frangit & attollit vires in Milit causa. Again, the Continuance of our fight is little, but our reward great.
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we are legionum filij, borne in the field, and sworne souldiers in our swadling clouts, alway bearing armes against the common enemie from our holy baptisme to buriall.
we Are legionum filij, born in the field, and sworn Soldiers in our swaddling clouts, always bearing arms against the Common enemy from our holy Baptism to burial.
All which is called in the 13. verse the euill day: in regard of the sharpnes euill, in regard of the shortnes a day. Now the souldiers resolution is aut sors, aut mors, either victorie the beginning of ioy,
All which is called in the 13. verse the evil day: in regard of the sharpness evil, in regard of the shortness a day. Now the Soldiers resolution is Or sors, Or mors, either victory the beginning of joy,
and haue finished my course, from henceforth is laid vp for me the crowne of righteousnesse, which the Lord the righteous Iudge shall giue me at that day,
and have finished my course, from henceforth is laid up for me the crown of righteousness, which the Lord the righteous Judge shall give me At that day,
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The Gospell. IOHN 4. 46. There was a certaine ruler, whose sonne was sicke at Capernaum, &c. THis Gospell teacheth vs, whether we should flee for succour in all the troubles of this life:
The Gospel. JOHN 4. 46. There was a certain ruler, whose son was sick At Capernaum, etc. THis Gospel Teaches us, whither we should flee for succour in all the Troubles of this life:
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Ludolphus and Lyra, that he was Deputie Lieutenant of Galile, for Galile belonged vnto the iurisdiction of Herod, Luke 23. 7. Other, that he was a ruler in Capernaum, where his son was sicke.
Ludolphus and Lyram, that he was Deputy Lieutenant of Galilee, for Galilee belonged unto the jurisdiction of Herod, Lycia 23. 7. Other, that he was a ruler in Capernaum, where his son was sick.
What he was it is vncertaine now, for one generation passeth, and another generation succeedeth, Ecclesiastes 1. 4. and the fashion of this world goeth away, 1. Cor. 7. 31. But it is certaine that he whilome was either noble by descent, or degree;
What he was it is uncertain now, for one generation passes, and Another generation succeedeth, Ecclesiastes 1. 4. and the fashion of this world Goes away, 1. Cor. 7. 31. But it is certain that he whilom was either noble by descent, or degree;
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Which our Euangelist insinuates in his stile, calling him aruler, as also for that he was attended well, his seruants met him, vers. 51. Where note by the way, that it is not impossible for a great man to be a good man,
Which our Evangelist insinuates in his style, calling him aruler, as also for that he was attended well, his Servants met him, vers. 51. Where note by the Way, that it is not impossible for a great man to be a good man,
And Budaeus saith all Courtiers must be like Cameleons, accommodating themselues vnto all companies, vt assentioni & assentationi sci• … è asseruiatur, resembling an herbe called Tripolium, which (as Antigonus reports) euery day changeth colour thrice, being sometime white, sometime violet, sometime carnation.
And Budaeus Says all Courtiers must be like Chameleons, accommodating themselves unto all companies, vt assentioni & assentationi sci• … è asseruiatur, resembling an herb called Tripolium, which (as Antigonus reports) every day changes colour thrice, being sometime white, sometime violet, sometime carnation.
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And another to the same purpose: Quò quis corruptior moribus, & corrumpentior muneribus eò beatior. The Court is all for money, making oxen to labour, and asses to seed.
And Another to the same purpose: Quò quis corruptior moribus, & corrumpentior muneribus eò beatior. The Court is all for money, making oxen to labour, and asses to seed.
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Yet notwithstanding Ioseph was a good man in the Court of Pharao, Daniel a good man in the Court of Darius, Mordecai a good man in the Court of Ahasuerus, and this ruler a good man in the Court of Herod.
Yet notwithstanding Ioseph was a good man in the Court of Pharaoh, daniel a good man in the Court of Darius, Mordecai a good man in the Court of Ahasuerus, and this ruler a good man in the Court of Herod.
Otherwise hee would neuer haue made such a doubt, and asked such a question of his attendants, at what houre began he to amend? But when he knew certainly that his son was healed miraculously by Christ,
Otherwise he would never have made such a doubt, and asked such a question of his attendants, At what hour began he to amend? But when he knew Certainly that his son was healed miraculously by christ,
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Fourthly, in that he cast off his doubting and infidelity. Lastly, yet chiefly, for that all his house was instructed in the faith of Christ, and feare of God.
Fourthly, in that he cast off his doubting and infidelity. Lastly, yet chiefly, for that all his house was instructed in the faith of christ, and Fear of God.
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So Iosua, so Lydia, so Crispus the chiefe ruler of the Synagogue Acts 18. 8. and so must euery master of a family bring vp his houshold in instruction and information of the Lord.
So Iosua, so Lydia, so Crispus the chief ruler of the Synagogue Acts 18. 8. and so must every master of a family bring up his household in instruction and information of the Lord.
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In the sicke son you may note 1. His sicknesse expressed in the text, sicke of a feuer. 2. The causes of his sicknesse, surfetting and riot, implied (as may be suspected) that he was the sonne of a ruler,
In the sick son you may note 1. His sickness expressed in the text, sick of a fever. 2. The Causes of his sickness, surfeiting and riot, implied (as may be suspected) that he was the son of a ruler,
The children of rulers ordinarily be most vnruly, giuen ouer to chambering and wantonnesse, and so by consequent they be more subiect to sicknesse then other, in being more subiect to sinne then other.
The children of Rulers ordinarily be most unruly, given over to chambering and wantonness, and so by consequent they be more Subject to sickness then other, in being more Subject to sin then other.
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2. Ferus serm. 4. in loc. Bonauentura diet. salut. cap. 1. Pontan. Bibliothec. Con. Tom. 4. fol. 313. In Christ, the third, yet the most obseruable person in all this history, 2. things are to be considered especiallie: 1. His rebuking the ruler. 2. His relieuing the ruler.
2. Ferus sermon. 4. in loc. Bonaventure diet. salut. cap. 1. Pontan. Bibliothec. Con. Tom. 4. fol. 313. In christ, the third, yet the most observable person in all this history, 2. things Are to be considered especially: 1. His rebuking the ruler. 2. His relieving the ruler.
The Ruler was at the first in fide tepidus aut frigidus, as Augustine notes, and therefore Christ chides him, except yee see signes and wonders ye will not beleeue.
The Ruler was At the First in fide tepidus Or Cold, as Augustine notes, and Therefore christ chides him, except ye see Signs and wonders you will not believe.
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In token whereof (as Interpretors obserue) Christ vseth not the singular, except thou: but the plurall number, except ye. As if he should haue said, I must in regard of your incredulity shew signes and wonders, otherwise yee will not beleeue.
In token whereof (as Interpreters observe) christ uses not the singular, except thou: but the plural number, except you. As if he should have said, I must in regard of your incredulity show Signs and wonders, otherwise ye will not believe.
Goe thy way, thy sonne liueth. The petition of the Ruler consists of two branches: one, that Iesus would come downe; another, that hee would heale his sonne.
Go thy Way, thy son lives. The petition of the Ruler consists of two branches: one, that Iesus would come down; Another, that he would heal his son.
Let euery master in like sort teach his houshold, and euery seruant heare the good instruction of his master, that there may be so many Churches as there be families,
Let every master in like sort teach his household, and every servant hear the good instruction of his master, that there may be so many Churches as there be families,
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Surely certified that hee which hath begun a good worke in you, will performe it &c. Manner in respect of Extension of Time, alway in all my praiers. Persons, for you all.
Surely certified that he which hath begun a good work in you, will perform it etc. Manner in respect of Extension of Time, always in all my Prayers. Persons, for you all.
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nor yet the greatnesse of their Citie (though it were the chiefe in the parts of Macedonia) but their fellowship of the Gospell in word and deed, beleeuing the word preached, and relieuing their Pastor persecuted:
nor yet the greatness of their city (though it were the chief in the parts of Macedonia) but their fellowship of the Gospel in word and deed, believing the word preached, and relieving their Pastor persecuted:
Commonors in respect of the common faith, and commonors as communicating to his affliction. Hence we may learne, that although euery subiect ought in dutie to thanke God for crowning our nation with a world of outward blessings, as honour, plenty, peace:
Commonors in respect of the Common faith, and commonors as communicating to his affliction. Hence we may Learn, that although every Subject ought in duty to thank God for crowning our Nation with a world of outward blessings, as honour, plenty, peace:
And therefore the 17. of Nouember, in which it was happily • … estored, and the 5. of Nouember in which it was miraculously preserued, ought to be had in a perpetuall remembrance.
And Therefore the 17. of November, in which it was happily • … estored, and the 5. of November in which it was miraculously preserved, ought to be had in a perpetual remembrance.
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From the first day vntill now ] The first day of their conuersion is mentioned Acts 16. and this now was his first imprisonment at Rome, recorded Acts 28. or as other, his second apprehension at Rome, by computation about ten yeeres after the first.
From the First day until now ] The First day of their conversion is mentioned Acts 16. and this now was his First imprisonment At Room, recorded Acts 28. or as other, his second apprehension At Room, by computation about ten Years After the First.
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All which time the Philippians continued constant in the sincere profession of Christianitie; neither reduced to their old Gentilisme, nor seduced by false teachers vnto new heresie.
All which time the Philippians continued constant in the sincere profession of Christianity; neither reduced to their old Gentilism, nor seduced by false Teachers unto new heresy.
but it is our dutie to thanke God alwaies in all our praiers, for that our Church hath against a world of popish and peeuish oppositions in the midst of a crooked generation,
but it is our duty to thank God always in all our Prayers, for that our Church hath against a world of popish and peevish oppositions in the midst of a crooked generation,
The second is, cooperans gratia, whereby God performeth it, giuing to our will abilitie, working in vs and with vs, according to that of Paul; I laboured more abundantly then they all,
The second is, Cooperans Gratia, whereby God Performeth it, giving to our will ability, working in us and with us, according to that of Paul; I laboured more abundantly then they all,
The third is, saluans gratia, wherby God crowneth our will and worke in the day of Iesus Christ, not by the merits of righteousness which wee haue done,
The third is, salvans Gratia, whereby God Crowneth our will and work in the day of Iesus christ, not by the merits of righteousness which we have done,
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And so this saying of our Apostle maketh against the Papists also, which are cater-cousins to the Pelagians in the question of freewill and humane merit.
And so this saying of our Apostle makes against the Papists also, which Are cater-cousins to the Pelagians in the question of freewill and humane merit.
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God in euery good worke makes a beginning, 2. Cor. 3. 5. helpeth in the middle, 1. Cor. 15. 10. confirmeth vnto the end, 1. Cor. 1. 8. And therefore Radulphus Ardens, a very learned man in his age, florishing from the yeere 1040. to 1100. (saith in an homilie preached vpon the Epistle Sunday 18. after Trinitie) seeing by one grace we come to another grace they be called merits improperly,
God in every good work makes a beginning, 2. Cor. 3. 5. Helpeth in the middle, 1. Cor. 15. 10. confirmeth unto the end, 1. Cor. 1. 8. And Therefore Ralph Arden, a very learned man in his age, flourishing from the year 1040. to 1100. (Says in an homily preached upon the Epistle Sunday 18. After Trinity) seeing by one grace we come to Another grace they be called merits improperly,
for all our owne workes are losse that Christ might be the true gaine and aduantage. Philip. 3. 8. And this I pray that your loue may encrease yet more and more ] Christ had foretold that the loue of many should bee cold in the latter ages of the world, Paul therefore begs of God earnestly that the Church of Philippi might abound with the gift of charitie:
for all our own works Are loss that christ might be the true gain and advantage. Philip. 3. 8. And this I pray that your love may increase yet more and more ] christ had foretold that the love of many should be cold in the latter ages of the world, Paul Therefore begs of God earnestly that the Church of Philippi might abound with the gift of charity:
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not only that they might haue loue, but that it might encrease, yea that it might encrease yet, and that more and more. The word (NONLATINALPHABET) doth import that our loue must not bee contained within the lists of our priuate persons, or particular acquaintance:
not only that they might have love, but that it might increase, yea that it might increase yet, and that more and more. The word () does import that our love must not be contained within the lists of our private Persons, or particular acquaintance:
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This our loue must haue two companions especially, Knowledge and vnderstanding. Seeing loue beleeueth all things, it is exceeding necessaire that our loue should abound in knowledge, whereby wee may discerne between good and bad, between Heretike and Catholike,
This our love must have two Sodales especially, Knowledge and understanding. Seeing love Believeth all things, it is exceeding necessaire that our love should abound in knowledge, whereby we may discern between good and bad, between Heretic and Catholic,
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and in vnderstanding, which is a spirituall experience gained by much exercise, trying all things, and then accepting the most excellent. (NONLATINALPHABET) is Theoricall,
and in understanding, which is a spiritual experience gained by much exercise, trying all things, and then accepting the most excellent. () is Theorical,
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But because their zeale is not ioyned with all vnderstanding and knowledge, the fruit thereof is not the fruit of righteousnesse, a pure life before God, and without offence before men:
But Because their zeal is not joined with all understanding and knowledge, the fruit thereof is not the fruit of righteousness, a pure life before God, and without offence before men:
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but the bitter roote of all schisme in our Church, and sedition in our Common-weale. So that whereas Dauid said, The zeale of thine house hath euen eaten me:
but the bitter root of all Schism in our Church, and sedition in our Commonweal. So that whereas David said, The zeal of thine house hath even eaten me:
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The Puritane zeale calleth it in word, the Romish zeale endeuours to make it in deed, a den of theeues, a fear of Antichrist, a shamelesse Babylon, a mother of abomination and desolation. Tantum religio potuit suadere malorum.
The Puritan zeal calls it in word, the Romish zeal endeavours to make it in deed, a den of thieves, a Fear of Antichrist, a shameless Babylon, a mother of abomination and desolation. Tantum Religio Potuit suadere malorum.
For a good tree beares fruit on euery bough and on euery branch. 3. Formall, righteousnesse. A conformitie to the diuine law, Christs imputatiue righteousnesse is perfect, our inherent righteousnesse is imperfect.
For a good tree bears fruit on every bough and on every branch. 3. Formal, righteousness. A conformity to the divine law, Christ imputative righteousness is perfect, our inherent righteousness is imperfect.
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so God one day will praise the iust, in saying, Come ye blessed, &c. and glorifie him also both in body and soule by Iesus Christ in the kingdom of glory.
so God one day will praise the just, in saying, Come you blessed, etc. and Glorify him also both in body and soul by Iesus christ in the Kingdom of glory.
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Into Peters question: How oft shall I for giue my brother if he sinne against mee, till seuen times? Christs answer: deliuered First simply by way of proposition:
Into Peter's question: How oft shall I for give my brother if he sin against me, till seuen times? Christ answer: Delivered First simply by Way of proposition:
Then amply by way of exposition in the parable following, therefore is the kingdome of Heauen likened, &c. Peter said vnto Iesus ] In this question of Peter obserue first his reuerence, then his diligence.
Then amply by Way of exposition in the parable following, Therefore is the Kingdom of Heaven likened, etc. Peter said unto Iesus ] In this question of Peter observe First his Reverence, then his diligence.
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Reuerence toward Christ his Teacher, in calling him Lord, or Master, or Sir. An Elder that rules well and laboureth in the word is worthy of double honour:
reverence towards christ his Teacher, in calling him Lord, or Master, or Sir. an Elder that rules well and Laboureth in the word is worthy of double honour:
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Secondly, we may note Peters, diligence questioning and arguing with his Master about that hee taught a little before, vers. 15. And it is a commendable practise,
Secondly, we may note Peter's, diligence questioning and arguing with his Master about that he taught a little before, vers. 15. And it is a commendable practice,
A duty much omitted in our time, because some men haue too bad a conceit of themselues and dare not, other too good an opinion of themselues and will not aske their Teachers any question. See Gosp. on Sexages Sunday.
A duty much omitted in our time, Because Some men have too bad a conceit of themselves and Dare not, other too good an opinion of themselves and will not ask their Teachers any question. See Gospel. on Sexages Sunday.
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In the words a little before Christ spake of ecclesiasticall censures, If thy brother heare thee not, tell it to the Church, vers. 17. and in the 18. I say vnto you, whatsoeuer yee binde on earth, shall bee bound in heauen:
In the words a little before christ spoke of ecclesiastical censures, If thy brother hear thee not, tell it to the Church, vers. 17. and in the 18. I say unto you, whatsoever ye bind on earth, shall be bound in heaven:
But Peter Bishop of Alexandria, and Anselme Bishop of Canterbury confute them out of this text, Thou shalt forgiue thy brother seuentie times seuen times.
But Peter Bishop of Alexandria, and Anselm Bishop of Canterbury confute them out of this text, Thou shalt forgive thy brother seuentie times seuen times.
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Yea but is it vnlawfull to defend our selues against the violent hands and virulent tongues of such as iniurie vs in our goods and good name? No. When a brother offendeth in this kind, Corripiamus verbis & si opus est verberibus, quoth Augustine. As euery Christian must bee tender of his conscience in regard of himselfe,
Yea but is it unlawful to defend our selves against the violent hands and virulent tongues of such as injury us in our goods and good name? No. When a brother offends in this kind, Corripiamus verbis & si opus est verberibus, quoth Augustine. As every Christian must be tender of his conscience in regard of himself,
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and God himselfe blasphemed vpon any false report spread abroad of vs. Indeed the seditious Anabaptists, and Iulian that scoffing Apostata say, that this and other like places of holy scripture disanull the Magistrates authoritie.
and God himself blasphemed upon any false report spread abroad of us Indeed the seditious Anabaptists, and Iulian that scoffing Apostata say, that this and other like places of holy scripture disannul the Magistrates Authority.
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For if wee must all alway forgiue, none may punish the faults of his brother. Here we must aptly distinguish between priuate reuenge, and publike iustice.
For if we must all always forgive, none may Punish the Faults of his brother. Here we must aptly distinguish between private revenge, and public Justice.
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If then a Minister of estate forgiue the bad, hee doth iniurie the good. It is a true saying of Augustine: Sic vigilet tolerantia vt non dormiat disciplina.
If then a Minister of estate forgive the bad, he does injury the good. It is a true saying of Augustine: Sic vigilet tolerantia vt non dormiat Discipline.
if hee heare thee not, take yet with thee one or two, &c. The second is of feare, If hee will not vouchsafe to heare them and thee, tell it to the Church.
if he hear thee not, take yet with thee one or two, etc. The second is of Fear, If he will not vouchsafe to hear them and thee, tell it to the Church.
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And so Michaiah the Prophet defended himselfe against the wrongs of Zidkiiah. And so Paul appealed vnto Caesar: and Christ accurately confuted all the forged imputations of his aduersaries, Iohn 8. 49. See Epist. 3. Sund. after Epiphan. August. de verbis Dom. serm. 15. postil. Melanct. & Zepper. in loc.
And so Michaiah the Prophet defended himself against the wrongs of Zidkiiah. And so Paul appealed unto Caesar: and christ accurately confuted all the forged imputations of his Adversaries, John 8. 49. See Epistle 3. Sund. After Epiphanius. August. de verbis Dom. sermon. 15. postil. Melanchthon & Zepper. in loc.
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In the parable following note the Matter or narration, The kingdome of heauen is likened vnto a certaine man, &c. and in it these fiue Circumstances: 1. Who is the Creditor. 2. Who is the debtor. 3. What is the debt. 4. The time when our Creditor, cals for a reckoning. 5. What is to be done when our account is called vpon.
In the parable following note the Matter or narration, The Kingdom of heaven is likened unto a certain man, etc. and in it these fiue circumstances: 1. Who is the Creditor. 2. Who is the debtor. 3. What is the debt. 4. The time when our Creditor, calls for a reckoning. 5. What is to be done when our account is called upon.
Morall o• … application, so likewise shall my heauenly father, &c. The Creditor is God, as Christ expoundeth himselfe, verse 35. who lendeth vs euery good and perfect gift, as well naturall as supernaturall.
Moral o• … application, so likewise shall my heavenly father, etc. The Creditor is God, as christ expoundeth himself, verse 35. who dares us every good and perfect gift, as well natural as supernatural.
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as that they far exceede ten thousand talents. See Epist. 4. Sunday after Easter. As for the second circumstance, some thinke the diuell is this debtor.
as that they Far exceed ten thousand Talents. See Epistle 4. Sunday After Easter. As for the second circumstance, Some think the Devil is this debtor.
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And sins are debts, as Christ teacheth in his prayer, forgiue vs our debts. And our manifold sinnes arise to the summe of ten thousand talents, euen three tunne of gold, an infinite masse of money.
And Sins Are debts, as christ Teaches in his prayer, forgive us our debts. And our manifold Sins arise to the sum of ten thousand Talents, even three tun of gold, an infinite mass of money.
against such a God as ordereth all things in measure, number and weight, before whom all the world is as a drop of the morning dew, that falleth downe vpon the earth;
against such a God as Ordereth all things in measure, number and weight, before whom all the world is as a drop of the morning due, that falls down upon the earth;
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Almighty God created Adam according to his owne likenesse, and bestowed many notable gifts vpon him belonging to his posterity, the which being lost in his fall, God f exacteth them of vs in our account.
Almighty God created Adam according to his own likeness, and bestowed many notable Gifts upon him belonging to his posterity, the which being lost in his fallen, God f exacteth them of us in our account.
The particulars of thy debt will amount quickly to the summe of ten thousand talents, if thou shalt examine thy seuerall transgressions of the seuerall Commandements in the Decalogue.
The particulars of thy debt will amount quickly to the sum of ten thousand Talents, if thou shalt examine thy several transgressions of the several commandments in the Decalogue.
how often abused thy neighbour in false witnesse, how often coueted his house, wife, seruant, &c. and thou shalt in conclusion finde that thou doest owe to God for the breach of euery one of the Commandements, aboue ten thousand talents.
how often abused thy neighbour in false witness, how often coveted his house, wife, servant, etc. and thou shalt in conclusion find that thou dost owe to God for the breach of every one of the commandments, above ten thousand Talents.
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De bonis commissis, as he sheweth in the parable of the Steward, Luke 16. De bonis omissis, as in the parable of the Talents, Matthew 25. De malis admissis, as in the parable of the two debtors, Luke 7. De malis seu peccatis dimissis, as in this present.
De bonis commissis, as he shows in the parable of the Steward, Lycia 16. De bonis Omissis, as in the parable of the Talents, Matthew 25. De malis admissis, as in the parable of the two debtors, Lycia 7. De malis seu peccatis dimissis, as in this present.
In that day there shall be iudgement mercilesse to him that sheweth no mercy, the cruell and vngratious seruant who tooke no compassion on his fellow, shall be deliuered to the Iaylors,
In that day there shall be judgement merciless to him that shows no mercy, the cruel and ungracious servant who took no compassion on his fellow, shall be Delivered to the Jailors,
What then is to be done that our debt may be forgiuen? according to the tenor of this scripture, we must humbly fall downe before God our Creditor, ingeniouslie confessing our inability to make payment,
What then is to be done that our debt may be forgiven? according to the tenor of this scripture, we must humbly fallen down before God our Creditor, ingeniously confessing our inability to make payment,
and is risen againe for our iustification, and now sitteth at the right hand of God as our mediator and aduocate, promising in his holy word to refresh all such as groane vnder the burthen of their debt.
and is risen again for our justification, and now Sitteth At the right hand of God as our Mediator and advocate, promising in his holy word to refresh all such as groan under the burden of their debt.
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And because faith is working by loue, we must in our conuersation bring forth the fruite of righteousnesse, forgiuing one another euen as God for Christs sake forgiueth vs. Here the Gospell and Epistle meete, Paul saith, I pray that your loue may increase yet more and more, &c. And Christ saith in his application (which is the very key that openeth all the secrets of the whole Parable) so likewise shall my heauenly Father doe also vnto you,
And Because faith is working by love, we must in our Conversation bring forth the fruit of righteousness, forgiving one Another even as God for Christ sake forgives us Here the Gospel and Epistle meet, Paul Says, I pray that your love may increase yet more and more, etc. And christ Says in his application (which is the very key that Openeth all the secrets of the Whole Parable) so likewise shall my heavenly Father do also unto you,
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Thirdly, from the proportion of our debt, our heauenly king forgiueth vs ten thousand talents, and therefore let vs not striue with our fellow for an hundred pence: Fourthly, from the dangerous euent,
Thirdly, from the proportion of our debt, our heavenly King forgives us ten thousand Talents, and Therefore let us not strive with our fellow for an hundred pence: Fourthly, from the dangerous event,
Whosoeuer takes this course with his creditor shall be loosed of his bonds, and released of his debt: the which one word release doth ouerthrow the Monkish doctrine of satisfaction, and quench also the fire of purgatorie:
Whosoever Takes this course with his creditor shall be loosed of his bonds, and released of his debt: the which one word release does overthrow the Monkish Doctrine of satisfaction, and quench also the fire of purgatory:
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Shall not the gates of hell preuaile against vs? and shall the muddie walles of Purgatorie hedge vs in? Hath our Sauiours soule gone downe to the nethermost hell,
Shall not the gates of hell prevail against us? and shall the muddy walls of Purgatory hedge us in? Hath our Saviour's soul gone down to the nethermost hell,
whereas the Bible doth admit of no Purgatorie but Christ and the crosse, the word of faith, Acts. 15. 9. Iohn 15. 2. and the rod of affliction, Hebr. 12. 6. See Gospell 5. Sunday after Epiphanie.
whereas the bible does admit of no Purgatory but christ and the cross, the word of faith, Acts. 15. 9. John 15. 2. and the rod of affliction, Hebrew 12. 6. See Gospel 5. Sunday After Epiphany.
hee speakes thus as their watchman, and not as his owne trumpetor, out of vnfained zeale sincerely to keepe them from error, not out of selfeloue vainly to sound his owne praise.
he speaks thus as their watchman, and not as his own trumpeter, out of unfeigned zeal sincerely to keep them from error, not out of Self-love vainly to found his own praise.
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that it may be said of euery Prelate truly, which a Poet of a Pope flatteringly, Hic viuens lux vrbis erat, defunctus eclipsis, Urbs stetit Urbano stante, ruente ruit.
that it may be said of every Prelate truly, which a Poet of a Pope flatteringly, Hic viuens lux Urbis erat, defunctus eclipsis, Urbs Stetit Urbano Standing, ruente ruit.
Follow Iudas Maccabeus in his hearty deuotion and hardy valour in the Lords war, but imitate him not in bestowing money to make a sacrifice for the dead.
Follow Iudas Maccabeus in his hearty devotion and hardy valour in the lords war, but imitate him not in bestowing money to make a sacrifice for the dead.
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Many walke ] Not after the spirit, as I, but after the flesh, all for the belly. Which Aretius obserues out of the two Greeke words [ NONLATINALPHABET ] in this,
Many walk ] Not After the Spirit, as I, but After the Flesh, all for the belly. Which Aretius observes out of the two Greek words [ ] in this,
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There is now such horrible rebellion, inhumane cruelty, monstrous heresie, barbarous drunkennesse, euen among such as professe the Gospel, that a man would think the whole world were turned diuel:
There is now such horrible rebellion, inhumane cruelty, monstrous heresy, barbarous Drunkenness, even among such as profess the Gospel, that a man would think the Whole world were turned Devil:
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Of whom I haue told you often, and now tell you weeping ] That he warned them often argueth his diligence, that he did it now weeping his zeale and piety.
Of whom I have told you often, and now tell you weeping ] That he warned them often argue his diligence, that he did it now weeping his zeal and piety.
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and the Prophet Ieremy; Oh that mine head were full of water, and mine eyes a fountaine of teares, that I might weepe day and night for the Qaine of the daughter of my people.
and the Prophet Ieremy; O that mine head were full of water, and mine eyes a fountain of tears, that I might weep day and night for the Qaine of the daughter of my people.
In a word, all such are enemies of Christs Crosse qui crucem Christi, vel non credunt vel non portant, which either beleeue not, or beare not his Crosse.
In a word, all such Are enemies of Christ Cross qui crucem Christ, vel non credunt vel non portant, which either believe not, or bear not his Cross.
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As the false Apostles in Pauls age, who taught that a man is iustified by circumcision and workes of the Law, which is so derogatory to the sufferings of Christ,
As the false Apostles in Paul's age, who taught that a man is justified by circumcision and works of the Law, which is so derogatory to the sufferings of christ,
And in maintaining this assertion, they did seeke carnally to please, left they should suffer persecution for the crosse of Christ, as hath at large been shewed Epist. 15. Sunday after Trinitie.
And in maintaining this assertion, they did seek carnally to please, left they should suffer persecution for the cross of christ, as hath At large been showed Epistle 15. Sunday After Trinity.
The good are the friends of Christ, but the bad enemies of his crosse. The good haue their conuersation in heauen, but the bad, mind earthly things. The good shall haue their vils bodi fashioned like to Christs glorious body, so that their shame shall be turned into glory:
The good Are the Friends of christ, but the bad enemies of his cross. The good have their Conversation in heaven, but the bad, mind earthly things. The good shall have their vils body fashioned like to Christ glorious body, so that their shame shall be turned into glory:
what I pray doe they but make their belly their God? And, as Tertullian addes, their lungs his temple, their paunch his altar, the Cooke the Priest, the fattie fume of their meat their holy Ghost:
what I pray do they but make their belly their God? And, as Tertullian adds, their lungs his temple, their paunch his altar, the Cook the Priest, the fatty fume of their meat their holy Ghost:
yet they liue not according to the fashions of the world, but after the lawes of that citie which is aboue, praying alway that the kingdome of God may come,
yet they live not according to the fashions of the world, but After the laws of that City which is above, praying always that the Kingdom of God may come,
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Christ Iesus hath bought the kingdome of heauen for vs (the most blessed purchase that euer was) and hath paied for it the dearest price that euer was paied, euen his owne pretious blood:
christ Iesus hath bought the Kingdom of heaven for us (the most blessed purchase that ever was) and hath paid for it the dearest price that ever was paid, even his own precious blood:
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From whence wee looke for the Lord Iesus Christ, vnto the wicked a Iudge, but vnto such as loue his comming a Sauiour, who shall change our vile bodie, &c. Where foure points are considerable. 1. Who? Iesus Christ, as being the resurrection and the life:
From whence we look for the Lord Iesus christ, unto the wicked a Judge, but unto such as love his coming a Saviour, who shall change our vile body, etc. Where foure points Are considerable. 1. Who? Iesus christ, as being the resurrection and the life:
so likewise will he change our vile bodie, that it may be like his glorious bodie. 3. By what meanes? accerding to the working whereby he is able to subdue all things vnto himselfe.
so likewise will he change our vile body, that it may be like his glorious body. 3. By what means? accerding to the working whereby he is able to subdue all things unto himself.
but the quality, making this corruptible to put on incorruption, and this mortall, immortality, changing our vile body that it may be fashioned like vnto his glorious body.
but the quality, making this corruptible to put on incorruption, and this Mortal, immortality, changing our vile body that it may be fashioned like unto his glorious body.
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MATTH. 22. 15. Then the Pharisies went out, and tooke counsell how they might entangle him in his words, &c. CHrist in this Gospell answereth a captious question of his aduersaries after such a sort, that he caught the wise in their craftinesse, and as the Psalmist, in the same net which they hid priuily, themselues are taken.
MATTHEW. 22. 15. Then the Pharisees went out, and took counsel how they might entangle him in his words, etc. christ in this Gospel Answers a captious question of his Adversaries After such a sort, that he caught the wise in their craftiness, and as the Psalmist, in the same net which they hid privily, themselves Are taken.
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In the question these six circumstances are to be discussed especially, the Time when. So soone as Christ had deliuered his Parable concerning the mariage dinner of the Kings sonne, then the Pharisies went out.
In the question these six Circumstances Are to be discussed especially, the Time when. So soon as christ had Delivered his Parable Concerning the marriage dinner of the Kings son, then the Pharisees went out.
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End why: to tangle him in his words. Manner how: tooke counsell how. Questionists, Pharisies, as chiefe authors. Their disciples with Herods seruants, as actors or subordinate instruments.
End why: to tangle him in his words. Manner how: took counsel how. Questionists, Pharisees, as chief Authors. Their Disciples with Herods Servants, as actors or subordinate Instruments.
It was exceeding fit, in that Christ had often intangled them in their words, and therefore seeing they could not at any time finde an hole in his coat, they went about to discouer a botch in his doctrine, that,
It was exceeding fit, in that christ had often entangled them in their words, and Therefore seeing they could not At any time find an hold in his coat, they went about to discover a botch in his Doctrine, that,
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Againe, they conceiued it to be very fecible, for that the tongue is glib, according to that of Saint Iames, if any man offend not in word, he is a perfect man,
Again, they conceived it to be very fecible, for that the tongue is glib, according to that of Saint James, if any man offend not in word, he is a perfect man,
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but Marlorat is of opinion that the words, and teachest truly the way of God, expound the clause, thou art true. Thirdly, he must not vtter his owne dreames,
but Marlorat is of opinion that the words, and Teachest truly the Way of God, expound the clause, thou art true. Thirdly, he must not utter his own dreams,
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For so saith the Lord, He that hath my word, let him speake my word faithfully, Ierem. 23. 28. And Rom. 12. 6. If any man haue the gift of prophecie, let him haue it according to the proportion of faith.
For so Says the Lord, He that hath my word, let him speak my word faithfully, Jeremiah 23. 28. And Rom. 12. 6. If any man have the gift of prophecy, let him have it according to the proportion of faith.
Fifthly, he must be stout in deliuering Gods ambassage, not caring for any man, &c. Ezech. 2. 6. Sonne of man, feare them not, cry aloud, spare not, lift vp thy voyce like a trumpet,
Fifthly, he must be stout in delivering God's ambassage, not caring for any man, etc. Ezekiel 2. 6. Son of man, Fear them not, cry aloud, spare not, lift up thy voice like a trumpet,
Ioh. 9. 28. Be thou his disciple (say they to the blind) wee bee Moses disciples. Affirming here that he was true: but elsewhere that he deceiueth the people; saying vpon this occasion that hee taught the way of God:
John 9. 28. Be thou his disciple (say they to the blind) we be Moses Disciples. Affirming Here that he was true: but elsewhere that he deceiveth the people; saying upon this occasion that he taught the Way of God:
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Highly commending his vndanted spirit, that they might heereby prouoke him either to speake treasonable words against Caesar, or insupportable words against the people.
Highly commending his undaunted Spirit, that they might hereby provoke him either to speak treasonable words against Caesar, or insupportable words against the people.
Is it lawfull that tribute be giuen to Caesar, or no? ] God ordained in his law that euery man of twentie yeeres old and aboue should yeerely giue halfe a shekell,
Is it lawful that tribute be given to Caesar, or no? ] God ordained in his law that every man of twentie Years old and above should yearly give half a shekel,
Herevpon there did arise first a great disputation among the chiefe Priests and Pharisies, whether it was lawfull to pay this tribute vnto Caesar, or no.
Hereupon there did arise First a great disputation among the chief Priests and Pharisees, whither it was lawful to pay this tribute unto Caesar, or no.
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as S. Luke mentiotioneth, Acts 5. 37. For this Iudas Galileus conspiring with one Sadducus a Pharisie, drew away much people with him openly maintaining against the faction of Herod, that this exaction of the Romane Emperour was intolerable, contrarie to the lawes of God and immunities of the Iewes his free people.
as S. Lycia mentiotioneth, Acts 5. 37. For this Iudas Galileus conspiring with one Sadducees a Pharisee, drew away much people with him openly maintaining against the faction of Herod, that this exaction of the Roman Emperor was intolerable, contrary to the laws of God and immunities of the Iewes his free people.
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By which it doth appeare that the quaere concerning Caesars tribute was exceeding captious, and a meere Dilemma. For if Christ had answered, it is lawfull, the Pharisies had accused him vnto the chiefe Priests,
By which it does appear that the quaere Concerning Caesars tribute was exceeding captious, and a mere Dilemma. For if christ had answered, it is lawful, the Pharisees had accused him unto the chief Priests,
as a seditious fellow peruerting the people, and forbidding to pay tribute to Caesar, Luke 23. 2. If he should haue disputed against the tribute, he had offended Caesar: if for the tribute, displeased the people, who did beare this burthen against their wils.
as a seditious fellow perverting the people, and forbidding to pay tribute to Caesar, Lycia 23. 2. If he should have disputed against the tribute, he had offended Caesar: if for the tribute, displeased the people, who did bear this burden against their wills.
Wherefore Christ as God seeing their hypocriticall humour, and vnderstanding their trecherous intent, accommodates his answer, non ad eorum verba blanda,
Wherefore christ as God seeing their hypocritical humour, and understanding their treacherous intent, accommodates his answer, non ad Their verba Blanda,
because euery man is a liar, and only God ture, yea truth it selfe, Iohn 14. 6. and if I be the sonne of God, I can easily make your wisedome foolishnesse.
Because every man is a liar, and only God ture, yea truth it self, John 14. 6. and if I be the son of God, I can Easily make your Wisdom foolishness.
Secondly, trechery, why tempt ye? Thirdly, ingratitude, why tempt yee me, who teach vnto you the way of God truely, desiring often to gather your children together,
Secondly, treachery, why tempt you? Thirdly, ingratitude, why tempt ye me, who teach unto you the Way of God truly, desiring often to gather your children together,
Then hee said vnto them, Giue therefore to Caesar, &c. As if hee should say, your selues haue let in the Romanes, acknowledging no King but Caesar. And in token of your homage, you say that the currant coyne among you beares his image and superscription: and therefore seeing Caesar by conquest hath made himself Lord ouer you, giue to Caesar the th• … ngs which are Caesars,
Then he said unto them, Give Therefore to Caesar, etc. As if he should say, your selves have let in the Romans, acknowledging no King but Caesar. And in token of your homage, you say that the currant coin among you bears his image and superscription: and Therefore seeing Caesar by conquest hath made himself Lord over you, give to Caesar the th• … ngs which Are Caesars,
In which one sentence we may note many profitable lessons, as first, that it is our duty to giue euery one his owne: tribute, to whom tribute: custome, to whom custome: feare, to whom feare: honour, to whom honour.
In which one sentence we may note many profitable Lessons, as First, that it is our duty to give every one his own: tribute, to whom tribute: custom, to whom custom: Fear, to whom Fear: honour, to whom honour.
Vnto God the things of God, vnto men the things appertayning to men, and vnto the diuell himselfe that which is his due, charging him with all our sinne and iniquity.
Unto God the things of God, unto men the things aPPERTAINING to men, and unto the Devil himself that which is his endue, charging him with all our sin and iniquity.
Secondly, from hence we learne that the spirituall kingdome of the Church, and the ciuill kingdome of Caesar are distinct and separate, (that albeit they be both of God) each of them being included in his bonds, may not enter vpon the borders of the other.
Secondly, from hence we Learn that the spiritual Kingdom of the Church, and the civil Kingdom of Caesar Are distinct and separate, (that albeit they be both of God) each of them being included in his bonds, may not enter upon the borders of the other.
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It is not Christ and his word, but Antichrist and the Pope, who deny to Caesar the things which are Caesars, absoluing the subiect from his allegiance to the Soueraigne, Caesari sublata nonreddit, & (quod caput est inturiae) defendit non reddenda, tollere ea potuissese, posse etiam iam, cum volet, quoties volet, atque apudse detinere, ad se enim non ad Caesarem pertinere.
It is not christ and his word, but Antichrist and the Pope, who deny to Caesar the things which Are Caesars, absolving the Subject from his allegiance to the Sovereign, Caesari sublata nonreddit, & (quod caput est inturiae) defendit non reddenda, tollere ea potuissese, posse etiam iam, cum volet, How often volet, atque apudse detinere, ad se enim non ad Caesarem pertinere.
This intrusion vpon the things of Caesar is thought vniust and vncouth, euen by the Sorbon and Parliament of Paris in France, by the Common-wealth of Uenice, by the Seminarie Priests in England; in a word, distasted of all Pope-lings in the world,
This intrusion upon the things of Caesar is Thought unjust and uncouth, even by the Sorbonne and Parliament of paris in France, by the Commonwealth of Venice, by the Seminary Priests in England; in a word, distasted of all Popelings in the world,
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except the serpentine brood hatched of the Spanish egge Ignatius Loiala. Read the bookes of Watson, especially Quodlibet 8. art. 7. 8. Barclai of the authoritie of the Pope:
except the serpentine brood hatched of the Spanish egg Ignatius Loiala. Read the books of Watson, especially Quodlibet 8. art. 7. 8. Barclai of the Authority of the Pope:
The ready pens of our accurately learned Caesar and his judicious Diuines haue so foyled in this argument the Popes bul-begger Cardinall Bellarmine, that it may be said of him aptly, which once Cassanaeus of the whole Romane Empire, nihil in principio fortius, nihil in fine debilius.
The ready pens of our accurately learned Caesar and his judicious Divines have so foiled in this argument the Popes bul-begger Cardinal Bellarmine, that it may be said of him aptly, which once Cassanaeus of the Whole Roman Empire, nihil in principio fortius, nihil in fine debilius.
for it is not said here, reddite Caesariquae petit: sed quae sunt illius. Now the things of Caesar are principally three: Honor, obedience, tribute.
for it is not said Here, Give back Caesariquae petit: sed Quae sunt Illius. Now the things of Caesar Are principally three: Honour, Obedience, tribute.
We must honour them as the Ministers and angels of God, as the sheepheards and shields of his people, vnder whose shadowing boughes our nests are built, and our yong brought forth.
We must honour them as the Ministers and Angels of God, as the shepherds and shields of his people, under whose shadowing boughs our nests Are built, and our young brought forth.
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but if Caesar intrude vpon the things of God, and coyne a new Creed, or broch another Gospell, it is better to obey God then man, Act. 4. 19. The lawes order requiring that first we giue to God the things which are Gods and then vnto men the things of men.
but if Caesar intrude upon the things of God, and coin a new Creed, or broach Another Gospel, it is better to obey God then man, Act. 4. 19. The laws order requiring that First we give to God the things which Are God's and then unto men the things of men.
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And yet (as Melancthon and other vpon this text) Caesar himselfe is bound to keep the commandement, Thou shalt not steale, remembring alway that almighty God hath made him a sheapheard, and not a wolfe;
And yet (as Melanchthon and other upon this text) Caesar himself is bound to keep the Commandment, Thou shalt not steal, remembering always that almighty God hath made him a shepherd, and not a wolf;
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Remota iustitia quid sunt regna nisi magna latrocinia? quoniam & ipsalatrocinia quid sunt nisi paruaregna? Saint Ambrose notably to the same purpose, Quod Caesar praecipit ferundum est, quod imperator indicit tolerandum est:
Remota iustitia quid sunt regna nisi Magna Thefts? quoniam & ipsalatrocinia quid sunt nisi paruaregna? Saint Ambrose notably to the same purpose, Quod Caesar praecipit ferundum est, quod imperator indicit tolerandum est:
The gratious Apothegme of our noble Soueraigne to his dearest son Henry the Prince is worthy to be written in letters of gold, Inrich not your selfe with exactions vpon your subiects:
The gracious Apothegm of our noble Sovereign to his dearest son Henry the Prince is worthy to be written in letters of gold, Enrich not your self with exactions upon your Subjects:
Ye Pharisies are careful for the money of the Temple, but in the meane while yee neglect the diuine worship and word of God ▪ Ye giue to Caesar the penny that hath his inscription and image:
You Pharisees Are careful for the money of the Temple, but in the mean while ye neglect the divine worship and word of God ▪ You give to Caesar the penny that hath his inscription and image:
why then, I pray, confecrate ye not to God your soule, wherein is imprinted Gods image and superscription? How Christians are Gods penie, hauing his image by creation,
why then, I pray, confecrate you not to God your soul, wherein is imprinted God's image and superscription? How Christians Are God's penny, having his image by creation,
and inscription in holy baptisme, whereby Christ writeth his name in their foreheads, and so markes them as it were for the children of God and inheritours of the kingdome of heauen:
and inscription in holy Baptism, whereby christ Writeth his name in their foreheads, and so marks them as it were for the children of God and inheritors of the Kingdom of heaven:
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If we now conforme our selues according to Christs image, hee shall hereafter (as it is in this daies Epistle) transforme our vile body, that it may be like his glorious body, for as wee haue borne the image of the earthly,
If we now conform our selves according to Christ image, he shall hereafter (as it is in this days Epistle) transform our vile body, that it may be like his glorious body, for as we have born the image of the earthly,
Giue then vnto Caesar the things which are Caesars, leaue to the world the things of the world, that thou maiest the better giue to God the things of God.
Give then unto Caesar the things which Are Caesars, leave to the world the things of the world, that thou Mayest the better give to God the things of God.
Or giue to thy Pastor such things as are the Pastors, and vnto the Prince such things as appertaine to thy Prince, that thou maiest leade a quiet and a peaceable life in all godlines and honesty.
Or give to thy Pastor such things as Are the Pastors, and unto the Prince such things as appertain to thy Prince, that thou Mayest lead a quiet and a peaceable life in all godliness and honesty.
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When they heard these words, they marueiled, and left him, and went their way ] This happy conquest of Christ is full of consolation, in that his spirit dwelleth in vs,
When they herd these words, they marveled, and left him, and went their Way ] This happy conquest of christ is full of consolation, in that his Spirit dwells in us,
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and speaketh in vs, helping our infirmities, and inabling vs in our disputations afore Kings and Councels to plead the Gospels cause so powerfully, that he who dwelleth in heauen shall laugh his enemies to scorne,
and speaks in us, helping our infirmities, and enabling us in our disputations afore Kings and Counsels to plead the Gospels cause so powerfully, that he who dwells in heaven shall laugh his enemies to scorn,
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So the godly learned, and truely stout Martyr of Iesus Christ Master Iohn Philpot, at a conference holden in Bishop Boners house, told Doctour Morgane plainely, Thou art not able to answer that spirit of truth which speakes in mee,
So the godly learned, and truly stout Martyr of Iesus christ Master John Philpot, At a conference held in Bishop Boners house, told Doctor Morgaine plainly, Thou art not able to answer that Spirit of truth which speaks in me,
so profoundly, that Boner as being too wicked to dismisse them, and too weake to conuince them, ordinarily for saking all his Logick and Rhetoricke, knocke them downe with the butcherly axe of his sentence.
so profoundly, that Boner as being too wicked to dismiss them, and too weak to convince them, ordinarily for saking all his Logic and Rhetoric, knock them down with the butcherly axe of his sentence.
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So we read in Eusebius, of a subtile Philosopher, who being an extreame aduersarie to Christ and his doctrine, could by no kind of learning bee converted vnto the faith:
So we read in Eusebius, of a subtle Philosopher, who being an extreme adversary to christ and his Doctrine, could by no kind of learning be converted unto the faith:
The Bishops and other Diuines standing by, were much abashed at the matter, as fearing that they should bee brought to shame by his doings, he notwithstanding goeth on,
The Bishops and other Divines standing by, were much abashed At the matter, as fearing that they should be brought to shame by his doings, he notwithstanding Goes on,
and beginning in the name of the Lord Iesus, brought the Philosopher to such a point in the end, that he could not chuse but acknowledge the power of God in his words,
and beginning in the name of the Lord Iesus, brought the Philosopher to such a point in the end, that he could not choose but acknowledge the power of God in his words,
COLOSS. 1. 3. We giue thankes to God the father of our Lord Iesus Christ, &c. THis proem of Pauls Epistle to the Colossians is in effect all one with that to the Corinthians, expounded Sunday 18. after Trinity:
COLOSS. 1. 3. We give thanks to God the father of our Lord Iesus christ, etc. THis proem of Paul's Epistle to the colossians is in Effect all one with that to the Corinthians, expounded Sunday 18. After Trinity:
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Alwaies praying: or as our translation, alwaies in our praiers. As often in our deuotion as wee thinke of you, wee thank God for you since the day we first heard of yourfaith, v. 4. 9. To whom:
Always praying: or as our Translation, always in our Prayers. As often in our devotion as we think of you, we thank God for you since the day we First herd of yourfaith, v. 4. 9. To whom:
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For you Saints at Colosse, verse 2. that is, Saints by calling, all such as are consecrated to God in holy baptisme, sanctified by the sanctifying spirit.
For you Saints At Colosse, verse 2. that is, Saints by calling, all such as Are consecrated to God in holy Baptism, sanctified by the sanctifying Spirit.
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Loue, and that according to knowledge, louing especially the Saints, and those not a few, but without exception of person, in respect of blood, affinity, fashion, or faction, all. Hope.
Love, and that according to knowledge, loving especially the Saints, and those not a few, but without exception of person, in respect of blood, affinity, fashion, or faction, all. Hope.
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& that an assured hope, expecting an inheritance that is laid vp in store; and that in a sure & secure place (where neither the moth nor canker corrupteth,
& that an assured hope, expecting an inheritance that is laid up in store; and that in a sure & secure place (where neither the moth nor canker corrupteth,
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and fruitfull in all good workes, vers. 6. Comprecatiō for their further increase & future proficience in Plentifull wisedome and spirituall vnderstanding, whereby to know the wil of God, vers. 9. Fruitfull obedience, whereby to doe the will of God, walking worthie of the Lord, vers. 10. that is,
and fruitful in all good works, vers. 6. Comprecation for their further increase & future proficience in Plentiful Wisdom and spiritual understanding, whereby to know the will of God, vers. 9. Fruitful Obedience, whereby to do the will of God, walking worthy of the Lord, vers. 10. that is,
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as becommeth his Gospell, and his glorie, pleasing him in all things, &c. Cheerefull patience, whereby to suffer according to the will of God and that with ioyfulnesse, vers. 11. The difference between patience and long suffering may bee, that the first is circa grauiora pericula; the second, circa leuiora. The one teacheth vs to forbeare when wee can reuenge;
as becomes his Gospel, and his glory, pleasing him in all things, etc. Cheerful patience, whereby to suffer according to the will of God and that with joyfulness, vers. 11. The difference between patience and long suffering may be, that the First is circa grauiora pericula; the second, circa leuiora. The one Teaches us to forbear when we can revenge;
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when as wee shall be made partakers of the inheritance of the saints in light, vers. 12. Spirituall vnderstanding is most vsefull in our contemplatiue life, obedience in our actiue, patience needfull in both.
when as we shall be made partakers of the inheritance of the Saints in Light, vers. 12. Spiritual understanding is most useful in our contemplative life, Obedience in our active, patience needful in both.
And therefore let vs pray with Paul here to the father of our Lord Iesus Christ, that we may be strengthned with all might, through his glorious power,
And Therefore let us pray with Paul Here to the father of our Lord Iesus christ, that we may be strengthened with all might, through his glorious power,
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and worshipped him, saying, my daughter is euen now decased, &c. TWo points are to be considered in this Gospell especially, the Goodnesse of Christ, in relieuing all sexes and all sorts of men, hearing a ruler who was rich and a Iew, healing a woman who was poore and a Gentile.
and worshipped him, saying, my daughter is even now decased, etc. TWo points Are to be considered in this Gospel especially, the goodness of christ, in relieving all sexes and all sorts of men, hearing a ruler who was rich and a Iew, healing a woman who was poor and a Gentile.
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Comforting a distressed father, recouering a diseased woman, raising a deceased damosell. Leaudnesse of the people, vers. 24. laughing Christ to scorne.
Comforting a distressed father, recovering a diseased woman, raising a deceased damosel. Leaudnesse of the people, vers. 24. laughing christ to scorn.
In the first miracle wrought vpon the woman which had an issue of blood, note circumstance of Time: vers. 22. the woman was made whole euen the same time.
In the First miracle wrought upon the woman which had an issue of blood, note circumstance of Time: vers. 22. the woman was made Whole even the same time.
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hee giueth vs an example to spend all our houres profitably, neuer intermitting any fit oportunity to doe good, redeeming the time because the daies are 〈 ◊ 〉, Ephes. 5. 16. In the party to whom, obserue first hir griefe, then hir grace.
he gives us an Exampl to spend all our hours profitably, never intermitting any fit opportunity to do good, redeeming the time Because the days Are 〈 ◊ 〉, Ephesians 5. 16. In the party to whom, observe First his grief, then his grace.
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She was a fearfull and a silly woman, vexed with an vocleane and vncomfortable disease twelue yeeres, in such sort (that as Saint Marke reports in his fifth chapter, verse 26.) she suffered many things of many Physitians:
She was a fearful and a silly woman, vexed with an vocleane and uncomfortable disease twelue Years, in such sort (that as Saint Mark reports in his fifth chapter, verse 26.) she suffered many things of many Physicians:
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Secondly, by this example you see, what an inestimable ie well health is, in that this Haemorrhousa willingly became a begger in hir estate to be better at ease. Uitanon est viuere, sed valere;
Secondly, by this Exampl you see, what an inestimable ie well health is, in that this Haemorrhousa willingly became a beggar in his estate to be better At ease. Uitanon est viuere, sed Valere;
Theophylact, Eusebius and other report, that this woman healed of hir bloody flux, and returned home to Caesarea Philippi, did erect against hir own doores a brasen image of Christ, in perpetuall remembrance of this great benefit.
Theophylact, Eusebius and other report, that this woman healed of his bloody flux, and returned home to Caesarea Philippi, did erect against his own doors a brazen image of christ, in perpetual remembrance of this great benefit.
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Saint Luke reports in his Gospell, how a crooked woman after she was bowed together eighteene yeeres in such sort, that she could not lift vp hir selfe in any wise, was made straight and loosed from hir infirmity.
Saint Lycia reports in his Gospel, how a crooked woman After she was bowed together eighteene Years in such sort, that she could not lift up his self in any wise, was made straight and loosed from his infirmity.
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And Acts 3. we read of a Creeple from his mothers wombe, whose fecte and ancle-bones receiued strength in so great measure, that hee could stand, and walke, and leape.
And Acts 3. we read of a Creeple from his mother's womb, whose fecte and ankle-bones received strength in so great measure, that he could stand, and walk, and leap.
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Here this woman had a bloody flux twelue yeeres, and yet Christ assoone as shee touched his vesture, said, Daughter be of good comfort, thy faith hath made thee whole, &c. Hitherto concerning hir grieuances:
Here this woman had a bloody flux twelue Years, and yet christ As soon as she touched his vesture, said, Daughter be of good Comfort, thy faith hath made thee Whole, etc. Hitherto Concerning his grievances:
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I come now to hir graces, and they be principally three: Faith, Inuocation, Humility. Which Aquin notes out of three words in the text, Credidit, dixit, tetigit:
I come now to his graces, and they be principally three: Faith, Invocation, Humility. Which Aquinas notes out of three words in the text, Credidit, dixit, tetigit:
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Hir faith was so great, that shee certainely perswaded hir selfe, if shee might but touch onely the hemme of Christs garment, shee should attaine hir former health.
His faith was so great, that she Certainly persuaded his self, if she might but touch only the hem of Christ garment, she should attain his former health.
but I poore soule, may complaine with Mary Magdalene, They haue taken away the Lord, and he is now gone farre from vs. Against this tentation of the flesh, oppose the word of Christ vnto Thomas his Apostle, Blessed are they which haue not seene and haue beleeued, and his promise to all his followers, I am with you alway vntill the end of the world, with vs in his Sacraments, in his word, by his power and spirit and grace:
but I poor soul, may complain with Marry Magdalene, They have taken away the Lord, and he is now gone Far from us Against this tentation of the Flesh, oppose the word of christ unto Thomas his Apostle, Blessed Are they which have not seen and have believed, and his promise to all his followers, I am with you always until the end of the world, with us in his Sacraments, in his word, by his power and Spirit and grace:
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The Ruler in my text worshipped Christ, and said, my daughter is euen now deceased, &c. The Cananite called after him, Haue mercy vpon me, O Lord the sonne of Dauid.
The Ruler in my text worshipped christ, and said, my daughter is even now deceased, etc. The Canaanite called After him, Have mercy upon me, Oh Lord the son of David.
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Wishes are hir words, and sobs hir sacrifices, and yet Christ heares hir groanes and grants hir hearts desire, saying, Daughter be of good comfort, &c. Insinuating heereby that the prayer which pearceth the clouds is not a wagging of the lippes,
Wishes Are his words, and sobs his Sacrifices, and yet christ hears his groans and grants his hearts desire, saying, Daughter be of good Comfort, etc. Insinuating hereby that the prayer which pierceth the Clouds is not a wagging of the lips,
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but rather an humble lifting vp of thy soule to God, Offer then vnto Christ a rent and a broken heart, in seeking thy Sauiour heartily, praying heartily, repenting heartily;
but rather an humble lifting up of thy soul to God, Offer then unto christ a rend and a broken heart, in seeking thy Saviour heartily, praying heartily, repenting heartily;
The persons afore whom, are the Ruler, verse 18. the Disciples, verse 19. and a great multitude, Marke 5. 24. Christ acted this myracle before Iairus, for the strengthning of his weake faith;
The Persons afore whom, Are the Ruler, verse 18. thee Disciples, verse 19. and a great multitude, Mark 5. 24. christ acted this miracle before Jairus, for the strengthening of his weak faith;
The word Daughter, is magnae familiaritatis: be of good comfort, magnae securitatis: Thy faith hath made thee safe, magnae iocunditatis. Heere then are set downe three notable effects of a liuely faith:
The word Daughter, is Great familiaritatis: be of good Comfort, Great securitatis: Thy faith hath made thee safe, Great iocunditatis. Here then Are Set down three notable effects of a lively faith:
it maketh vs the children of God, Daughter: it brings comfort, be of good cheere: it procures saluation of body and soule, thy faith hath made thee whole.
it makes us the children of God, Daughter: it brings Comfort, be of good cheer: it procures salvation of body and soul, thy faith hath made thee Whole.
naturâ meum, gratiâ vestrum And this adoption of the Father electing, of the Son redeeming, of the holy Ghost assuring vs that we are the children of the most high:
naturâ meum, gratiâ Vestrum And this adoption of the Father electing, of the Son redeeming, of the holy Ghost assuring us that we Are the children of the most high:
For Christ is the consolation of Israel, as it followeth in the next clause to be considered, he brings comfort to his children, Daughter be of good cheere.
For christ is the consolation of Israel, as it follows in the next clause to be considered, he brings Comfort to his children, Daughter be of good cheer.
The children of God then hauing the promises of this life and that which is to come, cheered in conscience while they liue, filled with eternal ioy when they be dead, haue both hereafter and here such comfort as passeth all vnderstanding.
The children of God then having the promises of this life and that which is to come, cheered in conscience while they live, filled with Eternal joy when they be dead, have both hereafter and Here such Comfort as passes all understanding.
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From hence we may learne (against Arboreus, Maldonate, Beauxamis, and other Popish authors in their Commentaries vpon this place) not to put any trust in the reliques of Saints,
From hence we may Learn (against Arboreus, Maldonate, Beauxamis, and other Popish Authors in their Commentaries upon this place) not to put any trust in the Relics of Saints,
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hee said not there is vertue proceeded from my vesture, but I perceiue that vertue is gone out of me, Luke 8. 46. There was no great or extraordinary vertue in his garments after his death,
he said not there is virtue proceeded from my vesture, but I perceive that virtue is gone out of me, Lycia 8. 46. There was no great or extraordinary virtue in his garments After his death,
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so that to touch the hemme of his garment, is nothing else, but to beleeue with Paul, that Christ Iesus came into the world to saue sinners, of whom I am chiefe.
so that to touch the hem of his garment, is nothing Else, but to believe with Paul, that christ Iesus Come into the world to save Sinners, of whom I am chief.
Yea but happily some will obiect, it was neither the womans finger nor faith that made hir whole? but Christs owne vertue, Luke 6. 19. The whole multitude sought to touch him,
Yea but happily Some will Object, it was neither the woman's finger nor faith that made his Whole? but Christ own virtue, Lycia 6. 19. The Whole multitude sought to touch him,
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He might haue said then it was my vertue, not thy faith? It is true, that Christs owne vertue and grace doth onely cure the sinnes of our soule, and sores of our body:
He might have said then it was my virtue, not thy faith? It is true, that Christ own virtue and grace does only cure the Sins of our soul, and sores of our body:
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because of their vnbeliefe, because they wanted an hand to touch his vesture. Quantum enim vas fidei capacis afferimus, tantum gratie inundantis haurimus.
Because of their unbelief, Because they wanted an hand to touch his vesture. Quantum enim vas fidei capacis afferimus, Tantum Graciously inundantis haurimus.
By this which Christ said, is shewed also what he did, he spake the word and it was done, hee commanded and it was effected, euen the same time the woman was made whole.
By this which christ said, is showed also what he did, he spoke the word and it was done, he commanded and it was effected, even the same time the woman was made Whole.
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Then his faith, and the fruits thereof. 1. His fatherly loue toward his daughter, in desiring helpe for her at Christs hand. 2. Inuocation, and worshipped him. 3. Hope, Come, and lay thine hand vpon hir, and she shall liue.
Then his faith, and the fruits thereof. 1. His fatherly love towards his daughter, in desiring help for her At Christ hand. 2. Invocation, and worshipped him. 3. Hope, Come, and lay thine hand upon his, and she shall live.
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and that the Pharisies obiection is false, Doth any of the rulers beleeue in Christ? For he that keepeth Israel, hath in euery age stirred vp as well Ecclesiasticall as Ciuill gouernours to fauour his children,
and that the Pharisees objection is false, Does any of the Rulers believe in christ? For he that Keepeth Israel, hath in every age stirred up as well Ecclesiastical as Civil Governors to favour his children,
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namely, that Constantine the Great our countriman was the first Christian Emperour, Lucius our countriman the first Christened King, Henry 8. our countriman the first Catholike Prince that vtterly shaked of the Popes vnlimited iurisdiction in his dominions,
namely, that Constantine the Great our countryman was the First Christian Emperor, Lucius our countryman the First Christened King, Henry 8. our countryman the First Catholic Prince that utterly shaked of the Popes unlimited jurisdiction in his Dominions,
This Iairus was a ruler of a Synagogue. Now that yee may the better vnderstand what office this was, I must informe you, that there was in all Iewry but one Temple, where the people were commanded to celebrate their solemne feasts,
This Jairus was a ruler of a Synagogue. Now that ye may the better understand what office this was, I must inform you, that there was in all Jewry but one Temple, where the people were commanded to celebrate their solemn feasts,
On the contrary, when all things in the Church are done orderly, when the Christian Magistrate enioies in outward ceremonies one kinde of discipline for the publike worship of God:
On the contrary, when all things in the Church Are done orderly, when the Christian Magistrate enjoys in outward ceremonies one kind of discipline for the public worship of God:
there for the most part, an vnion in law breeds an vnion in loue, a conformity in fashion an vniformity in faith, endeuouring to keepe the vnity of the spirit in the bond of peace, following the truth in loue.
there for the most part, an Union in law breeds an Union in love, a conformity in fashion an uniformity in faith, endeavouring to keep the unity of the Spirit in the bound of peace, following the truth in love.
Heere then obserue both antiquity and vtility of Colledges and Vniuersities, as being in all ages the Nurseries of Gods vine-yard, out of which Impes of hope haue beene translated into the Church and Common-weale.
Here then observe both antiquity and utility of Colleges and Universities, as being in all ages the Nurseries of God's vineyard, out of which Imps of hope have been translated into the Church and Commonweal.
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So then if thou wish well vnto thy Countrey, speake well and (as occasion is offered) doe well vnto the schooles of the Prophets, in that they bee Seminaries of learning and fountaines of holy religion.
So then if thou wish well unto thy Country, speak well and (as occasion is offered) do well unto the Schools of the prophets, in that they be Seminaries of learning and fountains of holy Religion.
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and therefore the iudicious Athenians afore they placed their children in any calling, vsed to bring them into a publike place where tooles and instruments of all sorts were laid:
and Therefore the judicious Athenians afore they placed their children in any calling, used to bring them into a public place where tools and Instruments of all sorts were laid:
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Secondly, parents must obserue the naturall endowments of their children, applying such as excell in eminent gifts of the minde vnto courses of learning:
Secondly, Parents must observe the natural endowments of their children, applying such as excel in eminent Gifts of the mind unto courses of learning:
Origen that great Clerke when he was a child, vsed to question with his father Leonides about the sense of the Scripture, whereupon he was made a scholler.
Origen that great Clerk when he was a child, used to question with his father Leonides about the sense of the Scripture, whereupon he was made a scholar.
Athanasius also was first put to learning (as Ruffinus and Zozomene report) for that hee was found by the sea side doing the part of a Bishop among a company of little children like himself, examining and baptizing them according to the solemne order vsed in the congregation.
Athanasius also was First put to learning (as Ruffinus and Zozomene report) for that he was found by the sea side doing the part of a Bishop among a company of little children like himself, examining and baptizing them according to the solemn order used in the congregation.
the best way for them is to be directed heerin by some iudicious friends, and then out of mature iudgement, to giue vnto Caesar, the things appertaining to Caesar, accommodating such vnto secular courses as are most apt for the Common-wealth:
the best Way for them is to be directed herein by Some judicious Friends, and then out of mature judgement, to give unto Caesar, the things appertaining to Caesar, accommodating such unto secular courses as Are most apt for the Commonwealth:
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yet notwithstanding (as truth it selfe witnesseth) it was a very wicked and dissolute place, deseruing greater damnation in the day of iudgement than the land of Sodome and Gomorrah.
yet notwithstanding (as truth it self Witnesseth) it was a very wicked and dissolute place, deserving greater damnation in the day of judgement than the land of Sodom and Gomorrah.
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Let not then any vigilant Minister, or diligent Magistrate bee discouraged in his place, for that his people bring not foorth any fruits of righteousnesse answerable to the meanes of their instruction:
Let not then any vigilant Minister, or diligent Magistrate be discouraged in his place, for that his people bring not forth any fruits of righteousness answerable to the means of their instruction:
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And so Marke and Luke set downe what Iairus said, but Matthew what Iairus thought. Or as Anselm, it may be that the Ruler said both, and made two requests:
And so Mark and Lycia Set down what Jairus said, but Matthew what Jairus Thought. Or as Anselm, it may be that the Ruler said both, and made two requests:
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A second is Christs assent, instantly following Iairus. A third, the relation of certaine comming from the Rulers house, meeting Christ and him vpon the way, Marke 5. 35. Thy daughter is dead, why diseasest thou thy master any further? A fourth argument is the derision of the tumult in Iairus house,
A second is Christ assent, instantly following Jairus. A third, the Relation of certain coming from the Rulers house, meeting christ and him upon the Way, Mark 5. 35. Thy daughter is dead, why diseasest thou thy master any further? A fourth argument is the derision of the tumult in Jairus house,
The damosell arose, saith our Matthew, and walked, as Saint Marke reports, and eat, as Saint Luke. The witnesses hereof are Peter, and Iames, and Iohn, and the father and the mother of the maide.
The damosel arose, Says our Matthew, and walked, as Saint Mark reports, and eat, as Saint Lycia. The Witnesses hereof Are Peter, and James, and John, and the father and the mother of the maid.
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For Iesus thrust out of the doores (at least out of the chamber where the damosell lay) the minstrels and all the rude company making a noise, because they were not worthy to see mysterium resurgentis qui resuscitantem indignis contumelijs deridebant.
For Iesus thrust out of the doors (At lest out of the chamber where the damosel lay) the minstrels and all the rude company making a noise, Because they were not worthy to see mysterium resurgentis qui resuscitantem indignis contumelijs deridebant.
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In the Physitian Iesu, note first his facility, who would instantly come, verse 19. then his faculty, who could instantly cure the deceased Damosell, according to the request of hir owne father, verse 25. For whereas Iairus said, Come,
In the physician Iesu, note First his facility, who would instantly come, verse 19. then his faculty, who could instantly cure the deceased Damosel, according to the request of his own father, verse 25. For whereas Jairus said, Come,
And they laughed him to scorne ] The world is blinde, and cannot iudge aright of Christs doctrine and doing, the wisedome of the flesh is at enimity with God.
And they laughed him to scorn ] The world is blind, and cannot judge aright of Christ Doctrine and doing, the Wisdom of the Flesh is At enmity with God.
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And therefore lest vnhappily wee turne scorners with the world, let vs beleeue the Gospell, especially that article (which is our chiefe comfort) the resurrection of the dead.
And Therefore lest unhappily we turn Scorner's with the world, let us believe the Gospel, especially that article (which is our chief Comfort) the resurrection of the dead.
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Nay the deuout people liuing in blind poperie, could neuer haue their conscience truly quieted (although they spent almost all their wealth vpon Monkish Doctors, healing by the doctrine of satisfaction and merit) till they did vnderstand that iustification is onely by faith,
Nay the devout people living in blind popery, could never have their conscience truly quieted (although they spent almost all their wealth upon Monkish Doctors, healing by the Doctrine of satisfaction and merit) till they did understand that justification is only by faith,
This woman (saith he) doth aptly resemble the Iewish Synagogue, vexed a long time with many mischieses and miseries, especially tortured with vnconscionable Princes,
This woman (Says he) does aptly resemble the Jewish Synagogue, vexed a long time with many mischiefs and misery's, especially tortured with unconscionable Princes,
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and yet she was not a whit the better, but rather much worse, till the blessed Lord of Israel, her Sauiour in his owne person came to visit and redeeme her.
and yet she was not a whit the better, but rather much Worse, till the blessed Lord of Israel, her Saviour in his own person Come to visit and Redeem her.
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and earnestly desiring that he would breake the heauens and come downe, and lay his hand vpon the Synagogue being at the point of death, and heale hir.
and earnestly desiring that he would break the heavens and come down, and lay his hand upon the Synagogue being At the point of death, and heal his.
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Lazarus who laid in his graue foure daies, is a figure of the Iewish remnant, which asore the worlds end shall be raised out of the pit of ignorance and incredulity, wherein they haue lien dead many hundred yeeres,
Lazarus who laid in his graven foure days, is a figure of the Jewish remnant, which asore the world's end shall be raised out of the pit of ignorance and incredulity, wherein they have lain dead many hundred Years,
And Saint Paul saith, I would not that yee should be ignorant of this secret (lest ye should be arrogant in your selues) that partly obstinacy is come to Israel,
And Saint Paul Says, I would not that ye should be ignorant of this secret (lest you should be arrogant in your selves) that partly obstinacy is come to Israel,
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First, the scandals of vs Christians, as the most vnbrotherly dissentions among Protestants, and most abominable superstition and grosse worshiping of Images among the Papists.
First, the scandals of us Christians, as the most unbrotherly dissensions among Protestants, and most abominable Superstition and gross worshipping of Images among the Papists.
Thirdly, losse, which the Papists by their conuersion shall incurre, and (it should seeme by their toleration of Iudaisme) they had rather haue the crownes,
Thirdly, loss, which the Papists by their conversion shall incur, and (it should seem by their toleration of Judaism) they had rather have the crowns,
For conclusion of the whole, by the goodnesse of Christ in restoring the sicke woman vnto health in the way, raising the dead wench vnto life in hir fathers house;
For conclusion of the Whole, by the Goodness of christ in restoring the sick woman unto health in the Way, raising the dead wench unto life in his Father's house;
IEREMY 23. 5. Behold, the time commeth, saith the Lord, that I will raise vp the righteous branch of Dauid, &c. THe Church ends, as she began, with hir onely Lord and Sauiour:
IEREMY 23. 5. Behold, the time comes, Says the Lord, that I will raise up the righteous branch of David, etc. THe Church ends, as she began, with his only Lord and Saviour:
For all the Gospels are fraught with excellent doctrines of holy faith in Christ, and ordinarily the Epistles are nothing else but earnest exhortations vnto the fruite of faith, a godly life;
For all the Gospels Are fraught with excellent doctrines of holy faith in christ, and ordinarily the Epistles Are nothing Else but earnest exhortations unto the fruit of faith, a godly life;
As then on the first Sunday, the Gospell intimating that Christ is come [ behold thy King commeth, &c. ] and the Epistle teaching that wee must imitate our King being come, [ put on the Lord Iesus, &c. ] are in stead of a Preface:
As then on the First Sunday, the Gospel intimating that christ is come [ behold thy King comes, etc. ] and the Epistle teaching that we must imitate our King being come, [ put on the Lord Iesus, etc. ] Are in stead of a Preface:
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so this Epistle and Gospell on the last Sunday (the one prophecying that the Lord our righteousnesse shall shortly come, Behold, the time commeth, &c. and the other preaching that he is already come, this of a truth is the same Prophet that should come into the world ) may serue for a conclusion or epilogue to all the rest of the whole yeere.
so this Epistle and Gospel on the last Sunday (the one prophesying that the Lord our righteousness shall shortly come, Behold, the time comes, etc. and the other preaching that he is already come, this of a truth is the same Prophet that should come into the world) may serve for a conclusion or epilogue to all the rest of the Whole year.
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Our euangelicall Prophet as another Matthew proues here Christ to be man, in that he was a branch of Dauid. And yet not a meere man, in that the righteous, in whom is no guile:
Our Evangelical Prophet as Another Matthew Proves Here christ to be man, in that he was a branch of David. And yet not a mere man, in that the righteous, in whom is no guile:
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whereas the scripture witnesseth of other men that they were conceiued in sinne, and borne in iniquitie, that all are gone out of the waies of the Lord,
whereas the scripture Witnesseth of other men that they were conceived in sin, and born in iniquity, that all Are gone out of the ways of the Lord,
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Christs high stile, the Lord our righteousnesse, is an euident demonstration of his Godhead, as Interpretors haue noted against Arians and Iewes out of this place. Uide Caluin. Instit. lib.
Christ high style, the Lord our righteousness, is an evident demonstration of his Godhead, as Interpreters have noted against Arians and Iewes out of this place. Uide Calvin. Institutio lib.
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Now Christ as God-man, or Man-god, is the King of his redeemed ones, in whom obserue three royall vertues especially, Wisedome, verse 5. Iustice, verse 5. Mercie, sauing Iuda, verse 6. and deliuering Israel, verse 7. 8. Not as by Moses out of Egypt onely:
Now christ as God-man, or Man-god, is the King of his redeemed ones, in whom observe three royal Virtues especially, Wisdom, verse 5. justice, verse 5. Mercy, Saving Iuda, verse 6. and delivering Israel, verse 7. 8. Not as by Moses out of Egypt only:
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but out of the hands of all their enemies, and calling them out of all countries and corners of the world, to sit downe with Abraham, Isaac, and Iacob in the kingdome of heauen, being our righteousnesse efficienter, as author of euery good and perfect gift in vs:
but out of the hands of all their enemies, and calling them out of all countries and corners of the world, to fit down with Abraham, Isaac, and Iacob in the Kingdom of heaven, being our righteousness Efficienter, as author of every good and perfect gift in us:
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and sufficienter, in giuing himselfe a ransome for all men, 1. Tim. 2. 6. and obtayning eternall redemption for vs, Heb. 9. 12. a Iesus immediatly sauing vs himselfe, not by giuing vs power to become our owne Sauiours.
and sufficienter, in giving himself a ransom for all men, 1. Tim. 2. 6. and obtaining Eternal redemption for us, Hebrew 9. 12. a Iesus immediately Saving us himself, not by giving us power to become our own Saviour's.
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And so we are made righteousnesse, in that our vnrighteousnesse is not imputed vnto vs, Rom. 4. 8. As Martin Luther is bold to speake, Christiana sanctitas non est actiua,
And so we Are made righteousness, in that our unrighteousness is not imputed unto us, Rom. 4. 8. As Martin Luther is bold to speak, Christian Sanctitas non est actiua,
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and to take from him his due title of honour, which is giuen him in our text, the Lord our righteousnesse. See Gregor. apud Magdeburg. Cent. 6. col. 681. Luther. vbi supra in margine. Melancton in Cat. & loc. Com. & exam. tit. de Iustificatione & bonis operibus. Caluin. Instit. lib.
and to take from him his due title of honour, which is given him in our text, the Lord our righteousness. See Gregory. apud Magdeburg. Cent. 6. col. 681. Luther. vbi supra in Margin. Melanchthon in Cat. & loc. Come & exam. tit. de Justification & bonis operibus. Calvin. Institutio lib.
Wherefore learne to sing with Dauid: O God which art my righteousnesse: and to say with Luther, Tues Domine Iesu, iustitiamea, ego autem sum peccatum tuum:
Wherefore Learn to sing with David: Oh God which art my righteousness: and to say with Luther, Tues Domine Iesu, iustitiamea, ego autem sum peccatum tuum:
assumpsisti quod non eras, & dedisti mihi quod non eram, &c. I conclude with a meditation of Bernard: Thy righteousnesse, O my deare Sauiour, is not a short cloake that cannot couer two,
assumpsisti quod non eras, & dedisti mihi quod non eram, etc. I conclude with a meditation of Bernard: Thy righteousness, Oh my deer Saviour, is not a short cloak that cannot cover two,
but the treasures of thy goodnesse? To thee, ( sweet Iesu ) the beginning and ending, which hast out of the riches of thy superabundant grace blessed my studies hitherto, guiding,
but the treasures of thy Goodness? To thee, (sweet Iesu) the beginning and ending, which hast out of the riches of thy superabundant grace blessed my studies hitherto, guiding,
D• … spirit. & lit. cap. 20. Id em contra duas, epist. Pelagian. lib. 3. cap. 4. & in. Psal. 83 ▪ Vide rationes alias ap• … d ▪ • … retium. Pro• … egom in Matth.
D• … Spirit. & lit. cap. 20. Id em contra Duas, Epistle. Pelagian. lib. 3. cap. 4. & in. Psalm 83 ▪ Vide rationes alias ap• … worser ▪ • … retium. Pro• … egom in Matthew
np1 … n1. cc vvn. n1. crd fw-la pno32 fw-la fw-la, vvn. np1. n1. crd n1. crd cc p-acp. np1 crd ▪ fw-la fw-la av n1 … sy ▪ • … fw-la. np1 … np1-n p-acp np1
Ol• … uian. de substantia • … oei. part. 1. art. 1. E• … asm. paraphra. in loc. Seminis enim nomine non Christus per se. sed cum suo corpore coniunctus est intelligendus. Beza.
Ol• … uian. de Substance • … oei. part. 1. art. 1. E• … asm. Paraphrase. in loc. Seminis enim nomine non Christus per se. sed cum Sue corpore coniunctus est intelligendus. Beza.
