The exaltation of the kingdome and priesthood of Christ In certaine sermons vpon the 110. Psalme: preached in the Cathedrall Church and city of Worcester, in the time of Christmasse: anno Domini: 1596. By Rob. Abbot, doctor of Diuinitie, sometime felow of Baliol Colledge in Oxford.
What comparison is there at all betwixt the heauenly maiestie of God, and the basenes of vile flesh? And yet the word which was God, became flesh and dwelt among vs, &c. A mysterie vnspeakeable, the secret of Christian faith, the foundation of Christian hope;
What comparison is there At all betwixt the heavenly majesty of God, and the baseness of vile Flesh? And yet the word which was God, became Flesh and dwelled among us, etc. A mystery unspeakable, the secret of Christian faith, the Foundation of Christian hope;
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2 The reuealing of this mysterie to the world we celebrate this day, which by our solemne obseruation is answerable to that day when as the angell brought that gracious and blessed tidings from heauen, Behold I bring you glad tidings of great ioy that shall be to all people, that this day there is borne vnto you in the citie of Dauid a Sauiour, which is Christ the Lorde.
2 The revealing of this mystery to the world we celebrate this day, which by our solemn observation is answerable to that day when as the angel brought that gracious and blessed tidings from heaven, Behold I bring you glad tidings of great joy that shall be to all people, that this day there is born unto you in the City of David a Saviour, which is christ the Lord.
Of this Sauiour, Christ the Lord, was this Psalme written by way of Prophecie, which for the performance of this solemnity I haue chosen to entreate of, which although the Iewes of later times haue gone about to wrest to another meaning,
Of this Saviour, christ the Lord, was this Psalm written by Way of Prophecy, which for the performance of this solemnity I have chosen to entreat of, which although the Iewes of later times have gone about to wrest to Another meaning,
when being apposed and demaunded by our Samour, how it should be seeing Christ is the sonne of Dauid, that Dauid notwithstanding should call him Lord, saying, The Lord said vnto my Lord, they could not answer him a word,
when being apposed and demanded by our Samour, how it should be seeing christ is the son of David, that David notwithstanding should call him Lord, saying, The Lord said unto my Lord, they could not answer him a word,
But they knew it could not be otherwise vnderstood, and it was commonly taken amongst them to be a prophecie of their Messias, according to the verie euidence of the text it selfe, which cannot be fitted to any other,
But they knew it could not be otherwise understood, and it was commonly taken among them to be a prophecy of their Messias, according to the very evidence of the text it self, which cannot be fitted to any other,
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For whereas some of them sithence haue construed all these things as spoken in the name of the people of Iudah concerning Dauid their king, the text it selfe refuseth that construction,
For whereas Some of them since have construed all these things as spoken in the name of the people of Iudah Concerning David their King, the text it self Refuseth that construction,
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and therefore much lesse to be applied vnto Dauid. Againe, that which is spoken in the fourth verse of the Priesthood, cannot be vnderstood of Dauid who was indeed a king,
and Therefore much less to be applied unto David. Again, that which is spoken in the fourth verse of the Priesthood, cannot be understood of David who was indeed a King,
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Thou art a priest for euer, &c. Yea there is nothing here spoken whereof we may see in Dauid anie more but some little shadow in comparison of that that hath come to passe in Iesus Christ.
Thou art a priest for ever, etc. Yea there is nothing Here spoken whereof we may see in David any more but Some little shadow in comparison of that that hath come to pass in Iesus christ.
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In the second verse the meanes and maner how this kingdome is erected and established. In the third verse the qualitie and continuall supply of the subiects of this kingdome.
In the second verse the means and manner how this Kingdom is erected and established. In the third verse the quality and continual supply of the Subjects of this Kingdom.
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Wherein is vttered the euerlasting decree and purpose of God for the exaltation of Iesus Christ to this excellent glorie to sit at the right hand of God.
Wherein is uttered the everlasting Decree and purpose of God for the exaltation of Iesus christ to this excellent glory to fit At the right hand of God.
For whatsoeuer God doth, or will do he hath before saied it with himselfe in his secret and vnsearchable counsell before the foundations of the worlde were laide.
For whatsoever God does, or will do he hath before said it with himself in his secret and unsearchable counsel before the foundations of the world were laid.
Now we are heere to distinguish him that saieth from him to whom it is saied, the one termed the Lord; the other my Lord; to import by the one, that is, the Lord, God the father:
Now we Are Here to distinguish him that Saith from him to whom it is said, the one termed the Lord; the other my Lord; to import by the one, that is, the Lord, God the father:
by the other, that is, my Lord, the sonne Iesus Christ, who according to the flesh was made of the seed of Dauid, and in that respect was the sonne of Dauid, but yet called by Dauid himselfe my Lord, that we may vnderstand that he is somewhat more then that that he was borne of Dauid. For by being Dauids sonne, he was but onely man,
by the other, that is, my Lord, the son Iesus christ, who according to the Flesh was made of the seed of David, and in that respect was the son of David, but yet called by David himself my Lord, that we may understand that he is somewhat more then that that he was born of David. For by being David son, he was but only man,
But when speaking of God the Father, he calleth him the Lord, and speaking of God the Sonne, he calleth him my Lord, as thereby to import some more speciall and neerer bond and respect betwixt the sonne and vs, he doth it not to barre vs from calling God the father our Lord also,
But when speaking of God the Father, he calls him the Lord, and speaking of God the Son, he calls him my Lord, as thereby to import Some more special and nearer bound and respect betwixt the son and us, he does it not to bar us from calling God the father our Lord also,
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For whosoeuer is excluded from the sonne, is excluded also from the father. Whosoeuer denieth the sonne, saieth Saint Iohn, the same hath not the father.
For whosoever is excluded from the son, is excluded also from the father. Whosoever Denieth the son, Saith Saint John, the same hath not the father.
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Whereby we may conceiue how little good they haue reaped by their speculations concerning God that haue liued without the knowledge and faith of Iesus Christ.
Whereby we may conceive how little good they have reaped by their speculations Concerning God that have lived without the knowledge and faith of Iesus christ.
But they spake onely as it were by hearesay, and those sentences were but onely weake and languishing imaginations, the authors whereof sought rather to gaine glorie vnto themselues by speaking of God,
But they spoke only as it were by hearsay, and those sentences were but only weak and languishing Imaginations, the Authors whereof sought rather to gain glory unto themselves by speaking of God,
Albeit howsoeuer they spake them, and how farre soeuer they apprehended what they spake, yet what comfort of conscience receiued they thereby? what peace towards God? what perswasion of Gods loue towards them? what assurance of the forgiuenesse of sinnes? what were they the neerer vnto euerlasting life? surely nothing at al,
Albeit howsoever they spoke them, and how Far soever they apprehended what they spoke, yet what Comfort of conscience received they thereby? what peace towards God? what persuasion of God's love towards them? what assurance of the forgiveness of Sins? what were they the nearer unto everlasting life? surely nothing At all,
and resurrection, and ascending into heauen, but searching out the fruites and effects thereof; enquiring after that grace and saluation which he hath brought vnto vs therby;
and resurrection, and ascending into heaven, but searching out the fruits and effects thereof; inquiring After that grace and salvation which he hath brought unto us thereby;
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but much more inwardly in spirit and conscience, whilest that being assured that Christ is our Lord, we finde in him comfort of peace towards God and of the forgiuenesse of our sinnes,
but much more inwardly in Spirit and conscience, whilst that being assured that christ is our Lord, we find in him Comfort of peace towards God and of the forgiveness of our Sins,
according to his manhoode the sonne of king Dauid: but yet both in his birth & life and death, far demeaned beneath all kingly state, the tabernacle of Dauid being now fallen downe,
according to his manhood the son of King David: but yet both in his birth & life and death, Far demeaned beneath all kingly state, the tabernacle of David being now fallen down,
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and the childe cradeled in a cratch or manger, as if they had beene to base to receiue that common curtesie that in such a case is vouchsafed to the meanest,
and the child cradeled in a cratch or manger, as if they had been to base to receive that Common courtesy that in such a case is vouchsafed to the Meanest,
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And therefore some whilest they haue immediately fastned their eies vpon the highnesse and maiestie of Christ sitting at the right hand of God, haue beene discouraged and driuen away from him,
And Therefore Some whilst they have immediately fastened their eyes upon the highness and majesty of christ sitting At the right hand of God, have been discouraged and driven away from him,
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and left men in an opinion as if Christ according to the maner of earthly princes, were of that austeritie and statelinesse, that they might not presume directly to come vnto him,
and left men in an opinion as if christ according to the manner of earthly Princes, were of that austerity and stateliness, that they might not presume directly to come unto him,
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if we neglect the comfort that we should receiue by his humbling & abasing of himselfe for our sakes, the beames of his glorious light sitting now in the maiestie of the godhead, shall seeme vnto vs as flames of fire readie to consume vs if we approch vnto him.
if we neglect the Comfort that we should receive by his humbling & abasing of himself for our sakes, the beams of his glorious Light sitting now in the majesty of the godhead, shall seem unto us as flames of fire ready to consume us if we approach unto him.
and from childehood to ripe age and full strength, euen so must Christ haue his beginning and proceeding in vs. We must embrace him swadled in the manger,
and from childhood to ripe age and full strength, even so must christ have his beginning and proceeding in us We must embrace him swaddled in the manger,
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We must behold him without forme or beautie, a worme and no man, the scorne of men and contempt of the people, poore and despised, in meaner state then the foxes that haue their holes,
We must behold him without Form or beauty, a worm and no man, the scorn of men and contempt of the people, poor and despised, in meaner state then the foxes that have their holes,
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and the birdes of the aire that haue their nests, whereas he had not where to rest his head, a man full of sorowes, hauing great experience of infirmities, worne and spent with watching, fasting, and traueling;
and the Birds of the air that have their nests, whereas he had not where to rest his head, a man full of sorrows, having great experience of infirmities, worn and spent with watching, fasting, and traveling;
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continually bearing the reproches and gainsayings of proud men, bought and solde by treacherie and falshood, calumniously and slanderously accused, condemned, spitted at, crowned with thornes in mockerie and derision, nailed to a crosse, accounted with theeues and murtherers, pearced with a speare, imprisoned in the graue.
continually bearing the Reproaches and gainsayings of proud men, bought and sold by treachery and falsehood, calumniously and slanderously accused, condemned, spitted At, crowned with thorns in mockery and derision, nailed to a cross, accounted with thieves and murderers, pierced with a spear, imprisoned in the graven.
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The beholding of these things shall prepare and fortifie our sight, that with eagles eres without dazeling wee may looke vpon this sunne of righteousnesse, now shining in his strength.
The beholding of these things shall prepare and fortify our sighed, that with Eagles eres without dazzling we may look upon this sun of righteousness, now shining in his strength.
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And thus shall we be enabled to beare the brightnesse of his comming, and to lift vp our heads for ioy that our redemption and full deliuerance is at hand,
And thus shall we be enabled to bear the brightness of his coming, and to lift up our Heads for joy that our redemption and full deliverance is At hand,
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when other men shall be at their wits end with perplexitie and feare, and shall say vnto the mountaines and rockes, fall vpon vs and hide vs from the presence of him that sitteth vpon the throne, &c. Now then let Marcion the heretike obiect that those infirmities and weakenesses, those afflictions and indignities that we haue spoken of, are matters not beseeming or befitting the glorie of God,
when other men shall be At their wits end with perplexity and Fear, and shall say unto the Mountains and Rocks, fallen upon us and hide us from the presence of him that Sitteth upon the throne, etc. Now then let Marcion the heretic Object that those infirmities and Weaknesses, those afflictions and indignities that we have spoken of, Are matters not beseeming or befitting the glory of God,
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Humilitas eius nostra nobilitas est, contumelia eius honor noster est, saith Hilarie. The humbling of him is the ennobling of vs; his reproch is our honour.
Humilitas eius nostra nobilitas est, Contumely eius honour Noster est, Says Hillary. The humbling of him is the ennobling of us; his reproach is our honour.
Shall I cherish sinne in me that brought all this wrong vpon the sonne of God? Shall I thinke lightly of that iniquity and vncleanesse, which was so great with God that nothing could satisfie for it,
Shall I cherish sin in me that brought all this wrong upon the son of God? Shall I think lightly of that iniquity and uncleanness, which was so great with God that nothing could satisfy for it,
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but the bloud of his onely begotten sonne? Shall I bestow my life and daies in vanity and vnrighteousnesse, which I vnderstand was so deerly bought to he halowed vnto God? Thus, I say, we should bethinke our selues,
but the blood of his only begotten son? Shall I bestow my life and days in vanity and unrighteousness, which I understand was so dearly bought to he hallowed unto God? Thus, I say, we should bethink our selves,
and with such meditations busie our selues this solemne tune, which now we see, specially in the greatest houses, not without great sinne, wholy in a manner destinated to excesse of vanity and folly, of wild and vnbrideled behauiour,
and with such meditations busy our selves this solemn tune, which now we see, specially in the greatest houses, not without great sin, wholly in a manner destinated to excess of vanity and folly, of wild and unbridled behaviour,
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sit thou at my right hand, &c. Whereby is signified the lifting vp of the man Christ to the participation and felowship of the maiesty and glory of God,
fit thou At my right hand, etc. Whereby is signified the lifting up of the man christ to the participation and fellowship of the majesty and glory of God,
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In which consequence of humility and glory in the person of Iesus Christ we see what our way must be to that heauenly glory and blisse which we desire.
In which consequence of humility and glory in the person of Iesus christ we see what our Way must be to that heavenly glory and bliss which we desire.
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But there is comfort of these tribulations and sufferings, for that they conteine the hope and assurance of so blessed reward, inasmuch as therein we reioice vnder the hope of the glory of God.
But there is Comfort of these tribulations and sufferings, for that they contain the hope and assurance of so blessed reward, inasmuch as therein we rejoice under the hope of the glory of God.
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The fulfilling whereof Saint Marke declareth, telling vs that after his resurrection hauing spoken vnto his disciples he was receiued into heauen and sate at the right hand of God.
The fulfilling whereof Saint Mark Declareth, telling us that After his resurrection having spoken unto his Disciples he was received into heaven and sat At the right hand of God.
for to which of all the angels hath he saide at anie time, sit thou at my right hand, &c. Now this phrase of speech borowed from humane and ciuill vse, attributeth vnto Iesus Christ an excellencie both of maiestie and power.
for to which of all the Angels hath he said At any time, fit thou At my right hand, etc. Now this phrase of speech borrowed from humane and civil use, attributeth unto Iesus christ an excellency both of majesty and power.
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And thus is it oftentimes vsed in the Scripture, as touching God himselfe, and namely, of many places to alleage one, Dan. 7. where it is said, that the thrones being set vp the Auncient of daies did sit: thousand thousāds ministred vnto him,
And thus is it oftentimes used in the Scripture, as touching God himself, and namely, of many places to allege one, Dan. 7. where it is said, that the thrones being Set up the Ancient of days did fit: thousand thousāds ministered unto him,
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Thus the honor which Iesus Christ shall do vnto his saints, we finde expressed also by this terme of sitting: To him that ouercommeth will I grant to sit with me in my throne, &c. But Christ is not said onely to sit,
Thus the honour which Iesus christ shall do unto his Saints, we find expressed also by this term of sitting: To him that Overcometh will I grant to fit with me in my throne, etc. But christ is not said only to fit,
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and we holde it a preposterous and vnorderly peruerting of natures course, and an vnsightly thing when by euill custome a man hath his left hand more easie and readie for his vse then his right hand is.
and we hold it a preposterous and unorderly perverting of nature's course, and an unsightly thing when by evil custom a man hath his left hand more easy and ready for his use then his right hand is.
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And this strength of the right hand the holy Ghost hath relation vnto, when to set foorth the speciall power of God exercised in any glorious worke, it expresseth the same as performed by his right hand, as in infinite places of Scripture we may obserue.
And this strength of the right hand the holy Ghost hath Relation unto, when to Set forth the special power of God exercised in any glorious work, it Expresses the same as performed by his right hand, as in infinite places of Scripture we may observe.
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And vnto this alludeth that speech concerning the spouse Psal. 45. At thy right hand did stand the Queene in a vesture of gold, &c. Whereby is imported the singular honor that Christ doth vnto his spouse the church.
And unto this alludeth that speech Concerning the spouse Psalm 45. At thy right hand did stand the Queen in a vesture of gold, etc. Whereby is imported the singular honour that christ does unto his spouse the Church.
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and hath giuen him a name aboue euerie name, that at the name of Iesus euery knee should bowe both of things in heauen and things in earth and things vnder the earth, &c. Behold this is our Sauiour.
and hath given him a name above every name, that At the name of Iesus every knee should bow both of things in heaven and things in earth and things under the earth, etc. Behold this is our Saviour.
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And thus hath God exalted and honoured our nature and flesh in the person of Iesus Christ, that wee may not doubt now but that there is a way prepared for vs into heauē, seeing that our flesh is sitting at the right hand of God.
And thus hath God exalted and honoured our nature and Flesh in the person of Iesus christ, that we may not doubt now but that there is a Way prepared for us into heaven, seeing that our Flesh is sitting At the right hand of God.
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Let it not dismay vs, that our flesh is here subiect to the crosse & tribulation, that it is afflicted with hunger & thirst, worne out with trauell and labour, dried vp with weeping and teares, vexed with sicknes and paine, fainted with heat, deadded with colde, tortured and slaine with fire and sword, cast into the pit and consumed to dust and ashes.
Let it not dismay us, that our Flesh is Here Subject to the cross & tribulation, that it is afflicted with hunger & thirst, worn out with travel and labour, dried up with weeping and tears, vexed with sickness and pain, fainted with heat, deaded with cold, tortured and slain with fire and sword, cast into the pit and consumed to dust and Ashes.
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he was buffeted with fistes, scourged with rods, pricked with thornes, pearced with nailes, wounded with speare, appaled by death, shut vp in the graue;
he was buffeted with fists, scourged with rods, pricked with thorns, pierced with nails, wounded with spear, appalled by death, shut up in the graven;
O sonne of God, the euerlasting brightnes of the glorie of God, what was there in corruptible flesh that should mooue thee to haue that respect vnto it, that thou shouldest thus lift vp the dust of the earth,
Oh son of God, the everlasting brightness of the glory of God, what was there in corruptible Flesh that should move thee to have that respect unto it, that thou Shouldst thus lift up the dust of the earth,
and exalt it aboue the highest heauens? what coulde flesh profit thee or do thee good, that thou shouldest vouchsafe vnto it so great a blessing? But this was his mercie and loue towards vs,
and exalt it above the highest heavens? what could Flesh profit thee or do thee good, that thou Shouldst vouchsafe unto it so great a blessing? But this was his mercy and love towards us,
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and might vnderstande that these bodies of ours redeemed with his most precious bloud, and called to the hope of so great glorie, are of more sacred and precious account then that they shoulde be prostituted vnto sinne,
and might understand that these bodies of ours redeemed with his most precious blood, and called to the hope of so great glory, Are of more sacred and precious account then that they should be prostituted unto sin,
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10 Now this height, and maiesty and power of Iesus Christ serueth also to giue vs comfort and assurance of safety in all dangers, both of the church in generall,
10 Now this height, and majesty and power of Iesus christ serveth also to give us Comfort and assurance of safety in all dangers, both of the Church in general,
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and in all things interposeth his hand and by his diuine prouidence and wisedome so gouerneth all things, that howsoeuer things seeme to goe by hap and at all aduenture, without the stedfast guiding of any directing hand,
and in all things interposeth his hand and by his divine providence and Wisdom so Governs all things, that howsoever things seem to go by hap and At all adventure, without the steadfast guiding of any directing hand,
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And therefore be not afraid for that thou seest the kings of the earth standing vp and the rulers aduising and laying their counsells as sure foundations against the Lord and against his Christ.
And Therefore be not afraid for that thou See the Kings of the earth standing up and the Rulers advising and laying their Counsels as sure foundations against the Lord and against his christ.
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And this is the comfort and establishment of euery faithfull soule, that he liueth vnder the band & protection of him that sitteth at the right hand of God. Feare not thou beleeuing man.
And this is the Comfort and establishment of every faithful soul, that he lives under the band & protection of him that Sitteth At the right hand of God. fear not thou believing man.
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but fight valiantly against all with most assured trust of victorie and conquest, because thou fightest vnder the banner of him that sitteth at the right hand of God. He is thy Sauiour; he is thy Redeemer:
but fight valiantly against all with most assured trust of victory and conquest, Because thou fightest under the banner of him that Sitteth At the right hand of God. He is thy Saviour; he is thy Redeemer:
For at whome doest thou spurne? whom dost thou fight against, but him that sitteth at the right hande of God? Thou beatest thy selfe against the rocke,
For At whom dost thou spurn? whom dost thou fight against, but him that Sitteth At the right hand of God? Thou beatest thy self against the rock,
11 Where the particle (vntill) noteth not any periode or point of time when Christ shall cease to sit at the right hand of God, for he shall raigne ouer the house of Iacob for euer,
11 Where the particle (until) notes not any Period or point of time when christ shall cease to fit At the right hand of God, for he shall Reign over the house of Iacob for ever,
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and of his kingdome there shall be no end ) but it determineth a time and day when all the foes of Christ shall certainly be brought to vtter and euerlasting confusion thencefoorth neuer to rile or to stirre againe.
and of his Kingdom there shall be no end) but it determineth a time and day when all the foes of christ shall Certainly be brought to utter and everlasting confusion thenceforth never to rile or to stir again.
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so that the afflictions of the Saints and faithfull are called by the holy Ghost Christs afflictions, the sufferings of Christ, the markes of the Lord Iesus, the reproch of Christ, the dying of Christ. Christ in himselfe dyed but once,
so that the afflictions of the Saints and faithful Are called by the holy Ghost Christ afflictions, the sufferings of christ, the marks of the Lord Iesus, the reproach of christ, the dying of christ. christ in himself died but once,
12 These enemies are either corporall or spirituall, for that spiritual enemies are here also to be vnderstood appeareth by the application that the Apostle maketh of this place. 1. Cor. 15. where citing the same, he reckoneth death for one of those enemies that are to be destroyed, saying the last enemie that shall be destroyed, is death.
12 These enemies Are either corporal or spiritual, for that spiritual enemies Are Here also to be understood appears by the application that the Apostle makes of this place. 1. Cor. 15. where citing the same, he Reckoneth death for one of those enemies that Are to be destroyed, saying the last enemy that shall be destroyed, is death.
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Whereby is imported an extreme and vtter abasing, and bringing downe of all the power and pride and glorie of them that are aduersaries to the kingdome of Christ,
Whereby is imported an extreme and utter abasing, and bringing down of all the power and pride and glory of them that Are Adversaries to the Kingdom of christ,
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When Iosuah had discomfited the fiue Kings of the Canaanites and had caused them out of the caues where they had hid themselues to be brought vnto him, he called all the men of Israel and sayed vnto the chiefe of the men of warre, Come, set your feete vpon the neckes of these kings;
When Joshua had discomfited the fiue Kings of the Canaanites and had caused them out of the caves where they had hid themselves to be brought unto him, he called all the men of Israel and said unto the chief of the men of war, Come, Set your feet upon the necks of these Kings;
whereby he gaue token of victory not onely atchiued against these, but to be atchieued against the rest of those wicked nations, according to the words of encouragement which he addeth for declaration of this signe;
whereby he gave token of victory not only achieved against these, but to be achieved against the rest of those wicked Nations, according to the words of encouragement which he adds for declaration of this Signen;
When our Sauiour Christ would signifie the vtter desolation and ouerthrow of Ierusalem, he sayeth, Ierusalem shall be troden vnder foote of the Gentiles vntill the time of the Gentiles be fulfilled.
When our Saviour christ would signify the utter desolation and overthrow of Ierusalem, he Saith, Ierusalem shall be trodden under foot of the Gentiles until the time of the Gentiles be fulfilled.
Thus therefore when it is said that Christ shall make his enemies his footestoole, and so tread them vnder foote, we vnderstand thereby that he shall conquere them and cast them downe, shall disarme them of all their power, expose them to infamie and shame, set them foorth to derision and scorne,
Thus Therefore when it is said that christ shall make his enemies his footstool, and so tread them under foot, we understand thereby that he shall conquer them and cast them down, shall disarm them of all their power, expose them to infamy and shame, Set them forth to derision and scorn,
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but yet euen since the time that he tooke possession of the right hand of God, he hath not ceased to giue vnto his Church some experience and tast of this glorious power, in fighting against them that haue fought against him, striking the Scepter of Princes in peeces,
but yet even since the time that he took possession of the right hand of God, he hath not ceased to give unto his Church Some experience and taste of this glorious power, in fighting against them that have fought against him, striking the Sceptre of Princes in Pieces,
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and casting their crownes to the ground, bowing downe their backes and making them spectacles of infamie and confusion that haue shedde the bloud of his saints,
and casting their crowns to the ground, bowing down their backs and making them spectacles of infamy and confusion that have shed the blood of his Saints,
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What shoulde I heere discourse vnto you of the Herodes, and Pilates, Neroes, Deoclesians, Maximines and other tyrants and persecutors of Christ and his Church;
What should I Here discourse unto you of the Herod, and Pilate's, Neros, Deoclesians, Maximines and other Tyrants and persecutors of christ and his Church;
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vpon whom the reuenging hande of Iesus Christ hath so apparantly and pregnantly shewed it selfe, that the world could not but giue glory vnto God and say, It is the finger of God;
upon whom the revenging hand of Iesus christ hath so apparently and pregnantly showed it self, that the world could not but give glory unto God and say, It is the finger of God;
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14 To leaue this to his proper place in the end of this Psalm, what shall I say moreouer that howsoeuer satan bend himselfe and practise his malice against the kingdome of Christ;
14 To leave this to his proper place in the end of this Psalm, what shall I say moreover that howsoever satan bend himself and practise his malice against the Kingdom of christ;
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and therefore infinitely butchering and killing both men and women, old and young, high and low that doe take in their mouthes the testimony of Iesus Christ,
and Therefore infinitely butchering and killing both men and women, old and young, high and low that do take in their mouths the testimony of Iesus christ,
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yet Christ alwaies hath his hooke in their nostrells, and sitteth at the sterne of their malice, limiting their power, ouerruling their purposes, ordering all their courses in such sort that they can doe nothing but what he seeth to be expedient and profitable for his? And as the footestoole serueth for the ease and helpe of him that vseth it,
yet christ always hath his hook in their nostrils, and Sitteth At the stern of their malice, limiting their power, overruling their Purposes, ordering all their courses in such sort that they can do nothing but what he sees to be expedient and profitable for his? And as the footstool serveth for the ease and help of him that uses it,
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vntill being past vse it is hewed in pieces to be cast into the fire, euen so the enimies of Christ and his kingdome, though they conceiue not so themselues,
until being passed use it is hewed in Pieces to be cast into the fire, even so the enemies of christ and his Kingdom, though they conceive not so themselves,
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Valerianus the emperor of Rome a most bitter and deadly enemy to the faith of Christ, vsing all most barbarous and sauage cruelty towards them that professed the same, by the iust iudgement of him whom in his members he thus persecuted, was ouercome and taken in battell by Sapores the King of Persia, who pulled out his eies and bound him in chaines,
Valerian the emperor of Rome a most bitter and deadly enemy to the faith of christ, using all most barbarous and savage cruelty towards them that professed the same, by the just judgement of him whom in his members he thus persecuted, was overcome and taken in battle by Sapores the King of Persiam, who pulled out his eyes and bound him in chains,
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and so made him die the same cruell death wherewith hee had before martyred many innocent and righteous persons onely for the profession of Christian faith.
and so made him die the same cruel death wherewith he had before martyred many innocent and righteous Persons only for the profession of Christian faith.
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and whilest they minde nothing but the fulfilling of their owne malitious and wicked designements, they are made will they, nill they, by the secret and most mighty hand of Christ to serue for the setting foorth of his maiesty and power and prouidence;
and whilst they mind nothing but the fulfilling of their own malicious and wicked designments, they Are made will they, nill they, by the secret and most mighty hand of christ to serve for the setting forth of his majesty and power and providence;
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God the father graunt vnto vs for his welbeloued sonne Iesus Christ his sake, the grace of his holie spirit, whereby through the knowledge of his holie word we may framed to the obedience of his holy will, that wee may serue him faithfully and truely according to his commandement the whole course of this life, that when it shall please him to take vs out of this mortall life, we may be made partakers of that eternall life and blessednes which he hath promised in the world to come through the same Iesus Christ our Lord.
God the father grant unto us for his well-beloved son Iesus christ his sake, the grace of his holy Spirit, whereby through the knowledge of his holy word we may framed to the Obedience of his holy will, that we may serve him faithfully and truly according to his Commandment the Whole course of this life, that when it shall please him to take us out of this Mortal life, we may be made partakers of that Eternal life and blessedness which he hath promised in the world to come through the same Iesus christ our Lord.
and hath assigned vnto him all power both in heauen and earth, is saide to haue his scepter, whereby hee doth exercise and declare his power for the building vp and gouerning of his Church.
and hath assigned unto him all power both in heaven and earth, is said to have his sceptre, whereby he does exercise and declare his power for the building up and governing of his Church.
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And that we may vnderstand what this scepter is, it is called also the scepter or rod of his mouth, which in the same place and elsewhere is termed also the breath of his lips; the breath of his mouth.
And that we may understand what this sceptre is, it is called also the sceptre or rod of his Mouth, which in the same place and elsewhere is termed also the breath of his lips; the breath of his Mouth.
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Now what is it that proceedeth from the mouth and is formed with the breath but only the word? The word of Christ therefore is the Scepter of his kingdome.
Now what is it that Proceedeth from the Mouth and is formed with the breath but only the word? The word of christ Therefore is the Sceptre of his Kingdom.
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And it is here called the Scepter of his power, because therein appeareth his might and power working great and wonderfull things beyond the opinion and expectation of the world.
And it is Here called the Sceptre of his power, Because therein appears his might and power working great and wonderful things beyond the opinion and expectation of the world.
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and wrested from their deuils a confession of the power of God, and so went on with victory and triumph till it had set vp the kingdome of Christ in the vtmost coastes and borders of the earth.
and wrested from their Devils a Confessi of the power of God, and so went on with victory and triumph till it had Set up the Kingdom of christ in the utmost coasts and borders of the earth.
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when Emperors and Princes and Popes and Prelates and the multitude of the world labored to put out the the light of the Gospell beginning againe to shine amidst the darkenes of Popery and by all their labour could auaile nothing? They had countenance and counsell and strength:
when Emperor's and Princes and Popes and Prelates and the multitude of the world laboured to put out the the Light of the Gospel beginning again to shine amid the darkness of Popery and by all their labour could avail nothing? They had countenance and counsel and strength:
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the dint of their swords entred not so deepe into mens bodies, as the word of Christ did into their soules, raysing vp stil a new ofspring vnto Christ to vpbraid their folly and madnesse in raging and fighting against God.
the dint of their swords entered not so deep into men's bodies, as the word of christ did into their Souls, raising up still a new offspring unto christ to upbraid their folly and madness in raging and fighting against God.
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as a potion of wrath to poyson them, and as a mightie tempestuous winde sent foorth in anger from the Lord renteth and ouerthroweth the tall and mightie trees,
as a potion of wrath to poison them, and as a mighty tempestuous wind sent forth in anger from the Lord renteth and Overthroweth the tall and mighty trees,
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Yea and in the meane while howsoeuer words seeme to be but winde, yet this winde of the Lord oftentimes, we see, astonisheth the harts of such reprobates and castawaies, appaleth their faces, conuinceth and frighteth their consciences, confoundeth their vnderstanding,
Yea and in the mean while howsoever words seem to be but wind, yet this wind of the Lord oftentimes, we see, astonisheth the hearts of such Reprobates and castaways, appalleth their faces, Convinces and frighteth their Consciences, confoundeth their understanding,
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so the word of God is the death of the wicked man, it bindeth him fast with the cords of iudgement, it kindleth a fire round about him which the breath of the Lord like a riuer of brimstone causeth to burne for euer.
so the word of God is the death of the wicked man, it binds him fast with the cords of judgement, it kindleth a fire round about him which the breath of the Lord like a river of brimstone Causes to burn for ever.
Heereby he dissipateth and scattereth the mistes of ignorance and errour, enlighteneth the blinde eies, subdueth proude and rebellious affections, softeneth the stony and vnpearceable hardnesse of mens harts, changeth lions and woolues and beares and tigers into meeke and harmelesse lambes and dooues;
Hereby he dissipateth and Scattereth the mists of ignorance and error, Enlighteneth the blind eyes, subdueth proud and rebellious affections, softeneth the stony and vnpearceable hardness of men's hearts, changes Lions and wolves and bears and tigers into meek and harmless Lambs and Dove;
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worketh in man another nature, another disposition, another will, another heart, euen then when his heart seemeth to be vnmooueably setled against God. Thus therefore we reade:
works in man Another nature, Another disposition, Another will, Another heart, even then when his heart seems to be vnmooueably settled against God. Thus Therefore we read:
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and of the ioyntes and the marow, and is a discerner of the thoughts and intents of the heart, so that when yee prophecie saith Saint Paul, and there come in one that beleeueth not,
and of the Joints and the marrow, and is a discerner of the thoughts and intents of the heart, so that when ye prophecy Says Saint Paul, and there come in one that Believeth not,
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the Iewes at the hearing of Peters sermon, are pricked in their heartes, and say vnto the Apostles, Men and brethren what shall we do? they were so affected with this word that they soulde their possessions and goods, and forsooke all, that they might giue themselues wholy vnto Iesus Christ.
the Iewes At the hearing of Peter's sermon, Are pricked in their hearts, and say unto the Apostles, Men and brothers what shall we do? they were so affected with this word that they sold their possessions and goods, and forsook all, that they might give themselves wholly unto Iesus christ.
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and learning, and wisedome, and custome, and whatsoeuer else is stronge to holde men in the liking of those things which they haue once receiued and folowed,
and learning, and Wisdom, and custom, and whatsoever Else is strong to hold men in the liking of those things which they have once received and followed,
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to forgoe their friends and countenance, their honours and inheritances, yea and their liues also rather then loose that peace and ioye of heart which the same worde of Christ had ministred vnto them.
to forgo their Friends and countenance, their honours and inheritances, yea and their lives also rather then lose that peace and joy of heart which the same word of christ had ministered unto them.
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Yea how strange is it, and howe greatly doth it commend the power of this worde, to see weakenesse heereby preuailing against strength? simplicitie against policie? to see the Lambe standing without feare before the lion;
Yea how strange is it, and how greatly does it commend the power of this word, to see weakness hereby prevailing against strength? simplicity against policy? to see the Lamb standing without Fear before the Lion;
and neuer yeelding to shrinke from it by any thing that coulde be deuised against them? The worde of God in their hearts gaue them courage and resolution and strength to goe through fire and water, to beare all aduentures of winde and weather,
and never yielding to shrink from it by any thing that could be devised against them? The word of God in their hearts gave them courage and resolution and strength to go through fire and water, to bear all adventures of wind and weather,
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For to deny our owne wisedome, to crosse our owne desires, to tread nature and affection vnderfoote, to say vnto our pleasures and delights, we know you not,
For to deny our own Wisdom, to cross our own Desires, to tread nature and affection underfoot, to say unto our pleasures and delights, we know you not,
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6 Now the greater the power of this word is approued and commended to be, the greater must needs be the hardnesse of our hearts when we are not at all mooued therewith:
6 Now the greater the power of this word is approved and commended to be, the greater must needs be the hardness of our hearts when we Are not At all moved therewith:
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as though they did not belong vnto vs. But great is our sinne, and a threefold condemnation we purchase vnto our selues when purposely and maliciously we strengthen our hearts against it,
as though they did not belong unto us But great is our sin, and a threefold condemnation we purchase unto our selves when purposely and maliciously we strengthen our hearts against it,
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For where the scepter of the word of Christ is admitted, and men stoupe and yeeld due obeisance vnto it, there it is certaine that Christ raigneth and is acknowledged for a king.
For where the sceptre of the word of christ is admitted, and men stoop and yield due obeisance unto it, there it is certain that christ Reigneth and is acknowledged for a King.
when we presumptuously crosse and thwart his words, and refuse to be gouerned by his lawes? Will he not rather thinke that we dally with him and deride him? Will he not hold vs,
when we presumptuously cross and thwart his words, and refuse to be governed by his laws? Will he not rather think that we dally with him and deride him? Will he not hold us,
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and refuse to be guided at his will? Whence we gather that vndoubtedly the Papacy is not the kingdome of Christ, that Christ is not therein faithfully holden for Lord and king.
and refuse to be guided At his will? Whence we gather that undoubtedly the Papacy is not the Kingdom of christ, that christ is not therein faithfully held for Lord and King.
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All their deuotion what is it but mens deuise? what else but a peruerting and deprauing of those things which were instituted and ordeined by Iesus Christ? Christ by his word teacheth vs one thing:
All their devotion what is it but men's devise? what Else but a perverting and depraving of those things which were instituted and ordained by Iesus christ? christ by his word Teaches us one thing:
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Many more examples might be alledged very pregnant to this purpose, wherein we may obserue a repugnancie and direct opposition betwixt Christianitie and Popery vnlesse wilfully we blinde our eies and refuse to see.
Many more Examples might be alleged very pregnant to this purpose, wherein we may observe a repugnancy and Direct opposition betwixt Christianity and Popery unless wilfully we blind our eyes and refuse to see.
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and hereby hath giuen vs assured token of his most gratious and louely presence, and of the kingdome of Christ amongst vs. Let vs now walke in the light that he hath giuen vs,
and hereby hath given us assured token of his most gracious and lovely presence, and of the Kingdom of christ among us Let us now walk in the Light that he hath given us,
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For seeing the ministerie of the word is one of the greatest and richest gifts that God bestoweth vpon men, the treasurie of grace, the power of eternall life, the chariot of Gods spirit, the pipe or channell whereby this spirite runneth into our harts, the bellowes whereby this fire is blowen vp and kindled in vs, the fewell and matter whereupon it feedeth, the very aire whereby we take the breath of spirituall and heauenly life, we cannot thinke that the going and course thereof is casuall and vncertaine,
For seeing the Ministry of the word is one of the greatest and Richest Gifts that God bestoweth upon men, the treasury of grace, the power of Eternal life, the chariot of God's Spirit, the pipe or channel whereby this Spirit Runneth into our hearts, the bellows whereby this fire is blown up and kindled in us, the fuel and matter whereupon it feeds, the very air whereby we take the breath of spiritual and heavenly life, we cannot think that the going and course thereof is casual and uncertain,
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and to consider their comming and their gifts as that withall we behold the Lord sending foorth or holding out in them the Scepter of his power, that we may acknowledge his mercie whereby he vouchsafeth to giue vs so vndoubted token of his fauour,
and to Consider their coming and their Gifts as that withal we behold the Lord sending forth or holding out in them the Sceptre of his power, that we may acknowledge his mercy whereby he vouchsafeth to give us so undoubted token of his favour,
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as that they desire and seeke meanes to be disburdened and eased of it, louing like beetles and owles to sit in obscuritie and darkenesse, that their euill deeds may not be crossed or reprooued by the light.
as that they desire and seek means to be disburdened and eased of it, loving like beetles and owls to fit in obscurity and darkness, that their evil Deeds may not be crossed or reproved by the Light.
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We may worthely lament the errour and fearefull estate of these men, and beseech God to open their eies that they may see their owne nakednesse and shame, in that they thus put life away from them,
We may worthily lament the error and fearful estate of these men, and beseech God to open their eyes that they may see their own nakedness and shame, in that they thus put life away from them,
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But the number of these despisers is so great amongst vs, that iustly we may feare least God for our vnthankfulnes take away from vs this iewell and pearle which like swine we trample vnder ourfeete, delighting more in our draffe and and graines,
But the number of these despisers is so great among us, that justly we may Fear least God for our unthankfulness take away from us this jewel and pearl which like Swine we trample under ourfeete, delighting more in our draff and and grains,
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and in the sinfull courses of the delights & pleasures of this life, then we doe in the delicious and sweet taste of the worde of life, wherewith our soules should be nourished and strengthend to liue for euer.
and in the sinful courses of the delights & pleasures of this life, then we do in the delicious and sweet taste of the word of life, wherewith our Souls should be nourished and strengthened to live for ever.
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10 The Prophet further sheweth whence this scepter of Christ shoulde be sent foorth, that is, out of Sion. Whereunto agreeth that which is written by the prophet Esay: The law shall goe out of Sion,
10 The Prophet further shows whence this sceptre of christ should be sent forth, that is, out of Sion. Whereunto agreeth that which is written by the Prophet Isaiah: The law shall go out of Sion,
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And there the Apostles receiued the holie Ghost, and those heauenly gifts, whereby they were prepared and fitted for that great worke of the conuersion of the Gentiles:
And there the Apostles received the holy Ghost, and those heavenly Gifts, whereby they were prepared and fitted for that great work of the conversion of the Gentiles:
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Thus to doe they were forewarned by Christ himselfe, telling them that repentance and remission of sinnes shoulde bee preached in his name among all nations, beginning at Ierusalem. Now vnder Sion and Ierusalem we are respectiuely to vnderstand the whole nation of the Iewes, to whom the Apostles were willed first of all to preach the Gospell of saluation.
Thus to do they were forewarned by christ himself, telling them that Repentance and remission of Sins should be preached in his name among all Nations, beginning At Ierusalem. Now under Sion and Ierusalem we Are respectively to understand the Whole Nation of the Iewes, to whom the Apostles were willed First of all to preach the Gospel of salvation.
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To which purpose the Apostle Paul saith to the vnbeleeuing Iewes of Antioche in Pisidia; It was necessarie that the worde of God should be first spoken to you:
To which purpose the Apostle Paul Says to the unbelieving Iewes of Antioch in Pisidia; It was necessary that the word of God should be First spoken to you:
11 Thus God ordeined that the seede of Abraham, to whom the promises were first made, should first haue the offer of them, that the elect remnant of them might be saued,
11 Thus God ordained that the seed of Abraham, to whom the promises were First made, should First have the offer of them, that the elect remnant of them might be saved,
and the obstinacie of the rest might bee an occasion to transferre the Gospell to the Gentiles, that out of them might be gathered vnto Abraham a seede, to obteine the blessing that was promised in his seede vnto all the nations of the earth.
and the obstinacy of the rest might be an occasion to transfer the Gospel to the Gentiles, that out of them might be gathered unto Abraham a seed, to obtain the blessing that was promised in his seed unto all the Nations of the earth.
We see them that were the first, become now the last. We see the fleece that was wette when all the earth was drie, become dry now when all the earth is wette:
We see them that were the First, become now the last. We see the fleece that was wet when all the earth was dry, become dry now when all the earth is wet:
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Wee see the poore and the maimed, and the halt and the blinde sitting at the table, whence they that were the guests first of all and solemnly bidden, are reiected as vnwoorthie.
we see the poor and the maimed, and the halt and the blind sitting At the table, whence they that were the guests First of all and solemnly bidden, Are rejected as unworthy.
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12 This is the mercie of God towards vs, and his iudgement vpon them, that by their example we may learne wisedome, thankefully to vse the mercie of God and the opportunitie of his grace,
12 This is the mercy of God towards us, and his judgement upon them, that by their Exampl we may Learn Wisdom, thankfully to use the mercy of God and the opportunity of his grace,
and wheresoeuer we see them dispersed and scattered through the worlde, wee may behold it as it were written in their foreheads, with the beames of the sunne.
and wheresoever we see them dispersed and scattered through the world, we may behold it as it were written in their foreheads, with the beams of the sun.
But wee see the bishop of Rome pretending himselfe to bee Christes vicar, the head of the church, the successour of Peter to whom Christ committed the soueraigne care,
But we see the bishop of Rome pretending himself to be Christ's vicar, the head of the Church, the successor of Peter to whom christ committed the sovereign care,
euen so, they by pretence of the name of Christ, do gather power vnto themselues to fight against Christ, knowing that amongst Christians they could not preuaile but onely by this pretence.
even so, they by pretence of the name of christ, do gather power unto themselves to fight against christ, knowing that among Christians they could not prevail but only by this pretence.
yea those things whereby they haue sought to worke the destruction of it, haue been as a whetstone to sharpen the faith of the disciples of Christ, to stir vp their deuotion and diligence, to frame them to patience and holynesse,
yea those things whereby they have sought to work the destruction of it, have been as a whetstone to sharpen the faith of the Disciples of christ, to stir up their devotion and diligence, to frame them to patience and holiness,
The third Sermon, vpon New yeeres day. Verse 3. Thy people shall be a people of great deuotion (or willingnesse) in the day of thine armie, in the excellent beautie of holinesse:
The third Sermon, upon New Years day. Verse 3. Thy people shall be a people of great devotion (or willingness) in the day of thine army, in the excellent beauty of holiness:
WE haue heard how the kingdome of Christ is alwaies oppugned with enimies, and that it neuer wanteth the opposition and encounter of an aduersarie power.
WE have herd how the Kingdom of christ is always oppugned with enemies, and that it never Wants the opposition and encounter of an adversary power.
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and none preuailing against him, and still maintaining and gouerning his kingdome, vntill he haue in the ende fullie and finally subdued and destroied all power that refuseth to how and to yeelde obedience vnto him.
and none prevailing against him, and still maintaining and governing his Kingdom, until he have in the end Fully and finally subdued and destroyed all power that Refuseth to how and to yield Obedience unto him.
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The prophet therefore in this third verse describeth him leuying and assembling his souldiours and men of war and preparing them to go foorth to battell against the enemie.
The Prophet Therefore in this third verse Describeth him levying and assembling his Soldiers and men of war and preparing them to go forth to battle against the enemy.
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To which purpose that serueth which he saith, In the day of thine armie, meaning thereby the day and time when Iesus Christ shall call and gather vnto him his people as an army to fight for him.
To which purpose that serveth which he Says, In the day of thine army, meaning thereby the day and time when Iesus christ shall call and gather unto him his people as an army to fight for him.
Which is no other but that which the holy ghost elsewhere calleth the accepted time, the day of saluation, euen the day and time of the preaching of the gospell, whereby the Lords trumpet is sounded,
Which is no other but that which the holy ghost elsewhere calls the accepted time, the day of salvation, even the day and time of the preaching of the gospel, whereby the lords trumpet is sounded,
And this is, men and brethren, the end of our preaching and seruice in the gospell, that by the sound of this trumpet we may gather amongst you an army vnto Iesus Christ,
And this is, men and brothers, the end of our preaching and service in the gospel, that by the found of this trumpet we may gather among you an army unto Iesus christ,
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Secondly with what affection the subiects of Christ goe foorth to fight for him: with great deuotion or willingnesse. Thirdly how they are attired and armed for this battell;
Secondly with what affection the Subjects of christ go forth to fight for him: with great devotion or willingness. Thirdly how they Are attired and armed for this battle;
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and with all watchfulnesse and circumspection to looke vnto our selues and to fortifie and strengthen our fortresses and holdes that we be neither surprised by their craft, nor surcharged by their power.
and with all watchfulness and circumspection to look unto our selves and to fortify and strengthen our fortresses and holds that we be neither surprised by their craft, nor surcharged by their power.
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A mightie & dangerous aduersary, great in power, wily in practise, bould in attempt, fierce in charge, instant and importunate in fight, weerisome in continuance, manifold in all his actions, a very Protêus turning and winding himselfe into all fashions,
A mighty & dangerous adversary, great in power, wily in practice, bold in attempt, fierce in charge, instant and importunate in fight, weerisome in Continuance, manifold in all his actions, a very Protêus turning and winding himself into all fashions,
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A skilfull and cunning fisher, knowing all maner of baites for all kindes and for all seasons, hauing as Cyprian saith, by long experience and practise learned all meanes and waies to cozen and deceiue vs, applying himselfe to the seuerall ages of men, to their estates and degrees, their places and callings, their humours and affections, omitting no occasions, no oportunities that he can any way apprehend to subuert and ouerthrow vs.
A skilful and cunning fisher, knowing all manner of baits for all Kinds and for all seasons, having as Cyprian Says, by long experience and practise learned all means and ways to cozen and deceive us, applying himself to the several ages of men, to their estates and Degrees, their places and callings, their humours and affections, omitting no occasions, no opportunities that he can any Way apprehend to subvert and overthrow us
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He seeketh to winne vs to euill by the euill examples of the world, that whilest we are ashamed to goe alone to heauen, we may with the multitude goe that broad and easie way that leadeth vnto destruction.
He seeks to win us to evil by the evil Examples of the world, that whilst we Are ashamed to go alone to heaven, we may with the multitude go that broad and easy Way that leads unto destruction.
He trieth vs by the reproches and slaunders, the mocks and taunts, the twitings and vpbraydings of the world, that the irkesomenes thereof entring into our soules like arrowes into our bones, may make vs weary of folowing vertue and godlines, whereby we become subiect vnto such disgrace.
He trieth us by the Reproaches and slanders, the mocks and taunts, the twitings and upbraidings of the world, that the irkesomenes thereof entering into our Souls like arrows into our bones, may make us weary of following virtue and godliness, whereby we become Subject unto such disgrace.
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He raiseth trouble and persecution, that the danger of life and goods, the feare and dread of fire and sword, of imprisonment and banishment may driue vs away from our reioycing in the crosse of Christ.
He Raiseth trouble and persecution, that the danger of life and goods, the Fear and dread of fire and sword, of imprisonment and banishment may driven us away from our rejoicing in the cross of christ.
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4 Now by the things of this world he strongly tempteth vs, and vseth the allurements of profit and gaine, of pleasure and delight, of preferment and glory of the world,
4 Now by the things of this world he strongly tempts us, and uses the allurements of profit and gain, of pleasure and delight, of preferment and glory of the world,
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as three mightie engines wherewith vniuersally he oppugneth the whole nature of man, and as with bullets of •ron battereth and beateth downe the castles and towres that seeme inuincible,
as three mighty Engines wherewith universally he oppugneth the Whole nature of man, and as with bullets of •ron battereth and beats down the Castles and towers that seem invincible,
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shewing him all the kingdomes of the world, and the glory of them, and saying? If thou wilt fall downe before me and worship me, they shall be all thine.
showing him all the kingdoms of the world, and the glory of them, and saying? If thou wilt fallen down before me and worship me, they shall be all thine.
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And surely hereby he winneth many to fall downe before him and to worship him by sinne and vnrighteousnes and wilfull breaking of the commandements of God.
And surely hereby he wins many to fallen down before him and to worship him by sin and unrighteousness and wilful breaking of the Commandments of God.
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For the compassing of their vniust and sinfull desires of the things of this world, yeelding themselues at his will to become vassals and slaues to couetousnesse, extortion, vsurie, falsehood; to whore dome and filthinesse; to gluttony and drunkennesse;
For the compassing of their unjust and sinful Desires of the things of this world, yielding themselves At his will to become vassals and slaves to covetousness, extortion, Usury, falsehood; to whore dome and filthiness; to gluttony and Drunkenness;
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a treacherous Dalilah flattering her owne husband to bereaue him of all his strength, and to deliuer him bound into the hands of them that seeke his life.
a treacherous Delilah flattering her own husband to bereave him of all his strength, and to deliver him bound into the hands of them that seek his life.
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I meane the corruption of our owne nature, the frowardnesse and vngratiousnesse of our owne harts, the venome & poison that we bring with vs & nourish in vs euen frō our mothers wombe, which as a troubled fountaine or rather as a raging sea is still casting vp mire and dirt,
I mean the corruption of our own nature, the frowardness and vngratiousnesse of our own hearts, the venom & poison that we bring with us & nourish in us even from our mother's womb, which as a troubled fountain or rather as a raging sea is still casting up mire and dirt,
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and sending foorth the motions and lusts of sinne, which are euermore ready to open the gates to the enemie to let him in vpon vs, by the seeing of the eie, by the hearing of the eare, by the tasting of the tongue,
and sending forth the motions and Lustiest of sin, which Are evermore ready to open the gates to the enemy to let him in upon us, by the seeing of the eye, by the hearing of the ear, by the tasting of the tongue,
and by all the parts and powers both of our bodies and of our soules. For what are all these but gates, and doores, and windowes, whereby sinne and death,
and by all the parts and Powers both of our bodies and of our Souls. For what Are all these but gates, and doors, and windows, whereby sin and death,
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6 Thus we harbour with in our selues exercitum quendam cupiditatum, as Saint Austen saieth, a very army of vicious and sinfull affections, which yeeld vs continuall matter and occasion of fighting from our beginning to our end, against the wantonnesse and wilfulnesse of youth, against the crookednesse of olde age;
6 Thus we harbour with in our selves exercitum quendam cupiditatum, as Saint Austen Saith, a very army of vicious and sinful affections, which yield us continual matter and occasion of fighting from our beginning to our end, against the wantonness and wilfulness of youth, against the crookedness of old age;
in prosperitie against presumption and carnall securitie, in aduersitie against impatiencie and despaire: in high estate against disdaine, in low estate against enuie:
in Prosperity against presumption and carnal security, in adversity against impatiency and despair: in high estate against disdain, in low estate against envy:
in religion against schisme, heresie, infidelitie; in ciuill conuersation against wrathfulnesse, vnfaithfulnesse, vnmercifulnesse, selfeloue, and all iniustice:
in Religion against Schism, heresy, infidelity; in civil Conversation against wrathfulness, unfaithfulness, unmercifulness, Self-love, and all injustice:
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if ambition be reiected, then anger prouoketh pride swelleth, enuie fretteth, &c. So • … e is it which the same Father elsewhere saith, Although there be not alwaies Neroes, Diocletians,
if ambition be rejected, then anger provoketh pride Swells, envy fretteth, etc. So • … e is it which the same Father elsewhere Says, Although there be not always Neros, Diocletians,
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& tunc maximè oppugnaris quum te oppugnarinescis, Thou art deceiued if thou thinke a Christian man at any time free from suffering persecution and then is a man most of all oppugned,
& tunc maximè oppugnaris Whom te oppugnarinescis, Thou art deceived if thou think a Christian man At any time free from suffering persecution and then is a man most of all oppugned,
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7 Now being thus beset with enemies on euery side, nay carying within our selues enmitie against our selues, we see a necessitie of fighting, we see a reason why we are called the armie of the Lord.
7 Now being thus beset with enemies on every side, nay carrying within our selves enmity against our selves, we see a necessity of fighting, we see a reason why we Are called the army of the Lord.
let vs euery man take sword in hand and goe foorth to helpe the Lord against the mightie, against the Dragon and the Angels thus making warre against the womans seede.
let us every man take sword in hand and go forth to help the Lord against the mighty, against the Dragon and the Angels thus making war against the woman's seed.
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If in the middest of so many, so dangerous, so deadly enemies we sit still and sleepe and refuse to fight, what doe wee but betraie our selues and the quarrell and cause of him that hath chosen vs to be his souldiours? And surely if we doe not fight, wee are none of his:
If in the midst of so many, so dangerous, so deadly enemies we fit still and sleep and refuse to fight, what do we but betray our selves and the quarrel and cause of him that hath chosen us to be his Soldiers? And surely if we do not fight, we Are none of his:
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if thou be not daily if exercised to resist the diuell, and to fight against sinne; if there be not in thee a daily controuling of thine owne waies, a checking of thine owne hart;
if thou be not daily if exercised to resist the Devil, and to fight against sin; if there be not in thee a daily controlling of thine own ways, a checking of thine own heart;
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if all bee at peace within thee, and thou findest no diuision, no contradiction betwixt the flesh and the spirite, betwixt the old and the new man, betwixt that which thou art of thy selfe,
if all be At peace within thee, and thou Findest no division, no contradiction betwixt the Flesh and the Spirit, betwixt the old and the new man, betwixt that which thou art of thy self,
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for many there are that say they are Christs, and take his name in their mouthes, who yet neuer drew sword nor gaue stroke in Christs behalfe, who defie the diuell with their mouthes,
for many there Are that say they Are Christ, and take his name in their mouths, who yet never drew sword nor gave stroke in Christ behalf, who defy the Devil with their mouths,
Non decet redimitos floribus corona, sed puluerulentos, &c. The crowne is not for carpet knights, that loue to be beset and garlanded with posies and floures,
Non Deceit redimitos floribus corona, sed puluerulentos, etc. The crown is not for carpet Knights, that love to be beset and garlanded with posies and flowers,
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9 Now because as in earthly armies there are men of diuers sorts and places, generals, captaines, lieutenants, sergeants, coronels, common souldiours, &c. So in the warfare of Christ there are likewise diuers callings and conditions of men, we are euery one to consider the standing and place whereunto we are assigned of the Lord,
9 Now Because as in earthly armies there Are men of diverse sorts and places, generals, Captains, Lieutenants, sergeants, coronels, Common Soldiers, etc. So in the warfare of christ there Are likewise diverse callings and conditions of men, we Are every one to Consider the standing and place whereunto we Are assigned of the Lord,
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Parents and maisters by well gouerning themselues and their households, restraining their children and seruants from all loosenesse and lewd behauiour,
Parents and masters by well governing themselves and their Households, restraining their children and Servants from all looseness and lewd behaviour,
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who himselfe giueth vs armes and strength to fight, and commaundeth his multitude of heauenly souldiours, his blessed angels to fight for vs. So that we may boldly comfort our selues and say, Greater is he that is in vs,
who himself gives us arms and strength to fight, and commandeth his multitude of heavenly Soldiers, his blessed Angels to fight for us So that we may boldly Comfort our selves and say, Greater is he that is in us,
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and they that are with vs are moe, then they that are against vs, yea, they that are against vs, are ouerruled by his mightie hande, to bee for vs euen in those thinges that they entend against vs. And to be short,
and they that Are with us Are more, then they that Are against us, yea, they that Are against us, Are overruled by his mighty hand, to be for us even in those things that they intend against us And to be short,
though we be weake, yet hee is strong, and will suffer none to plucke vs out of his hand, but the end shall be, with reioycing and triumph to sing aloude, Thankes be vnto God which hath giuen vs the victorie through Iesus Christ our Lord.
though we be weak, yet he is strong, and will suffer none to pluck us out of his hand, but the end shall be, with rejoicing and triumph to sing aloud, Thanks be unto God which hath given us the victory through Iesus christ our Lord.
For nothing else doth the prophet import heereby, but a singular freenesse and willingnesse of hart, wherewith the people of Christ shall dedicate and giue themselues vnto him to be bestowed and vsed at his will.
For nothing Else does the Prophet import hereby, but a singular freeness and willingness of heart, wherewith the people of christ shall dedicate and give themselves unto him to be bestowed and used At his will.
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As namely in the law of Moses, by this worde are noted the free offrings which men without any certaine imposition of law offered voluntarilie, and of their owne accord.
As namely in the law of Moses, by this word Are noted the free offerings which men without any certain imposition of law offered voluntarily, and of their own accord.
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though in another coniugation Deborah speaketh of them who of their owne free accord went foorth to battell against Sisera and his companie, Praise yee the Lorde for the auenging of Israell,
though in Another conjugation Deborah speaks of them who of their own free accord went forth to battle against Sisera and his company, Praise ye the Lord for the avenging of Israel,
Euen such are the people of Christ here saide to bee to the battell that we haue spoken of, to wit, voluntarie men, freely and willingly offering and deuoting themselues to doe him seruice and to fight for him.
Even such Are the people of christ Here said to be to the battle that we have spoken of, to wit, voluntary men, freely and willingly offering and devoting themselves to do him service and to fight for him.
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whereas the scepter of Christ worketh in the hart and in the inner man, renewing the minde and framing the will to the following of Christ and to the obedience of his will.
whereas the sceptre of christ works in the heart and in the inner man, renewing the mind and framing the will to the following of christ and to the Obedience of his will.
It is the will that commendeth the good actions of men, and then are we approoued with God when with cheerefulnesse of hart we giue ourselues vnto him.
It is the will that commends the good actions of men, and then Are we approved with God when with cheerfulness of heart we give ourselves unto him.
Want of will maketh men euermore to be putting off cases, and casting off doubts, and making of delaies, and complaining of paines, and alleaging of expense;
Want of will makes men evermore to be putting off cases, and casting off doubts, and making of delays, and complaining of pains, and alleging of expense;
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And as Saint Ambrose saith, Hoc sequitur vnumquemque quod conatur ex corde: that groweth vpon a man and goeth well forward, which he endeuoreth from the hart:
And as Saint Ambrose Says, Hoc sequitur vnumquemque quod conatur ex cord: that grows upon a man and Goes well forward, which he endeavoureth from the heart:
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13 Now therefore the people of Christ, that vprightly and without halting they may serue him, are discribed to be a people of zealous and willing minde;
13 Now Therefore the people of christ, that uprightly and without halting they may serve him, Are described to be a people of zealous and willing mind;
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If we be willinglesse, and without deuotion in his seruice, and follow him in such sort as if we were loth to take to much paines or to goe to far, we must take heede least he say of vs as he said of the Laodiceans;
If we be willinglesse, and without devotion in his service, and follow him in such sort as if we were loath to take to much pains or to go to Far, we must take heed lest he say of us as he said of the Laodiceans;
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We haue the gospell more in our mouthes then in our harts. Religion is made to serue mens purposes, when they themselues haue little purpose of religion.
We have the gospel more in our mouths then in our hearts. Religion is made to serve men's Purposes, when they themselves have little purpose of Religion.
and their appeereth in vs so little hart towards Christ, that wee may iustly perswade our selues that the blinde conscience of former ages, shall accuse and condemne the carelesse learning of our age.
and their appeareth in us so little heart towards christ, that we may justly persuade our selves that the blind conscience of former ages, shall accuse and condemn the careless learning of our age.
They changed deuotion into superstition, but wee haue changed it into presumption and wilfulnesse. The fruites of their deuotion wee haue turned to sacriledge & theft;
They changed devotion into Superstition, but we have changed it into presumption and wilfulness. The fruits of their devotion we have turned to sacrilege & theft;
And thus wee abridge Christ of his worship, and stint him at our pleasure. Our willingnes is but when we will, and our deuotion is but panges and fittes,
And thus we abridge christ of his worship, and stint him At our pleasure. Our willingness is but when we will, and our devotion is but pangs and fits,
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and how shall wee perswade our selues that those things are verified and fulfilled in vs, which are thus foretold of the people of Iesus Christ? Which if we cannot,
and how shall we persuade our selves that those things Are verified and fulfilled in us, which Are thus foretold of the people of Iesus christ? Which if we cannot,
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15 Now volentary men freely and of their owne accord offering themselues to the seruice of their princes and captaines, are wont to set foorth and shew themselues in all gallantnesse and brauery that their person and condition wil admitte.
15 Now volentary men freely and of their own accord offering themselves to the service of their Princes and Captains, Are wont to Set forth and show themselves in all gallantness and bravery that their person and condition will admit.
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To the emulation and folowing of this affection the prophet heere calleth vs, and as earthly souldiours studie in this sort to gratifie the desires and to please the eies of their earthly princes and captaines,
To the emulation and following of this affection the Prophet Here calls us, and as earthly Soldiers study in this sort to gratify the Desires and to please the eyes of their earthly Princes and Captains,
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so he teacheth vs howe we are inwardly and spiritually to garnish and decke ourselues, that we may be gracious in the sight of our heauenly captaine in the day of the mustring of his army.
so he Teaches us how we Are inwardly and spiritually to garnish and deck ourselves, that we may be gracious in the sighed of our heavenly captain in the day of the mustering of his army.
& is the summe of all those ornaments and graces wherewith the people of Christ are to decke themselues that they may be goodly and glorious in his sight.
& is the sum of all those Ornament and graces wherewith the people of christ Are to deck themselves that they may be goodly and glorious in his sighed.
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So that whereas wee are all naturally desirous to be faire and beautifull, the prophet heere instructeth vs what beautie it is that is most of all to be desired;
So that whereas we Are all naturally desirous to be fair and beautiful, the Prophet Here Instructeth us what beauty it is that is most of all to be desired;
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or in things applied to adde comelinesse vnto it, what is it in it selfe but a fading floure? corrupted by sicknesse, withered by yeeres, and confounded by death.
or in things applied to add comeliness unto it, what is it in it self but a fading flower? corrupted by sickness, withered by Years, and confounded by death.
16 The beauty therefore which the prophet here commendeth is that wherein we are approoued with the Lord, who accepteth vs not for any outward glory but for the vertue and good quality of the hart.
16 The beauty Therefore which the Prophet Here commends is that wherein we Are approved with the Lord, who Accepteth us not for any outward glory but for the virtue and good quality of the heart.
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Euen so we whom Christ hath chosen and giuen himselfe to deliuer vs from this present euill world, that he might make vs vessells of honour, sanctified,
Eve so we whom christ hath chosen and given himself to deliver us from this present evil world, that he might make us vessels of honour, sanctified,
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and meete for the vses of the Lord, should keepe our selues vnspotted of the world, by flying the corruption that raigneth therein by lust, and abhorring those polluted and vncleane courses, in the lothsome filthinesse whereof the world walloweth and tumbleth it selfe, to the great offense and displeasure of almighty God.
and meet for the uses of the Lord, should keep our selves unspotted of the world, by flying the corruption that Reigneth therein by lust, and abhorring those polluted and unclean courses, in the loathsome filthiness whereof the world walloweth and tumbleth it self, to the great offence and displeasure of almighty God.
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Whereupon the apostle thus exhorteth in the beginning of the next chapter, seeing then we haue these promises, let vs clense our selues frō all fithines of the flesh & of the spirit,
Whereupon the apostle thus exhorteth in the beginning of the next chapter, seeing then we have these promises, let us cleanse our selves from all fithines of the Flesh & of the Spirit,
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and outwardly our conuersation with pietie and the feare of God, thereby to set foorth the vertues of him that hath called vs out of darkenes into his maruelous light.
and outwardly our Conversation with piety and the Fear of God, thereby to Set forth the Virtues of him that hath called us out of darkness into his marvelous Light.
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And this the Apostle Saint Paule calleth the putting on of the Lord Iesus Christ, teaching vs thereby not onely to attire our selues by faith with his merites and righteousnes, that thereby we may be iustified in the sight of God,
And this the Apostle Saint Paul calls the putting on of the Lord Iesus christ, teaching us thereby not only to attire our selves by faith with his merits and righteousness, that thereby we may be justified in the sighed of God,
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but also by holines to expresse in our life the example that he hath laied before vs, that by our good workes and godly life it may appeere that we haue Christ dwelling and ruling in our harts.
but also by holiness to express in our life the Exampl that he hath laid before us, that by our good works and godly life it may appear that we have christ Dwelling and ruling in our hearts.
put on, as the elect of God, holy and beloued, tender mercie, kindenesse, humblenesse of minde, meekenes, long suffring, &c. And againe, Let vs which are of the daie be sober, putting on the brestplate of faith and loue,
put on, as the elect of God, holy and Beloved, tender mercy, kindness, humbleness of mind, meekness, long suffering, etc. And again, Let us which Are of the day be Sobrium, putting on the breastplate of faith and love,
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17 These and such like are the ornaments whereby the church of Christ is to him that loueth her goodly as the morning, faire as the moone, pure as the sunne:
17 These and such like Are the Ornament whereby the Church of christ is to him that loves her goodly as the morning, fair as the moon, pure as the sun:
not in hautines and presumption, not in vaine and wanton apparell, not in the care of decking our selues to the eies of the worlde, (the follie whereof in this generation nowe long agoe stinketh in the nostrels of the Lorde:) but in humblenesse and lowlinesse of minde, in meekenesse and quietnesse of spirite, in innocencie and simplicitie of hart, in a sacred feare and reuerence of that high maiestie before which we present our selues.
not in haughtiness and presumption, not in vain and wanton apparel, not in the care of decking our selves to the eyes of the world, (the folly whereof in this generation now long ago stinketh in the nostrils of the Lord:) but in humbleness and lowliness of mind, in meekness and quietness of Spirit, in innocence and simplicity of heart, in a sacred Fear and Reverence of that high majesty before which we present our selves.
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friend, howe cōmest thou in hither not hauing on a wedding garment? For what is the wedding garment but euen the beautie of holinesse which the prophet heere commendeth as the attire of the Lords armie.
friend, how Comest thou in hither not having on a wedding garment? For what is the wedding garment but even the beauty of holiness which the Prophet Here commends as the attire of the lords army.
and remember alwaies to appeere before the Lorde in the beautie of holinesse, in true deuotion, humblenesse of minde, obedience, loue out of a pure hart,
and Remember always to appear before the Lord in the beauty of holiness, in true devotion, humbleness of mind, Obedience, love out of a pure heart,
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for hauing before declared how Iesus Christ shall haue his armie to ioyne with him in fight against his enimies, he addeth heere in what multitude they shall come,
for having before declared how Iesus christ shall have his army to join with him in fight against his enemies, he adds Here in what multitude they shall come,
the new increse and supply thereof from time to time in them who are newly begotten by the word of truth, and borne againe by the washing of the new birth,
the new increase and supply thereof from time to time in them who Are newly begotten by the word of truth, and born again by the washing of the new birth,
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Who for that are called little children, and babes in Christ, and new borne babes that are to be suckled with the milke of the word of God that they may grow thereby. Of whom this prophet elsewhere speaketh when he saith.
Who for that Are called little children, and babes in christ, and new born babes that Are to be suckled with the milk of the word of God that they may grow thereby. Of whom this Prophet elsewhere speaks when he Says.
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Where he prophecieth of a generation and people to be created and borne, not by the creation and birth whereby we are men but whereby we are according to the phrase of the Apostle, new men, and new creatures, hauing a new hart giuen vnto vs and a new spirit put into the middest of vs;
Where he Prophesieth of a generation and people to be created and born, not by the creation and birth whereby we Are men but whereby we Are according to the phrase of the Apostle, new men, and new creatures, having a new heart given unto us and a new Spirit put into the midst of us;
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our stony hart being changed into an hart of flesh, and our consciences by the bloud of Christ purged from dead works that we may serue the liuing God.
our stony heart being changed into an heart of Flesh, and our Consciences by the blood of christ purged from dead works that we may serve the living God.
And hereby we are put in minde of our second natiuity and birth whereby we are made members of the church of Christ and called to become children againe:
And hereby we Are put in mind of our second Nativity and birth whereby we Are made members of the Church of christ and called to become children again:
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that whereas being in time past children of this world we haue walked according to the course of this world, in fulfilling the will of the flesh and of our owne minde, we may, being now the children of God, walke in newnesse of life, and liue the life of God, and as the sonnes of God be blamelesse and pure and without rebuke, shining by our good works as lights, in the middest of the froward and crooked nation of the world.
that whereas being in time passed children of this world we have walked according to the course of this world, in fulfilling the will of the Flesh and of our own mind, we may, being now the children of God, walk in newness of life, and live the life of God, and as the Sons of God be blameless and pure and without rebuke, shining by our good works as lights, in the midst of the froward and crooked Nation of the world.
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Yea further we are to be remembred that as youth, as young children are still growing in stature and strength and discretion vntill they come to ripe and perfect age,
Yea further we Are to be remembered that as youth, as young children Are still growing in stature and strength and discretion until they come to ripe and perfect age,
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so we after that we are once new borne vnto Christ should likewise be still encreasing and growing in those things that belong vnto a christian life, in vertue, in holynesse, in faith, in grace and in the knowledge of Iesus Christ, that going thus from strēgth to strength we may be euen filled with the fruits of righteousnesse, and in the end attaine vnto the measure of the age of the fulnesse of Chist.
so we After that we Are once new born unto christ should likewise be still increasing and growing in those things that belong unto a christian life, in virtue, in holiness, in faith, in grace and in the knowledge of Iesus christ, that going thus from strength to strength we may be even filled with the fruits of righteousness, and in the end attain unto the measure of the age of the fullness of Christ.
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20 Now of this new birth and the fruits and effects thereof the solemnitie of this day may giue me some occasion to speake, being as we call it new yeeres day wherein we celebrate the remembrance of the circumcision of Christ,
20 Now of this new birth and the fruits and effects thereof the solemnity of this day may give me Some occasion to speak, being as we call it new Years day wherein we celebrate the remembrance of the circumcision of christ,
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that putting of the body of the sinnes of the flesh, and the old man which is corrupted through deceiueable lusts, we may be renewed in the spirit of our mindes and put on the new man which according to God is created in righteousnesse and true holynesse.
that putting of the body of the Sins of the Flesh, and the old man which is corrupted through deceivable Lustiest, we may be renewed in the Spirit of our minds and put on the new man which according to God is created in righteousness and true holiness.
The particulars whereof happely you remember not, but remember that which is the generall that from yeere to yeere, from day to day you stil goe forward to become new creatures in Iesus Christ.
The particulars whereof happily you Remember not, but Remember that which is the general that from year to year, from day to day you still go forward to become new creatures in Iesus christ.
and by our conuersation let vs make it appeere that wee are new borne, and what we haue neglected heeretofore, let vs now beginne to amend with the beginning of a newe yeere,
and by our Conversation let us make it appear that we Are new born, and what we have neglected heretofore, let us now begin to amend with the beginning of a new year,
21 But to come towards an end, concerning this ofspring and youth which I haue spoken of, the prophet saith, that they shalbe as the dew from the wombe of the morning. First for their multitude;
21 But to come towards an end, Concerning this offspring and youth which I have spoken of, the Prophet Says, that they shall as the due from the womb of the morning. First for their multitude;
accordingly as Saint Iohn in the spirit saw it come to passe, when as beside the remnant of Israel, he beheld a great multitude which no man could number of all nations and kindreds and people and tongues, standing before the throne, and before the Lambe;
accordingly as Saint John in the Spirit saw it come to pass, when as beside the remnant of Israel, he beheld a great multitude which no man could number of all Nations and kindreds and people and tongues, standing before the throne, and before the Lamb;
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clothed with long white robes and palmes in their hands, and crying with a loude voice, saluation commeth of our God, &c. So that although in comparison of the multitude of the world the church of Christ be but a little flocke, and few there be that enter into life, euen as the grapes after the vintage, a few here,
clothed with long white robes and palms in their hands, and crying with a loud voice, salvation comes of our God, etc. So that although in comparison of the multitude of the world the Church of christ be but a little flock, and few there be that enter into life, even as the grapes After the vintage, a few Here,
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It is the hand of God, the inspiration of the holy ghost that worketh in you, men and brethren, that chaunge whereby you are newly created and borne the people of Iesus Christ.
It is the hand of God, the inspiration of the holy ghost that works in you, men and brothers, that change whereby you Are newly created and born the people of Iesus christ.
THis verse setteth foorth vnto vs the calling of Iesus Christ to the office of priesthood, where by he is be come our redeemer and aduocate with the father, that in the kingly height and maiestie of Iesus Christ there may be nothing to dismay vs, seeing we know that both in his humilitie and in his maiestie he is made our priest and mediatour to reconcile vs and bring vs vnto God.
THis verse sets forth unto us the calling of Iesus christ to the office of priesthood, where by he is be come our redeemer and advocate with the father, that in the kingly height and majesty of Iesus christ there may be nothing to dismay us, seeing we know that both in his humility and in his majesty he is made our priest and Mediator to reconcile us and bring us unto God.
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And thus is the Scripture woont to qualifie the glorious and dreadfull maiestie of God with the consideration of his gracious and most mercifull inclination towards vs, that we may learne so to reuerence him for his greatnes,
And thus is the Scripture wont to qualify the glorious and dreadful majesty of God with the consideration of his gracious and most merciful inclination towards us, that we may Learn so to Reverence him for his greatness,
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whose name is the Holy one, that dwelleth in the high and holy place, yet is with him also that is of a contrite and humble spirit, to reuiue the spirite of the humble,
whose name is the Holy one, that dwells in the high and holy place, yet is with him also that is of a contrite and humble Spirit, to revive the Spirit of the humble,
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Though the Lorde be high, saith Dauid, yet hath he respect vnto the lowly, and out of the heauen he beholdeth the earth, to turne him to the praier of the desolate,
Though the Lord be high, Says David, yet hath he respect unto the lowly, and out of the heaven he beholdeth the earth, to turn him to the prayer of the desolate,
but rather a ground of exceeding great comfort, whilest we stande perswaded that he who by mercy is so readie to succour vs, is by power so able to do for vs whatsoeuer pleaseth him.
but rather a ground of exceeding great Comfort, whilst we stand persuaded that he who by mercy is so ready to succour us, is by power so able to do for us whatsoever Pleases him.
And hence it came to passe, as hath beene before touched, that they who no otherwise cosidered of Iesus Christ but in his maiestie sitting at the right hand of God, conceiued of him a doubtefull and distrustfull feare,
And hence it Come to pass, as hath been before touched, that they who no otherwise considered of Iesus christ but in his majesty sitting At the right hand of God, conceived of him a doubtful and distrustful Fear,
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and shadowed themselues vnder the winges of other mediatours, and hidde themselues vnder the patronage and intercession of saints and angels, that by them they might haue accesse and entrance vnto God.
and shadowed themselves under the wings of other mediators, and hid themselves under the patronage and Intercession of Saints and Angels, that by them they might have access and Entrance unto God.
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They liued in the darke, and sawe not that light of faith, whereby wee are taught to goe with boldnes vnto the throne of grace, assuring our selues that ( the words of Christ abiding in vs ) whatsoeuer we shal aske the father in his name he will do it, that the father may be glorified in the sonne.
They lived in the dark, and saw not that Light of faith, whereby we Are taught to go with boldness unto the throne of grace, assuring our selves that (the words of christ abiding in us) whatsoever we shall ask the father in his name he will do it, that the father may be glorified in the son.
To which cōfort we are instructed by the doctrine of the priesthood of Christ, whose consecration and enstalment to this office, the prophet describeth vnto vs in this verse.
To which Comfort we Are instructed by the Doctrine of the priesthood of christ, whose consecration and enstalment to this office, the Prophet Describeth unto us in this verse.
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3 As touching the first, this protestation by oath serueth according to the matter in hande, to set foorth the vnchangeable counsell of God for the establishing of the priesthood of Christ, to bee the onely meanes for euer of attonement and peace betwixt God and vs. It is alwaies vsed in Scripture to note Gods immutable purpose,
3 As touching the First, this protestation by oath serveth according to the matter in hand, to Set forth the unchangeable counsel of God for the establishing of the priesthood of christ, to be the only means for ever of atonement and peace betwixt God and us It is always used in Scripture to note God's immutable purpose,
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but so, that if the case be altered with vs, he will also after the course of his dealing towards vs. Thus he saith by the prophet Ieremie, I will speake sodainely against a nation or against a kingdome to placke it vp,
but so, that if the case be altered with us, he will also After the course of his dealing towards us Thus he Says by the Prophet Ieremie, I will speak suddenly against a Nation or against a Kingdom to plack it up,
and whether they bee for good or euill, they stande or fall according to the good or euill that they finde in vs. But where God putteth to his oath, there is no reuocation,
and whither they be for good or evil, they stand or fallen according to the good or evil that they find in us But where God putteth to his oath, there is no revocation,
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but bicause, where the actions & doings of God are altered towards vs, there seemeth to vs to be some alteration in God himselfe, the scripture in this case by the phrase of repentance somewhat submitteth it selfe to our conceite,
but Because, where the actions & doings of God Are altered towards us, there seems to us to be Some alteration in God himself, the scripture in this case by the phrase of Repentance somewhat submitteth it self to our conceit,
when as indeed God, foreseeing all things before they come to passe, and knowing all his works from the beginning of the world, doth nothing but according to his counsells of old;
when as indeed God, Foreseeing all things before they come to pass, and knowing all his works from the beginning of the world, does nothing but according to his Counsels of old;
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Now strange it is that God should need to sweare, and that his worde whereby he made the world, should not in the worlde be sufficiently beleeued without an oath.
Now strange it is that God should need to swear, and that his word whereby he made the world, should not in the world be sufficiently believed without an oath.
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When God sweareth in wrath, what is his oath but the sealing vp of irreuocable damnation? the verie opinion whereof is sufficient to astonish our harts,
When God Sweareth in wrath, what is his oath but the sealing up of irrevocable damnation? the very opinion whereof is sufficient to astonish our hearts,
For what is it but euen hell it selfe for a man to conceiue that he hath God for his vowed and sworne enimie, who by his oath hath bounde himselfe to destroy him,
For what is it but even hell it self for a man to conceive that he hath God for his vowed and sworn enemy, who by his oath hath bound himself to destroy him,
and increased their rebellions from day to day, the Lord was so farre mooued at length, that he sware in his wrath, that they should not enter into his rest.
and increased their rebellions from day to day, the Lord was so Far moved At length, that he sware in his wrath, that they should not enter into his rest.
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and they contrariwise as it were to despight the Lord gaue themselues to ioy and gladnesse, slaying oxen and killing sheepe, eating flesh and drinking wine, and in scorne of the prophets words cheered one another, saying, Let vs eate and drinke,
and they contrariwise as it were to despite the Lord gave themselves to joy and gladness, slaying oxen and killing sheep, eating Flesh and drinking wine, and in scorn of the Prophets words cheered one Another, saying, Let us eat and drink,
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Thus the prophet Amos mentioning their extreme cruelty towards the poore, inferreth thereupon, The Lord hath sworne by the excellency of Iacob, that he will neuer forget any of their workes.
Thus the Prophet Amos mentioning their extreme cruelty towards the poor, infers thereupon, The Lord hath sworn by the excellency of Iacob, that he will never forget any of their works.
These are fearefull speeches, and being pronounced of others, they are written to instruct and admonish vs that we doe not by obstinate and wilfull rebellion prouoke the Lord and vrge him from day to day by our proud and insolent contempt and despising of his words,
These Are fearful Speeches, and being pronounced of Others, they Are written to instruct and admonish us that we do not by obstinate and wilful rebellion provoke the Lord and urge him from day to day by our proud and insolent contempt and despising of his words,
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and to set his oath as an euerlasting bar betwixt him and vs. He will haue vs to vnderstand that it is not in vaine that he threatneth the sinfull man,
and to Set his oath as an everlasting bar betwixt him and us He will have us to understand that it is not in vain that he threatens the sinful man,
The foundation of which saluation he here laieth with an oath, confirming thereby the priesthood of Iesus Christ, not so much to assure the same vnto Christ himselfe as to settle in vs an assurance of comfort to be receiued thereby.
The Foundation of which salvation he Here Layeth with an oath, confirming thereby the priesthood of Iesus christ, not so much to assure the same unto christ himself as to settle in us an assurance of Comfort to be received thereby.
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For God seeing our weakenesse to be such that we haue need of all maner of props and staies to hold vs vp, would haue his purpose of grace and life by Christ to be testified vnto vs not onely by his word and promise,
For God seeing our weakness to be such that we have need of all manner of props and stays to hold us up, would have his purpose of grace and life by christ to be testified unto us not only by his word and promise,
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yet nothing should shake vs from faith and hope, because we haue to doe with him, who being able to doe whatsoeuer he will, will not be found a liar in his word, much lesse forsworne and periured in his oath.
yet nothing should shake us from faith and hope, Because we have to do with him, who being able to do whatsoever he will, will not be found a liar in his word, much less forsworn and perjured in his oath.
God, saith the author of the epistle to the Hebrewes, willing the more abundantly to shew vnto the heires of promise the stablenesse of his counsell, bound himselfe by an oath, that by two immutable things wherein it is impossible that God should he, that is, his promise and his oath, we might haue strong consolation which haue our refuge to hold fast the hope that is set before vs, &c. The reason then why God sweareth vnto vs is that we should receiue strength of comfort thereby, resting assured that our hope shall neuer shame vs, and that there is no more possibility that it should deceiue vs,
God, Says the author of the epistle to the Hebrews, willing the more abundantly to show unto the Heirs of promise the stableness of his counsel, bound himself by an oath, that by two immutable things wherein it is impossible that God should he, that is, his promise and his oath, we might have strong consolation which have our refuge to hold fast the hope that is Set before us, etc. The reason then why God Sweareth unto us is that we should receive strength of Comfort thereby, resting assured that our hope shall never shame us, and that there is no more possibility that it should deceive us,
and to the arming of our consciences against al temptation of distrustful and perplexed feare. He hath bound himselfe vnto vs by his couenant and promise, by writing and seale,
and to the arming of our Consciences against all temptation of distrustful and perplexed Fear. He hath bound himself unto us by his Covenant and promise, by writing and seal,
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By all these meanes he hath confirmed vnto vs his blessing, the forgiuenesse of our sinnes, the assistance of his grace, the protection of his hande, the continuance of his loue,
By all these means he hath confirmed unto us his blessing, the forgiveness of our Sins, the assistance of his grace, the protection of his hand, the Continuance of his love,
If God then haue touched thy hart with true repentance, why doubtest thou of thy selfe, seeing God hath not onely saide but sworne that thy life is the thing that hee desireth and delighteth in? Thus hee comforteth the faithfull afflicted soule:
If God then have touched thy heart with true Repentance, why doubtest thou of thy self, seeing God hath not only said but sworn that thy life is the thing that he Desires and delights in? Thus he comforts the faithful afflicted soul:
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This is the comfort that God yeeldeth, not onely to his church in generall, but in particular also to euery member thereof, that the couenant of his peace shall stande in••• … e with them, that his mercie shall neuer faile them;
This is the Comfort that God yields, not only to his Church in general, but in particular also to every member thereof, that the Covenant of his peace shall stand in••• … e with them, that his mercy shall never fail them;
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8 Another maner of comfort then we can receiue by the doctrine of the papists, who make the promise of God & his oath altogither idle and of none effect, teaching vs no other faith or hope to be conceiued thereof,
8 another manner of Comfort then we can receive by the Doctrine of the Papists, who make the promise of God & his oath altogether idle and of none Effect, teaching us no other faith or hope to be conceived thereof,
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Which what is it else but to set a man vpon a racke, and to waue him and tosse him to and fro, anguished and vexed betwixt doubtfull hope and tormenting feare? How farre is this from that resolution and ioy of faith whereunto the holy Ghost instructeth vs, which mounting vp aboue the skies,
Which what is it Else but to Set a man upon a rack, and to wave him and toss him to and from, anguished and vexed betwixt doubtful hope and tormenting Fear? How Far is this from that resolution and joy of faith whereunto the holy Ghost Instructeth us, which mounting up above the skies,
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The office of priesthood serueth for mediation and attonement betwixt God and man, which is perfourmed by offering gifts and sacrifices in the name of satisfaction for sinne,
The office of priesthood serveth for mediation and atonement betwixt God and man, which is performed by offering Gifts and Sacrifices in the name of satisfaction for sin,
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To make peace betwixt God and man, and to bring man againe to God somewhat must be yeelded that may stand for lue and recōpence of the offence and trespasse by man committed against God.
To make peace betwixt God and man, and to bring man again to God somewhat must be yielded that may stand for lue and recompense of the offence and trespass by man committed against God.
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And this the heathens themselues in some part conceiued, either by light of vnderstanding, or as it is more likely by tradition receiued from the patriarches and fathers;
And this the Heathens themselves in Some part conceived, either by Light of understanding, or as it is more likely by tradition received from the Patriarchs and Father's;
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from whose faith and fellowship they deuided themselues, but yet retained some shadowes and corrupt imitations of their deuotions, which they applied to the seruice and worship of idolls and false gods of their owne deuising.
from whose faith and fellowship they divided themselves, but yet retained Some shadows and corrupt imitations of their devotions, which they applied to the service and worship of Idols and false God's of their own devising.
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But those Gods were indeed deuills, and those sacrifices and ceremonies nothing else but a horrible deprauing and prophaning of the worship and seruice appointed by God, whereby the deuill was honoured and serued vnder the name of God.
But those God's were indeed Devils, and those Sacrifices and ceremonies nothing Else but a horrible depraving and profaning of the worship and service appointed by God, whereby the Devil was honoured and served under the name of God.
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10 Now in him that shall be truely called a priest to make peace and attonement betwixt God and vs, there are three things to bee considered; the excellencie of his person;
10 Now in him that shall be truly called a priest to make peace and atonement betwixt God and us, there Are three things to be considered; the excellency of his person;
As touching his person he must be in condition & qualitie far superior vnto other men, meete for his greatnes, puritie and holines to appeere before the glorious maiestie of the most high God.
As touching his person he must be in condition & quality Far superior unto other men, meet for his greatness, purity and holiness to appear before the glorious majesty of the most high God.
Whereupon Saint Bernard saith Quid miraris, O Cain, si ad munera tua non respicit, quite despicit? Why marueilest thou, Cain, that he hath no respect to thy offerings, seeing he despiseth thy selfe.
Whereupon Saint Bernard Says Quid Miraris, Oh Cain, si ad Munera tua non respicit, quite despicit? Why marueilest thou, Cain, that he hath no respect to thy offerings, seeing he despises thy self.
For he cannot by praier present himselfe vnto God as an intercessour and mediatour for vs, who himselfe standeth subiect to chalenge either for the vnworthinesse of his person,
For he cannot by prayer present himself unto God as an intercessor and Mediator for us, who himself Stands Subject to challenge either for the unworthiness of his person,
They that teach any priesthood truely, and in it selfe effectuall and auaileable for the forgiuenesse of sinnes, in which these three conditions are not satisfied, they teach not the truth of God but their owne deuise,
They that teach any priesthood truly, and in it self effectual and available for the forgiveness of Sins, in which these three conditions Are not satisfied, they teach not the truth of God but their own devise,
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11 There was indeed a priesthood amongst the Iewes established by God himselfe, which yet notwithstanding coulde not worke attonement and peace with God,
11 There was indeed a priesthood among the Iewes established by God himself, which yet notwithstanding could not work atonement and peace with God,
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because these three conditions were not found therein. The persons that ministred in that priesthoode were by lawe tied to certaine outward obseruations,
Because these three conditions were not found therein. The Persons that ministered in that priesthood were by law tied to certain outward observations,
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sinners, weake, vnwoorthie to appeere in the sight of God, and therefore were bound to offer not onely for the peoples sinnes, but for their owne also.
Sinners, weak, unworthy to appear in the sighed of God, and Therefore were bound to offer not only for the peoples Sins, but for their own also.
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For al the vse and benefit thereof stood in the reference that it had vnto the priesthoode heere established, which by the oath of God is appropriated for euer vnto Iesus Christ.
For all the use and benefit thereof stood in the Referente that it had unto the priesthood Here established, which by the oath of God is appropriated for ever unto Iesus christ.
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12 Therefore the soueraignty of priesthood belongeth properly vnto the sonne of God, vnto Iesus Christ who is in that respect called the mediatour of the new testament wherein God hath promised forgiuenesse of sinnes.
12 Therefore the sovereignty of priesthood belongeth properly unto the son of God, unto Iesus christ who is in that respect called the Mediator of the new Testament wherein God hath promised forgiveness of Sins.
more excellent then the angels, &c. Thus Saint Iohn also beginneth his gospel, as at the first to shew the greatnes of him of whom he writeth, In the beginning was the worde,
more excellent then the Angels, etc. Thus Saint John also begins his gospel, as At the First to show the greatness of him of whom he Writeth, In the beginning was the word,
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and the worde was with God, and that worde was God, &c. All things were made by it &c. In it was life, &c. We saw the glory thereof as the glorie of the onely begotten of the father, &c. In this glory the holie Scripture setteth him foorth vnto vs that we may vnderstand that seeing he is the sonne of God there is in his person no defect,
and the word was with God, and that word was God, etc. All things were made by it etc. In it was life, etc. We saw the glory thereof as the glory of the only begotten of the father, etc. In this glory the holy Scripture sets him forth unto us that we may understand that seeing he is the son of God there is in his person no defect,
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and yeelde not vnto the godhead any part in this execution, whereas the whole power and vertue of that that Christ in his manhood hath done for vs, ariseth from the godhead;
and yield not unto the godhead any part in this execution, whereas the Whole power and virtue of that that christ in his manhood hath done for us, arises from the godhead;
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but by act of priesthood & mediation, whilest as he is the sonne of God, he hath giuen himselfe in his manhood to be thus cruelly entreated for our sakes.
but by act of priesthood & mediation, whilst as he is the son of God, he hath given himself in his manhood to be thus cruelly entreated for our sakes.
For if by his eternall spirit, that is, the power of his godhead he offered himselfe, how can it be denied but that by the same eternall spirit and godhead he hath performed the worke and office of a priest.
For if by his Eternal Spirit, that is, the power of his godhead he offered himself, how can it be denied but that by the same Eternal Spirit and godhead he hath performed the work and office of a priest.
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So when the Apostle saith that God was in Christ reconciling the world vnto himselfe he plainely sheweth that the godhead of Christ was an agent in this reconciliation,
So when the Apostle Says that God was in christ reconciling the world unto himself he plainly shows that the godhead of christ was an agent in this reconciliation,
And more plainely he speaketh in another place that Christ both in his godhead and in his manhood being a mediatour for euer betwixt God and man, is alwaies liuing to make intercession for vs. So Saint Austen likewise saith that Christ whole man and God, the word, the soule and the flesh one Christ is made a mediatour for vs. To be short when the auncient fathers teach that Christ in that he is the priest and mediatour betwixt God and man, is and needs must be partaker with them both,
And more plainly he speaks in Another place that christ both in his godhead and in his manhood being a Mediator for ever betwixt God and man, is always living to make Intercession for us So Saint Austen likewise Says that christ Whole man and God, the word, the soul and the Flesh one christ is made a Mediator for us To be short when the ancient Father's teach that christ in that he is the priest and Mediator betwixt God and man, is and needs must be partaker with them both,
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14 Now that the sonne of God our mediatour and priest might haue a meete sacrifice to offer in our behalfe, he tooke vnto him our body and flesh and demeaned himselfe to the condition of our nature, which although in it selfe it be but of small price to offer vnto God,
14 Now that the son of God our Mediator and priest might have a meet sacrifice to offer in our behalf, he took unto him our body and Flesh and demeaned himself to the condition of our nature, which although in it self it be but of small price to offer unto God,
For we cannot doubt but that the body of the sonne of God, the sufferings and death of the sonne of God are a sufficient expiation & redemption of the sins of men.
For we cannot doubt but that the body of the son of God, the sufferings and death of the son of God Are a sufficient expiation & redemption of the Sins of men.
but here the priest and sacrifice are both one, whilest Christ himselfe the son of God giueth himselfe for vs, & offereth vp himselfe, & putteth away our sins by the sacrifice of himselfe.
but Here the priest and sacrifice Are both one, whilst christ himself the son of God gives himself for us, & Offereth up himself, & putteth away our Sins by the sacrifice of himself.
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Seing therfore both the priest & the sacrifice are of so infinit worth & value, the praier of mediation which this priest vttereth by vertue of the sacrifice which he hath offered, cannot but be in the highest degree acceptable to the Lord,
Sing Therefore both the priest & the sacrifice Are of so infinite worth & valve, the prayer of mediation which this priest uttereth by virtue of the sacrifice which he hath offered, cannot but be in the highest degree acceptable to the Lord,
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Such was the praier that Iesus Christ powred foorth vnto his father immediately before his passion, beholding now in spirit the acceptation of the sacrifice which he was about to offer,
Such was the prayer that Iesus christ poured forth unto his father immediately before his passion, beholding now in Spirit the acceptation of the sacrifice which he was about to offer,
Who afterward hauing finished all things which he had to do and to suffer for vs here on earth, ascended into heauen, there thence foorth to doe the office of a priest by appeering in the sight of God for vs.
Who afterwards having finished all things which he had to do and to suffer for us Here on earth, ascended into heaven, there thence forth to do the office of a priest by appearing in the sighed of God for us
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but a continuall remembring the Lord of that that in the same flesh he hath done for vs, thereby as it were with strong and mightie voice crauing for vs mercie and grace,
but a continual remembering the Lord of that that in the same Flesh he hath done for us, thereby as it were with strong and mighty voice craving for us mercy and grace,
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and the defence of Gods blessed hande to preserue & keepe vs vntill he bring vs vnto that inheritance whereunto he hath redeemed vs. And this continuall intercession for vs the prophet heere noteth, in that he saith, that he is appointed to be a priest for euer. For where as in the former testament the priests could not cōtinue by the reason of death, this man,
and the defence of God's blessed hand to preserve & keep us until he bring us unto that inheritance whereunto he hath redeemed us And this continual Intercession for us the Prophet Here notes, in that he Says, that he is appointed to be a priest for ever. For where as in the former Testament the Priests could not continue by the reason of death, this man,
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and is euer present with God by himselfe to doe the office that hee hath taken vpon him to make intercession for vs. 16 And this eternitie of priesthood is againe implied in that that he addeth that Christ is a priest after the order of Melchisedec.
and is ever present with God by himself to do the office that he hath taken upon him to make Intercession for us 16 And this eternity of priesthood is again implied in that that he adds that christ is a priest After the order of Melchizedek.
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In the holy scripture therefore we read of two orders of priesthood, & only two, the one the order of Aaron, the other as heere we reade, the order of Melchisedec. The order of Aaron, togither with the earthly tabernacle was but a figure for that time, whereby were offered gifts & sacrifices that could not make holy concerning the conscience him that did the seruice, which onely stoode in meates and drinkes,
In the holy scripture Therefore we read of two order of priesthood, & only two, the one the order of Aaron, the other as Here we read, the order of Melchizedek. The order of Aaron, together with the earthly tabernacle was but a figure for that time, whereby were offered Gifts & Sacrifices that could not make holy Concerning the conscience him that did the service, which only stood in Meats and drinks,
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and diuers washings and carnall rites, which made nothing perfect, but serued onely for an introduction to abetter hope, and to schoole men vnto Christ. Which hauing but the shadowe of good things to come, when for the time it had serued the vse whereunto it was appointed,
and diverse washings and carnal Rites, which made nothing perfect, but served only for an introduction to abetter hope, and to school men unto christ. Which having but the shadow of good things to come, when for the time it had served the use whereunto it was appointed,
There remaineth therefore thence foorth no other priesthood faue onely the order of Melchisedech, the title where of resteth onely and entirely in Iesus Christ.
There remains Therefore thence forth no other priesthood save only the order of Melchizedek, the title where of rests only and entirely in Iesus christ.
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17 For the application of which figure of Melchisedec if we will goe safely we must tread no other steps but those which the holy ghost hath marked out vnto vs:
17 For the application of which figure of Melchizedek if we will go safely we must tread no other steps but those which the holy ghost hath marked out unto us:
but because he is as the prophet calleth him the Lord our righteousnesse, who when he knew no sinne was made sinne for vs, that we might be made the righteousnesse of God in him:
but Because he is as the Prophet calls him the Lord our righteousness, who when he knew no sin was made sin for us, that we might be made the righteousness of God in him:
whose people are called trees of righteousnesse, the planting of the Lord, bringing foorth the fruites of righteousnesse to the glory and praise of God.
whose people Are called trees of righteousness, the planting of the Lord, bringing forth the fruits of righteousness to the glory and praise of God.
He is also king of Salem, that is, king of peace, accordingly as the prophet also tearmeth him the prince of peace, because he is the procurer and mainteiner of our peace;
He is also King of Salem, that is, King of peace, accordingly as the Prophet also termeth him the Prince of peace, Because he is the procurer and maintainer of our peace;
by whom the father hath reconciled all things to himselfe, and set at peace both the things in heauen and the things in earth by the bloud of his crosse.
by whom the father hath reconciled all things to himself, and Set At peace both the things in heaven and the things in earth by the blood of his cross.
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And this on the one part the holy ghost mentioneth indefinitely that Melchisedec was the priest of the most high God, but what was the ceremonie of his priesthood,
And this on the one part the holy ghost mentioneth indefinitely that Melchizedek was the priest of the most high God, but what was the ceremony of his priesthood,
and woulde thereby prooue that in their masse is a verie reall and actuall sacrifice done of the verie body and bloud of Iesus Christ, seruing to purchase forgiuenesse of sinnes both for quicke and dead.
and would thereby prove that in their mass is a very real and actual sacrifice done of the very body and blood of Iesus christ, serving to purchase forgiveness of Sins both for quick and dead.
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For to yeeld them their owne translation, what gaine they thereby if wee say that Melchisedec offered these things to Abraham by way of curtesie, not to God by way of mysterie.
For to yield them their own Translation, what gain they thereby if we say that Melchizedek offered these things to Abraham by Way of courtesy, not to God by Way of mystery.
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But indeed the translation is false, and their collection woorse, neither is the Hebrew worde anie where in the Scriptures founde to signifie the offering of a sacrifice.
But indeed the Translation is false, and their collection Worse, neither is the Hebrew word any where in the Scriptures found to signify the offering of a sacrifice.
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yea, they vary heerein from the vulgar Latine translation, which by the Councell of Trent they haue decreed to be onely authenticall and of authoritie in the Church.
yea, they vary herein from the Vulgar Latin Translation, which by the Council of Trent they have decreed to be only authentical and of Authority in the Church.
And surely woonder it were that the Apostle to the Hebrewes professing to drawe them forward from the first principles of Christian doctrine to the perfection thereof,
And surely wonder it were that the Apostle to the Hebrews professing to draw them forward from the First principles of Christian Doctrine to the perfection thereof,
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if there were any matter in it, and not so much as intimate any thing thereof, which the papists woulde make vs beleeue is the chiefest and most important matter of all other.
if there were any matter in it, and not so much as intimate any thing thereof, which the Papists would make us believe is the chiefest and most important matter of all other.
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19 Neither are they any whit benefited by that which the auncient fathers haue spoken of this matter, who from this story of Melchisedec gathered indeed an allusion vnto the sacrament of the Lords supper,
19 Neither Are they any whit benefited by that which the ancient Father's have spoken of this matter, who from this story of Melchizedek gathered indeed an allusion unto the sacrament of the lords supper,
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but to no other purpose saue onely to shew that Melchisedec bringing foorth bread and wine did betoken that Christ should institute a sacrament in bread & wine for a signe and remembrance of his body and bloud.
but to no other purpose save only to show that Melchizedek bringing forth bred and wine did betoken that christ should institute a sacrament in bred & wine for a Signen and remembrance of his body and blood.
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This Saint Hierom declareth when handling Christes institution of the sacrament he saith Christ taketh bread and goeth to the true sacrament of the passeouer that as Melchisedec the priest of the high God in presiguring of him offering bread and wine had done,
This Saint Hieronymus Declareth when handling Christ's Institution of the sacrament he Says christ Takes bred and Goes to the true sacrament of the passover that as Melchizedek the priest of the high God in presiguring of him offering bred and wine had done,
No more did they conceiue done either before by Melchisedec or afterward by Christ, but onely by bread and wine to represent the veritie and truth of his body and bloud.
No more did they conceive done either before by Melchizedek or afterwards by christ, but only by bred and wine to represent the verity and truth of his body and blood.
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which is not simply to be vnderstood, but according to that maner as the scripture setteth him foorth vnto vs, which so dainly bringeth him in as the priest of the high God meeting Abraham and blessing him,
which is not simply to be understood, but according to that manner as the scripture sets him forth unto us, which so daintily brings him in as the priest of the high God meeting Abraham and blessing him,
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For if we vnderstand it simplie and barely as it soundeth, we cannot fit it vnto Iesus Christ, who is not altogither without father or mother, &c. but,
For if we understand it simply and barely as it soundeth, we cannot fit it unto Iesus christ, who is not altogether without father or mother, etc. but,
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as saith Saint Ierome, all Ecclesiasticall writers haue saied, that he is saied to bee without father according to his manhood, without mother and kinred according to his godhead, and therein also without beginning of daies or end of life.
as Says Saint Jerome, all Ecclesiastical writers have said, that he is said to be without father according to his manhood, without mother and kindred according to his godhead, and therein also without beginning of days or end of life.
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Therefore as Melchisedec for any thing we reade, so Christ verily and indeed continueth a priest for euer, seeing he euer liueth as was before saide, to make intercession for vs. 21 Nowe of all that hath beene spoken this is the summe, that the honour of priesthood for propitiation and attonement for sinne belongeth onely vnto Iesus Christ;
Therefore as Melchizedek for any thing we read, so christ verily and indeed Continueth a priest for ever, seeing he ever lives as was before said, to make Intercession for us 21 Now of all that hath been spoken this is the sum, that the honour of priesthood for propitiation and atonement for sin belongeth only unto Iesus christ;
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that hee onely answereth that that was figured in Melchisedec, being for vs both a king and a priest, in whom we haue righteousnes and peace and blisse;
that he only Answers that that was figured in Melchizedek, being for us both a King and a priest, in whom we have righteousness and peace and bliss;
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Seeing then hee is thus alsufficient in himselfe, and abideth euer with God to performe in our behalfe the office of a priest, wee learne heereby to looke to another priest,
Seeing then he is thus All-sufficient in himself, and Abideth ever with God to perform in our behalf the office of a priest, we Learn hereby to look to Another priest,
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as tending to the derogation of the priesthood of Christ, and to the impeachment of that sacrifice and attonement that he hath performed for vs. Of whom it may be demaunded by what order it is that they take vpon them to bee priests,
as tending to the derogation of the priesthood of christ, and to the impeachment of that sacrifice and atonement that he hath performed for us Of whom it may be demanded by what order it is that they take upon them to be Priests,
Or if they dare (as indeed what dare they not to serue their turne?) how or with what colour can they fitte themselues to that order? for to be a priest after the order of Melchisedec is to be both king and priest;
Or if they Dare (as indeed what Dare they not to serve their turn?) how or with what colour can they fit themselves to that order? for to be a priest After the order of Melchizedek is to be both King and priest;
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22 And so much the rather, for that by this their vsurped priesthood they vilifie and disgrace the priesthood which God by his oath hath established for euer in Iesus Christ.
22 And so much the rather, for that by this their usurped priesthood they vilify and disgrace the priesthood which God by his oath hath established for ever in Iesus christ.
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For what doe they but mainely detract from the excellencie of his person when in offering sacrifice for sinne they match & mate with him euery varlet and pesaunt to whom it pleaseth any Romish bishop to giue imposition of hands,
For what do they but mainly detract from the excellency of his person when in offering sacrifice for sin they match & mate with him every varlet and pesaunt to whom it Pleases any Romish bishop to give imposition of hands,
and make them priestes to appeere before God, and to make attonement for sinne, whom men woulde scant thinke woorthie enough for the wiping of their shooes,
and make them Priests to appear before God, and to make atonement for sin, whom men would scant think worthy enough for the wiping of their shoes,
or the keeping of their swine? The sacrifice of his crosse & that once offering of himselfe, which onely and without any second offering the scripture commendeth vnto vs, teaching vs that thereby we are sanctified and perfited vnto God, so that wee haue no neede of any further offering, what doe they but disgrace as vnsushcient when they make a necessitie of offring him vp in sacrifiec euery day to purchase thereby forgiuenesse of sinnes both for quicke and dead:
or the keeping of their Swine? The sacrifice of his cross & that once offering of himself, which only and without any second offering the scripture commends unto us, teaching us that thereby we Are sanctified and perfited unto God, so that we have no need of any further offering, what do they but disgrace as vnsushcient when they make a necessity of offering him up in sacrifiec every day to purchase thereby forgiveness of Sins both for quick and dead:
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and when the holy Ghost most expressely saith that he is entred into heauen to appeere in the sight of God for vs, not that hee shoulde offer himselfe often, doe yet notwithstanding teach that being in heauen he often and euery day concurreth with their priests as the Rhemists speake, to offer vp himselfe? His intercession they haue made in a manner frustrate and voide by putting in his place other intercessours and mediatours by whome they haue perswaded themselues to haue more ready accesse vnto God,
and when the holy Ghost most expressly Says that he is entered into heaven to appear in the sighed of God for us, not that he should offer himself often, do yet notwithstanding teach that being in heaven he often and every day concurreth with their Priests as the Rhemists speak, to offer up himself? His Intercession they have made in a manner frustrate and void by putting in his place other intercessors and mediators by whom they have persuaded themselves to have more ready access unto God,
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teaching vs to vse no other but onely his owne name because God in this behalfe hath chosen to be glorified neither in Peter nor Paul nor in the virgin Mary but onely in his sonne.
teaching us to use no other but only his own name Because God in this behalf hath chosen to be glorified neither in Peter nor Paul nor in the Virgae Marry but only in his son.
To discourse these points at large would be too long and tedious, but thus in a word they rob Christ so much as in them lieth of that honour which God the father by an irreuocable oath hath confirmed vnto him,
To discourse these points At large would be too long and tedious, but thus in a word they rob christ so much as in them lies of that honour which God the father by an irrevocable oath hath confirmed unto him,
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And horrible is the iniquitie and villanie that from time to time they haue committed vnder the pretence of this priesthood, even denying the Lord that hath bought them and through couetousnesse with famed words buying and selling and making merchandise of the soules of men; and whilest they fed them with an opinion of forgiuenesse of sinnes by their priesthood and sacrifice, bereauing them of forgiuenesse of sinnes which they should haue found indeede in the bloud of Iesus Christ.
And horrible is the iniquity and villainy that from time to time they have committed under the pretence of this priesthood, even denying the Lord that hath bought them and through covetousness with famed words buying and selling and making merchandise of the Souls of men; and whilst they fed them with an opinion of forgiveness of Sins by their priesthood and sacrifice, bereaving them of forgiveness of Sins which they should have found indeed in the blood of Iesus christ.
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Let vs not be partakers of their error, but refusing all other priesthood and mediation let vs cleaue vnto that onely which God hath ordeined in the person of Iesus Christ.
Let us not be partakers of their error, but refusing all other priesthood and mediation let us cleave unto that only which God hath ordained in the person of Iesus christ.
He hath by himselfe purged our sinnes and perfectly fulfilled the worke of reconciliation which was committed vnto him of the father he needeth no aslistants or helpers in this behalfe.
He hath by himself purged our Sins and perfectly fulfilled the work of reconciliation which was committed unto him of the father he needs no aslistants or helpers in this behalf.
so glorious and great in person; so sufficient in woorth of sacrifice; so gratious in intercession, sitting also at the right hand of the maiesty in heauen,
so glorious and great in person; so sufficient in worth of sacrifice; so gracious in Intercession, sitting also At the right hand of the majesty in heaven,
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so neere vnto God, the very sonne of God, what good thing is there that we may not hope for at the hands of God by his meanes? How should we doubt but that God is alwaies ready to yeelde vs fauour and grace comming to him in his name? How may we comfort our selues in affliction and distresse lifting vp our eies to heauen and saying, He sitteth in my behalfe at the right hand of God who is able to doe all things for me.
so near unto God, the very son of God, what good thing is there that we may not hope for At the hands of God by his means? How should we doubt but that God is always ready to yield us favour and grace coming to him in his name? How may we Comfort our selves in affliction and distress lifting up our eyes to heaven and saying, He Sitteth in my behalf At the right hand of God who is able to do all things for me.
For heere is shewed howe Iesus Christ set vp in the maiestie of his kingdome exerciseth his power for the confusion of them that refuse him for their king,
For Here is showed how Iesus christ Set up in the majesty of his Kingdom Exerciseth his power for the confusion of them that refuse him for their King,
but more particularly we may obserue heere set foorth concerning Iesus Christ the seueritie of his wrath; the extent of his gouernment: his authoritie of iudgement: the prosecution of his victorie:
but more particularly we may observe Here Set forth Concerning Iesus christ the severity of his wrath; the extent of his government: his Authority of judgement: the prosecution of his victory:
O Lord, he to whom thou saiedst, sit thou on my right hand, &c. after that thou shalt haue exalted him to that fulnesse of maiestie and power, shall in the day that he shall appoint for the execution of his wrath, strike through and wound with a mortall wound not onely the viler and baser sort and as it were the common souldiers,
Oh Lord, he to whom thou Said, fit thou on my right hand, etc. After that thou shalt have exalted him to that fullness of majesty and power, shall in the day that he shall appoint for the execution of his wrath, strike through and wound with a Mortal wound not only the Viler and baser sort and as it were the Common Soldiers,
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and incline their eares to his words, and apply their feete to walke in his waies, to whom it cannot but yeelde great matter of confidence towards God to bethinke themselues that they haue such an high priest and mediatour as sitteth at the right hand of God in so great acceptation with God;
and incline their ears to his words, and apply their feet to walk in his ways, to whom it cannot but yield great matter of confidence towards God to bethink themselves that they have such an high priest and Mediator as Sitteth At the right hand of God in so great acceptation with God;
Why should I doubt but that my praiers are heard of God, when he that sitteth at the right hand of God is there alwaies ready to intreate for me? Why should I feare least my sinnes condemne me,
Why should I doubt but that my Prayers Are herd of God, when he that Sitteth At the right hand of God is there always ready to entreat for me? Why should I Fear lest my Sins condemn me,
when he that sitteth at the right hand of God is ready to pleade his satisfaction for my sinnes? What can the deuill do against me when he fighteth for me that sitteth at the right hand of God? He is my redemption and life that sitteth at the right hand of God and therefore how shall death or hell be able to doe me harme? Who will accuse me,
when he that Sitteth At the right hand of God is ready to plead his satisfaction for my Sins? What can the Devil do against me when he fights for me that Sitteth At the right hand of God? He is my redemption and life that Sitteth At the right hand of God and Therefore how shall death or hell be able to do me harm? Who will accuse me,
when as he hath acquitted me? who will condemne me seeing he hath sealed a pardon for me? To be short, it is riches in pouertie, health in sicknesse, ioy in sorow, safety in danger, life in death faithfully to remember and hartely to imbrace Iesus Christ sitting at the right hand of God the father.
when as he hath acquitted me? who will condemn me seeing he hath sealed a pardon for me? To be short, it is riches in poverty, health in sickness, joy in sorrow, safety in danger, life in death faithfully to Remember and heartily to embrace Iesus christ sitting At the right hand of God the father.
but he that accepteth not of this great grace by faith and obedience of the gospel, vnhappy is he and thrise vnhappy howsoeuer according to the course and condition of this world he seeme to be most happy.
but he that Accepteth not of this great grace by faith and Obedience of the gospel, unhappy is he and thrice unhappy howsoever according to the course and condition of this world he seem to be most happy.
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and sitteth at the right hand of God to be reuenged of them, wounding and killing and not sparing euen the very kings and monarches of the world that are not reconciled vnto him.
and Sitteth At the right hand of God to be revenged of them, wounding and killing and not sparing even the very Kings and monarchs of the world that Are not reconciled unto him.
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securely flattering themselues for that they haue place to grow in the Lordes vineyard, whereas in the meane time to God-ward they are vnprofitable and good for nothing; bringing foorth no good fruite;
securely flattering themselves for that they have place to grow in the lords vineyard, whereas in the mean time to Godward they Are unprofitable and good for nothing; bringing forth no good fruit;
yeelding no true deuotion, no sound obedience vnto Iesus Christ, when notwithstanding they honest and grace themselues with the profession of his name.
yielding no true devotion, no found Obedience unto Iesus christ, when notwithstanding they honest and grace themselves with the profession of his name.
The Lord Iesus, saith saint Paul shall shew himselfe from heauen with his mightie Angells in flaming fire to render vengeance vnto them that know not God,
The Lord Iesus, Says saint Paul shall show himself from heaven with his mighty Angels in flaming fire to render vengeance unto them that know not God,
If we denie vnto him that subiection & dutifull obedience whereby we should approoue that we take him for our Lord, he shall be vnto vs a Lorde indeed, and not a sauiour;
If we deny unto him that subjection & dutiful Obedience whereby we should approve that we take him for our Lord, he shall be unto us a Lord indeed, and not a Saviour;
and howsoeuer we now call him the lambe of God that taketh away the sinnes of the world, yet at that great day of his appeering, the conscience of our vnfaithfulnesse and rebellion shall make vs to say vnto the mountaines and rockes, fall vpon vs and couer vs from the sight of him that sitteth vpon the throne,
and howsoever we now call him the lamb of God that Takes away the Sins of the world, yet At that great day of his appearing, the conscience of our unfaithfulness and rebellion shall make us to say unto the Mountains and Rocks, fallen upon us and cover us from the sighed of him that Sitteth upon the throne,
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5 Furthermore it is expressed that this wrath of Christ is extended vnto kings and princes that wee may vnderstand that with God there is no respect of persons,
5 Furthermore it is expressed that this wrath of christ is extended unto Kings and Princes that we may understand that with God there is no respect of Persons,
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and that our earthly prerogatiues, whereby wee seeme so farre to excell others, are no dispensations or charters of libertie, that lesse dutie should be required of vs,
and that our earthly prerogatives, whereby we seem so Far to excel Others, Are no dispensations or charters of liberty, that less duty should be required of us,
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But therefore as I haue saied, the prophet heere nameth kings as subiect to the wrath of Christ, that no height of men may perswade them that they haue any priuiledge whereby they are exempted from seruing the Lord,
But Therefore as I have said, the Prophet Here names Kings as Subject to the wrath of christ, that no height of men may persuade them that they have any privilege whereby they Are exempted from serving the Lord,
6 But yet the prophet heere specially intendeth those potentates & kings that professedly oppose themselues against Christ and his Gospell, according to that that he speaketh in another Psalme:
6 But yet the Prophet Here specially intends those potentates & Kings that professedly oppose themselves against christ and his Gospel, according to that that he speaks in Another Psalm:
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Against thine onely sonne Iesus whom thou hast annointed both Herode and Pontius Pilate with the Gentiles and people of Israell haue gathered them selues together, and is further also to be applied to all other tyrants and persecutours of the church.
Against thine only son Iesus whom thou hast anointed both Herod and Pontius Pilate with the Gentiles and people of Israel have gathered them selves together, and is further also to be applied to all other Tyrants and persecutors of the Church.
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Now hereby the holy ghost would strengthen our mindes against the terrour and feare of the princes and great men of this world that wee may not be ouermuch troubled or dismaied when we see them banding and bending themselues against the church of Christ, inasmuch as we know, that be they neuer so great, they are subiect to the hand of him that sitteth at the right hand of God;
Now hereby the holy ghost would strengthen our minds against the terror and Fear of the Princes and great men of this world that we may not be overmuch troubled or dismayed when we see them banding and bending themselves against the Church of christ, inasmuch as we know, that be they never so great, they Are Subject to the hand of him that Sitteth At the right hand of God;
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then the feare of any secular power should be to remooue vs from the same. Terribiles sunt reges, saith saint Austen, sed super omnes terribilis qui terret reges:
then the Fear of any secular power should be to remove us from the same. Terribiles sunt reges, Says saint Austen, sed super omnes Terrible qui terret reges:
If we feare kings because they can destroy vs, how much more shall we feare him that is able to destroy kings? Earthly kings can but destroy our bodies;
If we Fear Kings Because they can destroy us, how much more shall we Fear him that is able to destroy Kings? Earthly Kings can but destroy our bodies;
But the prophet willeth vs alwaies to consider that the Lorde hath appointed a daie for the manifesting of his wrath against his enimies, which as in wisedome and iudgement hee hath determined,
But the Prophet wills us always to Consider that the Lord hath appointed a day for the manifesting of his wrath against his enemies, which as in Wisdom and judgement he hath determined,
Howsoeuer therefore they reioyce in their present successe, against the iust, and comfort themselues in the assurance of their owne estate as if heauen and earth were sworne to serue their will, yet, as Dauid saith;
Howsoever Therefore they rejoice in their present success, against the just, and Comfort themselves in the assurance of their own estate as if heaven and earth were sworn to serve their will, yet, as David Says;
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Let vs therefore in this be halfe submit our selues vnto the wise dome of the Lord and not prescribe vnto him when or how he shall glorifie himselfe in the deliuerance of his people or in the destruction of his enemies.
Let us Therefore in this be half submit our selves unto the wise dome of the Lord and not prescribe unto him when or how he shall Glorify himself in the deliverance of his people or in the destruction of his enemies.
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then they can doe vnto vs, and yet he is content in respect of himselfe to for beare and to defer his wrath, let vs not maruell that he is so slow in the mainteining and instifying of our cause, that vseth so great sufferance and patience in his owne.
then they can do unto us, and yet he is content in respect of himself to for bear and to defer his wrath, let us not marvel that he is so slow in the maintaining and instifying of our cause, that uses so great sufferance and patience in his own.
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8 But this day of wrath as it hath relation vnto all those daies of particular iudgements wherein God in this world from time to time taketh open reuenge vpon wicked men and persecutours of his church;
8 But this day of wrath as it hath Relation unto all those days of particular Judgments wherein God in this world from time to time Takes open revenge upon wicked men and persecutors of his Church;
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but rather impute all to mishap, and fortune, and ouersight, and therefore through hardnesse of hart feare not to goe forward in the same waies wherein they haue seen others to fall before them.
but rather impute all to mishap, and fortune, and oversight, and Therefore through hardness of heart Fear not to go forward in the same ways wherein they have seen Others to fallen before them.
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Thus children tread in their fathers steps, and successours follow the cruelties and vngodly courses of their predecessours, without any doubt or feare at all of their vnexpected and fearefull end.
Thus children tread in their Father's steps, and Successors follow the cruelties and ungodly courses of their predecessors, without any doubt or Fear At all of their unexpected and fearful end.
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yet many there are also that seeme to goe to their graues in peace, as if God had taken no notice of them or vnderstood not what they had done against him.
yet many there Are also that seem to go to their graves in peace, as if God had taken no notice of them or understood not what they had done against him.
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But that day of iudgement shall reforme all this errour, when as they that now refuse to see or to acknowledge the power and worke of God in those executions which hee performeth in this world, shall haue their eies opened to see it whether they will or not,
But that day of judgement shall reform all this error, when as they that now refuse to see or to acknowledge the power and work of God in those executions which he Performeth in this world, shall have their eyes opened to see it whither they will or not,
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& againe when on the other side they that seeme in this life altogether to haue escaped the hand of God, shall at once receiue a doome fully answerable to all their sinfull and wicked deeds.
& again when on the other side they that seem in this life altogether to have escaped the hand of God, shall At once receive a doom Fully answerable to all their sinful and wicked Deeds.
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and doth not punish other who notwithstanding haue deserued it as well as they, what doth he but teach vs to expect a further day when his wrath shalbe further made manifest vpon them both? Let it not therefore be grieuous or troublesome vnto vs to see them for the time flourish and prosper in their euill waies;
and does not Punish other who notwithstanding have deserved it as well as they, what does he but teach us to expect a further day when his wrath shall further made manifest upon them both? Let it not Therefore be grievous or troublesome unto us to see them for the time flourish and prosper in their evil ways;
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as who hath his throne erected and established not onely amongst the Iewes to raigne ouer the seede of Abraham, but amongst the Gentiles also and heathen people, who being before aliens from the common wealth of Israell, strangers from the couenants of promise, without hope and without God in this world, are by the preaching of the Gospell ioyned vnto the people of the God of Abraham, and graffed vpon their stocke, to bee partakers with them of like adoption and grace vnto cuerlasting life. Thus had God promised before:
as who hath his throne erected and established not only among the Iewes to Reign over the seed of Abraham, but among the Gentiles also and heathen people, who being before aliens from the Common wealth of Israel, Strangers from the Covenants of promise, without hope and without God in this world, Are by the preaching of the Gospel joined unto the people of the God of Abraham, and graffed upon their stock, to be partakers with them of like adoption and grace unto cuerlasting life. Thus had God promised before:
Which haue beene so notablie verified since the time of Christes ascention by the passage and preaching of the Gospell through the worlde (the Gentiles thereby acknowledging the God of Abraham, and accepting the blessing that was promised vnto them in his seede) as that we may greatly marualle at the blindnes and obstinacie of the Iewes, who by no meanes will belecue that these are the times of which the Prophets foretold,
Which have been so notably verified since the time of Christ's Ascension by the passage and preaching of the Gospel through the world (the Gentiles thereby acknowledging the God of Abraham, and accepting the blessing that was promised unto them in his seed) as that we may greatly marualle At the blindness and obstinacy of the Iewes, who by no means will belecue that these Are the times of which the prophets foretold,
or be perswaded that the Messias promised vnto their fathers is come, when as notwithstanding they see that come to passe, which according to their owne bookes could not be but in the daies,
or be persuaded that the Messias promised unto their Father's is come, when as notwithstanding they see that come to pass, which according to their own books could not be but in the days,
and hath called vs to the felowship of this grace, let vs, as the Apostle willeth, praise God for this mercie, and endeuour with all our harts to walke worthie of him that thus hath called vs to his kingdome and glorie.
and hath called us to the fellowship of this grace, let us, as the Apostle wills, praise God for this mercy, and endeavour with all our hearts to walk worthy of him that thus hath called us to his Kingdom and glory.
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Yea and let the loue that we beare to the roote and stocke whereon we growe, mooue vs to praie vnto the Lord for them, who were the naturall braunches of that oliue tree, whom God for the time hath out off, that by that occasion he might showe mercie vnto vs;
Yea and let the love that we bear to the root and stock whereon we grow, move us to pray unto the Lord for them, who were the natural branches of that olive tree, whom God for the time hath out off, that by that occasion he might show mercy unto us;
and being gathered with vs by faith into the bosome of his church, and all being made one sheepefold vnder one shepheard, both they and wee may thenceforth looke for the comming of this shepheard Iesus Christ, to giue vnto vs the end of our faith and hope,
and being gathered with us by faith into the bosom of his Church, and all being made one sheepfold under one shepherd, both they and we may thenceforth look for the coming of this shepherd Iesus christ, to give unto us the end of our faith and hope,
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10 Nowe when the father appointeth him the iudge amongst the Heathens, he thereby giueth him authoritie and power to prescribe lawes, to determine controuersies,
10 Now when the father appoints him the judge among the heathens, he thereby gives him Authority and power to prescribe laws, to determine controversies,
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For God hath put all his wordes into the mouth of this iudge, and hath made him the great Prophet by whom he would fully and finally reueile vnto vs his will, that all mens eies may looke onely vnto him, and all mens eares may receiue lawes from his mouth,
For God hath put all his words into the Mouth of this judge, and hath made him the great Prophet by whom he would Fully and finally reveil unto us his will, that all men's eyes may look only unto him, and all men's ears may receive laws from his Mouth,
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and nullifie the worde whereby God the father hath set him vp to bee the soueraigne and onely iudge? as the papists doe, who not contenting themselues with the worde of Iesus Christ, haue imposed vpon the church the burden of their owne traditions;
and nullify the word whereby God the father hath Set him up to be the sovereign and only judge? as the Papists do, who not contenting themselves with the word of Iesus christ, have imposed upon the Church the burden of their own traditions;
A notable example whereof appeered in the Councell of Constance, where mentioning the institution of Christ administring the sacrament vnder both kindes,
A notable Exampl whereof appeared in the Council of Constance, where mentioning the Institution of christ administering the sacrament under both Kinds,
and saying, Drinke yee all of this, they yet decree that Hoc non obstante, this notwithstanding, the laie people shall not be partakers of the cup, calling it a peruerse or preposterous vsage to minister vnto them in both kindes,
and saying, Drink ye all of this, they yet Decree that Hoc non Obstacle, this notwithstanding, the lay people shall not be partakers of the cup, calling it a perverse or preposterous usage to minister unto them in both Kinds,
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and therefore folow the faithfulnes of the Apostle, who as Tertullian saith, Nihil de suo indulserunt; gaue themselues no libertie to prescribe anything of their owne, but kept themselues within the limits of that commission, wherewith they were sent vnto all nations, teaching them saith Christ, to obserue whatsoeuer thinges I haue commanded you.
and Therefore follow the faithfulness of the Apostle, who as Tertullian Says, Nihil de Sue indulserunt; gave themselves no liberty to prescribe anything of their own, but kept themselves within the Limits of that commission, wherewith they were sent unto all Nations, teaching them Says christ, to observe whatsoever things I have commanded you.
11 Againe, because Christ is appointed to be the onely iudge, therefore are we to yeelde all our causes and controuersies to bee decided and determined by his worde.
11 Again, Because christ is appointed to be the only judge, Therefore Are we to yield all our Causes and controversies to be decided and determined by his word.
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In those infinite controuersies and questions of faith and religion wherewith the worlde at this time is so much distracted and diuided, it is wished that there were some iudge, by whose indifferent sentence there might be resolution of the truth;
In those infinite controversies and questions of faith and Religion wherewith the world At this time is so much distracted and divided, it is wished that there were Some judge, by whose indifferent sentence there might be resolution of the truth;
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because their is question also of the meaning thereof, I answere that this is but a wilfull shift of froward men, who by question of the meaning seeke to slip away from the words of Christ,
Because their is question also of the meaning thereof, I answer that this is but a wilful shift of froward men, who by question of the meaning seek to slip away from the words of christ,
Surely if the words of Christ be not plaine enough to make his meaning knowne vnto vs, we cannot see but that when some man hath set downe the meaning thereof, there may againe be required a meaning of his meaning.
Surely if the words of christ be not plain enough to make his meaning known unto us, we cannot see but that when Some man hath Set down the meaning thereof, there may again be required a meaning of his meaning.
What can be more definitely spoken to commend vnto vs the sufficiencie and plainnesse of the Scriptures for the deciding and cleering of all necessarie points.
What can be more definitely spoken to commend unto us the sufficiency and plainness of the Scriptures for the deciding and clearing of all necessary points.
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and he himselfe hath there set downe the sentence whereby we shall either stand or fall by beleeuing or not beleeuing, liuing or not liuing as he hath taught vs, let vs set aside all other iudges and iudgements,
and he himself hath there Set down the sentence whereby we shall either stand or fallen by believing or not believing, living or not living as he hath taught us, let us Set aside all other judges and Judgments,
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alwaies assuring our selues that whatsoeuer is necessarie for the obteining of euerlasting life, Christ speaketh it in the scriptures somewhere so plainly,
always assuring our selves that whatsoever is necessary for the obtaining of everlasting life, christ speaks it in the Scriptures somewhere so plainly,
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And although in those heauenly oracles of sacred iudgements there be many things hard to be vnderstood, which may exercise the wits and studies of the best learned,
And although in those heavenly oracles of sacred Judgments there be many things hard to be understood, which may exercise the wits and studies of the best learned,
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least that by our neglect those things become obscure and hard, which by vse and practise of the word should be otherwise familiar and plaine vnto vs. 12 And as for them who not contented with these resolutions and iudgements of Iesus Christ, doe challenge vnto themselues to be iudges for the determining of the controuersies of the church, let them follow their owne course.
lest that by our neglect those things become Obscure and hard, which by use and practice of the word should be otherwise familiar and plain unto us 12 And as for them who not contented with these resolutions and Judgments of Iesus christ, do challenge unto themselves to be judges for the determining of the controversies of the Church, let them follow their own course.
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But they would perswade vs, yea they bid a man assure himselfe that if any thing therein sound vnto him as contrary to their church, he faileth of the right sense.
But they would persuade us, yea they bid a man assure himself that if any thing therein found unto him as contrary to their Church, he Faileth of the right sense.
And this offering of Christ by the words of scripture is plainely gainsaied, which telleth vs that Christ offered himselfe but once, and needed not often to offer himselfe;
And this offering of christ by the words of scripture is plainly gainsaid, which Telleth us that christ offered himself but once, and needed not often to offer himself;
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that he is gone into heauen not to offer himselfe often, because where there is forgiuenesse of sinnes, as there is by Christes once offering of himselfe, there is no more offering for sinne.
that he is gone into heaven not to offer himself often, Because where there is forgiveness of Sins, as there is by Christ's once offering of himself, there is no more offering for sin.
The worde of Christ is that we shall not make a grauen image to fall downe to it or to worship it; but we must thinke that he meant that we should make vs grauen images to fall downe before them, to worship them, to offer and pray vnto them.
The word of christ is that we shall not make a graven image to fallen down to it or to worship it; but we must think that he meant that we should make us graven Images to fallen down before them, to worship them, to offer and pray unto them.
What impudent men are these, and how hard is their forehead that will goe about to perswade vs that Christ hath a sense and meaning so directly contrary to that that he speaketh.
What impudent men Are these, and how hard is their forehead that will go about to persuade us that christ hath a sense and meaning so directly contrary to that that he speaks.
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And yet they forsooth must be taken for the iudges of the scriptures, and whatsoeuer Christ saith we must beleeue nothing but according to that meaning that they will make of it,
And yet they forsooth must be taken for the judges of the Scriptures, and whatsoever christ Says we must believe nothing but according to that meaning that they will make of it,
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Let vs detest these hypocrites more and more, and let these things so palpably lewde and absurd teach vs to stop our eares against those faire words and flattering speeches wherewith they send their sirens and mermaides abroade to beguile and seduce the harts of simple men.
Let us detest these Hypocrites more and more, and let these things so palpably lewd and absurd teach us to stop our ears against those fair words and flattering Speeches wherewith they send their sirens and mermaids abroad to beguile and seduce the hearts of simple men.
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how can we doubt but that the iudge of truth speaketh on our part, and that their setting vp of another iudgement seate is nothing else but an appeale from the sentence of this iudge.
how can we doubt but that the judge of truth speaks on our part, and that their setting up of Another judgement seat is nothing Else but an appeal from the sentence of this judge.
13 The prophet nowe hauing set foorth Christ as the iudge of all nations, returneth againe to declare his wrathfull indignation and furie against his enimies.
13 The Prophet now having Set forth christ as the judge of all Nations, returns again to declare his wrathful Indignation and fury against his enemies.
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both temporall and eternall destructions wherewith Christ shall reward the pride & rebellion of them, who either in himselfe or in his members oppose themselues against him.
both temporal and Eternal destructions wherewith christ shall reward the pride & rebellion of them, who either in himself or in his members oppose themselves against him.
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how dreadfull a thing should it be vnto vs to prouoke the wrath of him that shall bring this fearefull damnation both vpon bodie and soule? Are we mooued to conceiue the bodies of slaine men lying in heapes vpon the ground,
how dreadful a thing should it be unto us to provoke the wrath of him that shall bring this fearful damnation both upon body and soul? are we moved to conceive the bodies of slain men lying in heaps upon the ground,
and to be as carion for kites and rauens, how vnnatural are we to our selues when by contempt of Christ and his commandements we suffer our selues to lie amongst the heapes of wicked men in the damnation of sinne, to become the pray and spoile of the diuell and his angels,
and to be as carrion for kites and Ravens, how unnatural Are we to our selves when by contempt of christ and his Commandments we suffer our selves to lie among the heaps of wicked men in the damnation of sin, to become the prey and spoil of the Devil and his Angels,
For by these wordes he describeth the great monarches and princes of the worlde, who hauing many and great countries vnder their dominion, should in the pride of their greatnesse, resist the kingdome of Iesus Christ,
For by these words he Describeth the great monarchs and Princes of the world, who having many and great countries under their dominion, should in the pride of their greatness, resist the Kingdom of Iesus christ,
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And hereof we finde many notable examples in the stories of the church, wherein wee may behold howe vengeance hath followed princes and great men to strip them of their crownes and dignities;
And hereof we find many notable Examples in the stories of the Church, wherein we may behold how vengeance hath followed Princes and great men to strip them of their crowns and dignities;
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It woulde be too long to discourse of Herode, who thinking by the death of Christ to gaine the assurance of the kingdome of Iudea to himselfe, was by Caius the emperour depriued of his kingdome,
It would be too long to discourse of Herod, who thinking by the death of christ to gain the assurance of the Kingdom of Iudea to himself, was by Caius the emperor deprived of his Kingdom,
and ended his life an exile and banished man? of Pontius Pilate who condemning the righteous sonne of God to vndeserued death, became afterwards the butcher and murtherer of himselfe? of the other Herode who killed Iames, and would haue killed Peter also, who for his pride was striken by the angell of God,
and ended his life an exile and banished man? of Pontius Pilate who condemning the righteous son of God to undeserved death, became afterwards the butcher and murderer of himself? of the other Herod who killed James, and would have killed Peter also, who for his pride was stricken by the angel of God,
and denoured being yet aliue of vermine and lice? Looke vnto the Heathen emperors of Rome, who were indeed the heads ouer great countries, and who practised the greatest opposition against the kingdome of Christ,
and devoured being yet alive of vermin and lice? Look unto the Heathen Emperor's of Room, who were indeed the Heads over great countries, and who practised the greatest opposition against the Kingdom of christ,
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Nero the emperour dedicator damnationis nostrae, as Tertullian calleth him, that is, the first that made a law to condemne Christians to death, after all his villanies and cruelties being condemned himselfe by the Senate of Rome to be whipped to death, to auoid this iudgement fled away by night,
Nero the emperor dedicator damnationis Nostrae, as Tertullian calls him, that is, the First that made a law to condemn Christians to death, After all his villainies and cruelties being condemned himself by the Senate of Room to be whipped to death, to avoid this judgement fled away by night,
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Domitian who as Tertullian also speaketh, was portio Neronis de crudelitate, for his crueltie a piece of Nero, was slaine in his chamber by the consent of his owne wife.
Domitian who as Tertullian also speaks, was portio Nero's de crudelitate, for his cruelty a piece of Nero, was slain in his chamber by the consent of his own wife.
Iulian the apostata after all his both violent and wily practises against Christ and his church, in battel against the Persians was woūded to death and taking of his owne bloud in his hand, sprinkleth it vpward,
Iulian the apostata After all his both violent and wily practises against christ and his Church, in battle against the Persians was wounded to death and taking of his own blood in his hand, sprinkleth it upward,
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These were tyrants and persecutors of the church, and in them as in many more which it were to long to rehearse, we see the wordes of the prophet verified that Christ should smite and wounde euen the very heads ouer great couniries.
These were Tyrants and persecutors of the Church, and in them as in many more which it were to long to rehearse, we see the words of the Prophet verified that christ should smite and wound even the very Heads over great couniries.
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For if wee looke backe vnto them who haue bene the speciall authors of those massacres and murthers that haue beene committed vpon the professours of the Gospell, we shall easily perceiue that God hath returned the bloud which they haue shed, vpon their owne heades.
For if we look back unto them who have be the special Authors of those massacres and murders that have been committed upon the professors of the Gospel, we shall Easily perceive that God hath returned the blood which they have shed, upon their own Heads.
as if the prophet hauing imported Christs victorie gotten against his enemies would further signifie that as a noble conquerour hauing wonne the battell and put the enemie to flight, pursueth and followeth the chase with might and maine,
as if the Prophet having imported Christ victory got against his enemies would further signify that as a noble conqueror having won the battle and put the enemy to flight, pursueth and follows the chase with might and main,
and the more instantly to presse them, will not turne out of the way to refresh himselfe but is content to drinke of the brooke that he findeth in the way and so cutteth them of one and one vntill they be vtterly wasted and ouerthrowne,
and the more instantly to press them, will not turn out of the Way to refresh himself but is content to drink of the brook that he finds in the Way and so cutteth them of one and one until they be utterly wasted and overthrown,
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We may otherwise vnderstand that God the father shall lift vp the head of Iesus Christ in the same meaning as Pharao is saied to lift vp the head of his chiefe butler, that is, to aduance him to his place of dignitie and honour.
We may otherwise understand that God the father shall lift up the head of Iesus christ in the same meaning as Pharaoh is said to lift up the head of his chief butler, that is, to advance him to his place of dignity and honour.
