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A CHRISTIAN EXHORTATION to Innocent Anger. The first Sermon. EPHES. Chap. 4. Vers. 26. Be angry, but sinne not:
A CHRISTIAN EXHORTATION to Innocent Anger. The First Sermon. EPHESIANS. Chap. 4. Vers. 26. Be angry, but sin not:
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Let not the Sunne goe downe vpon your wrath. WHereas all our Passions haue their roote in the minde, and cannot be moued thence:
Let not the Sun go down upon your wrath. WHereas all our Passion have their root in the mind, and cannot be moved thence:
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nay, whereas they haue their right vses, so that without them there must needes ensue a naturall vacuity of Sense, and dulnesse in the heart:
nay, whereas they have their right uses, so that without them there must needs ensue a natural vacuity of Sense, and dulness in the heart:
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the Apostle first allowing that which is naturall in our affections, permitteth anger:
the Apostle First allowing that which is natural in our affections, permitteth anger:
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secondly, he forbiddeth that which is contrary to Nature, Sinne not: thirdly, if wee haue sinned, hee willeth vs to shake it off quickely:
secondly, he forbiddeth that which is contrary to Nature, Sin not: Thirdly, if we have sinned, he wills us to shake it off quickly:
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Let not the Sunne goe downe vpon your wrath. To vs it seemeth strange, that the Apostle should say, Be angry, and sinne not. Let not the Sun go down upon your wrath. To us it seems strange, that the Apostle should say, Be angry, and sin not.
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For wee know not what to say of Anger, but either that it is an hot appetite of reuenge,
For we know not what to say of Anger, but either that it is an hight appetite of revenge,
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or a seething of the bloud about the heart, or a short madnesse, or some such like affection.
or a seething of the blood about the heart, or a short madness, or Some such like affection.
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But if we marke the scope of the Apostle well: He doth not in saying, Be angry, permit, but command some anger.
But if we mark the scope of the Apostle well: He does not in saying, Be angry, permit, but command Some anger.
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Why the Apostle doth not forbid Anger, we haue this reason; because the passions of our mindes are NONLATINALPHABET, of themselues indifferent, neither good nor euill.
Why the Apostle does not forbid Anger, we have this reason; Because the passion of our minds Are, of themselves indifferent, neither good nor evil.
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Our Anger then, as it respecteth her end, is good or euill: For there is a time when it is a fault to be angry:
Our Anger then, as it respecteth her end, is good or evil: For there is a time when it is a fault to be angry:
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and there is a time when it is a fault not to be angry. There is lawfull vse of Anger, as of Loue, of Hatred, and of Sorrow:
and there is a time when it is a fault not to be angry. There is lawful use of Anger, as of Love, of Hatred, and of Sorrow:
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For there is a godly Loue, a godly Hatred, a godly Sorrow, a godly Anger; aswel, although not as often, as the contrary.
For there is a godly Love, a godly Hatred, a godly Sorrow, a godly Anger; aswell, although not as often, as the contrary.
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Neither doe I speake of this passion, as it is NONLATINALPHABET, a first motion, without assent, as in the very infancy of her cause.
Neither do I speak of this passion, as it is, a First motion, without assent, as in the very infancy of her cause.
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For I doubt not but that all the affections of man, are as man is, conceiued in sinne:
For I doubt not but that all the affections of man, Are as man is, conceived in sin:
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yet so, that by originall sinne, the reasonable parts, & those faculties which moue to Anger, are hurt.
yet so, that by original sin, the reasonable parts, & those faculties which move to Anger, Are hurt.
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But that part in which Concupiscence moueth, is infected with taint of sinne.
But that part in which Concupiscence moves, is infected with taint of sin.
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Here I speake of a deliberate Anger, confirmed by reason and act of our will, with which we may as well please God,
Here I speak of a deliberate Anger, confirmed by reason and act of our will, with which we may as well please God,
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as with our Almes or Prayers, or any other worke of godlinesse.
as with our Alms or Prayers, or any other work of godliness.
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Now although the same sinne which hath blemished our vnderstanding, & defaced our purest minde, hath made much more deformed and vgly those affections which sit beneath the Will,
Now although the same sin which hath blemished our understanding, & defaced our Purest mind, hath made much more deformed and ugly those affections which fit beneath the Will,
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and being but her sollicitors, haue their place in that part which is more subiect to Concupiscence:
and being but her solicitors, have their place in that part which is more Subject to Concupiscence:
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yet hath not sinne preuayled to destroy the nature and substance of them. Now if in their Nature they be not abolished, much lesse in their right Vse.
yet hath not sin prevailed to destroy the nature and substance of them. Now if in their Nature they be not abolished, much less in their right Use.
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The Philosopher said well of Anger, that it is the whet-stone to Fortitude. Basill, calleth it a sinew or tendon of the soule, giuing it courage and constancy:
The Philosopher said well of Anger, that it is the whetstone to Fortitude. Basil, calls it a sinew or tendon of the soul, giving it courage and constancy:
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and that which is remisse and tender, hardening, as with yron and steele, to pierce and goe through her businesse.
and that which is remiss and tender, hardening, as with iron and steel, to pierce and go through her business.
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To be angry saith S. Hierome is the part of a man:
To be angry Says S. Jerome is the part of a man:
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and were not Anger, by suffrage of Saint Chrysostome; neither could teaching auaile, neither iudgement stand, neither sinnes be repressed.
and were not Anger, by suffrage of Saint Chrysostom; neither could teaching avail, neither judgement stand, neither Sins be repressed.
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The Stoicks hould a vacuity of affections, and condemne them all as vnlawsull: why? because they draw vs to disorder and outrage:
The Stoics hold a vacuity of affections, and condemn them all as vnlawsull: why? Because they draw us to disorder and outrage:
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but this is not the nature of our affections, but the affection of our corrupt nature.
but this is not the nature of our affections, but the affection of our corrupt nature.
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Christ himselfe was not without affections: he was angry when he cast the Marchants out of the Temple:
christ himself was not without affections: he was angry when he cast the Merchants out of the Temple:
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pittifull when he saw the people scattred like sheepe without a shepheard: sorrowfull, when he cryed ouer Ierusalem: pitiful when he saw the people scattered like sheep without a shepherd: sorrowful, when he cried over Ierusalem:
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And we know that Anger, Repentance, Mercy and Hatred, are attributed to God himselfe, which if they were simply,
And we know that Anger, Repentance, Mercy and Hatred, Are attributed to God himself, which if they were simply,
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and by nature euill, should neuer haue beene ascribed to him. It cannot then be denied but that Anger is vpon iust causes to be permitted.
and by nature evil, should never have been ascribed to him. It cannot then be denied but that Anger is upon just Causes to be permitted.
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Now let vs see in regard whereof it may be commanded.
Now let us see in regard whereof it may be commanded.
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There is a time when Gods honour is defaced, and then be angry, through iust zeale,
There is a time when God's honour is defaced, and then be angry, through just zeal,
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as Phinehas was with Zimry and Cozby: but in this kind of anger sinne not; be not ouer iust.
as Phinehas was with Zimri and Cozbi: but in this kind of anger sin not; be not over just.
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There is a time when our brother is to be reproued; in this reproofe sinne not:
There is a time when our brother is to be reproved; in this reproof sin not:
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be not too sharpe and bitter in rebuking:
be not too sharp and bitter in rebuking:
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and in this place we may well cary with vs the rule of the Apostle, Brethren, if any man be ouer taken with a fault, you which are spiritual instruct such an one, with the spirit of gentlenesse, considering thy selfe, least thou also be tainted.
and in this place we may well carry with us the Rule of the Apostle, Brothers, if any man be over taken with a fault, you which Are spiritual instruct such an one, with the Spirit of gentleness, considering thy self, lest thou also be tainted.
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First the ve, ry insinuation were enough to perswadevs, seeing we are al brethren. Secondly, there is no difference betweene them and vs, but in time:
First the ve, Rye insinuation were enough to perswadevs, seeing we Are all brothers. Secondly, there is no difference between them and us, but in time:
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they may preuent vs in sinning, we shall follow them.
they may prevent us in sinning, we shall follow them.
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Thirdly, because flesh and blood is insolent, the Apostle maketh a distinct choyse of the persons exhorted:
Thirdly, Because Flesh and blood is insolent, the Apostle makes a distinct choice of the Persons exhorted:
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you that are spirituall, you which haue your hearts softned with the vnction of the holy Ghost.
you that Are spiritual, you which have your hearts softened with the unction of the holy Ghost.
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Fourthly, the medicine is set downe, we must instruct him: shew him the nature and measure of his fault, and how to amend it.
Fourthly, the medicine is Set down, we must instruct him: show him the nature and measure of his fault, and how to amend it.
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Fiftly, the ingredience to the medicine is prescribed, with the spirit of meeknesse.
Fifty, the ingredience to the medicine is prescribed, with the Spirit of meekness.
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Sixtly, we are bound to it by equality of nature, considering thy selfe. Seauenthly, it is worth the noting, that whereas before hee sayd in the plurall number brethren, you:
Sixty, we Are bound to it by equality of nature, considering thy self. Seauenthly, it is worth the noting, that whereas before he said in the plural number brothers, you:
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now by a kinde of selecisme he maketh it euery mans case: considering thy selfe, least thou also be tainted.
now by a kind of selecisme he makes it every men case: considering thy self, lest thou also be tainted.
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But to goe forward, there is a third kinde of lawfull anger: when wee must be angry with our selues for sinnes and trespasses by vs committed:
But to go forward, there is a third kind of lawful anger: when we must be angry with our selves for Sins and Trespasses by us committed:
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but yet in this kinde of anger let vs not sinne, that is, fall into dispaire:
but yet in this kind of anger let us not sin, that is, fallen into despair:
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for there is mercy with God albeit we haue sinned.
for there is mercy with God albeit we have sinned.
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So the first anger, in which we are moued against our brother, commeth from a Godly zeale, the second,
So the First anger, in which we Are moved against our brother, comes from a Godly zeal, the second,
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when we rebuke our brother for his amendment, commeth from our loue to God:
when we rebuke our brother for his amendment, comes from our love to God:
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and the third, when we are angry and displeased with our selues, for our sinnes, is our repentance before God.
and the third, when we Are angry and displeased with our selves, for our Sins, is our Repentance before God.
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We which haue suffred our affections to stoope downe to sinne, and haue suffered our selues to be caried and misled by them;
We which have suffered our affections to stoop down to sin, and have suffered our selves to be carried and misled by them;
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knowing now that there is necessary vse of them to good, shall we not turne them away from actions of vniustice,
knowing now that there is necessary use of them to good, shall we not turn them away from actions of unjustice,
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and restore them to the honour of God, and the good of our selues, and of our neighbour? We which haue beene so often angry and sinned, is it not now time to learne to be angry and not sinne? How happy shall we be,
and restore them to the honour of God, and the good of our selves, and of our neighbour? We which have been so often angry and sinned, is it not now time to Learn to be angry and not sin? How happy shall we be,
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if wee can fence and saue our selues with that sword, with which we haue wounded so many of our brethren? How happy shall we then be when we haue wonne those preturbations from the Diuell, which hang downe so low,
if we can fence and save our selves with that sword, with which we have wounded so many of our brothers? How happy shall we then be when we have won those preturbations from the devil, which hang down so low,
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and easie for sinne, and by which sinne taking hold, doth clime vp higher into our will and vnderstanding!
and easy for sin, and by which sin taking hold, does climb up higher into our will and understanding!
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I conclude then with Saint Basile, Ser: de Ira, If you will be angry with out sinning,
I conclude then with Saint Basil, Ser: de Ira, If you will be angry with out sinning,
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and shew forth the lawfull vse of this affection; know that one is allured to sinne, another enclineth and allureth him:
and show forth the lawful use of this affection; know that one is allured to sin, Another Inclineth and Allureth him:
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conuert your anger against the latter of these two; a murtherer of his brethren, a father of lies:
convert your anger against the latter of these two; a murderer of his brothers, a father of lies:
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maligne not him that is ensnared & entrapped:
malign not him that is Ensnared & entrapped:
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Be angry where is a fault which may beare anger, which cannot be a priuate displeasure,
Be angry where is a fault which may bear anger, which cannot be a private displeasure,
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but a fáult openly tending to the prophanation of Gods feareful name, pollution of his Sacraments, and seruice:
but a fáult openly tending to the profanation of God's fearful name, pollution of his Sacraments, and service:
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Publique, scandalous, incorrigible and insufferable faults, whereby his Christ is dishonoured, his good spirit of grace despighted,
Public, scandalous, incorrigible and insufferable Faults, whereby his christ is dishonoured, his good Spirit of grace despited,
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and the whole congregation and family, that is in heauen and earth, wounded and blasphemed.
and the Whole congregation and family, that is in heaven and earth, wounded and blasphemed.
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Be angry with those which are angry with God vpon euery light occasion, for euery crosse, wherewith they are tryed, ready to goe backe and to walke no longer with him:
Be angry with those which Are angry with God upon every Light occasion, for every cross, wherewith they Are tried, ready to go back and to walk no longer with him:
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or if their mouthes be not filled with laughter and pleasure, to their hearts desire,
or if their mouths be not filled with laughter and pleasure, to their hearts desire,
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and their besties with Garlicke and fleshpots, as in the daies of darkenesse, breake forth into termes of highest vndutifulnesse, saying: and their besties with Garlic and fleshpots, as in the days of darkness, break forth into terms of highest undutifulness, saying:
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What profit is there in seruing God? Be angry with those that are angry with the Prophets for prophesying right things vnto them: What profit is there in serving God? Be angry with those that Are angry with the prophets for prophesying right things unto them:
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Be angry with the Prophets if they seeke their ease, if they preach Lies, if they preach not the Word:
Be angry with the prophets if they seek their ease, if they preach Lies, if they preach not the Word:
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Be angry with the Citty if it repent not at the preaching of the Prophets,
Be angry with the city if it Repent not At the preaching of the prophets,
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but when they haue pronounced the iudgments of God take them but for fables, and like the sayings and doings of the mad man, who casteth firebrands and arrowes and mortall things,
but when they have pronounced the Judgments of God take them but for fables, and like the sayings and doings of the mad man, who Cast firebrands and arrows and Mortal things,
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and saith, am I not in iest? Be angry with dogges, which returne to their vomit,
and Says, am I not in jest? Be angry with Dogs, which return to their vomit,
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though they beene purged seauen times, and in a word to knit vp all; Be angry with your sinnes, the diuell, lies, vanities, your selues. though they been purged seauen times, and in a word to knit up all; Be angry with your Sins, the Devil, lies, vanities, your selves.
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Now come we to the prohibition which is the second part: but sinne not. Heere Saint Paul warneth vs of a pit, into which our anger may fall; namely sinne:
Now come we to the prohibition which is the second part: but sin not. Here Saint Paul warneth us of a pit, into which our anger may fallen; namely sin:
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A pit more daungerous then that into which Ioseph was throwne, by his brethren:
A pit more dangerous then that into which Ioseph was thrown, by his brothers:
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for many fall into this pit, which neuer come foorth againe, and this the more carefully we ought to shunne,
for many fallen into this pit, which never come forth again, and this the more carefully we ought to shun,
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how much the more our nature vergeth downewards, and our passions haue their selfe aptnesse and pronesse to that which is euill.
how much the more our nature vergeth downwards, and our passion have their self aptness and Promise to that which is evil.
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There is in vs almost an insensible difference betweene anger and sinne;
There is in us almost an insensible difference between anger and sin;
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and Saint Paul cannot name the one, but hee must aduise to cause vs shunne the other:
and Saint Paul cannot name the one, but he must advise to cause us shun the other:
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so secretly, so subtily, that which is euill is mixed to that which is naturall: the motions of our minds were ordained to this end, that they should obey reason,
so secretly, so subtly, that which is evil is mixed to that which is natural: the motions of our minds were ordained to this end, that they should obey reason,
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but they refuse to obey God.
but they refuse to obey God.
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But the sinne of anger, is so far extended, and lyeth so many waies, that it may seeme a matter of great hardnesse to expresse how diuersly we fall into it:
But the sin of anger, is so Far extended, and lies so many ways, that it may seem a matter of great hardness to express how diversely we fallen into it:
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It shall suffice for our present purpose to make some briefe obseruations hereof, and so to come to our conclusion.
It shall suffice for our present purpose to make Some brief observations hereof, and so to come to our conclusion.
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First, Anger, bringeth in sinne, by rashnesse:
First, Anger, brings in sin, by rashness:
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for what easier way is there to fall, then by omitting counsaile? and what greater enimie to counsaile,
for what Easier Way is there to fallen, then by omitting counsel? and what greater enemy to counsel,
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then wrath? by which, when we haue but a little distasted, like mouthes of men diseased, we relish not of sweet and wholesome counsailes,
then wrath? by which, when we have but a little distasted, like mouths of men diseased, we relish not of sweet and wholesome Counsels,
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but by heate and distemperature of mind, fall into sodaine and violent passions, which bring with them shame and confusion:
but by heat and distemperature of mind, fallen into sudden and violent passion, which bring with them shame and confusion:
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and for this cause Socrates when he was angry at his seruant, refused to beate him:
and for this cause Socrates when he was angry At his servant, refused to beat him:
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saying, He would first whip his anger.
saying, He would First whip his anger.
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This was Potiphers fault, for when his wrath was kindled by a false suggestion, he punished Ioseph with imprisonment,
This was Potiphers fault, for when his wrath was kindled by a false suggestion, he punished Ioseph with imprisonment,
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albeit his anger tooke occasion from a lie, to wrong the innocent.
albeit his anger took occasion from a lie, to wrong the innocent.
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I, this was Dauids fault, when he gaue too hasty credit to false Ziba his accusation,
I, this was David fault, when he gave too hasty credit to false Ziba his accusation,
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and he which was otherwise like an Angell of God, was made now beneath the condition of a reasonable man.
and he which was otherwise like an Angel of God, was made now beneath the condition of a reasonable man.
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This, effecteth anger in the wisest men, euen pulling out their eyes of reason and vnderstanding,
This, Effecteth anger in the Wisest men, even pulling out their eyes of reason and understanding,
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and making them blind-fold, casteth them headlong into actions of injustice.
and making them blindfold, Cast them headlong into actions of injustice.
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But this is the least euill of Anger, in which wee seeme to haue done most modestly,
But this is the least evil of Anger, in which we seem to have done most modestly,
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when wee haue done but rashly:
when we have done but rashly:
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For this is worse, that after it hath ouerthrowne counsell in vs, it causeth vs to aske counsell of her, which is as much,
For this is Worse, that After it hath overthrown counsel in us, it Causes us to ask counsel of her, which is as much,
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as leauing to consult with men, we should goe to Schoole with beasts: and as Saul, hauing forsaken God, consult with the Diuell:
as leaving to consult with men, we should go to School with beasts: and as Saul, having forsaken God, consult with the devil:
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like Iuno in Virgil. Flectere sinequeo superos Acharonta mouebo. If I cannot moue Heauen, I will rake Hell.
like Iuno in Virgil. Flectere sinequeo superos Acharonta mouebo. If I cannot move Heaven, I will rake Hell.
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For when our disordred affection hath this priority in vs, the first thing on which it taketh hold, is Reuenge.
For when our disordered affection hath this priority in us, the First thing on which it Takes hold, is Revenge.
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Of which I will not say, that we offend, when eyther wee attempt it against him which hath not deserued it,
Of which I will not say, that we offend, when either we attempt it against him which hath not deserved it,
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or prosecute it further than merit, or not holding a lawfull course: For to say truth, wee offend when we meddle with it at all:
or prosecute it further than merit, or not holding a lawful course: For to say truth, we offend when we meddle with it At all:
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For vengeance is mine, saith the Lord. For vengeance is mine, Says the Lord.
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What doe we then by seeking vengeance, but take the Sword out of Gods hand, into our owne? What doe we by eagerly pursuing others;
What do we then by seeking vengeance, but take the Sword out of God's hand, into our own? What do we by eagerly pursuing Others;
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but compell God to call our owne sinnes to minde;
but compel God to call our own Sins to mind;
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and wee which euen where bankes are lowe, would bring earth and mull to bay the floud, doe make the bankes and breaches of our poore brethren greater than they were;
and we which even where banks Are low, would bring earth and mull to bay the flood, do make the banks and Breaches of our poor brothers greater than they were;
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and instead of binding vp that which was bruised, rubbe one anothers sores, and adde affliction to the afflicted.
and instead of binding up that which was Bruised, rub one another's sores, and add affliction to the afflicted.
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It is not (to say truth) the fault of our poore brethren wee hate in this iniust fury, but our brother:
It is not (to say truth) the fault of our poor brothers we hate in this injust fury, but our brother:
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else why are wee more offended at his Moate, than at our beame? It is not his reformation we seeke, but his subuersion:
Else why Are we more offended At his Moat, than At our beam? It is not his Reformation we seek, but his subversion:
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otherwise had wee not shewen heate and reuenge, but meeknesse and pitty, considering thy selfe. Such a construction a godly Father made of his brothers fault: Ille hodie, ego or as:
otherwise had we not shown heat and revenge, but meekness and pity, considering thy self. Such a construction a godly Father made of his Brother's fault: Isle hodie, ego or as:
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He hath fallen this day, I may fall tomorrow. He hath fallen this day, I may fallen tomorrow.
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For if we be rightly displeased at faults, we shall finde small leasure and time to spare, from chastising our owne:
For if we be rightly displeased At Faults, we shall find small leisure and time to spare, from chastising our own:
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yea all our wrath and indignation is too little to beate downe our owne sinnes.
yea all our wrath and Indignation is too little to beat down our own Sins.
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And the life of euery one of vs, hath matter enough of hatred and reuenge, to waste and consume, I will not say the passions of our owne minde in repining and grieuing;
And the life of every one of us, hath matter enough of hatred and revenge, to waste and consume, I will not say the passion of our own mind in repining and grieving;
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but if wee might be vvrathfull and hatefull to our selues, with all the Angers, and mindes of all other men.
but if we might be wrathful and hateful to our selves, with all the Anger's, and minds of all other men.
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And what doe I speake of vnlawful fury, which aduanceth it selfe against the weakenesse and trespasse of other men,
And what do I speak of unlawful fury, which Advanceth it self against the weakness and trespass of other men,
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when it spareth not their vertues? They are our enemies, because they are good, because they excell vs in righteousnesse.
when it spares not their Virtues? They Are our enemies, Because they Are good, Because they excel us in righteousness.
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Wee hate them for vertues, for truths sake: there is no hony more svveet than to prey vpon the righteous man:
we hate them for Virtues, for truths sake: there is no honey more sweet than to prey upon the righteous man:
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we search for priuy slanders, & digge the filth out of lewd tongues to cast it vpon them:
we search for privy slanders, & dig the filth out of lewd tongues to cast it upon them:
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and thinke wee haue made rich gaine of our spite, when wee haue made our selues most vile and wicked, to make them seeme so.
and think we have made rich gain of our spite, when we have made our selves most vile and wicked, to make them seem so.
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And that we may the better discouer, what mischiefe, what insatiable repine is in Anger, there is nothing more apparent, that our wrath is neuer more hote, more outragious, more deadly and extreame,
And that we may the better discover, what mischief, what insatiable repine is in Anger, there is nothing more apparent, that our wrath is never more hight, more outrageous, more deadly and extreme,
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then when it opposeth it selfe to truth and righteousnesse:
then when it Opposeth it self to truth and righteousness:
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In other causes it may be mittigated, our differences with euill and wicked men draw to their reconciliation and truce.
In other Causes it may be mitigated, our differences with evil and wicked men draw to their reconciliation and truce.
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Herod and Pilate can be made friends, but CHRIST and Pilate neuer. When wee are incensed against the good, wee will haue no end but their end. Herod and Pilate can be made Friends, but CHRIST and Pilate never. When we Are incensed against the good, we will have no end but their end.
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We neuer leaue pursuing till wee cry, Tolle, tolle, crucifige, Away with him, Crucifie him.
We never leave pursuing till we cry, Take, Take, crucifige, Away with him, Crucify him.
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If any aske what euill hath hee done? We know our hatred is, because he did no euill.
If any ask what evil hath he done? We know our hatred is, Because he did not evil.
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Who euer more suffered of the blinde rage and bitter fury of men, than Iesus Christ the Son of God, that milde Lambe without spot of sinne? And after him what direr tempest of persecution hath the raging world stirred against any,
Who ever more suffered of the blind rage and bitter fury of men, than Iesus christ the Son of God, that mild Lamb without spot of sin? And After him what direr tempest of persecution hath the raging world stirred against any,
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then his holy Apostles and Martirs, which came neerest to him in holinesse • … of life.
then his holy Apostles and Martyrs, which Come nearest to him in holiness • … of life.
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Yet they which thus rage at the iust, are deceiued;
Yet they which thus rage At the just, Are deceived;
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for what doe they effect heereby, but to make good men more innocent, and themselues more wicked?
for what do they Effect hereby, but to make good men more innocent, and themselves more wicked?
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To this it seemeth a small matter, that Anger breedeth grieuance and disturbance in our common life and manners.
To this it seems a small matter, that Anger breeds grievance and disturbance in our Common life and manners.
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Anger resteth in the bosome of a foole: It resteth in our bosomes, and hath the ouer-sight of our actions, Anger rests in the bosom of a fool: It rests in our bosoms, and hath the oversight of our actions,
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and the rule and disposition of our life:
and the Rule and disposition of our life:
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and it hath rested so long, that now the loue of Christ speaketh coldly out of our hearts:
and it hath rested so long, that now the love of christ speaks coldly out of our hearts:
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hee that speaketh to vs from heauen; Loue your enemies, pray for them that persecute you, seemeth not onely to speake coldly, but vainely and ridiculously:
he that speaks to us from heaven; Love your enemies, pray for them that persecute you, seems not only to speak coldly, but vainly and ridiculously:
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Wee hate our friends, and persecute them which pray for vs. The least winde and blast of displeasure, ouerthroweth all our godlinesse.
we hate our Friends, and persecute them which pray for us The least wind and blast of displeasure, Overthroweth all our godliness.
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When we should communicate with IESVS CHRIST, wee stay at home to communicate with Anger and bitternesse:
When we should communicate with JESUS CHRIST, we stay At home to communicate with Anger and bitterness:
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it is more sweet to vs to striue with our neighbour, than to taste of remission of our sinnes,
it is more sweet to us to strive with our neighbour, than to taste of remission of our Sins,
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and to be washed in the bloud of Iesus Christ.
and to be washed in the blood of Iesus christ.
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If wee offend any, or are offended, wee thinke wee haue sufficient reason to deny our saluation,
If we offend any, or Are offended, we think we have sufficient reason to deny our salvation,
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and to throw downe ourselues from heauen: to excommunicate our selues wilfully from the body & bloud of Christ.
and to throw down ourselves from heaven: to excommunicate our selves wilfully from the body & blood of christ.
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Hence it commeth that it is growne familiar with our life and manners, vpon the least word of disgrace, to seeke the life of our brother.
Hence it comes that it is grown familiar with our life and manners, upon the least word of disgrace, to seek the life of our brother.
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We take our weapons in hand, and like Caines, we leade one another into the field;
We take our weapons in hand, and like Caines, we lead one Another into the field;
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and we lift vp our hand against the face of God in our brother, to destroy it;
and we lift up our hand against the face of God in our brother, to destroy it;
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little considering, that we doe not so onely, but we fight against our owne soule; we fight against heauen, against God.
little considering, that we do not so only, but we fight against our own soul; we fight against heaven, against God.
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Thus you see that Anger is not onely in vs turned to sinne, but how strongly it bindes all sinnes together.
Thus you see that Anger is not only in us turned to sin, but how strongly it binds all Sins together.
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It beginneth with troubling our bloud and bodily sense, but it endeth with extinction of grace, and slaying the soule.
It begins with troubling our blood and bodily sense, but it Endeth with extinction of grace, and slaying the soul.
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At the first entry and step we tremble, as if our heart were shaken to the very foundation and bottome of life:
At the First entry and step we tremble, as if our heart were shaken to the very Foundation and bottom of life:
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but it ceaseth not till it hath effected a meere stupiditie and deadnesse in all our reasonable parts.
but it ceases not till it hath effected a mere stupidity and deadness in all our reasonable parts.
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If we haue not yet learned sufficiently to detest this sinne; let vs draw to our selues the picture of a man inraged. Looke you vpon his feete:
If we have not yet learned sufficiently to detest this sin; let us draw to our selves the picture of a man enraged. Look you upon his feet:
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they are not now the feete of a man, but the feete of a Tyger, swift to shed bloud.
they Are not now the feet of a man, but the feet of a Tiger, swift to shed blood.
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Looke you vpon his eyes, which are as pure Christall by nature, consisting of water congealed:
Look you upon his eyes, which Are as pure Crystal by nature, consisting of water congealed:
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of the eyes the Greeke Poet well saith; NONLATINALPHABET, which a Latin Poet translateth; Oculis micat acribusignis: The fire steames and sparkles out of his eyes.
of the eyes the Greek Poet well Says;, which a Latin Poet Translate; Oculis micat acribusignis: The fire steams and sparkles out of his eyes.
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The Aspe sits in the Porch of his mouth, like an armory stored with cruell instruments of death, whose teeth are speares and arrowes,
The Asp sits in the Porch of his Mouth, like an armoury stored with cruel Instruments of death, whose teeth Are spears and arrows,
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and his tongue a sharpe sword: his words like hammers: his throat like a gaping sepulchre, the whole nature set on fire:
and his tongue a sharp sword: his words like hammers: his throat like a gaping Sepulchre, the Whole nature Set on fire:
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and now this faire Image of God, this Microcosinus, this little world, for beauty and excellence, is made a confused Image of shame and confusion;
and now this fair Image of God, this Microcosinus, this little world, for beauty and excellence, is made a confused Image of shame and confusion;
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so that in the whole nature of things vnder heauen, there is not found so vgly & mis-shapen a monster, as an angry man.
so that in the Whole nature of things under heaven, there is not found so ugly & misshapen a monster, as an angry man.
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What should we now say, if that deformity might be seene which lurkes within? Hence come slaunders, deare brethren:
What should we now say, if that deformity might be seen which lurks within? Hence come slanders, deer brothers:
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hence blasphemies, cursing, swearing, lying, fightings, warres, bloudshed; euen from wrath, the seminary of all mischiefe:
hence Blasphemies, cursing, swearing, lying, fightings, wars, bloodshed; even from wrath, the seminary of all mischief:
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what Beare hauing broken the Grates, is more sauage or outragious, then Anger hauing once gotten out of the warde and custody of Reason? We grieue not for the euill we haue done:
what Bear having broken the Grates, is more savage or outrageous, then Anger having once got out of the ward and custody of Reason? We grieve not for the evil we have done:
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but for that we could not doe:
but for that we could not do:
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we will sooner repent what wee promised out of the aduice of Loue, than what wee haue menaced in our fury. O wretches!
we will sooner Repent what we promised out of the Advice of Love, than what we have menaced in our fury. O wretches!
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if we doe not yet conceiue what wrong we doe to others, yet let vs pitty our selues.
if we do not yet conceive what wrong we do to Others, yet let us pity our selves.
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Our anger hurteth vs before it can hurt our brother.
Our anger hurteth us before it can hurt our brother.
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What then gainest thou, if thy ovvne minde being darkened, reason cast behinde, thy vnderstanding led captiue, in wracke of thy soule,
What then gainest thou, if thy own mind being darkened, reason cast behind, thy understanding led captive, in wrack of thy soul,
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and in confusion of thy selfe, thy fury hath preuayled to hurt thy brother? Nay, what if thou hurt him not,
and in confusion of thy self, thy fury hath prevailed to hurt thy brother? Nay, what if thou hurt him not,
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but with thy stroke hast lanced his vlcer, and let out his impostumation, as the enemy of Alexander Pheraeus did? What if thou haue deserued of him better, by being a bitter enemy,
but with thy stroke hast lanced his ulcer, and let out his impostumation, as the enemy of Alexander Pheraeus did? What if thou have deserved of him better, by being a bitter enemy,
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than a svveet friend? what if by this he become regardfull & watchfull of his life? What if thy wrongs haue turned to his gaine? But were it not so:
than a sweet friend? what if by this he become regardful & watchful of his life? What if thy wrongs have turned to his gain? But were it not so:
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yet by being injustly angry thou dost more absurdly than hee vvhich asked an hundred stripes, that his fellovv might haue halfe:
yet by being injustly angry thou dost more absurdly than he which asked an hundred stripes, that his fellow might have half:
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for thou giuest thy selfe many stripes, but art not sure to giue him one. Thou dost but venture his vexation, thou art sure of thine ovvne.
for thou givest thy self many stripes, but art not sure to give him one. Thou dost but venture his vexation, thou art sure of thine own.
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Thou makest men his enemies, thou hast made God thine enemy. Thou fightest against him with that svvord;
Thou Makest men his enemies, thou hast made God thine enemy. Thou fightest against him with that sword;
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the very poynt whereof thou turnest to thine ovvne heart. Thou woundest his fame: thou slayest thine ovvne soule.
the very point whereof thou Turnest to thine own heart. Thou woundest his fame: thou slayest thine own soul.
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Socrates was wont to say when he saw a drunken man;Socrates was wont to say when he saw a drunken man;
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Num ego talis? Am I such a one? Let vs consider, whether we be such as I haue said:Num ego Talis? Am I such a one? Let us Consider, whither we be such as I have said:
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let vs see whether we haue offended God more by not repenting the euill, then by committing it:
let us see whither we have offended God more by not repenting the evil, then by committing it:
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whether wee haue cursed them whom we should haue blessed: vvhether vvee haue smitten them vvhom vve should haue defended:
whither we have cursed them whom we should have blessed: whether we have smitten them whom we should have defended:
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if wee haue turned our compassions into cruelties, and our loues into hatreds.
if we have turned our compassions into cruelties, and our loves into hatreds.
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Let vs consider if wee haue rashly or despitefully slaundered our brethren, and giuen the reines to sinne,
Let us Consider if we have rashly or despitefully slandered our brothers, and given the reins to sin,
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and made our members the vveapons of wrath and reuenge: and say;
and made our members the weapons of wrath and revenge: and say;
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Are we such? Doubtlesse the sinne of Anger should be so much the more detested of vs,
are we such? Doubtless the sin of Anger should be so much the more detested of us,
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hovv much the more it fighteth against Loue and Charity, the very Badges and Recognisances of our calling.
how much the more it fights against Love and Charity, the very Badges and Recognizances of our calling.
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Neither ought vve to abhorre Anger onely, as I haue spoken, but all priuy and secret consultation vvith it.
Neither ought we to abhor Anger only, as I have spoken, but all privy and secret consultation with it.
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For there is a sort of men which vvould seeme vvisest, vvhich dissemble Wrath, and giue it strength by delay, vvhich harbour Hatred as a treasure in their hearts:
For there is a sort of men which would seem Wisest, which dissemble Wrath, and give it strength by Delay, which harbour Hatred as a treasure in their hearts:
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These doe but as the Lacedemonian Boy, vvhich stole a Foxe, and hid him so long vnder his cloake, till at last hee did gnavve out his heart:
These do but as the Lacedaemonian Boy, which stole a Fox, and hid him so long under his cloak, till At last he did gnaw out his heart:
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For vvhere Wrath is most hidden and concealed, there is it not onely most filthy and abhominable,
For where Wrath is most hidden and concealed, there is it not only most filthy and abominable,
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but more pernicious and to be feared.
but more pernicious and to be feared.
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Therefore, as Anger is sinne, let vs not act our Anger, neither openly, neither in secret,
Therefore, as Anger is sin, let us not act our Anger, neither openly, neither in secret,
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neither with a cause, nor without a cause. We haue handled two parts: First, the Permission: Secondly, the Prohibition.
neither with a cause, nor without a cause. We have handled two parts: First, the Permission: Secondly, the Prohibition.
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Now followes the Exhortation, in which we are instructed to confine this passion of our mind, that it passe not her bounds.
Now follows the Exhortation, in which we Are instructed to confine this passion of our mind, that it pass not her bounds.
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Let not the Sunne goe downe vpon your wrath. Plutarch in his Book NONLATINALPHABET;Let not the Sun go down upon your wrath. Plutarch in his Book;
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of Brotherly Loue, writeth, that it was the custome of Pythagoras Schollers, how euer they had beene at oddes, jarring and wrangling in their Disputations;
of Brotherly Love, Writeth, that it was the custom of Pythagoras Scholars, how ever they had been At odds, jarring and wrangling in their Disputations;
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yet before the Sunnes set, to kisse and shake hands as they departed out of Schoole.
yet before the Suns Set, to kiss and shake hands as they departed out of School.
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A custome most worthy obseruation, and most fit for the Scholers of CHRIST, to end all dissentions and controuersie, NONLATINALPHABET:
A custom most worthy observation, and most fit for the Scholars of CHRIST, to end all dissensions and controversy,:
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In the holy kisse of loue. GOD forbid, that when our liues are mortall, that our hatreds should be immortall.In the holy kiss of love. GOD forbid, that when our lives Are Mortal, that our hatreds should be immortal.
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Nay, if we haue entertained Anger as a bad guest, let vs send him away quickely,
Nay, if we have entertained Anger as a bad guest, let us send him away quickly,
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and turne him out of doores:
and turn him out of doors:
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For he that but toucheth Pitch shall be defiled, how much more hee that holdeth it in his bosome? We should be glad to apprehend any occasion to shunne that which is euill.
For he that but touches Pitch shall be defiled, how much more he that holds it in his bosom? We should be glad to apprehend any occasion to shun that which is evil.
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This short night telleth vs of a long night. The setting of this Sunne, warneth vs of the setting of our life.
This short night Telleth us of a long night. The setting of this Sun, warneth us of the setting of our life.
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If GOD to our visible sight be contented to bury this blessed Sunne, and • … his sweet light of Heauen vnder the Earth all night;
If GOD to our visible sighed be contented to bury this blessed Sun, and • … his sweet Light of Heaven under the Earth all night;
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shall we refuse to bury foule displeasure, and cursed hatred and sinne? How dare we commit our selues to Anger when we sleepe, with which we haue no safe conuersation waking? Who will deliuer the keyes of his house to a thiefe which will robbe him,
shall we refuse to bury foul displeasure, and cursed hatred and sin? How Dare we commit our selves to Anger when we sleep, with which we have no safe Conversation waking? Who will deliver the keys of his house to a thief which will rob him,
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and lodge him in his secret Chamber, and rest with him in bed? Cuiuslibet est errare, nullius nisi insipientis in errore per seuerare:
and lodge him in his secret Chamber, and rest with him in Bed? Cuiuslibet est errare, Nullius nisi insipientis in Error per seuerare:
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Any man may erre, but none but madde men will perseuere in their errour. Any man may err, but none but mad men will persevere in their error.
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What then can we better doe then redeeme our selues quickely from captiuity? The Dogs in Egypt,
What then can we better do then Redeem our selves quickly from captivity? The Dogs in Egypt,
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for feare of Crocodiles, doe runne and drinke:
for Fear of Crocodiles, do run and drink:
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and doe wee drinke downe malice, and lie downe and sleepe? Doubtlesse hee which hath not maistred the enemie by the light of the day, will be lesse able to doe it in the darkenesse of the night.
and do we drink down malice, and lie down and sleep? Doubtless he which hath not mastered the enemy by the Light of the day, will be less able to do it in the darkness of the night.
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But let vs see what fruit may redound to vs from this counsell of the Apostle.
But let us see what fruit may redound to us from this counsel of the Apostle.
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First we shall avoyde the familiarity of sinne, then which nothing is more daungerous;
First we shall avoid the familiarity of sin, then which nothing is more dangerous;
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and shunne those occasions by which sinne insinuating it selfe into vs, preuaileth at last to seeme sweet and pleasing,
and shun those occasions by which sin insinuating it self into us, prevaileth At last to seem sweet and pleasing,
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so that it should neuer possibly appeare to vs, but in her blacke shape and abhorred nature:
so that it should never possibly appear to us, but in her black shape and abhorred nature:
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for the custome and fellowship with sinne, lendeth that ougly monster opportunity, to dissemble and shrowd it selfe vnder the couering of nature.
for the custom and fellowship with sin, dares that ugly monster opportunity, to dissemble and shroud it self under the covering of nature.
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Be the familiarity of sinne as farre from the children of God as light from darknesse:
Be the familiarity of sin as Far from the children of God as Light from darkness:
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let rancor and malice and fury rest in the natures of fierce and sauage beasts, whose outward formes and aspects doe threaten violence and cruelty.
let rancour and malice and fury rest in the nature's of fierce and savage beasts, whose outward forms and aspects do threaten violence and cruelty.
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If we iustly auoyde the company of sinners, how much more the sinne it selfe? How far should we be from harbouring dissention and strife in vs, which if we follow the rule of the Apostle, must not be named in vs. The wise men of Troy sitting in counsaile in the gate,
If we justly avoid the company of Sinners, how much more the sin it self? How Far should we be from harbouring dissension and strife in us, which if we follow the Rule of the Apostle, must not be nam in us The wise men of Troy sitting in counsel in the gate,
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when Helena, for whom they sustained so long warres, passed by; said:
when Helena, for whom they sustained so long wars, passed by; said:
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It may be suffered that the Troyans should beare long troubles, for such a peerelesse Lady, which for Beauty and Linements of her Face is to be compared to the Goddesses of immortall state:
It may be suffered that the Trojans should bear long Troubles, for such a peerless Lady, which for Beauty and Lineaments of her Face is to be compared to the Goddesses of immortal state:
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But though she be thus comparelesse, let her goe: Let her not stay to our wrack and the woe of our children.
But though she be thus compareless, let her go: Let her not stay to our wrack and the woe of our children.
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His words are NONLATINALPHABET Did they for feare of euill, depart from an excellent beauty, and a face of pleasure;
His words Are Did they for Fear of evil, depart from an excellent beauty, and a face of pleasure;
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and shall we not let goe wrath and reuenge, in which is nothing which may allurevs but Gall and Bitternesse,
and shall we not let go wrath and revenge, in which is nothing which may allurevs but Gall and Bitterness,
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and Hellish foulenesse and Deformity?
and Hellish foulness and Deformity?
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The second benefit we haue hence, is that we get aduantage ouer sinne, while sinne is young, and in her Infancy;
The second benefit we have hence, is that we get advantage over sin, while sin is young, and in her Infancy;
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so we giue the enemie, by timely resisting those wounds he would haue giuen vs. The foolish Husbandman protracted the Tilling of his ground, expecting Dum defluat amnis; whiles the Riuer should runne away.
so we give the enemy, by timely resisting those wounds he would have given us The foolish Husbandman protracted the Tilling of his ground, expecting Dum defluat amnis; while the River should run away.
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More foolishly doe we defer the remedy of sinne, till the Floud of Anger runne all ouer vs. In all other fights, Prima coitio est acerrima: the first incounter is sharpest:
More foolishly do we defer the remedy of sin, till the Flood of Anger run all over us In all other fights, Prima coitio est acerrima: the First encounter is Sharpest:
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but in our Buckling with the Diuell, the first encounter is the easiest:
but in our Buckling with the devil, the First encounter is the Easiest:
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therefore the Apostle saith, resist the Diuell, and he will flie from you: for the old Serpent hauing his head bruised and crushed, cannot now so easily thrust in his mortall Sting,
Therefore the Apostle Says, resist the devil, and he will fly from you: for the old Serpent having his head Bruised and crushed, cannot now so Easily thrust in his Mortal Sting,
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vnlesse we dally with him, and lay our selues open.
unless we dally with him, and lay our selves open.
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Yet speake I not this to maitaine security, as if in the first encounter we ought not to gather all our forces and maine power to beat downe Satan,
Yet speak I not this to maitaine security, as if in the First encounter we ought not to gather all our forces and main power to beatrice down Satan,
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for too strong is sinne when it is at her weakest, and there is no security of an enemie in the day time:
for too strong is sin when it is At her Weakest, and there is no security of an enemy in the day time:
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This may onely serue to shew our folly, which defer the time of strength, to resist our enimie when we are weaker:
This may only serve to show our folly, which defer the time of strength, to resist our enemy when we Are Weaker:
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and lend our hand to him which would leade vs from the way of light into darkenesse, to kill vs there.
and lend our hand to him which would lead us from the Way of Light into darkness, to kill us there.
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The third benefit is, we shall keepe sin from being extreamly sinfull, which they doe not which harbour the desire of Reuenge so long in the Vessels of their hearts, till at last it sowre and turne all to Bitternesse.
The third benefit is, we shall keep since from being extremely sinful, which they do not which harbour the desire of Revenge so long in the Vessels of their hearts, till At last it sour and turn all to Bitterness.
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For there is no difference betweene Anger and Malice, but as in Wine and Vineger. Anger is a short Malice, and Malice a long Anger.
For there is no difference between Anger and Malice, but as in Wine and Vinegar. Anger is a short Malice, and Malice a long Anger.
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Hence we are plunged from the low waters of sinne, into the Deepe, and from one deepe into another: To resist our curing; to hate the Phisitian; to iustifie our Wrath:
Hence we Are plunged from the low waters of sin, into the Deep, and from one deep into Another: To resist our curing; to hate the physician; to justify our Wrath:
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As if we did well to be Angry;
As if we did well to be Angry;
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to Boast our Cruelty, as Lamech did, that he had slaine a Man in his wound:
to Boast our Cruelty, as Lamech did, that he had slain a Man in his wound:
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to be as Alexander Phereus, of whom plutarch writeth in the life of Pelopidas, that he Consecrated his Iauelin, wherewith he slew his Vncle Polyphron, and called it His God Tychon.
to be as Alexander Phereus, of whom Plutarch Writeth in the life of Pelopidas, that he Consecrated his Javelin, wherewith he slew his Uncle Polyphron, and called it His God Tycho.
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Who doth know when he first entreth into the Seruice of God, to what honour it will aduance vs? What sweetnesse it will bring with it? What Diuine comfort it will bring? What peace of conscience? What ioy of the heart? No more doe we conceaue when we consent to sinne, into what shame and dishonour it will bring vs, into what depth of Bitternesse and Sorrow of Heart.
Who does know when he First entereth into the Service of God, to what honour it will advance us? What sweetness it will bring with it? What Divine Comfort it will bring? What peace of conscience? What joy of the heart? No more doe we conceive when we consent to sin, into what shame and dishonour it will bring us, into what depth of Bitterness and Sorrow of Heart.
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For to whom doth the Apostle speak? To those which should put away the old Man,
For to whom does the Apostle speak? To those which should put away the old Man,
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and the Lusts of the Flesh: to those to whom CHRIST saith, learne of Me, for I am meeke. To children, as concerning euill:
and the Lustiest of the Flesh: to those to whom CHRIST Says, Learn of Me, for I am meek. To children, as Concerning evil:
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To new borne Babes: To them to whom the great Debt is for giuen. Mat. 18. To brethren which must mind one thing. To new born Babes: To them to whom the great Debt is for given. Mathew 18. To brothers which must mind one thing.
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Philp. 4. To those whose profession is to keepe the peace of CHRIST.
Philip. 4. To those whose profession is to keep the peace of CHRIST.
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But what doth Saint Paul say, let not the Sunne goe downe vpon your wrath? O deare Christians:
But what does Saint Paul say, let not the Sun go down upon your wrath? Oh deer Christians:
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how many Sunnes haue set vpon our wrath? We let the moneth goe downe,
how many Suns have Set upon our wrath? We let the Monn go down,
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and the yeare, nay our life is not long enough to follow Saints, and to pursue our Brethren.
and the year, nay our life is not long enough to follow Saints, and to pursue our Brothers.
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We haue forgotten to agree with our aduersarie quickly.
We have forgotten to agree with our adversary quickly.
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Didwe but thinke that so often sleepings with sinne were so many agreements with the Diuell;
Didwe but think that so often sleepings with sin were so many agreements with the devil;
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could we vnderstand that as when the Milt swelleth all other vitall parts decay: So when Anger ruleth all desires to life, are extinguished:
could we understand that as when the Milt Swells all other vital parts decay: So when Anger Ruleth all Desires to life, Are extinguished:
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We should not suffer Reason and Vnderstanding, the burning lights of our soule, to be thus darkned and fouly eclipsed:
We should not suffer Reason and Understanding, the burning lights of our soul, to be thus darkened and foully eclipsed:
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we should not suffer IESVS CHRIST the Sonne of righteousnesse to set vpon our wrath, till we had rising by him to Heauens Glory and to peace,
we should not suffer JESUS CHRIST the Son of righteousness to Set upon our wrath, till we had rising by him to Heavens Glory and to peace,
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and life, and glory, for euer. Amen. FINIS.
and life, and glory, for ever. Amen. FINIS.
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THE TRIALL OF Abraham. The second Sermon. GEN. Chap. 22. Vers. 1. 2. 1 And after these things did God proue Abraham, and said vnto him, Abraham; who answered, Here am I.
THE TRIAL OF Abraham. The second Sermon. GEN. Chap. 22. Vers. 1. 2. 1 And After these things did God prove Abraham, and said unto him, Abraham; who answered, Here am I.
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2 And he said, Take now thine onely sonne Izhak whom thou louest, and get thee vnto the land of Moriah,
2 And he said, Take now thine only son Isaac whom thou love, and get thee unto the land of Moriah,
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and offer him there for a burnt offering vpon one of the mountaines which I will shew thee, &c. ad versum, 12. THis Scripture hath many circumstances, besides the maine parts. 1. What went before the prouing of Abraham; after these things. and offer him there for a burned offering upon one of the Mountains which I will show thee, etc. ad versum, 12. THis Scripture hath many Circumstances, beside the main parts. 1. What went before the proving of Abraham; After these things.
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vers. 1. For we must not be ignorant of whatsoeuer is storied of Abraham from the twelfth chapter. 2. The place of offering Izhak; whether generall,
vers. 1. For we must not be ignorant of whatsoever is storied of Abraham from the twelfth chapter. 2. The place of offering Isaac; whither general,
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as the land of Moriah; or particular, as a Mountaine there. 3. Abrahams preparation, and the manner thereof, the third verse, 4. The length and durance of the triall, three daies, verse, 4. But these circumstances will better be moued with their maine parts together, which are three:
as the land of Moriah; or particular, as a Mountain there. 3. Abrahams preparation, and the manner thereof, the third verse, 4. The length and durance of the trial, three days, verse, 4. But these Circumstances will better be moved with their main parts together, which Are three:
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First, the Triall it selfe, God proued Abraham. Secondly, his Faith, in answering the tentation: and thirdly, his Obedience, in avoyding it, from the fourth verse, to the twelfth.
First, the Trial it self, God proved Abraham. Secondly, his Faith, in answering the tentation: and Thirdly, his obedience, in avoiding it, from the fourth verse, to the twelfth.
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Now, whereas all tentations may be reduced to two kindes; for either we are tempted in things we loue, or in things we feare:
Now, whereas all tentations may be reduced to two Kinds; for either we Are tempted in things we love, or in things we Fear:
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For as we must loue nothing, aboue God, so we must feare nothing beyond him: our Sauiour CHRIST, arming vs against all temptations, maketh a briefe recitall of both kindes;
For as we must love nothing, above God, so we must Fear nothing beyond him: our Saviour CHRIST, arming us against all temptations, makes a brief recital of both Kinds;
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He that loueth Father or Mother; Sonne or Daughter, more then me, is not worthy of me: He that loves Father or Mother; Son or Daughter, more then me, is not worthy of me:
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Here is mention made of things we loue.
Here is mention made of things we love.
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And in the next verse, he that taketh not vp his Crosse and followeth after me, is not worthy of me.
And in the next verse, he that Takes not up his Cross and follows After me, is not worthy of me.
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Here is mention made of things we feare.
Here is mention made of things we Fear.
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Now temptations exemplified to vs, in these two kinds, do containe vnder them all sorts else whatsoeuer;
Now temptations exemplified to us, in these two Kinds, do contain under them all sorts Else whatsoever;
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For as the loue of the Father to the Sonne, and the Sonne to the Father, is of all earthly loues the greatest:
For as the love of the Father to the Son, and the Son to the Father, is of all earthly loves the greatest:
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And if to God we are bound to resigne the greatest loue, much more all lesser loues:
And if to God we Are bound to resign the greatest love, much more all lesser loves:
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so the death of the Crosse is beyond all other kinds of death, Cruell, Fearefull, and Bitter.
so the death of the Cross is beyond all other Kinds of death, Cruel, Fearful, and Bitter.
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And if we stand bound in a couenant with God, to vndertake that death for him, which is so ignominious and terrible to Nature;
And if we stand bound in a Covenant with God, to undertake that death for him, which is so ignominious and terrible to Nature;
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how can we be excused, if euils of lesse weight and consequence doe driue vs from him? Doubtlesse such trials are necessary for vs, that as the loue of God, bearing soueraignty in our hearts, should make all the loues and delights of our life sweet:
how can we be excused, if evils of less weight and consequence do driven us from him? Doubtless such trials Are necessary for us, that as the love of God, bearing sovereignty in our hearts, should make all the loves and delights of our life sweet:
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so the feare of God in vs, exceeding all other feares, should make all the euills of this World to seeme lesse bitter. Now as touching our purpose;
so the Fear of God in us, exceeding all other fears, should make all the evils of this World to seem less bitter. Now as touching our purpose;
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We see Abraham, which had beene sufficiently tryed before, in bearing his Crosse, now put to the highest triall of all:
We see Abraham, which had been sufficiently tried before, in bearing his Cross, now put to the highest trial of all:
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Whether he can sustaine to sacrifice his Sonne.
Whither he can sustain to sacrifice his Son.
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He had passed a long Pilgrimage before these things, through many banishments, and difficulties, to fourescore yeares of Age:
He had passed a long Pilgrimage before these things, through many banishments, and difficulties, to fourescore Years of Age:
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he held his troubled life in Care in Euils, in Danger, in Bitternes, in Feare; He was twise driuen to depart the land, to which he was called by promise;
he held his troubled life in Care in Evils, in Danger, in Bitterness, in fear; He was twice driven to depart the land, to which he was called by promise;
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and for necessity of Famine, to flie to Aegypt: his deere Wife was twise plucked out of his bosome.
and for necessity of Famine, to fly to Egypt: his deer Wife was twice plucked out of his bosom.
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He warred with foure Kings, not without great danger of his life: his Wife continued barraine, on whose issue the Hope of his life attended.
He warred with foure Kings, not without great danger of his life: his Wife continued barren, on whose issue the Hope of his life attended.
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When he had a Sonne by Hagar; he is driuen to abandon him.
When he had a Son by Hagar; he is driven to abandon him.
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Now Isack is Borne, he hath the Promise sealed in his bosome, he hath quiet and rest in his old age.
Now Isaac is Born, he hath the Promise sealed in his bosom, he hath quiet and rest in his old age.
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But see, God thundreth from Heauen, and rowseth Abraham out of the onely ioy and content of his life:
But see, God Thundereth from Heaven, and rouseth Abraham out of the only joy and content of his life:
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Abraham, take now thy only Sonne Izack whom thou louest. Let Abraham teach vs what our life is.Abraham, take now thy only Son Isaac whom thou love. Let Abraham teach us what our life is.
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He which bore the greatest loue to God, what did hee but sustaine the greatest Triall? Hee which held,
He which boar the greatest love to God, what did he but sustain the greatest Trial? He which held,
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as a great Captaine in the hoste of God, the buckler of Faith before vs all;
as a great Captain in the host of God, the buckler of Faith before us all;
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how notably doth hee shew the danger of so many sharpe encounters, by so many dints of temptation,
how notably does he show the danger of so many sharp encounters, by so many dints of temptation,
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and the impression of so many fiery darts of the Diuell? Now, as through Faith he ouercame in all,
and the impression of so many fiery darts of the devil? Now, as through Faith he overcame in all,
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so by him wee are taught, that our life is nothing else but a certaine order and ranke of temptations;
so by him we Are taught, that our life is nothing Else but a certain order and rank of temptations;
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where, when one endeth, another beginneth:
where, when one Endeth, Another begins:
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wherefore the Wise man saith, My sonne, when thou wilt come into the seruice of God, stand fast in righteousnesse and feare, and prepare thy soule to temptations.
Wherefore the Wise man Says, My son, when thou wilt come into the service of God, stand fast in righteousness and Fear, and prepare thy soul to temptations.
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But let vs not feare those euills which neuer linne mouing and tumbling vs, vntill they haue set vs vpon the Rocke, which is higher than they:
But let us not Fear those evils which never linne moving and tumbling us, until they have Set us upon the Rock, which is higher than they:
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Let vs not feare that fire which can burne nothing but our drosse: Let vs not feare those wounds which can let forth nothing but our corruptions:
Let us not Fear that fire which can burn nothing but our dross: Let us not Fear those wounds which can let forth nothing but our corruptions:
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but let vs brandish the sword of the Spirit against all spirits; against the spirit of the flesh, which seeketh sweet things;
but let us brandish the sword of the Spirit against all spirits; against the Spirit of the Flesh, which seeks sweet things;
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against the spirit of the world which coueteth vaine things; and against the lying spirit, which was a murtherer from the beginning.
against the Spirit of the world which covets vain things; and against the lying Spirit, which was a murderer from the beginning.
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The iust shall liue by faith. By Faith, here, iust Abraham liued; The just shall live by faith. By Faith, Here, just Abraham lived;
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by the Faith in which he offered his sonne Isack he ouerthrew the tentation, which otherwise had ouerthrowne him.
by the Faith in which he offered his son Isaac he overthrew the tentation, which otherwise had overthrown him.
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Si credis caues, si caues conaris, & conatum tum neuit Deus, & voluntatem inspicit, & luctam cum carne considerat, Si credis caves, si caves conaris, & conatum tum neuit Deus, & voluntatem inspicit, & luctam cum Carnem considerate,
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& hortatur vt pugnes, & adiuvat vt vincas, & certantem spectat, & deficientem sublevat, & vincentem coronat. & hortatur vt pugnes, & adiuvat vt vincas, & certantem spectat, & deficientem sublevat, & vincentem Coronat.
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If thou haue Faith (saith Saint Augustine) thou wilt attend to thy Faith, and God knoweth thy endeuour, and considereth thy striuing with thy flesh:
If thou have Faith (Says Faint Augustine) thou wilt attend to thy Faith, and God Knoweth thy endeavour, and Considereth thy striving with thy Flesh:
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and looketh into thy will, and exhorts thee to the fight, and helpes that thou maist ouercome,
and looks into thy will, and exhorts thee to the fight, and helps that thou Mayest overcome,
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and beholds thy striuing, and proppeth thee when thou art falling, and crowneth thee when thou hast ouercome.
and beholds thy striving, and proppeth thee when thou art falling, and Crowneth thee when thou hast overcome.
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But come we to the temptation it selfe;
But come we to the temptation it self;
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where finding it said, that God proued Abraham; we learne that God hath his manner of tempting and prouing vs;
where finding it said, that God proved Abraham; we Learn that God hath his manner of tempting and proving us;
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but such as is for our good, and the exercise of our faith, whose end is no other than to bring forth the light of good workes,
but such as is for our good, and the exercise of our faith, whose end is no other than to bring forth the Light of good works,
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and a more sweet sauour of our life. Neither is that of Saint Iames repugnant, which saith No man is tempted of God, but of his owne concupiscence:
and a more sweet savour of our life. Neither is that of Saint James repugnant, which Says No man is tempted of God, but of his own concupiscence:
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For his purpose is onely to refute their damned blasphemy, which to acquite themselues, would make God the Author of their sinne:
For his purpose is only to refute their damned blasphemy, which to acquit themselves, would make God the Author of their sin:
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therefore Saint Iames telleth vs, that we must ascribe the causes of sinne to our owne concupiscence:
Therefore Saint James Telleth us, that we must ascribe the Causes of sin to our own concupiscence:
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For the roote of them is from our owne heart.
For the root of them is from our own heart.
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For albeit Satan instill his poison, and kindle with his bellowes, a fire of euill desires in vs:
For albeit Satan instill his poison, and kindle with his bellows, a fire of evil Desires in us:
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yet it is our owne flesh that is first mouer, and our owne will which we obey.
yet it is our own Flesh that is First mover, and our own will which we obey.
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For as corrūption could not by the heate of the ayre ambient enter into our bodies,
For as corruption could not by the heat of the air ambient enter into our bodies,
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if our bodies did not consist of such a nature, as hath in her selfe the causes of corruption;
if our bodies did not consist of such a nature, as hath in her self the Causes of corruption;
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No more could sinne which is a generall rot and corruption of the soule, enter into vs through the allurement or prouocation of outward things,
No more could sin which is a general rot and corruption of the soul, enter into us through the allurement or provocation of outward things,
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if our soules had not first, of themselues, receiued that inward hurt, by which their desire is made subiect to sinne:
if our Souls had not First, of themselves, received that inward hurt, by which their desire is made Subject to sin:
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as the womans desire was made subiect to the husband; and as the Philosophers say, the Matter to the Forme.
as the woman's desire was made Subject to the husband; and as the Philosophers say, the Matter to the Form.
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Now the forme of this temptation Moses setteth down in the highest sort;
Now the Form of this temptation Moses sets down in the highest sort;
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whereas God doth seeme to shake the faith of his word in the heart of his holy seruant, by a contrary engine of the same word.
whereas God does seem to shake the faith of his word in the heart of his holy servant, by a contrary engine of the same word.
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To this, God citeth Abraham by name twice, to obedience: that hee might haue no doubt, who is the Author of the temptation.
To this, God citeth Abraham by name twice, to Obedience: that he might have no doubt, who is the Author of the temptation.
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Had he not beene certainely perswaded, that it was the voyce, the word of God, with which hee stood charged to offer his sonne Izak, hee might most easily auoyde any other temptation,
Had he not been Certainly persuaded, that it was the voice, the word of God, with which he stood charged to offer his son Isaac, he might most Easily avoid any other temptation,
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or whatsoeuer Art or subtilty the Diuell might haue vsed to batter his faith.
or whatsoever Art or subtlety the devil might have used to batter his faith.
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Now hauing no other standing but in the Word, no other sword to fight against distrust, he seemeth to be entrapped in his standing;
Now having no other standing but in the Word, no other sword to fight against distrust, he seems to be entrapped in his standing;
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and with the same Sword himselfe is wounded, with which hee should haue hurt the enemy.
and with the same Sword himself is wounded, with which he should have hurt the enemy.
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For (beloued brethren) if this Sword being but taken from vs, we must needs fall, what shall wee doe when God seemeth to strike at vs with the edge thereof? Now this was Abrahams case.
For (Beloved brothers) if this Sword being but taken from us, we must needs fallen, what shall we do when God seems to strike At us with the edge thereof? Now this was Abrahams case.
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Let vs then heare the Word speake; Take thy sonne Izhak whom thou louest, &c.
Let us then hear the Word speak; Take thy son Isaac whom thou love, etc.
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We see with what griefe and resisting, we endure the searching or cutting of our naturall affections, though sinfull:
We see with what grief and resisting, we endure the searching or cutting of our natural affections, though sinful:
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how then must it grieue him to vndergoe the rasing out of tender pitty, of fatherly compassion, which not onely were planted by Nature in his heart,
how then must it grieve him to undergo the rasing out of tender pity, of fatherly compassion, which not only were planted by Nature in his heart,
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but were fed and cherished by Gods owne word? If Zipporah could say to Moses, thou art a bloudy husband, for causing her to circumcise her son;
but were fed and cherished by God's own word? If Zipporah could say to Moses, thou art a bloody husband, for causing her to circumcise her son;
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might not Abraham, vrged by commandement to sacrifice his sonne, say, This is a bloudy word? If the child had beene commaunded to haue attempted some hard thing against the father, the like difficulty of execution had not ensued.
might not Abraham, urged by Commandment to sacrifice his son, say, This is a bloody word? If the child had been commanded to have attempted Some hard thing against the father, the like difficulty of execution had not ensued.
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For albeit the commandement biddeth the sonne to Honour his father, whereas no word of command vrgeth the father to honour the sonne:
For albeit the Commandment bids the son to Honour his father, whereas no word of command urges the father to honour the son:
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This is done to no other end, but to require the loue of children to their parents,
This is done to no other end, but to require the love of children to their Parents,
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because in them it is most wanting. There neede no commandement to enioyne Loue to descend, which it cannot but doe;
Because in them it is most wanting. There need no Commandment to enjoin Love to descend, which it cannot but do;
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but to ascend, which it doth not so easily.
but to ascend, which it does not so Easily.
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And as this is true in our earthly parents, so is it in God the Father of vs all.
And as this is true in our earthly Parents, so is it in God the Father of us all.
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Gods loue, Gods righteousnesse doth daily descend from heauen to vs:
God's love, God's righteousness does daily descend from heaven to us:
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Doth our loue, our righteousnesse so ascend to him? Hence is it that albeit the Scripture yeeld no commandement for the father to loue the sonne,
Does our love, our righteousness so ascend to him? Hence is it that albeit the Scripture yield no Commandment for the father to love the son,
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yet the Scripture taketh the fathers part, in preferring the loue of the parents before the childrens loue,
yet the Scripture Takes the Father's part, in preferring the love of the Parents before the Children's love,
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whereas God himselfe exemplifieth his loue to vs, in the loue of a father, As the father hath compassion on his children;
whereas God himself exemplifieth his love to us, in the love of a father, As the father hath compassion on his children;
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so hath the Lord compassion on them that feare him. How then shall Abraham answere this word? May he not object:so hath the Lord compassion on them that Fear him. How then shall Abraham answer this word? May he not Object:
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My God and my Lord, is not the loue and pitty I beare to the childe of my flesh, by thine owne finger written in mine heart? hast not thou thy selfe shed this tendernesse in my bowels? Doe not Birds and Beasts,
My God and my Lord, is not the love and pity I bear to the child of my Flesh, by thine own finger written in mine heart? hast not thou thy self shed this tenderness in my bowels? Do not Birds and Beasts,
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and all sauage and cruell creatures, cherish and nourish their young;
and all savage and cruel creatures, cherish and nourish their young;
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and must I, which am a father, slay my sonne? Thus you see how forcibly this heauy word inuadeth Abrahams soule,
and must I, which am a father, slay my son? Thus you see how forcibly this heavy word invadeth Abrahams soul,
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and vrgeth him beyond all possibilitie of humane power, to destroy Pitty, which is naturall;
and urges him beyond all possibility of humane power, to destroy Pity, which is natural;
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and which is hardest, to murther Loue, which for her safety was fled into the in-most Sanctuary of his heart.
and which is Hardest, to murder Love, which for her safety was fled into the inmost Sanctuary of his heart.
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Now this may seeme not a little to moue him, that God seemes to • … ocke him:
Now this may seem not a little to move him, that God seems to • … ocke him:
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For hee calleth him Abraham, which is, a father of many Nations, after Gods owne promise to him:
For he calls him Abraham, which is, a father of many nations, After God's own promise to him:
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and yet forbids him to be the father of one onely sonne.
and yet forbids him to be the father of one only son.
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Had not the word sounded hard in the eares of flesh and bloud, which should haue required of a man the sacrifice of a man,
Had not the word sounded hard in the ears of Flesh and blood, which should have required of a man the sacrifice of a man,
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or a strangers, or a seruants life? for when in sacrifice they shed the bloud of Beasts, they did it not without pitty and compassion, which they signified when they laid their hands vpon the head of the Beast, shewing that the poore Beast was innocent,
or a Strangers, or a Servants life? for when in sacrifice they shed the blood of Beasts, they did it not without pity and compassion, which they signified when they laid their hands upon the head of the Beast, showing that the poor Beast was innocent,
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and that for them it was slaine.
and that for them it was slain.
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He then which vnlesse he had been Flint and Marble, must haue profused pitty on such as were remoued in bloud, from the remotest in nature;
He then which unless he had been Flint and Marble, must have profused pity on such as were removed in blood, from the Remotest in nature;
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how should hee be a niggard thereof to his owne sonne?
how should he be a niggard thereof to his own son?
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And if the heart of a father must needes haue bleeded at the sickenesse of a tender childe;
And if the heart of a father must needs have bleeded At the sickness of a tender child;
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if it had beene enough, as Rachell, to haue made him comfortlesse, to haue beene depriued onely of him by the means of an other:
if it had been enough, as Rachel, to have made him comfortless, to have been deprived only of him by the means of an other:
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if to these the taking of him away by any violent kinde of death must haue added more bitternesse to his griefe:
if to these the taking of him away by any violent kind of death must have added more bitterness to his grief:
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what should this effect in a naturall breast to be himselfe the Butcher and Executioner of his owne childe?
what should this Effect in a natural breast to be himself the Butcher and Executioner of his own child?
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Well may Abraham seeme now to haue sownded the ground and bottome of Griefe: but being so farre plunged, he findes a farther depth.
Well may Abraham seem now to have sounded the ground and bottom of Grief: but being so Far plunged, he finds a farther depth.
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For God requireth not his sonne onely, but his onely sonne. Ismaell was cast forth, onely Izhak remayneth;
For God requires not his son only, but his only son. Ishmael was cast forth, only Isaac remaineth;
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he must kill Izhak: so he hath neuer a sonne left. He seemeth all this time to haue beleeued in vaine.
he must kill Isaac: so he hath never a son left. He seems all this time to have believed in vain.
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How many would this haue driuen into highest words of indignation, which would not haue sticked to say, What profit is there in seruing God? Doe not the wicked flourish? Doe not their sonnes and daughters liue and prosper? Hast thou laid any such burthen vpon them which blaspheme thy Name? But see, Abraham for Gods loue, spareth not his onely sonne:
How many would this have driven into highest words of Indignation, which would not have sticked to say, What profit is there in serving God? Do not the wicked flourish? Do not their Sons and daughters live and prosper? Hast thou laid any such burden upon them which Blaspheme thy Name? But see, Abraham for God's love, spares not his only son:
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but the Triall resteth not thus, but rankleth and festreth further. Abraham must sacrifice his onely sonne, which he loueth.
but the Trial rests not thus, but rankleth and festereth further. Abraham must sacrifice his only son, which he loves.
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Thus Gods word swalloweth vp all our deerenesse:
Thus God's word swalloweth up all our deerenesse:
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Hee will haue vs surrender, not onely the things which we loue, but our loue it selfe, to the end we may end all deerenesse in him.
He will have us surrender, not only the things which we love, but our love it self, to the end we may end all deerenesse in him.
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Abraham had many causes to loue this childe: first, because he was the sonne of his wife, not of the Bond-woman: Abraham had many Causes to love this child: First, Because he was the son of his wife, not of the Bondwoman:
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Secondly, for that hee was borne in his age, and in the age of his wife,
Secondly, for that he was born in his age, and in the age of his wife,
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when her wombe had no more nature or power to quicken than the Graue; so beyond hope, so by miracle, he receiued him.
when her womb had no more nature or power to quicken than the Grave; so beyond hope, so by miracle, he received him.
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How then should hee not loue him naturally, whom he receiued miraculously? Thirdly, wee see, the older we grow to the end of our life, our affections are doubled to our children:
How then should he not love him naturally, whom he received miraculously? Thirdly, we see, the older we grow to the end of our life, our affections Are doubled to our children:
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and of what cause I know not;
and of what cause I know not;
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but it is most euident, that when we are aged, our loues are inclined to such as wee affect,
but it is most evident, that when we Are aged, our loves Are inclined to such as we affect,
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as if they went forth of vs into them; so they carry vs with extreamenesse of fondnesse and doting.
as if they went forth of us into them; so they carry us with extreamenesse of fondness and doting.
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Like those, which hauing slidden downe from an higher place, the further they slide, are carried with such violence & force, that they cannot recouer then selues againe:
Like those, which having slidden down from an higher place, the further they slide, Are carried with such violence & force, that they cannot recover then selves again:
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As these were sufficient causes of loue; first, that hee was the Sonne of his Wife: secondly, of his old age: thirdly, borne by Myracle:
As these were sufficient Causes of love; First, that he was the Son of his Wife: secondly, of his old age: Thirdly, born by Miracle:
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so fourthly, hee is further grieued with his losse, because hee was so long expected and desired.
so fourthly, he is further grieved with his loss, Because he was so long expected and desired.
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So that hee which had beene almost tyred with expectation of that, in regard whereof all earthly things might seeme vile vnto him:
So that he which had been almost tired with expectation of that, in regard whereof all earthly things might seem vile unto him:
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being now seazed of his joy, must cast it off, with greater griefe and bitternesse than euer with comfort he receiued it:
being now seized of his joy, must cast it off, with greater grief and bitterness than ever with Comfort he received it:
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so that now all the promises and fauors of God, are turned to gall and wormewood;
so that now all the promises and favors of God, Are turned to Gall and wormwood;
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and better had it beene for him neuer to haue receiued a sonne, than with such heauinesse to forsake him.
and better had it been for him never to have received a son, than with such heaviness to forsake him.
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To these we may adde a fift circumstance, contayning in it a further cause of Loue;
To these we may add a fift circumstance, containing in it a further cause of Love;
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namely, the behauiour and disposition, and meeknesse, and obedience of Izhak: his innocence, and many delights of duty,
namely, the behaviour and disposition, and meekness, and Obedience of Isaac: his innocence, and many delights of duty,
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and qualities which Nature is most content and easie to embrace; yet all these Abraham putteth away for God:
and qualities which Nature is most content and easy to embrace; yet all these Abraham putteth away for God:
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Neither doth a sixt difficulty hinder him, namely, that his loue was to his sonne so much the more,
Neither does a sixt difficulty hinder him, namely, that his love was to his son so much the more,
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as Abraham himselfe was just and righteous; and being so, could see no reason to be the Executioner of his innocent Childe,
as Abraham himself was just and righteous; and being so, could see no reason to be the Executioner of his innocent Child,
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but that hee gaue ouer himselfe to the Commandement, and suffered GOD to dispute for him.
but that he gave over himself to the Commandment, and suffered GOD to dispute for him.
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But beyond all these, hee hath a further triall and combate with the promise it selfe.
But beyond all these, he hath a further trial and combat with the promise it self.
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For hee must depend vpon the promise, and yet act that which is contrary to it;
For he must depend upon the promise, and yet act that which is contrary to it;
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hee must plant all hope of future comfort vpon Izhak, and yet must kill him: For all the graces offered by God to Abraham, were included in this Warrant;
he must plant all hope of future Comfort upon Isaac, and yet must kill him: For all the graces offered by God to Abraham, were included in this Warrant;
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In Izhak shall thy seede he called: In Isaac shall thy seed he called:
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so that Abraham must now offer, not onely his owne hope, but the hope of all the world. You wil demand then;
so that Abraham must now offer, not only his own hope, but the hope of all the world. You will demand then;
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How could his faith cause him to offer his sonne, by contrarying that same promise, vpon which it was built? Saint Paul answereth, saying;
How could his faith cause him to offer his son, by contrarying that same promise, upon which it was built? Saint Paul Answers, saying;
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that his faith yet relied on the promise, because hee knew, that God was able to raise him from the dead.
that his faith yet relied on the promise, Because he knew, that God was able to raise him from the dead.
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Hauing then to doe with God which is omnipotent, hee thus reconcileth the Commandement with the Promise, leauing the issue to the diuine Prouidence, of which himselfe was ignorant:
Having then to doe with God which is omnipotent, he thus reconcileth the Commandment with the Promise, leaving the issue to the divine Providence, of which himself was ignorant:
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this honour doth the truth of God require of vs, to bring all our senses and wits to nothing, to be of it selfe sufficient without meanes, to be aboue all difficulties and lets whatsoeuer.
this honour does the truth of God require of us, to bring all our Senses and wits to nothing, to be of it self sufficient without means, to be above all difficulties and lets whatsoever.
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As therefore, when he before expected Izhak from the dead womb of Sara; in hope he went beyond hope:
As Therefore, when he before expected Isaac from the dead womb of Sarah; in hope he went beyond hope:
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so now apprehending the same quickening power of God, which was able to inspire the ashes of his dead sonne, he passeth out of the Laborynth and Maze of the temptation.
so now apprehending the same quickening power of God, which was able to inspire the Ashes of his dead son, he passes out of the Labyrinth and Maze of the temptation.
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And albeit God tendering our infirmities, doe not so seuerely racke and examine our faiths:
And albeit God tendering our infirmities, do not so severely rack and examine our faiths:
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yet it pleased him to shew an example thereof in the father of all the faithfull, to bring vs, at the least, to the common triall thereof.
yet it pleased him to show an Exampl thereof in the father of all the faithful, to bring us, At the least, to the Common trial thereof.
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For Faith, which is more precious than gold, cannot (without triall) take deepe roote downeward, nor flourish vpward.
For Faith, which is more precious than gold, cannot (without trial) take deep root downward, nor flourish upward.
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But this triall, touching the Promise, leaues not Abraham yet: For, hauing giuen off his own affection to Izhak, and departed with fatherly pitty:
But this trial, touching the Promise, leaves not Abraham yet: For, having given off his own affection to Isaac, and departed with fatherly pity:
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he must seem to reiect the loue of God, which he beheld in Izhak, which was to him as a glasse of life,
he must seem to reject the love of God, which he beheld in Isaac, which was to him as a glass of life,
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and the pledge of all Gods graces and fauours, and further the very name of Izhak must moue him;
and the pledge of all God's graces and favours, and further the very name of Isaac must move him;
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which is by interpretation, Laughter, and telleth him he hath no ioy left:
which is by Interpretation, Laughter, and Telleth him he hath no joy left:
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He then which was giuen only for matter of joy and comfort, being taken away, must needes leaue him to sorrow and griefe of heart.
He then which was given only for matter of joy and Comfort, being taken away, must needs leave him to sorrow and grief of heart.
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Eliak being tyred out with afflictions in the heauines & anguish of his spirit, cryed out to God;Eliak being tired out with afflictions in the heaviness & anguish of his Spirit, cried out to God;
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It is enough Lord, take away my soule: It is enough Lord, take away my soul:
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what am I better than my Fathers? Might not Abraham, so farre sifted, the triall now boyling in the fornace of his heart, cry;what am I better than my Father's? Might not Abraham, so Far sifted, the trial now boiling in the furnace of his heart, cry;
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it is enough Lord, take away the tentation? But now hauing answered all doubts to God and his conscience, hee must answere the world and the speeches of men.it is enough Lord, take away the tentation? But now having answered all doubts to God and his conscience, he must answer the world and the Speeches of men.
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For what will others say? An injust father, a Butcher of his childe:
For what will Others say? an injust father, a Butcher of his child:
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I, his owne wife and houshold seruants will condemne him, and cast his obedience to GOD vpon him,
I, his own wife and household Servants will condemn him, and cast his Obedience to GOD upon him,
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as an action of most vile reproach and extreame cruelty.
as an actium of most vile reproach and extreme cruelty.
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Thus when hee had vanquished the Diuell and Distrust within, hee must answere, feares, and shames, and fight without;
Thus when he had vanquished the devil and Distrust within, he must answer, fears, and shames, and fight without;
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and this was (no doubt) no small temptation. Yet must Abraham farther carry the racke in his heart three dayes iourney;
and this was (no doubt) no small temptation. Yet must Abraham farther carry the rack in his heart three days journey;
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in which, what is he himselfe, but continually sacrificed? He must behold his sonne all this while, whose sight bindeth all his woes together:
in which, what is he himself, but continually sacrificed? He must behold his son all this while, whose sighed binds all his woes together:
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hee must drinke in Bitternesse with his eyes, which cannot be suffered to depart from their griefe.
he must drink in Bitterness with his eyes, which cannot be suffered to depart from their grief.
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To which the words of Izhak, My father, heere is wood and fire, but where is the Lambe for sacrifice? make his wounds bleede afresh;
To which the words of Isaac, My father, Here is wood and fire, but where is the Lamb for sacrifice? make his wounds bleed afresh;
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so that now Abraham is like Ionas in the belly of the Whale; in the bottome of the Sea:
so that now Abraham is like Ionas in the belly of the Whale; in the bottom of the Sea:
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hauing all Gods mighty waues and surges ouer his head.
having all God's mighty waves and surges over his head.
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Yet that his triall may want no part of extreame agony and anguish, the Action it selfe were able to draw out of his eyes, flouds of teares,
Yet that his trial may want no part of extreme agony and anguish, the Actium it self were able to draw out of his eyes, floods of tears,
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and to make the sinews of his armes shrinke in the execution, and to make an heart of stone to bleede:
and to make the sinews of his arms shrink in the execution, and to make an heart of stone to bleed:
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For albeit in the former trialls, hee departed not from his obedience, yet it might haue beene, that when hee looked vpon the pale face of his onely sonne Izhak, which he loved:
For albeit in the former trials, he departed not from his Obedience, yet it might have been, that when he looked upon the pale face of his only son Isaac, which he loved:
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and all these circumstances of sorrow and ruth, anew and freshly were presented him, and his one heart must endure all these temptations,
and all these Circumstances of sorrow and ruth, anew and freshly were presented him, and his one heart must endure all these temptations,
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now joyned together, like a Wedge, to sunder his soule and spirit:
now joined together, like a Wedge, to sunder his soul and Spirit:
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I say, it might haue beene that his resolutions would haue staggered, his pitties and compassions which hee cast out returning againe.
I say, it might have been that his resolutions would have staggered, his pities and compassions which he cast out returning again.
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Hee must 〈 ◊ 〉 his deere and tender sonne Izhak with cords:
He must 〈 ◊ 〉 his deer and tender son Isaac with cords:
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he must how him on the bloudy Altar, to dye in the place of a Beast.
he must how him on the bloody Altar, to die in the place of a Beast.
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Hee must first (hauing killed him) take his bloud and sprinckle it vpon the Altar:
He must First (having killed him) take his blood and sprinkle it upon the Altar:
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hee must cut him in pieces, and pull out his entralls and wash them, and wash his legges,
he must Cut him in Pieces, and pull out his enthralls and wash them, and wash his legs,
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and put them vpon the other pieces, and his head, and burne them all to cinders:
and put them upon the other Pieces, and his head, and burn them all to cinders:
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and doing this, he must not blinne, hee must shew no face of sorrow.
and doing this, he must not blinne, he must show no face of sorrow.
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And thus wee haue the aged Sire binding his tender childe, bound with cordes, and hee with a strong arme vnsheathing his sword, lifteth his hand on high, to fetch downe a mortall stroke on the neck of Izhak, when the Angell of God spake; Abraham, Stay thine hand.
And thus we have the aged Sire binding his tender child, bound with cords, and he with a strong arm unsheathing his sword, lifts his hand on high, to fetch down a Mortal stroke on the neck of Isaac, when the Angel of God spoke; Abraham, Stay thine hand.
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All this Abraham did at the Commandement of God. He did it as if he had had Gods heart and Gods hand;
All this Abraham did At the Commandment of God. He did it as if he had had God's heart and God's hand;
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for albeit Izhak was not thus slame, yet because God onely hindred the execution, God alloweth the worke for done, and the Scripture beareth witnes;
for albeit Isaac was not thus slame, yet Because God only hindered the execution, God alloweth the work for done, and the Scripture bears witness;
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by Faith Abraham offred his sonne Izhak. And Saint Iames, Was not c Abraham iustified by faith when he offered his sonne Izhak? Iames Chap. 2. Verse 21. To come then to our second part:
by Faith Abraham offered his son Isaac. And Saint James, Was not c Abraham justified by faith when he offered his son Isaac? James Chap. 2. Verse 21. To come then to our second part:
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Wee see in our father Abraham a notable example of obedience. He shutteth his eyes to all things else, and onely openeth them to Gods word.
we see in our father Abraham a notable Exampl of Obedience. He shutteth his eyes to all things Else, and only Openeth them to God's word.
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He maketh a way to serue God through all lets, through all fleshly impossibilities:
He makes a Way to serve God through all lets, through all fleshly impossibilities:
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and being in this way, hee trampleth vnder him his owne nature, and beateth a path for Gods word out of his owne heart.
and being in this Way, he trampleth under him his own nature, and beats a path for God's word out of his own heart.
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Finally, hee regardeth not what men say, nor what his owne thoughts can say;
Finally, he Regardeth not what men say, nor what his own thoughts can say;
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but hauing receiued his mandate, posteth on his journey, suffering Gods wisedome to reason for him,
but having received his mandate, posteth on his journey, suffering God's Wisdom to reason for him,
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and Gods omnipotent power and prouidence to worke for him.
and God's omnipotent power and providence to work for him.
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For Abraham was now such a man, as might haue hoped for rest in his flesh: hee might haue said:
For Abraham was now such a man, as might have hoped for rest in his Flesh: he might have said:
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Lord, I haue serued thee these hundred yeares in sufficient trialls of my loue and obedience:
Lord, I have served thee these hundred Years in sufficient trials of my love and Obedience:
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now I am old, giue me now immunity, let me be no longer prest. Againe, he had accesse to God and familiarity:
now I am old, give me now immunity, let me be no longer pressed. Again, he had access to God and familiarity:
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he knew God was pittifull, and mercifull, and easie to be intreated;
he knew God was pitiful, and merciful, and easy to be entreated;
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and yet he neuer spake one word for himselfe, nor his sonne Izhak: He complayned not of his griefe:
and yet he never spoke one word for himself, nor his son Isaac: He complained not of his grief:
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he defired not to haue the burden lessened:
he desired not to have the burden lessened:
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but as if he had the feete of an Hinde, runneth three dayes journey, by the way of the commandement;
but as if he had the feet of an Hind, Runneth three days journey, by the Way of the Commandment;
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till a new Post from Heauen ouertaketh and stayeth him, and Gods owne mouth comforted him.
till a new Post from Heaven overtaketh and stays him, and God's own Mouth comforted him.
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Thus he which beleeued and obeyed, hath found, to his and our endlesse comfort, that all the trialls, through which it pleaseth God to leade vs, are no other than steps and staires to raise vs higher into his grace and fauour.
Thus he which believed and obeyed, hath found, to his and our endless Comfort, that all the trials, through which it Pleases God to lead us, Are no other than steps and stairs to raise us higher into his grace and favour.
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For the issue of the temptation was to winne a farther obedience from Abraham, that God might lift him vp higher,
For the issue of the temptation was to win a farther Obedience from Abraham, that God might lift him up higher,
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and make his Couenant with him irreuocable, by swearing by himselfe. As if God should say:
and make his Covenant with him irrevocable, by swearing by himself. As if God should say:
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Thou art not yet, Abraham, so great as I will make thee. I haue purpose to aduaunce thee higher.
Thou art not yet, Abraham, so great as I will make thee. I have purpose to advance thee higher.
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Thou mightest be contented with this opinion, and forme of obedience: but I will ring it further, and make thy name more glorious.
Thou Mightest be contented with this opinion, and Form of Obedience: but I will ring it further, and make thy name more glorious.
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Thus Abraham, by thinking to glorifie God, hath magnified himselfe, and turned his obedience to God, to his owne honour:
Thus Abraham, by thinking to Glorify God, hath magnified himself, and turned his Obedience to God, to his own honour:
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What hadst thou lost Abraham, if thou hadst not lost Izhak? how vnmercifull hadst thou beene,
What Hadst thou lost Abraham, if thou Hadst not lost Isaac? how unmerciful Hadst thou been,
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if thou hadst beene mercifull? The World had lost an Example; we had lost our lesson;
if thou Hadst been merciful? The World had lost an Exampl; we had lost our Lesson;
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the Faithfull had lost a father, and God a sonne.
the Faithful had lost a father, and God a son.
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Wee see now how well it is said of Samuell; Toobey is better than Sacrifice. For Abrahams sacrifice God refused, and accepted his obedience:
we see now how well it is said of Samuel; Toobey is better than Sacrifice. For Abrahams sacrifice God refused, and accepted his Obedience:
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and to his obedience sealeth the Couenant. True, for a wicked man may offer sacrifice, none can obey but the good:
and to his Obedience Sealeth the Covenant. True, for a wicked man may offer sacrifice, none can obey but the good:
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He that sacrificeth, offereth the bloud of Bulls and Goates: hee that obeyeth, maketh a sacrifice of his owne heart:
He that Sacrificeth, Offereth the blood of Bulls and Goats: he that Obeyeth, makes a sacrifice of his own heart:
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we see Obedience is no dtsputant, no framer of Excuses. For if the Captaine command the Souldier a piece of seruice:
we see obedience is no dtsputant, no framer of Excuses. For if the Captain command the Soldier a piece of service:
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Must hee tell him why? Is it not enough for the Centurion to say to his Seruant, Doe this, and hee doth it? Must the Subiect obey his Prince in nothing,
Must he tell him why? Is it not enough for the Centurion to say to his Servant, Do this, and he does it? Must the Subject obey his Prince in nothing,
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but when he is of his counsell? But if with men it were so, yet with God it may not so be:
but when he is of his counsel? But if with men it were so, yet with God it may not so be:
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of whom it is sufficient for vs to but know that wee are commanded to obey whatsoeuer his will and pleasure is.
of whom it is sufficient for us to but know that we Are commanded to obey whatsoever his will and pleasure is.
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For this reasoning with the Commandement, cast our father Adam out of Paradise: it threw Saul downe from the kingdome:
For this reasoning with the Commandment, cast our father Adam out of Paradise: it threw Saul down from the Kingdom:
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and, had Abraham done the like:
and, had Abraham done the like:
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had he not, when he saw the Commandement, euen contrary to Nature and Reason, suffered the Commander to be wise and dispute for him, hee had ouerthrowne his Faith.
had he not, when he saw the Commandment, even contrary to Nature and Reason, suffered the Commander to be wise and dispute for him, he had overthrown his Faith.
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It was judiciously said by a wise man of latter dayes, that if hee were enioyned by his superiours to put forth into the Sea in a ship, which had neyther maste nor tackling,
It was judiciously said by a wise man of latter days, that if he were enjoined by his superiors to put forth into the Sea in a ship, which had neither mast nor tackling,
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nor any furniture or prouision, he would doe it.
nor any furniture or provision, he would do it.
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And being asked, what wisedome were that Sir? answered, The wisedome must be in him that hath power to command, not in him which is bound to obey.
And being asked, what Wisdom were that Sir? answered, The Wisdom must be in him that hath power to command, not in him which is bound to obey.
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How farre are we from such obedience, which hauing expresse commandement in Gods word, doe ouerthrow all with our worldly wisedome,
How Far Are we from such Obedience, which having express Commandment in God's word, do overthrow all with our worldly Wisdom,
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and the reason of our flesh? How likely is it that we will offer to God Izhak our joy:
and the reason of our Flesh? How likely is it that we will offer to God Isaac our joy:
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which will not sacrifice the Ramme, that is, mortifie our sinfull lusts, and the desires of our flesh? We forfeit our obediences to God in cheape almes,
which will not sacrifice the Ram, that is, mortify our sinful Lustiest, and the Desires of our Flesh? We forfeit our obediences to God in cheap alms,
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and costlesse praiers, and sweet loues, and wholesome dueties. Wee serue him neyther in deede nor word, nor substance, nor shew of holinesse;
and costless Prayers, and sweet loves, and wholesome duties. we serve him neither in deed nor word, nor substance, nor show of holiness;
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but hauing broken all the bands of our obedience to God, doe not onely not offer to God,
but having broken all the bans of our Obedience to God, do not only not offer to God,
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but daily take from him, fayning and counterfeiting new wayes of ease, and liberty to serue God, in such as sound pleasing to the eares of our flesh:
but daily take from him, feigning and counterfeiting new ways of ease, and liberty to serve God, in such as found pleasing to the ears of our Flesh:
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if God enjoyne any thing which crosseth our appoyntments with the world, wee slide backe and shake off the Word, like the Capernaits, saying;
if God enjoin any thing which Crosseth our appointments with the world, we slide back and shake off the Word, like the Capernaits, saying;
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Durus est hic sermo: this is an hard saying, who can bide it? How farre then is our life differing from the liues of all Gods Saints, which serued him in wants, in afflictions, in fasting, in being tempted, in continuall exercise and triall of their Faith? Their scope was obedience, ours skill; Durus est hic sermon: this is an hard saying, who can bide it? How Far then is our life differing from the lives of all God's Saints, which served him in Wants, in afflictions, in fasting, in being tempted, in continual exercise and trial of their Faith? Their scope was Obedience, ours skill;
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their indeauour was onely reformation of their life; our vertue nothing but hearing; they in the practise of their Religion wearied chiefly their knees and their hands;
their endeavour was only Reformation of their life; our virtue nothing but hearing; they in the practice of their Religion wearied chiefly their knees and their hands;
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wee our eares and our tongues.
we our ears and our tongues.
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We are growne (as in many things else) to a kinde of intemperancy, which onely Sermons exexcepted, hath put all other duties of religion out of course:
We Are grown (as in many things Else) to a kind of intemperancy, which only Sermons exexcepted, hath put all other duties of Religion out of course:
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Well, we must know, that our duty to God, consisteth not onely in hearing these.
Well, we must know, that our duty to God, Consisteth not only in hearing these.
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This is required of vs all, to be followers of the faith of our Father Abraham; if not in actuall renouncing all that we haue,
This is required of us all, to be followers of the faith of our Father Abraham; if not in actual renouncing all that we have,
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yet in a will, ready, and prepared thereto, as often as it shall please GOD to put vs to the triall.
yet in a will, ready, and prepared thereto, as often as it shall please GOD to put us to the trial.
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Let vs then see how a mind deuoted and consecrated to the seruice of God, may put, I will not say all lesser temptations,
Let us then see how a mind devoted and consecrated to the service of God, may put, I will not say all lesser temptations,
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but euen this tryall which was laid on Abraham himselfe to flight? First, who doth aske this? the great God of Heauen, the Diuine Maiesty:
but even this trial which was laid on Abraham himself to flight? First, who does ask this? the great God of Heaven, the Divine Majesty:
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Is not this an vnspeakable mercy and vouchsafing shewed to me, that he will aske of me any thing?
Is not this an unspeakable mercy and vouchsafing showed to me, that he will ask of me any thing?
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Againe, who requireth this of me? He indeed ▪ which first gaue me that, which now he asketh from me.
Again, who requires this of me? He indeed ▪ which First gave me that, which now he asks from me.
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See how louingly God dealeth with me: he willeth me to giue it; and I doe nothing but repay it:
See how lovingly God deals with me: he wills me to give it; and I do nothing but repay it:
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for I haue nothing but what I first receaued from God, no not my onely Sonne.
for I have nothing but what I First received from God, no not my only Son.
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But of whom doth he aske him? Of me his most vnworthy seruant: Whatsoeuer I haue, is vnworthy, and too little for him:
But of whom does he ask him? Of me his most unworthy servant: Whatsoever I have, is unworthy, and too little for him:
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not my Sonne onely, but my heart.
not my Son only, but my heart.
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Nay, but why he doth demand him? not to take away my Sonne which I onely loue,
Nay, but why he does demand him? not to take away my Son which I only love,
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but to giue me many moe.
but to give me many more.
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He will recompense my little sorrow of forsaking him, with a doubled and trebbled ioy of receauing him againe.
He will recompense my little sorrow of forsaking him, with a doubled and trebled joy of receiving him again.
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Thus I loose a little comfort in Izhak, to finde a greater in God.
Thus I lose a little Comfort in Isaac, to find a greater in God.
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And doth not God daily offer to me? He offereth me Land, Gold, Siluer, Sheepe, Camels, Oxen;
And does not God daily offer to me? He Offereth me Land, Gold, Silver, Sheep, Camels, Oxen;
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he offereth me Grace, he offreth me Life, he offereth me Himselfe: shall I giue him nothing backe againe?
he Offereth me Grace, he Offereth me Life, he Offereth me Himself: shall I give him nothing back again?
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But Abraham is now old and striken in yeares. So much fitter to sacrifice a Sonne;
But Abraham is now old and stricken in Years. So much fitter to sacrifice a Son;
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which hath made so continuall a sacrifice of himselfe. But he must substitute his Sonne to die in the place of a Beast.
which hath made so continual a sacrifice of himself. But he must substitute his Son to die in the place of a Beast.
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We are neuer more glorious, and honorable, then when we make ourselues vile before God.
We Are never more glorious, and honourable, then when we make ourselves vile before God.
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This was Dauids case, when Michol despised him in her heart, for vilenesse, like a Foole. It was before the Lord:
This was David case, when Michal despised him in her heart, for vileness, like a Fool It was before the Lord:
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and I will be yet more vile then thus. and I will be yet more vile then thus.
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But God may make choyse of many more sacrifices? The beasts of the field are his,
But God may make choice of many more Sacrifices? The beasts of the field Are his,
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and the cattle of a thousand Mountaines.
and the cattle of a thousand Mountains.
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And is not my Sonne his? and might not he take him away without asking?
And is not my Son his? and might not he take him away without asking?
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But this is contrary to Nature and Fatherly affection. But Abraham had learned that Gospell: Whoseeuer loueth, Sonne or Daughter, more then Me, is not worthy of Me. But my Sonne is innocent.
But this is contrary to Nature and Fatherly affection. But Abraham had learned that Gospel: Whosoever loves, Son or Daughter, more then Me, is not worthy of Me. But my Son is innocent.
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So much the fitter to be sacrificed to God, and to beare the type of his Sonne CHRIST.
So much the fitter to be sacrificed to God, and to bear the type of his Son CHRIST.
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What then is the report of men, or the racke of three daies iourny, or the making to my selfe a ruthful spectacle,
What then is the report of men, or the rack of three days journey, or the making to my self a ruthful spectacle,
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or the sprinkling of his bloud, but a farther meanes to engraue and record my obedience to God?
or the sprinkling of his blood, but a farther means to engrave and record my Obedience to God?
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Thus we see, the tentation is avoyded by obedience, and recompensed with comfort vnspeakable:
Thus we see, the tentation is avoided by Obedience, and recompensed with Comfort unspeakable:
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Whereas all these griefes which did rent and wound Abrahams heart, were sent to open and enlarge his breast,
Whereas all these griefs which did rend and wound Abrahams heart, were sent to open and enlarge his breast,
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and make more roome for ioy in his heart.
and make more room for joy in his heart.
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And this maketh for our consolation, that now at last the Law of God, may enter into our hearts,
And this makes for our consolation, that now At last the Law of God, may enter into our hearts,
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and mealt and dissolue our bowels into tendernesse and compassion:
and mealt and dissolve our bowels into tenderness and compassion:
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seeing the same God which spared our Sonne, I meane Izhak, when he was to be offered to him:
seeing the same God which spared our Son, I mean Isaac, when he was to be offered to him:
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when his onely begotten sonne IESVS CHRIST, (in whom he was well pleased) was to be offred for vs, spared him not,
when his only begotten son JESUS CHRIST, (in whom he was well pleased) was to be offered for us, spared him not,
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but whereas Izhak was required to a sacrifice, to an honorable death, he hanged his Sonne IESVS CHRIST on the Crosse, to die for vs, a death most vile and accursed.
but whereas Isaac was required to a sacrifice, to an honourable death, he hanged his Son JESUS CHRIST on the Cross, to die for us, a death most vile and accursed.
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Izhak was offred by his Father: CHRIST was crusified by his enimies. Pitties and compassions did follow Izhak to his sacrifice. Isaac was offered by his Father: CHRIST was crusified by his enemies. Pities and compassions did follow Isaac to his sacrifice.
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But CHRIST was slaine with bitter taunts, and reuiling, and shakings of the head.
But CHRIST was slain with bitter taunts, and reviling, and shakings of the head.
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He that offred Izhak would haue redeemed his life with all the good and treasures of the World:
He that offered Isaac would have redeemed his life with all the good and treasures of the World:
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they which kill the Lord of life, rather then they will spare him, say: his bloud be vpon vs and our children.
they which kill the Lord of life, rather then they will spare him, say: his blood be upon us and our children.
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And a secret place was chosen to hide Izhaks shame:
And a secret place was chosen to hide Izhaks shame:
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but the Sonne of God was put to a most cruell and reprochfull death, in the face of the world.
but the Son of God was put to a most cruel and reproachful death, in the face of the world.
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If this suffice not, God the Father offereth to vs yet his Sonne IESVS CHRIST, to euery heart that is grieued;
If this suffice not, God the Father Offereth to us yet his Son JESUS CHRIST, to every heart that is grieved;
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to euery soule that is vexed. He is offred to vile sinners, to vnworthy receauers:
to every soul that is vexed. He is offered to vile Sinners, to unworthy Receivers:
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he is offered so truly, so fully, so franckely, as no heart can conceaue, no thought can compre hend.
he is offered so truly, so Fully, so frankly, as no heart can conceive, no Thought can compre hend.
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God grant that our hearts may conceaue him; and our soules receaue him. Amen. FINIS.
God grant that our hearts may conceive him; and our Souls receive him. Amen. FINIS.
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THE CHRISTIAN Souldier. The third Sermon. 2 TIM. Chap. 2. Vers. 3. 4. 2 Thou therefore, suffer affliction like a good souldier of Christ.
THE CHRISTIAN Soldier. The third Sermon. 2 TIM. Chap. 2. Vers. 3. 4. 2 Thou Therefore, suffer affliction like a good soldier of christ.
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3 No man going on warfare, entanglech himselfe with the things of this life.
3 No man going on warfare, entanglech himself with the things of this life.
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WE see how Saint Paul exhorteth his Sonne Timotheus; for after he had stirred vp his faith, in the chapter before, verse 6. and warned him what a treasure he had in his keeping, verse 14. complaining how many had reuolted and turne, away from the profession, verse 15. Now he exhorted him to suffer affliction as a good souldier of Christ;
WE see how Saint Paul exhorteth his Son Timothy; for After he had stirred up his faith, in the chapter before, verse 6. and warned him what a treasure he had in his keeping, verse 14. complaining how many had revolted and turn, away from the profession, verse 15. Now he exhorted him to suffer affliction as a good soldier of christ;
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teaching him, that this life is a warfare:
teaching him, that this life is a warfare:
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so the Scripture hath foure parts: 1. the state of a Christian, in the words in generall, going in warfare: to which we may annexe how different this warfare is from all others, in the 2. place: 3: what we ought to be in this warrefare;
so the Scripture hath foure parts: 1. the state of a Christian, in the words in general, going in warfare: to which we may annex how different this warfare is from all Others, in the 2. place: 3: what we ought to be in this warfare;
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the Latine translation hath laborantes, laboring, the originall hath NONLATINALPHABET, suffer euill, as a good souldier of Christ: 4. what we ought not to be, NONLATINALPHABET, ensnaring or intangling our selues with the busines of this present World.
the Latin Translation hath Laborantes, labouring, the original hath, suffer evil, as a good soldier of christ: 4. what we ought not to be,, ensnaring or intangling our selves with the business of this present World.
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Some considering this worlds euils with a worldly regard, nakednesse, pouerty, troubles, crosses, dangers; haue iudged it a prison, or place of vexation:
some considering this world's evils with a worldly regard, nakedness, poverty, Troubles, Crosses, dangers; have judged it a prison, or place of vexation:
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others looking into the apparant good;
Others looking into the apparent good;
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as honour, riches, pleasures, with which the world doth not onely allure, but rauish her louers:
as honour, riches, pleasures, with which the world does not only allure, but ravish her lovers:
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haue deemed it a Paradise, or place of delight.
have deemed it a Paradise, or place of delight.
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But they which view it ouer with a spirituall eye, and attend the danger of their soules, the hazard of their country, the multitude of their spirituall enemies;
But they which view it over with a spiritual eye, and attend the danger of their Souls, the hazard of their country, the multitude of their spiritual enemies;
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say, Militia est potius, quid enim concurret? horae momento aut cita mors venit, aut victoria laeta.
say, Militia est potius, quid enim concurret? horae momento Or cita mors venit, Or victoria Laeta.
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It is a kinde of warring: It is a kind of warring:
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for we encounter on euery side in the moment of an houre, either quick death commeth, or ioyfull victory. for we encounter on every side in the moment of an hour, either quick death comes, or joyful victory.
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For Saint Paul which fought from his Youth vp, euen to Paul the Aged; counted it but a momentary fight.
For Saint Paul which fought from his Youth up, even to Paul the Aged; counted it but a momentary fight.
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This horae momentum, is mans whole life:
This horae momentum, is men Whole life:
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which be it all spent in hazard of fight, hath the comparison, but of an eyes twinkling to the purchase of the victory, and life eternall.
which be it all spent in hazard of fight, hath the comparison, but of an eyes twinkling to the purchase of the victory, and life Eternal.
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And in this moment of an houre we are all lost or saued.
And in this moment of an hour we Are all lost or saved.
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That our life is a warfare we are taught by the Sacrament of our calling in Baptisme:
That our life is a warfare we Are taught by the Sacrament of our calling in Baptism:
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where we take an oath to fight; against the Flesh, the World, and the Diuell. There we remember our first presse-peny of grace;
where we take an oath to fight; against the Flesh, the World, and the devil. There we Remember our First presse-peny of grace;
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and haue professed our selues souldiours of Christ, to fight vnder his Banner. Our Sauiour Christ chargeth the watch in his Gospell:
and have professed our selves Soldiers of christ, to fight under his Banner. Our Saviour christ charges the watch in his Gospel:
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Watch and Pray, that you fall not into temptation. And giueth this charge not onely to the leaders, and captaines of his band;Watch and Pray, that you fallen not into temptation. And gives this charge not only to the leaders, and Captains of his band;
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but to euery common souldier, that which I say to you, I say to all, Watch.
but to every Common soldier, that which I say to you, I say to all, Watch.
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We haue our munition out of Holy Scriptures, which are like Solomons Tower, where hang a thousand sheildes,
We have our munition out of Holy Scriptures, which Are like Solomons Tower, where hang a thousand shields,
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and all the weapons of strong men. and all the weapons of strong men.
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The Apostle sounds the alarum, Arme, arme, take the whole armour of God, from the heads helmet, to the feete:
The Apostle sounds the alarm, Arm, arm, take the Whole armour of God, from the Heads helmet, to the feet:
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We must lie open at no place, for our enimie is a Serpent: if he can but bite the heele, he will transfuse his venime to the heart, and to the head.
We must lie open At no place, for our enemy is a Serpent: if he can but bite the heel, he will transfuse his venom to the heart, and to the head.
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And in one side we see the faithfull in perpetuall agony, striuing, wrestling, fighting: now receauing in the buckler of their faith, the dints of affliction and temptation;
And in one side we see the faithful in perpetual agony, striving, wrestling, fighting: now receiving in the buckler of their faith, the dints of affliction and temptation;
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now charging the enimy as in open fight. For which cause the Apostle doth not onely encourage others to fight a good fight,
now charging the enemy as in open fight. For which cause the Apostle does not only encourage Others to fight a good fight,
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but desireth to be seene in the fore-front, hauing the same fight which you haue seene in me.
but Desires to be seen in the forefront, having the same fight which you have seen in me.
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And therefore summeth vp all his labours, for CHRIST and his Gospel in these few words:
And Therefore summeth up all his labours, for CHRIST and his Gospel in these few words:
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I haue fought a good fight. I have fought a good fight.
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On the other side we see so many multitudes, led captiues vnder diuers lustes, of whom the Deuill hath his will and hath taken them as an easie pray,
On the other side we see so many Multitudes, led captives under diverse lusts, of whom the devil hath his will and hath taken them as an easy prey,
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as Saint Paul saith, at his pleasure. Now enimies of the crosse of Christ.
as Saint Paul Says, At his pleasure. Now enemies of the cross of christ.
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He that warreth vpon an other, doth he not entend to make him tributary, and make his people his seruants? So doth Satan warre against CHRIST.
He that Warreth upon an other, does he not intend to make him tributary, and make his people his Servants? So does Satan war against CHRIST.
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: and being not able to vanquish him, doth yet preuaile to draw from him such as were his sworne seruants;
: and being not able to vanquish him, does yet prevail to draw from him such as were his sworn Servants;
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causing them to fight vnder him for wages of damnation. Lastly that we may be out of doubt, that our life is a warfare; our Sauiour saith:
causing them to fight under him for wages of damnation. Lastly that we may be out of doubt, that our life is a warfare; our Saviour Says:
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the kingdom of Heauen suffreth violence, & the violent possesse it. So that nothing is more cleere then this point: the Kingdom of Heaven suffers violence, & the violent possess it. So that nothing is more clear then this point:
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we must haue warre for our country, we must win it by force and violence.
we must have war for our country, we must win it by force and violence.
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Whether it be because the earthly man doth seeke it, because from beneath he aspireth to it,
Whither it be Because the earthly man does seek it, Because from beneath he aspireth to it,
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because he wrestleth not onely against outward enemies, whether Carnall or Spirituall wickednesse, but against his owne will,
Because he wrestleth not only against outward enemies, whither Carnal or Spiritual wickedness, but against his own will,
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and desire, and loue, and against himselfe, to attaine this kingdome;
and desire, and love, and against himself, to attain this Kingdom;
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whether it be that the short compasse of our life draweth vs with that swiftnesse that we must reach with violence at that, which with such violence is taken from vs;
whither it be that the short compass of our life draws us with that swiftness that we must reach with violence At that, which with such violence is taken from us;
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or that the aboundance of the heauenly treasure, so enflameth with desire the hearts of Gods chosen, that they contemne all dangers,
or that the abundance of the heavenly treasure, so inflameth with desire the hearts of God's chosen, that they contemn all dangers,
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and runne through all lets and euils, to win it:
and run through all lets and evils, to win it:
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or lastly, for that the Amalekites of this world, while we are here fainting and weary in the way, smite vs:
or lastly, for that the Amalekites of this world, while we Are Here fainting and weary in the Way, smite us:
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for that here be Caananits which must be expulsed, before we can attaine the land of Promise,
for that Here be Canaanites which must be Expulsed, before we can attain the land of Promise,
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and Sehons and Oggs, Giants of monstrous stature, to appale and affright vs. But say the kingdome of Heauen suffreth violence:
and Sehon and Eggs, Giants of monstrous stature, to appall and affright us But say the Kingdom of Heaven suffers violence:
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and what can we get here but by violence? Seeke we then with the same violence the things in heauen, with which wicked men doe seeke the things of this world.
and what can we get Here but by violence? Seek we then with the same violence the things in heaven, with which wicked men do seek the things of this world.
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Heere we can get nothing without labour, watching, trouble, venture, fight; doe but the same, and see Heauen is offered:
Here we can get nothing without labour, watching, trouble, venture, fight; do but the same, and see Heaven is offered:
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how much difference in the endes: and see, the meanes of both are one. But let vs see how our life is a warfare.
how much difference in the ends: and see, the means of both Are one. But let us see how our life is a warfare.
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Arma militiae nostrae non sunt carnalia: Arma militiae Nostrae non sunt carnalia:
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the weapons of our warfare are not carnal, our enimies would esteem these as straw or stubble. the weapons of our warfare Are not carnal, our enemies would esteem these as straw or stubble.
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They would mock such a battaile. They beare this armour whom we esteem poore and naked men.
They would mock such a battle. They bear this armour whom we esteem poor and naked men.
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These fights they fight, whom we esteem base and cowardly;
These fights they fight, whom we esteem base and cowardly;
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our enimy the Deuil is a subtile & cruel enimy, he striks within, he wounds the hart, whom Christs champions doe vanquish with their bloud-shed, and their flesh battered.
our enemy the devil is a subtle & cruel enemy, he striks within, he wounds the heart, whom Christ champions do vanquish with their bloodshed, and their Flesh battered.
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When God shut man, for sinne, out of Paradise, he set the Cherubims, and the blade of a Sword shaken, to keepe the way of the tree of Life.
When God shut man, for sin, out of Paradise, he Set the Cherubims, and the blade of a Sword shaken, to keep the Way of the tree of Life.
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But now Christ is entred into Paradise, and hath left the Sword sticking in their flesh, which will enter into life:
But now christ is entered into Paradise, and hath left the Sword sticking in their Flesh, which will enter into life:
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so that good Christians must be as E. paminondas, Nonsolliciti de vita sed de scuto:
so that good Christians must be as E. paminondas, Nonsolliciti de vita sed de scuto:
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Is my buckler safe? is our Faith sure? For our enemy, neither the goodnesse of our cause, Is my buckler safe? is our Faith sure? For our enemy, neither the Goodness of our cause,
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neither the succour and help we haue from heauen, can affright:
neither the succour and help we have from heaven, can affright:
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Our Innocency shall not shield vs from him, he will strike at the elect, hee will assault those whose names are written in heauen.
Our Innocency shall not shield us from him, he will strike At the elect, he will assault those whose names Are written in heaven.
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He careth not for our armour of light, but will dart the fiery darts of temptation,
He Careth not for our armour of Light, but will dart the fiery darts of temptation,
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euen at the buckler of our Faith. He stroke at the head: hee attempted to shake the Rocke Iesus Christ:
even At the buckler of our Faith. He stroke At the head: he attempted to shake the Rock Iesus christ:
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will he feare the members? whether then we fight with Sathan in person, or with any of his cursed band.
will he Fear the members? whither then we fight with Sathan in person, or with any of his cursed band.
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Let vs see how farre different this fight is from all other fights. If I fight against a man, I whet my sword;
Let us see how Far different this fight is from all other fights. If I fight against a man, I whet my sword;
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but when I am to deale with my spirituall enemy, I must blunt my sword; the reason is:
but when I am to deal with my spiritual enemy, I must blunt my sword; the reason is:
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Against man I vse my owne weapons, but heere the Diuell vseth my weapons, that is, the members of my flesh:
Against man I use my own weapons, but Here the devil uses my weapons, that is, the members of my Flesh:
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I must by all means make this flesh vnprofitable for my enemy.
I must by all means make this Flesh unprofitable for my enemy.
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So Saint Paul did dull his sword, Castigo corpus meum, I chastice my body. Plutarch writes of a man blind and lame, which in his Countries cause would aduenture to fight.
So Saint Paul did dull his sword, Castigo corpus meum, I chastise my body. Plutarch writes of a man blind and lame, which in his Countries cause would adventure to fight.
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And being asked how hee durst, said; NONLATINALPHABET; that I may blunt the edge of my enemies sword.
And being asked how he durst, said;; that I may blunt the edge of my enemies sword.
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We doe by deading and mortifying the members of our body, blunt the sword of our enemy:
We do by deading and mortifying the members of our body, blunt the sword of our enemy:
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all care in bodily fight is pro commeatu, for viands for the Campe. Our care is to haue no care for these.
all care in bodily fight is Pro commeatu, for viands for the Camp. Our care is to have no care for these.
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Our Generall will haue vs goe • … orth without a Scrippe or Wallet.
Our General will have us go • … orth without a Scrip or Wallet.
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Wee goe not to his fight NONLATINALPHABET, with our breakefast, as Ne• … or in Homer, but fasting and praying.
we go not to his fight, with our breakfast, as Ne• … or in Homer, but fasting and praying.
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Our spirites • … rength consists in our bodies weakenesse.
Our spirits • … rength consists in our bodies weakness.
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Christs • … rmy consists of poore, and lame, and blinde, of • … eake and despised men, to throw downe powers;
Christ • … rmy consists of poor, and lame, and blind, of • … eake and despised men, to throw down Powers;
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• … nd principalities, he vseth things which seeme to • … aue no being to confound the things which are:
• … and principalities, he uses things which seem to • … ave not being to confound the things which Are:
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Secondly, they which fight against men, onely fight with noyse & showting, crying, pressing forth, threat• … ing, with all, whether force or slight;
Secondly, they which fight against men, only fight with noise & shouting, crying, pressing forth, threat• … ing, with all, whither force or slight;
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for, dolus an • … irtus, quis in hoste requirat! Our warfare is in yeeld• … g, in silence, in simplicity, in singlenesse of heart;
for, dolus an • … irtus, quis in host requirat! Our warfare is in yeeld• … g, in silence, in simplicity, in singleness of heart;
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• … ith sighes and groanes.
• … ith sighs and groans.
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Mihi arma preces & lachry• … (saith Saint Ambrose) My Weapons are my Prayrs and my Teares.Mihi arma preces & lachry• … (Says Faint Ambrose) My Weapons Are my Prayers and my Tears.
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In your patience, you shall possesse • … ur soules: the truth of God is our shield and buckler. In your patience, you shall possess • … ur Souls: the truth of God is our shield and buckler.
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Thirdly, in bodily conflicts, the more wounds we • … iue our enemies, the sooner we maister them. Not 〈 ◊ 〉 heere:
Thirdly, in bodily conflicts, the more wounds we • … iue our enemies, the sooner we master them. Not 〈 ◊ 〉 Here:
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if thy enemy hunger, feede him, if he thirst, • … ue him drinke. A strange fight, hee that ouercomes • … ust be the stronger. if thy enemy hunger, feed him, if he thirst, • … we him drink. A strange fight, he that overcomes • … ust be the Stronger.
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But if my enemies power of • … urting me, hath ouercome my power of doing him • … ood, he hath the victory ouer me.
But if my enemies power of • … urting me, hath overcome my power of doing him • … ood, he hath the victory over me.
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Lastly, if I striue with my bodily enemy, I seeke 〈 ◊ 〉 shed his bloud, which till I haue done, I preuayle • … t little;
Lastly, if I strive with my bodily enemy, I seek 〈 ◊ 〉 shed his blood, which till I have done, I prevail • … tO little;
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that heere I am counted no singular souldi• … till mine enemy hath shed my bloud, till I beare • … e markes of his hostilitie, engrauen in my flesh.
that Here I am counted no singular souldi• … till mine enemy hath shed my blood, till I bear • … e marks of his hostility, engraved in my Flesh.
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For • … r enemies are fabri sufflantes in igno Prunas, the black • … yths that blow the coales of fire:
For • … r enemies Are Fabri sufflantes in igno Prunes, the black • … yths that blow the coals of fire:
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which burning • … ales of persecution doe try and refine the Crownes 〈 ◊ 〉 Martirs,
which burning • … ales of persecution do try and refine the Crowns 〈 ◊ 〉 Martyrs,
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and make them shine more glorious.
and make them shine more glorious.
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Now the manner of our warfare wee shall best attend, if wee consider the stratagems and machinations of our enemy,
Now the manner of our warfare we shall best attend, if we Consider the stratagems and machinations of our enemy,
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like Proteus, turning himselfe into all formes and shapes to doe hurt:
like Proteus, turning himself into all forms and shapes to do hurt:
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Fiet enim subito Sus horridus atra { que } Tigris Squamosus { que } Draco, aut fi lva cervice Leaena, Aut acrem flammae sonitum dabit at { que } ita vinclis Excidet, aut in aquas tenues, dilapsus abibit.
Fiet enim subito Sus horridus atra { que } Tigris Squamosus { que } Draco, Or Fi lva cervice Leaena, Or acrem Flammae sonitum Dabit At { que } ita vinclis Excidet, Or in Aquas tenues, dilapsus abibit.
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Sometimes like bristled Bore he foames, then to a Tiger turnes; Like scaly Dragon now he roames, anone like fire burnes:
Sometime like bristled Boar he foams, then to a Tiger turns; Like scaly Dragon now he roams, anon like fire burns:
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Or Lyons fearefull shape he shews, to breake the holding bands; Or changed into watry dewes, will slide out of your hands.
Or Lyons fearful shape he shows, to break the holding bans; Or changed into watery dews, will slide out of your hands.
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When he warreth with Michael and the Angells, with the Captaines and Leaders of Gods hoste, hee fights in likenesse of Dragon:
When he Warreth with Michael and the Angels, with the Captains and Leaders of God's host, he fights in likeness of Dragon:
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to the Church in generall he swells like a floud, which would drowne and swallow her vp:
to the Church in general he Swells like a flood, which would drown and swallow her up:
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assayling the weake, he is like a roaring Lion:
assailing the weak, he is like a roaring lion:
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if we be zealous of Gods word, he will transforme himselfe into the likenesse of an Angell of Light, to make the children of Darkenesse.
if we be zealous of God's word, he will transform himself into the likeness of an Angel of Light, to make the children of Darkness.
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The innocent and simple he beguiles, as the Serpent did Heuah, saying;
The innocent and simple he beguiles, as the Serpent did Hevah, saying;
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You shall not dye. When hee giues the mortall stabbe, he will come like a friend, and compound and make league: You shall not die. When he gives the Mortal stab, he will come like a friend, and compound and make league:
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hee will not come feasting like a good fellow, and throw downe the house; he will come like a Diuine, with a Psalter in his hand, and kill vs,
he will not come feasting like a good fellow, and throw down the house; he will come like a Divine, with a Psalter in his hand, and kill us,
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if he can, with, Scriptum est: hee will come like a Prince of this world in his ruffe: and stake downe; haec dabo, ready mony:
if he can, with, Scriptum est: he will come like a Prince of this world in his ruff: and stake down; haec Dabo, ready money:
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All these will I giue thee: he will lurke like an Aspe vnder the lippes of our deere friends and parents.All these will I give thee: he will lurk like an Asp under the lips of our deer Friends and Parents.
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If hee preuayle not so, hee will spit fire out of the mouthes of our enemies.
If he prevail not so, he will spit fire out of the mouths of our enemies.
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Know we this for certaine, it is warre whiles hostilitie lasteth, whiles our destruction and ouerthrow is sought, be the meanes what they may:
Know we this for certain, it is war while hostility lasteth, while our destruction and overthrow is sought, be the means what they may:
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while the enemy is an enemy, it is warre. Thinke wee not onely Satan our enemy when hee rageth, and is at open defiance;
while the enemy is an enemy, it is war. Think we not only Satan our enemy when he rages, and is At open defiance;
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when he flattereth and beguileth, he is the same. And the Graecians onely fight when they battered Troy;
when he Flattereth and beguileth, he is the same. And the Greeks only fight when they battered Troy;
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not then also when they sent Sinon the fox, for then they tooke the Citty: So doth Sathan more hurt in his sheepes skinne, than by roaring like a Lyon:
not then also when they sent Sinon the fox, for then they took the city: So does Sathan more hurt in his Sheep skin, than by roaring like a lion:
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For as God doth seeke by all meanes to draw vs to him, by alluring, by threatning, by good things, by euills, by friends, by enemies:
For as God does seek by all means to draw us to him, by alluring, by threatening, by good things, by evils, by Friends, by enemies:
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so doth Sathan vse all meanes to draw vs from God.
so does Sathan use all means to draw us from God.
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Let vs then haue our eye vpon him that we may know this changeable Proteus; vnder what forme soeuer he shrowds himselfe.
Let us then have our eye upon him that we may know this changeable Proteus; under what Form soever he shrowds himself.
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When Peter spake like a friend;
When Peter spoke like a friend;
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Maister, pitty thy selfe, Christ spied the diuell there, Auoid Satan. When Elymas the Sorcerer perswaded the Deputy. Master, pity thy self, christ spied the Devil there, Avoid Satan. When Elymas the Sorcerer persuaded the Deputy.
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Paul eied the diuell, thou sonne of the Diuell; Paul eyed the Devil, thou son of the devil;
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he found him in menbeasts at Ephesus: he spide him lurking in his own flesh, whither Sathan had sent his messenger to buffet him.
he found him in Menbeasts At Ephesus: he spied him lurking in his own Flesh, whither Sathan had sent his Messenger to buffet him.
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And it mattereth not whether he seeke our subucrsion by himselfe, or by his sworne seruants:
And it mattereth not whither he seek our subucrsion by himself, or by his sworn Servants:
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For as when a Prince suborneth his subiect to worke treason vpon his enemy, the benefit redoundeth to the Prince, not to the subject:
For as when a Prince suborneth his Subject to work treason upon his enemy, the benefit redoundeth to the Prince, not to the Subject:
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so when men draw vs from God, the booty is the Diuells.
so when men draw us from God, the booty is the Devils.
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O where doth not this subtile Serpent lurke? what station haue the Souldiers of Christ without danger? where can we put our selues without perill of falling.
O where does not this subtle Serpent lurk? what station have the Soldiers of christ without danger? where can we put our selves without peril of falling.
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Wee haue a night and clandesline enemy, which neuer ceaseth to subuert, ruinate, and destroy.
we have a night and clandesline enemy, which never ceases to subvert, ruinate, and destroy.
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If we had to doe with a bodily enemy, wee might sleepe or intermit the watch:
If we had to do with a bodily enemy, we might sleep or intermit the watch:
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there might be something vnperfect in our munitions, and he not espie it.
there might be something unperfect in our munitions, and he not espy it.
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This enemy spies all aduantages, his Dragon eye, so called of NONLATINALPHABET, to see; pries into all things: he intermits no time.
This enemy spies all advantages, his Dragon eye, so called of, to see; pries into all things: he intermits no time.
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Then in a word, whensoeuer wee may be subuerted, wee are taken by him.
Then in a word, whensoever we may be subverted, we Are taken by him.
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Wee haue seene this our arch-enemy ruling ouer all the Nations of the world, fortifying himselfe like a great Monarch, with bands of Atheists,
we have seen this our archenemy ruling over all the nations of the world, fortifying himself like a great Monarch, with bans of Atheists,
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and Idolatrous, hauing built himselfe Altars and Temples in the heathen, as strong holdes, bearing visible sway,
and Idolatrous, having built himself Altars and Temples in the heathen, as strong holds, bearing visible sway,
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and carrying the Kingdomes of the earth in open triumph.
and carrying the Kingdoms of the earth in open triumph.
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We haue seene how hee hath warred with the Saints in the Primitiue Church, and how deare the cause of Iesus Christ stoode the Apostles and Martires in, which prodigall of their liues and bloud, charged the enemy in open fight, and cast him out:
We have seen how he hath warred with the Saints in the Primitive Church, and how deer the cause of Iesus christ stood the Apostles and Martyrs in, which prodigal of their lives and blood, charged the enemy in open fight, and cast him out:
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rescuing kingdomes and subduing the Nations of the world to Christ and his Gospell:
rescuing kingdoms and subduing the nations of the world to christ and his Gospel:
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howbeit hee hath made a reentry, hauing gotten the signiory in Africke, and holds them as a prey.
howbeit he hath made a reentry, having got the signiory in Africa, and holds them as a prey.
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More, he raungeth ouer the great Asia, and hath laid it waste: I, hee is entred into Europe;
More, he ranges over the great Asia, and hath laid it waste: I, he is entered into Europe;
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and like the surging and ouerflowing ocean, frets at the shoare, seeking to breake the bounds, hauing gotten ground of the Church:
and like the surging and overflowing Ocean, frets At the shore, seeking to break the bounds, having got ground of the Church:
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but what doe I speake of outlings which haue yeelded ouer:
but what do I speak of outlings which have yielded over:
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see how he hath drawne the Starres from heauen? Euen them which professing Christ in his Church, doe take now the contrary part.
see how he hath drawn the Stars from heaven? Eve them which professing christ in his Church, do take now the contrary part.
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And now when wee see without the Church, the common enemies, brauing the poore Christians, despising our little number,
And now when we see without the Church, the Common enemies, braving the poor Christians, despising our little number,
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yet lesse for sects and schismes, intestine and ciuill warre:
yet less for Sects and schisms, intestine and civil war:
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when I see amiddest them which professe Christ, in one side hote fiery men, whetting their tongues in Pulpits, with curses and bitter words, preaching common Inuectiues,
when I see amidst them which profess christ, in one side hight fiery men, whetting their tongues in Pulpits, with curses and bitter words, preaching Common Invectives,
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as if they had warre with one part of their hearers, holding their scute or buckler of Predestination ouer the side they fauour,
as if they had war with one part of their hearers, holding their scute or buckler of Predestination over the side they favour,
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and powring out plagues and curses NONLATINALPHABET, like stormes in winter: on the other;
and Pouring out plagues and curses, like storms in winter: on the other;
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When againe I see our aduersaries with bloudy Inquisitions, with fire and sword, armed, not onely with poyson in their mouthes,
When again I see our Adversaries with bloody Inquisitions, with fire and sword, armed, not only with poison in their mouths,
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as lying, slandering, blaspheming, for that they count too little; but with treasons and all cruel instruments of death;
as lying, slandering, blaspheming, for that they count too little; but with treasons and all cruel Instruments of death;
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sharpned with spite and malice implacable, and seconded with hellish policy; Heu quantae miseris strages Laurentibus instante:
sharpened with spite and malice implacable, and seconded with hellish policy; Heu How Large miseris strages Laurentibus instant:
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what warres, what massacres doe threaten vs, God thou knowest. If euer Christs Church had warre, heere is warre:
what wars, what massacres do threaten us, God thou Knowest. If ever Christ Church had war, Here is war:
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It is warre when the enemy batters the walls: What is it when hostes habet muros? When our enemy possesseth our walls:
It is war when the enemy batters the walls: What is it when hosts habet muros? When our enemy Possesses our walls:
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So had wee when wee drew within the walls of our Church that monstrum infelix: full of armes and armed men, as the Trojan Horse;
So had we when we drew within the walls of our Church that monstrum infelix: full of arms and armed men, as the Trojan Horse;
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which hath not ceased to practise all cruelty and hostilitie in the Church. And if euill were then to be feared;
which hath not ceased to practise all cruelty and hostility in the Church. And if evil were then to be feared;
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how is it now, when the enemy commeth out of the sides and bowells of the Church? when he is gotten into the Pulpits,
how is it now, when the enemy comes out of the sides and bowels of the Church? when he is got into the Pulpits,
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and hath diuided our small number, and pretending nothing but the pure Word hath sowen that sedition, that parts are taken, that it is growne to mutiny to sides, that almost through the whole kingdome euery towne is at open faction; Preacher against Preacher;
and hath divided our small number, and pretending nothing but the pure Word hath sown that sedition, that parts Are taken, that it is grown to mutiny to sides, that almost through the Whole Kingdom every town is At open faction; Preacher against Preacher;
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hearer against hearer? One side goes from the Sermon discouraged, and marked out for reprobate:
hearer against hearer? One side Goes from the Sermon discouraged, and marked out for Reprobate:
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the other hath grace and comfort, as solely elected: Then spies are sent abroad for more hearers:
the other hath grace and Comfort, as solely elected: Then spies Are sent abroad for more hearers:
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this man is graced and magnified as the onely Preacher; if another come, they will not heare him.
this man is graced and magnified as the only Preacher; if Another come, they will not hear him.
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And hath not this fiery disposition attended to ruinate the very foundation of the Church, as in Brownists and Barrowists.
And hath not this fiery disposition attended to ruinate the very Foundation of the Church, as in Brownists and Barrowists.
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But you will say these are zealous and godly men; they minde but to mend the couering, and alter somewhat of the old building.
But you will say these Are zealous and godly men; they mind but to mend the covering, and altar somewhat of the old building.
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Be not deceiued, for it is to be feared they will downe with all:
Be not deceived, for it is to be feared they will down with all:
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for the new sides doe heare them as the onely Preachers, and they haue cast imputation on their fellowes, of Errour and Popery.
for the new sides do hear them as the only Preachers, and they have cast imputation on their Fellows, of Error and Popery.
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But be not deceiued, deare Christians, these are not they which brought you out of darkenes into light:
But be not deceived, deer Christians, these Are not they which brought you out of darkness into Light:
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which stoode and fought for your Faith and the Gospell, when the Truth was at a lowe ebbe,
which stood and fought for your Faith and the Gospel, when the Truth was At a low ebb,
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and the Church had neede of stowt Souldiers in the cause of Christ.
and the Church had need of stout Soldiers in the cause of christ.
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Non his Inventus orta parentibus, Infe• … it aequor sanguine — No lusty youths, nor any of this race, Did euer shed their bloud in such a case: Non his Inventus orta parentibus, Infe• … it aequor sanguine — No lusty youths, nor any of this raze, Did ever shed their blood in such a case:
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They were Ridleys, Latimers, and Cranmers, playne Souldiers, fighters, not boasters, which died for Christ and his Gospell in those dangerous times:
They were Ridleys, Latimers, and Cranmer's, plain Soldiers, fighters, not boaster's, which died for christ and his Gospel in those dangerous times:
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they cared for the body of Religion, not striuing for the shadow.
they cared for the body of Religion, not striving for the shadow.
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They had the compleate armour of righteousnesse, they did not contend about the guilding and enamelling.
They had the complete armour of righteousness, they did not contend about the guilding and enamelling.
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They fought indeed, not beating the Ayre with wordes:
They fought indeed, not beating the Air with words:
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they warred with the common enemy, and left not the sword sticking in the sides of their fellowes.
they warred with the Common enemy, and left not the sword sticking in the sides of their Fellows.
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But see how the Serpent is still a Serpent:
But see how the Serpent is still a Serpent:
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He is out of hope to hurt vs by our enemies abroad, now he seekes to bring the same ruine on vs by our selues.
He is out of hope to hurt us by our enemies abroad, now he seeks to bring the same ruin on us by our selves.
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If he cannot procure our downefall for want of preaching, he will doe it by preaching,
If he cannot procure our downfall for want of preaching, he will do it by preaching,
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if he cannot hurt vs by hiding prayers in a tongue vnknowne, hee will make vs despise them in a tongue knowne,
if he cannot hurt us by hiding Prayers in a tongue unknown, he will make us despise them in a tongue known,
cs pns31 vmbx vvi pno12 p-acp vvg n2 p-acp dt n1 j, pns31 vmb vvi pno12 vvi pno32 p-acp dt n1 vvn,
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if he cannot obtayne the rule as he is Prince of darkenesse: He will in a counterfeit forme attempt vs like an Angell of Light.
if he cannot obtain the Rule as he is Prince of darkness: He will in a counterfeit Form attempt us like an Angel of Light.
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By these let vs learne what we ought to be: not onely good souldiers, but labouring, suffering euill.
By these let us Learn what we ought to be: not only good Soldiers, but labouring, suffering evil.
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First, is a good souldier, then, suffring euil: First, is a good soldier, then, suffering evil:
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For an euill man is no souldier, but an enimy of Christ, Transfuga, a run-away: he hath forsaken his colours, and giuen ouer the cause.
For an evil man is no soldier, but an enemy of christ, Transfuga, a runaway: he hath forsaken his colours, and given over the cause.
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If we be good, then shall we be sure of enemies: when first we become good, then the fight beginueth.
If we be good, then shall we be sure of enemies: when First we become good, then the fight beginueth.
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My sonne, when thou commest into the seruice of God: stand fast, and feare, and prepare thy soule to temptations. My son, when thou Comest into the service of God: stand fast, and Fear, and prepare thy soul to temptations.
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As soone as Christ was declared the sonne of God, instantly Satan declared himselfe an open enemy;
As soon as christ was declared the son of God, instantly Satan declared himself an open enemy;
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and this euery child of GOD shall proue in himselfe.
and this every child of GOD shall prove in himself.
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What perill was Saint Paul in whiles he was a persecutour? was it not a sweet world to apprehend, to binde, to imprison whome he listed? But when he is conuerted to Christ, heare what he saies:
What peril was Saint Paul in while he was a persecutor? was it not a sweet world to apprehend, to bind, to imprison whom he listed? But when he is converted to christ, hear what he Says:
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In Perils of water, of Robbers, of his owne nation, of the Gentiles, in perils in the Citty, in the Wildernesse, in the Sea, in perils of false brethren. In Perils of water, of Robbers, of his own Nation, of the Gentiles, in perils in the city, in the Wilderness, in the Sea, in perils of false brothers.
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See how the world is changed;
See how the world is changed;
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now he must iourny, be weary, watch, fast, hunger, for our goodnesse will not free vs from danger, it is the cause of danger,
now he must journey, be weary, watch, fast, hunger, for our Goodness will not free us from danger, it is the cause of danger,
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as we see in Abel. Are not men slaine for their goods? so the treasure of Godlinesse is the sole cause of the enimies assault:
as we see in Abel. are not men slain for their goods? so the treasure of Godliness is the sole cause of the enemies assault:
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he will venture most for the richest booty. Thus the wicked haue a trebble aduantage of the Godly:
he will venture most for the Richest booty. Thus the wicked have a treble advantage of the Godly:
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First, their heauen is heere on earth, they are in their owne country, they seeke no farther.
First, their heaven is Here on earth, they Are in their own country, they seek no farther.
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Secondly, they haue no such treasure being voyde of grace, cantabit vacuus coram latrone v• … ator:
Secondly, they have no such treasure being void of grace, cantabit vacuus coram latrone v• … ator:
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He that hath neuer a peny in his purse, neede not feare robbing. Thirdly, their friends are here, the world loueth him:He that hath never a penny in his purse, need not Fear robbing. Thirdly, their Friends Are Here, the world loves him:
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So standes it not with the Saints of God, whose country is not the world; whose treasure is not in the world;
So Stands it not with the Saints of God, whose country is not the world; whose treasure is not in the world;
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whose friends are not of the world. I will briefly shew three things which belong to a good souldier of Christ.
whose Friends Are not of the world. I will briefly show three things which belong to a good soldier of christ.
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711
First, he must haue a good heart, the Deuill fights for the heart:
First, he must have a good heart, the devil fights for the heart:
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who then will be a niggard of an hearts courage in an hearts defence? they say, mens cuius { que } is est quis { que }, a Christian should be all heart:
who then will be a niggard of an hearts courage in an hearts defence? they say, Mens cuius { que } is est quis { que }, a Christian should be all heart:
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For so much as we deduct out of courage and resolution for Gods cause: so much haue we forfeited of our being and subsisting to Christ.
For so much as we deduct out of courage and resolution for God's cause: so much have we forfeited of our being and subsisting to christ.
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Doe not Princes when they send treasure by land or sea, picke out the most stout, resolute, the most hardy and ventrous men? will they trust cowards? We haue grace from Christ as a depositum, a treasure committed;
Do not Princes when they send treasure by land or sea, pick out the most stout, resolute, the most hardy and venturous men? will they trust cowards? We have grace from christ as a depositum, a treasure committed;
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God hath put vs in trust: let not vs basly and cowardly giue it ouer. God hath put us in trust: let not us basly and cowardly give it over.
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Lucan speaks of Metellus, which when Iulius Caesar, entred Rome suffring the dishonor of the Citty and the breach of all lawes;Lucan speaks of Metellus, which when Julius Caesar, entered Rome suffering the dishonour of the city and the breach of all laws;
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yet when Caesar brake open the doore of the treasury, thrust himselfe betweene: and would not let him passe without breaking through his owne sides. So the Poet hath.
yet when Caesar brake open the door of the treasury, thrust himself between: and would not let him pass without breaking through his own sides. So the Poet hath.
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Vs { que } adeo solus ferrum mor tem { que } timere, Auri nescit amor: pereunt discrimine nullo.
Us { que } adeo solus ferrum mor tem { que } timere, Auri nescit amor: pereunt Discrimine nullo.
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Amissae leges sed pars vilissima rerum, Certamen mouistis opes.
Amissae leges sed pars vilissima rerum, Certamen mouistis opes.
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— O cursed gold thy onely loue when state and lawes decay, Through fire & sword,
— Oh cursed gold thy only love when state and laws decay, Through fire & sword,
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& bloody death, doth carles make a-way Riches yee vilest part of things, for you men kill and slay.
& bloody death, does Charles make away Riches ye Vilest part of things, for you men kill and slay.
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Shall it be said so, the loue of riches feareth not sword, nor death? O no:
Shall it be said so, the love of riches fears not sword, nor death? O no:
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let onely the loue of Christ contemne death.
let only the love of christ contemn death.
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No sacke of a citty is so lamentable, as when the Deuill entreth into a soule:
No sack of a City is so lamentable, as when the devil entereth into a soul:
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as when he cries downe with an heart, and synks the whole man into ruine,
as when he cries down with an heart, and synks the Whole man into ruin,
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and perdition, we haue true enemies, why haue we false hearts, he which hewed vs as I may say, out of the dust of the earth, was knowne to bring vs to an excellent piece of worke.
and perdition, we have true enemies, why have we false hearts, he which hewed us as I may say, out of the dust of the earth, was known to bring us to an excellent piece of work.
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Why then doe wee suffer that enemie which will breake downe all our carued workes, with Axes and Hammers? We want no courage to stout it and braue it in defence of our wicked liues, and lewd manners: we will beare no reproofe;
Why then do we suffer that enemy which will break down all our carved works, with Axes and Hammers? We want no courage to stout it and brave it in defence of our wicked lives, and lewd manners: we will bear no reproof;
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we will maintayne it to the death; we are hardie and resolute to follow causes at Law; we spare for no cost:
we will maintain it to the death; we Are hardy and resolute to follow Causes At Law; we spare for no cost:
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though our cause be weake, our heart is strong.
though our cause be weak, our heart is strong.
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A man is not afrayd to challenge his Brother into the field, and to seeke to shed his bloud, with hazard of his owne life,
A man is not afraid to challenge his Brother into the field, and to seek to shed his blood, with hazard of his own life,
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though he fight against God, and the iust Lawes, armed with vengeance: The World hath her Martyres, Sinne hath hers:
though he fight against God, and the just Laws, armed with vengeance: The World hath her Martyrs, Sin hath hers:
cs pns31 vvb p-acp np1, cc dt j n2, vvn p-acp n1: dt n1 vhz po31 n2, n1 vhz png31:
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What hath Religion? Come on deare Christians, let vs NONLATINALPHABET: First challenge the enemies of our faith:
What hath Religion? Come on deer Christians, let us: First challenge the enemies of our faith:
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We onely which stand for the truth of God haue a strong cause: Let vs not haue faint hearts.
We only which stand for the truth of God have a strong cause: Let us not have faint hearts.
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We fight against a fugitiue enemy, a Runnagate, whom our Captayne Michaell, hath so wounded that if we but resist him he will flie from vs:
We fight against a fugitive enemy, a Runagate, whom our Captain Michael, hath so wounded that if we but resist him he will fly from us:
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Our fellow Souldiers are all the Saints of God, Martyrs, Apostles, Prophets, Patriarchs; euen that royall Army of God:
Our fellow Soldiers Are all the Saints of God, Martyrs, Apostles, prophets, Patriarchs; even that royal Army of God:
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our auxiliares copiae, our supplies, are the Angels in Heauen which pitch their Tents about vs: whom if we could see, we should say, That more are they that fight for vs, then they that fight against vs.
our auxiliares Copie, our supplies, Are the Angels in Heaven which pitch their Tents about us: whom if we could see, we should say, That more Are they that fight for us, then they that fight against us
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Our Captayne, our Leader is Christ Iesus, which combated the enemy in single fight, and is ascended vp on high, Principalities, Powers, Mights,
Our Captain, our Leader is christ Iesus, which combated the enemy in single fight, and is ascended up on high, Principalities, Powers, Mights,
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and Dominations, being made subiect to him: Come on I say, courage for Heauen, for Christ, for the Crowne of glory:and Dominations, being made Subject to him: Come on I say, courage for Heaven, for christ, for the Crown of glory:
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What Dwarfe wil feare to bid defiance to the strongest Champion, if a Giant will stand by and abet his quarrell? Dominus nobiscum, The Lord is on our side, that Giant of infinite stature.
What Dwarf will Fear to bid defiance to the Strongest Champion, if a Giant will stand by and abet his quarrel? Dominus nobiscum, The Lord is on our side, that Giant of infinite stature.
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Heere what Dauid the Prophet saith, Though an hoast of men were gathered against mee, yet will not I be afraid: Here what David the Prophet Says, Though an host of men were gathered against me, yet will not I be afraid:
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See a little Dwarfe in in this Name, defie all names, and Powers, Angels, Principalities, Life, Death, Height, depth, things present, things to come:
See a little Dwarf in in this Name, defy all names, and Powers, Angels, Principalities, Life, Death, Height, depth, things present, things to come:
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counting his daily killing for Christ, more then conquering. For know we this, no man can be ouercome which hath a good cause; counting his daily killing for christ, more then conquering. For know we this, no man can be overcome which hath a good cause;
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if his enemy kill him, his cause will saue him:
if his enemy kill him, his cause will save him:
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then come what will, we onely which haue this cause of Christ can say of all our enemies,
then come what will, we only which have this cause of christ can say of all our enemies,
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as Socrates said of Anytus and Melitus: Me vero Anytus & Melitus necare possunt, nocere non possunt.
as Socrates said of Anytus and Melitus: Me vero Anytus & Melitus necare possunt, nocere non possunt.
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Our enemies may kill vs, but they cannot hurt vs. Finally, to make our courage lasting and durable, let vs behold our Lord Iesus, holding ouer our heads the Crowne of glory,
Our enemies may kill us, but they cannot hurt us Finally, to make our courage lasting and durable, let us behold our Lord Iesus, holding over our Heads the Crown of glory,
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and saying, Vincenti dabo, to him that ouercommeth I will giue the Crowne of life. The second, in a good Souldier, is to haue a good hand, or arme;
and saying, Vincent Dabo, to him that Overcometh I will give the Crown of life. The second, in a good Soldier, is to have a good hand, or arm;
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for we must not be such onely as may not feare our enemies, we must make them feare vs;
for we must not be such only as may not Fear our enemies, we must make them Fear us;
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as Pelopidas, which when one told him, We are in danger of our enemies: Why said he, more then they of vs? For why should we feare carnall,
as Pelopidas, which when one told him, We Are in danger of our enemies: Why said he, more then they of us? For why should we Fear carnal,
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or couetous, or cruell men? if the arme of our Faith be extent and strong, they shall rather feare vs. I say then, Hostem qui feriet mihi erit Carthaginiensis.
or covetous, or cruel men? if the arm of our Faith be extent and strong, they shall rather Fear us I say then, Hostem qui feriet mihi erit Carthaginian.
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He that strikes an enemy of Gods, shalbe to me a good Christian. Strike at Atheists;
He that strikes an enemy of God's, shall to me a good Christian. Strike At Atheists;
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downe with proud Goliah; pull away the visards of hypocrites, and hit them in the faces;
down with proud Goliath; pull away the visards of Hypocrites, and hit them in the faces;
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feare no mans person, no not the Giants:
Fear no men person, no not the Giants:
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For wee haue a Sword of that temper and sharpenesse, which will diuide and pierce the diuisions of the Spirit,
For we have a Sword of that temper and sharpness, which will divide and pierce the divisions of the Spirit,
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and the ioynts and the marrowes: and the Joints and the marrows:
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But if the Sword be neuer so sharp, what hurt can it doe if there be no hand to strike? If Dauid haue neuer so smooth a stone in his scrippe,
But if the Sword be never so sharp, what hurt can it do if there be no hand to strike? If David have never so smooth a stone in his scrip,
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if he want a Sling to throw him out, how can hee hit Goliah in the forehead.
if he want a Sling to throw him out, how can he hit Goliath in the forehead.
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Plutarch writeth of Coriolanus, in his life;Plutarch Writeth of Coriolanus, in his life;
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that he vsed his weapons so NONLATINALPHABET, that the vse made him so familiar that they seemed NONLATINALPHABET,
that he used his weapons so, that the use made him so familiar that they seemed,
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as if they had beene borne with him, or grafted into his hands.
as if they had been born with him, or grafted into his hands.
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This benefit we haue from being conuersant in Scriptures, that we are able with ease to dart out and sling the word, to hit our enemies in their fore-heads.
This benefit we have from being conversant in Scriptures, that we Are able with ease to dart out and sling the word, to hit our enemies in their foreheads.
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For which vse, Saint Paul commends Timotheus, Because of a childe hee was exercised in holy Scriptures:
For which use, Saint Paul commends Timothy, Because of a child he was exercised in holy Scriptures:
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and the word of God, in such, is like the Arrow in the hand of a Giant, which draweth with that vnresistable force, that it will diuide the very soule and spirit. I should thinke it too little in such a case to haue a strong arme onely;
and the word of God, in such, is like the Arrow in the hand of a Giant, which draws with that unresistable force, that it will divide the very soul and Spirit. I should think it too little in such a case to have a strong arm only;
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both our armes must be strong and practised, that our enemy may not know our right hand from our left.
both our arms must be strong and practised, that our enemy may not know our right hand from our left.
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Plato to good purpose in his Republ. counsailed men to be Ambodexters for this vse in fight:Plato to good purpose in his Republic counseled men to be Ambodexters for this use in fight:
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And for this Hector is commended. NONLATINALPHABET NONLATINALPHABET. Of fighting well I know the Art, With left and right to hurle a Dart.
And for this Hector is commended.. Of fighting well I know the Art, With left and right to hurl a Dart.
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But if this be required in any fight, it is in ours, which haue enemies on both sides, on the right hand, and on the left:
But if this be required in any fight, it is in ours, which have enemies on both sides, on the right hand, and on the left:
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therefore Saint Paul exhortes vs, to haue a the weapons of righteousnes on the right hand, and on the left:
Therefore Saint Paul exhorts us, to have a the weapons of righteousness on the right hand, and on the left:
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that which way soeuer he strikes, we may ward him;
that which Way soever he strikes, we may ward him;
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whether he charge vs on the right hand of prosperitie, or on the left of affliction.
whither he charge us on the right hand of Prosperity, or on the left of affliction.
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Whether he fight before, as a Lion, or sleight it behinde, like a Foxe: whether he assaile vs without, b with his men-beasts, or within, by feares and temptations:
Whither he fight before, as a lion, or sleight it behind, like a Fox: whither he assail us without, b with his Menbeasts, or within, by fears and temptations:
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whether hee reach at vs from aboue by Presumption, or from beneath with Despaire;
whither he reach At us from above by Presumption, or from beneath with Despair;
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I pray God wee be not found such as Milo, which when he looked on those armes with which he had wrestled before,
I pray God we be not found such as Milo, which when he looked on those arms with which he had wrestled before,
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for the price, at the games of Olympus, could say of them; At hij iam mortui sunt:
for the price, At the games of Olympus, could say of them; At hij iam Deads sunt:
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See, these armes are now dead. The third thing wee require in our Souldier of Christ, is a good eye.
See, these arms Are now dead. The third thing we require in our Soldier of christ, is a good eye.
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For what vse is there in battell of either courage at heart, or strength of hand, to him which is blind? See this woful experience in Pagans & Heathen people;
For what use is there in battle of either courage At heart, or strength of hand, to him which is blind? See this woeful experience in Pagans & Heathen people;
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which haue profused zeale and constance to fight for hell, in the darkenes of their vnderstanding.
which have profused zeal and constance to fight for hell, in the darkness of their understanding.
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And this is plaine in our aduersaries, whom might, zeale, persistance, resolution onely commend;
And this is plain in our Adversaries, whom might, zeal, persistence, resolution only commend;
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wee might take for vndoubted Souldiers of Christ, had not blindnesse of heart turned all those weapons and powres of the spirit to fight against God.
we might take for undoubted Soldiers of christ, had not blindness of heart turned all those weapons and Powers of the Spirit to fight against God.
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Iudas, when that rich Oyntment was bestowed on Christ, said;Iudas, when that rich Ointment was bestowed on christ, said;
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c Ad quid perditio haec? But we, when the whole forces of our soules and spirits are bent and planted to demolish the truth of the Gospell of Christ, To what end serueth this waste? Therefore in one word our Sauiour saith;
c Ad quid Perdition haec? But we, when the Whole forces of our Souls and spirits Are bent and planted to demolish the truth of the Gospel of christ, To what end serveth this waste? Therefore in one word our Saviour Says;
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If thine d eye be wicked, all the body is darke: If thine d eye be wicked, all the body is dark:
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For if we misse in the goodnesse of the cause, and the rightnesse of intention, all is lost.
For if we miss in the Goodness of the cause, and the rightness of intention, all is lost.
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And it is to be noted that he saith not, Eyes, but, thine eye. For one of our eyes, the left eye, it mattereth not if that be out, the worldly wisedome:
And it is to be noted that he Says not, Eyes, but, thine eye. For one of our eyes, the left eye, it mattereth not if that be out, the worldly Wisdom:
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For I take it, Christ intends the right eye:
For I take it, christ intends the right eye:
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For the Diuell would make a couenant with vs, like Naash the Ammonite, vpon this condition, that he may thrust out our right eyes.
For the devil would make a Covenant with us, like Naash the Ammonite, upon this condition, that he may thrust out our right eyes.
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He careth not how quicke-sighted we be to the world, onely hee desires to GOD and his truth to make vs starke blinde.
He Careth not how quick-sighted we be to the world, only he Desires to GOD and his truth to make us stark blind.
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O eternall God looke vpon vs, and visite vs with light from heauen; for the earth is full of darkenes and cruel habitations.
O Eternal God look upon us, and visit us with Light from heaven; for the earth is full of darkness and cruel habitations.
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And in this case the word of God is to vs as those Perspicils were to Nero, in which he saw the trickes and cunning of the Fensers,
And in this case the word of God is to us as those Perspicils were to Nero, in which he saw the tricks and cunning of the Fencers,
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and their secret wards and thrusts, and the conueyance of their Art. From hence may wee see that great Fenser,
and their secret wards and thrusts, and the conveyance of their Art. From hence may we see that great Fencer,
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and the mystery of iniquities, and learne to shunne his fiery darts, God grant wee may see in his light.
and the mystery of iniquities, and Learn to shun his fiery darts, God grant we may see in his Light.
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I remember Homer, when hee speaks of Aiax fighting in a blacke mist, vnder a darke cloude,
I Remember Homer, when he speaks of Ajax fighting in a black missed, under a dark cloud,
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how he makes him cry to God for light, with such vehemency of passion, as I know not if he expresse the like in all his Workes.
how he makes him cry to God for Light, with such vehemency of passion, as I know not if he express the like in all his Works.
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NONLATINALPHABET NONLATINALPHABET NONLATINALPHABET. loue, Father, saue the sonnes of Greekes from this darke pitchy night, Make cleare the uyre, dispell the mist,
. love, Father, save the Sons of Greeks from this dark pitchy night, Make clear the uyre, dispel the missed,
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and kill vs in the light. Giue vs (O Lord) the light of Grace:
and kill us in the Light. Give us (Oh Lord) the Light of Grace:
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remoue from vs all darkenesse of Vnderstanding, and kill vs in the light of thy sonne IESVS CHRIST. My last part followeth. What wee should not be.
remove from us all darkness of Understanding, and kill us in the Light of thy son JESUS CHRIST. My last part follows. What we should not be.
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] Wee must not be intangled with worldly businesse. I take not any of these words metaphorically spoken:] we must not be entangled with worldly business. I take not any of these words metaphorically spoken:
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but in the first and proper sense:
but in the First and proper sense:
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for bodily fights are but shadowes to this of the spirit, which is the onely true fight:
for bodily fights Are but shadows to this of the Spirit, which is the only true fight:
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and say we must borrow words, for our better vnderstanding, to expresse spirituall things in their kinde:
and say we must borrow words, for our better understanding, to express spiritual things in their kind:
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earthly things doe lend heauenly things words, but heauenly things doe lend earthly things signification.
earthly things do lend heavenly things words, but heavenly things do lend earthly things signification.
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So they which fight but for earthly things, doe not, till they haue gotten the victory, meddle with the things of this world;
So they which fight but for earthly things, do not, till they have got the victory, meddle with the things of this world;
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much lesse should we which goe in warfare for heauen.
much less should we which go in warfare for heaven.
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For this implication or stopping at things in the way, is a let to the victory:
For this implication or stopping At things in the Way, is a let to the victory:
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which if it came but single and by it selfe, were farre more to be desired of a good souldier,
which if it Come but single and by it self, were Far more to be desired of a good soldier,
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than any thing which can be had without it.
than any thing which can be had without it.
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But the victory brings in these spoyles with it, and whatsoeuer else mans heart can desire:
But the victory brings in these spoils with it, and whatsoever Else men heart can desire:
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especially this victory, after which shall be no more warre, no enemy left;
especially this victory, After which shall be no more war, no enemy left;
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and the purchase shall bring with it all spoyles, riches, honour, security, peace, triumph, glory and blisse eternall.
and the purchase shall bring with it all spoils, riches, honour, security, peace, triumph, glory and bliss Eternal.
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If we could consider the benefit and fruit of this victory, all the Kingdomes of the earth could not serue to make one fetter to tie vs heere:
If we could Consider the benefit and fruit of this victory, all the Kingdoms of the earth could not serve to make one fetter to tie us Here:
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and those greene cords of the loue of riches, and worldly pleasure, and honour, which so binde our desires, we should breake,
and those green cords of the love of riches, and worldly pleasure, and honour, which so bind our Desires, we should break,
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as Samson did his Bands, like to Towe when it hath felt the fire:
as samson did his Bans, like to Tow when it hath felt the fire:
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So absurdly then doe they which neglect this end, to which they are called, and lie ensnared with impediments of emoluments which lie in the way:
So absurdly then do they which neglect this end, to which they Are called, and lie Ensnared with impediments of emoluments which lie in the Way:
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as if a man, being shewed where a rich treasure lay, should neglect to digge it forth, contenting himselfe with the Rushes and Bennets, which grow vpon the ground.
as if a man, being showed where a rich treasure lay, should neglect to dig it forth, contenting himself with the Rushes and Bennets, which grow upon the ground.
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I will content my selfe onely to resemble these men to such as catch at the spoyles before the enemy is ouerthrowne, or the battell wonne:
I will content my self only to resemble these men to such as catch At the spoils before the enemy is overthrown, or the battle won:
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whose first let is, because that ardor pugnandi, that alacrity of the minde, and heate to fight, which should be in a Souldier, begins to cease.
whose First let is, Because that ardor pugnandi, that alacrity of the mind, and heat to fight, which should be in a Soldier, begins to cease.
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This we see in many worldlings, which beganne with a zeale and feruor of the spirit;
This we see in many worldlings, which began with a zeal and feruor of the Spirit;
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but that heate and burning of the spirit is now abated and retarded.
but that heat and burning of the Spirit is now abated and retarded.
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They grow colder and colder to heauenly things, till at last they shrinke and fall away.
They grow colder and colder to heavenly things, till At last they shrink and fallen away.
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If they be not starke cold, yet they are not hot: and of such we may heare the Apostle complayne, Demas hath for saken me.
If they be not stark cold, yet they Are not hight: and of such we may hear the Apostle complain, Demas hath for saken me.
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Secondly, being made rich, they grow timerous: For the nature of these earthly things is, to beget diffidence and feares, and jealousie;
Secondly, being made rich, they grow timorous: For the nature of these earthly things is, to beget diffidence and fears, and jealousy;
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because our worldly riches haue many suiters, and many competitours, which seeke by flattery and sleight to vndermine our estates, and pilfer away our happinesse:
Because our worldly riches have many Suitors, and many competitors, which seek by flattery and sleight to undermine our estates, and pilfer away our happiness:
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so many enemies, not onely of rust and mothes, but of a Theeues which breake through and steale:
so many enemies, not only of rust and moths, but of a Thieves which break through and steal:
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so all our study and care is now deriued from heauen, to guard and watch these base gatherings, that we may justly complayne, Our feete are set in the snare:
so all our study and care is now derived from heaven, to guard and watch these base gatherings, that we may justly complain, Our feet Are Set in the snare:
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What snare? In the snare of the Diuell. Saint Paul telleth vs b in laqueo Diaboli. So these first stole away our zeale, and we beganne to faint;
What snare? In the snare of the devil. Saint Paul Telleth us b in laqueo Diaboli. So these First stole away our zeal, and we began to faint;
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now they haue taken away our courage, and we are turned cowards. And now for feare wee durst not speake the truth:
now they have taken away our courage, and we Are turned cowards. And now for Fear we durst not speak the truth:
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especially if wee should offend some great person.
especially if we should offend Some great person.
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To omit other feares, wee will change our religion and profession too, rather than suffer losse.
To omit other fears, we will change our Religion and profession too, rather than suffer loss.
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But say we are not brought to this triall: See the rich mans feare when he comes to die:
But say we Are not brought to this trial: See the rich men Fear when he comes to die:
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I meane not his which hath riches, but his which loues riches: I say, when he comes to the last stroke, and should be ful of fortitude;
I mean not his which hath riches, but his which loves riches: I say, when he comes to the last stroke, and should be full of fortitude;
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for NONLATINALPHABET, now it is come to the crowne:
for, now it is come to the crown:
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What can wee stirre such men vp with the view & speculation of heauenly things, of which their hearts haue beene so long naked and dispossest? Now is the time of feare, the thiefe is come which begins to dig through the wall:
What can we stir such men up with the view & speculation of heavenly things, of which their hearts have been so long naked and dispossessed? Now is the time of Fear, the thief is come which begins to dig through the wall:
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all is full of trouble and terrour.
all is full of trouble and terror.
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When that soule, which was the least part of their goods, is swallowed vp of Despaire.
When that soul, which was the least part of their goods, is swallowed up of Despair.
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When one poore Ague shakes all the frame of the house, as it would sinke all downe into hell:
When one poor Ague shakes all the frame of the house, as it would sink all down into hell:
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when they await the heauy doome of the Physition, as the thiefe doth the Sentence of the Iudge:
when they await the heavy doom of the physician, as the thief does the Sentence of the Judge:
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when that strong enemy, I meane their owne fleagme and spittle hath so wofully besieged their life;
when that strong enemy, I mean their own fleagme and spittle hath so woefully besieged their life;
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when groanes and stitches, and burnings, and shakings, begin to hale and pull those fat Bulls out of their rich pastures;
when groans and Stitches, and burnings, and shakings, begin to hale and pull those fat Bulls out of their rich pastures;
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thus doe they perish that haue renounced this warfare for the Kingdome of Heauen, and wrapt and snared their soules in the loue of this present world:
thus do they perish that have renounced this warfare for the Kingdom of Heaven, and wrapped and snared their Souls in the love of this present world:
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whose condition was worse then that of Swine: to whom life was giuen in stead of Salt to keepe them from stinking: and now see what followes;
whose condition was Worse then that of Swine: to whom life was given in stead of Salt to keep them from stinking: and now see what follows;
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we haue lost our courage, and our enemies haue found it;
we have lost our courage, and our enemies have found it;
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we haue deuised to tie our selues so fast that they may take vs, and carry vs whether they will:
we have devised to tie our selves so fast that they may take us, and carry us whither they will:
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take we heede then, least that which is most dangerous, the enemy set not vpon vs while we are sub sarcinis, vnder our burthens:
take we heed then, lest that which is most dangerous, the enemy Set not upon us while we Are sub sarcinis, under our burdens:
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For, that I may conclude, wee gather not the spoyles heere, for they are not earthly things,
For, that I may conclude, we gather not the spoils Here, for they Are not earthly things,
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but Ioy, Loue, Truth, Peace a of conscience, and the fruits of the Spirit, with the Kingdome of Heauen and life eternall:
but Joy, Love, Truth, Peace a of conscience, and the fruits of the Spirit, with the Kingdom of Heaven and life Eternal:
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of these rich booties doe our enemies robbe vs, and these are gathered in Heauen. Againe, in this life the fight is not ended:
of these rich booties do our enemies rob us, and these Are gathered in Heaven. Again, in this life the fight is not ended:
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No man is crowned vnlesse he haue lawfully ariued. No man is crowned unless he have lawfully arrived.
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Shall we seeke to triumph before the victory? Lastly, the Souldier must not take the spoyles,
Shall we seek to triumph before the victory? Lastly, the Soldier must not take the spoils,
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but the Generall must distribute them, which viewes the whole Armie ouer, and sees who fight best in their seuerall ranckes and Stations:
but the General must distribute them, which views the Whole Army over, and sees who fight best in their several ranks and Stations:
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so doe earthly Princes to them which haue deserued bestin the warres:
so do earthly Princes to them which have deserved bestin the wars:
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To some they giue gifts, to some honour and Knighthood, to some Lands, to some the seate of Iudgement;
To Some they give Gifts, to Some honour and Knighthood, to Some Lands, to Some the seat of Judgement;
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and so doth our Lord IESVS CHRIST, looking downe from heauen on such as striue and wrestle for his name and glory: to some gifts;
and so does our Lord JESUS CHRIST, looking down from heaven on such as strive and wrestle for his name and glory: to Some Gifts;
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Him that ouercommeth will I cloth in white aray: to some Lands and possessions; Goe to thou faithfull Seruant, be thou ruler ouer ten Cities: Him that Overcometh will I cloth in white array: to Some Lands and possessions; Go to thou faithful Servant, be thou ruler over ten Cities:
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to some honour, he that shall doe these things, and teach them, shall be called great in the Kingdome of heauen.
to Some honour, he that shall do these things, and teach them, shall be called great in the Kingdom of heaven.
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Some he maketh Iudges, You which haue followed me in this generation shall sit vpon twelue Seates,
some he makes Judges, You which have followed me in this generation shall fit upon twelue Seats,
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and iudge the twelue Tribes of Israell. Let these giue vs to consider what our calling is;and judge the twelue Tribes of Israel. Let these give us to Consider what our calling is;
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we should fight for the truth:
we should fight for the truth:
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but how many fight against the truth? as Heretiques, with what vehemency of spirits? raysing vp all mans reason and force of arguments, seeking with allmalice, subtilty, with extreame rage and cruelty, the detorsion of the word of God from it's end: vrging Scripture against Scripture:
but how many fight against the truth? as Heretics, with what vehemency of spirits? raising up all men reason and force of Arguments, seeking with allmalice, subtlety, with extreme rage and cruelty, the detorsion of the word of God from it's end: urging Scripture against Scripture:
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Which abuse we seeing, may iustly crie NONLATINALPHABET. We are wounded and shot through with our owne feathers:
Which abuse we seeing, may justly cry. We Are wounded and shot through with our own Feathers:
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Our enemies haue said, Mutemus clipeos Danaum { que } insignia nobis aptemus. Let's change our Bucklers while tis night, And vnder Greekish Ensignes fight. We should fight for God:
Our enemies have said, Mutemus clipeos Danaum { que } insignia nobis aptemus. Let's change our Bucklers while this night, And under Greekish Ensigns fight. We should fight for God:
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but how many fight against him? Atheists, Blasphemers, Swearers, which by their liues doe beare witnesse against God:
but how many fight against him? Atheists, Blasphemers, Swearers, which by their lives do bear witness against God:
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which neuer vse his trembled name, but when they sweare and blaspheme, as if they would spit him out of their mouthes.
which never use his trembled name, but when they swear and Blaspheme, as if they would spit him out of their mouths.
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Such we haue, which open their mouthes wide against Heauen, we heare them say:
Such we have, which open their mouths wide against Heaven, we hear them say:
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Our tongues are ours, who are Lords ouer vs? We should fight against the Diuell, we fight for him, Our tongues Are ours, who Are lords over us? We should fight against the devil, we fight for him,
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when we will not confesse our sinnes, but iustifie them, and say to the Prophets face Nay, but I haue not sinned:
when we will not confess our Sins, but justify them, and say to the prophets face Nay, but I have not sinned:
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Thus doe we absolue Sathan, and condemne CHRIST:
Thus do we absolve Sathan, and condemn CHRIST:
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this makes the Ministers of God as welcome to vs as Eliah was to Ahab: Hast thou found mee O mine enemy? And as Michaiah was to the same Ahab, he neuer prophesieth good to me, but euill.
this makes the Ministers of God as welcome to us as Elijah was to Ahab: Hast thou found me Oh mine enemy? And as Michaiah was to the same Ahab, he never Prophesieth good to me, but evil.
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We should fight against the world; but we stand in the worlds defence;
We should fight against the world; but we stand in the world's defence;
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as couetous men, will they suffer the least diminution of their riches? nay rather perish mercy, dye Almes-giuing, waste zeale, be forfeited all the treasures of Grace, to the vttermost wracke of saluation,
as covetous men, will they suffer the least diminution of their riches? nay rather perish mercy, die Almsgiving, waste zeal, be forfeited all the treasures of Grace, to the uttermost wrack of salvation,
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& the losse of Heauen to boote.
& the loss of Heaven to boot.
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What Counsell, what Law, can we not finde to recouer an earthly losse? But Gods laws are not cared for.
What Counsel, what Law, can we not find to recover an earthly loss? But God's laws Are not cared for.
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All our striuings, buildings, plowings, saylings, doe obey Hell and the Diuell. If we could rippevp the hearts of such, we should finde written in them:
All our strivings, buildings, plowings, sailings, do obey Hell and the devil. If we could rippevp the hearts of such, we should find written in them:
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The God of this present world. We should fight against the flesh; wee are for the the flesh: The God of this present world. We should fight against the Flesh; we Are for the the Flesh:
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as gluttons, adulterours, drunkards, which in the combate betweene the flesh and the Spirit, doe take the flesh her part:
as gluttons, Adulterers, drunkards, which in the combat between the Flesh and the Spirit, do take the Flesh her part:
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which contrary to the rule of Saint Paul, doe castigare spiritum, chastise and subdue the spirit:
which contrary to the Rule of Saint Paul, do Castigate spiritum, chastise and subdue the Spirit:
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their flesh they nourish and pamper; their Flesh they nourish and pamper;
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their soules they starue and famish, neyther laying hold of Gods promise, which is the ground wherevpon they stand,
their Souls they starve and famish, neither laying hold of God's promise, which is the ground whereupon they stand,
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neyther caring for the word of God, which is their foode:
neither caring for the word of God, which is their food:
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neyther by Prayers and Meditations raysing vp in them the ayde and strength of faith, which is the sword wherewith they must fight:
neither by Prayers and Meditations raising up in them the aid and strength of faith, which is the sword wherewith they must fight:
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So daily the bodie growes stronger, as if he should say, Who can conquer mee? and the spirit weaker, crying, who shall deliuer mee?
So daily the body grows Stronger, as if he should say, Who can conquer me? and the Spirit Weaker, crying, who shall deliver me?
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Lastly, we should fight for brotherly loue, but we trample it vnder our feete:
Lastly, we should fight for brotherly love, but we trample it under our feet:
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else what doe so many diuisions and schismes? Doe wee feare our part is too strong,
Else what do so many divisions and schisms? Do we Fear our part is too strong,
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and hauing escaped the sword of our enemies, doe we seeke to fall by our owne? But the actors of sects doe separate themselues,
and having escaped the sword of our enemies, do we seek to fallen by our own? But the actors of Sects do separate themselves,
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as the onely sanctified and chosen, despising all others, as Publicanes and Sinners.
as the only sanctified and chosen, despising all Others, as Publicans and Sinners.
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But let me aske, where there is among you enuying, and strife, and diuisions, are you not carnall? You are not as this Publicane,
But let me ask, where there is among you envying, and strife, and divisions, Are you not carnal? You Are not as this Publican,
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or Sinner, are you not worse? he is come neere to teare the flesh of IESVS, which hath rent his coat: But these may suffice.
or Sinner, Are you not Worse? he is come near to tear the Flesh of JESUS, which hath rend his coat: But these may suffice.
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God grant that we all which haue our• … profession in CHRIST, may haue our minde for CHRIST;
God grant that we all which have our• … profession in CHRIST, may have our mind for CHRIST;
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and not onely resolue to fight this fight for the Kingdome of Heauen in our seuerall stations,
and not only resolve to fight this fight for the Kingdom of Heaven in our several stations,
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as we are to ioyne with the honour of God, the rescuing of our soules and bodies from the enemies of God;
as we Are to join with the honour of God, the rescuing of our Souls and bodies from the enemies of God;
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but in all our states and callings whatsoeuer, publikely, to behaue our selues like good labouring Souldiers of Christ our Lord;
but in all our states and callings whatsoever, publicly, to behave our selves like good labouring Soldiers of christ our Lord;
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whether we be Counsailours, or Iudges, or Deligats for peace, or inferiour Officers, or priuate men,
whither we be Counsellors, or Judges, or Deligats for peace, or inferior Officers, or private men,
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or Pastours of the flocke, or any wayes called:
or Pastors of the flock, or any ways called:
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to thinke that to all doth belong this good labour, that publique peace and tranquilitie be defended, the truth maintayned, Religion preserued, the good encouraged, the wicked punished,
to think that to all does belong this good labour, that public peace and tranquillity be defended, the truth maintained, Religion preserved, the good encouraged, the wicked punished,
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and aboue all, GODS prayse and glory euer magnified.
and above all, GOD'S praise and glory ever magnified.
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Now to God the Father, with the Sonne, and the holy Ghost, be all Power and Dominion ascribed, now and for euer. Amen.Now to God the Father, with the Son, and the holy Ghost, be all Power and Dominion ascribed, now and for ever. Amen.
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THE CALLING OF MOSES. The fourth Sermon. EXOD. Chap. 3. Vers. 1. 2. 3. 4. 5.
THE CALLING OF MOSES. The fourth Sermon. EXOD. Chap. 3. Vers. 1. 2. 3. 4. 5.
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Verse 1. When Moses kept the sheepe of Iethro, his father in law, Priest of Midian,
Verse 1. When Moses kept the sheep of Jethro, his father in law, Priest of Midian,
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and droue the flocke to the backe-side of the desart, and came to the mountaine of God, HOREB.and drove the flock to the backside of the desert, and Come to the mountain of God, HOREB.
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Verse 2. Then the Angell of the Lord appeared to him in a flame of fire, out of the middest of a Bush:
Verse 2. Then the Angel of the Lord appeared to him in a flame of fire, out of the midst of a Bush:
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and beholde, the Bush burned with fire, and the Bush was not consumed. Verse 3. Therefore Moses said, I will turne aside now and set this great sight, why the Bush burns not. and behold, the Bush burned with fire, and the Bush was not consumed. Verse 3. Therefore Moses said, I will turn aside now and Set this great sighed, why the Bush burns not.
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Verse 4. And when the Lord saw that hee turned aside to see: God called vnto him out of the middest of the Bush, and said, Moses, Moses:
Verse 4. And when the Lord saw that he turned aside to see: God called unto him out of the midst of the Bush, and said, Moses, Moses:
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And he answered, I am heere. Verse 5. Then he said, Come not hither, put off thy shooes from thy feete, And he answered, I am Here. Verse 5. Then he said, Come not hither, put off thy shoes from thy feet,
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for the place whereon thou standest, is holy ground. for the place whereon thou Standest, is holy ground.
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IF this place of Scripture had moued me to but an intent of handling the seuerall parts, according to their just weight and substance;
IF this place of Scripture had moved me to but an intent of handling the several parts, according to their just weight and substance;
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I must of necessity haue giuen it ouer, and layd this burthen on some other, whose shoulders could haue better borne it than mine can,
I must of necessity have given it over, and laid this burden on Some other, whose shoulders could have better born it than mine can,
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and haue chosen some foords and shallowes of other Scriptures, through which more easily I might haue waded.
and have chosen Some fords and shallows of other Scriptures, through which more Easily I might have waded.
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But sithence I haue no other purpose than to gather from these branches, such fruit as hangeth lowest for my reaching, I hope I shall offend no reasonable Hearer.
But since I have no other purpose than to gather from these branches, such fruit as hangs lowest for my reaching, I hope I shall offend no reasonable Hearer.
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The generall Scripture, which hath in it, the Calling of Moses, sheweth vs, first, who called him, God, Verse 4. Verse 2. The Angell of the Lord: secondly, the place generall;
The general Scripture, which hath in it, the Calling of Moses, shows us, First, who called him, God, Verse 4. Verse 2. The Angel of the Lord: secondly, the place general;
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Verse 1. The Desart: thirdly, the particular place, Verse 4. Out of the Bush: fourthly, the manner of Calling;Verse 1. The Desert: Thirdly, the particular place, Verse 4. Out of the Bush: fourthly, the manner of Calling;
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familiarly by name, Moses, Moses: fiftly, Moses his readinesse, Heere am I: sixtly, a Prohibition, Come not hither: seauenthly, a Commandement,
familiarly by name, Moses, Moses: Fifty, Moses his readiness, Here am I: sixthly, a Prohibition, Come not hither: seventhly, a Commandment,
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or Exhortation, Put off thy, shooes from thy feete: eightly, a reason, it may be of both;
or Exhortation, Put off thy, shoes from thy feet: Eighth, a reason, it may be of both;
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For the place where thou standest is holy ground. For the place where thou Standest is holy ground.
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There is no doubt but as often as God appeared to our Fathers, making himselfe manifest by some signe:
There is no doubt but as often as God appeared to our Father's, making himself manifest by Some Signen:
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so often hee stouped downe from the height of his Majesty, and (as wee may thinke) went forth from himselfe, to come nearer to them.
so often he stooped down from the height of his Majesty, and (as we may think) went forth from himself, to come nearer to them.
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For that which is most vnworthy of that Diuine majestie, to borrow a Body or a Face of his Creatures for a time, is yet the greatest vouchsafing:
For that which is most unworthy of that Divine majesty, to borrow a Body or a Face of his Creatures for a time, is yet the greatest vouchsafing:
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wherewith hee can vouchsafe vs, and the possiblest meanes he hath, to make vs, whiles we are here in the flesh, attentiue,
wherewith he can vouchsafe us, and the possiblest means he hath, to make us, while we Are Here in the Flesh, attentive,
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and to wonder at his greatnes.
and to wonder At his greatness.
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The same God doth stoupe downe and bow himselfe to vs when he speaketh and calleth by his word out of the lippes and mouthes of his Prophets and Ministers:
The same God does stoop down and bow himself to us when he speaks and calls by his word out of the lips and mouths of his prophets and Ministers:
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and there is no difference betweene that trembled Majesty; which spake to Moses miraculously, and to vs ordinarily.
and there is no difference between that trembled Majesty; which spoke to Moses miraculously, and to us ordinarily.
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But this is the end of extraordinary calling, that they haue extraordinary effects:
But this is the end of extraordinary calling, that they have extraordinary effects:
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& to whom God doth appeare by strange and fearefull signes and wonders, in them he sheweth more wondred workes of his power.
& to whom God does appear by strange and fearful Signs and wonders, in them he shows more wondered works of his power.
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Had not God called Moses, who could haue perswaded a silly poore man, a shepheard, in the wildernesse, such an one as before fled from the face of one man, to oppose himselfe to a mighty kingdome, to a whole Nation? Had not God inspired,
Had not God called Moses, who could have persuaded a silly poor man, a shepherd, in the Wilderness, such an one as before fled from the face of one man, to oppose himself to a mighty Kingdom, to a Whole nation? Had not God inspired,
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how could one naked man, with a little wand in his hand, whip Pharaoh, and his kingdome,
how could one naked man, with a little wand in his hand, whip Pharaoh, and his Kingdom,
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and smite the whole land, and hauing first beaten him with haile and stormes, after he had almost eaten him vp with Lice, Exodus 8 17. and Caterpillers, Exodus 10. 13,
and smite the Whole land, and having First beaten him with hail and storms, After he had almost eaten him up with Lice, Exodus 8 17. and Caterpillars, Exodus 10. 13,
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after hee had shaken him with thunders, and scorched and blasted him with lightnings, Exodus 9. 23. powre him out and his whole hoste,
After he had shaken him with Thunders, and scorched and blasted him with lightnings, Exodus 9. 23. pour him out and his Whole host,
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like dregges into the Sea? Now for the calling of Moses, wee must consider this followed another calling of his:
like dregs into the Sea? Now for the calling of Moses, we must Consider this followed Another calling of his:
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namely, his inward calling, with which he was called before:
namely, his inward calling, with which he was called before:
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it was then an outward calling, yet not that outward which is opposed to the inward:
it was then an outward calling, yet not that outward which is opposed to the inward:
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for so, many are called: But a certaine deputation of a purpose which God would publish and make manifest by him, whom by warrant of this calling,
for so, many Are called: But a certain deputation of a purpose which God would publish and make manifest by him, whom by warrant of this calling,
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as by Commission, he would authorize to sit in his owne place, and to visite Pharaohs house: in regard whereof he saith;
as by Commission, he would authorise to fit in his own place, and to visit Pharaohs house: in regard whereof he Says;
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I will make thee Pharaohs God. I will make thee Pharaohs God.
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So now Moses considering the highnesse of him that calleth him, shall little regard how vilely men esteeme of him, being assigned by him,
So now Moses considering the highness of him that calls him, shall little regard how vilely men esteem of him, being assigned by him,
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before whom, not onely all earthly Kings and their kingdomes, but the heauens themselues are lovve. And againe;
before whom, not only all earthly Kings and their kingdoms, but the heavens themselves Are low. And again;
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Moses considering the power of him that calleth him, shall now despise his owne weaknes, and a thousand slow tongues.Moses considering the power of him that calls him, shall now despise his own weakness, and a thousand slow tongues.
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And further, looking into the end for which he is called, to deliuer his brethren from their bondage; and affliction;
And further, looking into the end for which he is called, to deliver his brothers from their bondage; and affliction;
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shall comfort himselfe, not onely against the hardnesse of his labour, and the obstinacie of blind Pharaoh, but against the bitter murmurings of his own brethren,
shall Comfort himself, not only against the hardness of his labour, and the obstinacy of blind Pharaoh, but against the bitter murmurings of his own brothers,
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and the hardnesse of their hearts. And lastly, Moses calling to heart that wonderfull vouchsafing of the Diuine majesty;
and the hardness of their hearts. And lastly, Moses calling to heart that wonderful vouchsafing of the Divine majesty;
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first, in looking vpon a people which were afflicted with so cruell bondage;
First, in looking upon a people which were afflicted with so cruel bondage;
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but especially in looking on him, which was afflicted by the afflicted in a lower degree of misery than bondage:
but especially in looking on him, which was afflicted by the afflicted in a lower degree of misery than bondage:
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to make him their Leader, to make him Pharaohs God, to furnish him with all helpes, to grace him with the familiarity of his owne presence:
to make him their Leader, to make him Pharaohs God, to furnish him with all helps, to grace him with the familiarity of his own presence:
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how gladly shall hee consecrate all his power and strength to this seruice, to Gods businesse, with care, with resolution, with all his heart?
how gladly shall he consecrate all his power and strength to this service, to God's business, with care, with resolution, with all his heart?
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But we must obserue, that albe, it be heere written, God called him; yet in the second Verse, we finde the Angell of the Lord appeared to him.
But we must observe, that albe, it be Here written, God called him; yet in the second Verse, we find the Angel of the Lord appeared to him.
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If we desire to know who this Angell should be, which in the sixt Chapter, verse 3. calleth himselfe by the name of Iehouah, and taketh to him the glory of the eternall Godhead, wee may safely with the Fathers, take him for the eternall Sonne of God, in regard of his person of a Mediator:
If we desire to know who this Angel should be, which in the sixt Chapter, verse 3. calls himself by the name of Jehovah, and Takes to him the glory of the Eternal Godhead, we may safely with the Father's, take him for the Eternal Son of God, in regard of his person of a Mediator:
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. Which person albeit he did after take vpon him, when in the fulnesse of time hee tooke our flesh,
. Which person albeit he did After take upon him, when in the fullness of time he took our Flesh,
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yet he bore the figure and image thereof from the beginning.
yet he boar the figure and image thereof from the beginning.
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And to this purpose, Saint Paul calleth him the a Leader of the people in the desart.
And to this purpose, Saint Paul calls him the a Leader of the people in the desert.
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For albeit he were not yet come, yet might his Predestination to that office, be of that force, that hee might make himselfe knowne to the Fathers vnder no other habite:
For albeit he were not yet come, yet might his Predestination to that office, be of that force, that he might make himself known to the Father's under no other habit:
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For all the communication they had with God, was by no other meanes, than of the Messiah, which was promised:
For all the communication they had with God, was by no other means, than of the Messiah, which was promised:
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which although he were the eternall Word, that is, God himselfe:
which although he were the Eternal Word, that is, God himself:
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yet might he in respect of his future Office and Embassie, borrow the name of an Angell.
yet might he in respect of his future Office and Embassy, borrow the name of an Angel.
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And farther be it that the eternall Sonne of God did appeare to Moses; yet could not this hinder any thing, that hee appeared by an Angell, more then that,
And farther be it that the Eternal Son of God did appear to Moses; yet could not this hinder any thing, that he appeared by an Angel, more then that,
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when God appeared to Abraham in the likenesse of three Angels, for that there also the Angels speake in the person of God: (at the time appoynted I will returne vnto thee, according to the time of life:) It is no extraordinary thing:
when God appeared to Abraham in the likeness of three Angels, for that there also the Angels speak in the person of God: (At the time appointed I will return unto thee, according to the time of life:) It is no extraordinary thing:
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for the Prophets themselues, which beare Gods message, doe sometimes take vpon them Gods person, and speake as God speaketh:
for the prophets themselves, which bear God's message, do sometime take upon them God's person, and speak as God speaks:
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as Elisha, second of Kings, Ch 6. vers. 16. which vseth the same words: and Eliah, the first of Kings, Ch. 21. 20.
as Elisha, second of Kings, Changed 6. vers. 16. which uses the same words: and Elijah, the First of Kings, Christ 21. 20.
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Onely this may suffice to be gathered from this place, that whatsoeuer God speaketh by his Angels, is of as much certayntie as if Gods owne mouth had spoken it, I if he leaue Angels,
Only this may suffice to be gathered from this place, that whatsoever God speaks by his Angels, is of as much certainty as if God's own Mouth had spoken it, I if he leave Angels,
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and chuse Shepheards and Fishermen to doe his message, the authority is no lesse then if it had beene thundred from Heauen,
and choose Shepherds and Fishermen to do his message, the Authority is no less then if it had been thundered from Heaven,
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or vttered by an hoast of Angels, or written in the Heauens, or spoken from Heauen by the mouth of the Sonne of God, from the right hand of God:
or uttered by an host of Angels, or written in the Heavens, or spoken from Heaven by the Mouth of the Son of God, from the right hand of God:
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for although the Angels of Gods Church heere on earth be by no meanes to be compared with those blessed mindes,
for although the Angels of God's Church Here on earth be by no means to be compared with those blessed minds,
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for excellency of substance or immortality, or purenesse from sinne:
for excellency of substance or immortality, or pureness from sin:
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yet are they not inferiour to them in respect of their message, if they be not aboue them in regard of their office:
yet Are they not inferior to them in respect of their message, if they be not above them in regard of their office:
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which is greater then to sit vpon the Spheares of Heauen, and to bring the Sunne to his daily course:
which is greater then to fit upon the Spheres of Heaven, and to bring the Sun to his daily course:
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to vphold the earth, to dispose seasons and times, to inflict famines and pestilence:
to uphold the earth, to dispose seasons and times, to inflict famines and pestilence:
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for to them only is committed the dispensation of the word of Life, the power of the keyes of the Kingdome of Heauen, the Administration of the Sacraments, they wash you with liuing water in Baptisme, In the name of the Father,
for to them only is committed the Dispensation of the word of Life, the power of the keys of the Kingdom of Heaven, the Administration of the Sacraments, they wash you with living water in Baptism, In the name of the Father,
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and of the Sonne, and of the holy Ghost; they reach you the flesh and bloud of Christ in the Lords Supper; and of the Son, and of the holy Ghost; they reach you the Flesh and blood of christ in the lords Supper;
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they lift you vp to Heauen by preaching of that powerfull word, the least iot and title whereof shall not passe, when heauen and earth are passed away:
they lift you up to Heaven by preaching of that powerful word, the least jot and title whereof shall not pass, when heaven and earth Are passed away:
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and for this cause, although an Angell appeared to Cornelius, he went no farther then to messenger him to Saint Peter, which should tell him what he should doe:
and for this cause, although an Angel appeared to Cornelius, he went no farther then to Messenger him to Saint Peter, which should tell him what he should do:
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I, when CHRIST himself appeared to Saul, and spake to him from Heauen, yet he gaue to Ananias this honour, that he should be the instrument of his conuersion,
I, when CHRIST himself appeared to Saul, and spoke to him from Heaven, yet he gave to Ananias this honour, that he should be the Instrument of his conversion,
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and of his receiuing the holy Ghost.
and of his receiving the holy Ghost.
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Let no man then now looke to be called out of a bush burning with fire,
Let no man then now look to be called out of a bush burning with fire,
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or by a voyce from heauen, sithence God doth as vndoubtedly call vs daily out of the mouthes of his Ministers and Preachers,
or by a voice from heaven, since God does as undoubtedly call us daily out of the mouths of his Ministers and Preachers,
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and speake by them as familiarly as he did by Moses: and if they be Ministers to you of Grace,
and speak by them as familiarly as he did by Moses: and if they be Ministers to you of Grace,
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and Life, and the riches and glory of the Kingdome of heauen;
and Life, and the riches and glory of the Kingdom of heaven;
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let it not grieue you with good consciences to be Ministers to them of the perishing things of this world:
let it not grieve you with good Consciences to be Ministers to them of the perishing things of this world:
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neyther despise you them, because they are men, and sinners as you are: for God which deputed them, did it not for want of Angels;
neither despise you them, Because they Are men, and Sinners as you Are: for God which deputed them, did it not for want of Angels;
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but in calling them, he preferreth your nature. Hee knowes their vnworthines better then you, yet he honoureth them:
but in calling them, he preferreth your nature. He knows their unworthiness better then you, yet he Honoureth them:
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Doe you dishonour them whom God honoureth? What then? doe you blaspheme the good of your brethren,
Do you dishonour them whom God Honoureth? What then? do you Blaspheme the good of your brothers,
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for which you are to giue God thanks? I, and some there are which load them with disgracefull termes,
for which you Are to give God thanks? I, and Some there Are which load them with disgraceful terms,
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and rayling words, such as the Angell sustayned not to giue to the Diuell himselfe.
and railing words, such as the Angel sustained not to give to the devil himself.
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The spirit himselfe calleth that blinde and carelesse Minister the Angell of his Church: Doe we esteeme them whom the mouth of God calleth Angels,
The Spirit himself calls that blind and careless Minister the Angel of his Church: Do we esteem them whom the Mouth of God calls Angels,
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as the basest of all men? Are you wiser then the holy Ghost? or can you constitute a better forme of gouernment in Gods Church then God himselfe hath ordayned? Doubtlesse none can set little by the Ministers of Christ,
as the Basest of all men? are you Wiser then the holy Ghost? or can you constitute a better Form of government in God's Church then God himself hath ordained? Doubtless none can Set little by the Ministers of christ,
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but they which haue hated him first.
but they which have hated him First.
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Wee cannot reach at his Heauens, we cannot touch his Sunne nor Starres, nor disorder the least of his workes heere on earth,
we cannot reach At his Heavens, we cannot touch his Sun nor Stars, nor disorder the least of his works Here on earth,
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and yet we oppose our selues to that, to which God hath giuen a farre more excellent being,
and yet we oppose our selves to that, to which God hath given a Far more excellent being,
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namely, the word of truth, the image of his glory, the sword of of his Iustice, the Scepter of his Kingdome. Our second circumstance followeth.
namely, the word of truth, the image of his glory, the sword of of his justice, the Sceptre of his Kingdom. Our second circumstance follows.
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The Place general, out of which Moses is called;
The Place general, out of which Moses is called;
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the Desart, &c. The Prophet shewing that no man can flie from the presence of God:
the Desert, etc. The Prophet showing that no man can fly from the presence of God:
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neyther by ascending into Heauen, or lying in Hell, or dwelling in the Sea, &c. As hee proueth, that if we doe wickedly, we lye open alwayes to the vengeance & wrath of God;
neither by ascending into Heaven, or lying in Hell, or Dwelling in the Sea, etc. As he Proves, that if we do wickedly, we lie open always to the vengeance & wrath of God;
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so he enforceth, that if we doe well, nothing can take our reward from vs. What maruell if then God search the Wildernesse for his seruant Moses: doth he not vse to search for his seruants, the dennes of Lyons, and fiery Ouens, and the bottome of the Sea,
so he enforceth, that if we do well, nothing can take our reward from us What marvel if then God search the Wilderness for his servant Moses: does he not use to search for his Servants, the dens of Lyons, and fiery Ovens, and the bottom of the Sea,
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and the bottome of the graue? For as he reioyceth to bring hidden wickednesse to open punishment;
and the bottom of the graven? For as he rejoices to bring hidden wickedness to open punishment;
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so he more delighteth to bring secret godlinesse to open light and glory.
so he more delights to bring secret godliness to open Light and glory.
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Although then Moses thou be cast forth into the Wildernesse, into the place of Dragons, to haue thy abiding with Zym, and Dragons,
Although then Moses thou be cast forth into the Wilderness, into the place of Dragons, to have thy abiding with Zym, and Dragons,
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and Ostriches, and Ohim, &c. yet heere God looketh vpon thee. The same God which saw thee when thou fleddest from thy Brother:
and Ostriches, and O him, etc. yet Here God looks upon thee. The same God which saw thee when thou fleddest from thy Brother:
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I, the same God which saw thee when thy Mother which bare thee, forsooke thee,
I, the same God which saw thee when thy Mother which bore thee, forsook thee,
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and shut thee vp in a little Arke of Slime and Pitch, and cast thee forth among the Bulrushes,
and shut thee up in a little Ark of Slime and Pitch, and cast thee forth among the Bulrushes,
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and left thee floating vpon the water.
and left thee floating upon the water.
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We see, as the littlenesse or vnaptnesse of the persons, cannot hinder God in executing by them works of wonder, no more can the vnlikelinesse or vnaptnesse of the place.
We see, as the littleness or unaptness of the Persons, cannot hinder God in executing by them works of wonder, no more can the unlikeliness or unaptness of the place.
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He can make as many Springs to flow out of the rocky Desart, as from Apenninus, the father of Riuers:
He can make as many Springs to flow out of the rocky Desert, as from Apenninus, the father of rivers:
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hee can store the waste and roaring Wildernesse with as much prouision as fruitfull Aegypt: he can leuye as great an Armie from Sina bushes,
he can store the waste and roaring Wilderness with as much provision as fruitful Egypt: he can levy as great an Army from Sina Bushes,
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as from the middest of Pharaohs Kingdome.
as from the midst of Pharaohs Kingdom.
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But what is the reason that God appeareth to Moses, rather in the Wildernesse then in Aegypt. Haue the Aegyptians onely driuen out Moses from them? Haue they not also chased God away? He cannot abide in Pharaohs Court, there is so much hardnesse in Pharaohs hart:
But what is the reason that God appears to Moses, rather in the Wilderness then in Egypt. Have the egyptians only driven out Moses from them? Have they not also chased God away? He cannot abide in Pharaohs Court, there is so much hardness in Pharaohs heart:
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he cannot abide in their land for their cruelty, nor in their Temples for their Idolatry:
he cannot abide in their land for their cruelty, nor in their Temples for their Idolatry:
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It was a poore entertaynement, that the Lord of life, when he came to dwell with vs, and to inhabite our flesh;
It was a poor entertainment, that the Lord of life, when he Come to dwell with us, and to inhabit our Flesh;
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that hee must be driuen to seeke the Asses cratch, and that our vnthankefulnesse did thrust the God of life into a Stable:
that he must be driven to seek the Asses cratch, and that our unthankfulness did thrust the God of life into a Stable:
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but it was harder that quietly the Babe IESVS could not enioy that, but Mary must be driuen to flie by the way of the Wildernesse) into Aegypt, to hide her Sonne,
but it was harder that quietly the Babe JESUS could not enjoy that, but Marry must be driven to fly by the Way of the Wilderness) into Egypt, to hide her Son,
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for feare of Herod and the Iewes.
for Fear of Herod and the Iewes.
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Why doe we thus banish God from vs, and chase him forth into remote, and farre Countries, from whence he will not returne but to smite vs,
Why do we thus banish God from us, and chase him forth into remote, and Far Countries, from whence he will not return but to smite us,
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and iudge vs, as he did the Aegiptians heere? Why doth hee rather dwell in the thornie bush then in Pharaohs heart? He is not in Samaria, but he is in the Desart with Eliah: he is not with Belshazzar, in his Pallace Dan. 5. but he is with Daniell in the denne of the Lyons, Dan. 6. He is not in Sodome,
and judge us, as he did the egyptians Here? Why does he rather dwell in the thorny bush then in Pharaohs heart? He is not in Samaria, but he is in the Desert with Elijah: he is not with Belshazzar, in his Palace Dan. 5. but he is with Daniell in the den of the Lyons, Dan. 6. He is not in Sodom,
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but hee is in the Mountaine with Lot: He is not with Saul in his Tent,
but he is in the Mountain with Lot: He is not with Saul in his Tent,
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but he is with Dauid in the caue. Oh our vngratefulnesse, nay our wretchednesse, if where we are most, there God is least.
but he is with David in the cave. O our ungratefulness, nay our wretchedness, if where we Are most, there God is least.
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Now for the third part in order; the Place particular.
Now for the third part in order; the Place particular.
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It should little boote to set downe the varietie of the opinions of them which haue interpreted this vision: It should little boot to Set down the variety of the opinions of them which have interpreted this vision:
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but God had doubtlesse his secret heere.
but God had doubtless his secret Here.
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Some apply it to the Israelites, and their peruerse disposition, which were alwaies like the thornes which resistes the fire.
some apply it to the Israelites, and their perverse disposition, which were always like the thorns which resistes the fire.
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Some take for the Bush, the wombe of the blessed Virgin; some the bodie of CHRIST.
some take for the Bush, the womb of the blessed Virgae; Some the body of CHRIST.
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I will not maintayne these opinions, neyther will I impugne them, but we more safely compare this vision with that of Abrahams, where God appeared to him in a firebrand, out of a darke Fornace:
I will not maintain these opinions, neither will I impugn them, but we more safely compare this vision with that of Abrahams, where God appeared to him in a firebrand, out of a dark Furnace:
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The reason is, God sufreth not his people to be extinguished in darkenesse.
The reason is, God sufreth not his people to be extinguished in darkness.
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The afflicted and oppressed people of Israell, we may resemble to the low shrub or bush:
The afflicted and oppressed people of Israel, we may resemble to the low shrub or bush:
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The tyranny of Pharaoh, to the fire burning in the middest; which had consumed them, had not God miraculously preserued them.
The tyranny of Pharaoh, to the fire burning in the midst; which had consumed them, had not God miraculously preserved them.
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So by the presence of God the bush scapes the fire, as it is written, that although the flouds lift vp themselues against the Sanctuary of God:
So by the presence of God the bush escapes the fire, as it is written, that although the floods lift up themselves against the Sanctuary of God:
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yet it shall not be moued, because God is in the middest of it: yet it shall not be moved, Because God is in the midst of it:
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Saint Paul saith of God, our God is a consuming fire. But Moses can say, our God is a preseruing fire.
Saint Paul Says of God, our God is a consuming fire. But Moses can say, our God is a preserving fire.
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To the Aegyptians he was a consuming fire, but to the Israelites a preseruer from fire.
To the egyptians he was a consuming fire, but to the Israelites a preserver from fire.
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He consumed the Captaynes of Ahaziah; but he preserued Elijah. Hee consumed the Princes of Nabuchodonosor, but he preserued the three children in the middest of the fire.
He consumed the Captains of Ahaziah; but he preserved Elijah. He consumed the Princes of Nebuchadnezzar, but he preserved the three children in the midst of the fire.
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Isay was preserued by this fire; for when God touched his mouth with a coale burning from the Altar, he heard;Saiah was preserved by this fire; for when God touched his Mouth with a coal burning from the Altar, he herd;
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Thine iniquitie shalbe taken away, and thy sinne purged. Thine iniquity shall taken away, and thy sin purged.
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And although the fire be now out of the Bush, yet Christ hath brought fire anew from heauen and left it burning in the Tongues and Lippes of his Apostles,
And although the fire be now out of the Bush, yet christ hath brought fire anew from heaven and left it burning in the Tongues and Lips of his Apostles,
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and made them the Lights of the world. Now touching the Vision. No doubt but Moses was wonderfully astonished with the miracle:
and made them the Lights of the world. Now touching the Vision. No doubt but Moses was wonderfully astonished with the miracle:
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he goeth aside, to wonder, to gaze at this strange sight. But these, if thou compare, Moses, with those miracles which God wil worke by thee;
he Goes aside, to wonder, to gaze At this strange sighed. But these, if thou compare, Moses, with those Miracles which God will work by thee;
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with those great wonders in Aegypt, with his continuall appearing to thee in a Cloude by day,
with those great wonders in Egypt, with his continual appearing to thee in a Cloud by day,
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and in a Pillar of fire by night:
and in a Pillar of fire by night:
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This burning flame, I say, if thou compare with these, and with Mount Sinai, burning all with fire, it shall seeme to be but a little sparke.
This burning flame, I say, if thou compare with these, and with Mount Sinai, burning all with fire, it shall seem to be but a little spark.
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And yet that great deliuerance of Gods people, which was wrought by Moses, at which all the earth trembled, which filled all hearts with astonishment, which was done with so mighty an hand, & outstretched arme;
And yet that great deliverance of God's people, which was wrought by Moses, At which all the earth trembled, which filled all hearts with astonishment, which was done with so mighty an hand, & outstretched arm;
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compare we it to our deliuerance in Iesu Christ; and it will seeme but as shadow to a body:
compare we it to our deliverance in Iesu christ; and it will seem but as shadow to a body:
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and lesse indeede than a little sparkle to a great flame.
and less indeed than a little sparkle to a great flame.
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What is their deliuerance from Aegypt to our deliuerance from Death and Hell? What the leading of them through the red Sea, to our washing in the bloud of Christ? What the standing of the Sunne at the praier of Ioshuah, to the descending of the Sunne of God into the world? What the slaying of the first borne in Aegypt, to the crucifying of Iesus Christ the Lord of Life?
What is their deliverance from Egypt to our deliverance from Death and Hell? What the leading of them through the read Sea, to our washing in the blood of christ? What the standing of the Sun At the prayer of Joshua, to the descending of the Sun of God into the world? What the slaying of the First born in Egypt, to the crucifying of Iesus christ the Lord of Life?
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Come we how to the manner of his calling, which is the fourth in order. Heere wee earne first, that this was no dumbe shew, to terrifie the holy man:
Come we how to the manner of his calling, which is the fourth in order. Here we earn First, that this was no dumb show, to terrify the holy man:
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For it hath Doctrine annexed to establish his minde. And indeede the miracle is great, but the calling of Moses is greater.
For it hath Doctrine annexed to establish his mind. And indeed the miracle is great, but the calling of Moses is greater.
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And God calleth Moses by name, familiarly, which telleth him, that now hee hath a kinde of fellowship and acquaintance with God:
And God calls Moses by name, familiarly, which Telleth him, that now he hath a kind of fellowship and acquaintance with God:
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that he must now walke with God, and forget his father and acquaintance in the flesh,
that he must now walk with God, and forget his father and acquaintance in the Flesh,
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and his flocke of sheepe, and the world, and follow his calling.
and his flock of sheep, and the world, and follow his calling.
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For God by speaking to him in this sort, doth enter and insinuate himselfe into his minde;
For God by speaking to him in this sort, does enter and insinuate himself into his mind;
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and moue him to regard his daily walking, as a continuall judging.
and move him to regard his daily walking, as a continual judging.
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For how must they walke, with whom Gods eie doth alwayes walke, as an indiuiduall companion? Now God by nameing vs when hee calleth, shewes, that hee knowes vs when he speaketh not.
For how must they walk, with whom God's eye does always walk, as an Individu Companion? Now God by naming us when he calls, shows, that he knows us when he speaks not.
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He calls vs in time, he knowes vs before time:
He calls us in time, he knows us before time:
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1045
when he calleth, he is not neerer to vs than he was before, but he teacheth vs to draw nearer, to him.
when he calls, he is not nearer to us than he was before, but he Teaches us to draw nearer, to him.
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1046
But this is the least we can imagine of God, to thinke hee walketh with vs as an indiuiduall companion:
But this is the least we can imagine of God, to think he walks with us as an Individu Companion:
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1047
for hee walketh in our soule, and betweene the diuisions of our spirit, and treadeth a secret path in our heart and vnderstanding, which no man knoweth but himselfe.
for he walks in our soul, and between the divisions of our Spirit, and treadeth a secret path in our heart and understanding, which no man Knoweth but himself.
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1048
There is neuer a fold or wrinkle in our minde, but he knoweth it altogether. Neither is this so onely;
There is never a fold or wrinkle in our mind, but he Knoweth it altogether. Neither is this so only;
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1049
God is nearer to vs than we are to our selues. He seeth ten thousand things in our minde and thought, which we see not:
God is nearer to us than we Are to our selves. He sees ten thousand things in our mind and Thought, which we see not:
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1050
therefore Saint Iohn saith, God is greater than our heart. To our thought, men, and Angells are blinde;
Therefore Saint John Says, God is greater than our heart. To our Thought, men, and Angels Are blind;
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1051
to God our thought is blinde.
to God our Thought is blind.
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1052
How many sinnes can hee object which haue fled the secretnes of our thought? What is more ignorant to him than our best vnderstanding? How many things which he will doe by vs, doth hee better know before they are done,
How many Sins can he Object which have fled the secretness of our Thought? What is more ignorant to him than our best understanding? How many things which he will do by us, does he better know before they Are done,
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than we after? Well may the Prophet say, Such knowledge is too wonderfull for me:
than we After? Well may the Prophet say, Such knowledge is too wonderful for me:
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1054
Neither may we wonder at any thing more than that the trembled presence of God is no more regarded of vs. We shame not to doe that in the presence of God, which we blush to doe in the sight of the worst Boy we keepe.
Neither may we wonder At any thing more than that the trembled presence of God is no more regarded of us We shame not to do that in the presence of God, which we blush to do in the sighed of the worst Boy we keep.
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1055
The first step that wee should tread in our calling, should be the forsaking of the world: I, of our selues.
The First step that we should tread in our calling, should be the forsaking of the world: I, of our selves.
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1056
The world will not onely entangle vs, if we stand still, but if wee runne through it.
The world will not only entangle us, if we stand still, but if we run through it.
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1057
Our calling is a daily striuing, and a continuall fight: and the Countrey we seeke, must be wonne by violence.
Our calling is a daily striving, and a continual fight: and the Country we seek, must be won by violence.
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1058
But speake we • … ow of Moses his readines;
But speak we • … owe of Moses his readiness;
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1059
Here am I: Moses did not as Ionas, which was sent to Niniuie, and went to Tarkish: nor as the men in the Gospel, which were bidden to Supper, and went to their Farmes: Here am I: Moses did not as Ionas, which was sent to Nineveh, and went to Tarkish: nor as the men in the Gospel, which were bidden to Supper, and went to their Farms:
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1060
nor as hee which said hee would goe, and did not.
nor as he which said he would go, and did not.
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For in saying, Heere am I, he tendreth his obedience before he knoweth what he is commanded.
For in saying, Here am I, he tendereth his Obedience before he Knoweth what he is commanded.
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1062
We know not what God may command, but this we know, we must obey whatsoeuer God commandeth.
We know not what God may command, but this we know, we must obey whatsoever God commands.
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1063
If he intend to worke wonders by vs, if vpon vs; if he call vs to be Leaders, or to be led.
If he intend to work wonders by us, if upon us; if he call us to be Leaders, or to be led.
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1064
Some he calleth to honor, some to mourning, some to imprisonment, some to suffer: We are not chusers of our estate, but must act that part which God enjoyneth.
some he calls to honour, Some to mourning, Some to imprisonment, Some to suffer: We Are not choosers of our estate, but must act that part which God enjoineth.
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1065
This onely wee know for certaine, that then we haue performed the greatest part of our duety, when our heart is ready.
This only we know for certain, that then we have performed the greatest part of our duty, when our heart is ready.
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1066
But we doe all things sauing those which God requireth. God calleth vs one way, we goe the contrary:
But we do all things Saving those which God requires. God calls us one Way, we go the contrary:
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1067
God calleth vs to a sweet supper, we refuse to come: the world calleth vs to trauell, and sorrow, and care, and we follow the world.
God calls us to a sweet supper, we refuse to come: the world calls us to travel, and sorrow, and care, and we follow the world.
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1068
There is as great a gulfe betweene vs and our calling, as was betwixt Lazarus and Diues. Hee goeth farre (they say) that neuer comes backe againe.
There is as great a gulf between us and our calling, as was betwixt Lazarus and Diues. He Goes Far (they say) that never comes back again.
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1069
We haue gone farre from God, and we haue not returned. The Lord hath said, Returne, and we would not returne.
We have gone Far from God, and we have not returned. The Lord hath said, Return, and we would not return.
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1070
He hath set his face to vs: we haue turned our backes to him. He hath giuen vs a long time to sinne.
He hath Set his face to us: we have turned our backs to him. He hath given us a long time to sin.
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1071
The childe which was borne of a King (as we reade storied of Paris) and cast forth,
The child which was born of a King (as we read storied of paris) and cast forth,
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1072
and taken vp of a shepheard, as long as hee knew no other, did contentedly liue a shepheards life:
and taken up of a shepherd, as long as he knew no other, did contentedly live a shepherds life:
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but when he was told, his father was a King, did scorne that base life, and repayred to his father.
but when he was told, his father was a King, did scorn that base life, and repaired to his father.
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1074
If wee, not knowing how highly wee are descended, haue thought it good to intangle our selues with the things of this world, too base and meane for our calling.
If we, not knowing how highly we Are descended, have Thought it good to entangle our selves with the things of this world, too base and mean for our calling.
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1075
If perishing and vaine things haue held vs contented to leade our liues in this thrall and basenesse;
If perishing and vain things have held us contented to lead our lives in this thrall and baseness;
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yet now, knowing wee are more than the sons of Kings, I, sonnes of the most High God,
yet now, knowing we Are more than the Sons of Kings, I, Sons of the most High God,
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1077
and heires of his kingdome, let vs not deferreto flie the shadow of this world, and to lift vp our selues to that glory which is prepared for vs;
and Heirs of his Kingdom, let us not deferreto fly the shadow of this world, and to lift up our selves to that glory which is prepared for us;
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knowing that our heauenly Father, not onely looketh for our comming, but daily sendeth and calleth for vs.
knowing that our heavenly Father, not only looks for our coming, but daily sends and calls for us
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1079
Now a word of the Prohibition. Moses had ventured too farre, forgetting himselfe; drawne as men are, rashly to gaze and prie into strange sights.
Now a word of the Prohibition. Moses had ventured too Far, forgetting himself; drawn as men Are, rashly to gaze and pry into strange sights.
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But this is not the way to come before God, by aspiring, and curiousnesse, but with reuerence and trembling.
But this is not the Way to come before God, by aspiring, and curiousness, but with Reverence and trembling.
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1081
When wee cast our selues downe lowest, when wee stand farthest off in humilitie, then are we neerest to God.
When we cast our selves down lowest, when we stand farthest off in humility, then Are we nearest to God.
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If we consider our vanitie and presumption, we are many times too neere to God: but in feare and reuerence wee are neuer neere enough.
If we Consider our vanity and presumption, we Are many times too near to God: but in Fear and Reverence we Are never near enough.
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But it is worth the noting; how Moses is called, and forbidden to come neere.
But it is worth the noting; how Moses is called, and forbidden to come near.
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When the Angell was sent to Mary, whose aspect and presence troubled her, she was forbidden to feare:
When the Angel was sent to Marry, whose aspect and presence troubled her, she was forbidden to Fear:
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Feare not Maery. But, this Angell appearing to Moses, because he is not troubled at the sight, hee is in a manner commanded to feare, and stand farther off. fear not Maery. But, this Angel appearing to Moses, Because he is not troubled At the sighed, he is in a manner commanded to Fear, and stand farther off.
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The blessed Virgin was forbidden to feare, because she had found fauour with God: and Moses is commanded to feare, because he knowes not what fauour hee had found.
The blessed Virgae was forbidden to Fear, Because she had found favour with God: and Moses is commanded to Fear, Because he knows not what favour he had found.
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For he gazed onely, as one that sawe a strange sight by chance, not looking into Gods vouchsafing;
For he gazed only, as one that saw a strange sighed by chance, not looking into God's vouchsafing;
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not considering what mercy God shews him.
not considering what mercy God shows him.
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But being instructed by God, you neede not bid him feare, as we see in his standing off.
But being instructed by God, you need not bid him Fear, as we see in his standing off.
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And such is the weakenes and vilenes of vs mortall men, that we cannot sustayne the sight and presence of the least of Gods Angells without shaking and trembling,
And such is the weakness and vileness of us Mortal men, that we cannot sustain the sighed and presence of the least of God's Angels without shaking and trembling,
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though they appeare in a forme, tempered and suited to our weakenesse:
though they appear in a Form, tempered and suited to our weakness:
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Therefore, when Mary the mother of Christ saw the Angell, Shee was troubled: the shepheards were afraid: Gedeon, alas, I shall dye,
Therefore, when Marry the mother of christ saw the Angel, She was troubled: the shepherds were afraid: Gideon, alas, I shall die,
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for I haue seene an Angell:
for I have seen an Angel:
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Daniell, Feare not. And an Angell is neuer almost sent, but with a Feare not in his mouth, but the effect is good: Daniell, fear not. And an Angel is never almost sent, but with a fear not in his Mouth, but the Effect is good:
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for when the trembled presence of God hath possessed vs of an wholesome reuerence and feare of the Diuine maiesty, hee doth by words of comfort take it away, shewing that he is great for our good,
for when the trembled presence of God hath possessed us of an wholesome Reverence and Fear of the Divine majesty, he does by words of Comfort take it away, showing that he is great for our good,
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and for the confusion of our enemies. So our feare and reuerence is invited, our curiositie and presumption is rejected.
and for the confusion of our enemies. So our Fear and Reverence is invited, our curiosity and presumption is rejected.
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But this I say, if Gods presence be so fearefull when in greatest mercie and compassion hee appeareth,
But this I say, if God's presence be so fearful when in greatest mercy and compassion he appears,
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how trembled is his wrath? And if wee may be faulty in approaching neare to God:
how trembled is his wrath? And if we may be faulty in approaching near to God:
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of what terrible wrath shall our Apostasies and falling from God be guilty? And this is the same Moses which after desired to see Gods face; and not able to see it, doth most notably teach vs, that the strength of our Saluation is not farre from the cleft of the Rocke, in which Gods mercifull hand hath hid vs,
of what terrible wrath shall our Apostasies and falling from God be guilty? And this is the same Moses which After desired to see God's face; and not able to see it, does most notably teach us, that the strength of our Salvation is not Far from the cleft of the Rock, in which God's merciful hand hath hid us,
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and couered vs, till he shall take vs out of the couering of this short life, and shew vs his glory.
and covered us, till he shall take us out of the covering of this short life, and show us his glory.
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But when the Lord passed by; when the Lord of Hostes passed by;
But when the Lord passed by; when the Lord of Hosts passed by;
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tell vs Moses, what diddest thou see? Did ▪ dest thou see nothing, because the hand of God couered thee,
tell us Moses, what didst thou see? Did ▪ dest thou see nothing, Because the hand of God covered thee,
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because the cleft of the Rocke hid thee? Did all his loue and mercy passe before him? Mercie was the hand that couered thee;
Because the cleft of the Rock hid thee? Did all his love and mercy pass before him? Mercy was the hand that covered thee;
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it was his loue that looked backe vpon thee.
it was his love that looked back upon thee.
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Diddest thou not see his backer parts as he passed by? What then? Didst thou see any vnrighteousnes in the Lord? VVas there any weaknesse in his arme, any crookednesse in his path? VVas hee like the sonnes of men;
Didst thou not see his backer parts as he passed by? What then? Didst thou see any unrighteousness in the Lord? Was there any weakness in his arm, any crookedness in his path? Was he like the Sons of men;
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whose breath is in their nostrills? Thou hast seene, Moses, his backer parts, blessed are they which shall see his face.
whose breath is in their nostrils? Thou hast seen, Moses, his backer parts, blessed Are they which shall see his face.
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Blessed are they which when the face of the Lord shall be reuealed, shall not seek the hills to couer them, or the clefts of the rockes to hide them:
Blessed Are they which when the face of the Lord shall be revealed, shall not seek the hills to cover them, or the clefts of the Rocks to hide them:
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Blessed are they whose rocke is the Lord, 2 Sam. 22. 1. whose mercy is to them as the hills on euery side, Psal. 125. 2. Blessed are the pure in heart, which shall see God, strange,
Blessed Are they whose rock is the Lord, 2 Sam. 22. 1. whose mercy is to them as the hills on every side, Psalm 125. 2. Blessed Are the pure in heart, which shall see God, strange,
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and mercifull, and gracious, slow to anger, and not making the wicked innocent, reseruing mercy for thousands; for giuing iniquitie and transgressions:
and merciful, and gracious, slow to anger, and not making the wicked innocent, reserving mercy for thousands; for giving iniquity and transgressions:
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visiting the iniquity of the fathers vpon the children, and vpon the childrens children, vnto the third and fourth generation. visiting the iniquity of the Father's upon the children, and upon the Children's children, unto the third and fourth generation.
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Let vs come to our seauenth part:
Let us come to our Seventh part:
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Put off thy shooes from thy feets: By these words God doth stirre him vp and prouoke him to further Deuotion and Reuerence. Put off thy shoes from thy feets: By these words God does stir him up and provoke him to further Devotion and reverence.
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This ceremony of standing bare-foote before GOD, is like our kneeling and vncouering in the Church.
This ceremony of standing barefoot before GOD, is like our kneeling and uncovering in the Church.
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And of all ceremonies this is the end, that Gods trembled Majesty, may haue a more effectuall working in vs. Moses had shewed a reasonable readinesse to his calling before, Here am I: he hath yet need to be more stirred vp.
And of all ceremonies this is the end, that God's trembled Majesty, may have a more effectual working in us Moses had showed a reasonable readiness to his calling before, Here am I: he hath yet need to be more stirred up.
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And if the most noble Prophet of God, had need of such preparation, no maruell if God doe stirre vp our dulnesse by diuers like meanes,
And if the most noble Prophet of God, had need of such preparation, no marvel if God do stir up our dulness by diverse like means,
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when his high worship is required:
when his high worship is required:
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for that which is in some, the effect of godlines, to others a cause of godlinesse.
for that which is in Some, the Effect of godliness, to Others a cause of godliness.
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In them which are more perfect, reuerence descendeth from their inward worship of God; by which the weaker ascend to the inward worship.
In them which Are more perfect, Reverence Descendeth from their inward worship of God; by which the Weaker ascend to the inward worship.
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And godly ceremonies are in some, tokens of duety; to others, lessons of duety. Afflictions and sorrow come from Repentance, by which God doth bring many to repentance.
And godly ceremonies Are in Some, tokens of duty; to Others, Lessons of duty. Afflictions and sorrow come from Repentance, by which God does bring many to Repentance.
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Thus we see, Ceremonies haue their necessary vses:
Thus we see, Ceremonies have their necessary uses:
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Neyther doe we by lawfull vsing them, tie Religion to outward things, but rather leade our selues to the inward worship.
Neither do we by lawful using them, tie Religion to outward things, but rather lead our selves to the inward worship.
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Although wee liue in that age, where all markes of outward duety are contemned; I would not so much mislike, if the inward seruice were not also neglected.
Although we live in that age, where all marks of outward duty Are contemned; I would not so much mislike, if the inward service were not also neglected.
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Wee count it now as profane, I will not say to fast, or afflict our selues, or wearesacke-cloth;
we count it now as profane, I will not say to fast, or afflict our selves, or wearesacke-cloth;
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but to decke and beautifie our Temples. VVe say wee must worship GOD in Spirit;
but to deck and beautify our Temples. We say we must worship GOD in Spirit;
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as if they did not, which poured forth infinite treasures in building Churches, and beautifying them,
as if they did not, which poured forth infinite treasures in building Churches, and beautifying them,
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and which praised God with the Harpe and all instruments of Musicke.
and which praised God with the Harp and all Instruments of Music.
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I say, that where the heart is set to serue God, it rejoyceth to moue the hands and feete,
I say, that where the heart is Set to serve God, it Rejoiceth to move the hands and feet,
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and all the outward parts to doe the same.
and all the outward parts to do the same.
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And if we had more outward behauiours of Religion and Deuotion than we vse, they might well become vs. But this is little.
And if we had more outward behaviours of Religion and Devotion than we use, they might well become us But this is little.
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It is a dangerous thing now to praise good workes: as if Faith were Faith without them.
It is a dangerous thing now to praise good works: as if Faith were Faith without them.
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Non sunt parua sine quibus magna constare non possunt: S. Augustine saith; These are not small things, without which greater things cannot consist. Non sunt Parua sine quibus Magna constare non possunt: S. Augustine Says; These Are not small things, without which greater things cannot consist.
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If a man goe towards the Sunne, his shadow will goe before him; but if hee goe from the Sunne, yet his shadow will follow him.
If a man go towards the Sun, his shadow will go before him; but if he go from the Sun, yet his shadow will follow him.
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What then? if our Aduersaries, which haue departed from the Sonne of Righteousnesse, Iesus Christ, haue set before themselues the shadow of Signes and Ceremonies? Doth this forbid vs, which turne to the Sonne of God in sincerity and purenesse of worship, to haue it follow vs? The Church of the Ievves had Shadowes and Signes, without the Truth:
What then? if our Adversaries, which have departed from the Son of Righteousness, Iesus christ, have Set before themselves the shadow of Signs and Ceremonies? Does this forbid us, which turn to the Son of God in sincerity and pureness of worship, to have it follow us? The Church of the Jewish had Shadows and Signs, without the Truth:
q-crq av? cs po12 n2, q-crq vhb vvn p-acp dt n1 pp-f n1, np1 np1, vhb vvn p-acp px32 dt n1 pp-f n2 cc n2? vdz d vvi pno12, r-crq vvb p-acp dt n1 pp-f np1 p-acp n1 cc n1 pp-f n1, pc-acp vhi pn31 vvi pno12? dt n1 pp-f dt np2 vhd n2 cc n2, p-acp dt n1:
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For the truth was vailed and couered to them vnder these: All things were to them vnder Shadowes. For the truth was veiled and covered to them under these: All things were to them under Shadows.
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The Church of Christ, vnder the Gospell, hath the Truth, with Signes: The Church Triumphant in Heauen hath the Truth, without Signes.
The Church of christ, under the Gospel, hath the Truth, with Signs: The Church Triumphant in Heaven hath the Truth, without Signs.
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So the Church of Christ heere on Earth is middle betweene both, participating of the Iewish Church in signes,
So the Church of christ Here on Earth is middle between both, participating of the Jewish Church in Signs,
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and of the Church in Heauen, in the Truth. Dionis. Areopagita. de Eccles. Hierarch. lib. 1. cap. 5. part. 1.
and of the Church in Heaven, in the Truth. Dionysius. Areopagite. de Eccles. Hierarch. lib. 1. cap. 5. part. 1.
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And thus we are come to our last part: For the place where thou standest is holy ground.
And thus we Are come to our last part: For the place where thou Standest is holy ground.
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If we make this the reason of that first come not neare, we haue a sufficient warrant to manifest our dutie to God in all places:
If we make this the reason of that First come not near, we have a sufficient warrant to manifest our duty to God in all places:
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for God filleth all places with his presence: Whither shall I goe from thy presence? Coelum & terram ego impleo:
for God fills all places with his presence: Whither shall I go from thy presence? Coelum & terram ego impleo:
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I fill Heauen and Earth saith the Lord. In respect of our weaknesse, he seemeth to be lesse present to some place:
I fill Heaven and Earth Says the Lord. In respect of our weakness, he seems to be less present to Some place:
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but as he is in himselfe, he is a like present in all.
but as he is in himself, he is a like present in all.
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We haue a more awfull regard of God, where he sheweth more signes of his excellence;
We have a more awful regard of God, where he shows more Signs of his excellence;
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but he worketh infinitely aboue our vnderstanding, euen there, where he sheweth no signe at all.
but he works infinitely above our understanding, even there, where he shows no Signen At all.
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But let vs rather construe this of the holinesse of the ground, for a reason of that which went next before,
But let us rather construe this of the holiness of the ground, for a reason of that which went next before,
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why he must put off his shoes from his feete. We haue this doctrine hence. First, the holinesse of the place doth witnesse Gods presence:
why he must put off his shoes from his feet. We have this Doctrine hence. First, the holiness of the place does witness God's presence:
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secondly, it moueth vs to inward reuerence and feare: thirdly it telleth vs what we ought to be:
secondly, it moves us to inward Reverence and Fear: Thirdly it Telleth us what we ought to be:
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Shall the place be holy, when wee are prophane, Where we must not tread amisse, must we thinke amisse? where Moses must not weare shoes on his feete;
Shall the place be holy, when we Are profane, Where we must not tread amiss, must we think amiss? where Moses must not wear shoes on his feet;
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shall he carry wickednesse in his heart? Regard we what men see, and despise we the eyes of God? for God requireth truth of the inward parts;
shall he carry wickedness in his heart? Regard we what men see, and despise we the eyes of God? for God requires truth of the inward parts;
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yet so, that he refuseth not the worship of the outward parts, which if he would euer haue refused, he would haue done so heere;
yet so, that he Refuseth not the worship of the outward parts, which if he would ever have refused, he would have done so Here;
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for God saw Moses heart, and none were present but God and Moses, heere was no congregation assembled;
for God saw Moses heart, and none were present but God and Moses, Here was no congregation assembled;
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none that might learne by outward ceremony or behauiour, and yet God, which is a Spirit, and worshipped in spirit saith:
none that might Learn by outward ceremony or behaviour, and yet God, which is a Spirit, and worshipped in Spirit Says:
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Moses, put off thy shoes from thy feete, for the place where thou standest is holy ground. Moses, put off thy shoes from thy feet, for the place where thou Standest is holy ground.
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If Moses stood before God in holy ground: where God appeared to him in a bush burning with fire;
If Moses stood before God in holy ground: where God appeared to him in a bush burning with fire;
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how holy must our standings be before him, which haue him not within kenning onely,
how holy must our standings be before him, which have him not within kenning only,
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or at a gaze, or where wee are forbidden to come, but in the middest of vs? If Mount Sinai were sanctified for a temporall residence, what shall wee thinke of these Mountaines, our Temples, dedicated to his glory and worship;
or At a gaze, or where we Are forbidden to come, but in the midst of us? If Mount Sinai were sanctified for a temporal residence, what shall we think of these Mountains, our Temples, dedicated to his glory and worship;
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to which hee hath promised a presence for euer? If God did discend to the low Bramble-bush, and sanctifie it:
to which he hath promised a presence for ever? If God did descend to the low Bramble bush, and sanctify it:
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doe you thinke he will abandon his Temples, where we daily come together in his name? If God, haue any place holy vnder Heauen, this is that place.
do you think he will abandon his Temples, where we daily come together in his name? If God, have any place holy under Heaven, this is that place.
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This place we exempt from all other vses, and consecrate to God:
This place we exempt from all other uses, and consecrate to God:
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Heere, we meete to acknowledge his diuine presence, so often as we come together in his name,
Here, we meet to acknowledge his divine presence, so often as we come together in his name,
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and we testifie the same by our most solemne and royall assemblies. For if wee consider our selues, as grafted in Christ, and members of one bodie:
and we testify the same by our most solemn and royal assemblies. For if we Consider our selves, as grafted in christ, and members of one body:
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heere we come as sheepe into ourspirituall fold, all linked and combined in the same prayers, with one heart and voyce praysing and lauding the name of God.
Here we come as sheep into ourspirituall fold, all linked and combined in the same Prayers, with one heart and voice praising and lauding the name of God.
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And if we consider our communion with the Saints, and Angels of God, and the Church triumphant which is in Heauen:
And if we Consider our communion with the Saints, and Angels of God, and the Church triumphant which is in Heaven:
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heere we ioyne and meete to glorifie the same God in earth, which the Angels doe in Heauen:
Here we join and meet to Glorify the same God in earth, which the Angels do in Heaven:
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which diuine and celestiall company, how can we better represent, then in this spirituall randiuouze, singing:
which divine and celestial company, how can we better represent, then in this spiritual randiuouze, singing:
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Holy, holy, holy, Lord God of Sabbath: Holy, holy, holy, Lord God of Sabbath:
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Heauen and earth are full of the maiesty of thy glory? &c. Thirdly, if the zeale of our profession moue:Heaven and earth Are full of the majesty of thy glory? etc. Thirdly, if the zeal of our profession move:
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heere we professe and testifie the name of God, the right worship, and the truth of our calling, against Turkes, Iewes, Infidels, Sects, Aduersaries, Men, Diuels,
Here we profess and testify the name of God, the right worship, and the truth of our calling, against Turkes, Iewes, Infidels, Sects, Adversaries, Men, Devils,
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and all the enemies of Gods truth, sounding and ringing out our zeale for the prayse and glory of God, that all the world may heere it.
and all the enemies of God's truth, sounding and ringing out our zeal for the praise and glory of God, that all the world may Here it.
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And lastly, if the loue of our Lord Iesus Christ compell vs:
And lastly, if the love of our Lord Iesus christ compel us:
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heere wee assembled, are so oft assured of his presence as we come together in his name:
Here we assembled, Are so oft assured of his presence as we come together in his name:
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and when all other places are subiect to abuse; our high wayes and fields to riflings and robberies;
and when all other places Are Subject to abuse; our high ways and fields to riflings and robberies;
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our Markets and Streets to quarrellings, to deceiuings; our common meetings to wrongfull and fraudulent dealings;
our Markets and Streets to quarrelings, to deceivings; our Common meetings to wrongful and fraudulent dealings;
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our Courts to strife and janglings;
our Courts to strife and janglings;
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whereas disorders are seene daily in our houses, and our secret Chambers can tell of our vncleannesse:
whereas disorders Are seen daily in our houses, and our secret Chambers can tell of our uncleanness:
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the reuerence of this place confoundeth lewd sinners, and keepeth it at least from all open prophanation and abuse.
the Reverence of this place confoundeth lewd Sinners, and Keepeth it At least from all open profanation and abuse.
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But where is our zeale if it be not in our Temples, nay, if it be against them? Had God holinesse which he might bestow vpon this place,
But where is our zeal if it be not in our Temples, nay, if it be against them? Had God holiness which he might bestow upon this place,
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and is he so bare of it that now he hath none left.
and is he so bore of it that now he hath none left.
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Did hee spend all vpon mount Sinai, and hath he neuer a blessing left for our Herebs? Yes, some of that was bestowed vpon Salomons Temple:
Did he spend all upon mount Sinai, and hath he never a blessing left for our Herebs? Yes, Some of that was bestowed upon Solomon's Temple:
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wherefore CHRIST was euen eaten vp with the zeale of that house:
Wherefore CHRIST was even eaten up with the zeal of that house:
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Which howsoeuer it were shortly to be prophaned and made desolate, yet was it holy to Christ as long as it stood.
Which howsoever it were shortly to be Profaned and made desolate, yet was it holy to christ as long as it stood.
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But our deuotions are gone out of Gods house, to our owne houses, we decke and beautifie them,
But our devotions Are gone out of God's house, to our own houses, we deck and beautify them,
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because we loue our selues as we would Gods house if we loued God. God hath long agoe complayned of this.
Because we love our selves as we would God's house if we loved God. God hath long ago complained of this.
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Is it time to build to your selues seeled houses, and let my house lie wasle? Which being so, no maruell that the same vilenesse and contempt which we haue suffered to fall vpon our Churches and Church orders, is now fallen vpon our selues: Is it time to built to your selves seeled houses, and let my house lie wasle? Which being so, no marvel that the same vileness and contempt which we have suffered to fallen upon our Churches and Church order, is now fallen upon our selves:
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I speake not this to grace ceremonies, or outward behauiours of Religion, otherwise then shadowes to that body:
I speak not this to grace ceremonies, or outward behaviours of Religion, otherwise then shadows to that body:
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shadowes they are to the body of Religion, but such as well become the body.
shadows they Are to the body of Religion, but such as well become the body.
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Onely this I protest, if holinesse be gone out of the toes and feete of our Church,
Only this I protest, if holiness be gone out of the toes and feet of our Church,
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yet let vs keepe it in the heart still.
yet let us keep it in the heart still.
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And if wee haue forgotten the place in which we stand, let vs not forget the person before whom we stand, which is God the Lord, the high owner of Heauen & Earth;
And if we have forgotten the place in which we stand, let us not forget the person before whom we stand, which is God the Lord, the high owner of Heaven & Earth;
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which is neere to vs how euer we are farre from him;
which is near to us how ever we Are Far from him;
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which doth enspire with his spirit, not onely the head, and honourable parts, but the toes and the feete;
which does inspire with his Spirit, not only the head, and honourable parts, but the toes and the feet;
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to whom the heart is due, and the spirit, and all our strength:
to whom the heart is due, and the Spirit, and all our strength:
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But of how many of vs doth he not receiue the calues of our lips? This most high & great God sanctifie vs all in our seueral standings before him;
But of how many of us does he not receive the calves of our lips? This most high & great God sanctify us all in our several standings before him;
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and grant vs all holy toes, holy feete, holy knees, holy hands, holy lippes, holy hearts to the glory,
and grant us all holy toes, holy feet, holy knees, holy hands, holy lips, holy hearts to the glory,
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and prayse of his name, in Christ our Lord:
and praise of his name, in christ our Lord:
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Now to God the Father Almightie, with God the Sonne, and God the holy Ghost, three persons and one God, be rendred all honour, prayse, power, dominion,
Now to God the Father Almighty, with God the Son, and God the holy Ghost, three Persons and one God, be rendered all honour, praise, power, dominion,
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and glory, now and for euer. So be it. Amon.
and glory, now and for ever. So be it. Amon.
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CHRISTIAN PATIENCE. The fift Sermon. MATTH. 5. Vers. 38. 39. 40. 41. 38 You haue heard that it hath beene said, an Eye for an Eye, and a Tooth for a Tooth.
CHRISTIAN PATIENCE. The fift Sermon. MATTHEW. 5. Vers. 38. 39. 40. 41. 38 You have herd that it hath been said, an Eye for an Eye, and a Tooth for a Tooth.
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39 But I say vnto you, resist not euill: But whosoeuer shall smite thee on thy right cheeke, turne to him the other also.
39 But I say unto you, resist not evil: But whosoever shall smite thee on thy right cheek, turn to him the other also.
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40 And if a man will sue thee at the Law, and take away thy Coate, let him haue thy Cloake also.
40 And if a man will sue thee At the Law, and take away thy Coat, let him have thy Cloak also.
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41 And whosoeuer will compell thee to goe a mile, goe with him twaine. WHen Moses sent Spies into the Land of Canaan to search the Land;
41 And whosoever will compel thee to go a mile, go with him twaine. WHen Moses sent Spies into the Land of Canaan to search the Land;
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and the goodnesse thereof, and to bring of the fruit:
and the Goodness thereof, and to bring of the fruit:
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when the Messengers made report that it was a fruitfull Land, and flowing with Milke and Honey:
when the Messengers made report that it was a fruitful Land, and flowing with Milk and Honey:
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and represented the fruit thereof which they brought;
and represented the fruit thereof which they brought;
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the people were all without doubt moued with a wonderous desire to make forth, and possesse that Land:
the people were all without doubt moved with a wondrous desire to make forth, and possess that Land:
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but when some of them reported that there were Giants in the Land, and that there seemed no possibibility of entrie,
but when Some of them reported that there were Giants in the Land, and that there seemed no possibibility of entry,
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but by warre and bloud shed; see how quickly they were turned: VVould God we had died in the land of Aegipt, or in this Wildernesse; would God we were dead.
but by war and blood shed; see how quickly they were turned: Would God we had died in the land of Egypt, or in this Wilderness; would God we were dead.
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The Preachers of Gods word, which are sent of God, as Spies, to search and inquire into holy Scripture, what good things God hath laid vp in the Kingdome of Heauen for those which trust in him;
The Preachers of God's word, which Are sent of God, as Spies, to search and inquire into holy Scripture, what good things God hath laid up in the Kingdom of Heaven for those which trust in him;
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when they certifie you that the eye hath not seene, nor the eare heard, and that the good things which God hath prepared,
when they certify you that the eye hath not seen, nor the ear herd, and that the good things which God hath prepared,
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for those that loue him, haue not entred into the heart of man;
for those that love him, have not entered into the heart of man;
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who burneth not with desire to enter into the Kingdome of heauen, and to be partaker of euerlasting blisse, with the Saints in light? But when we tell you of losse and hazard, of suffering blowes on the cheekes, of wrestling, of fighting with the Giants of this world,
who burns not with desire to enter into the Kingdom of heaven, and to be partaker of everlasting bliss, with the Saints in Light? But when we tell you of loss and hazard, of suffering blows on the cheeks, of wrestling, of fighting with the Giants of this world,
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and suffering all things, to the effusion of bloud, for the Kingdome of heauen;
and suffering all things, to the effusion of blood, for the Kingdom of heaven;
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what a world of menturne backe and start aside? Wee bring you to this Scripture as to the waters of strife;
what a world of menturne back and start aside? we bring you to this Scripture as to the waters of strife;
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A maruaile to see, the people which all escaped drowing in the Sea, were almost all drowned in a little lake.
A marvel to see, the people which all escaped drowing in the Sea, were almost all drowned in a little lake.
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There is this difference betweene vs and the murmuring Israelites, they said, we will goe backe into Aegipt:
There is this difference between us and the murmuring Israelites, they said, we will go back into Egypt:
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we goe backe, but say notso.
we go back, but say notso.
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The words of Christ will trie who are his, he that taketh not vp his Crosse and followeth Christ, is not worthy of him.
The words of christ will try who Are his, he that Takes not up his Cross and follows christ, is not worthy of him.
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We should beare our Crosse, I would we could be contented that our Crosse might beare vs. Euery true Disciple of CHRIST is crucified with CHRIST, his hands are nayled, he cannot strike:
We should bear our Cross, I would we could be contented that our Cross might bear us Every true Disciple of CHRIST is Crucified with CHRIST, his hands Are nailed, he cannot strike:
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his feete are nayled, he cannot pursue reuenge, he is also fast bound and tied, that hee can moue no ber of his body to resist euill.
his feet Are nailed, he cannot pursue revenge, he is also fast bound and tied, that he can move no ber of his body to resist evil.
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If wee mistake not, our profession, our honor, is, to be reuiled: our gaine, our treasure to forsake all;
If we mistake not, our profession, our honour, is, to be reviled: our gain, our treasure to forsake all;
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our fighting to flie from place to place; our glory in our wounds; our victory in death.
our fighting to fly from place to place; our glory in our wounds; our victory in death.
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What then if all our manners, and liues and actions doe crosse this Scripture; if we which should take the blows, do rather giue them;
What then if all our manners, and lives and actions do cross this Scripture; if we which should take the blows, do rather give them;
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if we which should be so fast tied that we should moue neither hand nor foot, are more swift in pursuit of reuenge,
if we which should be so fast tied that we should move neither hand nor foot, Are more swift in pursuit of revenge,
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then the Eagle in following after her pray:
then the Eagl in following After her prey:
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if not in priuate meetings onely, or in streets, market-places, fields, sportings, feastings, &c. but at Sessions, Assises, highest Courts before iust Iudges, in the eye of Iustice, in the face of reuerend and lawfull authority, we haue done all wee can to the disgrace of this Word:
if not in private meetings only, or in streets, market-places, fields, sportings, feastings, etc. but At Sessions, Assizes, highest Courts before just Judges, in the eye of justice, in the face of reverend and lawful Authority, we have done all we can to the disgrace of this Word:
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must the Preacher bring a condemning text, as if he were a iudge also? We dare, not onely for the honour we owe to God,
must the Preacher bring a condemning text, as if he were a judge also? We Dare, not only for the honour we owe to God,
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but for the loue we beare to you.
but for the love we bear to you.
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For this we know, we shall offend none, but as in Moses his P case, the person that doth the wrong.
For this we know, we shall offend none, but as in Moses his P case, the person that does the wrong.
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This Scripture is not now with vs more violated, then it hath beene with them of old, mistaken and misconstrued:
This Scripture is not now with us more violated, then it hath been with them of old, mistaken and misconstrued:
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for this cause we haue the more neede to search it to the very ground, which we shall first doe by circumstances of the text it selfe,
for this cause we have the more need to search it to the very ground, which we shall First doe by Circumstances of the text it self,
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then by collation of it with other parts of the Scripture.
then by collation of it with other parts of the Scripture.
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Origen about the end of his eight booke against Celsus, by mistaking this saying of CHRIST, affirmeth that it is not lawfull for Christians to warre, to beare office, to exercise iudgement.Origen about the end of his eight book against Celsus, by mistaking this saying of CHRIST, Affirmeth that it is not lawful for Christians to war, to bear office, to exercise judgement.
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Iulian the Apostata, because CHRIST forbiddeth to resist euill, most falsely slandereth the Christians, as enemies to Lawes, and Officers, and commonwealthes:Iulian the Apostata, Because CHRIST forbiddeth to resist evil, most falsely Slandereth the Christians, as enemies to Laws, and Officers, and commonwealths:
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taking the sword from the Magistrate, and arming euery priuate man to wrong and iniustice. Valusianus, otherwise an excellent man, proposeth this doubt, out of this place;
taking the sword from the Magistrate, and arming every private man to wrong and injustice. Valusianus, otherwise an excellent man, Proposeth this doubt, out of this place;
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to Saint Augustine, epistola quinta: asking how this doctrine can stand with lawes and iustice, which forbideth to resist euill? There Saint Augustine answereth, that in its selfe nature, it is not euill to resist,
to Saint Augustine, Epistle quinta: asking how this Doctrine can stand with laws and Justice, which forbiddeth to resist evil? There Saint Augustine Answers, that in its self nature, it is not evil to resist,
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but hee which resisteth not, doth better, as hauing more perfection.
but he which Resisteth not, does better, as having more perfection.
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The Manichees did heerevpon reiect all the old Testament, because it commaunded reuenge, which the new forbiddeth:
The manichees did hereupon reject all the old Testament, Because it commanded revenge, which the new forbiddeth:
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to whom Saint Aug. lib. contra Faust.
to whom Saint Aug. lib. contra Faust.
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22. cap. 76. saith, that there is a dispensation of things, and a distribution of times;
22. cap. 76. Says, that there is a Dispensation of things, and a distribution of times;
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and in regard of these, according to diuersities of times, Precepts or Councels may be eyther abrogated or permitted.
and in regard of these, according to diversities of times, Precepts or Counsels may be either abrogated or permitted.
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Whence the Schoolemen haue their ground, which affirme, that Christ spake not this as a generall commandement for all to obey;
Whence the Schoolmen have their ground, which affirm, that christ spoke not this as a general Commandment for all to obey;
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but a speciall counsell for some which are more perfect.
but a special counsel for Some which Are more perfect.
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Hugo Cardinalis was of opinion, that the commandement was temporall, and for the Apostles onely, which were to builde the Church in their bloud:Hugo Cardinalis was of opinion, that the Commandment was temporal, and for the Apostles only, which were to build the Church in their blood:
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now if it were of force, it would hurt the Church.
now if it were of force, it would hurt the Church.
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And lastly the Anabaptists out of their lewd construction of this place doe condemne all politique lawes, and ciuill gouernment;
And lastly the Anabaptists out of their lewd construction of this place do condemn all politic laws, and civil government;
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for which causes we must be more diligent in search of the right interpretation.
for which Causes we must be more diligent in search of the right Interpretation.
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This place is taken from Exod. 21. 24. Leuit. 24. 5. Deut. 19. 21. Life for life, eye for eye, tooth for tooth, hand for hand, foote for foote:
This place is taken from Exod 21. 24. Levites 24. 5. Deuteronomy 19. 21. Life for life, eye for eye, tooth for tooth, hand for hand, foot for foot:
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There God setteth downe, Legem talionis, a law of like for like.
There God sets down, Legem Talionis, a law of like for like.
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But this commandement & charge is set downe to the Magistrate onely, as in the nineteenth Chapter of Deuteronomy, the seauenteenth verse, the men which striue shall be brought before the Lord,
But this Commandment & charge is Set down to the Magistrate only, as in the nineteenth Chapter of Deuteronomy, the seauenteenth verse, the men which strive shall be brought before the Lord,
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euen before the Priests and Iudges, which shall be in those dayes:
even before the Priests and Judges, which shall be in those days:
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and the Iudges &c. shall doe to him euen as hee thought to doe to his Brother. and the Judges etc. shall do to him even as he Thought to do to his Brother.
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Aristotle setteth downe the justice of Rhadamanthus in this Verse: NONLATINALPHABET. The rule of Iustice bids the wicked, To suffer as they haue committed.Aristotle sets down the Justice of Rhadamanthus in this Verse:. The Rule of justice bids the wicked, To suffer as they have committed.
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Now if wee vnderstand not these words out of the causes which they were spoken, as Saint Hilary noteth, it may seeme that Christ spake against this Law:
Now if we understand not these words out of the Causes which they were spoken, as Saint Hilary notes, it may seem that christ spoke against this Law:
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first, saying, You heard it said to them of old time:
First, saying, You herd it said to them of old time:
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And then, I say to you. But Christ said before, Verse 17. Thinke not I am come to destroy the Law.
And then, I say to you. But christ said before, Verse 17. Think not I am come to destroy the Law.
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Neither doth the Gospell take away Authority from Rulers and Gouernours, or meddle with politique or iudiciall Lawes,
Neither does the Gospel take away authority from Rulers and Governors, or meddle with politic or judicial Laws,
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as hee protesteth, saying, My Kingdome is not of this world.
as he protesteth, saying, My Kingdom is not of this world.
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And for an vndoubted Argument, Saint Peter, which heard this Sermon, and receiuing the Holy Ghost, had the sence of all Scriptures opned, expresly sheweth, that publique reuenge by the Magistrate, is not by Gods word prohibited,
And for an undoubted Argument, Saint Peter, which herd this Sermon, and receiving the Holy Ghost, had the sense of all Scriptures opened, expressly shows, that public revenge by the Magistrate, is not by God's word prohibited,
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when he saith, That Gouernours are sent of God, for the punishment of such as doe euill.
when he Says, That Governors Are sent of God, for the punishment of such as do evil.
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And Saint Paul (which receiued the vnderstanding of Scriptures by immediate gift of the Holy Ghost) There is no power but of God:
And Saint Paul (which received the understanding of Scriptures by immediate gift of the Holy Ghost) There is no power but of God:
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whosoeuer resisteth the power, resisteth the ordinance of God, Verse 4. For he beareth not the Sword for nought:
whosoever Resisteth the power, Resisteth the Ordinance of God, Verse 4. For he bears not the Sword for nought:
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for he is the minister of God. for he is the minister of God.
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So wee haue it most plaine, that publique vengeance is not heere prohibited, nor the temporall powers restrained.
So we have it most plain, that public vengeance is not Here prohibited, nor the temporal Powers restrained.
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Why then saith Christ, resist not euill? He frameth this interpretation, not against the words of the Law,
Why then Says christ, resist not evil? He frameth this Interpretation, not against the words of the Law,
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but against the false Glosse of the Pharisies, to purge it, as it were, of that wicked Leauen.
but against the false Gloss of the Pharisees, to purge it, as it were, of that wicked Leaven.
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For this they taught, because Gods word did not onely permit, but command the Magistrate, to render euill for euill;
For this they taught, Because God's word did not only permit, but command the Magistrate, to render evil for evil;
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therefore euery priuate man was allowed to doe the like, and reuenge euery injury done to him,
Therefore every private man was allowed to do the like, and revenge every injury done to him,
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so he exceeded not this Rule. But see what the Pharisies brought on the people, by corrupt teaching:
so he exceeded not this Rule. But see what the Pharisees brought on the people, by corrupt teaching:
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For their resisting the Magistrate, gaue occasion to the vtter ruine of their state. See Iosephus de bello Iudaico lib.
For their resisting the Magistrate, gave occasion to the utter ruin of their state. See Iosephus de bello Judaic lib.
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2. Cap. primo. For an Eagle, taken from the Porch of the Temple, what slaughter Archelaus souldiers made of three thousand Iewes, in a tumult.
2. Cap. primo. For an Eagl, taken from the Porch of the Temple, what slaughter Archelaus Soldiers made of three thousand Iewes, in a tumult.
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And againe, Lib. 2. Cap. 18. What vengeance Florus tooke of the people, for the tumult they made about Birds sacrificed in the Synagogue.
And again, Lib. 2. Cap. 18. What vengeance Florus took of the people, for the tumult they made about Birds sacrificed in the Synagogue.
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Well then, Christ giuing the Magistrate authoritie;
Well then, christ giving the Magistrate Authority;
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to priuate persons saith, Resist not euill: And heere we haue a notable Rule of distinction of Offices, priuate and publique.
to private Persons Says, Resist not evil: And Here we have a notable Rule of distinction of Offices, private and public.
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For what is lawfull for the Magistrate, is not lawfull for a priuate man.
For what is lawful for the Magistrate, is not lawful for a private man.
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Wherefore the Apostle, girding the Magistrate with the Sword, to beate downe offendours, in the twelft to the Romans, Verse 10. to priuate men saith, Auenge not yourselues: And Verse 17. Recompence to no man euill for euill.
Wherefore the Apostle, girding the Magistrate with the Sword, to beat down offenders, in the twelft to the Roman, Verse 10. to private men Says, Avenge not yourselves: And Verse 17. Recompense to no man evil for evil.
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Secondly, that it may appeare, that Christ intendeth not the abolition of the Law of old,
Secondly, that it may appear, that christ intends not the abolition of the Law of old,
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or maketh any new, but onely giueth the old her naturall and proper sence, Moses himselfe,
or makes any new, but only gives the old her natural and proper sense, Moses himself,
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when hee set downe to the Magistrate a law of Reuenge, to priuate men saith;
when he Set down to the Magistrate a law of Revenge, to private men Says;
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Thou shalt not seeke Reuenge, neyther shalt thou keepe in minde the iniury of thy people. Thou shalt not seek Revenge, neither shalt thou keep in mind the injury of thy people.
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And Solomon doth in direct words crosse the words which the Magistrate hath enjoyned, in priuate mens cases:
And Solomon does in Direct words cross the words which the Magistrate hath enjoined, in private men's cases:
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Say not, I will doe to him as hee hath done to mee: I will reward him according as hee hath deserued. Say not, I will do to him as he hath done to me: I will reward him according as he hath deserved.
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And in the third of the Threues, the very forme of suffering is set downe; He giueth his cheeke to him: that smiteth him: hee is filled with reproaches.
And in the third of the Threues, the very Form of suffering is Set down; He gives his cheek to him: that smites him: he is filled with Reproaches.
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Thirdly, for further clearing the sence, wee must note to whom our Lord speaketh:
Thirdly, for further clearing the sense, we must note to whom our Lord speaks:
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For hee doth not instruct the Magistrates or rulers in their duty, which were not present to his Sermon:
For he does not instruct the Magistrates or Rulers in their duty, which were not present to his Sermon:
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For hee speaketh to his Disciples, and the people which had no authority, and singling them out, a Vobis dico; I say to you.
For he speaks to his Disciples, and the people which had no Authority, and singling them out, a Vobis dico; I say to you.
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So the Disciples and the multitude, which beare no office, are forbidden to reuenge priuate injury offered.
So the Disciples and the multitude, which bear no office, Are forbidden to revenge private injury offered.
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Fourthly, Christs Disciples, and the multitude, did dreame of an externall and politicall kingdome of the Messiah, which should be armed with externall and kingly power and authority, and vanquish their enemies:
Fourthly, Christ Disciples, and the multitude, did dream of an external and political Kingdom of the Messiah, which should be armed with external and kingly power and Authority, and vanquish their enemies:
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but CHRIST here foretelleth that they must looke for no such thing, no such bodily Sauiour,
but CHRIST Here foretelleth that they must look for no such thing, no such bodily Saviour,
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but rather prepare themselues to suffer smitings on the cheekes, and spoyle of goods, and bitter injuries and reproach.
but rather prepare themselves to suffer smitings on the cheeks, and spoil of goods, and bitter injuries and reproach.
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Neyther should-they receiue assistance of the Magistrates themselues, which are called the Shieldes of the earth, but rather haue layd vpon their backes, by them also, most grieuous and heauy burthens.
Neither should-they receive assistance of the Magistrates themselves, which Are called the Shields of the earth, but rather have laid upon their backs, by them also, most grievous and heavy burdens.
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Fiftly and lastly, CHRIST setteth downe heere the forme of his kingdome, which is spirituall and heauenly;
Fifty and lastly, CHRIST sets down Here the Form of his Kingdom, which is spiritual and heavenly;
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For to the eies of the world his kingdome appeareth not.
For to the eyes of the world his Kingdom appears not.
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If my Kingdome were of this world, then would my Ministers fight for mee, that I should not be deliuered to the Iewes. If my Kingdom were of this world, then would my Ministers fight for me, that I should not be Delivered to the Iewes.
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Different from this estate are earthly kingdomes, which are ordered vnder wholesome defence of Lawes and Authority, and power temporall:
Different from this estate Are earthly kingdoms, which Are ordered under wholesome defence of Laws and authority, and power temporal:
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which yet (as we haue shewed) is the ordinance of God.
which yet (as we have showed) is the Ordinance of God.
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Therefore he which is a Free-denizon of heauen, and of the House and Family of God:
Therefore he which is a Free-denizon of heaven, and of the House and Family of God:
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may be also a citizen in an earthly corporation and estate:
may be also a citizen in an earthly corporation and estate:
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as S. Paul proued himselfe a citizen of Rome, and appealed to Caesars Iudgement seate, Acts 25. 10. I cannot forbeare to speake,
as S. Paul proved himself a citizen of Room, and appealed to Caesars Judgement seat, Acts 25. 10. I cannot forbear to speak,
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whether the Pharises peruerted with falser glossing the law of Moses, or our aduersaries the words of Christ.
whither the Pharisees perverted with falser glossing the law of Moses, or our Adversaries the words of christ.
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Saint Peter, from whom the Pope challengeth his high Supremacie, could not finde exemption from the Magistrate, allowed him out of these words of Christ,
Saint Peter, from whom the Pope Challengeth his high Supremacy, could not find exemption from the Magistrate, allowed him out of these words of christ,
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but was contented to be vnder authoritatiue correction of heathen rulers, so were all the Apostles;
but was contented to be under authoritative correction of heathen Rulers, so were all the Apostles;
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but Peters successors haue shaken off all authority of Christian Magistrates.
but Peter's Successors have shaken off all Authority of Christian Magistrates.
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I pray you, of what Scripture sauoreth this Stile, To be iudged of none? Well, let vs graunt the Pope this liberty, to be free of all soueraignty temporall;
I pray you, of what Scripture savoureth this Style, To be judged of none? Well, let us grant the Pope this liberty, to be free of all sovereignty temporal;
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and sithence it must needs so be, let all the shauen Priests haue immunity from all Secular power.
and since it must needs so be, let all the shaven Priests have immunity from all Secular power.
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And not onely challenge this prerogatiue, when the Magistrate may seeme to offer them injustice and wrong;
And not only challenge this prerogative, when the Magistrate may seem to offer them injustice and wrong;
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but in cases in which themselues stand guilty of most notorious crimes.
but in cases in which themselves stand guilty of most notorious crimes.
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But whence hath he learned to be aboue all authoritie? Nay, who gaue the Beast with the great Horne power to push Kings out of their Thrones, to depose the Magistrate, to stop the ordinary course of Iustice, to maintaine the subjects in disobedience, to assoyle them of their oathes of allegeance? and how was it found an act meritorious to murder kings? a point of highest godlines to lay wicked hands vpon the annoynted ministers of God? If there be any light in the word of God,
But whence hath he learned to be above all Authority? Nay, who gave the Beast with the great Horn power to push Kings out of their Thrones, to depose the Magistrate, to stop the ordinary course of justice, to maintain the subject's in disobedience, to assoil them of their Oaths of allegiance? and how was it found an act meritorious to murder Kings? a point of highest godliness to lay wicked hands upon the anointed Ministers of God? If there be any Light in the word of God,
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if any truth in the truth:
if any truth in the truth:
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hence may we know that man of sinne which is an aduersary, and exalteth himselfe aboue all that is God, For if the Magistrates be Gods on earth,
hence may we know that man of sin which is an adversary, and Exalteth himself above all that is God, For if the Magistrates be God's on earth,
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as Christ himselfe saith, and shall be shewed:
as christ himself Says, and shall be showed:
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the Pope extolling himselfe aboue all Authority of earthly Princes, aduanceth himselfe aboue all that is God on earth.
the Pope extolling himself above all authority of earthly Princes, Advanceth himself above all that is God on earth.
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And if Christ be the King of Heauen, which flatly denyeth his kingdome to be of this world:
And if christ be the King of Heaven, which flatly denyeth his Kingdom to be of this world:
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The Pope by joyning to the spirituall the temporall sword:
The Pope by joining to the spiritual the temporal sword:
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exalteth himselfe aboue all that is God in Heauen, Well, I I leaue you to consider further.
Exalteth himself above all that is God in Heaven, Well, I I leave you to Consider further.
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This I dare say, hee will take no blowes on the cheeke.
This I Dare say, he will take no blows on the cheek.
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For our present matter in hand, wee stand by these assured, that the Magistrates authority is warranted by God;
For our present matter in hand, we stand by these assured, that the Magistrates Authority is warranted by God;
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and to this end, to punish the doers of euill:
and to this end, to Punish the doers of evil:
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and therefore it is lawfull by authority of Gods word, for any that is wronged, to seeke that ordinance for redresse:
and Therefore it is lawful by Authority of God's word, for any that is wronged, to seek that Ordinance for redress:
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onely we are forbidden to auenge our selues. Therefore the Widow did not offend, which sought the injust Iudge.
only we Are forbidden to avenge our selves. Therefore the Widow did not offend, which sought the injust Judge.
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Now priuate reuengings draw friends on both sides, and parties and confederacies; and so the resisting of the euill is a cause to spread it further:
Now private reuengings draw Friends on both sides, and parties and confederacies; and so the resisting of the evil is a cause to spread it further:
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But when the Magistrate punisheth, no man taketh part, no man resisteth, no man is offended:
But when the Magistrate Punisheth, no man Takes part, no man Resisteth, no man is offended:
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onely the euill is taken away; and the Delinquent, by exemplary justice done, made a terrour to all offendours.
only the evil is taken away; and the Delinquent, by exemplary Justice done, made a terror to all offenders.
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But you will say, Vengeance is mine (saith the Lord.) True.
But you will say, Vengeance is mine (Says the Lord.) True.
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But God himselfe saith, That they which beare rule are Gods: And Christ himselfe so interprets that Scripture.
But God himself Says, That they which bear Rule Are God's: And christ himself so interprets that Scripture.
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Therefore when they strike, God striketh: when they kill, God killeth: they haue his Sword: they haue his Ordinance: they haue his Seate: they haue a speciall name;
Therefore when they strike, God striketh: when they kill, God kills: they have his Sword: they have his Ordinance: they have his Seat: they have a special name;
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they haue a speciall annointing from him.
they have a special anointing from him.
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Therefore they are free from offending (when they kill offendours or euill doers) of that Law, which saith, Thou shalt not kill. And that commandement of not resisting euill, bindeth not them:
Therefore they Are free from offending (when they kill offenders or evil doers) of that Law, which Says, Thou shalt not kill. And that Commandment of not resisting evil, binds not them:
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nay rather, they highly sinne against God if they resist it not.
nay rather, they highly sin against God if they resist it not.
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We haue it then most euident what Christ intendeth, when he saith, Resist not euill. For when wee haue receiued wrongs,
We have it then most evident what christ intends, when he Says, Resist not evil. For when we have received wrongs,
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and are destitute of helpe from the Magistrate, then ought wee not to auenge our selues,
and Are destitute of help from the Magistrate, then ought we not to avenge our selves,
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and by priuate resistance requite euill with euill; but to compose our selues to meekenesse and patience, in forbearing; to forgiue our enemies;
and by private resistance requite evil with evil; but to compose our selves to meekness and patience, in forbearing; to forgive our enemies;
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and not onely to temper from all outward force, but to quench all inward and inordinate heate, burning to reuenge.
and not only to temper from all outward force, but to quench all inward and inordinate heat, burning to revenge.
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We must keepe the peace of Christ, either by publique resisting, or priuate forbearing.
We must keep the peace of christ, either by public resisting, or private forbearing.
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And rather suffer the losse of our liues, than to haue the sweet fruit of quiet patience destroyed in vs. If spittings, smitings, woundings, killings, might shake our hope,
And rather suffer the loss of our lives, than to have the sweet fruit of quiet patience destroyed in us If spittings, smitings, woundings, killings, might shake our hope,
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or take away the comforts of Gods spirit, who could be Christs Disciples? We may keepe GODS peace in warre;
or take away the comforts of God's Spirit, who could be Christ Disciples? We may keep GOD'S peace in war;
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no tumult, no fire or sword of our enemies can take it from vs. For him wee serue,
no tumult, no fire or sword of our enemies can take it from us For him we serve,
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for sauing our soules, and for an euerlasting deliuerance:
for Saving our Souls, and for an everlasting deliverance:
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And shall we forsake him for an houres paine, and a blow on our cheekes? Hee that striketh our shadow, toucheth not our body:
And shall we forsake him for an hours pain, and a blow on our cheeks? He that striketh our shadow, touches not our body:
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And hee that killeth the body, toucheth not the soule.
And he that kills the body, touches not the soul.
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Must the followers of Christ goe to Heauen by a common way? Shall those constant Patients, which are in the diet of Saluation, feare taking some bitternesse in their potion,
Must the followers of christ go to Heaven by a Common Way? Shall those constant Patients, which Are in the diet of Salvation, Fear taking Some bitterness in their potion,
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or letting a little bloud? They write that Archimedes had his mind so fixed on a few Mathematicall lines which he drew in the dust, that hee attended not while the Citty was fired about his eares.
or letting a little blood? They write that Archimedes had his mind so fixed on a few Mathematical lines which he drew in the dust, that he attended not while the city was fired about his ears.
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But how many thousands of professours of Christ can wee name, whose Faith hath beene so fixed in God, that they haue despised the cruell siege and battery which the enemies of CHRIST haue laid to their flesh and bloud? But because this Doctrine soundeth vnreasonable to eares of flesh and bloud:
But how many thousands of professors of christ can we name, whose Faith hath been so fixed in God, that they have despised the cruel siege and battery which the enemies of CHRIST have laid to their Flesh and blood? But Because this Doctrine soundeth unreasonable to ears of Flesh and blood:
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and in cases where wee haue no lawfull meanes of assistance, to beare and ouercome with meekenesse and patience, all bitter injuries.
and in cases where we have no lawful means of assistance, to bear and overcome with meekness and patience, all bitter injuries.
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It is a hard kinde of striuing, and a stranger victory: let vs prepare our selues to this.
It is a hard kind of striving, and a stranger victory: let us prepare our selves to this.
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First, let vs consider, that when we suffer injury, it is not by chance, or by the vnbrideled lust of our Aduersaries,
First, let us Consider, that when we suffer injury, it is not by chance, or by the unbridled lust of our Adversaries,
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but of the goodwill of God, permitting it so to be; eyther to punish our sinnes, or to encrease our Faith, or to exercise our patience,
but of the goodwill of God, permitting it so to be; either to Punish our Sins, or to increase our Faith, or to exercise our patience,
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whereas wee are assured that our haires of our heads are numbred, and we shall not loose one of them.
whereas we Are assured that our hairs of our Heads Are numbered, and we shall not lose one of them.
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Secondly, let vs interpret these sent, from GODS loue: For such suffered all the Saints, all the Prophets, and CHRIST the Sonne of GOD, and all his Apostles.
Secondly, let us interpret these sent, from GOD'S love: For such suffered all the Saints, all the prophets, and CHRIST the Son of GOD, and all his Apostles.
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He that hewed timber out of the wood, was knowne to bring it to an excellent piece of worke. He that hewed timber out of the wood, was known to bring it to an excellent piece of work.
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So was Ioseph hewed in the Stockes, and in the Prison; God brought him to an excellent piece of worke, to make him Lord of Aegypt:
So was Ioseph hewed in the Stocks, and in the Prison; God brought him to an excellent piece of work, to make him Lord of Egypt:
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so was Iesus Christ hewed and squared on the Crosse, with Hammers and Nayles, and Speares: of this excellent worke:
so was Iesus christ hewed and squared on the Cross, with Hammers and Nails, and Spears: of this excellent work:
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see where hee sitteth at Gods right hand, Thrones, Powers, Dominations, Angells, subjected to him. Thirdly, let not our eyes be onely vpon the atrocity of the injury offered.
see where he Sitteth At God's right hand, Thrones, Powers, Dominations, Angels, subjected to him. Thirdly, let not our eyes be only upon the atrocity of the injury offered.
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But consider we how many wayes wee our selues haue offended GOD and our Neighbours: for which wee may justly suffer.
But Consider we how many ways we our selves have offended GOD and our Neighbours: for which we may justly suffer.
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So the Emperour Mauritius, when Phocas slew most cruelly, before his face, his Wife, and his fiue Children, speaking not one word to the enemy, no not in such a bitter wrong;
So the Emperor Mauritius, when Phocas slew most cruelly, before his face, his Wife, and his fiue Children, speaking not one word to the enemy, no not in such a bitter wrong;
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but considering his owne sinnes, continued still crying, till the Sword sundered his head from his body:
but considering his own Sins, continued still crying, till the Sword sundered his head from his body:
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Iustus es Domine, & iusta iudicia tua: Thou art righteous (O Lord) and iust are thy iudgements. Justus es Domine, & Justa Judicia tua: Thou art righteous (Oh Lord) and just Are thy Judgments.
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Fourthly, let vs consider that wee our selues daily aske forgiuenesse for talent sinnes, as I may call them.
Fourthly, let us Consider that we our selves daily ask forgiveness for talon Sins, as I may call them.
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For the least sinne wee haue committed against the Diuine Maiestie, infinitely excelleth the greatest trespasse our brother can doe vs. Why then should not we forgiue our brother peny-farthing offences? Put on meekenesse, gentlenesse, patience, suffering one another, forgiuing one another,
For the least sin we have committed against the Divine Majesty, infinitely excels the greatest trespass our brother can do us Why then should not we forgive our brother penny-farthing offences? Put on meekness, gentleness, patience, suffering one Another, forgiving one Another,
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euen as Christ hath forgiuen you. Fiftly, see how Saint Paul dehorteth from reuenge: Mine is vengeance, I will recompence; saith the Lord; even as christ hath forgiven you. Fifty, see how Saint Paul dehorteth from revenge: Mine is vengeance, I will recompense; Says the Lord;
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which being so, wee doe not hurt our enemies by taking the Sword out of GODS hand, which will not suffer the wicked to be vnpunished;
which being so, we do not hurt our enemies by taking the Sword out of GOD'S hand, which will not suffer the wicked to be unpunished;
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but we draw downe vengeance, and deriue the course of his Iustice which he aymed at our enemies, vpon our owne heads.
but we draw down vengeance, and derive the course of his justice which he aimed At our enemies, upon our own Heads.
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Sixtly, let vs consider, that it is not Reuenge, but Long-suffering, Meekenesse, Gentlenesse, which can doe vs good:
Sixty, let us Consider, that it is not Revenge, but Long-suffering, Meekness, Gentleness, which can do us good:
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The meeke shall inherit the earth. So Dauid, when Shimei rayled on him. The meek shall inherit the earth. So David, when Shimei railed on him.
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Smite, suffer him, perhaps God will looke vpon mee, and render me good, for the euill hee hath done mee this day. Smite, suffer him, perhaps God will look upon me, and render me good, for the evil he hath done me this day.
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It is a notable Sentence of Saint Pauls, Godlinesse is profitable to all things, which hath the promise of this life,
It is a notable Sentence of Saint Paul's, Godliness is profitable to all things, which hath the promise of this life,
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and of the life to come. and of the life to come.
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For the vngodly and disobedient to this Gospell, which follow their owne lusts, and breake out by impatience into actions of Reuenge;
For the ungodly and disobedient to this Gospel, which follow their own Lustiest, and break out by impatience into actions of Revenge;
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these are they that ruinate their Families, which tease on the hatreds and wickednesses of other men to their owne destructions:
these Are they that ruinate their Families, which tease on the hatreds and Wickednesses of other men to their own destructions:
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these waste themselues, and their friends, and their goods, by eager strife and dissention:
these waste themselves, and their Friends, and their goods, by eager strife and dissension:
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these fall from honour and high estate, when the meeke and patient, besides their hope of future blessednesse with God in Heauen, doe heere on earth liue in all peace and quietnesse:
these fallen from honour and high estate, when the meek and patient, beside their hope of future blessedness with God in Heaven, do Here on earth live in all peace and quietness:
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Their names continue, their houses stand, their posterity encreaseth, they keepe their leafe and greenenesse, like the trees planted by the waters side:
Their names continue, their houses stand, their posterity increases, they keep their leaf and greenness, like the trees planted by the waters side:
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when they see of their enemies; the Roote and Stocke consumed.
when they see of their enemies; the Root and Stock consumed.
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But my seauenth and last reason, which ought to moue vs against our owne impatience, to meekenes and sufferance, I take from Christs words;
But my Seventh and last reason, which ought to move us against our own impatience, to meekness and sufferance, I take from Christ words;
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to him I say: What better, what greater reason, can we haue? Doe not Princes command their subjects hard and terrible things, which yet they obey? as the Prince of the Moschouites, and the great Duke of Litarauia, will command their Nobles to ride downe from a steepe Rocke,to him I say: What better, what greater reason, can we have? Do not Princes command their subject's hard and terrible things, which yet they obey? as the Prince of the Moschouites, and the great Duke of Litarauia, will command their Nobles to ride down from a steep Rock,
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and precipitate themselues into the Sea? Doe not Leaders and Generalls of Armies, command the Souldiers to fight, where is no possibilitie of being saued? as Ioab did Vriah. Doe not Maisters set their Seruants to hard taskes,
and precipitate themselves into the Sea? Do not Leaders and Generals of Armies, command the Soldiers to fight, where is no possibility of being saved? as Ioab did Uriah. Do not Masters Set their Servants to hard tasks,
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and enjoyne them vile and base seruices, which they durst not gainesay? Doe not Fathers put their Children to the Schoole, where they are vnder hard Tutours,
and enjoin them vile and base services, which they durst not gainsay? Do not Father's put their Children to the School, where they Are under hard Tutors,
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and beare stripes, and are restrayned of their will and libertie? Behold heere the LORD of Lords, the KING of Kings, whose rule is ouer all, whose Kingdome hath no end;
and bear stripes, and Are restrained of their will and liberty? Behold Here the LORD of lords, the KING of Kings, whose Rule is over all, whose Kingdom hath no end;
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he which is able to restore vs a thousand fold, hee which will crowne our wrongs, and glorifie our sufferings:
he which is able to restore us a thousand fold, he which will crown our wrongs, and Glorify our sufferings:
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hee commandeth that we suffer the euils of men with patience, which of vs shall presume to lift vp his owne sinfull lust aboue the diuine commaundement? Heere our Captayne and forerunner Christ sendeth vs into an hard fight, but most honourable:
he commands that we suffer the evils of men with patience, which of us shall presume to lift up his own sinful lust above the divine Commandment? Here our Captain and forerunner christ sends us into an hard fight, but most honourable:
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to be the first that shall beat downe sinne and rebellion in our owne hearts: to captiuate our owne will: to vanquish our owne reason:
to be the First that shall beatrice down sin and rebellion in our own hearts: to captivate our own will: to vanquish our own reason:
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Are we not his Souldiers, is not our life a spirituall warfare? fight we not all vnder his banner? When we entred the Sacrament of our calling,
are we not his Soldiers, is not our life a spiritual warfare? fight we not all under his banner? When we entered the Sacrament of our calling,
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when we tooke oath against the world, and the Diuell, was the flesh left out? Heere our Lord and Master (for so we call him,
when we took oath against the world, and the devil, was the Flesh left out? Here our Lord and Master (for so we call him,
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and so he is) enioyneth vs a vile worke, as may seeme, but indeede it is but as Hercules, to beat downe monsters;
and so he is) enjoineth us a vile work, as may seem, but indeed it is but as Hercules, to beatrice down monsters;
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as burning Wrath, pale Enuy, cankred Malice, and by throwing out sinne, to cleanse that Augias stable of our hearts.
as burning Wrath, pale Envy, cankered Malice, and by throwing out sin, to cleanse that Augias stable of our hearts.
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Be the action what it may, it as our honour to doe what our Master commandeth.
Be the actium what it may, it as our honour to do what our Master commands.
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Abraham did so when he was enioyned to Sacrifice his only sonne: An harder taske then to take a thousand blowes on the cheeks. Abraham did so when he was enjoined to Sacrifice his only son: an harder task then to take a thousand blows on the cheeks.
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And lastly, heere the father of our soules sendeth vs to Schoole to taste the rod of Discipline:
And lastly, Here the father of our Souls sends us to School to taste the rod of Discipline:
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Let it not grieue vs to taste his fatherly correction;
Let it not grieve us to taste his fatherly correction;
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whether he whip vs by friends, or enemies, by neighbours, or strangers, by men, or diuels.
whither he whip us by Friends, or enemies, by neighbours, or Strangers, by men, or Devils.
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For we participate but of that correction, of which euery child which the Father loueth doth taste, which although it be grieuous for the time: yet it bringeth with it most excellent fruit.
For we participate but of that correction, of which every child which the Father loves does taste, which although it be grievous for the time: yet it brings with it most excellent fruit.
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And thus we haue the sense of the Scripture cleared from doubt, and the reasons set downe, which may mooue vs to patience,
And thus we have the sense of the Scripture cleared from doubt, and the Reasons Set down, which may move us to patience,
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and obedience to what we are commanded:
and Obedience to what we Are commanded:
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I haue shewed also that the authority of the Magistrate, contrary to that which was obiected out of diuers Authors, is not onely heere no wayes impeached, but rather confirmed, and maintayned.
I have showed also that the Authority of the Magistrate, contrary to that which was objected out of diverse Authors, is not only Here no ways impeached, but rather confirmed, and maintained.
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Now because many which seeme not to meddle with priuate reuenge, doe cloake their malice vnder the lawfull vse of lawes and Magistrates;
Now Because many which seem not to meddle with private revenge, do cloak their malice under the lawful use of laws and Magistrates;
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let vs see in a few words in what cases the helpe of the ordinance is iustly,
let us see in a few words in what cases the help of the Ordinance is justly,
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and according to the rule of Gods word, lawfully implored.
and according to the Rule of God's word, lawfully implored.
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This is the first, when we vse the arme of publique authority, that he which hath done euill, may be punished, for his amendment.
This is the First, when we use the arm of public Authority, that he which hath done evil, may be punished, for his amendment.
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Next, that the offendour being thus chastened, may cease from doing the like iniury to others.
Next, that the Offender being thus chastened, may cease from doing the like injury to Others.
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Then, that we our selues may, through benefit of the: publique redresse, liue quietly. Againe, to the terrour of others, whose vnbridlednesse may by Iustice, thus exemplined, be restrayned.
Then, that we our selves may, through benefit of thee: public redress, live quietly. Again, to the terror of Others, whose unbridledness may by justice, thus exemplined, be restrained.
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Fiftly, for very naturall loue to Equity and Iustice, which requireth by Gods owne ordinance, that euill doers may be punished, that it may appeare there is a God that iudgeth the earth.
Fifty, for very natural love to Equity and justice, which requires by God's own Ordinance, that evil doers may be punished, that it may appear there is a God that Judgeth the earth.
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And lastly, for the common quieting of the weale-publique, and the Church of God, that refractaries and malefactors may be cut off,
And lastly, for the Common quieting of the Well-public, and the Church of God, that refractories and malefactors may be Cut off,
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like contagious parts, which corrupt the rest of the bodie; when they rancle and fester, and grow incurable.
like contagious parts, which corrupt the rest of the body; when they rankle and fester, and grow incurable.
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1403
Cuncta prius tentanda, sed immedicabile vulnus: Everything prius tentanda, sed immedicabile Wound:
np1 fw-la fw-la, fw-la fw-la fw-la:
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146
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1404
Ense recidendum est ne pars sincera trahat? First search and trie, and vse all Art, but where it booteth not:Ense recidendum est ne pars Sincere trahat? First search and try, and use all Art, but where it boots not:
zz fw-la fw-la fw-la fw-la fw-la fw-la? ord n1 cc vvi, cc vvi d n1, cc-acp c-crq pn31 vvz xx:
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146
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1405
Put sword to that contagious part, least all the body rot. And by these we may see how seldome the officers and lawes are rightly proued:
Put sword to that contagious part, lest all the body rot. And by these we may see how seldom the Officers and laws Are rightly proved:
vvb n1 p-acp d j n1, cs d dt n1 vvb. cc p-acp d pns12 vmb vvi c-crq av dt n2 cc n2 vbr av-jn vvn:
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1406
Some pretend law to oppresse the poore and weaker, as many rich and mightie men. — semper sic magna minoribus obstant.
some pretend law to oppress the poor and Weaker, as many rich and mighty men. — semper sic Magna minoribus obstant.
d vvb n1 pc-acp vvi dt j cc jc, c-acp d j cc j n2. — fw-la fw-la fw-la fw-la j.
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1407
Agna Lupo timida { que } aquilis sunt preda Columbae: Innocuos Delphin sectatur in aequore pisces. Agna Lupo Timida { que } aquilis sunt preda Columbae: Innocuos Delphin sectatur in aequore pisces.
np1 np1 fw-la { fw-fr } fw-la fw-la fw-la fw-la: j n1 fw-la p-acp fw-la fw-la.
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1408
The great to lesser hurtfull proue:
The great to lesser hurtful prove:
dt j p-acp jc j vvi:
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1409
The Eagle hunts the trembling Doue, The bloudie Wolues the Lambes betray, The Dolphins on small fishes pray.
The Eagl hunt's the trembling Dove, The bloody Wolves the Lambs betray, The Dolphins on small Fish pray.
dt n1 vvz dt j-vvg n1, dt j n2 dt n2 vvb, dt n2 p-acp j n2 vvb.
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1410
Some snare and entrap the simple, as many craftie Lawyers:
some snare and entrap the simple, as many crafty Lawyers:
d n1 cc vvi dt j, c-acp d j n2:
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1411
some put forth the bitternesse and malitiousnesse of their owne nature, seeking the hurt of their neighbour by the Magistrate, which they dare not attempt by themselues:
Some put forth the bitterness and malitiousnesse of their own nature, seeking the hurt of their neighbour by the Magistrate, which they Dare not attempt by themselves:
d vvd av dt n1 cc n1 pp-f po32 d n1, vvg dt n1 pp-f po32 n1 p-acp dt n1, r-crq pns32 vvb xx vvi p-acp px32:
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1412
we deceiue by lawes, we oppresse by lawes, we maintayne enmitie and strife by lawes, we rob and spoyle by lawes, we kill and slay by Lawes and Magistrates:
we deceive by laws, we oppress by laws, we maintain enmity and strife by laws, we rob and spoil by laws, we kill and slay by Laws and Magistrates:
pns12 vvb p-acp n2, pns12 vvb p-acp n2, pns12 vvi n1 cc n1 p-acp n2, pns12 vvb cc vvi p-acp n2, pns12 vvb cc vvi p-acp n2 cc n2:
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1413
and that which should be for a common quiet, and preseruation, is made an vsuall occasion of strife and disturbance. Our vngodlinesse!
and that which should be for a Common quiet, and preservation, is made an usual occasion of strife and disturbance. Our ungodliness!
cc cst r-crq vmd vbi p-acp dt j j-jn, cc n1, vbz vvn dt j n1 pp-f n1 cc n1. po12 n1!
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1414
which seeke to make iustice and equity accessary to our wrongs: and thus we pursue not our enemies, but our neighbours that are iuster then wee:
which seek to make Justice and equity accessary to our wrongs: and thus we pursue not our enemies, but our neighbours that Are juster then we:
q-crq vvb pc-acp vvi n1 cc n1 j-jn p-acp po12 n2-jn: cc av pns12 vvb xx po12 n2, cc-acp po12 n2 cst vbr jc cs pns12:
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1415
not those which haue hurt vs, but those whom we haue hurt. Moses when two Brethren stroue together, said:
not those which have hurt us, but those whom we have hurt. Moses when two Brothers strove together, said:
xx d r-crq vhb vvn pno12, cc-acp d ro-crq pns12 vhb vvn. np1 c-crq crd n2 vvd av, vvd:
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1416
Why smitest thou thy fellow? I say more, why striue we that are Christans? We may conceiue our head Iesus Christ, Why smitest thou thy fellow? I say more, why strive we that Are Christians? We may conceive our head Iesus christ,
q-crq vv2 pns21 po21 n1? pns11 vvb av-dc, q-crq vvb pns12 d vbr n2? pns12 vmb vvi po12 n1 np1 np1,
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1417
as saying from Heauen, why striue you, my members? why do you rent and wound my body, which you are? for this we doe.
as saying from Heaven, why strive you, my members? why do you rend and wound my body, which you Are? for this we do.
c-acp vvg p-acp n1, q-crq vvb pn22, po11 n2? q-crq vdb pn22 vvb cc vvi po11 n1, r-crq pn22 vbr? p-acp d pns12 vdb.
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1418
Who can gainesay vs? we haue the law on our side, we doe it by the aduise of our learned counsell:
Who can gainsay us? we have the law on our side, we do it by the advise of our learned counsel:
q-crq vmb vvi pno12? pns12 vhb dt n1 p-acp po12 n1, pns12 vdb pn31 p-acp dt n1 pp-f po12 j n1:
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1419
And doe we not perceiue that we are in the snare of the Diuell? where is thy counsell,
And do we not perceive that we Are in the snare of the devil? where is thy counsel,
cc vdb pns12 xx vvi cst pns12 vbr p-acp dt n1 pp-f dt n1? q-crq vbz po21 n1,
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1420
now O Christ? who careth for thy words? we which are thus affected, how farre are we from turning the other cheeke?
now Oh christ? who Careth for thy words? we which Are thus affected, how Far Are we from turning the other cheek?
av uh np1? q-crq vvz p-acp po21 n2? pns12 r-crq vbr av vvn, c-crq av-j vbr pns12 p-acp vvg dt j-jn n1?
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1421
And let this suffice for leading our vnderstanding in the right sense of this Scripture, and for that which is spoken by Christ of wrong in generall; Resist not euill.
And let this suffice for leading our understanding in the right sense of this Scripture, and for that which is spoken by christ of wrong in general; Resist not evil.
cc vvb d vvi p-acp vvg po12 n1 p-acp dt j-jn n1 pp-f d n1, cc p-acp d r-crq vbz vvn p-acp np1 pp-f n-jn p-acp n1; vvb xx j-jn.
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1422
Hauing deliuered the generall rule, our Sauiour sets downe three distinct kindes of iniury.
Having Delivered the general Rule, our Saviour sets down three distinct Kinds of injury.
vhg vvn dt j n1, po12 n1 vvz a-acp crd j n2 pp-f n1.
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1423
The first of iniuries which may be done to vs in our body or person If a man shall smite thee on thy cheeke.
The First of injuries which may be done to us in our body or person If a man shall smite thee on thy cheek.
dt ord pp-f n2 r-crq vmb vbi vdn p-acp pno12 p-acp po12 n1 cc n1 cs dt n1 vmb vvi pno21 p-acp po21 n1.
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1424
The second in our goods or fortunes. If a man shall take away thy Cloake. The third, in burthens and vexations laid vpon vs from highee authority:
The second in our goods or fortune's. If a man shall take away thy Cloak. The third, in burdens and vexations laid upon us from highee Authority:
dt ord p-acp po12 n2-j cc n2. cs dt n1 vmb vvi av po21 n1. dt ord, p-acp n2 cc n2 vvn p-acp pno12 p-acp vvi n1:
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1425
If a man shall compell thee to goe a mile with him. If a man shall compel thee to go a mile with him.
cs dt n1 vmb vvi pno21 pc-acp vvi dt n1 p-acp pno31.
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1426
We know beloued in those which prepare themselues to patience and forbearing, when they shal come to feeling,
We know Beloved in those which prepare themselves to patience and forbearing, when they shall come to feeling,
pns12 vvb vvn p-acp d r-crq vvb px32 p-acp n1 cc n-vvg, c-crq pns32 vmb vvi p-acp n1,
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1427
and the iniury shall pinch their shoulders, and binde them and spoyle them, or make a dint in their flesh:
and the injury shall pinch their shoulders, and bind them and spoil them, or make a dint in their Flesh:
cc dt n1 vmb vvi po32 n2, cc vvi pno32 cc vvi pno32, cc vvi dt n1 p-acp po32 n1:
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154
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1428
It will bite shrewdly, and few can endure it: but I haue deliuered those rules and reasons, which should carry vs in these occurrents,
It will bite shrewdly, and few can endure it: but I have Delivered those rules and Reasons, which should carry us in these occurrents,
pn31 vmb vvi av-j, cc d vmb vvi pn31: cc-acp pns11 vhb vvn d n2 cc n2, r-crq vmd vvi pno12 p-acp d n2,
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1429
and the substance of that which is included in these particular instances of wrong, hath beene shewed in the generall exposition.
and the substance of that which is included in these particular instances of wrong, hath been showed in the general exposition.
cc dt n1 pp-f d r-crq vbz vvd p-acp d j n2 pp-f n-jn, vhz vbn vvn p-acp dt j n1.
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1430
For the first, If any shall strike, &c. This hath bee• … counted amongst most infamous and contumel• … kindes of wrong:
For the First, If any shall strike, etc. This hath bee• … counted among most infamous and contumel• … Kinds of wrong:
p-acp dt ord, cs d vmb vvi, av np1 vhz n1 … vvn p-acp ds j cc n1 … n2 pp-f n-jn:
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1431
to spit on the face, to smit• … the face: to spit on the face, to smit• … the face:
pc-acp vvi p-acp dt n1, p-acp n1 … dt n1:
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1432
but that wee may frame to this place no such vaine or absurd sense, as if CHRIST exhorted vs by foolish Patience to tease on such as iniuriously and malitiously abuse vs;
but that we may frame to this place no such vain or absurd sense, as if CHRIST exhorted us by foolish Patience to tease on such as injuriously and maliciously abuse us;
cc-acp cst pns12 vmb vvi p-acp d n1 dx d j cc j n1, c-acp cs np1 vvd pno12 p-acp j n1 pc-acp vvi p-acp d c-acp av-j cc av-j vvi pno12;
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1433
I can finde no better answere then the action of Christ himselfe: For when he was smitten on the cheeke, he turned not the other;
I can find no better answer then the actium of christ himself: For when he was smitten on the cheek, he turned not the other;
pns11 vmb vvi dx jc n1 cs dt n1 pp-f np1 px31: c-acp c-crq pns31 vbds vvn p-acp dt n1, pns31 vvd xx dt j-jn;
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1434
b• … reproued him that smote him, saying: If I haue spoken euill, beare witnesse of the euill:
b• … reproved him that smote him, saying: If I have spoken evil, bear witness of the evil:
n1 … vvd pno31 cst vvd pno31, vvg: cs pns11 vhb vvn j-jn, vvb n1 pp-f dt j-jn:
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1435
but if I haue spoken well, why smitest thou mee? And Saint Paul when he was smitten on the face:but if I have spoken well, why smitest thou me? And Saint Paul when he was smitten on the face:
cc-acp cs pns11 vhb vvn av, q-crq vv2 pns21 pno11? cc n1 np1 c-crq pns31 vbds vvn p-acp dt n1:
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1436
answered with sharpe words, God shall smite thee thou painted wall.
answered with sharp words, God shall smite thee thou painted wall.
vvd p-acp j n2, np1 vmb vvb pno21 pns21 j-vvn n1.
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1437
But if we cannot flie our enemy, nor finde reliefe at the hands of the Magistrate,
But if we cannot fly our enemy, nor find relief At the hands of the Magistrate,
cc-acp cs pns12 vmbx vvb po12 n1, ccx vvb n1 p-acp dt n2 pp-f dt n1,
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1438
nor represse his audaciousnesse with seueritie of words; we must rather turne the other side, then depart from Patience or deny our profession.
nor repress his audaciousness with severity of words; we must rather turn the other side, then depart from Patience or deny our profession.
ccx vvi po31 n1 p-acp n1 pp-f n2; pns12 vmb av-c vvi dt j-jn n1, av vvb p-acp n1 cc vvi po12 n1.
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1439
For the life of a Christian • … s stripe after stripe, and blow after blow.
For the life of a Christian • … s stripe After stripe, and blow After blow.
p-acp dt n1 pp-f dt njp • … sy n1 p-acp n1, cc vvi p-acp n1.
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1440
This did Christ when he complained before the Iudge, and found no remedy;
This did christ when he complained before the Judge, and found no remedy;
d vdd np1 c-crq pns31 vvd p-acp dt n1, cc vvd dx n1;
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1441
hee did not onely turne the other cheeke, and the whole face, to buffetings and spittings,
he did not only turn the other cheek, and the Whole face, to buffetings and spittings,
pns31 vdd xx av-j vvi dt j-jn n1, cc dt j-jn n1, pc-acp n2-vvg cc n2-vvg,
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1442
but gaue his body to be crucified:
but gave his body to be Crucified:
cc-acp vvd po31 n1 p-acp vbb vvn:
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1443
So Paul when he knew he was wronged at the instance of the high Priest, which was Iudge in the place, he composed himselfe to patience, saying, it is written, thou shalt not speake euill, of the ruler of thy people.
So Paul when he knew he was wronged At the instance of the high Priest, which was Judge in the place, he composed himself to patience, saying, it is written, thou shalt not speak evil, of the ruler of thy people.
av np1 c-crq pns31 vvd pns31 vbds vvn p-acp dt n1 pp-f dt j n1, r-crq vbds n1 p-acp dt n1, pns31 vvd px31 p-acp n1, vvg, pn31 vbz vvn, pns21 vm2 xx vvi j-jn, pp-f dt n1 pp-f po21 n1.
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1444
This same is to be vnderstood in suffering the losse of our goods: If a man take away thy Cloake.
This same is to be understood in suffering the loss of our goods: If a man take away thy Cloak.
d d vbz pc-acp vbi vvn p-acp vvg dt n1 pp-f po12 n2-j: cs dt n1 vvb av po21 n1.
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1445
In this name Saint Paul prayseth them which suffered with ioy the spoyling of their goods. And some light the state of the Iewes at this time, giueth to this place, which were • … er the power of the Romanes.
In this name Saint Paul Praiseth them which suffered with joy the spoiling of their goods. And Some Light the state of the Iewes At this time, gives to this place, which were • … er the power of the Romans.
p-acp d n1 n1 np1 vvz pno32 r-crq vvd p-acp n1 dt vvg pp-f po32 n2-j. cc d n1 dt n1 pp-f dt np2 p-acp d n1, vvz p-acp d n1, r-crq vbdr • … fw-ge dt n1 pp-f dt njp2.
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1446
By them they were c• … inually pilled and polled, and rifled of their go• … s;
By them they were c• … inually peeled and polled, and rifled of their go• … s;
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1447
wherefore they boyled with hatred, and stud• … y all meanes to be reuenged:
Wherefore they boiled with hatred, and stud• … y all means to be revenged:
c-crq pns32 j-vvn p-acp n1, cc n1 … wd d n2 pc-acp vbi vvn:
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1448
the Pharisees still eg• … them forward, saying, an Eye for an Eye, a Tooth for Tooth:
the Pharisees still eg• … them forward, saying, an Eye for an Eye, a Tooth for Tooth:
dt np2 av n1 … pno32 av-j, vvg, dt n1 p-acp dt n1, dt n1 p-acp n1:
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1449
But Christ exhorteth his Disciples no• … • … o follow the examples of the Iewes,
But christ exhorteth his Disciples no• … • … oh follow the Examples of the Iewes,
cc-acp np1 vvz po31 n2 n1 … • … sy vvi dt n2 pp-f dt np2,
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1450
but to learne th• … in rest and quietnesse, and confidence in God, is their saluation and their strength.
but to Learn th• … in rest and quietness, and confidence in God, is their salvation and their strength.
cc-acp pc-acp vvi n1 … p-acp n1 cc n1, cc n1 p-acp np1, vbz po32 n1 cc po32 n1.
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1451
The last is, If a man compell thee. The Greeke word is NONLATINALPHABET: which is as Suidas noteth, a Persian kinde of speaking.
The last is, If a man compel thee. The Greek word is: which is as Suidas notes, a Persian kind of speaking.
dt ord vbz, cs dt n1 vvi pno21. dt jp n1 vbz: r-crq vbz p-acp np1 vvz, dt jp n1 pp-f vvg.
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1452
For the kings Messengers which conueyed letters from Country to Country, and Prouince to Prouince, they called Angaroi, we call them Postes:
For the Kings Messengers which conveyed letters from Country to Country, and Province to Province, they called Angaroi, we call them Posts:
p-acp dt ng1 n2 r-crq vvd n2 p-acp n1 p-acp n1, cc n1 p-acp n1, pns32 vvd np1, pns12 vvb pno32 n2:
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1453
These if they met any vpon the way, should compell them, or take their beast from them,
These if they met any upon the Way, should compel them, or take their beast from them,
d cs pns32 vvd d p-acp dt n1, vmd vvi pno32, cc vvi po32 n1 p-acp pno32,
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1454
for dispatch of the Kings businesse:
for dispatch of the Kings business:
p-acp n1 pp-f dt ng1 n1:
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1455
therefore (as I said) vnder this kinde are contayned whatsoeuer burthens, exactions, or impositions are laid vpon vs by the Magistrates, or higher authoritie.
Therefore (as I said) under this kind Are contained whatsoever burdens, exactions, or impositions Are laid upon us by the Magistrates, or higher Authority.
av (c-acp pns11 vvd) p-acp d n1 vbr vvn r-crq n2, n2, cc n2 vbr vvn p-acp pno12 p-acp dt n2, cc jc n1.
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1456
Where are now the Iewish dreames, which imagined to themselues an earthly Sauiour, vnder whom they should haue riches and plenty,
Where Are now the Jewish dreams, which imagined to themselves an earthly Saviour, under whom they should have riches and plenty,
q-crq vbr av dt jp n2, r-crq vvd p-acp px32 dt j n1, p-acp ro-crq pns32 vmd vhi n2 cc n1,
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1457
and peace, and protection in the world;
and peace, and protection in the world;
cc n1, cc n1 p-acp dt n1;
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1458
when the Messiah himselfe telleth them, that they shall not be free from the very Magistrates, which shall most injustly handle and persecute them.
when the Messiah himself Telleth them, that they shall not be free from the very Magistrates, which shall most injustly handle and persecute them.
c-crq dt np1 px31 vvz pno32, cst pns32 vmb xx vbi j p-acp dt j n2, r-crq vmb av-ds av-j vvi cc vvi pno32.
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1459
For by the Magistrates, all that professed Iesus Christ were smitten, spoyled of their goods; banished most cruelly, tormented and killed, by Kings;
For by the Magistrates, all that professed Iesus christ were smitten, spoiled of their goods; banished most cruelly, tormented and killed, by Kings;
p-acp p-acp dt n2, d cst vvd np1 np1 vbdr vvn, vvn pp-f po32 n2-j; j-vvn av-ds av-j, vvn cc vvn, p-acp n2;
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1460
by Gouernours, by Deputies, Lieutenants, Iudges; by Edicts, Proclamations, Lawes, Decrees, Counfailes; all vniust and cruell things were done to the Martyres of Christ.
by Governors, by Deputies, Lieutenants, Judges; by Edicts, Proclamations, Laws, Decrees, Counfailes; all unjust and cruel things were done to the Martyrs of christ.
p-acp n2, p-acp n2, n2, n2; p-acp n2, n2, n2, n2, n2; d j cc j n2 vbdr vdn p-acp dt n2 pp-f np1.
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1461
We see how needfull it was for the Church that Christ should say, vobis dico, to you I speake;
We see how needful it was for the Church that christ should say, vobis dico, to you I speak;
pns12 vvb c-crq j pn31 vbds p-acp dt n1 cst np1 vmd vvi, fw-la fw-la, p-acp pn22 pns11 vvb;
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1462
for they that cannot keepe this saying, cannot be Christs Disciples.
for they that cannot keep this saying, cannot be Christ Disciples.
c-acp pns32 cst vmbx vvi d n-vvg, vmbx vbi npg1 n2.
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1463
If now then brethren we haue Christian Magistrates which shield vs from wrong, yet let vs learne this lesson,
If now then brothers we have Christian Magistrates which shield us from wrong, yet let us Learn this Lesson,
cs av av n2 pns12 vhb np1 np1 r-crq vvb pno12 p-acp n-jn, av vvb pno12 vvi d n1,
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1464
if God should put vs vnder Antichristian authority which may doe vs wrong, and still consider, that albeit we are now in Sanctuary, in a peaceable state, in a quiet and protected Church:
if God should put us under Antichristian Authority which may do us wrong, and still Consider, that albeit we Are now in Sanctuary, in a peaceable state, in a quiet and protected Church:
cs np1 vmd vvi pno12 p-acp jp n1 r-crq vmb vdi pno12 vvi, cc av vvb, cst cs pns12 vbr av p-acp n1, p-acp dt j n1, p-acp dt j-jn cc j-vvn n1:
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1465
yet we haue taken vpon vs that profession which must not stinch or shrinke, when highest iniustice,
yet we have taken upon us that profession which must not stinch or shrink, when highest injustice,
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1466
and extreamest vexation shall be inflicted.
and Extremest vexation shall be inflicted.
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1467
And as we ought to prepare our selues, against the greatest thunders, and stormes of persecution;
And as we ought to prepare our selves, against the greatest Thunders, and storms of persecution;
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1468
so let not little puffes and flawes of iniuries, remoue vs from our hope: for what bastard Christians are we, if with lesse patience we suffer a light disgrace,
so let not little puffs and flaws of injuries, remove us from our hope: for what bastard Christians Are we, if with less patience we suffer a Light disgrace,
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1469
or contemptible iniury, then those holy Martyrs endured the shedding of their bloud? We know it is a diuine and heauenly blessednesse to suffer wrong;
or contemptible injury, then those holy Martyrs endured the shedding of their blood? We know it is a divine and heavenly blessedness to suffer wrong;
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1470
if Gods word did not protest so, we may heere it out of the mouth of an heathen King:
if God's word did not protest so, we may Here it out of the Mouth of an heathen King:
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1471
Regium est audire male cum facias bene, It is kingly honour to heare euill when thou dost wel. Regium est Audire male cum facias bene, It is kingly honour to hear evil when thou dost well.
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1472
Doubtlesse euen they which fight but for an earthly Country; do glory in their wounde;
Doubtless even they which fight but for an earthly Country; do glory in their wound;
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1473
as Cicero in his fragments hath of one Salustine, which had his face most fowly scathed in fight:
as Cicero in his fragments hath of one Salustine, which had his face most foully scathed in fight:
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1474
quo ille de honestamento vultus maxime gloriabatur, of which deformity and dishonesty of his face, he most gloried, and boasted.quo Isle de honestamento vultus maxim gloriabatur, of which deformity and dishonesty of his face, he most gloried, and boasted.
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1475
Will a man that hath long beene perilously tost in a dangerous Sea, care if the ship split and teare in pieces if he may grapple with the shore? So did not that braue souldier Tarchon: Frangere nec tali puppim statione recusa, arrepta tellure semel. Since now I haue attain'd the shoare, Let ship be all to pieces to are.
Will a man that hath long been perilously tossed in a dangerous Sea, care if the ship split and tear in Pieces if he may grapple with the shore? So did not that brave soldier Tarchon: Frangere nec tali puppim station recusa, arrepta tellure semel. Since now I have attained the shore, Let ship be all to Pieces to Are.
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1476
Let our bodies rent and split, so we may land our soules in Heauen, let vs not care what we suffer, but for what we suffer:
Let our bodies rend and split, so we may land our Souls in Heaven, let us not care what we suffer, but for what we suffer:
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1477
for God, for Christ Iesus, for glory, and life in Heauen. Now let vs reason thus:
for God, for christ Iesus, for glory, and life in Heaven. Now let us reason thus:
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1478
doe priuate men do vs wrong? let vs seeke the Gods on earth, to the Magistrates:
do private men do us wrong? let us seek the God's on earth, to the Magistrates:
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1479
do these Gods on earth oppresse vs? let vs appeale to God in Heauen:
do these God's on earth oppress us? let us appeal to God in Heaven:
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1480
for God hath not giuen authority so to men, that he hath reserued none to himselfe.
for God hath not given Authority so to men, that he hath reserved none to himself.
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1481
God sitteth in the assembly of Gods, he indgeth among Gods. Doe we stand vpon the deerenesse of our flesh and goods? O how much dearer should our soule and life in Heauen bee? But who can endure so many iniuries? Then tell me, God Sitteth in the assembly of God's, he indgeth among God's Do we stand upon the deerenesse of our Flesh and goods? O how much Dearer should our soul and life in Heaven be? But who can endure so many injuries? Then tell me,
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1482
if we cannot sustaine the shaking of the leaues, how shall we endure the cutting downe of the tree? For we owe to Christ not only these but the forsaking of all, & deniall of our selues.
if we cannot sustain the shaking of the leaves, how shall we endure the cutting down of the tree? For we owe to christ not only these but the forsaking of all, & denial of our selves.
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1483
If then things of small moment cause vs to renounce the word, we make open protestation that we will neuer die for Christ:
If then things of small moment cause us to renounce the word, we make open protestation that we will never die for christ:
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1484
where then now shall we finde such as will foresake all, when in vs such slight and momentary euils poize downe all our faith in Christ? When thou hast a grieuous ach or sicknes in thy body, thou doest not preferre,
where then now shall we find such as will forsake all, when in us such slight and momentary evils poize down all our faith in christ? When thou hast a grievous Ach or sickness in thy body, thou dost not prefer,
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1485
before enduring the paine, to die presently to the flesh:
before enduring the pain, to die presently to the Flesh:
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1486
and rather then we will beare a little griefe or bitternesse in our soule, doe we preferre to die to God? Then let vs seeke another reremedy:
and rather then we will bear a little grief or bitterness in our soul, do we prefer to die to God? Then let us seek Another reremedy:
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1487
there is one thing that can cure all euils whatsoeuer: The loue of God in Christ.
there is one thing that can cure all evils whatsoever: The love of God in christ.
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1488
This Saint Paul opposeth, to life, to death, to Angels to Principalities, to Powers, to things present, to things to come;
This Saint Paul Opposeth, to life, to death, to Angels to Principalities, to Powers, to things present, to things to come;
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1489
to height, to depth, to all creatures whatsoeuer: to height, to depth, to all creatures whatsoever:
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1490
saying, What shall separate vs from the loue of Christ? And doe not we speake to Christians? And in such a multitude of these which professe Christ, is there such a fewst of them which follow him? Are we still like leane Bulls, in the rich and plentifull Pastures of the Gospell? but the Apostles are dead,
saying, What shall separate us from the love of christ? And do not we speak to Christians? And in such a multitude of these which profess christ, is there such a fewst of them which follow him? are we still like lean Bulls, in the rich and plentiful Pastures of the Gospel? but the Apostles Are dead,
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1491
and those great lights of examples, the Patriarches, the Prophets, the holy Martyrs; and wee haue their Sepulchers with vs;
and those great lights of Examples, the Patriarchs, the prophets, the holy Martyrs; and we have their Sepulchers with us;
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1492
yet let their hope, their zeale, their fayth, their constancy, their Patience liue.
yet let their hope, their zeal, their faith, their constancy, their Patience live.
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1493
I speake with more vehemencie, because I know not what concernes vs more then this Scripture.
I speak with more vehemency, Because I know not what concerns us more then this Scripture.
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1494
our Houses, our Liuings, and Estates, and Children, our Liues, our selues are not so much ours, as this:
our Houses, our Livings, and Estates, and Children, our Lives, our selves Are not so much ours, as this:
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1495
In your Patience you shall possesse your soules. Loe we stand vpon being or not being, vpon the hauing or loosing our soules. In your Patience you shall possess your Souls. Loe we stand upon being or not being, upon the having or losing our Souls.
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1496
The God of loue and peace giue vs all the spirit of Meekenesse, of Hope,
The God of love and peace give us all the Spirit of Meekness, of Hope,
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1497
and Patience, that in the sweet loue of Iesus Christ, we may ouercome all hardnesse of heart, all bitternesse of tentation. Amen.
and Patience, that in the sweet love of Iesus christ, we may overcome all hardness of heart, all bitterness of tentation. Amen.
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1498
THE FVLNESSE OF CHRIST. The sixt Sermon. MATTH. 5. Vers. 17. Thinke not that I am come to destroy the Law:
THE FULNESS OF CHRIST. The sixt Sermon. MATTHEW. 5. Vers. 17. Think not that I am come to destroy the Law:
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1499
I came not to destroy, but to fulfill it.
I Come not to destroy, but to fulfil it.
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1500
THE Iewes feared the dissolution of their State, and Lawes, and Customes, and the destruction of their Temple;
THE Iewes feared the dissolution of their State, and Laws, and Customs, and the destruction of their Temple;
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1501
and would make Christ the Author: for such a brute was blowne abroad:
and would make christ the Author: for such a brutus was blown abroad:
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1502
whether the Predictions of the Prophets, which spake against their Feasts, and Sabbaths, and Sacrifices, gaue them to vnderstand;
whither the Predictions of the prophets, which spoke against their Feasts, and Sabbaths, and Sacrifices, gave them to understand;
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1503
or, that the comming of our Lord Iesus Christ, (in so many Signes and Wonders and powerfulnesse, both of Word and Workes) caused them to thinke hee would make some change:
or, that the coming of our Lord Iesus christ, (in so many Signs and Wonders and powerfulness, both of Word and Works) caused them to think he would make Some change:
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1504
or that hating him, they would cast on him an aspersion of malice, as an enemie, to the lawes and religion established:
or that hating him, they would cast on him an aspersion of malice, as an enemy, to the laws and Religion established:
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1505
or that it was fatall to the Sinagogue, which was so neere to her last period, to haue some vniuersall notions and presagements of her dissolution.
or that it was fatal to the Synagogue, which was so near to her last Period, to have Some universal notions and presagements of her dissolution.
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1506
Whether it were any of these, or all: the fame went currant of Christ, that hee would make an alteration;
Whither it were any of these, or all: the fame went currant of christ, that he would make an alteration;
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1507
but of the dissolution of their state and policie, Christ was no more the cause, then the man which is murthered, is cause that the malefactour is executed.
but of the dissolution of their state and policy, christ was no more the cause, then the man which is murdered, is cause that the Malefactor is executed.
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1508
As for the law and religion, hee was so farre from taking them away, that the cause of his comming was onely to fulfill them,
As for the law and Religion, he was so Far from taking them away, that the cause of his coming was only to fulfil them,
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1509
as hee saith, I came to fulfill the law.
as he Says, I Come to fulfil the law.
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1510
So that vnlesse the fulfilling of the law be a repealing of the law, Christ cannot be said to abrogate the law.
So that unless the fulfilling of the law be a repealing of the law, christ cannot be said to abrogate the law.
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1511
The Iewes themselues transgressed the law, and made the ordinance of God voyd, by their traditions: They might haue accused themselues;
The Iewes themselves transgressed the law, and made the Ordinance of God void, by their traditions: They might have accused themselves;
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1512
but they accuse Christ and stand so in feare;
but they accuse christ and stand so in Fear;
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1513
that he will disanull it, that they doe as much as in them lieth, hinder his fulfilling of it.
that he will disannul it, that they do as much as in them lies, hinder his fulfilling of it.
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1514
If Christ should breake the law, who could keepe it? he doth not onely fulfill it in himselfe, but in vs. For hee that is in Christ, keepes all lawes:
If christ should break the law, who could keep it? he does not only fulfil it in himself, but in us For he that is in christ, keeps all laws:
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and hee that is without Christ, breakes all lawes.
and he that is without christ, breaks all laws.
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1516
How then can it be that he which makes peace in heauen and earth, with God and man, without whose comming, the law of Ceremonies had been but a meere shadow,
How then can it be that he which makes peace in heaven and earth, with God and man, without whose coming, the law of Ceremonies had been but a mere shadow,
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and an absurd and darke figure;
and an absurd and dark figure;
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without whose fulfilling, the law morall had had no farther honour, then to hang vp written in Tables of stone,
without whose fulfilling, the law moral had had no farther honour, then to hang up written in Tables of stone,
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and neuer beene written in any heart, I, by whom the law iudiciall had her full force and vertue;
and never been written in any heart, I, by whom the law judicial had her full force and virtue;
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For by mee Princes raigne, euen by Christ the wisedome of his Father which is God and King for euermore: For by me Princes Reign, even by christ the Wisdom of his Father which is God and King for evermore:
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how can it be that hee should breake the law? How can it be that God should not be God;
how can it be that he should break the law? How can it be that God should not be God;
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1522
that truth should not be truth;
that truth should not be truth;
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that hee which saues vs all from the curse of the law, should be himselfe a transgressour of the law.
that he which saves us all from the curse of the law, should be himself a transgressor of the law.
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1524
Nolite putare: Doe not thinke so, Why should wee say so, why should wee beleeue so? why should wee beleeue so, which ought not thinke so? Wee are law-breakers. Know, say it. Let all men protest it:Nolite putare: Do not think so, Why should we say so, why should we believe so? why should we believe so, which ought not think so? we Are law-breakers. Know, say it. Let all men protest it:
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let all the world confesse it.
let all the world confess it.
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If we had not broken the law, Christ should neuer had neede to come to fulfill it.
If we had not broken the law, christ should never had need to come to fulfil it.
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Christ came to fulfill that law.
christ Come to fulfil that law.
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which wee haue broken, and shall wee count him a dissolue• … of the law? though many beleeue it,
which we have broken, and shall we count him a dissolue• … of the law? though many believe it,
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and some say, and some sweare it, yet doe not you thinke it.
and Some say, and Some swear it, yet do not you think it.
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That we may not thinke so, we haue two reasons. 1. The negatiue, nolite putare: Thinke not so. 〈 ◊ 〉.
That we may not think so, we have two Reasons. 1. The negative, nolite putare: Think not so. 〈 ◊ 〉.
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The affirmatilte, quia veni implere: I came to fulfill the law. Of the negatiue. First:
The affirmatilte, quia veni implere: I Come to fulfil the law. Of the negative. First:
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The law and Prophets are in substance the selfe fame thing, wherefore the writings of the Prophets are called the law.
The law and prophets Are in substance the self fame thing, Wherefore the writings of the prophets Are called the law.
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The Euangelist saith, as it is written in the law, they hated me • … thout a cause:
The Evangelist Says, as it is written in the law, they hated me • … Thought a cause:
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Where hee speaketh not out of the law; but out of the Prophet. And thus wee may take the law for the whole Scripture of the olde Testament.
Where he speaks not out of the law; but out of the Prophet. And thus we may take the law for the Whole Scripture of the old Testament.
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The law was a dumbe Prophecie: the Prophecie a speaking law. The law we resemble to Zacharias, which being stricken dumbe, made signes and tokens.
The law was a dumb Prophecy: the Prophecy a speaking law. The law we resemble to Zacharias, which being stricken dumb, made Signs and tokens.
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The Prophets to the same Zacharias when his mouth was opened.
The prophets to the same Zacharias when his Mouth was opened.
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Yet the same things which the Prophets expressed, testifying more plainely in words, the law witnessed, though more obsourely: To wit; the Prophet saith of Christ;
Yet the same things which the prophets expressed, testifying more plainly in words, the law witnessed, though more obsourely: To wit; the Prophet Says of christ;
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that hee should be as a Lambe before the shearer, not opening his mouth: The law signifieth the same in the Paschall Lambe, or the Sheepe going to sacrifice.
that he should be as a Lamb before the shearer, not opening his Mouth: The law signifies the same in the Paschal Lamb, or the Sheep going to sacrifice.
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And although the law doe not speake of his Priesthood;
And although the law do not speak of his Priesthood;
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1540
of his anointing with the holy Ghost, of his Passion, of his Baptisme, of his Innocencie, &c. yet it doth shadow him in signes and tokens:
of his anointing with the holy Ghost, of his Passion, of his Baptism, of his Innocence, etc. yet it does shadow him in Signs and tokens:
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in Aarons annoynting, in his royall roabes, in his Priesthood: and pointeth to his Passion in the daily sacrifice of the blood of beasts:
in Aaron's anointing, in his royal robes, in his Priesthood: and pointeth to his Passion in the daily sacrifice of the blood of beasts:
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his Baptisme in the red Sea: his innocence in the Lambe without spot.
his Baptism in the read Sea: his innocence in the Lamb without spot.
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The law and Prophets were one: 1. Because they came from one, for the same God which spake the Law, spake by the Prophets, putting his word in their mouthes. 2. Because they were both ioynt-promisers of Christ: the law in dumbe shewes;
The law and prophets were one: 1. Because they Come from one, for the same God which spoke the Law, spoke by the prophets, putting his word in their mouths. 2. Because they were both ioynt-promisers of christ: the law in dumb shows;
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the Prophets by speaking. 3. Because they ended in one, being as shall be shewed, both fulfilled in Christ;
the prophets by speaking. 3. Because they ended in one, being as shall be showed, both fulfilled in christ;
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and heere I will take them both for one, namely, for those fiue Bookes of Moses, which the Iewes call Torach, because the question which is of the Ceremonies of the law,
and Here I will take them both for one, namely, for those fiue Books of Moses, which the Iewes call Torach, Because the question which is of the Ceremonies of the law,
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and their practise, is there more of purpose and principally set downe;
and their practice, is there more of purpose and principally Set down;
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and the law hauing in it implicitly the Prophets, which were her interpreters, may stand for both.
and the law having in it implicitly the prophets, which were her Interpreters, may stand for both.
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But howsoeuer the law be to be taken; by it selfe without the Prophets: and if by it selfe, whether iudiciall, or ceremoniall, or morrall:
But howsoever the law be to be taken; by it self without the prophets: and if by it self, whither judicial, or ceremonial, or moral:
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of Christ it is true, I came not to destroy the law. Christ himselfe saith, I came not to take away the law.
of christ it is true, I Come not to destroy the law. christ himself Says, I Come not to take away the law.
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1550
If the Law could speake, it would say, I was not giuen to take away Christ.
If the Law could speak, it would say, I was not given to take away christ.
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But Lex soluit Christum, the law tooke away Christ, when he was crucified, and died, and was buried:
But Lex soluit Christ, the law took away christ, when he was Crucified, and died, and was buried:
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for to these, he was a debter by the law: And Christ tooke away the law, when by his death it was expired and ceased.
for to these, he was a debtor by the law: And christ took away the law, when by his death it was expired and ceased.
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I, but Christ by thus dying, hath attayned to his fulnesse of power and glory, and spread his saluation ouer all the world:
I, but christ by thus dying, hath attained to his fullness of power and glory, and spread his salvation over all the world:
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And the law by thus ceasing hath her fulnesse, to haue her perfection and consummation of all that was signified and written.
And the law by thus ceasing hath her fullness, to have her perfection and consummation of all that was signified and written.
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1555
If then the law were Christs end, why should not Christ be the end of the Law? If he obayed the law,
If then the law were Christ end, why should not christ be the end of the Law? If he obeyed the law,
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and was vnder it, why should not the law obey Christ, and be vnder him? Thus then are these words to be vnderstood;
and was under it, why should not the law obey christ, and be under him? Thus then Are these words to be understood;
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I came not to destroy the law, that is, to make it voyd, or of none effect.I Come not to destroy the law, that is, to make it void, or of none Effect.
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But take this soluere in any sense, whether of omitting any thing, which was contayned in the Law,
But take this soluere in any sense, whither of omitting any thing, which was contained in the Law,
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or committing any thing which was contrary to the law: for as it is all one to offend in one, and in all;
or committing any thing which was contrary to the law: for as it is all one to offend in one, and in all;
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so hee that omitteth the least commaundement prescribed in the Law is guilty of omitting the whole Law.
so he that omitteth the least Commandment prescribed in the Law is guilty of omitting the Whole Law.
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And therefore Christ in the words next following, will haue all the Law fulfilled to the least iot, or tittle, and point.
And Therefore christ in the words next following, will have all the Law fulfilled to the least jot, or tittle, and point.
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Till heauen and earth passe away, one iot or tittle of the Law shall not scape, till all be fulfilled. Till heaven and earth pass away, one jot or tittle of the Law shall not escape, till all be fulfilled.
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1563
And now, little should we beleeue of Christ, if we should not beleeue this. Many which came before Christ, did breake the Law:
And now, little should we believe of christ, if we should not believe this. Many which Come before christ, did break the Law:
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1564
I, all from our Father Adam were transgressours of the Law, yet none were euer sent,
I, all from our Father Adam were transgressors of the Law, yet none were ever sent,
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or came into the world to this end.
or Come into the world to this end.
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If then the end of Christs comming had beene to loose the Law, needes must Christ in his comming haue had a worser end then any that were before him.
If then the end of Christ coming had been to lose the Law, needs must christ in his coming have had a Worse end then any that were before him.
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Nolite putare: God forbid we should so thinke. Christ was accused for a breaker of all lawes.Nolite putare: God forbid we should so think. christ was accused for a breaker of all laws.
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1568
Of the Law morall, when hee was termed a drunkard and a sinner.
Of the Law moral, when he was termed a drunkard and a sinner.
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Of the breach of the iudiciall Law, when he was accused of mouing the people , and forbidding to pay tribute.
Of the breach of the judicial Law, when he was accused of moving the people, and forbidding to pay tribute.
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1570
Of breaking the ceremoniall Law, when he was accused for violating the Sabboth. And whereas in the whole decalogue, there was but this one commandement ceremoniall:
Of breaking the ceremonial Law, when he was accused for violating the Sabbath. And whereas in the Whole decalogue, there was but this one Commandment ceremonial:
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1571
Here they stouted and wrangled more then for all the rest. The law morall was, as I may tearme it, Magna charta, the great commandement.
Here they stouted and wrangled more then for all the rest. The law moral was, as I may term it, Magna charta, the great Commandment.
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The Law of Ceremonies was a Law of iots and titles, compared. The iudiciall Law, was middle betweene both:
The Law of Ceremonies was a Law of jots and titles, compared. The judicial Law, was middle between both:
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by which the Kings did gouerne the State:
by which the Kings did govern the State:
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yet so that the Kings did punish those which offended against the Law morall, as well in breaches of the first Table, as of the second:
yet so that the Kings did Punish those which offended against the Law moral, as well in Breaches of the First Table, as of the second:
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as you may see the first Booke of Kings, cap. 15, vers. 13. Where Asa put downe his mother Maachah from her estate, because she had made an Idoll in a Groue, and burnt her Idols.
as you may see the First Book of Kings, cap. 15, vers. 13. Where Asa put down his mother Maacah from her estate, Because she had made an Idol in a Grove, and burned her Idols.
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Now if the Ceremonies were violated, it did belong to the Priests to iudge that:
Now if the Ceremonies were violated, it did belong to the Priests to judge that:
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and therefore they stood most stifly & prefractly for the vpholding of this Law, because they were Masters of the ceremonies themselues.
and Therefore they stood most stiffly & prefractly for the upholding of this Law, Because they were Masters of the ceremonies themselves.
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1578
And albeit, they themselues were most contrary to the morall law, hipocrites, liars, slanderours, boasters, couetous, &c. yet still they disputed and contended for the Ceremonies, to the least tittle.
And albeit, they themselves were most contrary to the moral law, Hypocrites, liars, slanderours, boaster's, covetous, etc. yet still they disputed and contended for the Ceremonies, to the least tittle.
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1579
And for these they not onely accused Christ, when he was with them, but after his ascension,
And for these they not only accused christ, when he was with them, but After his Ascension,
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as Acts 6. When the multitude laid to the blessed Protomartyr S. Stephens charge:
as Acts 6. When the multitude laid to the blessed Protomartyr S. Stephen's charge:
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1581
We haue heard (Stephen) say, that this Iesus of Nazareth shall destroy this place, We have herd (Stephen) say, that this Iesus of Nazareth shall destroy this place,
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and change the ordinances which Moses gaue vs. Now albeit, as I haue shewed, they accused Christ of breaking the other two: and change the ordinances which Moses gave us Now albeit, as I have showed, they accused christ of breaking the other two:
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1583
yet their onely feare was, that he would alter their customes and ceremonies. To this Christ answereth, nolite putare; thinke not so.
yet their only Fear was, that he would altar their customs and ceremonies. To this christ Answers, nolite putare; think not so.
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Christ did not transgresse the morall law: for hee destroyed and abolished sinne. Hee did loose the worke of the diuell.
christ did not transgress the moral law: for he destroyed and abolished sin. He did lose the work of the Devil.
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Sinne was the diuels worke, the law being broken, gaue sin strength: as S. Paul, the strength of sinne is the law.
Sin was the Devils work, the law being broken, gave since strength: as S. Paul, the strength of sin is the law.
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1586
Then was the diuels worke strong and sure: but Christ by fulfilling the law, hath loosed the worke of the diuell.
Then was the Devils work strong and sure: but christ by fulfilling the law, hath loosed the work of the Devil.
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1587
Neither did Christ take away the iudiciall law: for it tooke him away, and hee confessed hee was vnder it.
Neither did christ take away the judicial law: for it took him away, and he confessed he was under it.
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1588
So he answered to the full, both morall and iudiciall law: the law morall by his righteousnesse;
So he answered to the full, both moral and judicial law: the law moral by his righteousness;
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1589
the law iudiciall with his bloud.
the law judicial with his blood.
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1590
Nay, the law of Ceremonies which was of least moment, and shortest time, he did not disobey;
Nay, the law of Ceremonies which was of least moment, and Shortest time, he did not disobey;
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1591
for he was circumcised, and presented in the Temple; and did not onely become vnder the Ceremonies himselfe;
for he was circumcised, and presented in the Temple; and did not only become under the Ceremonies himself;
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1592
but commanded others to do the same, as the Leapers whom hee cleansed.
but commanded Others to do the same, as the Leapers whom he cleansed.
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1593
Yet farther, whereas the Baptisme of Iohn was a Ceremonie or Sacrament supererogated to the Ceremonies of the law, he sustayned also to be baptized of Iohn, and gaue the reason;
Yet farther, whereas the Baptism of John was a Ceremony or Sacrament supererogated to the Ceremonies of the law, he sustained also to be baptised of John, and gave the reason;
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1594
Thus it becommeth vs to fulfill all righteousnesse: all righteousnesse of all lawes, iudiciall, morall, and ceremoniall: Thus it becomes us to fulfil all righteousness: all righteousness of all laws, judicial, moral, and ceremonial:
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1595
and that in all points to euery little prick and tittle.
and that in all points to every little prick and tittle.
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1596
And lastly, for the fulfilling of the Prophets, it doth appeare, not onely by his birth;
And lastly, for the fulfilling of the prophets, it does appear, not only by his birth;
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1597
by his life, by his doctrine, miracles, death and passion;
by his life, by his Doctrine, Miracles, death and passion;
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1598
but by this very slaunder, they here put vpon him, in accounting him an enemie to the law and Prophets. This a Prophet fore-told:
but by this very slander, they Here put upon him, in accounting him an enemy to the law and prophets. This a Prophet foretold:
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1599
That he should be counted a sinner, and reputed with the iniust;
That he should be counted a sinner, and reputed with the injust;
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1600
which being so, how truly doth he say? I came not to destroy the law.
which being so, how truly does he say? I Come not to destroy the law.
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1601
But this, another might haue said: I came not to destroy the law: Christ saith more, and that which none can say but himselfe;
But this, Another might have said: I Come not to destroy the law: christ Says more, and that which none can say but himself;
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1602
I came to fulfill the law. I Come to fulfil the law.
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1603
So that, but for fulfilling all things which are written in the law and Prophets, Christ had not come.
So that, but for fulfilling all things which Are written in the law and prophets, christ had not come.
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1604
As then before Christs comming, the law and the Prophets, did intentiuely looke towards him;
As then before Christ coming, the law and the prophets, did intentively look towards him;
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1605
so Christ being come, doth fixe his eyes on them, making them the end of his comming. And so Christ comes;
so christ being come, does fix his eyes on them, making them the end of his coming. And so christ comes;
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1606
and being come, the end of the law and Prophets is come;
and being come, the end of the law and prophets is come;
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1607
without whose comming the law had beene ridiculous, and the Prophets friuolous, for they had had no end.
without whose coming the law had been ridiculous, and the prophets frivolous, for they had had no end.
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1608
God forbid that we should thinke that God which made nothing in vaine, should make vaine his owne ordinances;
God forbid that we should think that God which made nothing in vain, should make vain his own ordinances;
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1609
that the Prophets which spake by his owne spirit, should haue proued lyars:
that the prophets which spoke by his own Spirit, should have proved liars:
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1610
which yet had so beene if Christ Iesus comming in our flesh, had not fulfilled the contents of both Law and Prophets.
which yet had so been if christ Iesus coming in our Flesh, had not fulfilled the contents of both Law and prophets.
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1611
But the question is, how Christ fulfilled the law, when by his death and the oblation of himself, he caused all the ceremonies and sacrifices to cease.
But the question is, how christ fulfilled the law, when by his death and the oblation of himself, he caused all the ceremonies and Sacrifices to cease.
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1612
For S. Paul sa• … th, he did abrogate in his flesh the hatred, that is, the law of commandements, which standeth in ordinances.
For S. Paul sa• … th, he did abrogate in his Flesh the hatred, that is, the law of Commandments, which Stands in ordinances.
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1613
And agayne, he put out the hand-writing of ordinances that was against vs. And the commandement which went afore, is di• … lled, be• … e of the weaknesse thereof and vnprofitablenes.
And again, he put out the handwriting of ordinances that was against us And the Commandment which went afore, is di• … lled, be• … e of the weakness thereof and unprofitableness.
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1614
Caietan answereth, that Christ came not in his owne person to cause the ceremonies to cease,Caietan Answers, that christ Come not in his own person to cause the ceremonies to cease,
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1615
but did it by his Disciples after his death.
but did it by his Disciples After his death.
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1616
Some answere otherwise, that the law of Moses is taken for those things which were properly brought in by it, as Ceremonies, and Customes:
some answer otherwise, that the law of Moses is taken for those things which were properly brought in by it, as Ceremonies, and Customs:
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1617
or for the principall contents, as the law Morall, which is called the great commandement. Now those first of Ceremonies were but accessary to the law principall, an• … for that people onely, and but for a time.
or for the principal contents, as the law Moral, which is called the great Commandment. Now those First of Ceremonies were but accessary to the law principal, an• … for that people only, and but for a time.
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1618
They alledge for proofe the testimony of the Prophet.
They allege for proof the testimony of the Prophet.
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1619
I spake not vnto your Fathers, nor commanded them, when I brought them out of the land of Aegipt, concerning burnt Off• … ings and Sacrifices: I spoke not unto your Father's, nor commanded them, when I brought them out of the land of Egypt, Concerning burned Off• … ings and Sacrifices:
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1620
23. But this thing I commanded and said, obey my voyce and I will be your God, &c. This Scripture they so alledge,
23. But this thing I commanded and said, obey my voice and I will be your God, etc. This Scripture they so allege,
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1621
as if God, compulsed by their euill disposition, and their p• … onenes to Idolatry, gaue them those ordinances, by which they should be exercised & humbled:
as if God, compulsed by their evil disposition, and their p• … onenes to Idolatry, gave them those ordinances, by which they should be exercised & humbled:
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1622
not that they had any necessary vse in themselues: and thus they would haue the negatiue part vnderstood;
not that they had any necessary use in themselves: and thus they would have the negative part understood;
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1623
I came not to loose the law principall: but neyther of these • … o answere the doubts, or cleere this Scripture:I Come not to lose the law principal: but neither of these • … oh answer the doubts, or clear this Scripture:
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1624
for Christ came as well to fulfill the law of Ceremonies as the morality, and that to euery tittle and poynt.
for christ Come as well to fulfil the law of Ceremonies as the morality, and that to every tittle and point.
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1625
Indeed Christ had loosed them, if after cancelling them to the letter, he should haue said, they had no vse in them, nor were instituted by God:
Indeed christ had loosed them, if After cancelling them to the Letter, he should have said, they had no use in them, nor were instituted by God:
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1626
he did not so, but exhibited in himself what had bin signed and sealed in them.
he did not so, but exhibited in himself what had been signed and sealed in them.
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1627
As then the prophesie is iustified, when the things foretold are com to passe;
As then the prophesy is justified, when the things foretold Are come to pass;
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1628
so did Christ make good & iustifie the customs and ordinances of the Law, when comming with a body,
so did christ make good & justify the customs and ordinances of the Law, when coming with a body,
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1629
as they required, he did in substance and trueth exhibit, what they in their shadowes, which were dumb shewes,
as they required, he did in substance and truth exhibit, what they in their shadows, which were dumb shows,
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1630
and figures of him, did pretend and signifie.
and figures of him, did pretend and signify.
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1631
To these. He fulfilleth the law, when by the efficacy of his diuine spirit, he worketh in vs all those things inwardly & spiritually (as I will shew in my last words) which the law which had the shadow of things to come did signifie:To these. He fulfilleth the law, when by the efficacy of his divine Spirit, he works in us all those things inwardly & spiritually (as I will show in my last words) which the law which had the shadow of things to come did signify:
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1632
and thus to take away those figures concerning the letter, was to fulfill them, because the law it selfe did require this.
and thus to take away those figures Concerning the Letter, was to fulfil them, Because the law it self did require this.
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1633
Bring no moe oblations in vaine: Incense is an abhomination to mee, I cannot suffer your new Moones nor Sabbath• …, Bring no more Oblations in vain: Incense is an abomination to me, I cannot suffer your new Moons nor Sabbath• …,
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1634
nor solemne dayes, (it is iniquity) nor solemne assemblies: Againe, I will not reproue thee for thy Sacrifices: and thou desirest no Sacrifice. nor solemn days, (it is iniquity) nor solemn assemblies: Again, I will not reprove thee for thy Sacrifices: and thou Desirest no Sacrifice.
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1635
Well said Le• … 〈 ◊ 〉 hostia in hostiam transit, sanguine saguis aufertur, & legal• … s festiuitas dum mutatur impletur:
Well said Le• … 〈 ◊ 〉 Hostia in hostiam transit, sanguine saguis aufertur, & legal• … s festiuitas dum mutatur impletur:
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1636
One oblation passeth into another, bloud is taken away with bloud, and the feasts of the law are fulfilled when they are changed.
One oblation passes into Another, blood is taken away with blood, and the feasts of the law Are fulfilled when they Are changed.
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1637
For what hurt is done to the image of the king, by the comming of the King himselfe in person? Shall we gaze now vpon his Image? What looseth a childe by growing to a perfect man? Doe we complaine after the Sunne is risen that we cannot see the Starres? Then this ceasing of the law is not her abrogation, but her co• … summation.
For what hurt is done to the image of the King, by the coming of the King himself in person? Shall we gaze now upon his Image? What loses a child by growing to a perfect man? Do we complain After the Sun is risen that we cannot see the Stars? Then this ceasing of the law is not her abrogation, but her co• … Summation.
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1638
For the Arrow moueth while it is shooting at the marke, but hauing hit the marke resteth ▪ in • … t:
For the Arrow moves while it is shooting At the mark, but having hit the mark rests ▪ in • … tO:
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1639
So the law which did leuell and shoot at Christ with so many moueable signes and Sacraments, doth,
So the law which did level and shoot At christ with so many moveable Signs and Sacraments, does,
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1640
as I may say, cease from her motion of practising them any more, hauing attayned to her full end in him:
as I may say, cease from her motion of practising them any more, having attained to her full end in him:
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1641
the earth bringeth forth fruit of her selfe, but first the blade, then the eare, then after, full corne in the eare:
the earth brings forth fruit of her self, but First the blade, then the ear, then After, full corn in the ear:
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1642
so did the blade or hearbe spring forth in the law of Nature: secondly, the eare or culme, in the law written;
so did the blade or herb spring forth in the law of Nature: secondly, the ear or culme, in the law written;
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1643
but wee haue in the Gospell the pure graine, or full corne which is Iesus Christ:
but we have in the Gospel the pure grain, or full corn which is Iesus christ:
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1644
Therefore as the stalke and eare are of necessary vse till the corne be ripe;
Therefore as the stalk and ear Are of necessary use till the corn be ripe;
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1645
but the corne, being ripe, we no longer vse the chaffe with it, so till Christ was exhibited in the flesh, which lay hidden in the blade,
but the corn, being ripe, we no longer use the chaff with it, so till christ was exhibited in the Flesh, which lay hidden in the blade,
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1646
and spike of the law, these ceremonies had their vse; but sithence by this death and passion this pure Wheat corne is threshed, and winnowed,
and spike of the law, these ceremonies had their use; but since by this death and passion this pure Wheat corn is threshed, and winnowed,
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1647
and by his ascension laid vp in the Garner of Heauen, these are of no farther vse.
and by his Ascension laid up in the Garner of Heaven, these Are of no farther use.
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1648
By this then it is plaine that the law continued egene and profitlesse, and beggarly, till Christ came:
By this then it is plain that the law continued egene and profitless, and beggarly, till christ Come:
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1649
which did indeed, and substance exhibite, what the law had in figure, and vnder promise.
which did indeed, and substance exhibit, what the law had in figure, and under promise.
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1650
What iniury is done to a poore man when his debt is payde? or what looseth the shadow by the bodies presence? We grant that all those shadowes of the law, in the times of emptinesse went before Christ;
What injury is done to a poor man when his debt is paid? or what loses the shadow by the bodies presence? We grant that all those shadows of the law, in the times of emptiness went before christ;
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1651
f but Christ came in a time of fulnesse, & euer since they followed Christ.
f but christ Come in a time of fullness, & ever since they followed christ.
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1652
The Iewes were taught by these shadowes that the body should come, we know by the same shadowes, that the body is come:
The Iewes were taught by these shadows that the body should come, we know by the same shadows, that the body is come:
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1653
and therefore wee looke into the written law, and read it daily, that by comparing the Law with the Gospell, that is, the shadow with the substance;
and Therefore we look into the written law, and read it daily, that by comparing the Law with the Gospel, that is, the shadow with the substance;
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1654
we may by these signes and figures, and these dimensions know the true body, which dimensions the Apostle wisheht that euery true Christian should know, to wit, what is the length & breadth, and depth.
we may by these Signs and figures, and these dimensions know the true body, which dimensions the Apostle wisheht that every true Christian should know, to wit, what is the length & breadth, and depth.
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1655
And because he which was made flesh, was not man onely but God, which is high ouer all, he hath one dimension of height which belongs not to a natural body.
And Because he which was made Flesh, was not man only but God, which is high over all, he hath one dimension of height which belongs not to a natural body.
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1656
Think we then, how should he be counted to euacuate the law, or cause emptinesse, whose is all fulnesse;
Think we then, how should he be counted to evacuate the law, or cause emptiness, whose is all fullness;
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1657
which came and filled time, which was before void and empty; which hath fulnesse of power to all power.
which Come and filled time, which was before void and empty; which hath fullness of power to all power.
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1658
Which hath fulnesse of force, fulnesse of truth:
Which hath fullness of force, fullness of truth:
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1659
to whose fulnesse compared, not onely the poore figures of the law were empty, but the heauens themselues, and the Angels in heauen;
to whose fullness compared, not only the poor figures of the law were empty, but the heavens themselves, and the Angels in heaven;
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1660
whose is fulnesse of wisedome, fulnesse of knowledge, to the hidden treasures, which is full of the holy Ghost, whose is the fulnesse of the Godhead which dwelleth in him bodily: Whose is fulnesse of fulnesse;
whose is fullness of Wisdom, fullness of knowledge, to the hidden treasures, which is full of the holy Ghost, whose is the fullness of the Godhead which dwells in him bodily: Whose is fullness of fullness;
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1661
euen NONLATINALPHABET, all fulnesse, and that not onely to be in him, but NONLATINALPHABET, to dwell; and that not for himselfe onely.
even, all fullness, and that not only to be in him, but, to dwell; and that not for himself only.
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1662
But for vs all, of his fulnesse we haue all receiued.
But for us all, of his fullness we have all received.
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1663
Little was it for him to fill those empty vessels of the law which were borrowed for a time,
Little was it for him to fill those empty vessels of the law which were borrowed for a time,
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1664
and to let runne the oyle of his grace, and mercy out of that pitcher of his humane nature, to pay the poore widowes; I meane the Synagogues debt:
and to let run the oil of his grace, and mercy out of that pitcher of his humane nature, to pay the poor Widows; I mean the Synagogues debt:
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1665
he was not so contented, but let it runne still and it runneth ouer and ouer, to pay all our debts:
he was not so contented, but let it run still and it Runneth over and over, to pay all our debts:
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1666
for he thus abounded & superabounded to them, to vs, to Iewes, to Greekes, to all the world, to all that were, to all that shall be.
for he thus abounded & superabounded to them, to us, to Iewes, to Greeks, to all the world, to all that were, to all that shall be.
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1667
Therefore as soone as Christ is borne, see how these vessels beginne to fill. Saint Mathew no sooner spake of his birth, but he filleth one vessell straight:
Therefore as soon as christ is born, see how these vessels begin to fill. Saint Matthew no sooner spoke of his birth, but he fills one vessel straight:
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1668
this was NONLATINALPHABET, that it might be fulfilled which God spake by the Prophet Isay, when he speakes of his going downe to Aegipt. He filleth the Prophet Hoseahs measure;
this was, that it might be fulfilled which God spoke by the Prophet Saiah, when he speaks of his going down to Egypt. He fills the Prophet Hoseahs measure;
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1669
that it might be fulfilled &c: Out of Aegipt haue I called my first borne. When he speakes of the place of his birth, hee fils a third vessell:
that it might be fulfilled etc.: Out of Egypt have I called my First born. When he speaks of the place of his birth, he fills a third vessel:
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1670
The Prophet Michaiah; And thou Bethlem in the land of Iudah, are not the least among the Princes of Iudah:
The Prophet Michaiah; And thou Bethlehem in the land of Iudah, Are not the least among the Princes of Iudah:
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1671
for out of thee shall come the ruler, which shall feed my people Israell. for out of thee shall come the ruler, which shall feed my people Israel.
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1672
When the children were slaine he fils a fourth vessell, namely, the Prophet Ieremiah; Then was fulfilled that which was spoken, &c. In Rama was a voyce heard, mourning, weeping,
When the children were slain he fills a fourth vessel, namely, the Prophet Jeremiah; Then was fulfilled that which was spoken, etc. In Rama was a voice herd, mourning, weeping,
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1673
& great lamentation, Rachell weeping for her children. Wheresoeuer he goes, he fils. To Nazareth, that it may be fulfilled, &c. He shall be called a Nazarite: Whatsoeuer he saith he filleth. That it may be fulfilled. & great lamentation, Rachel weeping for her children. Wheresoever he Goes, he fills. To Nazareth, that it may be fulfilled, etc. He shall be called a Nazarite: Whatsoever he Says he fills. That it may be fulfilled.
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1674
I will open my mouth in Parables. Whatsoeuer he doth he fils; I will open my Mouth in Parables. Whatsoever he does he fills;
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1675
This when he but rideth vpon an Asse, this was done that it might be fulfilled, &c. Tell ye the daughter of Sion,
This when he but rides upon an Ass, this was done that it might be fulfilled, etc. Tell you the daughter of Sion,
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1676
behold, thy King commeth vnto thee, meeke & sitting vpon an Asse. Whatsoeuer is done to him maketh for this filling, if they beleeue not;behold, thy King comes unto thee, meek & sitting upon an Ass. Whatsoever is done to him makes for this filling, if they believe not;
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1677
the Scripture is fulfilled, I haue blinded this peoples heart. If they hate him, the Scripture is fulfilled;
the Scripture is fulfilled, I have blinded this peoples heart. If they hate him, the Scripture is fulfilled;
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1678
they hated me without a cause: See how this Oyle neuer ceaseth running. they hated me without a cause: See how this Oil never ceases running.
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1679
But what shall I speake of such fillings? when he filleth all that is written not onely by speaking but by silence.
But what shall I speak of such fillings? when he fills all that is written not only by speaking but by silence.
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1680
For when he spake not before Pilate, a Scripture is fulfilled:
For when he spoke not before Pilate, a Scripture is fulfilled:
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1681
He was brought as a sheepe to the slaughter, and as a sheepe before the Shearer, He was brought as a sheep to the slaughter, and as a sheep before the Shearer,
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1682
so he openeth not his mouth, I, he fulfilleth the Scripture, not onely by liuing, but by dying, and the manner thereof;so he Openeth not his Mouth, I, he fulfilleth the Scripture, not only by living, but by dying, and the manner thereof;
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1683
which was so necessary, that himselfe had neede to say: all this was done, that the Scripture of the Prophets should be fulfilled.
which was so necessary, that himself had need to say: all this was done, that the Scripture of the prophets should be fulfilled.
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1684
I, our Sauiour sheweth that hee was bound to the law, to suffer and die:
I, our Saviour shows that he was bound to the law, to suffer and die:
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1685
Ought not Christ to suffer these things, and to enter into his glory? And therefore as you haue seene from the instant of Iudas his betraying; Ought not christ to suffer these things, and to enter into his glory? And Therefore as you have seen from the instant of Iudas his betraying;
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1686
beginning to enter his passion, he gaue vs the alarum, in that 56. verse of Math. 26. so when he hangeth on the Crosse; false witnesse, hanging betwixt theeues;
beginning to enter his passion, he gave us the alarm, in that 56. verse of Math. 26. so when he hangs on the Cross; false witness, hanging betwixt thieves;
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1687
his drinking of gall, parting his garments; in all these the oyle runnes, in all these the Gospell saith NONLATINALPHABET: to this last;
his drinking of Gall, parting his garments; in all these the oil runs, in all these the Gospel Says: to this last;
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1688
when Iesus hauing finished all these, cried NONLATINALPHABET it is finished, and so the oyle ceased: for the vessels of the law were full, they could hold no more.
when Iesus having finished all these, cried it is finished, and so the oil ceased: for the vessels of the law were full, they could hold no more.
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1689
Well then may Christ say, I came to fulfill the law: For by thus comming, he hath fulfilled all.
Well then may christ say, I Come to fulfil the law: For by thus coming, he hath fulfilled all.
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1690
So the Law and the Prophets w• … re that sealed Booke, of which none was found worthy in Heauen or Earth to open the seales:
So the Law and the prophets w• … re that sealed Book, of which none was found worthy in Heaven or Earth to open the Seals:
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1691
but you may see the Lambe take the booke and open the Seales, when he saith:
but you may see the Lamb take the book and open the Seals, when he Says:
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1692
This day is this Scripture fulfilled in your eares. This day is this Scripture fulfilled in your ears.
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1693
When first the seales of ceremonies were put to the law written, the finger of God was seene.
When First the Seals of ceremonies were put to the law written, the finger of God was seen.
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1694
So Pharaohs wise men confessed when they said, Digitus Dei hic est, the finger of God is here.
So Pharaohs wise men confessed when they said, Digitus Dei hic est, the finger of God is Here.
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1695
After when God sent his onely begotten sonne Iesus Christ into the world, the same finger of God was seene.
After when God sent his only begotten son Iesus christ into the world, the same finger of God was seen.
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1696
If I in the finger of God doe east out Diuels: and then did the Lambe of God pull open the whole booke of the law, If I in the finger of God do east out Devils: and then did the Lamb of God pull open the Whole book of the law,
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1697
when the fire of his passion melted like waxe, his flesh and bloud, that we might see in him ouery least impression of those figures,
when the fire of his passion melted like wax, his Flesh and blood, that we might see in him ouery lest impression of those figures,
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1698
and signes, and characters to the least shadow, and all their contents.
and Signs, and characters to the least shadow, and all their contents.
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1699
So now the least we can imagine of Christ is to haue but fulfilled the Law and the Prophets:
So now the least we can imagine of christ is to have but fulfilled the Law and the prophets:
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1700
which for the law of signes, hath not onely in truth and fulnesse of satisfaction exhibited all,
which for the law of Signs, hath not only in truth and fullness of satisfaction exhibited all,
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1701
but more then the ceremonies did or could signifie;
but more then the ceremonies did or could signify;
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1702
and for the predictions of the Prophets, hath not onely made good all things whatsoeuer the Prophets spake of him,
and for the predictions of the prophets, hath not only made good all things whatsoever the prophets spoke of him,
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1703
but more then they were able to speake: for the ceremonies which did require to be fulfilled in spirit and truth;
but more then they were able to speak: for the ceremonies which did require to be fulfilled in Spirit and truth;
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1704
they were all contayned in lesse then fiue bookes:
they were all contained in less then fiue books:
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1705
but if it should be written what Christ was made, and spake, and wrought, and suffered, and testified in their fulfillings:
but if it should be written what christ was made, and spoke, and wrought, and suffered, and testified in their fulfillings:
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1706
The Euangelist saith, The a whole world were not able to contayne the bookes.
The Evangelist Says, The a Whole world were not able to contain the books.
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1707
As for the Prophets, we must consider they spake of Christs birth, miracles, teaching, of his death and passion, of his Priesthood, his righteousnesse, glory, kingdome, &c. Yet were they but poore and niggardly interpretours of that which Iesus Christ in his owne person did represent.
As for the prophets, we must Consider they spoke of Christ birth, Miracles, teaching, of his death and passion, of his Priesthood, his righteousness, glory, Kingdom, etc. Yet were they but poor and niggardly Interpreters of that which Iesus christ in his own person did represent.
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1708
They did tell vs of this Sunnes rising to the world; but how farre inferiour was their relation to this Suns rising? No meruaile:
They did tell us of this Suns rising to the world; but how Far inferior was their Relation to this Suns rising? No marvel:
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1709
for how could such a bottomlesse Ocean empt it selfe out of those narrow conduits of the lips of men? Therefore they spake of the light, but darkely:
for how could such a bottomless Ocean empt it self out of those narrow conduits of the lips of men? Therefore they spoke of the Light, but darkly:
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1710
for when we saw the face of that glorious one, how rude was their draught? Little things increase by fame, but of the onely begotten sonne of God, we may say as the Queene of Saba said of Sal• … mon: It was a true word that I heard in mine owne land, of thy sayings and wisedome:
for when we saw the face of that glorious one, how rude was their draught? Little things increase by fame, but of the only begotten son of God, we may say as the Queen of Saba said of Sal• … mon: It was a true word that I herd in mine own land, of thy sayings and Wisdom:
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1711
Howbeit, I beleeued not this report till I came and had seene it with mine eyes,
Howbeit, I believed not this report till I Come and had seen it with mine eyes,
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1712
but loe, the one halfe was not told mee: for thou hast more wisedome and prosperity then I haue heard by report. but lo, the one half was not told me: for thou hast more Wisdom and Prosperity then I have herd by report.
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1713
Right so may we say it was true O Christ Iesus, which wee heard by the Prophets of thy wisedome,
Right so may we say it was true Oh christ Iesus, which we herd by the prophets of thy Wisdom,
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1714
and power, and maiesty, and glory: but we beleeued not their report: but when we saw thee come and shew thy selfe to the world;
and power, and majesty, and glory: but we believed not their report: but when we saw thee come and show thy self to the world;
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1715
loe, the one halfe was not told vs. What could the Prophet Isaas say more then:
lo, the one half was not told us What could the Prophet Isaiah say more then:
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1716
yee heauens send the dew from aboue, and let the clouds drop downe righteousnesse? But how bare and poore is the conception of the dew in the ayerie cloud, to the incarnation of the Sonne of God, in the Virgins wombe? and what comparison with Canaan to Heauen? the drowning of Pharaoh, with the vanquishing of the Diuell? what is their red Sea to the bloud of Iesus Christ? what Iosuahs Sunne standing in Heauen, to the Sonne of Gods descending into the world, ye heavens send the due from above, and let the Clouds drop down righteousness? But how bore and poor is the conception of the due in the airy cloud, to the incarnation of the Son of God, in the Virgins womb? and what comparison with Canaan to Heaven? the drowning of Pharaoh, with the vanquishing of the devil? what is their read Sea to the blood of Iesus christ? what Iosuahs Sun standing in Heaven, to the Son of God's descending into the world,
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1717
and dwelling with men? To this purpose did the holy Prophet pray: Open thou mine eyes, that I may see the wonderfull things of thy law:
and Dwelling with men? To this purpose did the holy Prophet pray: Open thou mine eyes, that I may see the wonderful things of thy law:
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1718
He did not desire to haue his eyes open to see the Passeouer eaten, or the bloud of Goats,
He did not desire to have his eyes open to see the Passover eaten, or the blood of Goats,
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1719
and Rammes sprinkled, or sprinkling with Water or Sabbaths, or Feasts, for to these his eyes were opened; he saw them well:
and Rams sprinkled, or sprinkling with Water or Sabbaths, or Feasts, for to these his eyes were opened; he saw them well:
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1720
The wonder of the law is lesus Christ, signed and sealed to the world vnder those egene and poore signes, which is, Vere admirabilis Deus: his name is, Wonderfull, Counseller;
The wonder of the law is Jesus christ, signed and sealed to the world under those egene and poor Signs, which is, Vere admirabilis Deus: his name is, Wonderful, Counsellor;
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1721
the mightie God, &c. and in him onely we wonder at the Counsell of God, which hath by him vnclasped that darke booke of Ceremonies and Riddels of the law,
the mighty God, etc. and in him only we wonder At the Counsel of God, which hath by him unclasped that dark book of Ceremonies and Riddels of the law,
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1722
and opened the contents of saluation in the light ofthe Gospell: giuing vs for the Letter the Spirit; for shadowes the body; truth for figures; fulnesse for emptinesse; for darkenesse, light;
and opened the contents of salvation in the Light of the Gospel: giving us for the letter the Spirit; for shadows the body; truth for figures; fullness for emptiness; for darkness, Light
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1723
for bondage freedome, for death life:
for bondage freedom, for death life:
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1724
for Moses, for Eliah, for Prophets, for Men, for Angels ▪ One Iesus Christ which raigneth in. Heauen. But I most conclude:
for Moses, for Elijah, for prophets, for Men, for Angels ▪ One Iesus christ which Reigneth in. Heaven. But I most conclude:
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1725
onely I will alledge two places which the Apostle hath, to shew Christs fulfilling of the law:
only I will allege two places which the Apostle hath, to show Christ fulfilling of the law:
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1726
for we will giue the Ceremonies leaue, not onely to demand impletion of their greatest and most important signes:
for we will give the Ceremonies leave, not only to demand impletion of their greatest and most important Signs:
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1727
let them racke themselues to their least shadow ▪ and demaund satisfaction for euery tittle and poynt;
let them rack themselves to their least shadow ▪ and demand satisfaction for every tittle and point;
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1728
And in like sort wee will not onely make euen with the Law morall, to mens vnderstanding,
And in like sort we will not only make even with the Law moral, to men's understanding,
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1729
but to satisfie the vtmost demaund of GODS iustice in rigour:
but to satisfy the utmost demand of GOD'S Justice in rigour:
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1730
stretching the Law, to punish not onely the act and deede, but the entent and thought (as Christ doth in this Chapter;
stretching the Law, to Punish not only the act and deed, but the intent and Thought (as christ does in this Chapter;
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1731
till sinne be shaken) as I may say, out of the wombe of concupiscence; and that first cradle in which it was rocked. S. Paul saith of Christ:
till sin be shaken) as I may say, out of the womb of concupiscence; and that First cradle in which it was rocked. S. Paul Says of christ:
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1732
Who hath put out the hand-writing of ordinances, which was against vs, and contrarie to vs, hee tooke it out of the way, Who hath put out the handwriting of ordinances, which was against us, and contrary to us, he took it out of the Way,
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1733
and fastned it to his crosse: Ergo hee hath satisfied the condition of the law: for hee could not cancell the band, till hee had paid the debt.and fastened it to his cross: Ergo he hath satisfied the condition of the law: for he could not cancel the band, till he had paid the debt.
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1734
For the law when it stood vnfulfilled, was in her whole strength and vertue: but now by Christ his death, the law is made voyd and of none effect.
For the law when it stood unfulfilled, was in her Whole strength and virtue: but now by christ his death, the law is made void and of none Effect.
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1735
Then the lawes demaund hath beene fully satisfied.
Then the laws demand hath been Fully satisfied.
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1736
Now euery obligation doth witnesse against it selfe, that when the condition is performed, it is voyd,
Now every obligation does witness against it self, that when the condition is performed, it is void,
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1737
though it it be not actually cancelled:
though it it be not actually canceled:
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1738
it mattereth not then though Christ did not actually naile the law of ordinances to the Crosse:
it mattereth not then though christ did not actually nail the law of ordinances to the Cross:
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1739
this was enough to disanull the lawes whole vertue and power, when to all the lawes demaund, hee made in himselfe full tender vpon the Crosse,
this was enough to disannul the laws Whole virtue and power, when to all the laws demand, he made in himself full tender upon the Cross,
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1740
before so many witnesses, God, and Angels, and Men. Here then wee must conceaue the band is cancelled, where the debt is discharged. Againe, the same Apostle:
before so many Witnesses, God, and Angels, and Men. Here then we must conceive the band is canceled, where the debt is discharged. Again, the same Apostle:
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1741
that which was vnpossible to the law, &c. God sending his owne Sonne in the similitude of sinfull flesh,
that which was unpossible to the law, etc. God sending his own Son in the similitude of sinful Flesh,
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1742
and for sinne, condemned sinne in the flesh:
and for sin, condemned sin in the Flesh:
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1743
that the righteousnesse of the law might be fulfilled in vs. Then it is too little to say, Christ hath fulfilled the law,that the righteousness of the law might be fulfilled in us Then it is too little to say, christ hath fulfilled the law,
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1744
or that by satisfying he hath freed himselfe; for he hath done it for vs, and in vs:
or that by satisfying he hath freed himself; for he hath done it for us, and in us:
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1745
and our faith in Christ, doth not take away the law, but establish it:
and our faith in christ, does not take away the law, but establish it:
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1746
when all these things are spiritually performed in vs, which the lawes, signes, and figures did protend.
when all these things Are spiritually performed in us, which the laws, Signs, and figures did protend.
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1747
So wee haue for the law, a law, legem Christi: the law of Christ, for tables of stone, tables of flesh.
So we have for the law, a law, legem Christ: the law of christ, for tables of stone, tables of Flesh.
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1748
Writing my law in their hearts. For circumcision of the flesh, Circumcision of the heart in the spirit: For annoynting; Writing my law in their hearts. For circumcision of the Flesh, Circumcision of the heart in the Spirit: For anointing;
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1749
annoynting, You haue an oyntment from him that is holy. anointing, You have an ointment from him that is holy.
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1750
For washing, washing, so S. Paul: Such were you, thieues couetous, &c. but you are washed, but you are sanctified.
For washing, washing, so S. Paul: Such were you, thieves covetous, etc. but you Are washed, but you Are sanctified.
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1751
Wee haue for outward the inward sprinkling.
we have for outward the inward sprinkling.
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1752
Let vs draw neere, &c. sprinkled in our hearts from an euill conscience, and washed in our bodies with pure water. Let us draw near, etc. sprinkled in our hearts from an evil conscience, and washed in our bodies with pure water.
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1753
For sacrifice, sacrifice to offer spirituall sacrifices to God by Iesus Christ. For Altar, we haue an Altar:
For sacrifice, sacrifice to offer spiritual Sacrifices to God by Iesus christ. For Altar, we have an Altar:
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1754
We haue an Altar, whereof they haue no authoritie to eate, which serue in the Tabernacle. We have an Altar, whereof they have no Authority to eat, which serve in the Tabernacle.
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1755
For high Priest, Iesus Christ, which is an high Priest after the order of Melchisedech for euer. For Lambe, Lambe;
For high Priest, Iesus christ, which is an high Priest After the order of Melchizedek for ever. For Lamb, Lamb;
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1756
Behold the Lambe of God which taketh away the sinnes of the world. Blood for blood:Behold the Lamb of God which Takes away the Sins of the world. Blood for blood:
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1757
The blood of Iesus Christ washeth away our sinnes. Temple for Temple. The Lambe is their Temple. The blood of Iesus christ washes away our Sins. Temple for Temple. The Lamb is their Temple.
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1758
And for all, Christ which is our law, our circumcision, washing, sprinkling, annoynting, saerifice, altar, our high Priest, our passeouer, our temple, the fulnesse of all in all.
And for all, christ which is our law, our circumcision, washing, sprinkling, anointing, Sacrifice, altar, our high Priest, our passover, our temple, the fullness of all in all.
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1759
To whom with God the Father, and God the holy Ghost, three persons and one God, be all fulnesse of praise, honour and glory, now and for euer. AMEN.
To whom with God the Father, and God the holy Ghost, three Persons and one God, be all fullness of praise, honour and glory, now and for ever. AMEN.
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1760
THE VVAY TO ETERNALL LIFE. The seauenth Sermon. 1 IOHN Cap. 17. Vers. 3. And this is life eternall, that they know thee to be the onely very God,
THE WAY TO ETERNAL LIFE. The Seventh Sermon. 1 JOHN Cap. 17. Vers. 3. And this is life Eternal, that they know thee to be the only very God,
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1761
and him whom thou hast sent; Iesus Christ. WHen the Lawyer stood vp and tempted Christ, saying:
and him whom thou hast sent; Iesus christ. WHen the Lawyer stood up and tempted christ, saying:
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1762
Master, what shall I do to inherit eternall life? he was made answere him selfe out of the morall law, Thou shalt loue the Lord thy God, with all thine heart, with all thy soule, with all thy strength; Master, what shall I do to inherit Eternal life? he was made answer him self out of the moral law, Thou shalt love the Lord thy God, with all thine heart, with all thy soul, with all thy strength;
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1763
and thy neighbour as thy selfe. And heere is set downe the vtmost bound of our actions:and thy neighbour as thy self. And Here is Set down the utmost bound of our actions:
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1764
but if any man should aske, but what knowledge is required to eternall life? our Sauiour himselfe answereth:
but if any man should ask, but what knowledge is required to Eternal life? our Saviour himself Answers:
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1765
This is eternall life, to know (the Father) to be the onely very God, This is Eternal life, to know (the Father) to be the only very God,
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1766
and him whom he hath sent Iesus Christ. So here is the vtmost limit of our knowledge.and him whom he hath sent Iesus christ. So Here is the utmost limit of our knowledge.
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1767
This Scripture then refuteth the vanity of Sciences, to which men are by nature most propense and prone,
This Scripture then refuteth the vanity of Sciences, to which men Are by nature most propense and prove,
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1768
and for all Arts, Sciences, Learning, Wisedome, commendeth to vs one, which is the Art of a Christian, to know the true and liuing God.
and for all Arts, Sciences, Learning, Wisdom, commends to us one, which is the Art of a Christian, to know the true and living God.
cc p-acp d n2, n2, n1, n1, vvz p-acp pno12 crd, r-crq vbz dt n1 pp-f dt njp, pc-acp vvi dt j cc j-vvg np1.
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1769
These two compasse in, and containe within them all Christian duty: knowing, and doing: first, we know God, then wee loue him:
These two compass in, and contain within them all Christian duty: knowing, and doing: First, we know God, then we love him:
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1770
for, ignotinulla cupido; there can be no desire of that we know not: after the Greek Prouerbe, NONLATINALPHABET:
for, ignotinulla Cupido; there can be no desire of that we know not: After the Greek Proverb,:
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1771
Of seeing commeth louing. Such as is our knowledge, such is our loue. If we know God but little, we can loue him but a little;Of seeing comes loving. Such as is our knowledge, such is our love. If we know God but little, we can love him but a little;
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1772
the more we know him, the more we loue him: if we know him not at all, we cannot at all loue him.
the more we know him, the more we love him: if we know him not At all, we cannot At all love him.
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1773
It is rooted in the nature of all things to desire that which is good;
It is rooted in the nature of all things to desire that which is good;
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1774
and whosoe• … er desireth the good, doth not rest his desire in any subordinate good:
and whosoe• … er Desires the good, does not rest his desire in any subordinate good:
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1775
for the desire will striue and presse forward for the soueraigne good, that good to which all other goodnesse is subordinate;
for the desire will strive and press forward for the sovereign good, that good to which all other Goodness is subordinate;
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1776
neither can it haue rest, till it haue attayned to this supreame end of all things,
neither can it have rest, till it have attained to this supreme end of all things,
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1777
Now albeit many desire the good apparant; for the supreame good: yet the desire in the false, entendeth the true good:
Now albeit many desire the good apparent; for the supreme good: yet the desire in the false, entendeth the true good:
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1778
as we see in the heathen people, which worshipping false Gods, did entend in them the worship of the true and onely God.
as we see in the heathen people, which worshipping false God's, did intend in them the worship of the true and only God.
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1779
It is another principle in nature, for euery thing which hath life to desire and doe all that it can to keepe it selfe from dying:
It is Another principle in nature, for every thing which hath life to desire and do all that it can to keep it self from dying:
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1780
for if our life should perish, what could the good of life profit vs? for no good, no not the soueraigne good, could any wayes aduantage him, that held by no tenure of life to enioy it.
for if our life should perish, what could the good of life profit us? for no good, no not the sovereign good, could any ways advantage him, that held by no tenure of life to enjoy it.
c-acp cs po12 n1 vmd vvi, q-crq vmd dt j pp-f n1 vvb pno12? p-acp dx j, uh-dx xx dt j-jn j, vmd d n2 n1 pno31, cst vvd p-acp dx n1 pp-f n1 pc-acp vvi pn31.
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1781
Here then wee haue the supreame good made manifest to our vnderstanding; which good is the true God:
Here then we have the supreme good made manifest to our understanding; which good is the true God:
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1782
and to a good eternall, wee haue a life proportioned, which is eternall, that wee may neuer dye to our good, nor our good to vs. You shall not then expect that I speake of this Scripture by way of diuision:
and to a good Eternal, we have a life proportioned, which is Eternal, that we may never die to our good, nor our good to us You shall not then expect that I speak of this Scripture by Way of division:
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1783
sithence the subiect of my Text is the true and perfect Vnion: for other Sciences wee learne;
since the Subject of my Text is the true and perfect union: for other Sciences we Learn;
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1784
first, by learning the parts, and then the whole.
First, by learning the parts, and then the Whole.
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1785
This Science wee haue first by being taught the whole, (the mysterie of the Trinity) and then in it all the parts of a Christian life.
This Science we have First by being taught the Whole, (the mystery of the Trinity) and then in it all the parts of a Christian life.
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1786
It is all one knowledge for all to know: one life for all to seeke: one God for all to beleeue in:
It is all one knowledge for all to know: one life for all to seek: one God for all to believe in:
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1787
and there is but one way to come to this life, which is by knowing the true and onely God.
and there is but one Way to come to this life, which is by knowing the true and only God.
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1788
I haue heard of a dangerous harbour in our Seas, at whose mouth, at Goodwins sands, out of which the Pilot cannot make forth,
I have herd of a dangerous harbour in our Seas, At whose Mouth, At Goodwins sands, out of which the Pilot cannot make forth,
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1789
but hee must sinke in those sands, vnlesse he so steere his Ship that he bring two steeples which stand off,
but he must sink in those sands, unless he so steer his Ship that he bring two steeples which stand off,
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1790
so euen in his sight that they may seeme to be but one.
so even in his sighed that they may seem to be but one.
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1791
Doubtlesse wee cannot make way in our faith, without sinking into endlesse errour, vnlesse wee beleeue God the Father,
Doubtless we cannot make Way in our faith, without sinking into endless error, unless we believe God the Father,
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1792
and God the Sonne, to be the same in substance, and the onely true God.
and God the Son, to be the same in substance, and the only true God.
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1793
But is not the holy Ghost with the Father and the Sonne, one substance, and the same true and liuing God? yes:
But is not the holy Ghost with the Father and the Son, one substance, and the same true and living God? yes:
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1794
but he is our Pilot to guide vs in this way:
but he is our Pilot to guide us in this Way:
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1795
Therefore the Scripture saith, They that are led by the spirit, are the sonnes of God.
Therefore the Scripture Says, They that Are led by the Spirit, Are the Sons of God.
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1796
And in another place, Walke in the spirit. And againe, If you be led by the spirit.
And in Another place, Walk in the Spirit. And again, If you be led by the Spirit.
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1797
Therefore Christ himselfe saith of the spirit, He shall teach you all things. If all things:
Therefore christ himself Says of the Spirit, He shall teach you all things. If all things:
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1798
then this truth, the ground of all truth, the knowledge of the Father and and the Sonne:
then this truth, the ground of all truth, the knowledge of the Father and and the Son:
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1799
because the spirit searcheth all things; NONLATINALPHABET, euen the deepe things of God.
Because the Spirit Searches all things;, even the deep things of God.
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1800
Neither ought wee more to doubt, that the spirit is God, because hee brings vs to Christ:
Neither ought we more to doubt, that the Spirit is God, Because he brings us to christ:
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1801
then that Christ is God, because hee brings vs to the Father. No man commeth to the Father, but by the Sonne:
then that christ is God, Because he brings us to the Father. No man comes to the Father, but by the Son:
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1802
for then wee should likewise doubt whether the Father were God, because he brings vs to Christ:
for then we should likewise doubt whither the Father were God, Because he brings us to christ:
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1803
Euery man that hath heard and learned of my Father, commeth to me. And no man can come to mee, except it be giuen him of my Father. Every man that hath herd and learned of my Father, comes to me. And no man can come to me, except it be given him of my Father.
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1804
For this is that clarification of which our Sauiour speaketh in the first verse:
For this is that clarification of which our Saviour speaks in the First verse:
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1805
Father, clarifie thy Sonne, so doth the Sonne glorifie the Father, verse 4. and the holy Ghost, which proceedeth from the Father and the Sonne, clarifie both the Father and the Sonne;Father, clarify thy Son, so does the Son Glorify the Father, verse 4. and the holy Ghost, which Proceedeth from the Father and the Son, clarify both the Father and the Son;
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1806
that all three persons may be glorified of vs all, and that nothing may be more cleare & illustrious to our faith,
that all three Persons may be glorified of us all, and that nothing may be more clear & illustrious to our faith,
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1807
then this summe and ground of all truth: The Trinitie in Vnitie, and Vnitie in Trinitie, is to be worshipped.
then this sum and ground of all truth: The Trinity in Unity, and Unity in Trinity, is to be worshipped.
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1808
So hence we may ascertaine our consciences, that as the Father, the Son, and the holy Ghost are one God:
So hence we may ascertain our Consciences, that as the Father, the Son, and the holy Ghost Are one God:
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1809
so our faith, which beleeueth, is one faith: our knowledge which apprehendeth this mysterie, is one knowledge:
so our faith, which Believeth, is one faith: our knowledge which apprehendeth this mystery, is one knowledge:
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1810
that is, with the same obtute of faith, I beleeue in God the Father, with the same and no other, I beleeue in GOD the Sonne, and God the holy Ghost:
that is, with the same obtute of faith, I believe in God the Father, with the same and no other, I believe in GOD the Son, and God the holy Ghost:
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1811
And with the same light of knowledge, I know one, I know all three: Neither doth this Vnion rest here, to make our faith one, and our knowledge one,
And with the same Light of knowledge, I know one, I know all three: Neither does this union rest Here, to make our faith one, and our knowledge one,
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1812
but to make the knowers one;
but to make the knowers one;
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1813
for which our Lord prayed, That all which shall beleeue in Christ (through the Gospell preached by his Apostles) may be one, as the Father is in Christ,
for which our Lord prayed, That all which shall believe in christ (through the Gospel preached by his Apostles) may be one, as the Father is in christ,
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1814
and Christ in the Father, that they also may be one in vs. I in them, and thou in mee, that they may be made perfect in one. and christ in the Father, that they also may be one in us I in them, and thou in me, that they may be made perfect in one.
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1815
This then we must take for certaine, that in reading this Scripture, we must of necessitie vnderstand God the holy Ghost, with God the Father,
This then we must take for certain, that in reading this Scripture, we must of necessity understand God the holy Ghost, with God the Father,
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1816
and God the Sonne, as S. Augustine teacheth:
and God the Son, as S. Augustine Teaches:
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1817
Ordo verborum est vt cum patre et filio consequenter spiritum sanctum intelligamus, quia & c? The order of the words is, saith hee, that by consequence wee must vnderstand the holy Ghost with the Father and the Sonne:Ordo verborum est vt cum patre et filio Consequently spiritum sanctum intelligamus, quia & c? The order of the words is, Says he, that by consequence we must understand the holy Ghost with the Father and the Son:
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1818
for the spirit is the substantiall, and consubstantiall charity of both the Father and the Sonne:
for the Spirit is the substantial, and consubstantial charity of both the Father and the Son:
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1819
because the Father and the Sonne are not two Gods:
Because the Father and the Son Are not two God's:
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1820
neither are the Father, the Sonne, and the holy Ghost three Gods, but the Trinitie it selfe is one God.
neither Are the Father, the Son, and the holy Ghost three God's, but the Trinity it self is one God.
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1821
Neither is the Father the same (person) that the Sonne, nor the Sonne the same that the Father is,
Neither is the Father the same (person) that the Son, nor the Son the same that the Father is,
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1822
nor the holy Ghost the same that the Father and the Sonne:
nor the holy Ghost the same that the Father and the Son:
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1823
whereas the Father, the Sonne, and the Spirit are three, and this very Trinitie is one God.
whereas the Father, the Son, and the Spirit Are three, and this very Trinity is one God.
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1824
Wee haue then by the grace of Christ, in these words, A Catechisme, or Enchiridion for a Christian man:
we have then by the grace of christ, in these words, A Catechism, or Enchiridion for a Christian man:
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1825
contayning in it all the mysteries of saluation, all the articles of our faith.
containing in it all the Mysteres of salvation, all the Articles of our faith.
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1826
For at that very instant, that wee beleeue God to be the Father, maker of the world, almighty, the onely true and liuing God:
For At that very instant, that we believe God to be the Father, maker of the world, almighty, the only true and living God:
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1827
wee beleeue the incarnation of Iesus Christ, we beleeue in the holy Ghost, the resurrection from the dead, the remission of sinnes, we beleeue the holy Catholique Church, the communion of Saints,
we believe the incarnation of Iesus christ, we believe in the holy Ghost, the resurrection from the dead, the remission of Sins, we believe the holy Catholic Church, the communion of Saints,
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1828
and whatsoeuer is written in the law and the Prophets; all the contents of the Gospell.
and whatsoever is written in the law and the prophets; all the contents of the Gospel.
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1829
This one knowledge hath all knowledge in it:
This one knowledge hath all knowledge in it:
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1830
for as life in that instant that it is life, giueth spirit, motion, seeing, tasting, feeling, and desire to preserue life:
for as life in that instant that it is life, gives Spirit, motion, seeing, tasting, feeling, and desire to preserve life:
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so as soone as we haue this knowledge, wee haue with it all heauenly wisedome,
so as soon as we have this knowledge, we have with it all heavenly Wisdom,
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1832
and vnderstanding, we need not be perswaded to beleeue the Scriptures, wee haue the light, the feeling, the tast of heauenly things:
and understanding, we need not be persuaded to believe the Scriptures, we have the Light, the feeling, the taste of heavenly things:
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1833
and as the light of this Sunne, which directeth my going in one place, shineth to mee in all places, in the house, in the field, in the Sea, in the Desart, and in all deepe places:
and as the Light of this Sun, which directeth my going in one place, shines to me in all places, in the house, in the field, in the Sea, in the Desert, and in all deep places:
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1834
so the light of the knowledge of God and Iesus Christ, lightneth to mee all things that were in darknesse, leadeth me out of all doubts and errours,
so the Light of the knowledge of God and Iesus christ, lighteneth to me all things that were in darkness, leads me out of all doubts and errors,
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1835
and illuminateth all things that are in heauen and earth.
and illuminateth all things that Are in heaven and earth.
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1836
But that you mistake me not, I doe not deny when we haue receiued this faith,
But that you mistake me not, I do not deny when we have received this faith,
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1837
but that we haue our farther growing in Christ, and encrease in godlinesse, by hearing and reading the word, by meditation, by prayer, by receiuing our daily bread and drinke of life, in the Sacraments, by walking, by motion, by exercise and labouring in our most holy faith.
but that we have our farther growing in christ, and increase in godliness, by hearing and reading the word, by meditation, by prayer, by receiving our daily bred and drink of life, in the Sacraments, by walking, by motion, by exercise and labouring in our most holy faith.
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1838
The thing I entend, is to shew, that all these spring from this fountaine, and moue from the power of this life.
The thing I intend, is to show, that all these spring from this fountain, and move from the power of this life.
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1839
For our bodily life cannot consist or continue without daily foode:
For our bodily life cannot consist or continue without daily food:
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1840
therefore it is naturall to life to hunger for it daily, and by foode wee receiue strength,
Therefore it is natural to life to hunger for it daily, and by food we receive strength,
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1841
and in our strength we trauaile, and labour, and doe the things which belong to this life.
and in our strength we travail, and labour, and do the things which belong to this life.
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1842
This then is my purpose, to shew that all heauenly gifts and powers of the spirit, are of the nature of faith.
This then is my purpose, to show that all heavenly Gifts and Powers of the Spirit, Are of the nature of faith.
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1843
So the Apostle, By faith we haue an entrance into this grace wherein we stand. But first wee liue by faith:
So the Apostle, By faith we have an Entrance into this grace wherein we stand. But First we live by faith:
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1844
The iust shall liue by faith. By faith we feed: The just shall live by faith. By faith we feed:
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1845
therefore the word of God is most properly called, the word of eternall life: which is the word of faith, which wee preach.
Therefore the word of God is most properly called, the word of Eternal life: which is the word of faith, which we preach.
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1846
And this word must be mixed with faith, and be as meat digested in the stomack of our soules.
And this word must be mixed with faith, and be as meat digested in the stomach of our Souls.
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1847
The word did not profit them, in whom it was not mixed with faith. By this faith we eate the flesh of Christ,
The word did not profit them, in whom it was not mixed with faith. By this faith we eat the Flesh of christ,
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1848
and drinke his blood, which is the bread of life. By faith wee are nourished, as said Paul of Timotheus: which hast beene nourished vp in the words of faith. In faith we grow: When your faith shall encrease. and drink his blood, which is the bred of life. By faith we Are nourished, as said Paul of Timothy: which hast been nourished up in the words of faith. In faith we grow: When your faith shall increase.
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1849
In faith wee haue our strength. Strong in the faith. By faith wee stand: Thou standest by faith. By faith we walke:
In faith we have our strength. Strong in the faith. By faith we stand: Thou Standest by faith. By faith we walk:
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1850
For wee walke by faith, and not by sight. By faith we worke, as Saint Paul saith: For we walk by faith, and not by sighed. By faith we work, as Saint Paul Says:
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1851
The worke of your faith in power. By faith wee resist Satan: Whom resist being stedfast in faith. By faith wee fight: The work of your faith in power. By faith we resist Satan: Whom resist being steadfast in faith. By faith we fight:
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1852
Fight the good fight of faith. By faith we conquer and ouercome. This is the victorie which ouercommeth the world, euen your faith. Fight the good fight of faith. By faith we conquer and overcome. This is the victory which Overcometh the world, even your faith.
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1853
See how S. Paul ascribeth to faith, all the patience, labours, workes, striuings, assurance, hope,
See how S. Paul ascribeth to faith, all the patience, labours, works, strivings, assurance, hope,
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1854
and the victories of the Saints, in the whole Chapter, which is the eleuenth to the Hebrewes.
and the victories of the Saints, in the Whole Chapter, which is the Eleventh to the Hebrews.
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1855
But here the Scripture speaketh of knowledge, not of faith. No: it cannot vnderstand this knowledge without the light of faith:
But Here the Scripture speaks of knowledge, not of faith. No: it cannot understand this knowledge without the Light of faith:
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1856
For our knowledge of God is the issue and birth of our faith.
For our knowledge of God is the issue and birth of our faith.
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1857
In all earthly things knowledge maketh faith, for all the wise men of this world beleeued no farther then they were led by reason:
In all earthly things knowledge makes faith, for all the wise men of this world believed no farther then they were led by reason:
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1858
but of heauenly things faith maketh the knowledge; for these are aboue reason, and captiue our vnderstanding:
but of heavenly things faith makes the knowledge; for these Are above reason, and captive our understanding:
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1859
Therefore Saint Paul, By faith wee vnderstand, &c. And Saint Peter, I beleeue and know that thou art Christ, the Sonne of the liuing GOD. Therefore our faith hath her perfection in this life,
Therefore Saint Paul, By faith we understand, etc. And Saint Peter, I believe and know that thou art christ, the Son of the living GOD. Therefore our faith hath her perfection in this life,
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1860
and knowledge doth surrender to faith heere:
and knowledge does surrender to faith Here:
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1861
In the world to come, faith shall surrender to knowledge, and faith shall bee no more.
In the world to come, faith shall surrender to knowledge, and faith shall be no more.
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1862
Wee beleeue not heere in part, wee know but in part now; but wee beleeue all things.
we believe not Here in part, we know but in part now; but we believe all things.
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1863
Then in the life to come vvee shall know all thinges, as vvee are knowne. Then as Saint Paul and Saint Peter, ioyne faith with knowledge, so doe wee heere:
Then in the life to come we shall know all things, as we Are known. Then as Saint Paul and Saint Peter, join faith with knowledge, so do we Here:
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1864
and more then that, with Christ himselfe, in this Chapter, the twentith verse, vvee take them both for one;
and more then that, with christ himself, in this Chapter, the Twentieth verse, we take them both for one;
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1865
for so hee prayeth, that they vvhich beleeue in him may bee one;
for so he Prayeth, that they which believe in him may be one;
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1866
euen all that shall beleeue by the preaching of their, (that is, the Apostles word) that they be one,
even all that shall believe by the preaching of their, (that is, the Apostles word) that they be one,
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1867
as hee and his Father are one. Now let vs goe forward. Hypocrates said truely of the Art of Physicke, NONLATINALPHABET:
as he and his Father Are one. Now let us go forward. Hypocrates said truly of the Art of Physic,:
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1868
Life is short, the Art is long, the experience is full of danger: Life is short, the Art is long, the experience is full of danger:
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1869
How miserable then were the state of simple men, if it were of like hardnesse to haue the knowledge of eternall life,
How miserable then were the state of simple men, if it were of like hardness to have the knowledge of Eternal life,
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1870
as to learne Physicke or Astronomy, or Rhetorique, or any other Art? But heere the Art is short,
as to Learn Physic or Astronomy, or Rhetoric, or any other Art? But Here the Art is short,
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1871
and our life compared is long, and the practise is secure and full of pleasure; heere is the whole science, to know God the Father:
and our life compared is long, and the practice is secure and full of pleasure; Here is the Whole science, to know God the Father:
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1872
and his Sonne Iesus Christ, And this wee obtayne not by learning, but by beleeuing; not by discourse, as seeking: but by obtute as seeing;
and his Son Iesus christ, And this we obtain not by learning, but by believing; not by discourse, as seeking: but by obtute as seeing;
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1873
wee haue it not by acquisition, but by infusion, not by diuision, but by vnion:
we have it not by acquisition, but by infusion, not by division, but by Union:
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1874
not, as I haue said in all other Sciences, first the parts, and then the whole;
not, as I have said in all other Sciences, First the parts, and then the Whole;
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1875
but first the whole, and then the parts.
but First the Whole, and then the parts.
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1876
This the superabundant mercy of God hath prouided for the simple, the ignorant & vnlearned, that no man may pretend difficulty or hardnes in the way of life eternal,
This the superabundant mercy of God hath provided for the simple, the ignorant & unlearned, that no man may pretend difficulty or hardness in the Way of life Eternal,
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1877
but that it may be as easily learned of the simple as of the wise. All other Arts, whether mechanicall, or liberall, haue their misteries by themselues:
but that it may be as Easily learned of the simple as of the wise. All other Arts, whither mechanical, or liberal, have their Mysteres by themselves:
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1878
diuers Arts haue diuers misteries, for diuers men, and all kept secret:
diverse Arts have diverse Mysteres, for diverse men, and all kept secret:
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1879
this Science of Sciences, hath but one mistery for all men in the world, which is preached and published to all the world:
this Science of Sciences, hath but one mystery for all men in the world, which is preached and published to all the world:
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1880
the same of bond, the same of free, the same of old, the same of young, the same of the learned, the same of the ignoran, tthe same of men, the same of women, the same of Iewes, the same of Greekes;
the same of bound, the same of free, the same of old, the same of young, the same of the learned, the same of the ignoran, tthe same of men, the same of women, the same of Iewes, the same of Greeks;
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1881
one mistery for high and low, rich and poore, all people one with another;
one mystery for high and low, rich and poor, all people one with Another;
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1882
and this is it, to know God the Father, &c. well then might Saint Paul call it common saluation,
and this is it, to know God the Father, etc. well then might Saint Paul call it Common salvation,
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1883
and Saint Iude common faith, and S. Peter write, NONLATINALPHABET, To them which haue obtayned like precious faith:
and Saint Iude Common faith, and S. Peter write,, To them which have obtained like precious faith:
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1884
for as in this bodily life nature by one and the selfe same way worketh in all alike;
for as in this bodily life nature by one and the self same Way works in all alike;
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1885
and that same which is the cause of life in one that liueth, is the cause of life in all that liue:
and that same which is the cause of life in one that lives, is the cause of life in all that live:
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1886
wherefore it is held a maxime in Philosophy that Nature is one in all things:
Wherefore it is held a maxim in Philosophy that Nature is one in all things:
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1887
so in our spirituall and eternall life, there is but one mistery, and in it, one cause of vitality in all that are saued, that God may be all in all, I, one in all, which worketh in all:
so in our spiritual and Eternal life, there is but one mystery, and in it, one cause of vitality in all that Are saved, that God may be all in all, I, one in all, which works in all:
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1888
and we all one in God. and we all one in God.
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1889
I haue foure arguments, by which I may shew that it is a matter of no great hardnesse,
I have foure Arguments, by which I may show that it is a matter of no great hardness,
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1890
or which requireth long time to learne the science of a Christian.
or which requires long time to Learn the science of a Christian.
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1891
My first I take from that principle of Nature, in which there is in all men, a desire,
My First I take from that principle of Nature, in which there is in all men, a desire,
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1892
and appetite ingenite and inly rooted of the soueraigne good:
and appetite ingenite and inly rooted of the sovereign good:
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1893
Omnia appetunt borum: for when to this desire ingrafted, the good desired shall be manifestly obiected out of the vnderstanding, conuicted by euidence of the light of Gods word:Omnia appetunt borum: for when to this desire ingrafted, the good desired shall be manifestly objected out of the understanding, convicted by evidence of the Light of God's word:
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1894
how quickly will the desire assent and rest satisfied? For now she is filled, and at the end of her appetite, and cannot possibly desire farther.
how quickly will the desire assent and rest satisfied? For now she is filled, and At the end of her appetite, and cannot possibly desire farther.
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1895
If then the straying and erroneous desire of Heathen people, in ignorance after the true God;
If then the straying and erroneous desire of Heathen people, in ignorance After the true God;
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1896
being misled in the blindnesse of their vnderstanding, did like men, which being almost drowned in vnperfectnesse and amazement of their sense, will catch at stickes and stones,
being misled in the blindness of their understanding, did like men, which being almost drowned in unperfectness and amazement of their sense, will catch At sticks and stones,
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1897
and weeds in the bottome of the water, and hold them fast to death;
and weeds in the bottom of the water, and hold them fast to death;
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1898
thinking by these to get out ▪ so they hoping to seeke euasion from eternall death, in that deezinesse,
thinking by these to get out ▪ so they hoping to seek evasion from Eternal death, in that deezinesse,
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1899
and confusion of apprehension, did catch at gods of stickes and stones, and beasts, and creeping things, in stead of the true and liuing God.
and confusion of apprehension, did catch At God's of sticks and stones, and beasts, and creeping things, in stead of the true and living God.
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1900
How much more shall we be perswaded and euicted by euidence of faith, and enlightned in our vnderstandings from God himselfe, hold by him: So hold all that beleeue.
How much more shall we be persuaded and evicted by evidence of faith, and enlightened in our understandings from God himself, hold by him: So hold all that believe.
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1901
The Apostle hauing caught hold heere, will not loose his hold for any creature in Heauen or earth, or life, or death: saying;
The Apostle having caught hold Here, will not lose his hold for any creature in Heaven or earth, or life, or death: saying;
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1902
What shall separate vs from the loue of Christ? and hauing summed vp all other good or euill, that may be imagined, concluded in the last verse, that none of these shall be able to separate vs from the loue of God in which is, Iesus Christ. What shall separate us from the love of christ? and having summed up all other good or evil, that may be imagined, concluded in the last verse, that none of these shall be able to separate us from the love of God in which is, Iesus christ.
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1903
By this good, see how fast holy Iob holdeth, Though he slay me, yet will I stay in him.
By this good, see how fast holy Job holds, Though he slay me, yet will I stay in him.
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1904
Thus doth the Spouse gripe her husband: I tooke hold of him, and left him not.
Thus does the Spouse gripe her husband: I took hold of him, and left him not.
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1905
How fast did all the legions of Martyrs clutch and gripe this true God and Iesus Christ, in banishment, in bands, prisons, rackes, in torments, in drownings, burnings, in all cruell deaths? while their skins were stript ouer their heads,
How fast did all the legions of Martyrs clutch and gripe this true God and Iesus christ, in banishment, in bans, prisons, racks, in torments, in drownings, burnings, in all cruel death's? while their skins were stripped over their Heads,
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1906
while their flesh was pulled off with fiery pinsers, while their bodies were a grinding betweene the teeth of cruell beasts? and this hold, haue all that beleeue in God in the houre of death.
while their Flesh was pulled off with fiery Pincers, while their bodies were a grinding between the teeth of cruel beasts? and this hold, have all that believe in God in the hour of death.
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1907
So then heere the foule of men cries, NONLATINALPHABET, I haue found, I haue found, I haue found.
So then Here the foul of men cries,, I have found, I have found, I have found.
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1908
This is that treasure which was hid from the world, which when a man hath found, For ioy thereof he holdeth it,
This is that treasure which was hid from the world, which when a man hath found, For joy thereof he holds it,
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1909
and selleth all that he hath, and buyeth that field. and Selleth all that he hath, and buyeth that field.
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1910
For who taught the poore man to set so much by that treasure? did not the selfe beauty and riches and worth thereof? Who neede tell any man that Gold is Gold,
For who taught the poor man to Set so much by that treasure? did not the self beauty and riches and worth thereof? Who need tell any man that Gold is Gold,
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1911
or a Pearle a Pearle? such a treasure is the true God, which being once found by knowledge, will cause vs, to e count all things as doung that we may gaine him.
or a Pearl a Pearl? such a treasure is the true God, which being once found by knowledge, will cause us, to e count all things as dung that we may gain him.
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1912
I may shew this secondly by the euidence of the diuinity, which rising as a Sunne to our vnderstanding, in that instant that he is risen doth make day. I may show this secondly by the evidence of the divinity, which rising as a Sun to our understanding, in that instant that he is risen does make day.
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1913
For which cause God is called the Father of light, and is said, to dwell in light. Againe, to be light it selfe, which rising to the world by his sonne Iesus Christ, lightneth euery man which commeth into the world;
For which cause God is called the Father of Light, and is said, to dwell in Light. Again, to be Light it self, which rising to the world by his son Iesus christ, lighteneth every man which comes into the world;
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1914
so this knowledge, what is it but Lumen vultus Dei, the light of Gods face? Our apprehension of this truth is to see light in Gods light, which is as much as Saint Peter in other words;
so this knowledge, what is it but Lumen vultus Dei, the Light of God's face? Our apprehension of this truth is to see Light in God's Light, which is as much as Saint Peter in other words;
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1915
The day-star rising in our heart. Therefore as soone as I beleeue in Iesus Christ it is day; The daystar rising in our heart. Therefore as soon as I believe in Iesus christ it is day;
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1916
and all that beleeue are called light of it selfe, and children of the light. How hatefull then to vs ought be the doctrines of them which seeke to obscure to vs this blessed day? which say we drinke not,
and all that believe Are called Light of it self, and children of the Light. How hateful then to us ought be the doctrines of them which seek to Obscure to us this blessed day? which say we drink not,
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1917
because we drinke of the fountaine: which denie that we see, because we see by the Sunne:
Because we drink of the fountain: which deny that we see, Because we see by the Sun:
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1918
which deny that we be in life, because we hold by the head.
which deny that we be in life, Because we hold by the head.
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1919
A third argument I draw from the manner of teaching of the holy Ghost, which is our Teacher (as shall be shewed in the last place) of this knowledge of the Father and the Sonne,
A third argument I draw from the manner of teaching of the holy Ghost, which is our Teacher (as shall be showed in the last place) of this knowledge of the Father and the Son,
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1920
and maketh euery Scholar perfect in this mistery in the twinckling of an eye. Euerie man that hath learned this mistery, is áocibilis Deo, taught of God himselfe:
and makes every Scholar perfect in this mystery in the twinkling of an eye. Every man that hath learned this mystery, is áocibilis God, taught of God himself:
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1921
and there is infinite difference bewixt Gods teaching, and mans teaching, which driueth away our sinnes, as the winde the mist:
and there is infinite difference betwixt God's teaching, and men teaching, which Driveth away our Sins, as the wind the missed:
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1922
which ouercommeth our ignorance, as the light the darknesse: which consumeth our euils, as fire the wax, and the Sunne melts the Snow:
which Overcometh our ignorance, as the Light the darkness: which consumeth our evils, as fire the wax, and the Sun melts the Snow:
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1923
which couereth our nakednesse, as the Heauens couer the earth; which createth our newnesse as he created heauen and earth of nothing. See;
which Covereth our nakedness, as the Heavens cover the earth; which Createth our newness as he created heaven and earth of nothing. See;
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1924
the Apostles being taught by the spirit, which were idiots and simple men, as was knowne to all men;
the Apostles being taught by the Spirit, which were Idiots and simple men, as was known to all men;
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1925
are not onely at the instance repleat, with all heauenly knowledge themselues, but are made the onely Doctors and Teachers of all the world beside.
Are not only At the instance repleat, with all heavenly knowledge themselves, but Are made the only Doctors and Teachers of all the world beside.
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1926
And cannot that Son which made those silly fishermen the lights of the world, by one whole infusion of faith, lighten my closet and chamber, I meane the secret corners of my heart? Heare we what Saint Paul saith.
And cannot that Son which made those silly fishermen the lights of the world, by one Whole infusion of faith, lighten my closet and chamber, I mean the secret corners of my heart? Hear we what Saint Paul Says.
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1927
God, that commanded the light to shine out of darknesse, is he which hath shined in our hearts, to giue the light of the knowledge of the glory of God, in the face of Iesus Christ. God, that commanded the Light to shine out of darkness, is he which hath shined in our hearts, to give the Light of the knowledge of the glory of God, in the face of Iesus christ.
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1928
But you will obiect, the Apostles had the gift of that knowledge by miracle, and those gifts were extraordinary, and now they cease:
But you will Object, the Apostles had the gift of that knowledge by miracle, and those Gifts were extraordinary, and now they cease:
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1929
euery man that will haue knowledge now, must eyther learne of others, or seeke it in his booke.
every man that will have knowledge now, must either Learn of Others, or seek it in his book.
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1930
I deny not, but that those gifts which are gratis data, giuen freely, and not gratum facientia, as is the distinction of the Schoole-men, not iustifying,
I deny not, but that those Gifts which Are gratis data, given freely, and not gratum facientia, as is the distinction of the Schoolmen, not justifying,
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1931
or making a man acceptable to God, (of which sort were the gifts of tongues,
or making a man acceptable to God, (of which sort were the Gifts of tongues,
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1932
and vnderstanding all Scriptures:) I say I doe not deny, but they are ceased,
and understanding all Scriptures:) I say I do not deny, but they Are ceased,
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1933
and were giuen onely to the Apostles and Ministers, and some others, by imposition of the Apostles hands, in the primitiue Church:
and were given only to the Apostles and Ministers, and Some Others, by imposition of the Apostles hands, in the primitive Church:
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1934
for these are not giuen them which receiue them for their owne saluation, but for the saluation of others:
for these Are not given them which receive them for their own salvation, but for the salvation of Others:
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1935
and we haue the vse and collation, and benefit of the same gifts, being by their preaching brought to the knowledge of God: but this I say;
and we have the use and collation, and benefit of the same Gifts, being by their preaching brought to the knowledge of God: but this I say;
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1936
the gift of faith which is giuen vs, by which we are inwardly regenerate and know God,
the gift of faith which is given us, by which we Are inwardly regenerate and know God,
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1937
though it be ordinary, and shall be euer in Gods Church to the end of the world;
though it be ordinary, and shall be ever in God's Church to the end of the world;
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1938
yet is it of higher power, and greater miracle:
yet is it of higher power, and greater miracle:
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1939
for regeneration of euery Soule that is grafted in Christ, speaketh as much to the prayse of Gods power and glory,
for regeneration of every Soul that is grafted in christ, speaks as much to the praise of God's power and glory,
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1940
as the creation of heauen and earth made of nothing, and this is wrought in vs, by which wee are made the sonnes of God in the same instant,
as the creation of heaven and earth made of nothing, and this is wrought in us, by which we Are made the Sons of God in the same instant,
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1941
as was that knowledge extraordinary, and by God:
as was that knowledge extraordinary, and by God:
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1942
immediately, and by Gods free gift, and in all that are saued alike, absolutely necessary for all that are saued.
immediately, and by God's free gift, and in all that Are saved alike, absolutely necessary for all that Are saved.
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1943
Lastly, we can shew this by examples of them which beleeued:
Lastly, we can show this by Examples of them which believed:
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1944
Zaccheus a Publicane, an Heathen man, the first houre he beleeued heareth Christ say vnto him; Zacchaeus a Publican, an Heathen man, the First hour he believed hears christ say unto him;
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1945
This day is Zaccheus a childe of Abraham. The Thiefe is admitted to Paradise for one confession, Lord remember me when thou commest into thy kingdome. Christ our Lord replyeth.
This day is Zacchaeus a child of Abraham. The Thief is admitted to Paradise for one Confessi, Lord Remember me when thou Comest into thy Kingdom. christ our Lord Replieth.
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1946
Verily, verily, I say vnto thee, this day thou shalt be with me in Paradise. Verily, verily, I say unto thee, this day thou shalt be with me in Paradise.
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1947
The soule and bodie-sicke Woman, in one houre goes away sound, thy faith hath made thee whole.
The soul and bodie-sicke Woman, in one hour Goes away found, thy faith hath made thee Whole.
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1948
The Eunuch in that houre that he beleeueth Iesus to be the sonne of God, is baptised. Three thousand are conuerted to Christ at one Sermon,
The Eunuch in that hour that he Believeth Iesus to be the son of God, is baptised. Three thousand Are converted to christ At one Sermon,
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1949
and that same day were added to the Church. This ground of Scripture was there all to be beleeued.
and that same day were added to the Church. This ground of Scripture was there all to be believed.
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185
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1950
No more did Saint Paul require of the Iaylour but this: Beleeue in the Lord Iesus Christ, and thou shalt be saued and thine household.
No more did Saint Paul require of the Jailer but this: Believe in the Lord Iesus christ, and thou shalt be saved and thine household.
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185
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1951
This was eternall life, this is eternall life, this euer shall be eternall life, to beleeue, &c. Thus we haue the way of life made compendious and playne,
This was Eternal life, this is Eternal life, this ever shall be Eternal life, to believe, etc. Thus we have the Way of life made compendious and plain,
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185
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1952
and that • … um necessarium, that one thing which is necessary, cleere, and euident, at the first opening of the Scriptures:
and that • … um Necessary, that one thing which is necessary, clear, and evident, At the First opening of the Scriptures:
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185
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1953
for as God hath so ordered for our bodily life, that those things which make not for necessity,
for as God hath so ordered for our bodily life, that those things which make not for necessity,
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185
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1954
but for lifes beauty onely, and ornament, are abstruse and hard to finde;
but for life's beauty only, and ornament, Are abstruse and hard to find;
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185
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1955
and st• … ut vp in the bowels of the ea• … th or hidden in clests of the Rockes,
and st• … ut up in the bowels of the ea• … th or hidden in Crests of the Rocks,
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185
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1956
or in the bottome of the Sea, as Pearles and Gold, and pretions stones: because they are neyther necessary nor fit for all men:
or in the bottom of the Sea, as Pearls and Gold, and pretions stones: Because they Are neither necessary nor fit for all men:
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185
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1957
but those things that are of lifes substance, and are necessary for our being and sustenance, are ready and offer themselues to euery mans hand;
but those things that Are of life's substance, and Are necessary for our being and sustenance, Are ready and offer themselves to every men hand;
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185
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1958
as ayre, and water, and corne, and fruits of the earth:
as air, and water, and corn, and fruits of the earth:
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185
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1959
so, many things, with which the Spouse of Christ may be adorned and beautified, he buried,
so, many things, with which the Spouse of christ may be adorned and beautified, he buried,
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185
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1960
as it were, in deepe and prefound sense of Scripture, (which yet many by continuall meditation and study doe dig forth,
as it were, in deep and prefound sense of Scripture, (which yet many by continual meditation and study do dig forth,
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185
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1961
like pearles and precious stones:) but that without which our soules life cannot haue her being or subsisting, those things which are the very bread and drinke of our soules:
like Pearls and precious stones:) but that without which our Souls life cannot have her being or subsisting, those things which Are the very bred and drink of our Souls:
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185
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1962
viz. to know the true God, and Iesus Christ, whom the father hath sent: viz. to know the true God, and Iesus christ, whom the father hath sent:
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185
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1963
that I say, is so plaine, perspicuous, and easie, to finde in holy Scriptures, that we cannot misse of eternall life,
that I say, is so plain, perspicuous, and easy, to find in holy Scriptures, that we cannot miss of Eternal life,
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185
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1964
vnlesse we will deny our selues to it.
unless we will deny our selves to it.
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185
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1965
What then was thy purpose O Sauiour Christ to set downe this one rule and ground for all? to end all controuersies; to stay all disputation; to take away all doubts;
What then was thy purpose Oh Saviour christ to Set down this one Rule and ground for all? to end all controversies; to stay all disputation; to take away all doubts;
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186
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1966
to cut off all schismes and factions;
to Cut off all schisms and factions;
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186
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1967
to build vs sure vpon the rock, to set the marke of all trueth high in the tower of the Scriptures;
to built us sure upon the rock, to Set the mark of all truth high in the tower of the Scriptures;
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186
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1968
to make plaine the way to Heauen? When a way is vnknowne to a farre country, where is much treasure, many will seeke it:
to make plain the Way to Heaven? When a Way is unknown to a Far country, where is much treasure, many will seek it:
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186
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1969
some by climbing Mountaynes, some will venter the Desart, some will seeke passage by Sea, some by Land,
Some by climbing Mountains, Some will venture the Desert, Some will seek passage by Sea, Some by Land,
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186
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1970
and some by East, and some be West:
and Some by East, and Some be West:
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186
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1971
but when discouery is made of a passage, and the way is knowne, being made playne and easie;
but when discovery is made of a passage, and the Way is known, being made plain and easy;
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186
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1972
no man will seeke dangerous circuits and windings, but passe by the knowne way. For this way to eternall life was vnknowne to the world:
no man will seek dangerous circuits and windings, but pass by the known Way. For this Way to Eternal life was unknown to the world:
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1973
some climbed vp by the steepe of their owne workes; some wandred in the desarts of mens doctrines;
Some climbed up by the steep of their own works; Some wandered in the deserts of men's doctrines;
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186
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1974
some had blinde Phylosophers for their guides; some seducing Southsayers; some were led by the light of the creatures;
Some had blind Philosophers for their guides; Some seducing Soothsayers; Some were led by the Light of the creatures;
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186
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1975
some sounded the deepe of mans reason:
Some sounded the deep of men reason:
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186
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1976
Iesus Christ hath made this way straight and knowne, and discouering the neerest cut or passage, sayth: this is it;
Iesus christ hath made this Way straight and known, and discovering the nearest Cut or passage, say: this is it;
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186
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1977
haec est, to beleeue the Father of Christ the onely very God, and him whom he hath sent Iesus Christ. haec est, to believe the Father of christ the only very God, and him whom he hath sent Iesus christ.
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186
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1978
Now that we may not doubt, let vs stand and inquire of the passengers: let vs aske our Father Abraham: this was his way, as our Lord Iesus said:
Now that we may not doubt, let us stand and inquire of the passengers: let us ask our Father Abraham: this was his Way, as our Lord Iesus said:
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187
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1979
Abraham desired to see my day, and saw it: Let vs aske the Prophets: To him all the Prophets beare witnesse. Abraham desired to see my day, and saw it: Let us ask the prophets: To him all the prophets bear witness.
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187
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1980
Let vs enquire of the law: The Law was our Schoolemaster to Christ. Aske the Apostles & all the blessed Martyrs;
Let us inquire of the law: The Law was our Schoolmaster to christ. Ask the Apostles & all the blessed Martyrs;
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187
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1981
this was the onely poynt they sealed with their bloud, that Christ was God; Aske our Lord Iesus, I heare him say;
this was the only point they sealed with their blood, that christ was God; Ask our Lord Iesus, I hear him say;
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187
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1982
I am the Way, the Truth, and the Life: Whom shall we beleeue of the Way, but the way it selfe; I am the Way, the Truth, and the Life: Whom shall we believe of the Way, but the Way it self;
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1983
whom of the Truth but the truth? Whom of Life, but the life? What then haue you done, O deepe deceiuers and seducers, which haue sought by all the Art and cunning of the Diuell to bring men out of this way, to stop the road-way, the high way to the kingdome of Heauen,
whom of the Truth but the truth? Whom of Life, but the life? What then have you done, Oh deep deceivers and seducers, which have sought by all the Art and cunning of the devil to bring men out of this Way, to stop the roadway, the high Way to the Kingdom of Heaven,
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1984
and to round and circle vs about by merits, by freewill, by traditions, by reliques, by Purgatory, by faith implicite, by questions of prayers for the dead? Which for beleefe in GOD bring men to Romanam Catholicam; for faith in Iesus Christ, to Papa non potest errare, the Pope cannot goe out of the way? When Ennius sought his friend at his house,
and to round and circle us about by merits, by freewill, by traditions, by Relics, by Purgatory, by faith implicit, by questions of Prayers for the dead? Which for belief in GOD bring men to Romanam Catholicam; for faith in Iesus christ, to Papa non potest errare, the Pope cannot go out of the Way? When Ennius sought his friend At his house,
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1985
and asked his seruant where his Master was, the Master said to his seruant; Tell him I am not at home:
and asked his servant where his Master was, the Master said to his servant; Tell him I am not At home:
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1986
which speech Ennius ouer-heard, but tooke the answere from the seruant.
which speech Ennius overheard, but took the answer from the servant.
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1987
Next day the same man comes to Ennius his house, and asked his seruant where his Master was.
Next day the same man comes to Ennius his house, and asked his servant where his Master was.
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187
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1988
Ennius spake aloud, tell him I am not home:Ennius spoke aloud, tell him I am not home:
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187
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1989
What (saith he) will you deny your selfe with your owne tongue? Why not said Ennius: I beleeued when but your man tolde me you were not at home,
What (Says he) will you deny your self with your own tongue? Why not said Ennius: I believed when but your man told me you were not At home,
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187
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1990
and will not you beleeue mee which say so my selfe? The Ministers and seruants of Christ should shew Christ to all that seeke him;
and will not you believe me which say so my self? The Ministers and Servants of christ should show christ to all that seek him;
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187
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1991
but if there be any such as that seruant, which denied his Masters presence, when hee knew where hee was;
but if there be any such as that servant, which denied his Masters presence, when he knew where he was;
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187
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1992
yet Christ is not like Ennius, hee cannot denie himselfe:
yet christ is not like Ennius, he cannot deny himself:
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1993
Behold, to those wicked trayterous Iewes, when they sought him, Whom seeke you? Iesus of Nazareth: I am he:
Behold, to those wicked traitorous Iewes, when they sought him, Whom seek you? Iesus of Nazareth: I am he:
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187
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1994
and will he denie himselfe to his friends? This then is all wee require of you: Beleeue Christ of Christ.
and will he deny himself to his Friends? This then is all we require of you: Believe christ of christ.
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187
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1995
When Zaccheus was too little, and could not see Iesus, he climed vp a tree: but that wee may see him, Christ hath climed the tree of the Crosse himselfe, When Zacchaeus was too little, and could not see Iesus, he climbed up a tree: but that we may see him, christ hath climbed the tree of the Cross himself,
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187
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1996
and there was lifted vp to draw vs to him.
and there was lifted up to draw us to him.
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187
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1997
If this be not enough, hee hath mounted vp aboue the highest heauens, to the right hand of the most high and mighty God, Far aboue Angels, and thrones,
If this be not enough, he hath mounted up above the highest heavens, to the right hand of the most high and mighty God, far above Angels, and thrones,
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1998
and powers, and principalities, and euery name that is named. Why then, permute this one knowledge and faith in him;and Powers, and principalities, and every name that is nam. Why then, permute this one knowledge and faith in him;
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187
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1999
for all knowledge, all doubts, all disputes, all wisedome of men: for heare what he saith:
for all knowledge, all doubts, all disputes, all Wisdom of men: for hear what he Says:
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187
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2000
this is eternall life, to beleeue, &c. Thus wee are made to vnderstand, not onely that the Scriptures are sufficient to saluation,this is Eternal life, to believe, etc. Thus we Are made to understand, not only that the Scriptures Are sufficient to salvation,
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187
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2001
but that the Scriptures abound, and more then abound, to instruct our vnderstanding.
but that the Scriptures abound, and more then abound, to instruct our understanding.
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188
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2002
We reduce all the precepts of the law, and whatsoeuer is else written in the Prophets, to loue;
We reduce all the Precepts of the law, and whatsoever is Else written in the prophets, to love;
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2003
and all our knowledge is comprehended, and endeth in the knowledge of Christ. This is the knowledge of the treasure:
and all our knowledge is comprehended, and Endeth in the knowledge of christ. This is the knowledge of the treasure:
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188
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2004
so the Apostle saith of the knowledge of Christ: In whom are hid all the treasures of wisedome and knowledge.
so the Apostle Says of the knowledge of christ: In whom Are hid all the treasures of Wisdom and knowledge.
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2005
This is knowledge to the full. For in him dwelleth all the fulnesse of the Godhead bodily.
This is knowledge to the full. For in him dwells all the fullness of the Godhead bodily.
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188
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2006
But he is full, wee are empty: no, hee is our fulnesse: Of his fulnesse we haue all receiued, grace for grace:
But he is full, we Are empty: no, he is our fullness: Of his fullness we have all received, grace for grace:
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2007
For as loue is the fulnesse of the law, so faith in Christ, is the fulnesse of the heart, That Christ may dwell in our hearts by faith:
For as love is the fullness of the law, so faith in christ, is the fullness of the heart, That christ may dwell in our hearts by faith:
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2008
that you being rooted and grounded in loue, may be able to comprehend with all the Saints, what is the breadth, length, depth,
that you being rooted and grounded in love, may be able to comprehend with all the Saints, what is the breadth, length, depth,
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2009
and height, and to know the loue of Christ, which passeth knowledge: that you may be filled with all fulnesse of God. and height, and to know the love of christ, which passes knowledge: that you may be filled with all fullness of God.
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2010
See what perfect Schollers the faith of Christ makes vs: the head is the bodies fulnesse:
See what perfect Scholars the faith of christ makes us: the head is the bodies fullness:
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2011
Christ is our head, by whom wee holde by faith, and we are his body: christ is our head, by whom we hold by faith, and we Are his body:
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2012
and as S. Paul saith, That God the Father of glory (reade from the seauenteenth verse to the last) hath appointed Christ ouer all things, to be head of the Church, which is his body,
and as S. Paul Says, That God the Father of glory (read from the seauenteenth verse to the last) hath appointed christ over all things, to be head of the Church, which is his body,
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2013
euen the fulnesse of him that filleth all in all. See how Christ is our fulnesse, and how he counteth vs his fulnesse;even the fullness of him that fills all in all. See how christ is our fullness, and how he counteth us his fullness;
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2014
for the head cannot haue his fulnesse without the body.
for the head cannot have his fullness without the body.
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2015
Grow we vp in this head, & receiue we from him the fulnesse of the body, till we meet altogether in the vnity of faith,
Grow we up in this head, & receive we from him the fullness of the body, till we meet altogether in the unity of faith,
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2016
and knowledge of him For this faith, as I haue shewed, was sufficient for the thiefe to be assured to be in Paradise:
and knowledge of him For this faith, as I have showed, was sufficient for the thief to be assured to be in Paradise:
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2017
and to omit the rest, for all the Martyrs in the primitiue Church, to be euerlastingly with all honour recorded.
and to omit the rest, for all the Martyrs in the primitive Church, to be everlastingly with all honour recorded.
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2018
For there was neuer any piece of story, nor point or pricke of letter recorded, that euer yet was seene or to be found, that any of those Martyrs in the primitiue Church shed their blood for any of those points,
For there was never any piece of story, nor point or prick of Letter recorded, that ever yet was seen or to be found, that any of those Martyrs in the primitive Church shed their blood for any of those points,
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2019
or articles which are controuerted betweene vs and the Church of Rome, either for Purgatory,
or Articles which Are controverted between us and the Church of Rome, either for Purgatory,
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2020
or Prayers for the dead, or any other Sacraments, or for infallibility of errour in the Pope,
or Prayers for the dead, or any other Sacraments, or for infallibility of error in the Pope,
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2021
or traditions, or merits, or free will, or transubstantiation, or whatsoeuer is disputed betweene vs;
or traditions, or merits, or free will, or transubstantiation, or whatsoever is disputed between us;
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2022
but onely for this eternall life, the confession of the Diuinitie and humanity of Iesus Christ.
but only for this Eternal life, the Confessi of the Divinity and humanity of Iesus christ.
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2023
And to this Pope Leo bringeth testimonie in his sixe and twentith Epistle to Theodosius Augustus, which liued neere about the fiue hundreth yeere after Christ: his words are these.
And to this Pope Leo brings testimony in his sixe and Twentieth Epistle to Theodosius Augustus, which lived near about the fiue Hundredth year After christ: his words Are these.
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2024
Prae • … culis h• …, et tota acie mentis aspicite, 〈 ◊ 〉 Petri glori• …, et comm• …, cum ipso o• … ium Apostolorum corona• …, c• … ctorum { que } ma• … tyum palmas, qu• … bus alia non fuit • … ausa patiendi nisi confessio verae diuinitatis et humanitatis in Christo. Prae • … culis h• …, et tota acie mentis Aspicite, 〈 ◊ 〉 Petri glori• …, et comm• …, cum ipso o• … ium Apostolorum corona• …, c• … ctorum { que } ma• … tyum palmas, qu• … bus Alias non fuit • … ausa Patiendi nisi confessio Verae diuinitatis et humanitatis in Christ.
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2025
Haue before your eyes, and consider with all the sight of your minde, the glory of blessed Peter, and the crownes of all the Apostles,
Have before your eyes, and Consider with all the sighed of your mind, the glory of blessed Peter, and the crowns of all the Apostles,
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2026
and the palmes of all the Martyrs, which had no other cause of suffering, but the confession of the true Diuinitie and humanity in Christ.
and the palms of all the Martyrs, which had no other cause of suffering, but the Confessi of the true Divinity and humanity in christ.
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2027
Happy were you O blessed Martyrs, to whom it sufficed, both for temporall death, and life,
Happy were you Oh blessed Martyrs, to whom it sufficed, both for temporal death, and life,
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2028
and glory eternall, to confesse Iesus Christ to be the Sonne of the true and liuing GOD:
and glory Eternal, to confess Iesus christ to be the Son of the true and living GOD:
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2029
you had no torment, but of your body, you kept your faith vndaunted and vnshaken, and so yeelded your blessed spirits to GOD.
you had no torment, but of your body, you kept your faith undaunted and unshaken, and so yielded your blessed spirits to GOD.
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2030
It is not allowed for sufficient for vs to beleeue in God: to confesse Iesus Christ, and to cleaue to him, is to vs imputed for heresie:
It is not allowed for sufficient for us to believe in God: to confess Iesus christ, and to cleave to him, is to us imputed for heresy:
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2031
wee are counted separated from the body, because we hold by the head;
we Are counted separated from the body, Because we hold by the head;
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2032
and traps and snares are laid for vs in the word and Sacraments, in our faith, in iustification.
and traps and snares Are laid for us in the word and Sacraments, in our faith, in justification.
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2033
Wee are tortured with wrests and wrenches of disputations, we are martyred in our mindes and consciences,
we Are tortured with wrists and wrenches of disputations, we Are martyred in our minds and Consciences,
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2034
and may ius• … ly complaine, that of the Apostle, For this are wee reiected and persecuted,
and may ius• … lie complain, that of the Apostle, For this Are we rejected and persecuted,
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2035
because wee trust in the liuing God. For this; being Christians, wee are persecuted by Christians.Because we trust in the living God. For this; being Christians, we Are persecuted by Christians.
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2036
If all the tyrants in the world did seeke our bloud, we would kisse death: being of the Church, our owne fellowes kill vs, and hauing suffered the same things,
If all the Tyrants in the world did seek our blood, we would kiss death: being of the Church, our own Fellows kill us, and having suffered the same things,
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2037
for the same cause, in which the first holy Martyrs suffered, we are accounted Dogs and Heretiques, and Diuels.
for the same cause, in which the First holy Martyrs suffered, we Are accounted Dogs and Heretics, and Devils.
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2038
Thou O Christ, and the Gospell, are the matter of our reproach and scorne:
Thou O christ, and the Gospel, Are the matter of our reproach and scorn:
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2039
for in thee onely we beleeue, to thee onely wee cleaue and trust, thee onely wee confesse.
for in thee only we believe, to thee only we cleave and trust, thee only we confess.
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2040
Which when all the Saints haue done before;
Which when all the Saints have done before;
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2041
how much more doth this now concerne vs in this darknesse of the ending world, in this distraction of faith, in this cruell warre and hostility of sides and parts? Come hither beloued in Christ, heere, heere, stand for this truth.
how much more does this now concern us in this darkness of the ending world, in this distraction of faith, in this cruel war and hostility of sides and parts? Come hither Beloved in christ, Here, Here, stand for this truth.
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2042
It is a small thing to die for Christ; it is more hard, and as much glorious to liue and confesse him.
It is a small thing to die for christ; it is more hard, and as much glorious to live and confess him.
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2043
Follow Christ, if not in suffering death, yet in the contempt and scorne of life: if not in the bodies dying, yet in the hearts suffering:
Follow christ, if not in suffering death, yet in the contempt and scorn of life: if not in the bodies dying, yet in the hearts suffering:
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2044
for these home enemies doe not onely seeke to take away your life, as those Pagan persecuters and tyrants,
for these home enemies do not only seek to take away your life, as those Pagan persecuters and Tyrants,
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2045
but that which is farre more deere and pretious, your Faith. But I will yet labour to set you surer vpon this foundation.
but that which is Far more deer and precious, your Faith. But I will yet labour to Set you Surer upon this Foundation.
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2046
When Peter confessed this same confession, Thou art Christ the Sonne of the liuing God;
When Peter confessed this same Confessi, Thou art christ the Son of the living God;
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2047
hee heard, not onely to his owne comfort and priuiledge, but for all others whosoeuer shall confesse the same confession, foure things.
he herd, not only to his own Comfort and privilege, but for all Others whosoever shall confess the same Confessi, foure things.
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2048
First, Beat us tu, Blessed art thou Simon Bar-Iona: 2. Flesh and blood hath not reuealed this to thee;
First, Beatrice us tu, Blessed art thou Simon Bar-Iona: 2. Flesh and blood hath not revealed this to thee;
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2049
thou art taught it of my Father; thou art taught it of my Father;
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2050
God is thy teacher. 3. He was called Cephas, that is, a Rock, thou art a rocke, (for thy constantnesse in this confession.) 4 Vpon this rocke (that is, the rocke of my Diuinitie, which thou hast confessed) I will build my Church.
God is thy teacher. 3. He was called Cephas, that is, a Rock, thou art a rock, (for thy Constancy in this Confessi.) 4 Upon this rock (that is, the rock of my Divinity, which thou hast confessed) I will built my Church.
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2051
Was it then blessednesse to confesse Christ to be God? was Peter called blessed for this,
Was it then blessedness to confess christ to be God? was Peter called blessed for this,
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2052
and doth the blessing now cease? Is not our blessednesse the same? Yes, whosoeuer thou art that beleeuest and confessest that Iesus is the Sonne of God, beat us tu; Blessed art thou:
and does the blessing now cease? Is not our blessedness the same? Yes, whosoever thou art that Believest and Confessest that Iesus is the Son of God, beatrice us tu; Blessed art thou:
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2053
Could Peter neuer haue attayned to this knowledge, without the reuealing and teaching of God in heauen;
Could Peter never have attained to this knowledge, without the revealing and teaching of God in heaven;
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2054
and we which vndoubtedly know & beleeue the same, ha• … we or can we haue any other teacher? Was Simon called a rocke,
and we which undoubtedly know & believe the same, ha• … we or can we have any other teacher? Was Simon called a rock,
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2055
for not being shaken in the faith of the Godhead of the man Christ:
for not being shaken in the faith of the Godhead of the man christ:
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2056
and are wee counted stubble and chaffe for our sole and constant building vpon the same? Is the rock it selfe:
and Are we counted stubble and chaff for our sole and constant building upon the same? Is the rock it self:
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2057
this, thou art Christ the Sonne of the louing God; the very foundation vpon which the Church is built:this, thou art christ the Son of the loving God; the very Foundation upon which the Church is built:
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2058
and are wee which plant all our hope and faith vpon the Diuinitie of Iesus Christ, outlings from the Church of Christ? I beseech you then consider with me the malice and subtilty of the diuell.
and Are we which plant all our hope and faith upon the Divinity of Iesus christ, outlings from the Church of christ? I beseech you then Consider with me the malice and subtlety of the Devil.
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2059
For when he saw the ground-worke, and foundation laid, on which all which shall be saued, must be built for euer,
For when he saw the groundwork, and Foundation laid, on which all which shall be saved, must be built for ever,
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2060
and that very same foundation planted to tri• … ph ouer his hell and hell gates:
and that very same Foundation planted to tri• … ph over his hell and hell gates:
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2061
forth with attempted the ouerthrow of this foundation, that none should confesse Iesus to be the Sonne of God.
forth with attempted the overthrow of this Foundation, that none should confess Iesus to be the Son of God.
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2062
And first, by all the Kings of the earth, by cruell tyrants, by open and professed enemies, persecuted this faith, binding, banishing, imprisoning, beating, burning, drowning, killing, torturing, destroying all those which confessed, that Iesus was Christ: as I haue shewed before:
And First, by all the Kings of the earth, by cruel Tyrants, by open and professed enemies, persecuted this faith, binding, banishing, imprisoning, beating, burning, drowning, killing, torturing, destroying all those which confessed, that Iesus was christ: as I have showed before:
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2063
but when hee saw that this was not the way to batter the faith of Christ,
but when he saw that this was not the Way to batter the faith of christ,
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2064
and that the Church the more it was shaken with persecution, was built the firmer vpon this rocke:
and that the Church the more it was shaken with persecution, was built the firmer upon this rock:
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2065
and that the blood of the Martyrs was the seede of the Church; for the more they were killed, the more they encreased: he sought another way;and that the blood of the Martyrs was the seed of the Church; for the more they were killed, the more they increased: he sought Another Way;
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2066
for that which he could not effect, by violence and hostility, hee wrought by sleight and subtilty, that which he could not compasse by open enemies, which yelled and roared against the Church:
for that which he could not Effect, by violence and hostility, he wrought by sleight and subtlety, that which he could not compass by open enemies, which yelled and roared against the Church:
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Downe with it, downe with it, euen to the ground: Down with it, down with it, even to the ground:
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that he plotted by Tatnayes and Sanballats, which came to vs disguised vnder the profession of Christians, saying, Wee will build with you.
that he plotted by Tatnayes and Sanballats, which Come to us disguised under the profession of Christians, saying, we will built with you.
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And so by sleight and shift of argument and wit of man, it is held for the ground of all truth:
And so by sleight and shift of argument and wit of man, it is held for the ground of all truth:
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What, that Peter was a rocke? that we deny not; but that he was the rocke, this rocke, vpon which Christ his Church is built.
What, that Peter was a rock? that we deny not; but that he was the rock, this rock, upon which christ his Church is built.
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And so wee haue, for tu es Christus, tu es Petrus. But the Pope of Rome is Peters successour:
And so we have, for tu es Christus, tu es Peter. But the Pope of Rome is Peter's successor:
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Ergo, Christs Church is built vpon the Pope. But the Church shall preuaile: Ergo, the Pope cannot erre.Ergo, Christ Church is built upon the Pope. But the Church shall prevail: Ergo, the Pope cannot err.
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But the Popes seat is Rome, therefore Romana is Catholica. But none shall be saued,
But the Popes seat is Room, Therefore Roman is Catholica. But none shall be saved,
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but they which are of the Church, therefore, this is eternall life, to be of the Church of Rome.
but they which Are of the Church, Therefore, this is Eternal life, to be of the Church of Rome.
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Doe you not see how wee are disputed out of our saluation;
Do you not see how we Are disputed out of our salvation;
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how wee haue lost our faith, as it were at a tricke of fast and loose? How cunningly the Diuell hath iugled away our foundation? Doe you not see this blessed Scripture, our Fortresse, our Rocke, our Castle, our high Tower:
how we have lost our faith, as it were At a trick of fast and lose? How cunningly the devil hath juggled away our Foundation? Do you not see this blessed Scripture, our Fortress, our Rock, our Castle, our high Tower:
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which was lifted vp, and planted against hell, and hell gates, turned to fortifie for hell,
which was lifted up, and planted against hell, and hell gates, turned to fortify for hell,
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and hell gates? Doe you not see how lightly we are parted from this one article, the ground and summe of all truth, which the blessed and glorious Apostles held deerer then their lifes blood? And as if we had receiued no good at all by the knowledge of God and Christ;
and hell gates? Do you not see how lightly we Are parted from this one article, the ground and sum of all truth, which the blessed and glorious Apostles held Dearer then their life's blood? And as if we had received no good At all by the knowledge of God and christ;
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we make onely earnest of faith, and stand with vtmost contention and eagernesse, whether Images be to be worshipped,
we make only earnest of faith, and stand with utmost contention and eagerness, whither Images be to be worshipped,
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whether the dead be to be prayed for, whether the Pope can dispense with Oathes? &c. Doe you not see how we are robbed of our euidence,
whither the dead be to be prayed for, whither the Pope can dispense with Oaths? etc. Do you not see how we Are robbed of our evidence,
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and turned out of our right Patrimonie of the Scriptures, and so vtterly dispossest, that our way is turned into a maze, or wood;
and turned out of our right Patrimony of the Scriptures, and so utterly dispossessed, that our Way is turned into a maze, or wood;
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and our truth into a lye, and our life into death? If then you haue not learned sufficiently the surenesse of this ground, the deerenesse of this knowledge, from the light of the Scriptures, the words of Christ, from the faith of the Prophets, Apostles, Martyrs, Saints;
and our truth into a lie, and our life into death? If then you have not learned sufficiently the sureness of this ground, the deerenesse of this knowledge, from the Light of the Scriptures, the words of christ, from the faith of the prophets, Apostles, Martyrs, Saints;
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yet wee may sufficiently be perswaded from the cruelty, malice, and opposition, and raging of the Diuell:
yet we may sufficiently be persuaded from the cruelty, malice, and opposition, and raging of the devil:
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which from the beginning hath neuer ceased from seeking the vndermining, batterie, and ouerthrow of this truth.
which from the beginning hath never ceased from seeking the undermining, battery, and overthrow of this truth.
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I will now draw to my conclusion, and come to ourselues:
I will now draw to my conclusion, and come to ourselves:
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which hauing quitted this article from the slaunders of our enemies, haue not yet turned it for our owne best vse.
which having quit this article from the slanders of our enemies, have not yet turned it for our own best use.
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This is the faith which we haue receiued; this is our ground; this we professe; in this we were baptized:
This is the faith which we have received; this is our ground; this we profess; in this we were baptised:
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and yet hungry after knowledge, as if wee had not beene sufficiently taught, wee long for newes out of Scriptures;
and yet hungry After knowledge, as if we had not been sufficiently taught, we long for news out of Scriptures;
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we must haue the word more curiously carued: some will haue this Preacher, some that:
we must have the word more curiously carved: Some will have this Preacher, Some that:
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and this is fuller, and this is sweeter, and this is deeper, and wee will haue I know not what.
and this is fuller, and this is Sweeten, and this is Deeper, and we will have I know not what.
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Let mee be bold to say;
Let me be bold to say;
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you heare Sermons, as you heare Musicke, for some delightfull straine, or quirke of mens wit:
you hear Sermons, as you hear Music, for Some delightful strain, or quirk of men's wit:
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you itch in your eares, and must haue them tickled daily with new pleasure:
you itch in your ears, and must have them tickled daily with new pleasure:
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your fashion is, to iudge of the learning, and sufficiencie of the Preacher, which should be here humbled,
your fashion is, to judge of the learning, and sufficiency of the Preacher, which should be Here humbled,
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and learne to examine, and iudge, and condemne your selues.
and Learn to examine, and judge, and condemn your selves.
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What then? Either doe those things which you haue beleeued, or else confesse against your selues, that you haue not beleeued at all.
What then? Either doe those things which you have believed, or Else confess against your selves, that you have not believed At all.
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For Christ is the end of our faith, which is the beginning of a godly life.
For christ is the end of our faith, which is the beginning of a godly life.
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We that haue heard Christ preached, are beyond hearing, and are come to doing. This then remayneth: Loue one another; frequent diuine Prayers; visite the sicke; releeue the poore; receive the Sacraments; auoid contentions; lay aside idle questions;
We that have herd christ preached, Are beyond hearing, and Are come to doing. This then remaineth: Love one Another; frequent divine Prayers; visit the sick; relieve the poor; receive the Sacraments; avoid contentions; lay aside idle questions;
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haue peace and concord one with another; giue glory to God. It is not hard to know what to doe, but to doe what we know.
have peace and concord one with Another; give glory to God. It is not hard to know what to do, but to do what we know.
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Wee may learne that in one Sermon, which all our life is not enough to put in practise.
we may Learn that in one Sermon, which all our life is not enough to put in practice.
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They which gathered Manna aboue their measure, which was an Homer full, it stanke and turned to wormes.
They which gathered Manna above their measure, which was an Homer full, it stank and turned to worms.
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This doth our lusting and greedinesse of knowledge, vvhen our measure is full, and vvee are not content, breede Schismes,
This does our lusting and greediness of knowledge, when our measure is full, and we Are not content, breed Schisms,
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and factions, and make vs stinck one in anothers nosthrils.
and factions, and make us stink one in another's nostrils.
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VVhy doest thouseeke far Why search for hidden thinges? this one Homer full, I beleeue in God,
Why dost thouseeke Far Why search for hidden things? this one Homer full, I believe in God,
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and him whom he hath sent, Iesus Christ; is able to sustaine thy soule to eternall life.
and him whom he hath sent, Iesus christ; is able to sustain thy soul to Eternal life.
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In this thou hast the substance & sweetnesse of all, whatsoeuer lyeth eyther hidden, or scattred in the volume of the Scriptures.
In this thou hast the substance & sweetness of all, whatsoever lies either hidden, or scattered in the volume of the Scriptures.
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The whole Scrptures are Manna, but that which feedeth my soule to life eternall is this faith in Christ:
The Whole Scriptures Are Manna, but that which feeds my soul to life Eternal is this faith in christ:
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As then he that had filled his Homer full, had beene ridiculously absurd to thinke he should want,
As then he that had filled his Homer full, had been ridiculously absurd to think he should want,
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because he saw so much lye scattered in the mountaynes, and in the plaine fields:
Because he saw so much lie scattered in the Mountains, and in the plain fields:
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so should we be dangerously deceiued, if we should not thinke that the knowledge of God the Father,
so should we be dangerously deceived, if we should not think that the knowledge of God the Father,
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and his Sonne, were sufficient for vs to eternall life:
and his Son, were sufficient for us to Eternal life:
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because there are so many things contayned in the holy writ, which our vnderstandings haue not gathered. This was Saint Peters Homerfull:
Because there Are so many things contained in the holy writ, which our understandings have not gathered. This was Saint Peter's Homerfull:
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Thou art Christ the sonne of the liuing God: This was Saint Paul his Homer full: Thou art christ the son of the living God: This was Saint Paul his Homer full:
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I esteemed to know nothing but Christ, and him crucified. This measure they delt to all that beleeued, Wee preach Christ. I esteemed to know nothing but christ, and him Crucified. This measure they dealt to all that believed, we preach christ.
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Then let vs not onely take our sufficient sustenance from this liuing bread, which descended downe from Heauen;
Then let us not only take our sufficient sustenance from this living bred, which descended down from Heaven;
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and which cryeth in all our eares, This is the will of the father, that he that beleeueth in mee should haue euerlasting life:
and which Cries in all our ears, This is the will of the father, that he that Believeth in me should have everlasting life:
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but let vs take, out of this word euen our compleat armour, and learne to fight with this sword against all our enemies, all our euils,
but let us take, out of this word even our complete armour, and Learn to fight with this sword against all our enemies, all our evils,
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and the gates of hell and the Diuell.
and the gates of hell and the devil.
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If your aduersaries deny you to be of the true Church, and will seeke to examine your hold:
If your Adversaries deny you to be of the true Church, and will seek to examine your hold:
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say you hold in Capite, in Fee by fayth in Iesus Christ, you hold by the head:
say you hold in Capite, in Fee by faith in Iesus christ, you hold by the head:
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and whosoeuer holds by the head, is a true member of Christ his body. If they obiect, but the Church is built vpon an hill:
and whosoever holds by the head, is a true member of christ his body. If they Object, but the Church is built upon an hill:
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confesse it, and shew them the hill, the diuinitie of Iesus Christ: that hill of Peters, Tu es Christus.
confess it, and show them the hill, the divinity of Iesus christ: that hill of Peter's, Tu es Christus.
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This hill heere, haec est vita aeterna. Why hop you so high O ye hils? This is Gods hill, this hill is Iesus Christ himselfe, which is God,
This hill Here, haec est vita aeterna. Why hop you so high Oh you hills? This is God's hill, this hill is Iesus christ himself, which is God,
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and God is not onely a Rocke, and an high Hill to those that serue him,
and God is not only a Rock, and an high Hill to those that serve him,
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but they that trust in him shall be rockes themselues, and high and stedfast as mountaynes, as Saint Peter was.
but they that trust in him shall be Rocks themselves, and high and steadfast as Mountains, as Saint Peter was.
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If they will offer to make your faith void by vrging their succession of Popes and Priests,
If they will offer to make your faith void by urging their succession of Popes and Priests,
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as if your Ministers had beene at a fault in their succession and ordination:
as if your Ministers had been At a fault in their succession and ordination:
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or if home aduersaries, as Familists or Brownists, or Barrowists, vrge and pr• … sse your Ministers, as not lawfully called; answere these hence:
or if home Adversaries, as Familists or Brownists, or Barrowists, urge and pr• … sse your Ministers, as not lawfully called; answer these hence:
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The Scripture is not carefull to answere in this poynt: it is the succession of true doctrine which concerneth vs, not of men;
The Scripture is not careful to answer in this point: it is the succession of true Doctrine which concerns us, not of men;
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2130
for God will not haue our life in him depend vpon a quirke, or misse in mens callings, but on faith in Christ.
for God will not have our life in him depend upon a quirk, or miss in men's callings, but on faith in christ.
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2131
Of this, I am seased, and am interessed in life eternall:
Of this, I am seized, and am interested in life Eternal:
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I will no more dispute of the meanes to it, then I will of my faith:
I will no more dispute of the means to it, then I will of my faith:
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did they which preached Christ to mee, preach of pride or enuy, or contention or gaine:
did they which preached christ to me, preach of pride or envy, or contention or gain:
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this is my sure gaine, Christ is preached: of this I am assured: No man can say Iesus is Christ, but by the holy Ghost.
this is my sure gain, christ is preached: of this I am assured: No man can say Iesus is christ, but by the holy Ghost.
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As true as I beleeue this Article so truly I know God the Father in heauen was my teacher.
As true as I believe this Article so truly I know God the Father in heaven was my teacher.
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This I know, Whosoeuer confesseth that Iesus is the sonne of God, in him God dwelleth:
This I know, Whosoever Confesses that Iesus is the son of God, in him God dwells:
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of this I am assured, Whosoeuer beleeueth that Iesus Christ is borne of God. This record all the diuels in hell shall neuer ouerthrow: of this I am assured, Whosoever Believeth that Iesus christ is born of God. This record all the Devils in hell shall never overthrow:
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o God hath giuen vs eternall life, and this life is in his sonne, and he that hath the sonne, hath life.
oh God hath given us Eternal life, and this life is in his son, and he that hath the son, hath life.
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2139
This is a serious poynt, to haue life eternall, to haue God my teacher, to haue God dwell in mee, to be borne of God: vpon this will I build:
This is a serious point, to have life Eternal, to have God my teacher, to have God dwell in me, to be born of God: upon this will I built:
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2140
I will not tamper about successions. Farther, if as now it is vsuall with too many, any seeke to seduce you,
I will not tamper about successions. Farther, if as now it is usual with too many, any seek to seduce you,
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or trouble your faith, with questions of Canons, or Church-order, or Discipline, or such like:
or trouble your faith, with questions of Canonas, or Church order, or Discipline, or such like:
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2142
say that you had rather build straw and stubble vpon the foundation, then set the foundation vpon straw and stubble.
say that you had rather built straw and stubble upon the Foundation, then Set the Foundation upon straw and stubble.
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In these words is the foundation, the ground it selfe of all true Religion; we will not tamper about reparations or couerings;
In these words is the Foundation, the ground it self of all true Religion; we will not tamper about reparations or coverings;
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this is the body it selfe. I fight not for the shadow: Heere is the compleat armour of a Christian;
this is the body it self. I fight not for the shadow: Here is the complete armour of a Christian;
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I will not passe how it be guilded or enamelled.
I will not pass how it be Guilded or enameled.
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Finally, in trouble, in sorrow, in sicknesse, in persecution, in prison, in danger by Sea, in danger by Land, in feare;
Finally, in trouble, in sorrow, in sickness, in persecution, in prison, in danger by Sea, in danger by Land, in Fear;
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against height, against depth, and whatsoeuer may seeme to shake our faith, or wound our conscience, or discomfort our spirit;
against height, against depth, and whatsoever may seem to shake our faith, or wound our conscience, or discomfort our Spirit;
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hold we vp this confession that our Sauiour Iesus Christ is God and man.
hold we up this Confessi that our Saviour Iesus christ is God and man.
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Let vs say to Death it selfe, this is life eternall: to Satan, this is the onely true and liuing God:
Let us say to Death it self, this is life Eternal: to Satan, this is the only true and living God:
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to Sinne, this is Iesus Christ the onely begotten sonne of God:
to Sin, this is Iesus christ the only begotten son of God:
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oppose wee to hell and hell gates, this faith in Iesus Christ, which hath opened to vs Heauen and Heauen gates:
oppose we to hell and hell gates, this faith in Iesus christ, which hath opened to us Heaven and Heaven gates:
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To whom, with God the Father, and God the I holy Ghost, three persons and one God, be ascribed all Honour, Power,
To whom, with God the Father, and God the I holy Ghost, three Persons and one God, be ascribed all Honour, Power,
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and Glory, now and for euer. Amen. FINIS.
and Glory, now and for ever. Amen. FINIS.
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