Foure sermons, lately preached, by Martin Fotherby Doctor in Diuinity, and chaplain vnto the Kings Maiestie. The first at Cambridge, at the Masters Commencement. Iuly 7. anno 1607. The second at Canterbury, at the Lord Archbishops visitation. Septemb. 14. anno 1607. The third at Paules Crosse, vpon the day of our deliuerance from the gun-powder treason. Nouemb. 5. anno 1607. The fourth at the court, before the Kings Maiestie. Nouemb. 15. anno 1607. Whereunto is added, an answere vnto certaine obiections of one vnresolued, as concerning the vse of the Crosse in baptisme: written by him in anno 1604. and now commanded to be published by authoritie
Now, if we proceede by this rule in expounding of this Scripture, wee shall finde that King Salomon in this booke of the Preacher, had a two-fold end, the one of them subordinate vnto the other.
Now, if we proceed by this Rule in expounding of this Scripture, we shall find that King Solomon in this book of the Preacher, had a twofold end, the one of them subordinate unto the other.
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For first, if we looke vpward to the beginning of this booke, we shall there finde this sentence which I now haue read vnto you, Vanitie of vanities, all is vanity :
For First, if we look upward to the beginning of this book, we shall there find this sentence which I now have read unto you, Vanity of vanities, all is vanity:
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Secondly, if we looke downeward to the end of this booke, we shall there finde this sentence, Let vs heare the summe of al, Feare God and keepe his commaundements,
Secondly, if we look downward to the end of this book, we shall there find this sentence, Let us hear the sum of all, fear God and keep his Commandments,
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wherein his end must needs againe be, to bring vs into loue with diuine and heauenly things, and (as the Apostle Paul aduiseth) to make vs seeke those things that are aboue,
wherein his end must needs again be, to bring us into love with divine and heavenly things, and (as the Apostle Paul adviseth) to make us seek those things that Are above,
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if the former obstacle be remoued from vs. For our God and Creator, who is perfect loue himselfe, hath made vs his creatures of such a louing nature, that (as Plutarch well obserueth) we needes must be alwayes louing of some thing:
if the former obstacle be removed from us For our God and Creator, who is perfect love himself, hath made us his creatures of such a loving nature, that (as Plutarch well observeth) we needs must be always loving of Some thing:
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Profitable, because if we know not what vanity meaneth, we shall neuer reape any profit by this admonition of King Salomon, in telling vs so often that All is vanity :
Profitable, Because if we know not what vanity means, we shall never reap any profit by this admonition of King Solomon, in telling us so often that All is vanity:
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So thas (as I said before) this Preacher could not possibly haue vsed any word which more fully layeth out and exposeth to our eyes the base and contemptible, the bad and vnprofitable nature of all earthly glories, then Vanity doth.
So thas (as I said before) this Preacher could not possibly have used any word which more Fully Layeth out and exposeth to our eyes the base and contemptible, the bad and unprofitable nature of all earthly Glories, then Vanity does.
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For I find this word Vanity, to haue sixe significations, & yet not one good one amongst them all, not one that implieth the least fruite or profit to be implied in it.
For I find this word Vanity, to have sixe significations, & yet not one good one among them all, not one that Implies the least fruit or profit to be implied in it.
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Quid emolumenti? What profit hath a man of all his labours wherin he hath trauailed vnder the sun? He proueth al our labours about these earthly matters to be therfore Vanity,
Quid emolumenti? What profit hath a man of all his labours wherein he hath travailed under the sun? He Proves all our labours about these earthly matters to be Therefore Vanity,
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Ye haue said, it is in vaine that we haue serued God, and what profit is it that we haue kept his commaundements? They conclude it to be vaine, because it is vnprofitable.
You have said, it is in vain that we have served God, and what profit is it that we have kept his Commandments? They conclude it to be vain, Because it is unprofitable.
What profit (saith he) had ye then in those things, whereof ye are now ashamed? And Salomon bringeth worldlings complaning, in this manner, of their vnprofitable labour about earthly things:
What profit (Says he) had you then in those things, whereof you Are now ashamed? And Solomon brings worldlings complaining, in this manner, of their unprofitable labour about earthly things:
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What hath pride now profited vs, or what hath the pompe of riches brought vs? So that when it pleaseth God to open a mans eyes, to see the true vanity of all earthly glories, in their owne proper colours,
What hath pride now profited us, or what hath the pomp of riches brought us? So that when it Pleases God to open a men eyes, to see the true vanity of all earthly Glories, in their own proper colours,
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though the sinner do alwaies propound vnto himselfe, (at the least in his conceit) a kind of profit in them, whereunto they seeme to answere, with appearing shewes of goodnes,
though the sinner do always propound unto himself, (At the least in his conceit) a kind of profit in them, whereunto they seem to answer, with appearing shows of Goodness,
What shall it profit thee to wine the whole worlde, if thou lose thine owne soule? Therefore, we must measure our profit, not by gaine, but by godlines:
What shall it profit thee to wine the Whole world, if thou loose thine own soul? Therefore, we must measure our profit, not by gain, but by godliness:
In this sense doth Tully vse that word in his oration pro Plancio, where he calleth those promises that be not kept, Vana & inania, vaine and empty promises:
In this sense does Tully use that word in his oration Pro Plancio, where he calls those promises that be not kept, Vana & inania, vain and empty promises:
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In this sense doth Virgil likewise vse that word in the first of his Georgiks, he calleth the empty eares of corne which haue nothing but a huske, Vanas aristas, vaine eares: Expectata seges, vanis elusit aristis.
In this sense does Virgil likewise use that word in the First of his Georgics, he calls the empty ears of corn which have nothing but a husk, Vanas aristas, vain ears: Expected sedges, vanis elusit aristis.
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Iob calleth the dayes of this mortal life, Menses vacuos moneths of Vanity, that is, voyd and empty moneths, empty of all stayed and solid comfort, few and euill,
Job calls the days of this Mortal life, Menses vacuos months of Vanity, that is, void and empty months, empty of all stayed and solid Comfort, few and evil,
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Why did the heathen rage, and the people imagine a vaine thing? He speaketh in that place of the attempts of the heathen against Christ and his kingdome.
Why did the heathen rage, and the people imagine a vain thing? He speaks in that place of the attempts of the heathen against christ and his Kingdom.
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after he was dead did proue a liuing Lion, a victorious Lion of the tribe of Iuda, and conquered the whole world, according to that prophecie which he had giuen of himselfe, that If he once were lifted vp, he then would draw all men vnto him.
After he was dead did prove a living lion, a victorious lion of the tribe of Iuda, and conquered the Whole world, according to that prophecy which he had given of himself, that If he once were lifted up, he then would draw all men unto him.
So that all the attempts of such wicked persons doe proue meerely Vaine; that is, voyde and empty, as well against the Church as against Christ himselfe.
So that all the attempts of such wicked Persons do prove merely Vain; that is, void and empty, as well against the Church as against christ himself.
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but hee that is the fullest of them heere in this world, when hee awaketh and riseth vp vnto the resurrection, shall finde himselfe emptied of them all:
but he that is the Fullest of them Here in this world, when he awakes and Riseth up unto the resurrection, shall find himself emptied of them all:
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So likewise doth Tully vse this word Vanity in his booke of Diuination, where he complaineth, that the notable Art of Diuination is brought into comtempt, Leuitate, & Vanitate hominum, By the leuity and Vanity of men.
So likewise does Tully use this word Vanity in his book of Divination, where he Complaineth, that the notable Art of Divination is brought into comtempt, Leuitate, & Vanitate hominum, By the levity and Vanity of men.
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For, as the excellent Art of Musicke is growne into contempt through the basenes and lightnes of certaine vagrant musitians, which prostistute their comming at euery drunken feast:
For, as the excellent Art of Music is grown into contempt through the baseness and lightness of certain vagrant musicians, which prostistute their coming At every drunken feast:
and thereupon it was, that Tully so complained, that the dignity of so noble an Art, had suffered such a preiudice, through the leuity and Vanity, of certaine hir professors.
and thereupon it was, that Tully so complained, that the dignity of so noble an Art, had suffered such a prejudice, through the levity and Vanity, of certain his professors.
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so that Vanitas, and Falsitas, be (in this sense) Synonyma. In this sense doth Plautus vse the name of Vanity, in his Mostellaria, Vera cantas, Vana vellem ;
so that Vanitas, and Falsitas, be (in this sense) Synonyma. In this sense does Plautus use the name of Vanity, in his Mostellaria, Vera cantas, Vana vellem;
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You speake the Verity, I would it were Vanity, opposing Vanum, vnto that which is Verum. In this sense doth Terence also vse the name of Vanity, in his Eunuchus, Si falsum, aut Vanum, aut fictum, continuò palam est :
You speak the Verity, I would it were Vanity, opposing Vanum, unto that which is Verum. In this sense does Terence also use the name of Vanity, in his Eunuchus, Si falsum, Or Vanum, Or fictum, continuò Palam est:
it is Falsum, and therefore Vanum, as you heard before out of Terence. It hath a shew of godlines (as the Apostle Paul speaketh) but yet it lacketh the power of it.
it is Falsum, and Therefore Vanum, as you herd before out of Terence. It hath a show of godliness (as the Apostle Paul speaks) but yet it lacketh the power of it.
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In this sense doth Moses vse the name of Vanity, in the booke of Deuteronomie, where complaning of the Iewes in the person of God, he saith, that, They moued him to iealousie with that which is not God, they prouoked him to anger, with their Vanities.
In this sense does Moses use the name of Vanity, in the book of Deuteronomy, where complaining of the Iewes in the person of God, he Says, that, They moved him to jealousy with that which is not God, they provoked him to anger, with their Vanities.
In this sense doth Tully vse the name of Vanity, in the first of his Offices, where speaking of the falsehood of tradesmen in their artes, he saith, that Nihil profic•unt, nisi admo•um mentiantur, nec quicquaem est turpius Vanitate.
In this sense does Tully use the name of Vanity, in the First of his Offices, where speaking of the falsehood of Tradesmen in their arts, he Says, that Nihil profic•unt, nisi admo•um mentiantur, nec quicquaem est Turpius Vanitate.
So likewise, that Apoliinaris in Gellius, of whom I spake before, he defineth Vanos, to be properly Mendaces et Infidos, that is, Liers and Vnfaithfull men.
So likewise, that Apoliinaris in Gellius, of whom I spoke before, he defineth Vanos, to be properly Mendacious et Infidos, that is, Liers and Unfaithful men.
It likewise is Falsum, and therefore Vanum. In this sense, doth Tully vse the name of Vanity, in his booke De Amicitia: Assentatio ea est molestissima (saith he) cùm ad vanitatem accedit authoritas :
It likewise is Falsum, and Therefore Vanum. In this sense, does Tully use the name of Vanity, in his book De Amicitia: Assentatio ea est molestissima (Says he) cùm ad vanitatem Accedit Authoritas:
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and to apply them vnto our present purpose) King Salomon in calling these earthly matters Vanity, (if Vanity be taken in this second signification) insinuateth thus much;
and to apply them unto our present purpose) King Solomon in calling these earthly matters Vanity, (if Vanity be taken in this second signification) insinuates thus much;
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so that they doe nothing but delude and abuse our weaker senses, with false and flattering shewes, of a certaine painted goodnes, that which indeed is not in them;
so that they do nothing but delude and abuse our Weaker Senses, with false and flattering shows, of a certain painted Goodness, that which indeed is not in them;
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Where he expoundeth Vanum (as you see) by Frustra. In this sense doth Accius likewise take the name of Vanity in the place that I cited before vnto you.
Where he expoundeth Vanum (as you see) by Frustra. In this sense does Accius likewise take the name of Vanity in the place that I cited before unto you.
Except the Lord giue his blessing, the plowmans toyling is in Vain; that is, without the grace & blessing of God, neither the Carpenter in his building,
Except the Lord give his blessing, the plowman's toiling is in Vain; that is, without the grace & blessing of God, neither the Carpenter in his building,
That is, mans helpe attaineth not his end, but is like vnto the rotten reede of Egypt, which pearceth the hand that leaneth vpon it, if ( helpe Lord ) be not ioyned with it.
That is, men help attaineth not his end, but is like unto the rotten reed of Egypt, which pierceth the hand that leaneth upon it, if (help Lord) be not joined with it.
And after, he finding them euery one to be alike deceitfull, hee generally pronounceth of them al, without exception, that they haue nothing in them but Vanity and Vexation;
And After, he finding them every one to be alike deceitful, he generally pronounceth of them all, without exception, that they have nothing in them but Vanity and Vexation;
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In tenuem e•anuit auram, sayth Virgil. When a thing is easily dissipated (as smoke is into ayre) then doth it Euanescere, that is, turne into Vanity, in the Latine tongue, to wit, into this fraile and fleeting Vanity.
In tenuem e•anuit auram, say Virgil. When a thing is Easily dissipated (as smoke is into air) then does it Euanescere, that is, turn into Vanity, in the Latin tongue, to wit, into this frail and fleeting Vanity.
and to set the true nature of it, as it were before our eyes) in stead of, All is Vanity, they translate, All is smoke, because nothing vanisheth so quickly as smoke:
and to Set the true nature of it, as it were before our eyes) in stead of, All is Vanity, they translate, All is smoke, Because nothing Vanishes so quickly as smoke:
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so that nature it selfe can hardly fit any paterne, or find any comparison, to expresse vnto the life, the fraile and fleeting nature of this vnstable Vanity.
so that nature it self can hardly fit any pattern, or find any comparison, to express unto the life, the frail and fleeting nature of this unstable Vanity.
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Of the second degree or branch of this Vanity, to wit, the Vanity of corruption, the Apostle Paul speaketh in the Epistle to the Romans, where he pronounceth of all Gods visible creatures, that They be subiect vnto Vanity, that is, the Vanity of corruption,
Of the second degree or branch of this Vanity, to wit, the Vanity of corruption, the Apostle Paul speaks in the Epistle to the Roman, where he pronounceth of all God's visible creatures, that They be Subject unto Vanity, that is, the Vanity of corruption,
So that if Vanity be taken in this fourth signification, (as S. Ierome thinkes it is, who saith, vpon these wordes, that Caducum quiddā in hoc verbo Vanitatis oftenditur, that Vanity implieth a weaknes and fragilitie) then King Salomons meaning is, that all these earthly things are so fraile and so momentary, that they be as wauering as the wind:
So that if Vanity be taken in this fourth signification, (as S. Jerome thinks it is, who Says, upon these words, that Caducum Quiddam in hoc verbo Vanitatis oftenditur, that Vanity Implies a weakness and fragility) then King Solomon's meaning is, that all these earthly things Are so frail and so momentary, that they be as wavering as the wind:
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For what other thing is honour, but onely a light blast of the peoples breath, which vanisheth in a moment, as the sound of a tinckling Cymball in the ayre? What other thing is beauty,
For what other thing is honour, but only a Light blast of the peoples breath, which Vanishes in a moment, as the found of a tinkling Cymbal in the air? What other thing is beauty,
and so fadeth? What other thing are riches, but a heape of shining dust, which with euery blast of winde is puft away and perisheth? Finally, what thing is all liuing flesh but only grasse ? (as the Prophet Isai teacheth,) and what all the glory of it,
and so fades? What other thing Are riches, but a heap of shining dust, which with every blast of wind is puffed away and Perishes? Finally, what thing is all living Flesh but only grass? (as the Prophet Isaiah Teaches,) and what all the glory of it,
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but the flower of the field? the grasse withereth, and the flower fadeth, if the breath of the Lord doe but blow vpon it, as it followeth in that place.
but the flower of the field? the grass withereth, and the flower fades, if the breath of the Lord do but blow upon it, as it follows in that place.
and the rich man likewise from the middest of his treasure, euen whilest he was saying, Anima quiesce. So that both in respect of their frailty and of ours,
and the rich man likewise from the midst of his treasure, even whilst he was saying, Anima quiesce. So that both in respect of their frailty and of ours,
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The consideration of this transitory Vanity of these earthly things, ought to worke in our hearts those same two good effects, which I mentioned in the beginning of this speech:
The consideration of this transitory Vanity of these earthly things, ought to work in our hearts those same two good effects, which I mentioned in the beginning of this speech:
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Seeing then (saith he) that all these things shall be dissolued, what manner of persons ought we to be in godlines and holy conuersation of life, looking for,
Seeing then (Says he) that all these things shall be dissolved, what manner of Persons ought we to be in godliness and holy Conversation of life, looking for,
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and hastning the day of Gods comming ? The consideration of the frailty and Vanity of all earthly things ought to make our affections to mount vp into heauen,
and hastening the day of God's coming? The consideration of the frailty and Vanity of all earthly things ought to make our affections to mount up into heaven,
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And the holy Ghost calleth the sinnes of the Gentiles, the Vanity of the Gentiles. And againe, God knoweth the thoughts of men, that they be but Vaine : that is, Wicked.
And the holy Ghost calls the Sins of the Gentiles, the Vanity of the Gentiles. And again, God Knoweth the thoughts of men, that they be but Vain: that is, Wicked.
So that if Vanity bee taken in this fifth signification, King Salomons meaning is, that all earthly things bee not onely Vaine in all the forenamed kindes of Vanity,
So that if Vanity be taken in this fifth signification, King Solomon's meaning is, that all earthly things be not only Vain in all the forenamed Kinds of Vanity,
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They draw on iniquity with the cart-ropes of their Vanity, as the Prophet Isai teacheth vs. Hence riches are called wicked Mammon, because they bee occasions of wickednesse vnto vs. They be the roote of all euil, as the Apostle Paul teacheth vs. And the like may be said both of honour, of knowledge, of pleasure,
They draw on iniquity with the Cart-ropes of their Vanity, as the Prophet Isaiah Teaches us Hence riches Are called wicked Mammon, Because they be occasions of wickedness unto us They be the root of all evil, as the Apostle Paul Teaches us And the like may be said both of honour, of knowledge, of pleasure,
and therefore Saint Augustine in one of his Sermons, hauing entred the consideration of the dangerous and insidious nature of these earthly goods, he crieth out twenty times in detestation of them, O munde immunde, fallax & proditor, qui homines illaqueare non desinis, quiescere non permittis :
and Therefore Saint Augustine in one of his Sermons, having entered the consideration of the dangerous and insidious nature of these earthly goods, he cries out twenty times in detestation of them, Oh munde immunde, fallax & proditor, qui homines illaqueare non desinis, quiescere non permittis:
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So that (to gather all these significations of Vanity together) you now may see how vile the nature of it is. It is Inutile ; it is Fucatum ; it is Inane ; it is Falsum ; it is Leue ; it is Simulatum ; it is Mendax ; it is Frustraneum ; it is Inconstans ; it is Caducum ; it is Iniquum ;
So that (to gather all these significations of Vanity together) you now may see how vile the nature of it is. It is Inutile; it is Fucatum; it is Inane; it is Falsum; it is Leave; it is Simulatum; it is Mendax; it is Frustraneum; it is Inconstans; it is Caducum; it is Iniquum;
Fourthly, that though all those things should attaine their end, yet could they not possibly retaine their end, they being so fraile and so brittle, that they be more easily broken then a bubble.
Fourthly, that though all those things should attain their end, yet could they not possibly retain their end, they being so frail and so brittle, that they be more Easily broken then a bubble.
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but also insidiosa, quia dulcia, as Lactantius truely noteth: They be not onely deceitfull, because doubtfull, but also dangerfull, because delightfull.
but also insidiosa, quia Dulce, as Lactantius truly notes: They be not only deceitful, Because doubtful, but also dangerful, Because delightful.
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Now all these worldly things being thus many wayes Vanity, it followeth by a consequent of vnauoydable necessity, that if man doe stil set his heart vpon them, he himselfe should be Vanity in the sixth and last sense, that is, blind and foolish Vanity.
Now all these worldly things being thus many ways Vanity, it follows by a consequent of unavoidable necessity, that if man do still Set his heart upon them, he himself should be Vanity in the sixth and last sense, that is, blind and foolish Vanity.
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And so likewise doth Saint Paul vse it, interpreting Vanity to be nothing but the darkenesse of vnderstanding. So that man if he set his heart vpon these Vaine and foolish things, which be inthralled and subiect vnto so many Vanities,
And so likewise does Saint Paul use it, interpreting Vanity to be nothing but the darkness of understanding. So that man if he Set his heart upon these Vain and foolish things, which be enthralled and Subject unto so many Vanities,
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Let vs now see in a word (for the conclusion of this Sermon) why King Salomon hauing thus brought all earthly things into extreame contempt with vs, by calling them not Vaine,
Let us now see in a word (for the conclusion of this Sermon) why King Solomon having thus brought all earthly things into extreme contempt with us, by calling them not Vain,
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but euen Vanity, in abstracto, is not yet content with that, but calleth them still further, The Vanity of Vanities. For we must not thinke that euen this is done in Vaine.
but even Vanity, in abstracto, is not yet content with that, but calls them still further, The Vanity of Vanities. For we must not think that even this is done in Vain.
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The first is S. Hieroms, that this Vanity of Vanities is spoken onely per exaggerationem, by way of amplification, to note out the greatnes and the excellencie of their Vanity.
The First is S. Hieroms, that this Vanity of Vanities is spoken only per exaggerationem, by Way of amplification, to note out the greatness and the excellency of their Vanity.
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For the Hebrewes, because they lacke the highest and superlatiue degree of comparison, they do vsually expresse it by ingemination & doubling of the positiue:
For the Hebrews, Because they lack the highest and superlative degree of comparison, they do usually express it by ingemination & doubling of the positive:
Then the meaning of King Salomon in calling these earthly matters the Vanity of Vanity, is nothing else, (in S. Hieroms opinion) but to note out vnto vs, Magnitudinem Vanitatis, the greatnes of their Vanity:
Then the meaning of King Solomon in calling these earthly matters the Vanity of Vanity, is nothing Else, (in S. Hieroms opinion) but to note out unto us, Magnitudinem Vanitatis, the greatness of their Vanity:
as if all the Vanities of the world should lay their heads together, to make but one peereles and excellent Vanity, that should be this Vanitas Vanitatum ;
as if all the Vanities of the world should lay their Heads together, to make but one peerless and excellent Vanity, that should be this Vanitas Vanitatum;
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The second opinion is Hugoes de Victore, who thinketh, that this Vanity of Vanities, is rather spoken per inculcationem, that is by way of repetition, to note vnto vs, not the magnitude,
The second opinion is Heroes de Victore, who Thinketh, that this Vanity of Vanities, is rather spoken per inculcationem, that is by Way of repetition, to note unto us, not the magnitude,
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For in all these earthly glories which we thinke so goodly of, if we throughly would search and looke into them, we assuredly should find a whole nest of Vanities, (as it were of serpents) to lie lurking in them which lead vs,
For in all these earthly Glories which we think so goodly of, if we thoroughly would search and look into them, we assuredly should find a Whole nest of Vanities, (as it were of Serpents) to lie lurking in them which led us,
Yea and further to expresse the vnexpressible Vanity of man euery way, he saith (in an other place) that, Man is altogether lighter then Vanity it selfe :
Yea and further to express the unexpressible Vanity of man every Way, he Says (in an other place) that, Man is altogether lighter then Vanity it self:
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that so, he finding nothing of worth in himselfe, nor in any of those earthly things whereunto he addicts himselfe, he might be led by the hand, from all liking of himselfe,
that so, he finding nothing of worth in himself, nor in any of those earthly things whereunto he addicts himself, he might be led by the hand, from all liking of himself,
Which the Lord grant vnto vs, for his deere Sonne our Sauiours sake, to whom with the Father and the holy Spirit, be all honour and glory both now and for euer. Amen.
Which the Lord grant unto us, for his deer Son our Saviour's sake, to whom with the Father and the holy Spirit, be all honour and glory both now and for ever. Amen.
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The second Sermon, at Canterbury, at the Lord Archbishops visitation. ECCLES. 1. VER. 2. Vanity of Vaniities, saith the Preacher, Vanity of Vanities, all is Vanity.
The second Sermon, At Canterbury, At the Lord Archbishop's Visitation. ECCLES. 1. VER. 2. Vanity of Vaniities, Says the Preacher, Vanity of Vanities, all is Vanity.
which I purpose not at this time to rehearse againe vnto you, but onely to offer vnto your considerations, a modest defence of some speciall doctrines, which haue beene much traduced, as false and erroneous:
which I purpose not At this time to rehearse again unto you, but only to offer unto your considerations, a modest defence of Some special doctrines, which have been much traduced, as false and erroneous:
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that so, those questions which arise in the Church may peaceably be, both heard and determined, not in any blind and obscure conuention (as some of them haue beene) but, in a learned and a lawfull congregation.
that so, those questions which arise in the Church may peaceably be, both herd and determined, not in any blind and Obscure convention (as Some of them have been) but, in a learned and a lawful congregation.
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For our fitter ingresse into which discourse, let me onely repeat thus much: That, the generall partes which I considered in this Scripture, were in number two: The Author, and the Matter :
For our fitter ingress into which discourse, let me only repeat thus much: That, the general parts which I considered in this Scripture, were in number two: The Author, and the Matter:
Saith the Preacher: The Matter is deliuered in the forme of a censure; defininitiuely pronouncing of all earthly glory, that it is indeede nothing but Vanity of Vanity.
Says the Preacher: The Matter is Delivered in the Form of a censure; defininitiuely pronouncing of all earthly glory, that it is indeed nothing but Vanity of Vanity.
From whence I then collected these three positions, for the cleering of certaine truths, which haue beene greatly obscured, Atramento Sepiarum, as the Orator speaketh:
From whence I then collected these three positions, for the clearing of certain truths, which have been greatly obscured, Atramento Sepiarum, as the Orator speaks:
for euen Beza himselfe in his translation expresseth that place by this causal, cōiunction Quum, Because. So that he which denieth the reading of the Scripture to be a preaching to vs, he denieth the authority both of the old and new Testaments.
for even Beza himself in his Translation Expresses that place by this causal, conjunction Whom, Because. So that he which Denieth the reading of the Scripture to be a preaching to us, he Denieth the Authority both of the old and new Testaments.
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yea, & (as Eusebius noteth of the Metaphrasis of Talianus ) hee putteth the holy Ghost himselfe to schoole, and wil teach him how to speake more fitly & exactly,
yea, & (as Eusebius notes of the Metaphrasis of talianus) he putteth the holy Ghost himself to school, and will teach him how to speak more fitly & exactly,
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that this Reading is not a faint or a feeble kind of Preaching (as some men affirme of it, who call bare reading but bare feeding) but it is a mighty and a powerfull kind of preaching;
that this Reading is not a faint or a feeble kind of Preaching (as Some men affirm of it, who call bore reading but bore feeding) but it is a mighty and a powerful kind of preaching;
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Now to what end must all this reading be? yea, and reading so often of one and the same thing? He telleth vs in that place, that these three effects shal insue & follow of it:
Now to what end must all this reading be? yea, and reading so often of one and the same thing? He Telleth us in that place, that these three effects shall ensue & follow of it:
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for when as he had but onely read the booke of the Law vnto the people, it was of so mighty & powerfull an operation, that it cast them all into mourning and weeping:
for when as he had but only read the book of the Law unto the people, it was of so mighty & powerful an operation, that it cast them all into mourning and weeping:
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Thirdly, I proued the same position by the testimony of S. Iohn, who ascribeth euen faith it selfe (which is the chiefe point in question) vnto this action of reading.
Thirdly, I proved the same position by the testimony of S. John, who ascribeth even faith it self (which is the chief point in question) unto this actium of reading.
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So that, by the forecited Scriptures you see, that both The knowledge of God, and The faith of God, and The feare of God, and The obedience of God, and Eternall life with God, (which is the highest reward of all vertues) is expresly ascribed vnto the bare reading of the word.
So that, by the forecited Scriptures you see, that both The knowledge of God, and The faith of God, and The Fear of God, and The Obedience of God, and Eternal life with God, (which is the highest reward of all Virtues) is expressly ascribed unto the bore reading of the word.
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or any other spirituall vertue in vs, they make Moses and Ieremie two false prophets: Nehemiah and Baruck, two false historians: S. Iohn a false Apostle:
or any other spiritual virtue in us, they make Moses and Ieremie two false Prophets: Nehemiah and Baruch, two false historians: S. John a false Apostle:
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who found his vnderstanding (the first part of his minde) a great deale more instructed by reading a short letter, sent vnto him from Atticus, then it had beene by hearing a long discourse of Curioes, vpon the selfe same points:
who found his understanding (the First part of his mind) a great deal more instructed by reading a short Letter, sent unto him from Atticus, then it had been by hearing a long discourse of Curious, upon the self same points:
whose aduersarie found his affection, (the other part of the mind) a great deale more touched, by the bare reading of his letters (which he plainely confessed, to be strong and mighty) then euer it had been, by the hearing of his Sermons, which he despised,
whose adversary found his affection, (the other part of the mind) a great deal more touched, by the bore reading of his letters (which he plainly confessed, to be strong and mighty) then ever it had been, by the hearing of his Sermons, which he despised,
Nay, yet further, what, but auouched for a sealed truth, by al true Protestāts, against the Papists? who teach vs, that the Scripture is darke and obscure,
Nay, yet further, what, but avouched for a sealed truth, by all true Protestants, against the Papists? who teach us, that the Scripture is dark and Obscure,
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and such as cannot preach vnto vs. With whom I did neuer looke that any of our men (professing themselues, to be such reformed and reforming Protestants) would euer haue ioyned hands as we euidently see (by the writings of some and the speeches of others) they apparantly doe.
and such as cannot preach unto us With whom I did never look that any of our men (professing themselves, to be such reformed and reforming Protestants) would ever have joined hands as we evidently see (by the writings of Some and the Speeches of Others) they apparently do.
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and howted them vp and downe, not onely as three false and erroneous doctrines: but also, as doctrines dangerous, and such as tend directly vnto the disgrace of preaching,
and howted them up and down, not only as three false and erroneous doctrines: but also, as doctrines dangerous, and such as tend directly unto the disgrace of preaching,
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That no man ought to be patient, when his doctrine is impeached. And Ruffine though his aduersarie in some other matters, yet in this agreeth with him;
That no man ought to be patient, when his Doctrine is impeached. And Ruffian though his adversary in Some other matters, yet in this agreeth with him;
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but the greatest part of this graue and learned auditore, being the flower of our Clergy, doth sufficiently vnderstand) that there is none of them all which is any nouelty of mine owne inuention,
but the greatest part of this graven and learned auditor, being the flower of our Clergy, does sufficiently understand) that there is none of them all which is any novelty of mine own invention,
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but are all of them maine and beaten grounds of religion, expresly and positiuely set downe, by all our learned Protestants, in their disputations (vpon these pointes) against the Papists.
but Are all of them main and beaten grounds of Religion, expressly and positively Set down, by all our learned Protestants, in their disputations (upon these points) against the Papists.
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we set downe this NONLATINALPHABET against them, that The Scripture is as cleere, and as bright as a light, which shineth in darkenes, as the Apostle Peter teacheth vs:
we Set down this against them, that The Scripture is as clear, and as bright as a Light, which shines in darkness, as the Apostle Peter Teaches us:
they being in themselues so facile and euident, that they are able to instruct euen the simple and idiot, in all doctrine necessarie vnto their saluation:
they being in themselves so facile and evident, that they Are able to instruct even the simple and idiot, in all Doctrine necessary unto their salvation:
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Which because they are all of them most worthy your hearing, and yet the time will not now allow me their speaking, I referre those that be learned vnto our mens disputation against Bellarmines fourth question vpon the Scriptures:
Which Because they Are all of them most worthy your hearing, and yet the time will not now allow me their speaking, I refer those that be learned unto our men's disputation against Bellarmines fourth question upon the Scriptures:
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For what other thing is preaching but instructing with the voyce? But the Scriptures instruct vs with a speaking voyce: Ergo, They preach vnto vs. The Assumption we proue by manifold texts of Scripture, where the Scripture is expresly affirmed to speake vnto vs. As namely in that place vnto the Romanes: Whatsoeuer the law speaketh, it speaketh vnto them that are vnder the Law :
For what other thing is preaching but instructing with the voice? But the Scriptures instruct us with a speaking voice: Ergo, They preach unto us The Assump we prove by manifold texts of Scripture, where the Scripture is expressly affirmed to speak unto us As namely in that place unto the Romans: Whatsoever the law speaks, it speaks unto them that Are under the Law:
where the Law is said to speake vnto vs. So likewise in another place vnto the Hebrewes: Haue yee forgotten the consolation which speaketh vnto you as vnto children? where the Prouerbs of Salomon are said to speake vnto vs. For from thence is that testimony fetched.
where the Law is said to speak unto us So likewise in Another place unto the Hebrews: Have ye forgotten the consolation which speaks unto you as unto children? where the Proverbs of Solomon Are said to speak unto us For from thence is that testimony fetched.
So likewise in another place vnto the Romanes: What saith the Scripture? where the Scripture in generall is said to speake vnto vs. And diuers other such like places there bee, alledged by our men against the Papists in discussing the fifth question vpon the Scriptures.
So likewise in Another place unto the Romans: What Says the Scripture? where the Scripture in general is said to speak unto us And diverse other such like places there be, alleged by our men against the Papists in discussing the fifth question upon the Scriptures.
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Wherein we labour to proue it as a ground of our religion, against the Papists hereticall doctrine, that the Scriptures in themselues doe both speake and preach vnto vs. Our second argument is this:
Wherein we labour to prove it as a ground of our Religion, against the Papists heretical Doctrine, that the Scriptures in themselves do both speak and preach unto us Our second argument is this:
Yea, and (that you may perceiue how far a learned iudgement doth differ from an ignorant) that man of worthy memory M. D. Whitaker (whom for his godly labors against the Papists all posterity will reuerence) hee deliuereth his iudgement vpon this question in these words:
Yea, and (that you may perceive how Far a learned judgement does differ from an ignorant) that man of worthy memory M. D. Whitaker (whom for his godly labors against the Papists all posterity will Reverence) he Delivereth his judgement upon this question in these words:
First he affirmeth, that God speaketh vnto vs as plainly in his word as euer hee spake vnto Moses in the cloude when he talked there with him face to face.
First he Affirmeth, that God speaks unto us as plainly in his word as ever he spoke unto Moses in the cloud when he talked there with him face to face.
Secondly, he affirmeth that the Scriptures doe preach so plainely and so excellently vnto vs, that if God should speake vnto vs from heauen in his owne liuely voyce, hee neither would deliuer any other matter,
Secondly, he Affirmeth that the Scriptures do preach so plainly and so excellently unto us, that if God should speak unto us from heaven in his own lively voice, he neither would deliver any other matter,
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you see that it is no such strange and vncouth monster, as some men (in the deepenes of their ignorance) haue imagined it to be, preparing thēselues with no lesse folly to fight against it,
you see that it is no such strange and uncouth monster, as Some men (in the deepens of their ignorance) have imagined it to be, preparing themselves with no less folly to fight against it,
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Animal terrigenum, tardigradum, Domiportum, sanguine cassum. Thus ignorance and blindenes, there faineth many monsters, where true and solid knowledge findeth none at all.
Animal terrigenum, tardigradum, Domiportum, sanguine cassum. Thus ignorance and blindness, there feigneth many monsters, where true and solid knowledge finds none At all.
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Secondly, for the power and efficacie of the Scripture, that Sacra scriptura, vel cum ligitur, vel cum auditur, est ordinarium organon, quo spiritus sanctus mentes lectorum & auditorum regenerat illustrat, viuificat, & caelestibus virtutibus ornat.
Secondly, for the power and efficacy of the Scripture, that Sacra Scripture, vel cum ligitur, vel cum auditur, est Ordinarium organon, quo spiritus Sanctus mentes lectorum & auditorum regenerate illustrate, viuificat, & caelestibus virtutibus ornat.
What can there be more plaine, or more full, or more direct vnto our purpose? And this is the categoricall position of Brentius in his learned disputation (vpon this point) against Sotus :
What can there be more plain, or more full, or more Direct unto our purpose? And this is the categorical position of Brent in his learned disputation (upon this point) against Sotus:
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nor yet dull teachers, but indeed most powerfull, and mouing Preachers. For proofe whereof (amongst other arguments) we vse these Scriptures following.
nor yet dull Teachers, but indeed most powerful, and moving Preachers. For proof whereof (among other Arguments) we use these Scriptures following.
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First, that place of the Psalme, where the Prophet Dauid ascribeth vnto the word of God, not onely to bee able to inlighten the minde and vnderstanding,
First, that place of the Psalm, where the Prophet David ascribeth unto the word of God, not only to be able to inlighten the mind and understanding,
yea and further to comfort the hart, yea and euen to conuert the soule. What can there be more, either performed by the Preacher, or desired by the hearer,
yea and further to Comfort the heart, yea and even to convert the soul. What can there be more, either performed by the Preacher, or desired by the hearer,
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Secondly, we alledge that place of the prophet Ieremie, where he compareth the worde of God vnto a fire and a hammer, which is able to breake euen the strong rocks a sunder, and (as Iohn the Baptist speaketh) euen out of very stones to raise vp children vnto Abraham.
Secondly, we allege that place of the Prophet Ieremie, where he compareth the word of God unto a fire and a hammer, which is able to break even the strong Rocks a sunder, and (as John the Baptist speaks) even out of very stones to raise up children unto Abraham.
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Thirdly, we alledge that place of the Epistle vnto the Hebrewes: The word of God is liuely and powerful in operation ▪ and sharper then any two edged sword, that it pierceth euen to the diuiding of the soule and the spirit, the ioynts and the marrow,
Thirdly, we allege that place of the Epistle unto the Hebrews: The word of God is lively and powerful in operation ▪ and sharper then any two edged sword, that it pierces even to the dividing of the soul and the Spirit, the Joints and the marrow,
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as they that be learned and conuersant in the controuersies, doe right well vnderstand. Let vs therfore now proceed vnto our third positiō which was thought the greatest monster:
as they that be learned and conversant in the controversies, do right well understand. Let us Therefore now proceed unto our third position which was Thought the greatest monster:
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and brought them on wholly to depend vpon their Sermons, and as it were to hang vpon their lippes, that their Ipse dixit might passe for demonstrations, they might so leade them more easily (as it were hooded and blindfold) into all kind of errours.
and brought them on wholly to depend upon their Sermons, and as it were to hang upon their lips, that their Ipse dixit might pass for demonstrations, they might so lead them more Easily (as it were hooded and blindfold) into all kind of errors.
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that position doth Brentius, a very learned Protestant, confute and refell, as a popish errour, in his Defence of the Confession of Christopher, Duke of Wittenberge, where hee handleth this point both fully & substantially, both largly and learnedly censuring this forenamed position of Sotus, to be a contumely and reproch, not only against the holy Scriptures,
that position does Brent, a very learned Protestant, confute and refel, as a popish error, in his Defence of the Confessi of Christopher, Duke of Wittenberg, where he handleth this point both Fully & substantially, both largely and learnedly censuring this forenamed position of Sotus, to be a contumely and reproach, not only against the holy Scriptures,
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affirming it to be a speech (in effect) as blasphemous, as the horrible heresie of Montanus, who presumptuously vaunted of himselfe, that hee could speake better then the holy ghost himselfe :
affirming it to be a speech (in Effect) as blasphemous, as the horrible heresy of Montanus, who presumptuously vaunted of himself, that he could speak better then the holy ghost himself:
For what is it els, to prefer our Sermons before the holy Scriptures, but to prefer mens speeches before the holy ghost? Therefore, this doctrine of the Papist, the Protestants confute, by many strong reasons:
For what is it Else, to prefer our Sermons before the holy Scriptures, but to prefer men's Speeches before the holy ghost? Therefore, this Doctrine of the Papist, the Protestants confute, by many strong Reasons:
and such, as euidently proueth, that he which will not be moued with the reading of the Scriptures, he will neuer be reclamed by hearing any Sermons, be they neuer so patheticall, neuer so effectuall.
and such, as evidently Proves, that he which will not be moved with the reading of the Scriptures, he will never be reclaimed by hearing any Sermons, be they never so pathetical, never so effectual.
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If you beleeue not Moses writings (saith he) how will ye beleeue my words? So that euen he himselfe ascribeth greater power of working faith in our hearts vnto the written Scriptures,
If you believe not Moses writings (Says he) how will you believe my words? So that even he himself ascribeth greater power of working faith in our hearts unto the written Scriptures,
Thus as concerning those three forenamed positions, which were thought by some to bee such great nouelties, you se that there is nothing in the at all contained,
Thus as Concerning those three forenamed positions, which were Thought by Some to be such great novelties, you see that there is nothing in the At all contained,
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and therfore I hauing now obtained a fit opportunity (which hitherto I lacked) for the deciding of these questions before competent Iudges, I thought good to permit them vnto your graue and learned censures;
and Therefore I having now obtained a fit opportunity (which hitherto I lacked) for the deciding of these questions before competent Judges, I Thought good to permit them unto your graven and learned censures;
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For as once the prophet Elizeus, when hee saw that the Aramites were smitten with blindnes, came vnto them and told them that they were out of the way, and so made them follow him out of the way indeed, vntill he had brought them into the middest of their enemies:
For as once the Prophet Elisha, when he saw that the Aramites were smitten with blindness, Come unto them and told them that they were out of the Way, and so made them follow him out of the Way indeed, until he had brought them into the midst of their enemies:
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so certaine of your false and seduced prophets, perceiuing your blindnes in such questi•ons as these, haue likewise told you, that you are out of the way,
so certain of your false and seduced Prophets, perceiving your blindness in such questi•ons as these, have likewise told you, that you Are out of the Way,
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lest, whilest you thinke they lead you into the gates of Sion, they lead you indeed (through their ignorance and blindnes) into the gates of Babylon, as you see that these haue done.
lest, whilst you think they led you into the gates of Sion, they led you indeed (through their ignorance and blindness) into the gates of Babylon, as you see that these have done.
But let vs now proceede vnto the second of their scruples: That this doctrine tendeth greatly vnto disgrace of Preaching, and making it of none effect:
But let us now proceed unto the second of their scruples: That this Doctrine tendeth greatly unto disgrace of Preaching, and making it of none Effect:
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For if any man doe construe my commendation of Reading to bee a disgrace of Preaching, he may by the same reason (or rather lacke of reason) condemne of the same fault, euen the Apostles thēselues.
For if any man do construe my commendation of Reading to be a disgrace of Preaching, he may by the same reason (or rather lack of reason) condemn of the same fault, even the Apostles themselves.
Shall we therefore say that S. Iames disableth Preaching, & maketh it vnnecessary to the attaining of wisedom? Nay, (to come home vnto the ve•y point of our question) the Apostle Iohn telleth vs that wer need not that any man should teach vs any thing, because the holy ghost himselfe doth teach vs all things.
Shall we Therefore say that S. James disableth Preaching, & makes it unnecessary to the attaining of Wisdom? Nay, (to come home unto the ve•y point of our question) the Apostle John Telleth us that were need not that any man should teach us any thing, Because the holy ghost himself does teach us all things.
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S. Chrysostome hath a notable place to this purpose, wherin he perstringeth the folly of those phantasticall persons, which wil neuer come to the Church,
S. Chrysostom hath a notable place to this purpose, wherein he perstringeth the folly of those fantastical Persons, which will never come to the Church,
but onely to heare Sermons, telling them plainely, that if they would bee such Readers as they ought, they shoulde not stande in neede of any Preachers at all.
but only to hear Sermons, telling them plainly, that if they would be such Readers as they ought, they should not stand in need of any Preachers At all.
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Ad quid, inquis, ingredior (saith he in the person of those conceited auditors) nisi aliquem Sermocinantem an•iero? What should I doe at Church (say they) if there be no man there to preach? There is their obiection.
Ad quid, Inquisitors, ingredior (Says he in the person of those conceited Auditors) nisi aliquem Sermocinantem an•iero? What should I do At Church (say they) if there be no man there to preach? There is their objection.
But because we are wanton and delicate hearers, hunting onely after pleasure and delight in our hearing, that is it which maketh vs runne so fast after Preaching.
But Because we Are wanton and delicate hearers, hunting only After pleasure and delight in our hearing, that is it which makes us run so fast After Preaching.
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These things haue I noted to rectifie the errour of such malignant interpreters, and to exemplifie vnto the simpler hearted hearers, that spirituall things may be compapared together, without any wrong or disgrace vnto either,
These things have I noted to rectify the error of such malignant Interpreters, and to exemplify unto the simpler hearted hearers, that spiritual things may be compapared together, without any wrong or disgrace unto either,
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And it is a rule of Rhetorike (yea and of reason too) as concerning such comparisons, that Non necesse est, in rebus comparandis, vt alteram vituperes, si alteram laudes:
And it is a Rule of Rhetoric (yea and of reason too) as Concerning such comparisons, that Non Necessary est, in rebus comparandis, vt Another vituperes, si Another laudes:
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and therefore as S. Hierom reasoneth against Iouiniam: Nunquid argentum non erit argentum, siaurum argento pretiosius dicatur? Is therefore siluer made no siluer,
and Therefore as S. Hieronymus reasoneth against Iouiniam: Whether argentum non erit argentum, siaurum argento pretiosius dicatur? Is Therefore silver made no silver,
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then their excessiue commendation of Preaching bee accounted for a disgrace vnto reading? or vnto praying, both which they haue iustled out of the Church by their Preaching, to vse Cartwrights owne wordes. This forsooth is the matter:
then their excessive commendation of Preaching bee accounted for a disgrace unto reading? or unto praying, both which they have justled out of the Church by their Preaching, to use Cartwrights own words. This forsooth is the matter:
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And therefore I pray so much equity of you that be vnlearned (which I doubt not to obtaine of those that be learned) that that which shall be spoken against this false opinion, may not be so peruerted as if it were spoken simply against all Preaching:
And Therefore I pray so much equity of you that be unlearned (which I doubt not to obtain of those that be learned) that that which shall be spoken against this false opinion, may not be so perverted as if it were spoken simply against all Preaching:
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And therefore that you may the better perceiue the monstrous absurdities of this foolish opinion, giue me leaue I pray you (in a word or two) to set before your eyes that strange kind of doctrine, which these men haue deliuered, as concerning Preaching:
And Therefore that you may the better perceive the monstrous absurdities of this foolish opinion, give me leave I pray you (in a word or two) to Set before your eyes that strange kind of Doctrine, which these men have Delivered, as Concerning Preaching:
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In which onely instance of Reading the Scripture, Preaching may truely and properly by called The word of God. But yet this Reading though it be of all other (in this one respect) the most diuine and authenticall kind of Preaching,
In which only instance of Reading the Scripture, Preaching may truly and properly by called The word of God. But yet this Reading though it be of all other (in this one respect) the most divine and authentical kind of Preaching,
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though I know there be many which will hardly beleeue that so leaud and prophane a comparison, should euer proceede out of the mouth of a Christian, especially of so purified and refined Christians as they would seeme to be.
though I know there be many which will hardly believe that so lewd and profane a comparison, should ever proceed out of the Mouth of a Christian, especially of so purified and refined Christians as they would seem to be.
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as the Homilies of our Church, which be indeede most learned and most godly Sermons, howsoeuer disgraced by those scornefull spirits, which spare not (as you see) the word of God it selfe,
as the Homilies of our Church, which be indeed most learned and most godly Sermons, howsoever disgraced by those scornful spirits, which spare not (as you see) the word of God it self,
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That if a simple and vnlearned Minister shall happily meete with a most learned Sermon of another mans (namely Caluines or Bezaes ) and so shall rehearse it vnto the people, that must not be counted Preaching,
That if a simple and unlearned Minister shall happily meet with a most learned Sermon of Another men (namely Calvin's or Beza's) and so shall rehearse it unto the people, that must not be counted Preaching,
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First, if they be read out of a paper, as the weaknes of some mens memories compelleth them to doe, who yet may be profitable members in the Church of God.
First, if they be read out of a paper, as the weakness of Some men's memories compelleth them to do, who yet may be profitable members in the Church of God.
yea, and he found that his Reading to be an effectuall kind of Preaching, though it were, Out of a paper. For it caused both Prince and People, both to fast, and to pray,
yea, and he found that his Reading to be an effectual kind of Preaching, though it were, Out of a paper. For it caused both Prince and People, both to fast, and to pray,
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This is, (with those men) that noble and that worthy kind of Preaching, which must, in credit and authority, equall the holy Scriptures, in power and perspicuity farre excell them.
This is, (with those men) that noble and that worthy kind of Preaching, which must, in credit and Authority, equal the holy Scriptures, in power and perspicuity Far excel them.
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First, if our Sermons be truely and properly the worde of God (as they comonly affirme) it will from thence follow, that the Preacher in his Sermons cannot erre.
First, if our Sermons be truly and properly the word of God (as they commonly affirm) it will from thence follow, that the Preacher in his Sermons cannot err.
And so, we who haue taught all this while, that the Fathers can erre, the Pope can erre, the Coūcels can erre, shall now teach, with the selfe same mouth that We our selues cannot erre.
And so, we who have taught all this while, that the Father's can err, the Pope can err, the Counsels can err, shall now teach, with the self same Mouth that We our selves cannot err.
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and contention, and all errour Preached? doe not all these find Pulpits, to vent themselues out of? Why then it is apparent, that a Sermon may not onely bee the word of a man,
and contention, and all error Preached? do not all these find Pulpits, to vent themselves out of? Why then it is apparent, that a Sermon may not only be the word of a man,
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Secondly, if Preaching be truely and properly the word of God, as they affirme, it will from thence follow, that all our glosses must needes be canonicall Scriptures.
Secondly, if Preaching be truly and properly the word of God, as they affirm, it will from thence follow, that all our Glosses must needs be canonical Scriptures.
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and so wee who haue taught, all the expositions of the Fathers, to be but the bare opinions of men, shall foolishly now teach of our owne expositions, that they be the very word of God:
and so we who have taught, all the expositions of the Father's, to be but the bore opinions of men, shall foolishly now teach of our own expositions, that they be the very word of God:
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but as the Papists adde vnto them their apocryphal and vnwritten traditions; so we must adde vnto them our vocal and speaking expositions, to make them perfect.
but as the Papists add unto them their apocryphal and unwritten traditions; so we must add unto them our vocal and speaking expositions, to make them perfect.
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These and diuers such like false & dangerous consequents must necessarily follow that phantastical doctrine, that Preaching is properly the very word of God :
These and diverse such like false & dangerous consequents must necessarily follow that fantastical Doctrine, that Preaching is properly the very word of God:
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A new and a strange opinion, which only doth proceede from humaine pride and ignorance, and from an arrogant conceit, of men which dote vpon their owne giftes.
A new and a strange opinion, which only does proceed from human pride and ignorance, and from an arrogant conceit, of men which dote upon their own Gifts.
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& willingly do ascribe to Sermons, but that we must needs make them the very word of God it selfe? The Apostle S. Paul, though he spake all by Gods owne holy inspiration,
& willingly do ascribe to Sermons, but that we must needs make them the very word of God it self? The Apostle S. Paul, though he spoke all by God's own holy inspiration,
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yet doth hee twice professe in one and the same Chapter, that This hee speaketh, and not the Lord. He is very well content (though hee were an Apostle) that where he lacke the warrant of the expresse word of God, that part of his writing should be held and esteemed but as the word of a man.
yet does he twice profess in one and the same Chapter, that This he speaks, and not the Lord. He is very well content (though he were an Apostle) that where he lack the warrant of the express word of God, that part of his writing should be held and esteemed but as the word of a man.
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but the very word of God: Purum putum, flat contrary to the doctrine of S. Paul in an other place, who telleth vs expresly, that a Preacher may take for the foundation of his Sermon, The very word of God :
but the very word of God: Purum putum, flat contrary to the Doctrine of S. Paul in an other place, who Telleth us expressly, that a Preacher may take for the Foundation of his Sermon, The very word of God:
and yet, build vpon it, as well Clay and Stubble, as Gold and Siluer. But these men do tell vs (if we will beleeue them) that they do build nothing but only pure gold.
and yet, built upon it, as well Clay and Stubble, as Gold and Silver. But these men do tell us (if we will believe them) that they do built nothing but only pure gold.
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The Scriptures we must know, to bee Gods owne diuine and holy word, containing nothing but pure and tried truthes, being all of them writ and penned by Gods holy spirit:
The Scriptures we must know, to be God's own divine and holy word, containing nothing but pure and tried truths, being all of them writ and penned by God's holy Spirit:
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and so consequently the whole frame and structure of that speech which we cal a Sermon, that is truly and properly the worke of a man. The Inuention is mans; the Disposition mans; the Elocution mans; the Action mans; the Application, and Allusion mans:
and so consequently the Whole frame and structure of that speech which we call a Sermon, that is truly and properly the work of a man. The Invention is men; the Disposition men; the Elocution men; the Actium men; the Application, and Allusion men:
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And therfore as Chrysostome affirmeth of Reading, that Lectio est legentis actio : so may we likewise affirme of Preaching, that Praedicatio est Pradicantis actio :
And Therefore as Chrysostom Affirmeth of Reading, that Lectio est legentis actio: so may we likewise affirm of Preaching, that Predication est Pradicantis actio:
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yet must it needes seeme very milde and gentle, euen to the reprouers, if it be compared with some of those speeches which haue beene deliuered by some of their owne chiefest authors.
yet must it needs seem very mild and gentle, even to the reprovers, if it be compared with Some of those Speeches which have been Delivered by Some of their own chiefest Authors.
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We goe not so farre by many degrees (and God forbid we should) we call but those glosses and expositions which are made vpon it, The word of a man, which is a farre more tempered and qualified speech.
We go not so Far by many Degrees (and God forbid we should) we call but those Glosses and expositions which Are made upon it, The word of a man, which is a Far more tempered and qualified speech.
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Res vi•is & volatilis est verbum hominis, nullius ponderis, nullius pretij, nullius soliditatis: The word of a man is a thing vile & wauering, of no waight, of no worth, of no estimation.
Rest vi•is & volatilis est verbum hominis, Nullius ponderis, Nullius pretij, Nullius soliditatis: The word of a man is a thing vile & wavering, of no weight, of no worth, of no estimation.
Which action notwithstanding, (lest any wicked spirit should draw it into contempt) we acknowledge it (as I said before) to be Gods owne holy institution,
Which actium notwithstanding, (lest any wicked Spirit should draw it into contempt) we acknowledge it (as I said before) to be God's own holy Institution,
though the forme of our message be of our owne making (as it commonly falleth out in an Ambassadors Oration) yet because the matter is of our Masters sending, you cannot despise vs,
though the Form of our message be of our own making (as it commonly falls out in an ambassadors Oration) yet Because the matter is of our Masters sending, you cannot despise us,
whereas they were vexed, both with want and labour, yea and (that which is a great deale more grieuous then they both) with a cruel restraint frō the seruice of their God:
whereas they were vexed, both with want and labour, yea and (that which is a great deal more grievous then they both) with a cruel restraint from the service of their God:
For (as Moses recordeth in the booke of Exodus ) they could neither serue their own God without danger to their bodies, because they must offer vnto him the abomination of Aegypt;
For (as Moses recordeth in the book of Exodus) they could neither serve their own God without danger to their bodies, Because they must offer unto him the abomination of Egypt;
This Psalmist therefore, ballancing those two estates together, and finding how graciously God had dealt in his time, by multiplying and vpheaping all his mercies on his Church, more then he had done in the time of old, he was so rauished and transported with that heauenly contemplation, that hee doth, as it were, Excessum pati ;
This Psalmist Therefore, balancing those two estates together, and finding how graciously God had dealt in his time, by multiplying and vpheaping all his Mercies on his Church, more then he had done in the time of old, he was so ravished and transported with that heavenly contemplation, that he does, as it were, Excessum pati;
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he is carried, as it were, cleane out of himselfe, as S. Paul was in his spirituall exstasie, who, whether he were in the body, or out of the body, he himselfe could not tell :
he is carried, as it were, clean out of himself, as S. Paul was in his spiritual ecstasy, who, whither he were in the body, or out of the body, he himself could not tell:
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and to helpe him, with all sorts of musicall instruments (as though humane voices were too weake for his purpose) to sound out the praises of so gracious a God:
and to help him, with all sorts of musical Instruments (as though humane voices were too weak for his purpose) to found out the praises of so gracious a God:
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wishing, that the day of that blessed redemption might annually and eternally bee obserued in the Church, with all kind of religious and festiual solemnity,
wishing, that the day of that blessed redemption might annually and eternally be observed in the Church, with all kind of religious and festival solemnity,
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and to waken them to a holy and religious alacrity, that so they altogether (like so many seueral pipes in an organe) might sound out with ful noise the praises of God,
and to waken them to a holy and religious alacrity, that so they altogether (like so many several pipes in an organ) might found out with full noise the praises of God,
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if it be not a brutish and an inhumane mind, not the mind of a beast in the body of a man, it hath such a Sympathie and coaffection with the musicke which it heareth, that (like Hippocrates his Twinnes) they doe alwayes either mourne or reioyce together:
if it be not a brutish and an inhumane mind, not the mind of a beast in the body of a man, it hath such a sympathy and coaffection with the music which it hears, that (like Hippocrates his Twins) they do always either mourn or rejoice together:
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In so much that (as Aristotle reporteth in his Politikes ) there were diuers of the ancient and learned Philosophers, who being euen astonished at this admirable Symphonie and Concent of the Mind and Musike ;
In so much that (as Aristotle Reporteth in his Politics) there were diverse of the ancient and learned Philosophers, who being even astonished At this admirable Symphony and Concent of the Mind and Music;
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and not finding any good and sufficient reason for it, they haue thereupon concluded, That the very soule it selfe could not possibly bee any other thing els,
and not finding any good and sufficient reason for it, they have thereupon concluded, That the very soul it self could not possibly be any other thing Else,
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it giueth ouer it selfe, euen into captiuity and bondage vnto Musike, to be swayed and ouerrated to what affection it is pleased. Two notable examples and experiments whereof, the Scriptures themselues offer vs, to let passe all prophane stories, which be of infinite variety.
it gives over it self, even into captivity and bondage unto Music, to be swayed and overrated to what affection it is pleased. Two notable Examples and experiments whereof, the Scriptures themselves offer us, to let pass all profane stories, which be of infinite variety.
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Whereby it appeareth, that all the powers of mans soule, yea & all in his soule, are subiect to the power & command of Musike. So that the title of Flexanima, which is giuen vnto Rhetorike, may by farre better right be ascribed vnto Musike :
Whereby it appears, that all the Powers of men soul, yea & all in his soul, Are Subject to the power & command of Music. So that the title of Flexanima, which is given unto Rhetoric, may by Far better right be ascribed unto Music:
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For first, the strings be the Heart-strings : the bellowes, bee the lungs : the wind-pipe, the throte : the sound-bord, the pallate : the keyes, the teeth :
For First, the strings be the Heartstrings: the bellows, be the lungs: the windpipe, the throat: the sound-bord, the palate: the keys, the teeth:
the Plectrum that striketh them, the tongue : as Tully fitly calleth it: Quo percutiente omnia voci• instrumenta consonant, as Philo writeth in the fore-alleadged place.
the Plectrum that striketh them, the tongue: as Tully fitly calls it: Quo percutiente omnia voci• Instrumenta consonant, as Philo Writeth in the fore-alleged place.
where it shall be his euerlasting, and neuer-ending worke, to Sing, as is expresly declared in the booke of the Apocalyps. So that this holy Psalmist exhorting vs heere with such a NONLATINALPHABET, to powre out by singing all the powers of our soules in the praise of God;
where it shall be his everlasting, and never-ending work, to Sing, as is expressly declared in the book of the Apocalypse. So that this holy Psalmist exhorting us Here with such a, to pour out by singing all the Powers of our Souls in the praise of God;
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Only here let me giue you this one general note, to make the way more plaine vnto that particular subiect, whereupon I purpose somewhat longer to insist:
Only Here let me give you this one general note, to make the Way more plain unto that particular Subject, whereupon I purpose somewhat longer to insist:
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the first, Harmonicall, which is expressed by Voyces and Singing: the second Rhythmical, which is expressed by Strings and Strikings: the third Organicall, which is expressed by Pipes and Blowing :
the First, Harmonical, which is expressed by Voices and Singing: the second Rhythmical, which is expressed by Strings and Strikings: the third Organical, which is expressed by Pipes and Blowing:
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Or, (as S. Augustine distinguisheth them, in somewhat other wordes, but to the same effect) Cantus, Flatus, Pulsus: Cantus, iu choro: Flatus, in tuba: Pulsus, in cithara :
Or, (as S. Augustine Distinguisheth them, in somewhat other words, but to the same Effect) Cantus, Flatus, Pulsus: Cantus, ju Chorus: Flatus, in Tubam: Pulsus, in cithara:
He calleth for ioyfull Singing, and loud Singing, which is Harmonicall Musike : He calleth for Timbrell, Harpe, and Viol•, which is Rhythmicall Musike :
He calls for joyful Singing, and loud Singing, which is Harmonical Music: He calls for Timbrel, Harp, and Viol•, which is Rhythmicall Music:
Of the first of these two singings, to wit, of Exultation, I haue already spoken in another place, vpon the like occasion which is offered at this time:
Of the First of these two singings, to wit, of Exultation, I have already spoken in Another place, upon the like occasion which is offered At this time:
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euen incullced vnto vs, throughout the whole tract of this booke of Psalmes: Reioyce, and iubilate, in one place: Sing and iubilate, in another: Play and iubilate, in another.
even incullced unto us, throughout the Whole tract of this book of Psalms: Rejoice, and jubilate, in one place: Sing and jubilate, in Another: Play and jubilate, in Another.
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And so euer (for the most part) when there is any exhortation vnto spirituall reioycing, there still is ioyned with it, this Iubilation, as though our inward ioy could not be rightly tempered,
And so ever (for the most part) when there is any exhortation unto spiritual rejoicing, there still is joined with it, this Jubilation, as though our inward joy could not be rightly tempered,
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a worde more familiar amongst Diuines, then amongst secular writers, it being cōmonly applied vnto the expressing, of a spirituall and heauenly reioycing.
a word more familiar among Divines, then among secular writers, it being commonly applied unto the expressing, of a spiritual and heavenly rejoicing.
Origen, when he commeth to expound this word Iubolare, professeth, that he feeleth himselfe to be inwardly touched, he knoweth not by what secret and extraordinarie motion, to search into the secret meaning of it:
Origen, when he comes to expound this word Iubolare, Professes, that he feeleth himself to be inwardly touched, he Knoweth not by what secret and extraordinary motion, to search into the secret meaning of it:
And the rather is he so conceited of this word, because he findeth a place in the Psalmes, where it is thus written, Beatus populus, qui intelligit Iubilationem:
And the rather is he so conceited of this word, Because he finds a place in the Psalms, where it is thus written, Beatus populus, qui intelligit Iubilationem:
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What great and hidden mysterie (or rather indeed, what treasurie) this Iubilation is, which is able to make blessed, not onely the practisers but also the very vnderstanders of it.
What great and hidden mystery (or rather indeed, what treasury) this Jubilation is, which is able to make blessed, not only the practisers but also the very understanders of it.
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concluding with this praier, to attaine vnto the right vnderstanding of it, Det mihi Deus noster intelligere, quod dicam; Det vobis intelligere, quod audiatis:
concluding with this prayer, to attain unto the right understanding of it, Debt mihi Deus Noster intelligere, quod dicam; Debt vobis intelligere, quod audiatis:
Onely thus much he seemeth (by the forenamed titles) obscurely to insinuate, That Iubilation is a voice which represents that ioy, which Shepheards vse to make when as they sheare their sheep;
Only thus much he seems (by the forenamed titles) obscurely to insinuate, That Jubilation is a voice which represents that joy, which Shepherds use to make when as they shear their sheep;
the very title of this Psalme too, as Theodoret noteth out of the Septuagnit. And this country singing (as Hilarie thinketh) is indeede the true and the right Iubilation. Of which opinion also is that learned Romane Varro, that great master of words, who thus distinguisheth of this word Iubilare ; that Quiritare, is Vrbanorum :
the very title of this Psalm too, as Theodoret notes out of the Septuagnit. And this country singing (as Hillary Thinketh) is indeed the true and the right Jubilation. Of which opinion also is that learned Roman Varro, that great master of words, who thus Distinguisheth of this word Jubilate; that Quiritare, is Vrbanorum:
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Such voices were those medleys, which the Athenians vsed in their solemne sacrifices called Ostophoria, wherein they were wont to adde vnto their songs,
Such voices were those medleys, which the Athenians used in their solemn Sacrifices called Ostophoria, wherein they were wont to add unto their songs,
For, Iubilus serueth for this vse also, as wel as for the former. The voice of Iubilation, is sometimes the voice of tribulation, yea and of Iugulation too,
For, Jubilus serveth for this use also, as well as for the former. The voice of Jubilation, is sometime the voice of tribulation, yea and of Iugulation too,
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as euidently appeareth in the prophecy of Amos, where hee threatneth the Moabites, that they shall die with the voice of shouting and Iubilation. So that this Iubilation hath not onely his Canorum, and Blandulum, but also his Tremulum, and Querulum too, not only his Hypertidion, but also his Hypodorion too, as Isidore teacheth:
as evidently appears in the prophecy of Amos, where he threatens the Moabites, that they shall die with the voice of shouting and Jubilation. So that this Jubilation hath not only his Canorum, and Blandulum, but also his Tremulum, and Querulum too, not only his Hypertidion, but also his Hypodorion too, as Isidore Teaches:
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And (to illustrate it by a domesticall and familiar example, because Iubilus is a domesticall and familiar country-song) such voices bee those Faiaes, which are oftentimes vsed and intermixed with our songs:
And (to illustrate it by a domestical and familiar Exampl, Because Jubilus is a domestical and familiar country-song) such voices be those Faiaes, which Are oftentimes used and intermixed with our songs:
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and to set vpon the enemie. With whom likewise agreeth Hilarie in the forealleadged place; taking now this Iubilare, by a second cogitation, in a new signification.
and to Set upon the enemy. With whom likewise agreeth Hillary in the forealleadged place; taking now this Jubilate, by a second cogitation, in a new signification.
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yea & after a sort, euen inraging themselues with that militarie Iubilation. Such a Iubilus was that likewise which the Romanes themselues vsed, when they set vpon the Latines, ad caprae paludem :
yea & After a sort, even inraging themselves with that military Jubilation. Such a Jubilus was that likewise which the Romans themselves used, when they Set upon the Latins, ad caprae paludem:
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wherein euery one incouraged his fellow by his name, On Marcus, on Quintus, on Decius, and so forth, euery man bidding his brother be strong, as the Prophet Isai speaketh,
wherein every one encouraged his fellow by his name, On Marcus, on Quintus, on Decius, and so forth, every man bidding his brother be strong, as the Prophet Isaiah speaks,
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And therefore after their solemne sacrifice in nonis capratinis, which was purposely instituted in remembrance of that victorie, the people were inioyned to vse this Rite and Ceremonie, to runne from the place where their sacrifice was made, as fast as they could:
And Therefore After their solemn sacrifice in nonis capratinis, which was purposely instituted in remembrance of that victory, the people were enjoined to use this Rite and Ceremony, to run from the place where their sacrifice was made, as fast as they could:
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A memorable example, both of which Iubilation, and also of this notable effect that it wrought, there is set down vpon record in the first booke of Samuel, when the Arke of God was brought into the host of Israel ;
A memorable Exampl, both of which Jubilation, and also of this notable Effect that it wrought, there is Set down upon record in the First book of Samuel, when the Ark of God was brought into the host of Israel;
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when they shouted so for ioy, they were suddainly so terrified and appalled at the matter, that they were brought to the point almost to flie for feare:
when they shouted so for joy, they were suddenly so terrified and appalled At the matter, that they were brought to the point almost to fly for Fear:
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but yet (onely by the strength and power of this militarie iubilation) they gathered vp their spirits, and stood manfully vnto it: as appeareth in the storie;
but yet (only by the strength and power of this military jubilation) they gathered up their spirits, and stood manfully unto it: as appears in the story;
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where the verie words of their incitement & militarie cohortation be purposely registred, that so they may the better bee both obserued, and remembred.
where the very words of their incitement & military cohortation be purposely registered, that so they may the better be both observed, and remembered.
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as heretofore they haue beene to you. Be valiant therefore, and fight it out. By which onely incouragement and exhortation, they then got the day of them:
as heretofore they have been to you. Be valiant Therefore, and fight it out. By which only encouragement and exhortation, they then god the day of them:
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With whom likewise consent, both Nyssen, Theodorite, & Euthymius, who al of them affirme that Iubilation is a voyce of a triumphant reioycing, which presupposeth a victorie.
With whom likewise consent, both Nyssen, Theodorite, & Euthymius, who all of them affirm that Jubilation is a voice of a triumphant rejoicing, which presupposeth a victory.
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as you heard before, it is said that they shouted with a mighty shout, so that the earth rang againe, imagining that then they had gotten the victorie into their owne hands,
as you herd before, it is said that they shouted with a mighty shout, so that the earth rang again, imagining that then they had got the victory into their own hands,
The Prophet Isai in his Prophecy, seeemeth wholly to allow both the former significations of this word Iubilation, as indifferently representing the true nature of it.
The Prophet Isaiah in his Prophecy, Seemeth wholly to allow both the former significations of this word Jubilation, as indifferently representing the true nature of it.
therin plainely alluding vnto both the forenamed significations of this word, that it is both Agr•stis and Militaris vox. But the Prophet Moses seemeth partly to reiect them both,
therein plainly alluding unto both the forenamed significations of this word, that it is both Agr•stis and Militaris vox. But the Prophet Moses seems partly to reject them both,
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In the former of which senses, for the Singing of Saincts in the Church of God, is this worde Iubilare vsed in the ninth Psalme, Venite exultemus Domino, iubilemus Deo salutari nostro.
In the former of which Senses, for the Singing of Saints in the Church of God, is this word Jubilate used in the ninth Psalm, Venite Exultemus Domino, iubilemus God Salutari nostro.
And where must this Iubilation be vsed? It followeth in the next words, Let vs come before his presence, that is, into his Church, by the consent of expositors.
And where must this Jubilation be used? It follows in the next words, Let us come before his presence, that is, into his Church, by the consent of expositors.
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In the second of these senses, for the singing of Angels, is this word iubilare vsed, in the booke of Iob: Where wast thou (saieth God vnto him) when the starres of the morning all together did praise mee,
In the second of these Senses, for the singing of Angels, is this word Jubilate used, in the book of Job: Where wast thou (Saith God unto him) when the Stars of the morning all together did praise me,
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Meaning heere by them, the Angels : as S. Hierom expoundeth it. And this religious Melody and holy Singing is Iubilation in the fourth signification.
Meaning Here by them, the Angels: as S. Hieronymus expoundeth it. And this religious Melody and holy Singing is Jubilation in the fourth signification.
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With whom likewise Saint Gregory consenteth most fully, defining Iubilation to be nothing els, but Cordis laetitia, quae oris efficacia non expletur vt cùm gaudium quis nec dicere potest, nec tacere:
With whom likewise Saint Gregory consenteth most Fully, defining Jubilation to be nothing Else, but Cordis Laetitia, Quae oris Efficacy non expletur vt cùm gaudium quis nec dicere potest, nec tacere:
Our heart (saith he) in the tr•• passion of Iubilation is so passingly surprized and ouerchargd with ioy, that it laboreth no lesse then a woman in her trauell,
Our heart (Says he) in the tr•• passion of Jubilation is so passingly surprised and ouerchargd with joy, that it Laboureth no less then a woman in her travel,
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Then to whom can belong this vnspeakeable reioycing, but onely vnto God, who is himselfe vnspeakeable? And he thereupon concludeth, Quod si illum fari non potes,
Then to whom can belong this unspeakable rejoicing, but only unto God, who is himself unspeakable? And he thereupon Concludeth, Quod si Ilum fari non potes,
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And therefore, he saith in another place, that Iubilare, est ructare Deo laetitias nostras: To Iubilate, is not to speake out, but to belch out our ioy vnto God ;
And Therefore, he Says in Another place, that Jubilate, est ructare God laetitias nostras: To Jubilate, is not to speak out, but to belch out our joy unto God;
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And therefore I iudged that not vnworthy your hearing, which so many graue fathers and of so great learning, haue iudged to be worthy their inquisition and searching,
And Therefore I judged that not unworthy your hearing, which so many graven Father's and of so great learning, have judged to be worthy their inquisition and searching,
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Now the end of all this long amplification, is no more but onely that one short lesson, which the Apostle Iohn giueth vs, in the first of his Epistles, to wit, that in this our reioycing vnto God, our ioy must be full, Ful, not faint, not formal, not hypocriticall; but true, sincere, effectuall:
Now the end of all this long amplification, is no more but only that one short Lesson, which the Apostle John gives us, in the First of his Epistles, to wit, that in this our rejoicing unto God, our joy must be full, Full, not faint, not formal, not hypocritical; but true, sincere, effectual:
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For Ioy, (as the Stoiks note, who are the most accurate definers of passions) is indeed nothing els, but Cordis dilatatio, that is, an inlarging and spreading out of the hart ;
For Joy, (as the Stoics note, who Are the most accurate definers of passion) is indeed nothing Else, but Cordis dilatatio, that is, an enlarging and spreading out of the heart;
yea and further, he hath also inlarged the matter and subiect of our ioy, and made it proportionable vnto our heart, that our ioy on all sides, may euen ouerflow:
yea and further, he hath also enlarged the matter and Subject of our joy, and made it proportionable unto our heart, that our joy on all sides, may even overflow:
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and that our reioycing (as here he requireth) may be indeed a right Iubilation. For in what sense soeuer we take this Iubilation, the Lord hath giuen vs as great occasion to vse it,
and that our rejoicing (as Here he requires) may be indeed a right Jubilation. For in what sense soever we take this Jubilation, the Lord hath given us as great occasion to use it,
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For first, if Iubilation be taken for the country mans singing, occasioned by the plentifull increase of their fruites, (as it is in the first sense) then neuer had any countrey men in the world, greater cause of Iubilation and harty reioycing, when their corne and wine and oyle increased, then our whole country hath, by those many, both peaceable and plentiful yeeres, which God (of his goodnes) hath now a long time giuen vs:
For First, if Jubilation be taken for the country men singing, occasioned by the plentiful increase of their fruits, (as it is in the First sense) then never had any country men in the world, greater cause of Jubilation and hearty rejoicing, when their corn and wine and oil increased, then our Whole country hath, by those many, both peaceable and plentiful Years, which God (of his Goodness) hath now a long time given us:
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wherein we haue attained that happy coniunction, which Dauid prayed for vnto his beloued Hierusalem, that there is amongst vs, both peace within our walles, and plenteousnes within our palaces ;
wherein we have attained that happy conjunction, which David prayed for unto his Beloved Jerusalem, that there is among us, both peace within our walls, and plenteousness within our palaces;
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but that, (notwithstanding all their wicked machinations) our Church should not onely inioy peace in it selfe, but also should giue peace vnto all her bordering neighbours:
but that, (notwithstanding all their wicked machinations) our Church should not only enjoy peace in it self, but also should give peace unto all her bordering neighbours:
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being erected as a Sanctuary for all the afflicted members of all other Churches, to flie vnto, as birdes vnto their hill, as the Psalmist speaketh, there to shroud themselues amongst her greene and dourishing branches, from all those greeuous tempests which at home in their owne countries haue fiercely beaten vpon them,
being erected as a Sanctuary for all the afflicted members of all other Churches, to fly unto, as Birds unto their hill, as the Psalmist speaks, there to shroud themselves among her green and dourishing branches, from all those grievous tempests which At home in their own countries have fiercely beaten upon them,
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and forced them to take their flight away from them, finding heere that blessed peace and tranquillitie in our Church, which in their owne they haue sought for, with the spending of their deerest blood, and yet could neuer get.
and forced them to take their flight away from them, finding Here that blessed peace and tranquillity in our Church, which in their own they have sought for, with the spending of their dearest blood, and yet could never get.
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It is onely God himselfe, yea euen the God of peace, that hath made this peace amongst vs. Our peace is the Lords doing, and it i• wonderful in our eies, considering the opposition:
It is only God himself, yea even the God of peace, that hath made this peace among us Our peace is the lords doing, and it i• wondered in our eyes, considering the opposition:
that hath beene so wondrous great amongst vs, as though God himselfe had made windowes in heauen, to raine it downe vnto vs. For what one is there of al our neighbour nations, whose indigencie and want hath not beene supplied by our Plenty and abundace? France, Spaine, Germanie, yea,
that hath been so wondrous great among us, as though God himself had made windows in heaven, to rain it down unto us For what one is there of all our neighbour Nations, whose indigency and want hath not been supplied by our Plenty and abundance? France, Spain, Germany, yea,
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and Italy it selfe, though it stand so distant from vs. So that the title which Cato giueth vnto Sicilie, to be the chi•fest barne, nay the very nurse of Italie, that calla penaria, & nutrix Italiae, that may in some degree be applied vnto our land, aswel as to that Island:
and Italy it self, though it stand so distant from us So that the title which Cato gives unto Sicily, to be the chi•fest bairn, nay the very nurse of Italy, that calla penaria, & nutrix Italiae, that may in Some degree be applied unto our land, aswell as to that Island:
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who haue from hence nourished some of the very chiefest Principalities of Italie, euen then, when the breasts failed of their ancient nurse Sic•ie, & were vtterly dried vp.
who have from hence nourished Some of the very chiefest Principalities of Italy, even then, when the breasts failed of their ancient nurse Sic•ie, & were utterly dried up.
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So that as once the lād of Egypt in the time of Ioseph was a common storehouse vnto all her neighbours, to relieue them with her Plenty in their great necessity:
So that as once the land of Egypt in the time of Ioseph was a Common storehouse unto all her neighbours, to relieve them with her Plenty in their great necessity:
it cannot bee called Famine, but onely a little Dearth: yea and euen that Dearth also, rather growing (often times) from those cormorants our Cornemongers,
it cannot be called Famine, but only a little Dearth: yea and even that Dearth also, rather growing (often times) from those cormorants our Cornemongers,
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It is noted amongst vs as a very great Dearth, and is put into our Chronicles amongst our rarest accidents, if wheate bee but brought vnto some forty shillings or foure markes a seame; and that not often neither:
It is noted among us as a very great Dearth, and is put into our Chronicles among our Rarest accidents, if wheat be but brought unto Some forty shillings or foure marks a seam; and that not often neither:
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So that all the world may beare vs witnesse, that as once the dewe of heauen fell onely downe vpon Gedeons fleece, when as all the earth beside was hard and dry about it;
So that all the world may bear us witness, that as once the dew of heaven fell only down upon Gedeons fleece, when as all the earth beside was hard and dry about it;
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whilest we, in the meane season, haue sit quietly at home, Euery man vnder his vine and vnder his figtree, as the Prophet Micah speaketh, without all manner of feare ;
whilst we, in the mean season, have fit quietly At home, Every man under his vine and under his Fig tree, as the Prophet micah speaks, without all manner of Fear;
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but abusing those forenamed great blessings of God, both of Peace and Penty, vnto our own lusts, we grow wilde and wanton by them, like vntamed heifers :
but abusing those forenamed great blessings of God, both of Peace and Penty, unto our own Lustiest, we grow wild and wanton by them, like untamed heifers:
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We call for the timbrell, the harpe, and the viole (as the Prophet Isai noteth in the Iewes) and for all those other istruments, which heere you see consecrated vnto holy Iubilations,
We call for the timbrel, the harp, and the violent (as the Prophet Isaiah notes in the Iewes) and for all those other istruments, which Here you see consecrated unto holy Jubilations,
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and therefore (saith the Prophet) my people are le• into captiuitie. Therefore : that is, for their vnthankfulnes in forgetting of God, the giuer of all goodnes:
and Therefore (Says the Prophet) my people Are le• into captivity. Therefore: that is, for their unthankfulness in forgetting of God, the giver of all Goodness:
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For what meaneth this hanging & this lingering plague, which houereth so long (like a sad and threatning cloud) ouer the heads of vs all, in all the corners of this land? Somewhere rayning downe sadly, somewhere drizling but softly, the droppes of Gods displeasure:
For what means this hanging & this lingering plague, which hovereth so long (like a sad and threatening cloud) over the Heads of us all, in all the corners of this land? Somewhere raining down sadly, somewhere drizzling but softly, the drops of God's displeasure:
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what meaneth it I say, but that seeing God perceiueth how negligent we haue beene to Iubilate in our Hymnes the tunes of thankesgiuing for his benefits receiued, he will now make a triall whether we wil be more diligent to iubilate in our Threnes the teares of repenting for his iudgements threatned.
what means it I say, but that seeing God perceives how negligent we have been to Jubilate in our Hymns the Tunis of thanksgiving for his benefits received, he will now make a trial whither we will be more diligent to jubilate in our Threnes the tears of repenting for his Judgments threatened.
like those peruerse and froward children, of whom our Sauiour Christ complaineth in the Gospel ▪ we wil neither be brought to dance when God pipeth vnto vs nor yet to lament, when he mourneth vnto vs, there is doubtlesse yet behind, in the bellie of this blacke and slow-mouing cloud, that fierce and grieuous tempest to be rained down• vpon vs, wherof the prophet Dauid speaketh in the Psalme, that God will raine downe vpon the heads of the wicked, both snares, and fire, and brimstone,
like those perverse and froward children, of whom our Saviour christ Complaineth in the Gospel ▪ we will neither be brought to dance when God pipeth unto us nor yet to lament, when he Mourneth unto us, there is doubtless yet behind, in the belly of this black and slow-moving cloud, that fierce and grievous tempest to be reigned down• upon us, whereof the Prophet David speaks in the Psalm, that God will rain down upon the Heads of the wicked, both snares, and fire, and brimstone,
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For it is a sure rule and of vnchangeable verity, which S. Augustine giueth v• that Si non reddis Deo faciendo quod debes, reddes ei patiendo qu•• debes.
For it is a sure Rule and of unchangeable verity, which S. Augustine gives v• that Si non reddis God faciendo quod Debes, reddes ei patiendo qu•• Debes.
If Iubilation be taken for a militarie cohortation, exciting and stirring vp one another to alacrity (as it is in the second sense) then haue we both great and iust cause, to vse euen this kind of Iubilation too.
If Jubilation be taken for a military cohortation, exciting and stirring up one Another to alacrity (as it is in the second sense) then have we both great and just cause, to use even this kind of Jubilation too.
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Who, though we haue now made a new, and a true peace (as we are perswaded) with those old aduersaries of ours, with whom we haue had a long & a strong iarre, (a iarre indeed more truly then a warre) though (I say) at this present, we count all to be sure,
Who, though we have now made a new, and a true peace (as we Are persuaded) with those old Adversaries of ours, with whom we have had a long & a strong jar, (a jar indeed more truly then a war) though (I say) At this present, we count all to be sure,
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yet ought we not in reason to be so lulled asleepe, and as it were bewitched with the sweete and charming name of Peace, as vtterly to forget the time of war.
yet ought we not in reason to be so lulled asleep, and as it were bewitched with the sweet and charming name of Peace, as utterly to forget the time of war.
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that they be not too forward, (as the most men are now adaies) in cashiering of their armour, and in Breaking their swords into sithes, and their speares into spades, as the Prophet Michae speaketh;
that they be not too forward, (as the most men Are now adais) in cashiering of their armour, and in Breaking their swords into Paths, and their spears into spades, as the Prophet Michael speaks;
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lest the time do sodainely fal vpon them, (yea and that ere they be prouided for it) when they would wish them brought backe into their old formes againe, as the Prophet Ioel noteth.
lest the time do suddenly fall upon them, (yea and that ere they be provided for it) when they would wish them brought back into their old forms again, as the Prophet Joel notes.
for your better caution, and to shake off too much presumption: that Nemo potest veraciter amicus esse •ominis, nisi ipsius fuerit primitus veritatis :
for your better caution, and to shake off too much presumption: that Nemo potest Veraciter Amicus esse •ominis, nisi Himself fuerit primitus veritatis:
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For (as Saint Hierom well obserueth vnto the same purpose) it cannot be Vera amicitia, if it be not Christi glutino copulata; There cannot be possibly any true and sound friendship,
For (as Saint Hieronymus well observeth unto the same purpose) it cannot be Vera Amicitia, if it be not Christ glutino copulata; There cannot be possibly any true and found friendship,
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Those ciuil and politike respects, whereby nations are commonly cemented together, they be but Cementum malè temperatum, as the prophet speaketh, they be but a kind of ill-temperd mortar, Arena sine calce, as it were sand without lime, if that Gluten Christi, the truth of Christ religion, be not mixed with them.
Those civil and politic respects, whereby Nations Are commonly cemented together, they be but Cementum malè temperatum, as the Prophet speaks, they be but a kind of ill-temperd mortar, Arena sine calce, as it were sand without lime, if that Gluten Christ, the truth of christ Religion, be not mixed with them.
And they be commonly no better then a dawbing ouer of a matter, as it were the parieting of an olde rotten wall, whose swelling breaketh sodainely, when as no man looketh for it, as the Prophet Isai noteth.
And they be commonly no better then a daubing over of a matter, as it were the parieting of an old rotten wall, whose swelling breaks suddenly, when as no man looks for it, as the Prophet Isaiah notes.
sed pauidi cautique monitoris officio, vel ea fortasse, quae tuta sunt formidantis: Let these things be interpreted, not as ominously fore speaking that which certainely will be:
sed pauidi cautique monitoris Officio, vel ea Fortasse, Quae Tuta sunt formidantis: Let these things be interpreted, not as ominously before speaking that which Certainly will be:
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For how many be there now amongst vs, not onely of our secret Papists, but also of our open Recusants too, which doe seeme to reioyce and to iubilate with vs, in the commemoration of this happie day,
For how many be there now among us, not only of our secret Papists, but also of our open Recusants too, which do seem to rejoice and to jubilate with us, in the commemoration of this happy day,
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and to celebrate the festiuall solemnity of it with as great a zeale, as the best of vs all, giuing place vnto no man, in ringing, singing, feasting, bonefiring,
and to celebrate the festival solemnity of it with as great a zeal, as the best of us all, giving place unto no man, in ringing, singing, feasting, bonefiring,
and in all other complements of outward reioycing? but yet for all this, they haue inwardly great griefe, to see the remembrance of this ioyfull day so honoured:
and in all other compliments of outward rejoicing? but yet for all this, they have inwardly great grief, to see the remembrance of this joyful day so honoured:
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but onely that cruell ioy which wicked Esau had, that (yet for all this) they hope, that The time of mourning will one day fall vppon vs, and then will they kill their brother Iaacob.
but only that cruel joy which wicked Esau had, that (yet for all this) they hope, that The time of mourning will one day fallen upon us, and then will they kill their brother Jacob.
yea, and vpon our guard too and to cheere vp one another to watchfulnes and circum•spection, that we be not taken sleeping by our waking enemies, who are like to God in this, that they neither slumber nor sleepe :
yea, and upon our guard too and to cheer up one Another to watchfulness and circum•spection, that we be not taken sleeping by our waking enemies, who Are like to God in this, that they neither slumber nor sleep:
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but they watch as the thiefe watcheth, to spoile and to destroy vs, as our Sauiour Christ teacheth vs. And therefore good is that counsell which in an other place he giueth vs, that seeing we know not certainely when the thiefe will come, that therefore we should constantly watch for his comming.
but they watch as the thief watches, to spoil and to destroy us, as our Saviour christ Teaches us And Therefore good is that counsel which in an other place he gives us, that seeing we know not Certainly when the thief will come, that Therefore we should constantly watch for his coming.
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which also might haue beene as easily finished, as it was so farre ripened, if our gratious protector, The keeper of Israel, had not watched a great deale more carefully for vs,
which also might have been as Easily finished, as it was so Far ripened, if our gracious protector, The keeper of Israel, had not watched a great deal more carefully for us,
For when they themselues thought all to bee cocksure, and were euen putting of the fire vnto their infernall powder, he vtterly defeated all their purpose and indeuour;
For when they themselves Thought all to be cocksure, and were even putting of the fire unto their infernal powder, he utterly defeated all their purpose and endeavour;
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in both which the hand of God may be sensibly felt, yea and his pre•ence (in a sor•) may be visibly seene, there shined so great an euidence of Gods prouidence in them.
in both which the hand of God may be sensibly felt, yea and his pre•ence (in a sor•) may be visibly seen, there shined so great an evidence of God's providence in them.
For the same tongue which could contriue the treason, could not conceale the treason; but though it inioyned dumbe silence vnto others, yea euen vnto their owne pestiferous confederates,
For the same tongue which could contrive the treason, could not conceal the treason; but though it enjoined dumb silence unto Others, yea even unto their own pestiferous confederates,
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yea and that vnder the sacrament, or rather indeede vnder the excrement, of an othe (to vse S. Augustines Paranomasie ) yet could it not performe the same silence it selfe ▪ but as though there had beene Flamma, ore in ardent• as Ennius speaketh ▪ as though the traytors mouth had beene burnt with his owne flames, or his tongue had beene bigge with the scorching coales of Iuniper,
yea and that under the sacrament, or rather indeed under the excrement, of an other (to use S. Augustine's Paranomasia) yet could it not perform the same silence it self ▪ but as though there had been Flamma, over in ardent• as Ennius speaks ▪ as though the Traitors Mouth had been burned with his own flames, or his tongue had been big with the scorching coals of Juniper,
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yet that God so inlightned the royall heart of our King, with a bright shining beame of his heauenly wisedome, that notwithstanding all their obscuring of their inward meaning,
yet that God so enlightened the royal heart of our King, with a bright shining beam of his heavenly Wisdom, that notwithstanding all their obscuring of their inward meaning,
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This hath likewise occasioned me, to ruminate very often vpon an other place of King Salomon: that surely there is a sentence of diuination in the lippes of a King :
This hath likewise occasioned me, to ruminate very often upon an other place of King Solomon: that surely there is a sentence of divination in the lips of a King:
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who (by the assistance of Gods mercifull prouidence) haue so often times defeated so many plottes and engines, deuised by our enemies for our vtter subuersion:
who (by the assistance of God's merciful providence) have so often times defeated so many plots and Engines, devised by our enemies for our utter subversion:
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let vs but cal to our remembrance that same wonderfull deliuerance which from heauen was sent vnto vs, in that wonderfull yeere of Anno. 1588. when all our seas were ouer-spread with the sailes of our enemies,
let us but call to our remembrance that same wonderful deliverance which from heaven was sent unto us, in that wonderful year of Anno 1588. when all our Seas were overspread with the sails of our enemies,
and all our waters couered with the ensignes of those that came to fight against vs. A benefit whose memory ought neuer to die amongst vs, neuer to decay.
and all our waters covered with the ensigns of those that Come to fight against us A benefit whose memory ought never to die among us, never to decay.
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it followeth not, that because they be now (as wee hope) our friends, that therefore it should not be lawfull for vs, to remember the great mercie and goodnes of God towards vs,
it follows not, that Because they be now (as we hope) our Friends, that Therefore it should not be lawful for us, to Remember the great mercy and Goodness of God towards us,
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The winds fought against them, and against their shippes, as they did against the shippes of A hasia. The sea fought against them and against their host,
The winds fought against them, and against their ships, as they did against the ships of A hasia. The sea fought against them and against their host,
Now (as it is in the booke of wisedome) By all the same meane ▪ wherby our enemies were destroyed, were we (through Gods goodnes) miraculously deliuered.
Now (as it is in the book of Wisdom) By all the same mean ▪ whereby our enemies were destroyed, were we (through God's Goodness) miraculously Delivered.
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And therfore we haue great cause to Iubilate vnto God, and to sing out vnto him, that same Iö triumphe, which the Israelites did in their like deliuerance out of the waters.
And Therefore we have great cause to Jubilate unto God, and to sing out unto him, that same Iö triumph, which the Israelites did in their like deliverance out of the waters.
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Yea and neuer a white lesse haue we (nay ten thousand times greater, if we call vnto our mind, our miraculous deliuerance from that raging fire, which was prouided to deuoure vs: (the second of our instances) wherein we might truely haue sayd, with the Prophet Isai, that, If the great mercie of the Lord of hostes had not beene, we should surely haue beene made,
Yea and never a white less have we (nay ten thousand times greater, if we call unto our mind, our miraculous deliverance from that raging fire, which was provided to devour us: (the second of our instances) wherein we might truly have said, with the Prophet Isaiah, that, If the great mercy of the Lord of hosts had not been, we should surely have been made,
and all reduced to the true face of Sodome. But yet here is one difference, wherein the malice of our enemies did as it were erect it selfe, that they had prouided for our destruction, a farre more base and vnworthie fire,
and all reduced to the true face of Sodom. But yet Here is one difference, wherein the malice of our enemies did as it were erect it self, that they had provided for our destruction, a Far more base and unworthy fire,
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but yet for all that, a sacrifice, which (no doubt) but God would graciously haue accepted, in respect of the innocencie of those lambes which were offered;
but yet for all that, a sacrifice, which (no doubt) but God would graciously have accepted, in respect of the innocence of those Lambs which were offered;
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as he did the sacrifice of Abels holy blood, though offered by the vnholy hands of his cruell brother Caine. But yet for all that, thrice blessed be the name of the Lord our God, Who did not giue vs ouer as a pray into their teeth, but miraculously deliuered vs,
as he did the sacrifice of Abel's holy blood, though offered by the unholy hands of his cruel brother Cain. But yet for all that, thrice blessed be the name of the Lord our God, Who did not give us over as a prey into their teeth, but miraculously Delivered us,
So that, we haue great cause to iubilate vnto God, and to sing that ioyfull melos which the Isralites once did, in their like deliuerance from their imminent danger:
So that, we have great cause to jubilate unto God, and to sing that joyful melos which the Israelites once did, in their like deliverance from their imminent danger:
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but also from others vnnamed too, which secretly vndermine hir: indeuoring, by a colourable pretence of reformation, to bring it vnto vtter desolation and destruction,
but also from Others unnamed too, which secretly undermine his: endeavouring, by a colourable pretence of Reformation, to bring it unto utter desolation and destruction,
And therefore, that our church may be glorious within, as well as without (as it is required in the spouse of Christ) we ought continually to furnish it with the voice of iubilation, that the praises of God and of the Lambe, may perpetually sound in it, and neuer die.
And Therefore, that our Church may be glorious within, as well as without (as it is required in the spouse of christ) we ought continually to furnish it with the voice of jubilation, that the praises of God and of the Lamb, may perpetually found in it, and never die.
nor Carters, Souldiers, nor Citizens lay men, nor Ministers, but that euery one of vs in our seueral callings, haue waighty cause to Iubilate vpon special occasions:
nor Carters, Soldiers, nor Citizens lay men, nor Ministers, but that every one of us in our several callings, have weighty cause to Jubilate upon special occasions:
making this day for euer, both honourable to himselfe, and comfortable vnto vs, by our preseruation, which he thought to haue made most horrible & dismall, by our vtter destruction.
making this day for ever, both honourable to himself, and comfortable unto us, by our preservation, which he Thought to have made most horrible & dismal, by our utter destruction.
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And therefore, as the Iewes, vpon a like occasion, haue eternized the memorie of their Purim by making it A statute in Israel, and a law in Iacob, as the Psalmist speaketh in this place:
And Therefore, as the Iewes, upon a like occasion, have eternized the memory of their Purim by making it A statute in Israel, and a law in Iacob, as the Psalmist speaks in this place:
so is it both wisely and religiously ordained by vs, that it should be both a Statute and a Law in England too, a Statute-law, to nobilitate and eternize the blessed remembrance of this holy day:
so is it both wisely and religiously ordained by us, that it should be both a Statute and a Law in England too, a Statutelaw, to nobilitate and eternise the blessed remembrance of this holy day:
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The fourth Sermon, at the Court. Nouemb. 15. Anno 1607. 2. TIM. 3. VER. 8. As Iannes and Iambres resisted Moses, so doe these men resist also the truth.
The fourth Sermon, At the Court. November 15. Anno 1607. 2. TIM. 3. VER. 8. As Jannes and Jambres resisted Moses, so do these men resist also the truth.
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OVr Sauiour Christ affirmeth in the Gospel of S. Luke, that when the Sonne of man shall come to iudge the world, there scarcely shall be found any faith vpon the earth.
Our Saviour christ Affirmeth in the Gospel of S. Lycia, that when the Son of man shall come to judge the world, there scarcely shall be found any faith upon the earth.
for so excellent a plant as the vertue of faith is, to spring and grow vp in so great a throng of vices, which (like noysome weedes) so thicke shall ouerspread the face of the whole earth,
for so excellent a plant as the virtue of faith is, to spring and grow up in so great a throng of vices, which (like noisome weeds) so thick shall overspread the face of the Whole earth,
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Men shall bee louers of themselues, couetous, proud, boasters, heady, haughty, treacherous, and so forth, with as great a Laconismus, and as perfect a breuity as can possibly be deuised:
Men shall be lovers of themselves, covetous, proud, boaster's, heady, haughty, treacherous, and so forth, with as great a Laconismus, and as perfect a brevity as can possibly be devised:
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and seduce the simple people with their fained shewes of godlines, being notwithstanding destitute of al the power therof as the Apostle expresly and in plaine wordes affirmeth.
and seduce the simple people with their feigned shows of godliness, being notwithstanding destitute of all the power thereof as the Apostle expressly and in plain words Affirmeth.
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two sinnes bound together, as the wise man speaketh More hurtfull vnto men, because (as S. Chrysostome noteth) Malum. sub specie boni celatum, dum non cognoscitur non cauetur:
two Sins bound together, as the wise man speaks More hurtful unto men, Because (as S. Chrysostom notes) Malum. sub specie boni celatum, dum non cognoscitur non cauetur:
and to represent vnto vs (as it were in an Embleme) the true and perfect nature of those men, which in these latter dayes shall be resisters of the truth, disturbers of the Church, seducers of the people,
and to represent unto us (as it were in an Emblem) the true and perfect nature of those men, which in these latter days shall be resisters of the truth, disturbers of the Church, seducers of the people,
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that so I may shew you more fully and plainely that whole mysterie of iniquity, which the Scripture noteth vnto vs by the name of Hypocrisie. The Apostle in this chapter descibeth it in this manner:
that so I may show you more Fully and plainly that Whole mystery of iniquity, which the Scripture notes unto us by the name of Hypocrisy. The Apostle in this chapter descibeth it in this manner:
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A definition so exact and so exquisite in all his partes, that if it were examined by the strictest rules of Logicke, I doubt whether any could be found more perfect.
A definition so exact and so exquisite in all his parts, that if it were examined by the Strictest rules of Logic, I doubt whither any could be found more perfect.
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In both which his conflicts, the Apostle setteth downe and obserueth foure things: First, who be the persons, whom the hypocrite singleth out to make his incounter with:
In both which his conflicts, the Apostle sets down and observeth foure things: First, who be the Persons, whom the hypocrite singleth out to make his encounter with:
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which (if you marke them) be of contrarie disposition and quality. His first conflict and incounter, is but onely with women, yea and those also such, as for witte, be Simple : for life, Sinfull :
which (if you mark them) be of contrary disposition and quality. His First conflict and encounter, is but only with women, yea and those also such, as for wit, be Simple: for life, Sinful:
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For his second incounter is with Men ; yea and those no common men: but euen with such persons, as for authority be Princes ; for vnderstanding, Prophets ;
For his second encounter is with Men; yea and those no Common men: but even with such Persons, as for Authority be Princes; for understanding, prophets;
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and, if at first they be backed, and but a little fleshed, though it be but by simple sinfull women, they will by and by after not sticke to incounter,
and, if At First they be backed, and but a little fleshed, though it be but by simple sinful women, they will by and by After not stick to encounter,
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Which quality of theirs, The Apostle Iude likewise expresly obserueth in his Epistle, where he giueth this for one note to know these Hypocrites by, that they alwaies be euill speakers, against men in authoritie.
Which quality of theirs, The Apostle Iude likewise expressly observeth in his Epistle, where he gives this for one note to know these Hypocrites by, that they always be evil Speakers, against men in Authority.
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and therefore he still seeketh to lay the foundation of his credit in the minds of women, that so he may be sure to haue Patrones satis dicaculos, as the Comicke speaketh;
and Therefore he still seeks to lay the Foundation of his credit in the minds of women, that so he may be sure to have Patroness satis dicaculos, as the Comic speaks;
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but so farre to be possessed with zeale and sincerity, as euen to haue neglected the regard of his safety, by hazarding himselfe too farre in speech against them.
but so Far to be possessed with zeal and sincerity, as even to have neglected the regard of his safety, by hazarding himself too Far in speech against them.
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They in their sottish simplicity, doe verily beleeue, that such their procacity, and satyricall uberty in reprouing of great persons, must needs be a sure argument of the sincerity of their consciences.
They in their sottish simplicity, do verily believe, that such their procacity, and satyrical uberty in reproving of great Persons, must needs be a sure argument of the sincerity of their Consciences.
And surely you shall see diuers of those painted hypocrites, who when they haue lauished beyond all bounds of reason, of sobriety and modestie, against both Moses and Aaron, that is against both the Ciuill and Ecclesiasticall Magistrate, in publike places;
And surely you shall see diverse of those painted Hypocrites, who when they have lavished beyond all bounds of reason, of sobriety and modesty, against both Moses and Aaron, that is against both the Civil and Ecclesiastical Magistrate, in public places;
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namely after the selfe same manner, that Moses was resisted by Iannes and Iambres. For the first of those positions, That the truth shall be resisted ;
namely After the self same manner, that Moses was resisted by Jannes and Jambres. For the First of those positions, That the truth shall be resisted;
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So shall the truth also be resisted by these men: that is, inchanting hypocrites. Which two examples the Apostle onely nameth, not for lacke of other store;
So shall the truth also be resisted by these men: that is, enchanting Hypocrites. Which two Examples the Apostle only names, not for lack of other store;
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the truth in this sense is so commonly resisted, that it passeth in euery mans mouth as a common prouerbe, that Veritas odium parit: The reward of speaking the truth is onely hatred.
the truth in this sense is so commonly resisted, that it passes in every men Mouth as a Common proverb, that Veritas odium parit: The reward of speaking the truth is only hatred.
Of which vnequall measure the Apostle Paul complaineth vnto the Galatians: Am I therefore (saith he) become your enemie, because I haue spoken the truth vnto you? And our Sauiour Christ likewise vnto the Iewes:
Of which unequal measure the Apostle Paul Complaineth unto the Galatians: Am I Therefore (Says he) become your enemy, Because I have spoken the truth unto you? And our Saviour christ likewise unto the Iewes:
such as openly professe, not only the resisting, but also the vtter subuerting of it; such as were Nabuch•donoser, and Antiochus in the time of the law;
such as openly profess, not only the resisting, but also the utter subverting of it; such as were Nabuch•donoser, and Antiochus in the time of the law;
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professed and sworne enemies, not onely of the faith, but also of the very name of Christians. The second sort of those resisters of the truth (and they much more dangerous) are dissembling Hypocrites, of whom this text more poperly speaketh:
professed and sworn enemies, not only of the faith, but also of the very name of Christians. The second sort of those resisters of the truth (and they much more dangerous) Are dissembling Hypocrites, of whom this text more poperly speaks:
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Of which sort of persons, the Apostle Paul foretelleth vs, that euen of our selues, there shall such men arise, speaking peruerse things, to drawe disciples after them.
Of which sort of Persons, the Apostle Paul foretelleth us, that even of our selves, there shall such men arise, speaking perverse things, to draw Disciples After them.
making head against their heads, and crying out like vnto Libertines, (or rather indeede like seditious Tribunes ) that all our Christian liberty is vtterly betraied,
making head against their Heads, and crying out like unto Libertines, (or rather indeed like seditious Tribunes) that all our Christian liberty is utterly betrayed,
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But howsoeuer those men may seeme to please and applaud themselues, in making a conscience to resist the Magistrate, whom the Apostle Paul cōmandeth them euen for Conscience, to obey:
But howsoever those men may seem to please and applaud themselves, in making a conscience to resist the Magistrate, whom the Apostle Paul commands them even for Conscience, to obey:
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yet sure I am of this, that Saint Augustine is so farre from allowing of this their disobedience to be conscience, that he openly pronounceth it to be indeede nothing els,
yet sure I am of this, that Saint Augustine is so Far from allowing of this their disobedience to be conscience, that he openly pronounceth it to be indeed nothing Else,
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And therefore the speaking against the truth, (though with neuer such confidence and vndertaking) yet ought not either to scandalize or discourage any man, which truely and sincerely seeketh after the truth.
And Therefore the speaking against the truth, (though with never such confidence and undertaking) yet ought not either to scandalise or discourage any man, which truly and sincerely seeks After the truth.
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Because if you examine the reasons of such contradictors, (as euery wise Christian ought to doe) you shall find them Most deceitfull vpon the waightes, yea and altogether lighter then vanity it selfe.
Because if you examine the Reasons of such contradictors, (as every wise Christian ought to doe) you shall find them Most deceitful upon the weights, yea and altogether lighter then vanity it self.
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that those great reformers, which sought thus to pull downe both Moses and Aaron, as two vsurpers, sought to set vp themselues into the selfe same places,
that those great reformers, which sought thus to pull down both Moses and Aaron, as two usurper's, sought to Set up themselves into the self same places,
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Seemeth it a small thing (saith he vnto Corah ) that God hath seuered thee from the multitude of Israel, and all thy brethren, the sonnes of Leui with thee;
Seems it a small thing (Says he unto Corah) that God hath severed thee from the multitude of Israel, and all thy brothers, the Sons of Levi with thee;
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Haue there not stood vp amongst vs, certaine ambitious and seditious Corahs, of the tribe of Leui, who bursting with enuie at the honour and preferment of the reuerend Fathers and Gouernours of our Church, who sit in Moses chaire, haue both by word and writing indeauoured to resist them,
Have there not stood up among us, certain ambitious and seditious Corahs, of the tribe of Levi, who bursting with envy At the honour and preferment of the reverend Father's and Governors of our Church, who fit in Moses chair, have both by word and writing endeavoured to resist them,
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and thereby to extenuate, or rather indeede exterminate all their lawfull authority and iurisdiction, vnder the pretence of a new reformation? Haue they not told them plainely, that they take too much vpon them, in setting vp themselues aboue their fellow Ministers, who ought to be al equalles? 2. Haue they not brought for thēselues the same allegation that those seditious persons did, that al the people of God are holy,
and thereby to extenuate, or rather indeed exterminate all their lawful Authority and jurisdiction, under the pretence of a new Reformation? Have they not told them plainly, that they take too much upon them, in setting up themselves above their fellow Ministers, who ought to be all equals? 2. Have they not brought for themselves the same allegation that those seditious Persons did, that all the people of God Are holy,
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and that euery Minister is as good as a Bishop, and ought to haue as great authority as he? Is it not one of their chiefest greeuances, that the election of Ministers is not subiected vnto the peoples suffrages, who are their great masters,
and that every Minister is as good as a Bishop, and ought to have as great Authority as he? Is it not one of their chiefest grievances, that the election of Ministers is not subjected unto the peoples suffrages, who Are their great Masters,
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and whom they seruilely obserue with all addicted obsequiousnes? Haue they not made as great and as dangerous a schisme in this owne Church, about these matters,
and whom they servilely observe with all addicted obsequiousness? Have they not made as great and as dangerous a Schism in this own Church, about these matters,
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as euer the other did in the Church of the Iewes? And (that which is the prime point of all the rest) doe not their owne writings declare, that all that rule and authority which they would take away from our reuerend prelacie, they would assume againe,
as ever the other did in the Church of the Iewes? And (that which is the prime point of all the rest) do not their own writings declare, that all that Rule and Authority which they would take away from our reverend Prelacy, they would assume again,
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vnto men of any reach if they haue but with halfe an eye lookt into the peremptorie dealing and practice of their presumptuous Consistorie, and of that enormous and vnlimited claime, which it layeth vnto all authority, both Ecclesiasticall and Ciuill.
unto men of any reach if they have but with half an eye looked into the peremptory dealing and practice of their presumptuous Consistory, and of that enormous and unlimited claim, which it Layeth unto all Authority, both Ecclesiastical and Civil.
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But the same God which denied successe vnto that Schisme, hath also restrained the proceedings of this: (his name be praised for it:) for the very ground & foūdation whereupon these men builded their imaginarie Babel and towers in the aire, hath begunne long agoe, to sinke vnder their feete,
But the same God which denied success unto that Schism, hath also restrained the proceedings of this: (his name be praised for it:) for the very ground & Foundation whereupon these men built their imaginary Babel and towers in the air, hath begun long ago, to sink under their feet,
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affirming this Iannes and Iambres, to be those two Egyptian sorcerers which resisted Moses in the presence of King Pharao. Now the manner after which they resisted him, was this:
affirming this Jannes and Jambres, to be those two Egyptian sorcerers which resisted Moses in the presence of King Pharaoh. Now the manner After which they resisted him, was this:
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When as Moses & Aaron were sent into Egypt to deliuer the Israelites from their slauery and bondage, they auouched to King Pharao, that The Lord God of Israel had sent them on that message;
When as Moses & Aaron were sent into Egypt to deliver the Israelites from their slavery and bondage, they avouched to King Pharaoh, that The Lord God of Israel had sent them on that message;
and they vndertooke that all their signes and wonders were but meerely sophisticall, and that themselues (by inchantments) could doe as great things as any they had done.
and they undertook that all their Signs and wonders were but merely sophistical, and that themselves (by enchantments) could do as great things as any they had done.
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and like a cruell generation of Vipers, haue gnawne euen in sunder the bowels of their mother, they began their pretended reformation at the first but with a few smaller matters.
and like a cruel generation of Vipers, have gnawn even in sunder the bowels of their mother, they began their pretended Reformation At the First but with a few smaller matters.
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for euen vnto this height and extremity of madnesse haue some of our reformers grown, vpon the same grounds and principles that the first reformers laid downe, as their owne maine foundations.
for even unto this height and extremity of madness have Some of our reformers grown, upon the same grounds and principles that the First reformers laid down, as their own main foundations.
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And now I permit it vnto your owne iudgement and wisedome, to consider, whether these be not the men of whom this Apostle speaketh in the chapter next before;
And now I permit it unto your own judgement and Wisdom, to Consider, whither these be not the men of whom this Apostle speaks in the chapter next before;
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And surely these men be indeede the very Gangrens and Cankers of our Church, which will neuer leaue fretting vntill they be cut off (the proper cure of that euill) though neuer so many medicines be applied vnto them, as we see by experience.
And surely these men be indeed the very Gangrene and Cankers of our Church, which will never leave fretting until they be Cut off (the proper cure of that evil) though never so many medicines be applied unto them, as we see by experience.
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And therefore that those fierie Serpents may be rightly charmed, it is almost necessarie, that (as the Prophet Isai speaketh) both head and taile of them bee cut off :
And Therefore that those fiery Serpents may be rightly charmed, it is almost necessary, that (as the Prophet Isaiah speaks) both head and tail of them be Cut off:
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I speake not this to exasperate authority against such as be cureable, nor to stirre vp against them any cruell persecution; of which they still complaine:
I speak not this to exasperate Authority against such as be curable, nor to stir up against them any cruel persecution; of which they still complain:
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though indeed they themselues be the true persecuting Isma•ls: who (for lacke of greater power) doe still infest their brethren with all the seuerall kindes of verball persecution, Slandering, Scoffing, Threatning, Rayling, Libelling, and what not? But yet for all that, I wish that this cutting-off might be such (if it may be) as our Sauiour Christ himselfe exhorteth vs vnto,
though indeed they themselves be the true persecuting Isma•ls: who (for lack of greater power) do still infest their brothers with all the several Kinds of verbal persecution, Slandering, Scoffing, Threatening, Railing, Libeling, and what not? But yet for all that, I wish that this Cutting-off might be such (if it may be) as our Saviour christ himself exhorteth us unto,
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But if this fretting canker haue so farre possessed them, that they be growen incurable, then is it neither against Policie, nor yet against Charity, for the safety of the whole, to cut off such festered and infected partes:
But if this fretting canker have so Far possessed them, that they be grown incurable, then is it neither against Policy, nor yet against Charity, for the safety of the Whole, to Cut off such festered and infected parts:
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whose Charity, though it were so exceedingly abounding, or rather indeede ouerflowing, that he wished euen himselfe to be cut off, for the found parts of the Church:
whose Charity, though it were so exceedingly abounding, or rather indeed overflowing, that he wished even himself to be Cut off, for the found parts of the Church:
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yet for those cancred and infected parts, which tended vnto the destruction of the whole, (being in very deed, rather Vlcera, then membra ) he wisheth, on the other side, Vtinam abscindantur, qui vos inquietant:
yet for those cankered and infected parts, which tended unto the destruction of the Whole, (being in very deed, rather Vlcera, then membra) he wishes, on the other side, Vtinam abscindantur, qui vos inquietant:
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it making both a wise and a necessarie distinction betweene true Christian charity and vain: foolish pity, of which the Orator truely writeth, that Salutaris seueritas vincit inanem speciem clementiae:
it making both a wise and a necessary distinction between true Christian charity and vain: foolish pity, of which the Orator truly Writeth, that Salutaris seueritas vincit inanem Specimen clementiae:
For when that old serpent, the deadly enemie of the Church, found that by open oppugning it he could not preuaile against it, he spued out of his mouth, a swarme of frogges,
For when that old serpent, the deadly enemy of the Church, found that by open Oppugning it he could not prevail against it, he spewed out of his Mouth, a swarm of frogs,
yea they haue crauled vpon his sacred person with their dirty feete, and haue crept vp into his very crowne, where they haue blotted out the fairest of all his titles, I meane the title of his supremacie,
yea they have crauled upon his sacred person with their dirty feet, and have crept up into his very crown, where they have blotted out the Fairest of all his titles, I mean the title of his supremacy,
and all that they could say to be indeed nothing els, but a NONLATINALPHABET, as Aristophanes speaketh, that is, A hoarse and harsh croking of vnreasonable frogges.
and all that they could say to be indeed nothing Else, but a, as Aristophanes speaks, that is, A hoarse and harsh croaking of unreasonable frogs.
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Who though they were at that time, as soundly charmed, by some of our most reuerend and learned Bishops, as certaine frogges in France were once by Bishop Regulus, which haue continued dumbe & silent euer since, like Seriphian frogs;
Who though they were At that time, as soundly charmed, by Some of our most reverend and learned Bishops, as certain frogs in France were once by Bishop Regulus, which have continued dumb & silent ever since, like Seraphim frogs;
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The third and last meane, whereby the truth shall be resisted by this brood of hypocrisie is, The cruelty of blood. Of which although it may truely be sayd (Gods name be praised for it) that As yet we haue not resisted vnto blood, as it is in the Epistle vnto the Hebrews:
The third and last mean, whereby the truth shall be resisted by this brood of hypocrisy is, The cruelty of blood. Of which although it may truly be said (God's name be praised for it) that As yet we have not resisted unto blood, as it is in the Epistle unto the Hebrews:
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For that they intended blood, yea and blood vpon blood, their diuulged libels shew, threatning Fistes, and Clubbes, and Bickerings, that shall make all our harts ake, yea and Blood spilt by butchers. They be their owne words,
For that they intended blood, yea and blood upon blood, their divulged libels show, threatening Fists, and Clubs, and Bickerings, that shall make all our hearts ache, yea and Blood spilled by butchers. They be their own words,
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and that they were not in ieast when they threatned these thinges, their owne ouert actitions commenting vpon their inward intentions, haue notably declared.
and that they were not in jest when they threatened these things, their own overt actitions commenting upon their inward intentions, have notably declared.
cc cst pns32 vbdr xx p-acp n1 c-crq pns32 vvd d n2, po32 d j n2 vvg p-acp po32 j n2, vhb av-j vvn.
The signe was giuen by them, and the trumpeters themselues were mounted vp aloft, but it was but in a cart (a worthy chariot for such worthlesse persons) but yet euen there they sounded vnto the battaile, proscribing by name diuers honorable Counsellers,
The Signen was given by them, and the trumpeters themselves were mounted up aloft, but it was but in a cart (a worthy chariot for such worthless Persons) but yet even there they sounded unto the battle, proscribing by name diverse honourable Counsellers,
and by the blood of a few to spare the blood of many in powring that blood which they thought to haue shed, by his mercifull prouidence, vpon their owne head.
and by the blood of a few to spare the blood of many in Pouring that blood which they Thought to have shed, by his merciful providence, upon their own head.
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