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THE CRIE OF ENGLAND. Genes. 18. ver. 21, 22.
THE CRIE OF ENGLAND. Genesis. 18. ver. 21, 22.
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Because the crie of Sodome & Gomorrha is great, and because their sinne is exceeding greeuous, I will goe downe now,
Because the cry of Sodom & Gomorrha is great, and Because their sin is exceeding grievous, I will go down now,
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and see whether they haue done altogether according to that crie which is come vnto me,
and see whither they have done altogether according to that cry which is come unto me,
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and if not, that I may know.
and if not, that I may know.
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OF all the holie Scriptures, there is not one example more frequently vsed of the Prophets & Apostles to feare the people from sinne,
OF all the holy Scriptures, there is not one Exampl more frequently used of the prophets & Apostles to Fear the people from sin,
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than thys generall, seuere, and fearful destruction of the Sodomites. The Prophet Jeremie saith, As God destroyed Sodome and Gomorrha with the places thereabout saith the Lord,
than this general, severe, and fearful destruction of the Sodomites. The Prophet Jeremiah Says, As God destroyed Sodom and Gomorrha with the places thereabouts Says the Lord,
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so shall no man dwell there, neither shall the sonne of man remain there. So saith the Prophet Amos, I haue ouerthrowen them as God ouerthrew Sodome and Gomorrha,
so shall no man dwell there, neither shall the son of man remain there. So Says the Prophet Amos, I have overthrown them as God overthrew Sodom and Gomorrha,
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and ye were as a firebrand pluckt out of the fire, yet haue yee not repented. and you were as a firebrand plucked out of the fire, yet have ye not repented.
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And the Prophet Zephanie saith, Surely Moab shall bee as Sodome, and Ammon as Gomorrha, the breeding of nettles and salt pits, and a perpetuall desolation:
And the Prophet Zephaniah Says, Surely Moab shall be as Sodom, and Ammon as Gomorrha, the breeding of nettles and salt pits, and a perpetual desolation:
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So likewise it is said in the Euangelists, And whosoeuer shall not receiue you, nor heare your words, when ye depart out of that house,
So likewise it is said in the Evangelists, And whosoever shall not receive you, nor hear your words, when you depart out of that house,
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or that citie, shake off the dust of your feete, truly J say vnto you, it shall be easier for them of the land of Sodom and Gomorrha in the day of iudgement than for that citie. or that City, shake off the dust of your feet, truly J say unto you, it shall be Easier for them of the land of Sodom and Gomorrha in the day of judgement than for that City.
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And in the second Epistle of S. Peter it is said, And turned the cities of Sodom & Gomorrha into ashes, condemned them & made them an ensample vnto them that should afterward liue vngodly.
And in the second Epistle of S. Peter it is said, And turned the cities of Sodom & Gomorrha into Ashes, condemned them & made them an ensample unto them that should afterwards live ungodly.
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So in Iude, As Sodom and Gomorrha, and the cities round about them which in like manner as they did, committed fornication, So in Iude, As Sodom and Gomorrha, and the cities round about them which in like manner as they did, committed fornication,
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and followed strange flesh, are set downe for an ensample, and suffer the vengeance of eternall fire. and followed strange Flesh, Are Set down for an ensample, and suffer the vengeance of Eternal fire.
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As all the Prophets and Apostles, yea and Christ himselfe haue vnto their hearers, set downe Sodome and Gomorrha as an ensample of Gods iustice against sin & impenitent sinners:
As all the prophets and Apostles, yea and christ himself have unto their hearers, Set down Sodom and Gomorrha as an ensample of God's Justice against since & impenitent Sinners:
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so doo I purpose (by Gods grace) to handle this fearfull panolethrie or vtter destruction to this Citie of London;
so do I purpose (by God's grace) to handle this fearful panolethrie or utter destruction to this city of London;
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assuring my selfe, that if this exhortation worke not in you a broken heart, you shall by the yron rod of Gods wrath, be broken in peeces like a potters vessell, you shall be like the breeding of nettles and salt pits, you shall not onely haue a perpetual desolation in earth which is lamentable,
assuring my self, that if this exhortation work not in you a broken heart, you shall by the iron rod of God's wrath, be broken in Pieces like a potters vessel, you shall be like the breeding of nettles and salt pits, you shall not only have a perpetual desolation in earth which is lamentable,
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but also suffer the vengeance of eternall fire which is intollerable. Sodom was in a frutefull valley, so is London:
but also suffer the vengeance of Eternal fire which is intolerable. Sodom was in a fruitful valley, so is London:
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in Sodome there were gorgeous houses and fayre workes, so there are in London:
in Sodom there were gorgeous houses and fair works, so there Are in London:
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in Sodome they did eate and drinke, and fulfill the lusts of the flesh, so doo they in London:
in Sodom they did eat and drink, and fulfil the Lustiest of the Flesh, so do they in London:
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Sodom was in captiuitie vnder Chedor Laomer, and freed by Abraham; London (& all England) was in subiection to the Pope,
Sodom was in captivity under Chedor Laomer, and freed by Abraham; London (& all England) was in subjection to the Pope,
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& hath been freed by our gracious Queene Elizabeth: Sodome had Lot (the Preacher of righteousnes) sent vnto them whose spirit they vexed;
& hath been freed by our gracious Queen Elizabeth: Sodom had Lot (the Preacher of righteousness) sent unto them whose Spirit they vexed;
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London hath had manie godly Fathers sent vnto them, whom they reuile:
London hath had many godly Father's sent unto them, whom they revile:
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Sodome was not moued to repentance, neither with their captiuitie nor deliuerance, therfore they wer destroied;
Sodom was not moved to Repentance, neither with their captivity nor deliverance, Therefore they were destroyed;
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Londō is not moued neither with persecution nor peace to repētance, therfore London, except it speedily repent, shall bee brought to a perpetual desolation,
Londō is not moved neither with persecution nor peace to Repentance, Therefore London, except it speedily Repent, shall be brought to a perpetual desolation,
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and to the vengeance of eternall fire. In the sinnes of Sodome are three things to be noted:
and to the vengeance of Eternal fire. In the Sins of Sodom Are three things to be noted:
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first, the euidencie of their sins, which is noted in the word crie: secondly, they had manie sinnes, which is noted in the word great: thirdly, their sins were haynous, which is noted in these words, exceeding greuous. The euidencie of sin as it was in Sodom so was it saith Esay in Ierusalem:
First, the evidency of their Sins, which is noted in the word cry: secondly, they had many Sins, which is noted in the word great: Thirdly, their Sins were heinous, which is noted in these words, exceeding grievous. The evidency of since as it was in Sodom so was it Says Isaiah in Ierusalem:
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The triall of their countenance testifieth against them, yea, they declare their sinnes as Sodome, they hide them not. The trial of their countenance Testifieth against them, yea, they declare their Sins as Sodom, they hide them not.
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And are not the sinnes of England manifest? doo our Papists hide their sinne? doo they not call idolatrie catholike religion? they are worshippers of images, which are vaine, vnprofitable & abhominable.
And Are not the Sins of England manifest? do our Papists hide their sin? do they not call idolatry catholic Religion? they Are worshippers of Images, which Are vain, unprofitable & abominable.
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Images are vaine both in respect of the maker, which is the cause efficient, & in respect of the matter, in respect also of the forme, and of the end.
Images Are vain both in respect of the maker, which is the cause efficient, & in respect of the matter, in respect also of the Form, and of the end.
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In respect of the maker images are vaine, for he is vaine in thought, in word, in deed, and in his essence:
In respect of the maker Images Are vain, for he is vain in Thought, in word, in deed, and in his essence:
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in thought, for the Lord knoweth the thoughts of men, they are but vaine. In word, for they talke of vanitie euerie one to his neighbour. in Thought, for the Lord Knoweth the thoughts of men, they Are but vain. In word, for they talk of vanity every one to his neighbour.
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In deed, for they are vanitie, and the worke of errors, in the time of their visitation they shall perish. In deed, for they Are vanity, and the work of errors, in the time of their Visitation they shall perish.
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In essence, for surely euerie man is vanitie:
In essence, for surely every man is vanity:
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man therefore beeing vaine in thought, word, deed, & essence, must needs make a vaine image.
man Therefore being vain in Thought, word, deed, & essence, must needs make a vain image.
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The matter also of images is vaine, for they are made either of gold, siluer, brasse, clay, stone, or wood:
The matter also of Images is vain, for they Are made either of gold, silver, brass, clay, stone, or wood:
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& therefore the Prophet Baruch saith, These Gods of wood, siluer and of gold, can neither defend themselues from theeues and robbers:
& Therefore the Prophet baruch Says, These God's of wood, silver and of gold, can neither defend themselves from thieves and robbers:
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for they that are strongest take away their gold, siluer, and apparell wherewith they be cloathed,
for they that Are Strongest take away their gold, silver, and apparel wherewith they be clothed,
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and when they haue it, they get them away. and when they have it, they get them away.
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The forme also of images is vaine, for they haue eyes and see not, noses haue they and smell not, eares and heare not, mouthes and speake not, feete and walke not.
The Form also of Images is vain, for they have eyes and see not, noses have they and smell not, ears and hear not, mouths and speak not, feet and walk not.
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Finally, images are vaine also in respect of the end, for they help neyther the teacher,
Finally, Images Are vain also in respect of the end, for they help neither the teacher,
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nor the hearer, nor the minister, nor the receiuer of the sacrament, nor him that praieth.
nor the hearer, nor the minister, nor the receiver of the sacrament, nor him that Prayeth.
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Therfore the Sun, Moone, and Starres, are better than images, nay, the dore of the house,
Therefore the Sun, Moon, and Stars, Are better than Images, nay, the door of the house,
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or a scar-crow in the fields is better, for all these doo serue vnto some end, but images to no end.
or a scarecrow in the fields is better, for all these do serve unto Some end, but Images to no end.
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The images therefore of the Papists are as vaine as the images of the heathen, and so are they al as vnprofitable:
The Images Therefore of the Papists Are as vain as the Images of the heathen, and so Are they all as unprofitable:
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For as Paul saith, they are nothing. An idoll is nothing in the world.
For as Paul Says, they Are nothing. an idol is nothing in the world.
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For this cause Zachary calleth the vnprofitable minister, an idoll pastor: so the Magistrate that doth not defend the poore and fatherles, For this cause Zachary calls the unprofitable minister, an idol pastor: so the Magistrate that does not defend the poor and fatherless,
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& see that such as be in necessitie & need, haue right, is an idoll magistrate: & see that such as be in necessity & need, have right, is an idol magistrate:
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the father that bringeth not vp his children in the feare of the Lord, is an idoll father:
the father that brings not up his children in the Fear of the Lord, is an idol father:
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so the husband that loueth not his wife as his owne flesh, as his owne bodie,
so the husband that loves not his wife as his own Flesh, as his own body,
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& as Christ loued the congregation, is an idoll husband:
& as christ loved the congregation, is an idol husband:
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the wife that is froward, the child that is disobedient, the seruāt that is vnfaithfull, the subiect that is disloyal, are al idolls, insufficient for anie spirituall vse and therefore vnles they repent, they shal be burst in peeces by the yron scepter of Gods iustice,
the wife that is froward, the child that is disobedient, the seruamt that is unfaithful, the Subject that is disloyal, Are all Idols, insufficient for any spiritual use and Therefore unless they Repent, they shall be burst in Pieces by the iron sceptre of God's Justice,
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and so destroyed, as they shall neuer be builded againe. As the idolatrie of the Papists is vaine & vnprofitable:
and so destroyed, as they shall never be built again. As the idolatry of the Papists is vain & unprofitable:
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so is it as abhominable as the idolatrie of the heathen;
so is it as abominable as the idolatry of the heathen;
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for as the heathen in the time of warre did inuocate Mars & Bellona, so the Papists doo inuocate S. George: the heathen in pouertie went to Ceres, the Papists to Saint Anne: the heathen in sicknes went to Aesculapius, the Papists to Saint Roche: the heathen in captiuitie went to Liber, the Papists to Saint Leonard: the heathen in hunger went to Bacchus, the Papists to S. Ʋrbane: the heathen in sea-stormes went to Neptune, the papists to Saint Nicholas: the heathen in child-birth went to Juno, the papists they went to our Ladie.
for as the heathen in the time of war did invocate Mars & Bellona, so the Papists do invocate S. George: the heathen in poverty went to Ceres, the Papists to Saint Anne: the heathen in sickness went to Aesculapius, the Papists to Saint Roche: the heathen in captivity went to Liber, the Papists to Saint Leonard: the heathen in hunger went to Bacchus, the Papists to S. Ʋrbane: the heathen in sea-stormes went to Neptune, the Papists to Saint Nicholas: the heathen in childbirth went to Juno, the Papists they went to our Lady.
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And heerein they doo offend most greeuously for three causes: first because they attribute to the Saints omnipotencie:
And herein they do offend most grievously for three Causes: First Because they attribute to the Saints omnipotency:
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secondly, because they attribute to them vniuersall knowledge: and thirdly, because they make them more mercifull than Christ.
secondly, Because they attribute to them universal knowledge: and Thirdly, Because they make them more merciful than christ.
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Further, as the heathen did consecrate Troy to Neptune, Cyprus to Venus, Athens to Minerua, Carthage to Juno, and Rome to Jupiter: so the papists dedicated Spaine to Saint James, Germanie to Saint George, France to Saint Denis, Scotland to saint Andrew, Ireland to saint Patricke, and Rome to Peter and Paul. And as the heathen haue consecrated their head to Minerua, their heart to Juno, their breast to Mars, their tongue to Mercurie, their armes to Hercules, their liuer to Cupid, their throate to Bacchus, their bellie to Ceres, their secretes to Venus, their palmes to Apollo, and theyr spirite to Jupiter: so the papists haue for the head-ache Anastasius, for their eyes Otilia, for the teeth Apollonia, for the necke S. Blase, and for the bellie Erasmus. And as the heathen dedicated the boare to Mars, the goate to Bacchus, the peacocke to Jupiter, the swan to Apollo, the doue to Ʋenus, the night-crow to Minerua, the wheate to Ceres, honie to Mercurie, and the rose to Cupid: so the Papists consecrated their sheepe to Vandolius, their horse to Eulogius, their oxen to Pelagius, and their pigs to Saint Anthonie.
Further, as the heathen did consecrate Troy to Neptune, Cyprus to Venus, Athens to Minerva, Carthage to Juno, and Rome to Jupiter: so the Papists dedicated Spain to Saint James, Germany to Saint George, France to Saint Denis, Scotland to saint Andrew, Ireland to saint Patrick, and Rome to Peter and Paul. And as the heathen have consecrated their head to Minerva, their heart to Juno, their breast to Mars, their tongue to Mercury, their arms to Hercules, their liver to Cupid, their throat to Bacchus, their belly to Ceres, their secrets to Venus, their palms to Apollo, and their Spirit to Jupiter: so the Papists have for the headache Anastasius, for their eyes Otilia, for the teeth Apollonia, for the neck S. Blaze, and for the belly Erasmus. And as the heathen dedicated the boar to Mars, the goat to Bacchus, the peacock to Jupiter, the swan to Apollo, the dove to Ʋenus, the night-crow to Minerva, the wheat to Ceres, honey to Mercury, and the rose to Cupid: so the Papists consecrated their sheep to Vandolius, their horse to Eulogius, their oxen to Pelagius, and their pigs to Saint Anthony.
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As therefore it is an abhomination to call vpon anie but on him, on whom we beleeue:
As Therefore it is an abomination to call upon any but on him, on whom we believe:
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so to commit our selues, or ours, to the defence or custodie of the creatures, which should dwell vnder the protection of the highest, and which should haue the Lord to be our rocke,
so to commit our selves, or ours, to the defence or custody of the creatures, which should dwell under the protection of the highest, and which should have the Lord to be our rock,
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and our fortresse, and him that deliuereth vs, our God, and our strength, in him we should trust, our shield, the horne also of our saluation,
and our fortress, and him that Delivereth us, our God, and our strength, in him we should trust, our shield, the horn also of our salvation,
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and our refuge, is a great abhomination:and our refuge, is a great abomination:
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for the honoring of abhominable images, is the beginning, the cause, and the end of al euil.
for the honouring of abominable Images, is the beginning, the cause, and the end of all evil.
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I end therefore with this notable saying of S. Ierome writing vpon Ezechiel: Cursed is euerie man that putteth his trust in man,
I end Therefore with this notable saying of S. Jerome writing upon Ezechiel: Cursed is every man that putteth his trust in man,
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though they bee Saints, or though they be Prophets. Because therefore idolaters are the cause of the ouerthrowe of the land:
though they be Saints, or though they be prophets. Because Therefore Idolaters Are the cause of the overthrown of the land:
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God in his holy word commandeth that they should be destroyed. If thy brother the sonne of thy mother, or thy owne sonne or thy daughter,
God in his holy word commands that they should be destroyed. If thy brother the son of thy mother, or thy own son or thy daughter,
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or the wife that lieth in thy bosome, or thy friend which is as thine owne soule, entice thee secretly, saying:
or the wife that lies in thy bosom, or thy friend which is as thine own soul, entice thee secretly, saying:
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Let vs goe and serue other Gods (which thou hast not knowen, thou J say,
Let us go and serve other God's (which thou hast not known, thou J say,
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nor thy fathers) anie of the gods of the people which are round about you, nere vnto thee or far from thee, from the one ende of the earth vnto the other:
nor thy Father's) any of the God's of the people which Are round about you, never unto thee or Far from thee, from the one end of the earth unto the other:
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thou shalt not consent vnto him, nor heare him, neither shall thy eye pitie him,
thou shalt not consent unto him, nor hear him, neither shall thy eye pity him,
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nor shewe mercie, nor keepe him secret, but shalt euen kill him, thy hand shall be first vppon him to put him to death,
nor show mercy, nor keep him secret, but shalt even kill him, thy hand shall be First upon him to put him to death,
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and then the hand of all the people. The sinne not onely of idolatrie is manifest, but also the sinne of blasphemie.and then the hand of all the people. The sin not only of idolatry is manifest, but also the sin of blasphemy.
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What bargaine almost is made without swearing? what oath is ministred in the iudgement seat without forswearing? what sports without blasphemie? what countrie, what citie, what towne, what house, What bargain almost is made without swearing? what oath is ministered in the judgement seat without forswearing? what sports without blasphemy? what country, what City, what town, what house,
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or what tongue is not infected with this sinne of swearing? the olde man sweareth by custome, the yong man & childe by imitation, the gentleman sweareth of lustines, the poore sweareth for necessity, the thief sweareth to couer his fault, the harlot to denie her crime:
or what tongue is not infected with this sin of swearing? the old man Sweareth by custom, the young man & child by imitation, the gentleman Sweareth of lustiness, the poor Sweareth for necessity, the thief Sweareth to cover his fault, the harlot to deny her crime:
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and albeit not man but the Lord our God commaundeth vs saying;
and albeit not man but the Lord our God commandeth us saying;
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Thou shalt not take the name of the Lord thy God in vaine, for the Lord will not holde him guiltlesse, that taketh his name in vaine: Thou shalt not take the name of the Lord thy God in vain, for the Lord will not hold him guiltless, that Takes his name in vain:
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yet all the desperate people of this declining age, are so giuen to swearing, as though no man could be saued happily, vnlesse he did sweare continually.
yet all the desperate people of this declining age, Are so given to swearing, as though no man could be saved happily, unless he did swear continually.
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Can a bitter fountaine send out sweete water? no more can a blasphemous mouth speake to the praise of God.
Can a bitter fountain send out sweet water? no more can a blasphemous Mouth speak to the praise of God.
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There be fiue things in God which euerie blasphemer should consider of: the first is, that he is present in all places, and therefore Dauid saith; There be fiue things in God which every blasphemer should Consider of: the First is, that he is present in all places, and Therefore David Says;
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Thou compassest my pathes, and my lying downe, and art accustomed to all my wayes. Thou compassest my paths, and my lying down, and art accustomed to all my ways.
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Secondly, he knoweth all things, for there is not a word (saith Dauid) in my mouth, but thou knowest it all, O Lord.
Secondly, he Knoweth all things, for there is not a word (Says David) in my Mouth, but thou Knowest it all, Oh Lord.
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Thirdly, there is truth in the Lord, God loueth no wickednes, neither shall anie euill dwell with him, the foolish shal not stand in his sight,
Thirdly, there is truth in the Lord, God loves no wickedness, neither shall any evil dwell with him, the foolish shall not stand in his sighed,
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for he hateth them that worke iniquitie, he will destroy them that speake lies. for he hates them that work iniquity, he will destroy them that speak lies.
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Fourthly, God is righteous, and therfore the Psalmist saith, Righteous art thou (O Lord) and righteous are thy iudgements, thou hast commanded iustice by thy testimonies, and truth especially. God is righteous:
Fourthly, God is righteous, and Therefore the Psalmist Says, Righteous art thou (Oh Lord) and righteous Are thy Judgments, thou hast commanded Justice by thy testimonies, and truth especially. God is righteous:
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first, because he iudgeth in equitie, With righteousnes shall he iudge the world, and the people with equitie:
First, Because he Judgeth in equity, With righteousness shall he judge the world, and the people with equity:
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secondly, because he iudgeth without respect of persons, Tribulation and anguish shall be vppon the soule of euerie man that doth euill, of the Iew first and also of the Grecian,
secondly, Because he Judgeth without respect of Persons, Tribulation and anguish shall be upon the soul of every man that does evil, of the Iew First and also of the Grecian,
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but to euerie man that doth good shall be honor and glorie, and peace, to the Jew first, and also to the Grecian:
but to every man that does good shall be honour and glory, and peace, to the Jew First, and also to the Grecian:
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for there is no respect of persons with God. Thirdly, God is iust, because he leaueth no sinne vnpunished;for there is no respect of Persons with God. Thirdly, God is just, Because he Leaveth no sin unpunished;
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Binde not two sinnes together, for there shall not one be vnpunished. For as no vertue is of God vnrewarded, so there shall be no sin vnpunished. Bind not two Sins together, for there shall not one be unpunished. For as no virtue is of God unrewarded, so there shall be no since unpunished.
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Fourthly and lastly, in God is all power; Our God is in heauen, he doth whatsoeuer pleaseth him.
Fourthly and lastly, in God is all power; Our God is in heaven, he does whatsoever Pleases him.
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From heauen he cast down the Angels, from Paradice Adam, hee made the earth to swallow vp Corah, the flouds to couer Pharaoh and his hoast, the sonnes of Aaron to be slaine in the temple, Jezabel to be cast out of her chamber window, Holofernes to be murdred in his bed,
From heaven he cast down the Angels, from Paradise Adam, he made the earth to swallow up Corah, the floods to cover Pharaoh and his host, the Sons of Aaron to be slain in the temple, Jezebel to be cast out of her chamber window, Holofernes to be murdered in his Bed,
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and Ely to breake his necke sitting on the thresholde.
and Ely to break his neck sitting on the threshold.
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Wherefore excellent is that saying of Bernard, God is in himselfe as Alpha and Omega, the first and the last:
Wherefore excellent is that saying of Bernard, God is in himself as Alpha and Omega, the First and the last:
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in the world, as the author and gouernor of it; in the angels, as the fauor and beautie of them:
in the world, as the author and governor of it; in the Angels, as the favour and beauty of them:
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in the church, as a father of a family in his house; in the soule, as a bridegroome in his chamber:
in the Church, as a father of a family in his house; in the soul, as a bridegroom in his chamber:
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in the iust, as a helper and protector; in the reprobate, as a dread and horror.
in the just, as a helper and protector; in the Reprobate, as a dread and horror.
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Whither shall I goe from thy spirit? no man goeth from him, but to him:
Whither shall I go from thy Spirit? no man Goes from him, but to him:
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from his seueritie, to his goodnes; from an angrie God, to an appeased:
from his severity, to his Goodness; from an angry God, to an appeased:
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For what place can receiue him that flieth, but there thou maist finde his presence? God is present,
For what place can receive him that flies, but there thou Mayest find his presence? God is present,
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therefore the blasphemer should feare him; God knoweth all things, therefore the blasphemer should praise him:
Therefore the blasphemer should Fear him; God Knoweth all things, Therefore the blasphemer should praise him:
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in God is truth, therefore the blasphemer should hate lies: in God is iustice, therefore he rewardeth the good and punisheth the euill:
in God is truth, Therefore the blasphemer should hate lies: in God is Justice, Therefore he Rewardeth the good and Punisheth the evil:
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in God is power, therefore he can doo what pleaseth him: fire, haile, stormes and tempests fulfill his commaundements:
in God is power, Therefore he can do what Pleases him: fire, hail, storms and tempests fulfil his Commandments:
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yea, there are spirites created for vengeance, and in their suriousnesse they hasten their torments, they wil not ouerpasse the commandement of the Lord.
yea, there Are spirits created for vengeance, and in their suriousnesse they hasten their torments, they will not overpass the Commandment of the Lord.
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The Prophet Ieremy saith, thou shalt sweare the Lord liueth, in truth, iudgement, & righteousnes: in truth, in respect of the thing;
The Prophet Ieremy Says, thou shalt swear the Lord lives, in truth, judgement, & righteousness: in truth, in respect of the thing;
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in iudgement, in respect of the swearer; in iustice, in respect of the cause:
in judgement, in respect of the swearer; in Justice, in respect of the cause:
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truth excludeth a false oath, iudgement a rash oath, iustice an vnlawfull oath but our blasphemers sweare not in truth, but in falshood; not in iudgement, but rashly;
truth excludeth a false oath, judgement a rash oath, Justice an unlawful oath but our blasphemers swear not in truth, but in falsehood; not in judgement, but rashly;
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not in iustice (that is first for the glorie of God, secondly, for the safetie of their neighbour, thirdly,
not in Justice (that is First for the glory of God, secondly, for the safety of their neighbour, Thirdly,
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for their own necessitie, and fourthly when they are required of the Magistrate for iust causes) but in common speach vnlawfully, in buying and selling deceiptfully,
for their own necessity, and fourthly when they Are required of the Magistrate for just Causes) but in Common speech unlawfully, in buying and selling deceitfully,
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and in sporting and playing most damnably.
and in sporting and playing most damnably.
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Further, the tongue being giuen of God to speake the truth, to confesse our sinnes, to teach, to comfort the afflicted, & lastly, to praise the Lord: the blasphemer setteth forth leasing, increaseth his sinnes, is an ensample of corrupt manners, bringeth no cōfort but the plague of God to his house,
Further, the tongue being given of God to speak the truth, to confess our Sins, to teach, to Comfort the afflicted, & lastly, to praise the Lord: the blasphemer sets forth leasing, increases his Sins, is an ensample of corrupt manners, brings no Comfort but the plague of God to his house,
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and dishonoureth the Lord, whom hee should praise with soule, heart, heart, tongue, flesh, and with all hys powers & members for euer.
and Dishonors the Lord, whom he should praise with soul, heart, heart, tongue, Flesh, and with all his Powers & members for ever.
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A thiefe stealeth but for necessitie, but a blasphemer sweareth in a brauerie: the harlots do sinne but in darknes, the blasphemer offendeth openly:
A thief steals but for necessity, but a blasphemer Sweareth in a bravery: the harlots do sin but in darkness, the blasphemer offends openly:
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the couetous man offendeth but seldome, the blasphemer often, & at euerie word: the slaunderer offendeth but against his brother, but the blasphemer dishonoreth God his father.
the covetous man offends but seldom, the blasphemer often, & At every word: the slanderer offends but against his brother, but the blasphemer Dishonors God his father.
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There are but 3. sorts of languages in the world, the best is the heauenly language, whereof Dauid thus writeth, Blessed are they that dwel in thy house, O Lord, they shall alwaies be praising & magnifying thy name.
There Are but 3. sorts of languages in the world, the best is the heavenly language, whereof David thus Writeth, Blessed Are they that dwell in thy house, Oh Lord, they shall always be praising & magnifying thy name.
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There is another language that is earthly, whereof Saint John writeth, He that is of the earth, is of the earth, and speaketh of the earth.
There is Another language that is earthly, whereof Saint John Writeth, He that is of the earth, is of the earth, and speaks of the earth.
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There is also an infernall language, which is nothing but cursing: therefore as it was said to Peter, Surely thou art one of them,
There is also an infernal language, which is nothing but cursing: Therefore as it was said to Peter, Surely thou art one of them,
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for thou art of Galilea, and thy speach is like; so because of the abundaunce of the heart the tongue speaketh:for thou art of Galilee, and thy speech is like; so Because of the abundance of the heart the tongue speaks:
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you may thereby know who is of heauen, who of earth, & who of hell. They that praise the Lord are heauenly indeed, & their conuersation is in heauen:
you may thereby know who is of heaven, who of earth, & who of hell. They that praise the Lord Are heavenly indeed, & their Conversation is in heaven:
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they that speake of the earth, are earthly; but they that curse and sweare, are alreadie damned, their speach is like.
they that speak of the earth, Are earthly; but they that curse and swear, Are already damned, their speech is like.
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As he is a Spaniard that naturally and properly speaketh Spanish, & he a French-man that speaketh French,
As he is a Spaniard that naturally and properly speaks Spanish, & he a Frenchman that speaks French,
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and hea Welch-man that speaketh Welch:
and Heap Welshman that speaks Welch:
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so he that speaketh of the praises of God is a saint, hee that speaketh of the earth is an earthly man,
so he that speaks of the praises of God is a saint, he that speaks of the earth is an earthly man,
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and he that is a swearer, is of the diuel.
and he that is a swearer, is of the Devil.
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The bitter stream proueth the fountaine to bee bitter, the leaues shew what the tree is:
The bitter stream Proves the fountain to be bitter, the leaves show what the tree is:
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so the blasphemous words of wicked men doo shew that they come from the bitter roote of infidelitie.
so the blasphemous words of wicked men do show that they come from the bitter root of infidelity.
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No man receiueth gold but hee weigheth it: no man hath ground but he encloseth it:
No man receiveth gold but he weigheth it: no man hath ground but he encloses it:
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why then? do not our swearers weigh their words, and hedge in their tongue, because as S. James saith, It is set on fire of hell:
why then? do not our swearers weigh their words, and hedge in their tongue, Because as S. James Says, It is Set on fire of hell:
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when therefore hell fire ceaseth, the blasphemers of Gods name will cease.
when Therefore hell fire ceases, the blasphemers of God's name will cease.
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And hereunto agreeth the saying of Iesus the sonne of Syrach, Vse not thy mouth to ignorant rashnes,
And hereunto agreeth the saying of Iesus the son of Sirach, Use not thy Mouth to ignorant rashness,
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for therein is the occasion of sinne:
for therein is the occasion of sin:
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the man that is accustomed to opprobrious words, will neuer be reformed all the dayes of his life; the man that is accustomed to opprobrious words, will never be reformed all the days of his life;
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and such a one was Shimei. King Lewes the eleuenth hauing an accustomed swearer in his Court, cut off his lips:
and such a one was Shimei. King Lewes the Eleventh having an accustomed swearer in his Court, Cut off his lips:
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and being demaunded of his Courtiers, why he executed so greeuous a punishment? hee aunswered, Would my lips were so cut off, that I had neuer a swearer in my Kingdome.
and being demanded of his Courtiers, why he executed so grievous a punishment? he answered, Would my lips were so Cut off, that I had never a swearer in my Kingdom.
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But the onely cause why swearing is so frequent in England, is the negligence of Princes, which punish not this offence;
But the only cause why swearing is so frequent in England, is the negligence of Princes, which Punish not this offence;
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and the fearfulnesse of the Ministers, who dare not reproue this sin in Gentlemen and noble personages,
and the fearfulness of the Ministers, who Dare not reprove this since in Gentlemen and noble Personages,
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and especially the euill example of parents: who neither leaue this sinne themselues, nor yet punish it seuerely in their posterite.
and especially the evil Exampl of Parents: who neither leave this sin themselves, nor yet Punish it severely in their posterity.
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The blasphemies and periuries of England, haue infected euerie Countrie, Citie and House of this land:
The Blasphemies and perjuries of England, have infected every Country, city and House of this land:
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therefore without a generall, heartie, and speedie repentance, perpetuall desolation, & the vengeance of eternall fire will fall vpon the father and the sonne, the pastor and the people, the priuate man and the magistrate for euer.
Therefore without a general, hearty, and speedy Repentance, perpetual desolation, & the vengeance of Eternal fire will fallen upon the father and the son, the pastor and the people, the private man and the magistrate for ever.
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Prophanation of the Sabaoth is another of the euident sinnes of England. We are willed to hallow our Sabaoth, Gen. 2.23. Exo. 20 11. Exod. 31.17. Deut. 5.14. Heb. 4.4. Profanation of the Sabaoth is Another of the evident Sins of England. We Are willed to hallow our Sabaoth, Gen. 2.23. Exo. 20 11. Exod 31.17. Deuteronomy 5.14. Hebrew 4.4.
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Jer. 17.21, 22, 23, 24. Ezech. 20.12, 13, 14, 15, 16, 17, 18, 19. and yet in all places,Jer. 17.21, 22, 23, 24. Ezekiel 20.12, 13, 14, 15, 16, 17, 18, 19. and yet in all places,
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and of the greater part of the people of this land, the sabaoth is prophaned with dauncing, stage-playing, bearbayting, bowling,
and of the greater part of the people of this land, the sabaoth is Profaned with dancing, stage-playing, Bear baiting, bowling,
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& with all manner of abhominations.
& with all manner of abominations.
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And not onely the holy word of God, but the ancient Fathers and the ciuill Law doo speake of the sanctification of the sabaoth. Augustine on the 32. psal.
And not only the holy word of God, but the ancient Father's and the civil Law do speak of the sanctification of the sabaoth. Augustine on the 32. Psalm.
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saith, It is better to digge than to daunce on the sabaoth.
Says, It is better to dig than to dance on the sabaoth.
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Chrisostome in his 48. homily saith, Where wanton dauncing is, there no doubt the diuell is present: Chrysostom in his 48. homily Says, Where wanton dancing is, there no doubt the Devil is present:
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for God hath giuen vs these members not to daunce, but that we should walke modestly,
for God hath given us these members not to dance, but that we should walk modestly,
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and not to daunce impudently after the manner of Camels (for not only women but Camels daunce vndecently) but that we should stand in the companie of the Angells:
and not to dance impudently After the manner of Camels (for not only women but Camels dance undecently) but that we should stand in the company of the Angels:
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and if the bodie bee deformed by dauncing, how much more is the soule? in these daunces the diuell daunceth:
and if the body be deformed by dancing, how much more is the soul? in these dances the Devil danceth:
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with these daunces they are deceiued of the ministers of the diuell. Ambrose in his 3. booke of Virgins, thus writeth:
with these dances they Are deceived of the Ministers of the Devil. Ambrose in his 3. book of Virgins, thus Writeth:
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What say ye, O holy women? you see what ye ought to teach & vnteach your daughters:
What say you, Oh holy women? you see what you ought to teach & unteach your daughters:
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she danceth, but the daughter of an harlot; for she that is chast & shamefast, teacheth her children religion, & not dancing.
she dances, but the daughter of an harlot; for she that is chaste & shamefast, Teaches her children Religion, & not dancing.
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And as these inueigh against dauncing, so doth Lactantius against stage-playing, in his 6. book, cha. 20. I know not (saith he) wherein there can be a more vicious corruption than in plaies:
And as these inveigh against dancing, so does Lactantius against stage-playing, in his 6. book, cham. 20. I know not (Says he) wherein there can be a more vicious corruption than in plays:
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for the Enterludes doo speak of the deflouring of virgins, & of the loues of harlots:
for the Interludes do speak of the deflowering of Virgins, & of the loves of harlots:
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& the more eloquent they are that haue fained those abhominations, the more the elegancie of the sentences doth perswade,
& the more eloquent they Are that have feigned those abominations, the more the elegancy of the sentences does persuade,
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and they sticke more easily in the memory of the hearers, the verses which are numerous and eloquent.
and they stick more Easily in the memory of the hearers, the Verses which Are numerous and eloquent.
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The tragicall histories also doo set before our eies, the patricides and incests of euill kings,
The tragical histories also do Set before our eyes, the patricides and incests of evil Kings,
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& doo shew their wickednes on the stage:
& do show their wickedness on the stage:
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the vnchast gestures of the plaiers also what doo they teach, or stirre vp in vs but lusts? whose bodies being made weake and wanton in imitating the going and apparell of women, doo countersaite vnchast women with vnhonest gestures.
the unchaste gestures of the players also what do they teach, or stir up in us but Lustiest? whose bodies being made weak and wanton in imitating the going and apparel of women, do countersaite unchaste women with unhonest gestures.
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What shall I speake of ballads, which teach the doctrine of corruptions, which teach adulteries whiles they feigne,
What shall I speak of ballads, which teach the Doctrine of corruptions, which teach adulteries while they feign,
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and by feigned adulteries instruct to true? what may yong men and maides doo,
and by feigned adulteries instruct to true? what may young men and maids do,
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when they see these things to be done, and to be seene of al men gladly and without shame? they are warned therefore what they maye doo,
when they see these things to be done, and to be seen of all men gladly and without shame? they Are warned Therefore what they may do,
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and they are inflamed with lust, which is most prouoked with seeing, and euerie one according to his sexe prefigureth himselfe in those images,
and they Are inflamed with lust, which is most provoked with seeing, and every one according to his sex prefigureth himself in those Images,
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and doo allowe them, while they laugh at them; and vices cleauing vnto them they returne to their houses most corrupt:
and do allow them, while they laugh At them; and vices cleaving unto them they return to their houses most corrupt:
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neither onely children, which should not be endued with vices in their first age, but also olde men, whom it becommeth not to sin, doo fall into the same path of iniquities.
neither only children, which should not be endued with vices in their First age, but also old men, whom it becomes not to since, do fallen into the same path of iniquities.
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It is cleare by this that hath been alleadged, that as the Prophets and Apostles haue taught the sanctification of the Sabaoth:
It is clear by this that hath been alleged, that as the prophets and Apostles have taught the sanctification of the Sabaoth:
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so the Fathers haue walked in the same steps; yea, godly Princes haue made lawes for sanctifying the Sabaoth.
so the Father's have walked in the same steps; yea, godly Princes have made laws for sanctifying the Sabaoth.
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Leo and Anthemius (being religious Princes) writing to Armasius, commanded him in these words;Leo and Anthemius (being religious Princes) writing to Armasius, commanded him in these words;
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That the festiuall dayes being dedicated to the excellent Maiestie of God, should neither be occupied in pastime and pleasure,
That the festival days being dedicated to the excellent Majesty of God, should neither be occupied in pastime and pleasure,
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neither be prophaned in exacting of tributes:
neither be Profaned in exacting of Tributes:
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likewise wee decree (say they) that the Sunday shall be reuerently honoured, that it shal be exempted from all busines;
likewise we Decree (say they) that the Sunday shall be reverently honoured, that it shall be exempted from all business;
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in this day let no suretiship be taken, let no man be summoned to appeare: let no man vse pleading, and let no causes or matters of controuersies be heard.
in this day let no suretyship be taken, let no man be summoned to appear: let no man use pleading, and let no Causes or matters of controversies be herd.
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And a little after it followeth, neither do we suffer, that this day being exempted from all trauell, should be spent in wantonnes and filthy delights, that there be any enterlude or pageant plaid on the dominical day,
And a little After it follows, neither do we suffer, that this day being exempted from all travel, should be spent in wantonness and filthy delights, that there be any interlude or pageant played on the Dominical day,
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or anie game or pastime in the place of exercise called Circus, or the lamentable spectale of beasts:
or any game or pastime in the place of exercise called Circus, or the lamentable spectale of beasts:
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yea although the solemnity of our birth happen vpon this day, let it be deferred:
yea although the solemnity of our birth happen upon this day, let it be deferred:
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if anie man on this day shall haue anie accesse to spectacles, or vnder the pretence of priuate or publike affaires, shall be an Apparitor or Sergeant to anie Iudge, violating or breaking these Statutes, let him loose the commoditie of warfare,
if any man on this day shall have any access to spectacles, or under the pretence of private or public affairs, shall be an Apparitor or sergeant to any Judge, violating or breaking these Statutes, let him lose the commodity of warfare,
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and runne into the prescription of attainder.
and run into the prescription of attainder.
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The holie Prophetes and Apostles commend vnto vs the hallowing of the Sabaoth, the Fathers exhort vs to the same, the lawes of godly Princes commaund it,
The holy prophets and Apostles commend unto us the hallowing of the Sabaoth, the Father's exhort us to the same, the laws of godly Princes command it,
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yet we continue in England wilfull contemners of this precept. The sanctification of the Sabaoth consisteth in foure things.
yet we continue in England wilful contemners of this precept. The sanctification of the Sabaoth Consisteth in foure things.
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First of all, holy men ought to enter into the Church, where the Gospell must be expounded and declared; First of all, holy men ought to enter into the Church, where the Gospel must be expounded and declared;
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by the which the Auditorie may learn what to thinke of God, what is the true seruice of God,
by the which the Auditory may Learn what to think of God, what is the true service of God,
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and how the name of GOD may be glorified.
and how the name of GOD may be glorified.
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Secondly, there must be praiers & petitions made vnto God for the necessitie of all men.
Secondly, there must be Prayers & petitions made unto God for the necessity of all men.
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Thirdly, we must extoll the goodnes of God, giuing thankes for his daily and inestimable benefites;
Thirdly, we must extol the Goodness of God, giving thanks for his daily and inestimable benefits;
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which giuing of thankes excludeth foure things, first contempt of God, secondly forgetfulnes of God, thirdly malice, fourthly the abuse of Gods creatures.
which giving of thanks excludeth foure things, First contempt of God, secondly forgetfulness of God, Thirdly malice, fourthly the abuse of God's creatures.
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And the sacraments must religiously be celebrated, if the time, occasion, and custome of the Church doo so require:
And the Sacraments must religiously be celebrated, if the time, occasion, and custom of the Church do so require:
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for it is chiefly required in the fourth precept, that we should diligently obserue and deuoutly exercise the holy sacraments and holy rytes of the Church being lawfull, profitable, and necessarie.
for it is chiefly required in the fourth precept, that we should diligently observe and devoutly exercise the holy Sacraments and holy Rites of the Church being lawful, profitable, and necessary.
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Fourthly, humanitie and beneficencie must take place in the Church, all men must learne daily to be beneficiall in giuing of almes priuately,
Fourthly, humanity and beneficency must take place in the Church, all men must Learn daily to be beneficial in giving of alms privately,
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but to be most liberall publiquely whensoeuer necessitie of the time and opportunitie shal so require.
but to be most liberal publicly whensoever necessity of the time and opportunity shall so require.
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Whereas we should spend our sabboth in hearing and reading of the word of God, we spend it in reading of vaine & wicked pamphlets:
Whereas we should spend our Sabbath in hearing and reading of the word of God, we spend it in reading of vain & wicked pamphlets:
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wheras we shuld then make petition to God for our necessities, we wander vp & downe after deceiptfull vanities:
whereas we should then make petition to God for our necessities, we wander up & down After deceitful vanities:
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wher we shuld be thankful to god, especially on that day for his benefits, we misspend our time in idle pastimes:
where we should be thankful to god, especially on that day for his benefits, we misspend our time in idle pastimes:
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& lastly, wher we shuld be liberal to the poor, we are prodigal to minstrels, bearkeepers plaiers,
& lastly, where we should be liberal to the poor, we Are prodigal to minstrels, bearkeepers players,
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& to al masters of vanities:
& to all Masters of vanities:
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for asmuch then as al diuines & godly princes haue approued the sanctification of this day,
for as then as all Divines & godly Princes have approved the sanctification of this day,
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& now all sorts of people prophane the same, the old aswel as the yōg, the father aswel as the son, the master aswell as the seruant, the minister aswel as the auditory,
& now all sorts of people profane the same, the old aswell as the young, the father aswell as the son, the master aswell as the servant, the minister aswell as the auditory,
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& the magistrate with the priuate mā: & neither the commādement of God is feared, nor the example of our maker imitated,
& the magistrate with the private man: & neither the Commandment of God is feared, nor the Exampl of our maker imitated,
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nor the admonitions of the prophets regarded, nor the counsels of the apostles followed, nor the reprehēsions of the fathers esteemed:
nor the admonitions of the Prophets regarded, nor the Counsels of the Apostles followed, nor the reprehensions of the Father's esteemed:
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it cānot be but this prophanatiō of the Sabaoth so generall, so frequent, & so continuall, crieth to the Lord for a perpetuall desolation,
it cannot be but this profanation of the Sabaoth so general, so frequent, & so continual, cries to the Lord for a perpetual desolation,
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& for the vengeance of eternal fire.
& for the vengeance of Eternal fire.
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Murther also is another sinne that crieth for vengeance, The voice of thy brothers blood (saith God) crieth vnto me from the earth.
Murder also is Another sin that cries for vengeance, The voice of thy Brother's blood (Says God) cries unto me from the earth.
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To loose our wealth it is greeuous, but to loose our good name more greeuous, but to loose our life that is most greeuous of all. To lose our wealth it is grievous, but to lose our good name more grievous, but to lose our life that is most grievous of all.
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First it is an heinous offence that one man should kill another: secondly it is more hainous, when a superior killeth an inferior:
First it is an heinous offence that one man should kill Another: secondly it is more heinous, when a superior kills an inferior:
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thirdly, it is a most hainous offence, when one brother killeth another, as Cain killed Abel: fourthly it is more detestable,
Thirdly, it is a most heinous offence, when one brother kills Another, as Cain killed Abel: fourthly it is more detestable,
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when a wicked man killeth a righteous: fifthly, & that for the sincere worship of God:
when a wicked man kills a righteous: fifthly, & that for the sincere worship of God:
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sixtly, if he doo it of a pretended hatred: and seuenthly if he doo it after admonition.
sixthly, if he do it of a pretended hatred: and seventhly if he do it After admonition.
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In England man killeth man, the lord the tennant, the brother his brother, the wicked the good,
In England man kills man, the lord the tenant, the brother his brother, the wicked the good,
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& that for the true worship of God, and of hatred, and after godly admonition.
& that for the true worship of God, and of hatred, and After godly admonition.
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Therefore as the blood of Abel cried from the earth vnto the Lord, so doth the blood of the Saints shed in the late daies of Queene Marie, crie for vengeance against the wicked.
Therefore as the blood of Abel cried from the earth unto the Lord, so does the blood of the Saints shed in the late days of Queen marry, cry for vengeance against the wicked.
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Who so sheddeth mans blood, by man let his blood be shed: for after his owne image God made man. Who so sheds men blood, by man let his blood be shed: for After his own image God made man.
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First heere wee learne that man was made to praise God: whosoeuer then killeth man, hindreth the glorie of God.
First Here we Learn that man was made to praise God: whosoever then kills man, hindereth the glory of God.
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Secondly, how was man created? in righteousnes, holines, mercie, truth: these vertues being essentiall in God, are accidentall in vs:
Secondly, how was man created? in righteousness, holiness, mercy, truth: these Virtues being essential in God, Are accidental in us:
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whosoeuer therefore murthereth a man, destroyeth those vertues, wherein man dooth participate with the nature of God.
whosoever Therefore murdereth a man, Destroyeth those Virtues, wherein man doth participate with the nature of God.
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Thirdly, sith God made man after his owne likenesse:
Thirdly, sith God made man After his own likeness:
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here we learne that God loueth man aboue all the creatures of the world, & we ought not to hate him whom God loueth.
Here we Learn that God loves man above all the creatures of the world, & we ought not to hate him whom God loves.
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Fourthly, sith man is the image of God and doth excell all creatures; whosoeuer murthereth him, destroyeth the most excellent workmanship of God.
Fourthly, sith man is the image of God and does excel all creatures; whosoever murdereth him, Destroyeth the most excellent workmanship of God.
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But how little we regard these things, it is manifest by the wilfull murthers often cōmitted in and about London;
But how little we regard these things, it is manifest by the wilful murders often committed in and about London;
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whose blood no doubt crieth to God, as Abels did, out of the earth. For first God is the Iudge of the quicke and the dead.
whose blood no doubt cries to God, as Abel's did, out of the earth. For First God is the Judge of the quick and the dead.
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Secondly, he is the auenger of all euill; for albeit men will wink at murther, yet God will not.
Secondly, he is the avenger of all evil; for albeit men will wink At murder, yet God will not.
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And therfore the Prophet Dauid crieth out; O God to whō vengeance belongeth, thou God to whom vengeance belongeth, shew thy selfe:
And Therefore the Prophet David cries out; Oh God to whom vengeance belongeth, thou God to whom vengeance belongeth, show thy self:
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arise thou Judge of the world, and reward the proud after their deseruing. Thirdly, the iust (as Abel was) do peculiarly belong to God.arise thou Judge of the world, and reward the proud After their deserving. Thirdly, the just (as Abel was) do peculiarly belong to God.
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The poore committeth himselfe to thee: for thou art the helper of the fatherlesse. He that toucheth you (saith the Lord) toucheth the apple of mine eye. The poor Committeth himself to thee: for thou art the helper of the fatherless. He that touches you (Says the Lord) touches the apple of mine eye.
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Precious therefore is the blood of the Saints in Gods sight, and shall be of God himselfe in time auenged.
Precious Therefore is the blood of the Saints in God's sighed, and shall be of God himself in time avenged.
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Sodometrie also and vnnatural lust crieth to God for vengeance & punishment. Sodomy also and unnatural lust cries to God for vengeance & punishment.
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King Henry the eighth of famous memorie, when he visited the Abbies of England by Thomas Lee, Richard Layton, and Thomas Bedel Archdeacon of Cornwall, being Doctors of the Law,
King Henry the eighth of famous memory, when he visited the Abbeys of England by Thomas Lee, Richard Layton, and Thomas Bedel Archdeacon of Cornwall, being Doctors of the Law,
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& by Thomas Barthlet publique Notarie, in the yere of our Lord God 1538. In the Abbey of Battell were found 16 Sodomites, in Christ-church at Canterbutie 9. and in euery Abbey were found some to be Sodomites, others to be adultrers, some hauing foure, some fiue, some ten, some twentie harlots,
& by Thomas Barthlet public Notary, in the year of our Lord God 1538. In the Abbatiae of Battle were found 16 Sodomites, in Christchurch At Canterbutie 9. and in every Abbatiae were found Some to be Sodomites, Others to be Adulterers, Some having foure, Some fiue, Some ten, Some twentie harlots,
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as in a Book called a Breuiarie of those things that were found in Abbeyes, Conuents, &c. it doth at large appeare.
as in a Book called a Breviary of those things that were found in Abbeys, Convents, etc. it does At large appear.
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And because that Sodometrie and whoredome had made them verie infamous, one of their owne friends thus wrote of them, Non male sunt monachis grata indita nomina patrum Cum numerēt natos hic & vbique suos.
And Because that Sodomy and whoredom had made them very infamous, one of their own Friends thus wrote of them, Non male sunt Monachis Grata indita nomina patrum Cum numerent natos hic & vbique suos.
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The acceptable names of fathers were aptly giuen to Monkes, for they were able to tell their children both here and there in euene place.
The acceptable names of Father's were aptly given to Monks, for they were able to tell their children both Here and there in euene place.
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Saint Paul against whoredome thus writeth;
Saint Paul against whoredom thus Writeth;
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Meates are ordained for the belly,1 Cor 6.13, 14, 15, 16, 17, 18, 19, 20. & the belly for the meates, Meats Are ordained for the belly,1 Cor 6.13, 14, 15, 16, 17, 18, 19, 20. & the belly for the Meats,
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but God shall destroye both it and them;
but God shall destroy both it and them;
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now the bodie is not for fornication, but for the Lord, and the Lord for the bodie:
now the body is not for fornication, but for the Lord, and the Lord for the body:
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and God hath also raised vp the Lord, & shall raise vs vp by his power.
and God hath also raised up the Lord, & shall raise us up by his power.
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Know ye not that your bodies are the members of Christ? Shall I then take the members of Christ,
Know you not that your bodies Are the members of christ? Shall I then take the members of christ,
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and make them the members of an harlot? God forbid.
and make them the members of an harlot? God forbid.
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Doo ye not know, that he which coupleth himselfe with an harlot, is one bodie? for two (saith he) shal be one flesh:
Doo you not know, that he which Coupleth himself with an harlot, is one body? for two (Says he) shall be one Flesh:
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but he that is ioyned to the Lord, is one spirite. Flee fornication: euerie sinne that a man doth as without the bodie:
but he that is joined to the Lord, is one Spirit. Flee fornication: every sin that a man does as without the body:
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but hee that committeth fornication, sinneth against his owne bodie.
but he that Committeth fornication, Sinneth against his own body.
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Know you not, that your bodie is the temple of the holy ghost, which is in you, Whom ye haue of God? and ye are not your owne,
Know you not, that your body is the temple of the holy ghost, which is in you, Whom you have of God? and you Are not your own,
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for ye are bought for a price: therefore glorifie God in your owne body, and in your spirit, for they are Gods. for you Are bought for a price: Therefore Glorify God in your own body, and in your Spirit, for they Are God's
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Here are 7 arguments against whoredome: the first is of the punishment in the 13. vers.
Here Are 7 Arguments against whoredom: the First is of the punishment in the 13. vers.
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where he saith that meates are for the belly, & the belly for meates, but God will destroy both it and them;
where he Says that Meats Are for the belly, & the belly for Meats, but God will destroy both it and them;
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for gluttonie and drunkennes are maintainers of venerie:
for gluttony and Drunkenness Are maintainers of venery:
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the second argument is drawen from the condition of our bodies, in the same verse, the bodie is not for fornication, but for the Lord;
the second argument is drawn from the condition of our bodies, in the same verse, the body is not for fornication, but for the Lord;
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for as God is worshipped in heauen of angels which are spirites, so will he be worshipped in earth of men which haue bodies;
for as God is worshipped in heaven of Angels which Are spirits, so will he be worshipped in earth of men which have bodies;
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and therefore our bodies shall be raised vp to glorie: the third argument is drawen from an absurditie;
and Therefore our bodies shall be raised up to glory: the third argument is drawn from an absurdity;
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It is against reason saith the apostle, that our bodies, being the members of Christ, should be made the members of an harlot,
It is against reason Says the apostle, that our bodies, being the members of christ, should be made the members of an harlot,
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& so to bring them from high dignitie, to most vile indignitie: the 4. argument is drawen from the comparison of God and an harlot;
& so to bring them from high dignity, to most vile indignity: the 4. argument is drawn from the comparison of God and an harlot;
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for he that ioyneth himselfe with an harlot, is one with an harlot in affection, and shalbe one with an harlot in affliction;
for he that Joineth himself with an harlot, is one with an harlot in affection, and shall one with an harlot in affliction;
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but he that coupleth himselfe to the chast God, shall be one with God in glorie for euer:
but he that Coupleth himself to the chaste God, shall be one with God in glory for ever:
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the fifth argument is drawen from the effects of fornication, for the fornicator defileth his bodie with the pockes, leprosie, and many other loathsome diseases;
the fifth argument is drawn from the effects of fornication, for the fornicator Defileth his body with the Pocks, leprosy, and many other loathsome diseases;
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and therefore vnnaturally sinneth against his owne bodie, shortning his life by wasting the vigor of his bodie.
and Therefore unnaturally Sinneth against his own body, shortening his life by wasting the vigor of his body.
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The sixt argument is drawen from the purposes, whereunto the body is destinated; your body is the temple of the holy Ghost, and you are not your owne,
The sixt argument is drawn from the Purposes, whereunto the body is destinated; your body is the temple of the holy Ghost, and you Are not your own,
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therefore in it God must be worshipped & not the diuell. The seuenth and last argument is taken frō the lawe, in the last verse;
Therefore in it God must be worshipped & not the Devil. The Seventh and last argument is taken from the law, in the last verse;
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you are bought with a price, that is, not with gold nor siluer, but with the most precious blood of Christ;
you Are bought with a price, that is, not with gold nor silver, but with the most precious blood of christ;
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therefore not onely our soule must magnifie the Lorde, and our spirit reioyce in God our Sauiour,
Therefore not only our soul must magnify the Lord, and our Spirit rejoice in God our Saviour,
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but also our flesh must reioyce in our God;
but also our Flesh must rejoice in our God;
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and in the life and death of our bodies God must be glorified, bowing our knees to GOD the father of our Lord Iesus Christ, which leadeth vs to life,
and in the life and death of our bodies God must be glorified, bowing our knees to GOD the father of our Lord Iesus christ, which leads us to life,
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and not to whores and harlottes, Whose waies goe downe to hell. Jeremies prophecie is fulfilled in them, & will be fulfilled in vs;
and not to whores and harlots, Whose ways go down to hell. Jeremies prophecy is fulfilled in them, & will be fulfilled in us;
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Though I fedde them to the full, yet they committed adulterie, & assēbled themselues by companies in the harlots houses: Though I fed them to the full, yet they committed adultery, & assembled themselves by companies in the harlots houses:
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they rose vp in the morning like fedde horses, for euerie man neighed after his neighbours wife.
they rose up in the morning like fed Horses, for every man neighed After his neighbours wife.
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Shall J not visite these things saith the Lorde? shall not my soule be auenged on such a nation as this? climbe vpon their walles and destroy them, take awaie their battlements,
Shall J not visit these things Says the Lord? shall not my soul be avenged on such a Nation as this? climb upon their walls and destroy them, take away their battlements,
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for they are not the Lordes. The harlot calleth her pleasure solace, and so do our delicate dames of England:for they Are not the lords. The harlot calls her pleasure solace, and so do our delicate dams of England:
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but Jeremie saith, this sweete sinne wil haue soure sauce.
but Jeremiah Says, this sweet sin will have sour sauce.
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For it will cause the walles of our Cities to be rased, & the battlements of our house to be beaten downe.
For it will cause the walls of our Cities to be rased, & the battlements of our house to be beaten down.
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God bee mercifull vnto this pleasant Iland & blesse it:
God be merciful unto this pleasant Island & bless it:
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for if euerie house of our lande shall bee destroyed, where this loathsome sinne of leacherie hath bene shamefully committed (as the monkes houses were) our fairest Cities (no doubt) will come to ruinous heapes.
for if every house of our land shall be destroyed, where this loathsome sin of lechery hath be shamefully committed (as the Monks houses were) our Fairest Cities (no doubt) will come to ruinous heaps.
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GOD brought the Sodomites into captiuitie, to shewe them, that he did hate their sinne, yet would they not repent;
GOD brought the Sodomites into captivity, to show them, that he did hate their sin, yet would they not Repent;
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GOD brought thē out of slauerie by Abraham, to teach them that he was mercifull to the contrite, yet would they not repent.
GOD brought them out of slavery by Abraham, to teach them that he was merciful to the contrite, yet would they not Repent.
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We haue bene vnder the tyrant of Spaine in the late dayes of Queene Marie, yet we forsake not our former fornications:
We have be under the tyrant of Spain in the late days of Queen marry, yet we forsake not our former fornications:
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we haue bene deliuered by her Maiestie, yet we runne on desperately into all manner of abhominations, forgetting the greefe of our calamitie,
we have be Delivered by her Majesty, yet we run on desperately into all manner of abominations, forgetting the grief of our calamity,
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and the comfort of our deliuerance, the quietnesse of our priuate estate, the peace of our kingdome,
and the Comfort of our deliverance, the quietness of our private estate, the peace of our Kingdom,
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or the felicitie which we haue by the word of God.
or the felicity which we have by the word of God.
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Oppression of the poore is another sinne that prouoketh GOD to plague vs. J haue surely seene the affliction of my people which are in Egypt,
Oppression of the poor is Another sin that provoketh GOD to plague us J have surely seen the affliction of my people which Are in Egypt,
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& haue heard their crie because of their taskmasters, for J know their sorrowes. & have herd their cry Because of their taskmasters, for J know their sorrows.
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Do not the rich oppresse you by tyrannie, and draw you before iudgement seates? who oppresseth? Pharaoh the tyrant, Nimrod the mightie, and Nabal the rich. Do not the rich oppress you by tyranny, and draw you before judgement seats? who Oppresses? Pharaoh the tyrant, Nimrod the mighty, and Nabal the rich.
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Those that should giue do take awaie; those that should feede, do fleese; those that should be mercifull, be vnmercifull.
Those that should give do take away; those that should feed, do fleece; those that should be merciful, be unmerciful.
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Whome do they oppresse? their brother, their owne flesh, the Lords brother, and the Lords apple of his eye.
Whom do they oppress? their brother, their own Flesh, the lords brother, and the lords apple of his eye.
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And what brother? his poore, needie, destitute, and afflicted brother; and to whome he should giue, from him he doth take by violence;
And what brother? his poor, needy, destitute, and afflicted brother; and to whom he should give, from him he does take by violence;
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& whom he shuld cōfort, him he doth spoile. How doth he oppresse? by his mony & his might.
& whom he should Comfort, him he does spoil. How does he oppress? by his money & his might.
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God hath giuen them riches and authoritie, to defend the poore & fatherlesse, to see such as be in neede and necessitie to haue right;
God hath given them riches and Authority, to defend the poor & fatherless, to see such as be in need and necessity to have right;
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and with their wealth and might they oppresse & deceiue, they grind the face of the poore,
and with their wealth and might they oppress & deceive, they grind the face of the poor,
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and braye them as it were in a morter: their houses are full of riches gotten by deceipt.
and bray them as it were in a mortar: their houses Are full of riches got by deceit.
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When do they oppresse? in the time of the Gospel.
When do they oppress? in the time of the Gospel.
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Elisha said vnto his man when he had taken gold and garments of Naaman; is this a time to take mony & to receiue garments, Elisha said unto his man when he had taken gold and garments of Naaman; is this a time to take money & to receive garments,
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and oliues, and vineyardes, and sheepe, and Oxen, and men seruants, and mayd servants? So say I to the Nimrodical oppressors of England, is this a day of peace and of ioy? is this a time to smite downe the people of the Lord, and Olive, and vineyards, and sheep, and Oxen, and men Servants, and maid Servants? So say I to the Nimrodical Oppressors's of England, is this a day of peace and of joy? is this a time to smite down the people of the Lord,
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& to murther his heritage? and to deuour widowes houses, & to eate vp the people like bred? While we haue time, we should do good to all, especially to the houshold of faith;
& to murder his heritage? and to devour Widows houses, & to eat up the people like bred? While we have time, we should do good to all, especially to the household of faith;
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& in this time we do ill. This is the day of saluation; & we make it the day of our destruction.
& in this time we do ill. This is the day of salvation; & we make it the day of our destruction.
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This is the time accepted; and we by our oppression of the poore will turne it into the day of vengeance. This is the time accepted; and we by our oppression of the poor will turn it into the day of vengeance.
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Because of vnrighteous dealing, wrong, blasphemies, and other deceipts, a realme shall be translated from one people to an other. Because of unrighteous dealing, wrong, Blasphemies, and other Deceits, a realm shall be translated from one people to an other.
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Where is this oppression? in the iudgement seate.
Where is this oppression? in the judgement seat.
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How is the faithfull Citie become an harlot? it was full of iudgement, iustice lodged therein, but now they are murtherers: thy siluer is become drosse; How is the faithful city become an harlot? it was full of judgement, Justice lodged therein, but now they Are murderers: thy silver is become dross;
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thy wine is mixt with water, thy Princes ore rebellious and companions of theeues: euerie one loueth giftes and followeth after rewardes;
thy wine is mixed with water, thy Princes over rebellious and Sodales of thieves: every one loves Gifts and follows After rewards;
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they iudge not the fatherlesse, neither doth the widowes cause come before them. They turne iudgement into wormwood, & leaue off righteousnesse in the earth. they judge not the fatherless, neither does the Widows cause come before them. They turn judgement into wormwood, & leave off righteousness in the earth.
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What abhominable sinne is this, that those who should defend the poore, and see that such as bee in neede and necessitie haue right, do adde affliction to the afflicted? that those who should be eyes to the blinde, do pull out their eyes? and those that should be a legge to the lame, do breake his bones in peeces? and those that should pull the spoile out of the iawes of the oppressours, commit violence, robery & murther themselues? and those that should giue the pure siluer of righteousnesse, giue the heauie burthen of oppression? and they that should giue the wine of comfort, giue the water of teares? and they that should minister iudgement, giue the wormewood of affliction? and they that should be the staffe of the poore mans estate, are an yorne rodde to bruse them in peeces:
What abominable sin is this, that those who should defend the poor, and see that such as be in need and necessity have right, do add affliction to the afflicted? that those who should be eyes to the blind, do pull out their eyes? and those that should be a leg to the lame, do break his bones in Pieces? and those that should pull the spoil out of the Jaws of the Oppressors's, commit violence, robbery & murder themselves? and those that should give the pure silver of righteousness, give the heavy burden of oppression? and they that should give the wine of Comfort, give the water of tears? and they that should minister judgement, give the wormwood of affliction? and they that should be the staff of the poor men estate, Are an yorne rod to bruise them in Pieces:
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being turned from fathers to tyraunts, frō magistrates to theeues, frō Iudges to murtherers, from Princes to Lyons, from Gods to diuels.
being turned from Father's to Tyrants, from Magistrates to thieves, from Judges to murderers, from Princes to Lyons, from God's to Devils.
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For the couetous oppressor whē he should giue, hee saith it is too much; when he should receiue, he saith it is too little;
For the covetous oppressor when he should give, he Says it is too much; when he should receive, he Says it is too little;
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when he should forgiue, hee saith it is too great; when hee should repent, he saith it is too soone;
when he should forgive, he Says it is too great; when he should Repent, he Says it is too soon;
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when he should come to heare the worde of God, he saith it is too farre:
when he should come to hear the word of God, he Says it is too Far:
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and thus as he holdeth his needie brother vnder his yoake, so the diuell holdeth him fast in his snare, that hee shall neuer escape,
and thus as he holds his needy brother under his yoke, so the Devil holds him fast in his snare, that he shall never escape,
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but shal haue iudgement without mercie, because he hath shewed no mercie.
but shall have judgement without mercy, Because he hath showed no mercy.
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So true is the prophecie of Esay, Woe be vnto you that make vnrighteous lawes, to robbe the widowes and the fatherlesse. So true is the prophecy of Isaiah, Woe be unto you that make unrighteous laws, to rob the Widows and the fatherless.
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For as the Prophet Dauid saith, God standeth in the congregation of Princes, he is a iudge amongst Gods. And therefore albeit God in his secret iudgement, doth suffer the greate & mightie oppressors to go on in their vnconscionable dealings,
For as the Prophet David Says, God Stands in the congregation of Princes, he is a judge among God's And Therefore albeit God in his secret judgement, does suffer the great & mighty Oppressors's to go on in their unconscionable dealings,
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yet in the ende he will bring them to iudgement, and then (as the Psalmist saith) he will set in order all their sinne.
yet in the end he will bring them to judgement, and then (as the Psalmist Says) he will Set in order all their sin.
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I might heere speak the like of murmuring & rebellion, which are sinnes that prouoke the wrath of God; I might Here speak the like of murmuring & rebellion, which Are Sins that provoke the wrath of God;
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but time will not giue mee leaue.
but time will not give me leave.
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I will now go to the sinne of all sinnes, which no doubt will procure to this lande a generall, fearefull, and seuere destruction: this sinne is Atheisme.
I will now go to the sin of all Sins, which no doubt will procure to this land a general, fearful, and severe destruction: this sin is Atheism.
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The Idolator is a breaker of the second precept, the blasphemer of the third, the prophaner of the sabaoth is a transgressour of the fourth, the rebel of the fifth, the oppressor of the sixt, the Sodomite of the seauenth; The Idolater is a breaker of the second precept, the blasphemer of the third, the Profaner of the sabaoth is a transgressor of the fourth, the rebel of the fifth, the oppressor of the sixt, the Sodomite of the Seventh;
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but the Athiest is a wilfull contemner of all.
but the Atheist is a wilful contemner of all.
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For he denieth GOD the father, he trampleth vnder his foote the blood of our Sauiour, he dishonoureth the spirit of grace;
For he Denieth GOD the father, he trampleth under his foot the blood of our Saviour, he Dishonors the Spirit of grace;
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in his heart he is an infidell, in his tongue a blasphemer, to his Prince a traytor, to his countrey a rebell, to his house a poyson, to his friends a plague:
in his heart he is an infidel, in his tongue a blasphemer, to his Prince a traitor, to his country a rebel, to his house a poison, to his Friends a plague:
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wheresoeuer he goeth, the earth is accursed; wheresoeuer he speaketh, the aire is infected; and wheresoeuer hee dwelleth, there dwelleth the wrath of God for euer.
wheresoever he Goes, the earth is accursed; wheresoever he speaks, the air is infected; and wheresoever he dwells, there dwells the wrath of God for ever.
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The starre confessed the son of God, for it ledde the wise men to Christ: the sea and the windes did obey him;
The star confessed the son of God, for it led the wise men to christ: the sea and the winds did obey him;
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the asse did beare him to Ierusalem; the fishes obeyed him when they came into the Apostles nettes;
the Ass did bear him to Ierusalem; the Fish obeyed him when they Come into the Apostles nets;
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so did the fish that brought mony in his mouth to paye their tribute; so did the Fish that brought money in his Mouth to pay their tribute;
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the Sunne at his death was abashed, the earth did tremble, the stones did cleaue asunder, and the graues did open:
the Sun At his death was abashed, the earth did tremble, the stones did cleave asunder, and the graves did open:
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but our Atheists, more insensible then the stone or starres, more hard harted thē the flints, more stincking then any carcasse, do not acknowledge Christ to be the son of God.
but our Atheists, more insensible then the stone or Stars, more hard hearted them the flints, more stinking then any carcase, do not acknowledge christ to be the son of God.
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Naye the very diuelles confesse Christ to be the Sonne of God.
Nay the very diuelles confess christ to be the Son of God.
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what haue I to do with thee Jesus the most high God? and Jesus J knowe, and Paule I knowe, saith the deuill. what have I to do with thee jesus the most high God? and jesus J know, and Paul I know, Says the Devil.
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But our Atheistes worse then the deuill in this respect, haue so hardened their heart, that they denie Iesus to be the sonne of God:
But our Atheists Worse then the Devil in this respect, have so hardened their heart, that they deny Iesus to be the son of God:
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and therefore sith they will not acknowledge him to be a Sauiour, they shall know him to bee a iudge, whose power they cānot resist, whose wisdome they cannot deceiue, whose iustice they cannot corrupt,
and Therefore sith they will not acknowledge him to be a Saviour, they shall know him to be a judge, whose power they cannot resist, whose Wisdom they cannot deceive, whose Justice they cannot corrupt,
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and therefore will punish them without respect of persons. Manasses was an idolater, but he repented:
and Therefore will Punish them without respect of Persons. Manasses was an idolater, but he repented:
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Paul was a blasphemer, but yet hee was made a Preacher: Lew was a Publicane, but yet he became an Euangelist:Paul was a blasphemer, but yet he was made a Preacher: Lew was a Publican, but yet he became an Evangelist:
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Peter did forsweare his master, but yet he continued an apostle: Dauid was an adulterer, and yet a Prophet:Peter did forswear his master, but yet he continued an apostle: David was an adulterer, and yet a Prophet:
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Zache was an oppressor, but yet he was conuerted and said:Zacchaeus was an oppressor, but yet he was converted and said:
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Behold Lord the one halfe of my goodes I giue to the poore, and if I haue taken from any man by forged cauillation, I restore him foure fold. Behold Lord the one half of my goods I give to the poor, and if I have taken from any man by forged cavillation, I restore him foure fold.
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Zache did giue the halfe of his goodes, wee will not giue the hundred part: Zache gaue of his owne, wee will not giue of that we haue wrongfullie gotten:Zacchaeus did give the half of his goods, we will not give the hundred part: Zacchaeus gave of his own, we will not give of that we have wrongfully got:
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Zache gaue his goodes, we giue of the worst things we haue: Zache gaue presently, we deferre till we be sicke or dead.Zacchaeus gave his goods, we give of the worst things we have: Zacchaeus gave presently, we defer till we be sick or dead.
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Thus we see that Idolaters, blasphemers, extortioners & adulterers, haue turned themselues vnto the Lord, but no Atheist:
Thus we see that Idolaters, blasphemers, extortioners & Adulterers, have turned themselves unto the Lord, but no Atheist:
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for they go frō worse to worse, they go frō sin to sin, they neuer come into the righteousnesse of God, they are vesselles of dishonor, they are cloudes without water carried about of windes, corrupt trees,
for they go from Worse to Worse, they go from since to since, they never come into the righteousness of God, they Are vessels of dishonour, they Are Clouds without water carried about of winds, corrupt trees,
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and without frute, twise dead, and plucked vp by the rootes, they are the raging waues of the sea, foming out their owne shame, they are wandering Stars, to whom is reserued the blacknesse of darkenesse for euer. and without fruit, twice dead, and plucked up by the roots, they Are the raging waves of the sea, foaming out their own shame, they Are wandering Stars, to whom is reserved the blackness of darkness for ever.
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Against those therefore we must pray, as Dauid did against them in his time, When he shall be iudged let him be condemned,
Against those Therefore we must pray, as David did against them in his time, When he shall be judged let him be condemned,
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and let his praier be turned into sin:
and let his prayer be turned into since:
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let his dayes be few, and let another take his charge, let his children be fatherlesse,
let his days be few, and let Another take his charge, let his children be fatherless,
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and his wife a widow, let his children be vagabonds, & beg and seeke bread, comming out of their places destroied:
and his wife a widow, let his children be vagabonds, & beg and seek bred, coming out of their places destroyed:
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let the extortioner catch all that he hath, & let the stranger spoile his labour:
let the extortioner catch all that he hath, & let the stranger spoil his labour:
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let there be none to extend mercie vnto him, neither let there be any to shew mercy vpon his fatherlesse children, let his posteritie bee destroyed,
let there be none to extend mercy unto him, neither let there be any to show mercy upon his fatherless children, let his posterity be destroyed,
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& in the generation following let their name be put out, let the iniquitie of his fathers bee had in remembrance with the Lord,
& in the generation following let their name be put out, let the iniquity of his Father's be had in remembrance with the Lord,
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and let not the sinne of his mother be done awaie, but let thē alwaie bee before the Lord, that hee may cutte off their memoriall from the earth. and let not the sin of his mother be done away, but let them alway be before the Lord, that he may Cut off their memorial from the earth.
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As poison when it entreth into the body, it infecteth first the vains, secondly the blood,
As poison when it entereth into the body, it Infecteth First the vains, secondly the blood,
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thirdly, the members, & last of al the heart:
Thirdly, the members, & last of all the heart:
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so Atheisme begā in the vains of the lighter sort of people, and from thence it hath crept into the blood & generositie of this land, by meanes whereof it is spread into all the mēbers and parts of this realme:
so Atheism began in the vains of the lighter sort of people, and from thence it hath crept into the blood & generosity of this land, by means whereof it is spread into all the members and parts of this realm:
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God keepe it from the heart, that is, from the Court & the Citie of London.
God keep it from the heart, that is, from the Court & the city of London.
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If my flesh were of stone, if I had the learned tongue of Esay, or my face were of Adamant as Ezechias was,
If my Flesh were of stone, if I had the learned tongue of Isaiah, or my face were of Adamant as Hezekiah was,
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if I had that spirit of fortitude, which was in Elias, or that bold spirit that was in John Baptist, if my bones were of brasse,
if I had that Spirit of fortitude, which was in Elias, or that bold Spirit that was in John Baptist, if my bones were of brass,
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and my sides of steddie steele:
and my sides of steady steel:
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then as John said to Herod: Jt is not lawfull for thee to haue thy brothers wife. then as John said to Herod: It is not lawful for thee to have thy Brother's wife.
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And as Elias said to Ahab: Thou art he that troubleth all Israel:
And as Elias said to Ahab: Thou art he that Troubles all Israel:
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so I should say to our Atheists, it is not lawful for thē to eate, drinke, liue or breath among christians,
so I should say to our Atheists, it is not lawful for them to eat, drink, live or breath among Christians,
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for they are the cause that this land wil be brought to an euerlasting destruction.
for they Are the cause that this land will be brought to an everlasting destruction.
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My heart trēbleth, and my eyes shed teares to see the faintnesse of my selfe and my bretheren, that this sinne of Atheisme openly committed is not openly reproued, that others may feare.
My heart Trembleth, and my eyes shed tears to see the faintness of my self and my brethren, that this sin of Atheism openly committed is not openly reproved, that Others may Fear.
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We shal say in time to come as the Prophet said: Woe be vnto me because J held my peace.
We shall say in time to come as the Prophet said: Woe be unto me Because J held my peace.
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As the sinnes of Sodome are euident, so are they many:
As the Sins of Sodom Are evident, so Are they many:
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Behold this was the iniquitie of thy sister Sodome, pride, fulnes of bread, and aboundance of Idlenes, Behold this was the iniquity of thy sister Sodom, pride, fullness of bred, and abundance of Idleness,
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neither did she strengthen the hand of the poore and needie. Pride is of 2. sorts, carnal and spirituall:neither did she strengthen the hand of the poor and needy. Pride is of 2. sorts, carnal and spiritual:
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carnall pride is that which cōsisteth in the decking & trimming of the flesh, against which Paul thus writeth:
carnal pride is that which Consisteth in the decking & trimming of the Flesh, against which Paul thus Writeth:
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Take no thought of the flesh to fulfil the lustes of it. Take no Thought of the Flesh to fulfil the lusts of it.
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And women are forbidden to weare broidred haire, or gold, or pearles, or costly apparell. And the like is also inhibited by Saint Peter. This pride was in the harlot, who said:
And women Are forbidden to wear broidered hair, or gold, or Pearls, or costly apparel. And the like is also inhibited by Saint Peter. This pride was in the harlot, who said:
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she had deckt her bed with couerings and clothes of Egipt, and made her hed to smell of mirrhe, Aloes, & Cynamon.
she had decked her Bed with coverings and clothes of Egypt, and made her head to smell of myrrh, Aloes, & Cinnamon.
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And this pride Saint Paul reproueth, when hee willeth vs not to fashion our selues according to this world.
And this pride Saint Paul Reproveth, when he wills us not to fashion our selves according to this world.
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But notwithstanding, pride is first in al ages, as in children, yong and old. Secondly, in euerie sexe, as in men and women. But notwithstanding, pride is First in all ages, as in children, young and old. Secondly, in every sex, as in men and women.
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Thirdly, in all estates, as in magistrats & priuate men. Fourthly, in all times, as in poperie, and in the Gospell.
Thirdly, in all estates, as in Magistrates & private men. Fourthly, in all times, as in popery, and in the Gospel.
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Fiftly, in all places, as in the market and in the temple. Apparell was giuen for three ends:
Fifty, in all places, as in the market and in the temple. Apparel was given for three ends:
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for honesties sake to couer our vnseemly parts: for necessities sake, to defend vs from the iniurie of the weather:
for Honesties sake to cover our unseemly parts: for necessities sake, to defend us from the injury of the weather:
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and for dignities sake both to distinguish men from beasts, & mē of high degree from the lower sort.
and for dignities sake both to distinguish men from beasts, & men of high degree from the lower sort.
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GOD clothed the noble subiect of the soule with a vile bodie, to teach vs that we should not deck our vile bodie with gorgeous apparell, not agreeing either with cōlines, necessitie, or our calling.
GOD clothed the noble Subject of the soul with a vile body, to teach us that we should not deck our vile body with gorgeous apparel, not agreeing either with comeliness, necessity, or our calling.
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I thinke it good (saith Cyprian ) that not onely maides and widowes, but also married women be warned, that they should by no meanes adulterate the worke of God, and his making: for as Ierom saith: I think it good (Says Cyprian) that not only maids and Widows, but also married women be warned, that they should by no means adulterate the work of God, and his making: for as Jerom Says:
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These things are the nourishments of lust, and the tokens of an vnchast minde:
These things Are the nourishments of lust, and the tokens of an unchaste mind:
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How can she weepe for her sinnes, or lift vp her eies and countenance to heauen, whome God doth not know? Thomas deceiued Iudas by trimming of apparell, Iezabell painted her face to deceiue Ieho, Cleopatra painted her face to deceiue Antonius, who being overcome of Octauian, he killed hir himselfe and buried her aliue with an aspe in the sepulcher of Antonius.
How can she weep for her Sins, or lift up her eyes and countenance to heaven, whom God does not know? Thomas deceived Iudas by trimming of apparel, Jezebel painted her face to deceive Jeho, Cleopatra painted her face to deceive Antonius, who being overcome of Octavian, he killed his himself and buried her alive with an asp in the sepulcher of Antonius.
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Ambrose in his Hexameron saith, do not take awaie the picture of God, and take on thee the picture of an harlot, Ambrose in his Hexameron Says, do not take away the picture of God, and take on thee the picture of an harlot,
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for that picture doth not become thee, but is faultie, not of simplicitie but of deceipt, it beguileth and deceiueth:
for that picture does not become thee, but is faulty, not of simplicity but of deceit, it beguileth and deceiveth:
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so that thou canst not please him whom thou desirest to please, which vnderstandeth that it is not his but an other mans that pleaseth,
so that thou Canst not please him whom thou Desirest to please, which understandeth that it is not his but an other men that Pleases,
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and thou despisest thy maker, whose workmanship is defaced. For as Jerome, noteth:
and thou Despisest thy maker, whose workmanship is defaced. For as Jerome, notes:
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If a woman decke her selfe that she may prouoke the lookes of men towards her, If a woman deck her self that she may provoke the looks of men towards her,
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although there follow no harme, yet she shall suffer eternall condemnation, for she hath offered poyson,
although there follow no harm, yet she shall suffer Eternal condemnation, for she hath offered poison,
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if any wil drinke of it.
if any will drink of it.
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Alas, alas, that greate citie that was clothed in fine linnen, and purple, & scarlet, & gilt with gold, and pretious stones, and pearles: Alas, alas, that great City that was clothed in fine linen, and purple, & scarlet, & gilded with gold, and precious stones, and Pearls:
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for in one houre so greate riches are come to desolation. Here yee see that pride goeth before, and destruction commeth after.for in one hour so great riches Are come to desolation. Here ye see that pride Goes before, and destruction comes After.
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So the Prophet Esay sheweth how this pride is punished with a generall & seuere desolation:
So the Prophet Isaiah shows how this pride is punished with a general & severe desolation:
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Because (saith he) the daughters of Sion are hawtie and walke with stretched out neckes and wandering eyes, walking and minsing as they goe, Because (Says he) the daughters of Sion Are haughty and walk with stretched out necks and wandering eyes, walking and mincing as they go,
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& making a tinckling with their feete, therefore shall the Lord make the heades of the daughters of Sion bald,
& making a tinkling with their feet, Therefore shall the Lord make the Heads of the daughters of Sion bald,
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& the Lord shal discouer their secret partes:
& the Lord shall discover their secret parts:
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in that day shall the Lorde take awaie the ornament of the slippers, & of the calles & the rounde tires, the sweete balles and the bracelets,
in that day shall the Lord take away the ornament of the slippers, & of the calls & the round tires, the sweet balls and the bracelets,
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and the bonnets, the tires of the heades, and the sloppes & the head-bandes, and the tablets,
and the bonnets, the tires of the Heads, and the sloppes & the head-bandes, and the tablets,
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& the earings, and the mufflers, the costly apparell, and the vailes, the wimples, and the crisping pinnes, all the glasses,
& the earings, and the mufflers, the costly apparel, and the vails, the wimples, and the crisping pins, all the glasses,
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and the fine linnen, & the hoodes, & the launes:
and the fine linen, & the hoods, & the lanes:
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and in steed of sweete sauors there shall be stinke, & in steede of a girdle a rent,
and in steed of sweet savours there shall be stink, & in steed of a girdle a rend,
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and in steed of dressing the haire, baldnesse, & in steed of a stomacher, a girding of sackclothe,
and in steed of dressing the hair, baldness, & in steed of a stomacher, a girding of Sackcloth,
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& burning in stede of beautie: thy men shal fall by the sword, and thy strength in the battell.
& burning in stead of beauty: thy men shall fallen by the sword, and thy strength in the battle.
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Then shall her gates mourne and lament, and shee being desolate shall sitte on the grounde. Then shall her gates mourn and lament, and she being desolate shall sit on the ground.
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Carnall pride is reckoned but a small fault, but yet as yee do wel see, and learne out of the holy Sciptures, it bringeth sword, mourning, and vtter desolation.
Carnal pride is reckoned but a small fault, but yet as ye do well see, and Learn out of the holy Scriptures, it brings sword, mourning, and utter desolation.
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But consider I pray you the course of this world:
But Consider I pray you the course of this world:
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Christ saith, wee should take no thought for apparell, & all our delight is to go braue:
christ Says, we should take no Thought for apparel, & all our delight is to go brave:
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the Isralites did weare their garmentes fortie yeares, & we must change our apparel euery tearme:
the Israelites did wear their garments fortie Years, & we must change our apparel every term:
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Christ cōmanded his Disciples they shuld haue but one coate, & we must haue for euery day in the weeke a coate Jhō Baptist was clothed in a Cāels skin,
christ commanded his Disciples they should have but one coat, & we must have for every day in the Week a coat John Baptist was clothed in a Canels skin,
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but we must be clothed (with Diues ) in purple & fine white, & with Herod we must be attired in gorgeous apparel,
but we must be clothed (with Diues) in purple & fine white, & with Herod we must be attired in gorgeous apparel,
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& therfore with Diues & Herod we shal suffer a suddē cōfusiō. Queene Hester said:
& Therefore with Diues & Herod we shall suffer a sudden confusion. Queen Esther said:
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Thou knowest O Lord that I hate the token of my preheminence & worship, which I beare vpon my head, what time I must shew myselfe and be seene, Thou Knowest Oh Lord that I hate the token of my pre-eminence & worship, which I bear upon my head, what time I must show myself and be seen,
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and that I abhorre it as vncleane cloth, and that I weare it not when J am quiet and alone by my selfe. and that I abhor it as unclean cloth, and that I wear it not when J am quiet and alone by my self.
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As this good Queene did abhorre pride in apparel, so the daughters of vanitie now adaies do highly esteeme it:
As this good Queen did abhor pride in apparel, so the daughters of vanity now adais do highly esteem it:
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But as in a coffin when it is most sumptuously dect there is (no doubt) a dead carkas there lying:
But as in a coffin when it is most sumptuously Dect there is (no doubt) a dead carcase there lying:
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so where yee see the daughters of men to haue their broidred haire, their gold and pearles, contrarie to the rule of the Apostle: there (no doubt) is a dead stinking soule. Democrates said:
so where ye see the daughters of men to have their broidered hair, their gold and Pearls, contrary to the Rule of the Apostle: there (no doubt) is a dead stinking soul. Democrates said:
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There were two ornaments of a womā, few wordes, and few garments.
There were two Ornament of a woman, few words, and few garments.
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The woman of Lacidemon refused pretious garments sent them by Dionisius: the Roman matrons sent backe againe golden roabes giuen thē freely by Pyrrhus. I wil end therfore with an historie of the Bactrians, whose wiues fell from the pride of apparell to whoredome, not onely with their seruantes, but with strangers:
The woman of Lacidemon refused precious garments sent them by Dionysius: the Roman matrons sent back again golden robes given them freely by Phyrrhus. I will end Therefore with an history of the Bactrians, whose wives fell from the pride of apparel to whoredom, not only with their Servants, but with Strangers:
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and they gat such a masterie, and rule ouer their husbands, that albeit their husbands did see them committing adulterie,
and they got such a mastery, and Rule over their Husbands, that albeit their Husbands did see them committing adultery,
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yet they durst not reproue them. But as I would haue the dames of England to leaue wanton and superfluous apparell,
yet they durst not reprove them. But as I would have the dams of England to leave wanton and superfluous apparel,
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so I will with Tertulian commend vnto them a good sute of raiment, Come forth (saith Tertulian ) yee women beutified with the ornaments of the Apostles, hauing the whitenesse of simplicitie, the rednesse of chastitie, hauing your eyes painted with shamefastnesse,
so I will with Tertullian commend unto them a good suit of raiment, Come forth (Says Tertullian) ye women beautified with the Ornament of the Apostles, having the whiteness of simplicity, the redness of chastity, having your eyes painted with shamefastness,
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and your spirites with silence, hauing in your eares the word of God, and tying to your neckes the yoke of Christ, subiect your head to your husbands and you shall be braue inough, occupie your hands with wool, fasten your feete at home,
and your spirits with silence, having in your ears the word of God, and tying to your necks the yoke of christ, Subject your head to your Husbands and you shall be brave enough, occupy your hands with wool, fasten your feet At home,
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and you shall please more, then if you were clad in golde:
and you shall please more, then if you were clad in gold:
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decke our selfe with the silke of sinceritie, with the Satten of sanctitie, and with the purple of probitie,
deck our self with the silk of sincerity, with the Satin of sanctity, and with the purple of probity,
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& you shall haue God to be your paramour: Thus farre of carnall pride. Spirituall pride is of foure sortes, blasphemye, arrogancie, vaineglorye, and selfe-loue.
& you shall have God to be your paramour: Thus Far of carnal pride. Spiritual pride is of foure sorts, blasphemy, arrogancy, vainglory, and Self-love.
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In blasphemie offended Nabuchadnezar: Is not this great Babel which J haue built for the house of my kingdome by the might of my power,
In blasphemy offended Nebuchadnezzar: Is not this great Babel which J have built for the house of my Kingdom by the might of my power,
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and for the honour of my maiestie? Such Babilonian blasphemers haue we in England. and for the honour of my majesty? Such Babylonian blasphemers have we in England.
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Iames saith, Euerye good gift and euerye perfect gift commeth from aboue from the father of lightes: James Says, Every good gift and every perfect gift comes from above from the father of lights:
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but the blasphemer thinketh his riches to come from fortune, and corporall giftes to come from nature,
but the blasphemer Thinketh his riches to come from fortune, and corporal Gifts to come from nature,
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and giftes of the minde to come by study and experience.
and Gifts of the mind to come by study and experience.
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Therefore as Nabuchadnezer was turned into a beast, vntill hee did acknowledge these thinges to come from God:
Therefore as Nebuchadnezzar was turned into a beast, until he did acknowledge these things to come from God:
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so all they that call their gorgeous houses their owne, as Nabuchadnezar did: or do say, their barneful of corne is for themselues, as the rich man did:
so all they that call their gorgeous houses their own, as Nebuchadnezzar did: or do say, their barneful of corn is for themselves, as the rich man did:
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or boast of their armies, as Pharaoh did: or bragge of their holynesse, as Dathan did: or boast of their armies, as Pharaoh did: or brag of their holiness, as Dathan did:
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or doe pride themselues in their kinglye estate, as Saul did: or of their tirannye, as Roboam did:
or do pride themselves in their kingly estate, as Saul did: or of their tyranny, as Rehoboam did:
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or of their victories, as Sanacherib did: or of their prowesse, as Holofernes did: or of their witte, as Aman did:
or of their victories, as Sennacherib did: or of their prowess, as Holofernes did: or of their wit, as Haman did:
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or of their eloquence, as Herod did: or of their stocke, as the Jewes did: These all haue the pride of Sodome,
or of their eloquence, as Herod did: or of their stock, as the Jews did: These all have the pride of Sodom,
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and shall haue the punishment of Sodome vnlesse they repent. Arrogancie is another sinne of Sodome fallen, and of England falling:
and shall have the punishment of Sodom unless they Repent. Arrogancy is Another sin of Sodom fallen, and of England falling:
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and that is, when we confesse wee haue receiued all good giftes from God: but wee saye wee haue merited them.
and that is, when we confess we have received all good Gifts from God: but we say we have merited them.
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Which sinne Saint Paul eftsoones reprooueth: By grace are yee saued, and that of faith, and that not of your selues.
Which sin Saint Paul eftsoons Reproveth: By grace Are ye saved, and that of faith, and that not of your selves.
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It is the gifte of GOD, not of workes, least any man should boast himselfe. It is the gift of GOD, not of works, lest any man should boast himself.
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If wee bee not saued of our selues, nor of workes, how is it true that wee bee saued by merites? Aquinas bringeth manye reasons to prooue that wee are not saued by workes, which neither the Seminaryes which come from Rheimes,
If we be not saved of our selves, nor of works, how is it true that we be saved by merits? Aquinas brings many Reasons to prove that we Are not saved by works, which neither the Seminaries which come from Rheims,
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nor the Iesuits which come from Rome can confute. The first is, the indignitye of our merites:
nor the Iesuits which come from Room can confute. The First is, the indignity of our merits:
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For J counte (saith Saint Paul) that the afflictions of this present time are not worthie of the glorye which shall bee shewed vs. Secondlye, wee can not merite, by reason of the contrarietye betweene the bodye and the soule: For J count (Says Faint Paul) that the afflictions of this present time Are not worthy of the glory which shall be showed us Secondly, we can not merit, by reason of the contrariety between the body and the soul:
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For the flesh lusteth against the spirite, and the spirite against the fleshe: For the Flesh Lusteth against the Spirit, and the Spirit against the Flesh:
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and these are contrarye one to another, so that yee cannot doe these thinges as yee would.
and these Are contrary one to Another, so that ye cannot do these things as ye would.
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The third reason why wee cannot merite, is because of the corruption of the fleshe.
The third reason why we cannot merit, is Because of the corruption of the Flesh.
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For the corruptible bodye is a burthen vnto the soule, and the earthlye habitation presseth downe the minde full of cares. For the corruptible body is a burden unto the soul, and the earthly habitation Presseth down the mind full of Cares.
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The fourth reason why we cannot merit, is the straitnes of the waye.
The fourth reason why we cannot merit, is the straitness of the Way.
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Enter in at the strait gate, for it is the broad gate and wide way that leadeth to destruction, Enter in At the strait gate, for it is the broad gate and wide Way that leads to destruction,
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and many there bee which goe in thereat, because the gate is straite, and the way narrowe that leadeth vnto life,
and many there be which go in thereat, Because the gate is strait, and the Way narrow that leads unto life,
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and fewe there be that finde it. The fifth reason why we cannot merit, is because of the difficulty of good workes,and few there be that find it. The fifth reason why we cannot merit, is Because of the difficulty of good works,
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for vertue is occupied about that which is difficulte.
for virtue is occupied about that which is difficult.
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For it is an hard thing to beleeue, but it is easie to presume or dispaire:
For it is an hard thing to believe, but it is easy to presume or despair:
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it is hard to be liberal, but it is easie to be couetous, or prodigall: it is hard to be valiant, but it is easie to be rash or timerous.
it is hard to be liberal, but it is easy to be covetous, or prodigal: it is hard to be valiant, but it is easy to be rash or timorous.
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The sixth reason why we cannot merite, is the incertitude of our owne righteousnes:
The sixth reason why we cannot merit, is the incertitude of our own righteousness:
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We haue all bene (saith Esay) as an vnclean thing, and all our righteousnes is as filthy cloutes: We have all be (Says Isaiah) as an unclean thing, and all our righteousness is as filthy clouts:
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for our righteousnesse is neither pure, perfect, nor perpetuall. The seauenth and the last reason is, the straitnesse of the Iudge:
for our righteousness is neither pure, perfect, nor perpetual. The Seventh and the last reason is, the straitness of the Judge:
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Enter not into iudgement with thy seruant (saith Dauid) for in thy sight shall no man liuing bee iustified. Enter not into judgement with thy servant (Says David) for in thy sighed shall no man living be justified.
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If Dauid cannot bee iustified in the sight of GOD, neither can the proude Pharisey, saucye Sadducey, or popish Pelagian.
If David cannot be justified in the sighed of GOD, neither can the proud Pharisee, saucy Sadducey, or popish Pelagian.
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Such arrogant Papistes are well tearmed to bee full of winde:
Such arrogant Papists Are well termed to be full of wind:
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For as the winde first distinguisheth the light, secondly extinguisheth the dewe, and thirdly bloweth vp the dust:
For as the wind First Distinguisheth the Light, secondly extinguisheth the dew, and Thirdly blows up the dust:
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so this vaunting of merites darkeneth the pure light of Gods glorye, it dryeth vp the dewe of his grace in them and so puffeth them vp with a swelling conceite of their owne holynesse, that they attribute that to nature which is due to grace,
so this vaunting of merits darkeneth the pure Light of God's glory, it drieth up the dew of his grace in them and so Puffeth them up with a swelling conceit of their own holiness, that they attribute that to nature which is due to grace,
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and that to merite which is due to the promise, and that to the fleshe which is due to the spirite,
and that to merit which is due to the promise, and that to the Flesh which is due to the Spirit,
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and that to works which is due to faith, and that to the Lawe which is due to the Gospel:
and that to works which is due to faith, and that to the Law which is due to the Gospel:
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and finally that to man which is due to God. Vaineglorye is another kinde of pride:
and finally that to man which is due to God. Vainglory is Another kind of pride:
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this was in the Church of Laodicia:
this was in the Church of Laodicea:
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Thou sayest J am riche, and encreased with goods, and haue neede of nothing, and knowest not how thou art wretched and miserable, Thou Sayest J am rich, and increased with goods, and have need of nothing, and Knowest not how thou art wretched and miserable,
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and poore, and blinde and naked. This vaineglory was in Alexander, whome parasites had perswaded that hee was a God:and poor, and blind and naked. This vainglory was in Alexander, whom Parasites had persuaded that he was a God:
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but in the end when he perceiued hee must dye, hee vttered these woordes: Now I perceiue I am but a mortal man.
but in the end when he perceived he must die, he uttered these words: Now I perceive I am but a Mortal man.
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Let vs not be desirous of vaineglory, saith the Apostle. Let us not be desirous of vainglory, Says the Apostle.
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We cannot glory of things past, for in times past wee haue committed more offences then good deedes:
We cannot glory of things past, for in times past we have committed more offences then good Deeds:
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wee cannot glorye of thinges present, because wee are in exile: wee cannot glorye of thinges to come, because there is comming, death and iudgement.
we cannot glory of things present, Because we Are in exile: we cannot glory of things to come, Because there is coming, death and judgement.
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Vaineglorye is hardlye shunned for three causes:
Vainglory is hardly shunned for three Causes:
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first because it ariseth of well doing, euen as the moth is bred in the garment when it consumeth,
First Because it arises of well doing, even as the moth is bred in the garment when it consumeth,
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and the worme in the wood which it rotteth. Secondly, al other vices are ouercome of some vertue:
and the worm in the wood which it rotteth. Secondly, all other vices Are overcome of Some virtue:
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as adultery by chastitye, couetousnesse by mercifulnesse, and hatred by loue: but vaineglorye ariseth of well doing.
as adultery by chastity, covetousness by mercifulness, and hatred by love: but vainglory arises of well doing.
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Thirdly, by how much the more vainglory is kept down, by so much the more it is encreased.
Thirdly, by how much the more vainglory is kept down, by so much the more it is increased.
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For euerye euill ariseth of an euill, but onely vaineglory proceedeth of well doing. Praise is desired ordinatly or inordinatly:
For every evil arises of an evil, but only vainglory Proceedeth of well doing. Praise is desired ordinately or inordinately:
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ordinately, for the glory of God: But let your light so shine before men, that they may see your good woorkes,
ordinately, for the glory of God: But let your Light so shine before men, that they may see your good works,
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and glorifye your Father which is in Heauen. and Glorify your Father which is in Heaven.
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And secondlye, for the profite of our Neighbour, procure thinges honest in the sight of all men.
And Secondly, for the profit of our Neighbour, procure things honest in the sighed of all men.
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I please all men in all thinges, not seeking myne owne profite, but the profit of many, that they might be saued. Inordinatly, men seeke praise: I please all men in all things, not seeking mine own profit, but the profit of many, that they might be saved. Inordinately, men seek praise:
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first, when they desire to bee praised for those thinges that be not worthye of praise,
First, when they desire to be praised for those things that be not worthy of praise,
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as for riches and temporall thinges which are but vaine. Secondly, if they glorye in their sinnes:
as for riches and temporal things which Are but vain. Secondly, if they glory in their Sins:
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why boastest thou O tyrant, that thou art able to doe mischeefe? Thirdlye, when it is doone in contempt of our neighbour, or of God. why boastest thou Oh tyrant, that thou art able to do mischief? Thirdly, when it is done in contempt of our neighbour, or of God.
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For they loued the prayse of men, more then the praise of God. For they loved the praise of men, more then the praise of God.
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Now vnto tht King euerlasting, immortall, inuisible, vnto God onelye wise, bee honour and glorye for euer and euer, Amen. Now unto that King everlasting, immortal, invisible, unto God only wise, be honour and glory for ever and ever, Amen.
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Fourthlye, when a man sinneth to get praise:
Fourthly, when a man Sinneth to get praise:
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Beware that yee giue not your almes before men to bee seene of them, or else you shall haue no rewarde of your Father which is in Heauen. Beware that ye give not your alms before men to be seen of them, or Else you shall have no reward of your Father which is in Heaven.
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How manye vaineglotious persons are in England, which boast of the multitude of their riches, reioyce in iniquitie,
How many vaineglotious Persons Are in England, which boast of the multitude of their riches, rejoice in iniquity,
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and loue the praise of men more thē the glory of God: you may know by Catoes rule for he saith:
and love the praise of men more them the glory of God: you may know by Catoes Rule for he Says:
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Neither shalt thou praise nor dispraise thy selfe, for this doe fooles that are vexed with vaineglory.
Neither shalt thou praise nor dispraise thy self, for this do Fools that Are vexed with vainglory.
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If all those that praise themselues be fooles, then the world is full of fooles, and these say there is no GOD:
If all those that praise themselves be Fools, then the world is full of Fools, and these say there is no GOD:
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But hee that sitteth in heauen will laugh them to scorne, yea, Psal. 2.4. the Lord will haue them in dirision. But he that Sitteth in heaven will laugh them to scorn, yea, Psalm 2.4. the Lord will have them in derision.
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An other kinde of pride is selfe-loue, of the which Malachie writeth:
an other kind of pride is Self-love, of the which Malachi Writeth:
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Haue wee not all one Father? hath not one God made vs? why doe wee transgresse euerye one against his Brother? This vice was in the Pharisey:Have we not all one Father? hath not one God made us? why do we transgress every one against his Brother? This vice was in the Pharisee:
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J am not (saith hee) as other men are, extortioners, vniust, adulterers, nor as this Publicane. J am not (Says he) as other men Are, extortioners, unjust, Adulterers, nor as this Publican.
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When Saul was little in his owne sight, hee was the head of the trybes of Israell. When Saul was little in his own sighed, he was the head of the tribes of Israel.
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But when hee despised Dauid, a better man then himselfe, God brought him low againe. John Baptist humbled himselfe, and saide:
But when he despised David, a better man then himself, God brought him low again. John Baptist humbled himself, and said:
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Hee was not worthye to vnloose the latchet of our Sauiours shooe: But Christ saide: Hee was a Prophet, and more then a Prophet. He was not worthy to unloose the latchet of our Saviour's shoe: But christ said: He was a Prophet, and more then a Prophet.
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The Iewes saide, that they were the children of Abraham, and neuer serued any man. But Christ saide, Yee are of your Father the Diuell. The Iewes said, that they were the children of Abraham, and never served any man. But christ said, Ye Are of your Father the devil.
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Wee may not therefore with the Pharisies iudge others and preferre our selues before them.
we may not Therefore with the Pharisees judge Others and prefer our selves before them.
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For first humanitie doth require that we should not rashly censure the faults of other men. For First humanity does require that we should not rashly censure the Faults of other men.
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Secondly, our owne infirmitye should moue vs to the same, for in many thinges we offend all.
Secondly, our own infirmity should move us to the same, for in many things we offend all.
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Now doe wee see our owne faultes, which are in the peece of the wallet that hangeth behinde vs. Thirdly, we are fellow-seruants,
Now do we see our own Faults, which Are in the piece of the wallet that hangs behind us Thirdly, we Are Fellow servants,
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and being therfore in the same condition, wee should liue in charitie which couereth the multitude of sinnes.
and being Therefore in the same condition, we should live in charity which Covereth the multitude of Sins.
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Fourthly, Christ is the onely iudge of the quicke and the dead, and therefore we may not male partly ascend into his tribunall seate.
Fourthly, christ is the only judge of the quick and the dead, and Therefore we may not male partly ascend into his tribunal seat.
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Fifthlye, our iudgemēts are to be suspected, because we see only the outward and not the inward partes. Basill saith:
Fifthly, our Judgments Are to be suspected, Because we see only the outward and not the inward parts. Basil Says:
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The wicked man doth most easily condemne the good, but the good doth not easily condemne the wicked.
The wicked man does most Easily condemn the good, but the good does not Easily condemn the wicked.
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Most iustly therefore saith the Apostle.
Most justly Therefore Says the Apostle.
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Who art thou that misdeemest an other mans seruant? hee standeth or falleth before his Lord. Who art thou that misdeem an other men servant? he Stands or falls before his Lord.
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Saul breathing out mischeefe against the church of God, was suddenly called, and of Saul became Paul, of a proud Pharisie an humble penitent, of a malicious persecutor a zealous Apostle,Saul breathing out mischief against the Church of God, was suddenly called, and of Saul became Paul, of a proud Pharisee an humble penitent, of a malicious persecutor a zealous Apostle,
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and laboured more in his vocation then all his fellowes.
and laboured more in his vocation then all his Fellows.
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Augustine saith, we must despaire of none as long as the patience of God doth lead him to repentance, Augustine Says, we must despair of none as long as the patience of God does led him to Repentance,
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neither he, that will not haue the death of a sinner, but that he should turn and liue, doth take him out of this life.
neither he, that will not have the death of a sinner, but that he should turn and live, does take him out of this life.
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He is a Pagan to day, how knowest thou but he may be a Christian to morrow? he is an vnbeleeuing Iew to day, what if to morrow he attaine to the Catholique religion? he is a Schismatique to day, what if to morrowe hee embrace the vnitie of the Church? what if those in whom you finde all kinde of error and condemne as most desperate, shall repent before they ende their life? Therefore brethren, this doth the Apostle warne you, iudge not any man, before the time come.
He is a Pagan to day, how Knowest thou but he may be a Christian to morrow? he is an unbelieving Iew to day, what if to morrow he attain to the Catholic Religion? he is a Schismatic to day, what if to morrow he embrace the unity of the Church? what if those in whom you find all kind of error and condemn as most desperate, shall Repent before they end their life? Therefore brothers, this does the Apostle warn you, judge not any man, before the time come.
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This rule of the Apostle as Augustine noteth, condemneth the Pharisies that were in Christes time, the Catharoi that were in Cyprians time, the Donatistes that were in Augustines time,
This Rule of the Apostle as Augustine notes, Condemneth the Pharisees that were in Christ's time, the Cathari that were in Cyprians time, the Donatists that were in Augustine's time,
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and the Martinistes of our time.
and the Martinistes of our time.
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They haue written a booke of Martin marprelate, I hope hereafter they wil write a book of Martin marpharisey.
They have written a book of Martin marprelate, I hope hereafter they will write a book of Martin marpharisey.
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For as Augustine noteth in a Treatise hee hath of the conflict of vertues and vices, selfe-loue giueth vs this counsell, thou art better then all others in eloquence, riches,
For as Augustine notes in a Treatise he hath of the conflict of Virtues and vices, Self-love gives us this counsel, thou art better then all Others in eloquence, riches,
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and honours, and in all giftes both spirituall and corporall, despise therefore all and make thy selfe better then all:
and honours, and in all Gifts both spiritual and corporal, despise Therefore all and make thy self better then all:
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so saith Martin, that hee is better then the Bishops and Ministers of this land. So sayde the false Prophettes in Esayes time.
so Says Martin, that he is better then the Bishops and Ministers of this land. So said the false prophets in Isaiah time.
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Stand aparte, come not neere, for I am holyer then thou. But albeit Martin hath many followers, which hope by sacriledge to enriche themselues; Stand apart, come not near, for I am Holier then thou. But albeit Martin hath many followers, which hope by sacrilege to enrich themselves;
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yet let them hearken what God speaketh by the mouth of his Prophet: Beholde, J will enter into iudgement with thee, because thou sayest I haue not sinned.
yet let them harken what God speaks by the Mouth of his Prophet: Behold, J will enter into judgement with thee, Because thou Sayest I have not sinned.
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Absolom when hee perswaded the people to rebellyon, sayde, Oh that I were made iudge in the land, that euery man which hath anye matter in controuersye might come to mee, that J might doe him iustice, Absalom when he persuaded the people to rebellion, said, O that I were made judge in the land, that every man which hath any matter in controversy might come to me, that J might do him Justice,
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and when any man came neere to him and did him obeysance, hee put forth his hand and tooke him and kissed him:
and when any man Come near to him and did him obeisance, he put forth his hand and took him and kissed him:
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and that hee stole the harts of the people. and that he stole the hearts of the people.
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As Absolom made the people beleeue hee would doe iustice better then Dauid: so doth Martine make the Worlde beleeue, that he will minister discipline a great deale better then the graue fathers of this land;
As Absalom made the people believe he would do Justice better then David: so does Martin make the World believe, that he will minister discipline a great deal better then the graven Father's of this land;
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and to this end he bendeth himselfe to driue our Bishops out of their houses, as Absolom did his father.
and to this end he bendeth himself to driven our Bishops out of their houses, as Absalom did his father.
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But I pray God giue them grace to remember the tragical end of Absolom, that so they by repentance may escape the like.
But I pray God give them grace to Remember the tragical end of Absalom, that so they by Repentance may escape the like.
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For otherwise God will be auenged of the reproches & slaunders that haue bene vsed against Ministers and Prophets.
For otherwise God will be avenged of the Reproaches & slanders that have be used against Ministers and prophets.
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For hee that toucheth you (saith God to his prophets) toucheth the apple of my eye. For he that touches you (Says God to his Prophets) touches the apple of my eye.
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Fulnesse of bread is another sinne that forerunneth our ouerthrow, for fulnesse of bread causeth curiositie.
Fullness of bred is Another sin that forerunneth our overthrow, for fullness of bred Causes curiosity.
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For then we make vs great workes, builde vs houses, plant vineyardes, make vs gardens, and plant in them all maner of trees;
For then we make us great works, build us houses, plant vineyards, make us gardens, and plant in them all manner of trees;
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then we make cesternes of water, to water therewith the woods that growe; then we get vs seruants and maides, possession of beeues and sheepe;
then we make cisterns of water, to water therewith the woods that grow; then we get us Servants and maids, possession of beeves and sheep;
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then we gather vp siluer and golde, and the cheefe treasures of Kings;
then we gather up silver and gold, and the chief treasures of Kings;
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then we prouide vs men singers and maide singers, and the delightes of the sonnes of men. then we provide us men singers and maid singers, and the delights of the Sons of men.
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As fulnesse of bread causeth curiositie, so curiositie causeth pleasure:
As fullness of bred Causes curiosity, so curiosity Causes pleasure:
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so that the wicked Put farre away the euill day, acd approche to the seate of iniquitie, they lye vpon beds of iuory, so that the wicked Put Far away the evil day, and approach to the seat of iniquity, they lie upon Beds of ivory,
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and stretch themselues vpon their beds, and eate the Lambes of the flocke, and the Calues out of the stall, they sing to the sound of the viole, they inuent to themselues instrumentes of musicke like Dauid;
and stretch themselves upon their Beds, and eat the Lambs of the flock, and the Calves out of the stall, they sing to the found of the violent, they invent to themselves Instruments of music like David;
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they drinke wine in bowles, and annointe themselues with sweete oyntements, and no man is sory for the affliction of Ioseph. they drink wine in bowls, and anoint themselves with sweet oyntements, and no man is sorry for the affliction of Ioseph.
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And as Paul saith, They are lovers of pleasure, more then louers of God. As fulnesse of bread causeth curiositie: and curiositie pleasure: And as Paul Says, They Are lovers of pleasure, more then lovers of God. As fullness of bred Causes curiosity: and curiosity pleasure:
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so pleasure is the cause of security.
so pleasure is the cause of security.
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The wicked is so proud hee careth not for God, neither is God in all his thoughtes, his waies are alwaies prosperous, The wicked is so proud he Careth not for God, neither is God in all his thoughts, his ways Are always prosperous,
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therefore defyeth he all his enemies, for hee saith in his hart, J shall neuer be moued, there shall no harme happen vnto me: Therefore defyeth he all his enemies, for he Says in his heart, J shall never be moved, there shall no harm happen unto me:
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and againe a little after, God hath forgotten, hee hideth away his face, and will neuer see it.
and again a little After, God hath forgotten, he Hideth away his face, and will never see it.
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This was the estate of the Sodomites, to put far from them the euil day, to giue themselues (as Christ saith) to eating, drinking, building, planting,
This was the estate of the Sodomites, to put Far from them the evil day, to give themselves (as christ Says) to eating, drinking, building, planting,
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and to voluptuousnesse, to saye they should neuer be moued nor be in danger: to trust to their riches which were vncertaine, to their Castles which were ruinous:
and to voluptuousness, to say they should never be moved nor be in danger: to trust to their riches which were uncertain, to their Castles which were ruinous:
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to their bow which was broken: to their speare which was knapt a sunder: to their horse which was but vaine:
to their bow which was broken: to their spear which was knapt a sunder: to their horse which was but vain:
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to their hostes of men, which were but Grasse, to their Captaines which were but Locustes:
to their hosts of men, which were but Grass, to their Captains which were but Locusts:
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to their Princes, which are but mortall: to their counsels which are of none effect.
to their Princes, which Are but Mortal: to their Counsels which Are of none Effect.
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What is the cause that the tyrantes of the earth forget the fall of Pharaoh? fulnesse of bread.
What is the cause that the Tyrants of the earth forget the fallen of Pharaoh? fullness of bred.
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What is the cause the idolatrous papistes of England remember not the violent death of the idolaters? fulnesse of bread.
What is the cause the idolatrous Papists of England Remember not the violent death of the Idolaters? fullness of bred.
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What is the cause that murmurers of our time, forget the fearfull destruction of the murmuring Jewes? fulnesse of bread. What is the cause that murmurers of our time, forget the fearful destruction of the murmuring Jews? fullness of bred.
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What is the cause that fornicators remember not the slaughter of the twentie and foure thousand? fulnesse of bread hath set this iudgement out of their sight. What is the cause that fornicators Remember not the slaughter of the twentie and foure thousand? fullness of bred hath Set this judgement out of their sighed.
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Why doe wee cast out of our remembrāce the drowning of the whole Worlde? which was so generall, that a doue could not pitch her foote on any ground, fulnesse of bread hath set this iudgement of GOD out of our sight.
Why do we cast out of our remembrance the drowning of the Whole World? which was so general, that a dove could not pitch her foot on any ground, fullness of bred hath Set this judgement of GOD out of our sighed.
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Why doe wee forget Sodome and Gomorrha (of the which not only Moses hath written,
Why do we forget Sodom and Gomorrha (of the which not only Moses hath written,
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but Esa•e, Ieremie, Amos, Zephanie, all the Euangelistes, and Peter and Jude ) which was destroyed with fire & brimstone, in such sorte, that to this daye no grasse can growe in it, no byrd can flye in it, no fish can liue in the waters of it, no cattle on the ground,
but Esa•e, Ieremie, Amos, Zephaniah, all the Evangelists, and Peter and U^de) which was destroyed with fire & brimstone, in such sort, that to this day no grass can grow in it, no bird can fly in it, no Fish can live in the waters of it, no cattle on the ground,
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nor no man in the Countrey? fulnesse of bread hath set this fearfull iudgement declared by Moses, repeated by the Prophets, preached by the Euangelistes,
nor no man in the Country? fullness of bred hath Set this fearful judgement declared by Moses, repeated by the prophets, preached by the Evangelists,
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and inculcated by the Apostles, farre out of our sight. Why doe we burye in obliuion the desolation of the Iewes, which was most lamentable.
and inculcated by the Apostles, Far out of our sighed. Why do we bury in oblivion the desolation of the Iewes, which was most lamentable.
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First, because it was in the feast of the Passe-ouer, when they were all assembled together.
First, Because it was in the feast of the Passover, when they were all assembled together.
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Secondlye, because of the domesticall sedition, for there were three Ruffians that striued in the Cittie for the gouernement, John, Simon, and Eleazer, and these so skirmished one with the other, that in one daye eight thousand,
Secondly, Because of the domestical sedition, for there were three Ruffians that strived in the city for the government, John, Simon, and Eleazar, and these so skirmished one with the other, that in one day eight thousand,
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and in an other daye tenne thousande or more were slaine within the walles.
and in an other day tenne thousande or more were slain within the walls.
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Thirdlye, by reason of the plague which was so dreadfull, that from the fourteenth day of Aprill,
Thirdly, by reason of the plague which was so dreadful, that from the fourteenth day of April,
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vnto the Calendes of Iuly, there dyed in the pestilence a hundreth fifteene thousand and eightie.
unto the Calends of Iuly, there died in the pestilence a Hundredth fifteene thousand and Eighty.
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Fourthly, by reason of the famine which was so extreame, that the husbands pulled the meate out of their wiues mouthes, the parentes from the children, the children from the parentes, the Brethren from the sisters, sisters from the brethren;
Fourthly, by reason of the famine which was so extreme, that the Husbands pulled the meat out of their wives mouths, the Parents from the children, the children from the Parents, the Brothers from the Sisters, Sisters from the brothers;
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they did eat haye, old leather pluckt off their targets, oxe dung, and pigeons dung,
they did eat hay, old leather plucked off their targets, ox dung, and pigeons dung,
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and a noble woman dwelling in a street called Batezor killed her owne infant to eat it,
and a noble woman Dwelling in a street called Batezor killed her own infant to eat it,
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but before she killed him, she vttered these wordes with teares, and kissed him saying;
but before she killed him, she uttered these words with tears, and kissed him saying;
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o wretched childe for whom shal I keepe thee in warre, famin, and sedition? if thou goest to the Romans there is bondage,
oh wretched child for whom shall I keep thee in war, famine, and sedition? if thou goest to the Roman there is bondage,
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and before bondage goeth famine, and the seditious wil afflict vs worse thē both: woe be vnto me most wretched mother;
and before bondage Goes famine, and the seditious will afflict us Worse them both: woe be unto me most wretched mother;
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I did hope that thou shouldst burye me, but now alas pinching famine (which pierceth my bowels and marow) forceth me that I must bury thee againe in my belly, whom before I haue carried in my womb;
I did hope that thou Shouldst bury me, but now alas pinching famine (which pierces my bowels and marrow) forceth me that I must bury thee again in my belly, whom before I have carried in my womb;
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and when she had wept and kissed him often, she put her child behind her and killed it with a dagger,
and when she had wept and kissed him often, she put her child behind her and killed it with a dagger,
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& said be thou to me meat: to the seditious Erinnis, and to the world a fable.
& said be thou to me meat: to the seditious Erinnis, and to the world a fable.
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Fiftly, it was greeuous, because two thousand killed themselues. Sixtlye, because the Senatours were put to most vile workes.
Fifty, it was grievous, Because two thousand killed themselves. Sixthly, Because the Senators were put to most vile works.
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Seuenthly, because this was all done of the enemies of religion. Eghtly, because it was in the time of haruest.
Seventhly, Because this was all done of the enemies of Religion. Eghtly, Because it was in the time of harvest.
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And lastly, because of the great nūber slain, which were 110000. and of the captains which were 97000. what maketh vs I say, to forget this heauie downfall of the Iewes (which perished with famin, pestilence, the sword,
And lastly, Because of the great number slave, which were 110000. and of the Captains which were 97000. what makes us I say, to forget this heavy downfall of the Iewes (which perished with famine, pestilence, the sword,
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and captiuity) but fulnesse of bread.
and captivity) but fullness of bred.
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Dauid though he repented for his whoredome and murther, yet his punishment was so great, that hee saide, There is nothing sound in my fleshe because of thy anger, David though he repented for his whoredom and murder, yet his punishment was so great, that he said, There is nothing found in my Flesh Because of thy anger,
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neither is there rest in my bones because of my sinne. I cause my bed euery night to swimme, and water my couch with teares. neither is there rest in my bones Because of my sin. I cause my Bed every night to swim, and water my couch with tears.
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My strength faileth, and the light of my eyes euer is not my own. My strength Faileth, and the Light of my eyes ever is not my own.
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Yea his own Son Absalom first draue him out of his house, secondly, defloured his own wiues,
Yea his own Son Absalom First drove him out of his house, secondly, deflowered his own wives,
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thirdly, Absalom was hāged, fourthly, for one Vrias were slaine three of Dauids sonnes, Ammon, Absalom, and Adonias. Therefore well saith Dauid, My flesh trembleth for feare of thee, and I am afraide of thy iudgements.
Thirdly, Absalom was hanged, fourthly, for one Vrias were slain three of David Sons, Ammon, Absalom, and Adonias. Therefore well Says David, My Flesh Trembleth for Fear of thee, and I am afraid of thy Judgments.
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Dauid was afraide of Gods iudgementes, because the sworde neuer departed from his house; but we that liue in fulnesse of bread;David was afraid of God's Judgments, Because the sword never departed from his house; but we that live in fullness of bred;
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we feare not the iudgementes of God in the slaughter of the idolaters, the destruction of the murmurers, the murther of the fornicators, the pittifull desolation of Ierusalem, the drowning of all the worlde, the burning of Sodome and Gomorrha in the vengeance of eternall fire.
we Fear not the Judgments of God in the slaughter of the Idolaters, the destruction of the murmurers, the murder of the fornicators, the pitiful desolation of Ierusalem, the drowning of all the world, the burning of Sodom and Gomorrha in the vengeance of Eternal fire.
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Wherfore it is beter to eate the bread of affliction, and drinke the water of teares,
Wherefore it is beter to eat the bred of affliction, and drink the water of tears,
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then to haue fulnesse of bread to fulfil the lusts of the flesh and the measure of iniquitye.
then to have fullness of bred to fulfil the Lustiest of the Flesh and the measure of iniquity.
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And better it is to goe to the house of mourning, then to the house of ioy.
And better it is to go to the house of mourning, then to the house of joy.
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And to this purpose our Sauiour Christ saith, Woe be vnto them that are full, for they shall hunger; woe be vnto you that now laugh,
And to this purpose our Saviour christ Says, Woe be unto them that Are full, for they shall hunger; woe be unto you that now laugh,
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for ye shall weepe and howle. for you shall weep and howl.
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For they that haue liued here in pleasure and laughter, shal goe the blacke way with sighes and teares, from God and his Angels, from saintes, from ioy and felicitie, to the fiends of hell, to suppe in the pallace of darkenesse, with the Princes of horror, at the table of vengeance, in the Chaire of calamitye, with the Crowne of death vpon their head;
For they that have lived Here in pleasure and laughter, shall go the black Way with sighs and tears, from God and his Angels, from Saints, from joy and felicity, to the fiends of hell, to sup in the palace of darkness, with the Princes of horror, At the table of vengeance, in the Chair of calamity, with the Crown of death upon their head;
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and the diuel shal punish them vntill they crye out with Cain, My punishment is greater, then J am able to beare.
and the Devil shall Punish them until they cry out with Cain, My punishment is greater, then J am able to bear.
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Idlenesse is an other sinne which crieth for vengeance, against which Paul thus writeth:
Idleness is an other sin which cries for vengeance, against which Paul thus Writeth:
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Wee commaund you in the name of Christ Iesus, that ye withdraw your selues from euery Brother which walketh inordinately, we command you in the name of christ Iesus, that you withdraw your selves from every Brother which walks inordinately,
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and not after the institution he hath receiued of vs:
and not After the Institution he hath received of us:
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for ye your selues know, how yee ought to follow vs, for we behaued not our selues inordinately amongst you;
for you your selves know, how ye ought to follow us, for we behaved not our selves inordinately among you;
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neither tooke wee bread of any man for nought, for wee wrought with labour and trauaile, night and daye,
neither took we bred of any man for nought, for we wrought with labour and travail, night and day,
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because wee would not bee cha•geable to any of you:
Because we would not be cha•geable to any of you:
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not but that wee had authoritie, but that wee might make our selues an ensample vnto you to followe vs. For euen vvhen vvee vvere vvith you, this vvee warned you of, that if there vvere anye that vvould not worke, hee should not eate.
not but that we had Authority, but that we might make our selves an ensample unto you to follow us For even when we were with you, this we warned you of, that if there were any that would not work, he should not eat.
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For vve heard that there were some amongst you vvhich walke inordinately and worke not at all, but are busie bodies:
For we herd that there were Some among you which walk inordinately and work not At all, but Are busy bodies:
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therefore them that are such, vve commaunde and exhort by our Lord Iesus Christ, that they vvorke with quietnesse, and eate their owne bread. Therefore them that Are such, we command and exhort by our Lord Iesus christ, that they work with quietness, and eat their own bred.
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First Paul commaundeth them not in his owne name, but by the authoritie of Christ, that they should labour.
First Paul commandeth them not in his own name, but by the Authority of christ, that they should labour.
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Secondly, hee saith that idlenesse is NONLATINALPHABET which is a perturbation of the order of God, who hath appointed euery man his personall vocation, wherein he must stand and labour.
Secondly, he Says that idleness is which is a perturbation of the order of God, who hath appointed every man his personal vocation, wherein he must stand and labour.
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Thirdly, idlenesse is contrarye to the institution and doctrine of the Apostle.
Thirdly, idleness is contrary to the Institution and Doctrine of the Apostle.
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Fourthlye, hee teacheth them to labour by his owne example, for albeit he had authoritie to reape their temporall thinges, because he taught them spirituall;
Fourthly, he Teaches them to labour by his own Exampl, for albeit he had Authority to reap their temporal things, Because he taught them spiritual;
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yet he would not be burdenous vnto thē, but got his liuing with his own hands. Fifthly, he saith;
yet he would not be burdenous unto them, but god his living with his own hands. Fifthly, he Says;
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That he that wil not labour, must not eate. For every man must eate the labour of his owne hands.
That he that will not labour, must not eat. For every man must eat the labour of his own hands.
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Sixtlye, idle persons are busie bodies, being most pestilent people to the Church of God.
Sixthly, idle Persons Are busy bodies, being most pestilent people to the Church of God.
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For a great parte of their life they spend in doing ill, a greater part in doing nothing,
For a great part of their life they spend in doing ill, a greater part in doing nothing,
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but the greatest part of all in medling with that, they haue nothing to do withall.
but the greatest part of all in meddling with that, they have nothing to do withal.
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Of the idlenesse of Ministers, (how they seeke their owne, and not these things which are Jesus Christs;
Of the idleness of Ministers, (how they seek their own, and not these things which Are jesus Christ;
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whose end is damnation, whose God is their bellye, vvhose glorye is their shame, vvhich minde earthly things ) Saint Paul with teares complaineth.
whose end is damnation, whose God is their belly, whose glory is their shame, which mind earthly things) Saint Paul with tears Complaineth.
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Of the idlenesse of Magistrates, how they lye vpon beds of iuorye, and stretch themselues forth on their couches,
Of the idleness of Magistrates, how they lie upon Beds of ivory, and stretch themselves forth on their couches,
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and eate the lambes out of the flocke, and the Calues out of the stall, and drinke wine in boules, and annoint themselues with sweet ointments: and eat the Lambs out of the flock, and the Calves out of the stall, and drink wine in bouls, and anoint themselves with sweet ointments:
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and take their pastimes with the foules of the aire, and gather vp siluer as the dust: and take their pastimes with the fowls of the air, and gather up silver as the dust:
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and care not for the affliction of Joseph: The prophets cry out in euery place. Three great and horrible sinnes come of idlenesse:
and care not for the affliction of Joseph: The Prophets cry out in every place. Three great and horrible Sins come of idleness:
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The first is murther, for when Cain was idle, he killed his brother. The First is murder, for when Cain was idle, he killed his brother.
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And idlenesse is the cause of so many fraies and bloodsheds, that are in & about London. For as the scripture saith;
And idleness is the cause of so many frays and bloodsheds, that Are in & about London. For as the scripture Says;
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they lye in wait, which cannot be perfourmed without idlenesse.
they lie in wait, which cannot be performed without idleness.
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I would wish that yong Gentlemen and seruing men were kept from idlenesse, and then no doubt they would keep themselues from homicide.
I would wish that young Gentlemen and serving men were kept from idleness, and then no doubt they would keep themselves from homicide.
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The second sinne that commeth from idlenesse, is whoredome;
The second sin that comes from idleness, is whoredom;
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for Dauid being idle, and hauing slept on his bed, lusted after Ber-sheba. And it being demaunded why Aegistus was an adulterer, it is answered he was an idle person.
for David being idle, and having slept on his Bed, lusted After Ber-sheba. And it being demanded why Aegisthus was an adulterer, it is answered he was an idle person.
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Take away idlenesse, and loues arts wil be at an end No maruel therfore if there be such whoring in England,
Take away idleness, and loves arts will be At an end No marvel Therefore if there be such whoring in England,
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sith there is abundance of idlenesse.
sith there is abundance of idleness.
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All our vaine Ballades and wanton books whence come they but from idlenesse? Learned men haue noted seauen causes of whordome. First, original sin; secondly, the outward sence;
All our vain Ballads and wanton books whence come they but from idleness? Learned men have noted seauen Causes of whoredom. First, original since; secondly, the outward sense;
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thirdly, the temperature of the bodie; fourthly, the diuel; fifthly, conuersation with women; sixtly, idlenesse, seuenthly, the memory of women.
Thirdly, the temperature of the body; fourthly, the Devil; fifthly, Conversation with women; sixthly, idleness, seventhly, the memory of women.
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The diuel thē causeth idlenesse, idlenesse causeth vs to remember women, remembrance causeth concupiscence, & concupiscence causeth adultery.
The Devil them Causes idleness, idleness Causes us to Remember women, remembrance Causes concupiscence, & concupiscence Causes adultery.
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The third sinne that commeth of idlenes is theft.
The third sin that comes of idleness is theft.
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Enter not (saith Salomon) into the way of the wicked, and walke not in the way of wicked men, for they cannot sleepe vnlesse they haue done euill, Enter not (Says Solomon) into the Way of the wicked, and walk not in the Way of wicked men, for they cannot sleep unless they have done evil,
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and their sleepe departeth except they cause some to fall; for they eate the bread of wickednesse, and drinke the wine of robberye. and their sleep departeth except they cause Some to fallen; for they eat the bred of wickedness, and drink the wine of robbery.
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Idlenesse causeth pouerty, pouerty famin, & famin causeth robbery:
Idleness Causes poverty, poverty famine, & famine Causes robbery:
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& therfore Solomon praieth, Giue me not pouerty, nor riches, feed me with foode conuenient for me,
& Therefore Solomon Prayeth, Give me not poverty, nor riches, feed me with food convenient for me,
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least J be full & deny thee, & say who is the Lord? or least I be poore and steale,
lest J be full & deny thee, & say who is the Lord? or lest I be poor and steal,
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and take the name of my God in vain. Wherfore as you haue made many lawes against murther, whoredō, and theft:and take the name of my God in vain. Wherefore as you have made many laws against murder, whoredom, and theft:
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so I pray you make seuere lawes against idlenes, for al idle persons are either busie bodies, murderers, adulterers, or theeues.
so I pray you make severe laws against idleness, for all idle Persons Are either busy bodies, murderers, Adulterers, or thieves.
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Christ reprouing those that stoode idle in the market place said; Why stand ye heere all day idle? Rhabbanus writing vpon this place, saith thus.
christ reproving those that stood idle in the market place said; Why stand you Here all day idle? Rhabbanus writing upon this place, Says thus.
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First he reproueth them for the want of reason, ô thou sluggard, thou deformed monster, I speake to thee, thou hast the bellye of an ostrich, the throat of a dragon, the thighes of an elephant, the feete of a cammel, the legs of an Asse,
First he Reproveth them for the want of reason, o thou sluggard, thou deformed monster, I speak to thee, thou hast the belly of an ostrich, the throat of a dragon, the thighs of an elephant, the feet of a cammel, the legs of an Ass,
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and the head of a Cowe:
and the head of a Cow:
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heauen and earth doe mooue, and euery creature, the Plannettes are turned about with their maker, the starres doe shine, the windes doe arise, the riuers doe runne, the fire doth enflame, the earth doth fructifie, the trees doe budde, the birdes doe sing, the beastes doe seeke their praie, the fishes doe search the bottome of the Sea;
heaven and earth do move, and every creature, the Planets Are turned about with their maker, the Stars do shine, the winds do arise, the Rivers do run, the fire does inflame, the earth does fructify, the trees do bud, the Birds do sing, the beasts do seek their pray, the Fish do search the bottom of the Sea;
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all thinges doo as they bee made, onely thou remainest vnmoueable, to whose care all things are subiect.
all things do as they be made, only thou remainest Unmovable, to whose care all things Are Subject.
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Thy creator hath commaunded that whiles thou hast time, thou shouldest worke. The Angels thy watchfull keepers inuite thee, the diuels doe mocke thee:
Thy creator hath commanded that while thou hast time, thou Shouldst work. The Angels thy watchful keepers invite thee, the Devils do mock thee:
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arise therefore O sluggard and goe to the emm•t and learne wisedome of him;
arise Therefore Oh sluggard and go to the emm•t and Learn Wisdom of him;
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for whilest the Haruest is, hee gathereth the best graine and layeth them vp in his house, he repaireth the decayed places, that hee may exclude the Winter stormes.
for whilst the Harvest is, he gathereth the best grain and Layeth them up in his house, he repaireth the decayed places, that he may exclude the Winter storms.
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This sommer our Haruest is our life:
This summer our Harvest is our life:
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the Winter shall be of three moneths, in the poynt of death, in the day of iudgement and in deepe hell, in all which shall happen fearefull tempestes.
the Winter shall be of three months, in the point of death, in the day of judgement and in deep hell, in all which shall happen fearful tempests.
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Arise therefore O sluggard, and gather the graines of grace. Secondly, he reproueth thē in regard of the necessitie of the place agreeing;
Arise Therefore Oh sluggard, and gather the grains of grace. Secondly, he Reproveth them in regard of the necessity of the place agreeing;
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for as in heauen al men shal rest, and in hell all suffer, so in earth all must labour.
for as in heaven all men shall rest, and in hell all suffer, so in earth all must labour.
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Christ saith, My father woorketh hitherto, and I woorke: and Saint Paul saith; The spirit it selfe maketh requestes for vs with sighes that cannot bee expressed. christ Says, My father worketh hitherto, and I work: and Saint Paul Says; The Spirit it self makes requests for us with sighs that cannot be expressed.
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Noah planted a vineyard, Abraham, Isaac, and Jaacob were shepheards, the iudges sate in the gates and ministred iustice, the kings and valiant captaines fought the Lords battailes, all the people of GOD in this life haue either laboured in manuall artes,Noah planted a vineyard, Abraham, Isaac, and Jacob were shepherds, the judges sat in the gates and ministered Justice, the Kings and valiant Captains fought the lords battles, all the people of GOD in this life have either laboured in manual arts,
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or in teaching, or in gouerning, or in counselling. For the Church is a vineyard, wherin are diggers and deluers; a Haruest wherein are labourers;
or in teaching, or in governing, or in counseling. For the Church is a vineyard, wherein Are diggers and delvers; a Harvest wherein Are labourers;
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a ship wherein are either painfull Marriners, or fighting souldiers; a house, wherein euerye one hath his ministerye;
a ship wherein Are either painful Mariners, or fighting Soldiers; a house, wherein every one hath his Ministry;
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a bodie, wherein euery member hath his office; here therefore to stand idle, is a great shame.
a body, wherein every member hath his office; Here Therefore to stand idle, is a great shame.
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Thirdly, they are reprehended in respect of the strength of their bodies:
Thirdly, they Are reprehended in respect of the strength of their bodies:
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Why stand ye? Impotent persons as Lazarus was, lye at the doores and cannot stande,Why stand you? Impotent Persons as Lazarus was, lie At the doors and cannot stand,
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therefore they are to be refreshed by others:
Therefore they Are to be refreshed by Others:
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but those that haue a sound minde in a sound bodie, they ought not to stande idle,
but those that have a found mind in a found body, they ought not to stand idle,
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but to walke in their vocation honestlye. Standing water soone stincketh, so idle persons are an abhomination to the Lord: Iron that lyeth still, rusteth;
but to walk in their vocation honestly. Standing water soon stinketh, so idle Persons Are an abomination to the Lord: Iron that lies still, rusteth;
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so idle persons giue themselues either to murder, whordome or theft.
so idle Persons give themselves either to murder, whoredom or theft.
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Therefore as an idoll is a vaine and abhominable thing, which hath eies & yet seeth not, eares and heareth not, a nose and smelleth not, feete and walke not:
Therefore as an idol is a vain and abominable thing, which hath eyes & yet sees not, ears and hears not, a nose and smelleth not, feet and walk not:
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so to see a man whose wit is pregnant, and bodye strong, to be vnexercised both in minde and bodye, is a sin not to be suffered in the common wealth,
so to see a man whose wit is pregnant, and body strong, to be unexercised both in mind and body, is a since not to be suffered in the Common wealth,
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or in the Church of God.
or in the Church of God.
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For as the tree that beareth no frute is to be hewen downe and cast into the fire:
For as the tree that bears no fruit is to be hewn down and cast into the fire:
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so the man that is vnprofitable to the Church of God, shall by the axe of Gods iudgement, be hewen downe and cast into hell fire,
so the man that is unprofitable to the Church of God, shall by the axe of God's judgement, be hewn down and cast into hell fire,
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though he were the highest cedar in Libanus.
though he were the highest cedar in Lebanon.
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Fourthly, hee reproueth them in respect of the time, for the day is appointed to labour, and the night to rest:
Fourthly, he Reproveth them in respect of the time, for the day is appointed to labour, and the night to rest:
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The sunne ariseth, the Lyons retire and couch in their dennes, then man goeth forth to his worke and to his labour: The sun arises, the Lyons retire and couch in their dens, then man Goes forth to his work and to his labour:
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So this being the daye of saluation, and the time accepted: wee ought while wee haue time to doe good. Mans life is but shorte:
So this being the day of salvation, and the time accepted: we ought while we have time to do good. men life is but short:
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First, because we should withdraw our loue frō the world: secondly, that we might not be weary of well doing:
First, Because we should withdraw our love from the world: secondly, that we might not be weary of well doing:
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thirdly, that we should not spend our life vnprofitablie:
Thirdly, that we should not spend our life unprofitably:
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fourthly, to shew the loue of God, who for a daies labour giueth vs the pennie of eternall life:
fourthly, to show the love of God, who for a days labour gives us the penny of Eternal life:
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fiftly, hereby we learn that God hath chosen man to eternall life, because hee would suffer him to be heere but a little while:
Fifty, hereby we Learn that God hath chosen man to Eternal life, Because he would suffer him to be Here but a little while:
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sixtly, that we should make very great haste to enter into our rest.
sixthly, that we should make very great haste to enter into our rest.
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As therefore man will labour earnestly and diligentlye that hee be not preuented with the night,
As Therefore man will labour earnestly and diligently that he be not prevented with the night,
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so will the godlye also labour earnestlye in their vocation in this precious, short, and irreuocable time of their life,
so will the godly also labour earnestly in their vocation in this precious, short, and irrevocable time of their life,
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because after death there is no daye, but night, no time accepted, but the daye of vengeance.
Because After death there is no day, but night, no time accepted, but the day of vengeance.
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Fiftly and lastly, the idle are reproued for the continuance of time, all the daye: wherfore it is a shame for a Christian man to be idle in the church of God:
Fifty and lastly, the idle Are reproved for the Continuance of time, all the day: Wherefore it is a shame for a Christian man to be idle in the Church of God:
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a greater shame to be idle in the time of the Gospell, but to be idle all daye is the greatest shame in the worlde.
a greater shame to be idle in the time of the Gospel, but to be idle all day is the greatest shame in the world.
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If you will not come into the vineyard at the sixt houre, come in at the ninth:
If you will not come into the vineyard At the sixt hour, come in At the ninth:
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if not at the ninth houre, come in at the eleuenth houre:
if not At the ninth hour, come in At the Eleventh hour:
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but if you wil come neither at the first nor last houre, then shall you neuer receiue the reward of euerlasting life:
but if you will come neither At the First nor last hour, then shall you never receive the reward of everlasting life:
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they that came in at the last houre shall be first, but they that came not in at all, were refused as loyterers,
they that Come in At the last hour shall be First, but they that Come not in At all, were refused as loiterers,
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and condemned as vnprofitable, or rather abhominable reprobates.
and condemned as unprofitable, or rather abominable Reprobates.
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Vnmercifulnesse to the poore is a sinne also that procureth the wrath of God vpon vs. For as God only giueth vs all that wee haue, Unmercifulness to the poor is a sin also that procureth the wrath of God upon us For as God only gives us all that we have,
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and giueth it to vs freely & abundantly beyond our desert or desire:
and gives it to us freely & abundantly beyond our desert or desire:
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so God willeth vs to feede the hungrye, to giue drinke to the thirstye, to cloath the naked, to redeeme the prisonner,
so God wills us to feed the hungry, to give drink to the thirsty, to cloth the naked, to Redeem the prisoner,
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and to visite the sicke, promising that what we giue to those, we giue to his brethren: and therefore wee are to ponder first, what a dignitie it is to be a brother to Christ;
and to visit the sick, promising that what we give to those, we give to his brothers: and Therefore we Are to ponder First, what a dignity it is to be a brother to christ;
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secondly, that all things are ours; thirdly, we are hereby made conformable to Christ; fourthly, wee that are mercifull excell the Angels;
secondly, that all things Are ours; Thirdly, we Are hereby made conformable to christ; fourthly, we that Are merciful excel the Angels;
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fiftlye, that this brotherhood doth excell all carnall cogitation.
fiftlye, that this brotherhood does excel all carnal cogitation.
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If then God being bountifull vnto vs, we are vnkinde to our brethren, we are iustly condemned to eternall fire:
If then God being bountiful unto us, we Are unkind to our brothers, we Are justly condemned to Eternal fire:
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first, because of the facilitie of the petition, for what doth he aske? a peece of bread, a cup of drinke,
First, Because of the facility of the petition, for what does he ask? a piece of bred, a cup of drink,
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an olde garment, or a peece of siluer:
an old garment, or a piece of silver:
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who will denye this to the hungrie, thirstie, naked, or captiue brother of Christ? secondly,
who will deny this to the hungry, thirsty, naked, or captive brother of christ? secondly,
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because of the misery of him that asketh, for he is poore, thirstie, naked, or a prisonner.
Because of the misery of him that asks, for he is poor, thirsty, naked, or a prisoner.
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Thirdly, because of the compassion of nature that should bee in vs, for hee is a man,
Thirdly, Because of the compassion of nature that should be in us, for he is a man,
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and therefore we must weigh who asketh, what he asketh, and of whome. He that asketh is a man, so art thou:
and Therefore we must weigh who asks, what he asks, and of whom. He that asks is a man, so art thou:
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he is fraile, so art thou: hee is miserable, so art thou:
he is frail, so art thou: he is miserable, so art thou:
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what doth he aske? bread, drinke, a garment, or siluer, which is none of thine,
what does he ask? bred, drink, a garment, or silver, which is none of thine,
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for thou art but a steward of it: But thou being a sinfull man dost begge of God, and thou beggest righteousnesse.
for thou art but a steward of it: But thou being a sinful man dost beg of God, and thou beggest righteousness.
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Now if thou being a mā dost deny thy equal, when he asketh that which is not thine:
Now if thou being a man dost deny thy equal, when he asks that which is not thine:
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how darest thou being far inferiour to God, aske of him righteousnesse or mercie? thou wilt not giue to thy neighbour temporall things,
how Darest thou being Far inferior to God, ask of him righteousness or mercy? thou wilt not give to thy neighbour temporal things,
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how shall God giue to thee eternall things? The fourth thing that should moue vs to mercie, is the desire of the promise:
how shall God give to thee Eternal things? The fourth thing that should move us to mercy, is the desire of the promise:
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for God promiseth vs a kingdome:
for God promises us a Kingdom:
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Come (saith Christ) yee blessed of my Father, inherit yee the kingdome prepared for you before the foundations of the worlde: Come (Says christ) ye blessed of my Father, inherit ye the Kingdom prepared for you before the foundations of the world:
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for J was hungrie, and yee gaue me meate, I thirsted, and yee gaue me drinke, I was naked and yee clothed mee, J was a stranger,
for J was hungry, and ye gave me meat, I thirsted, and ye gave me drink, I was naked and ye clothed me, J was a stranger,
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and yee lodged me, I was sicke, and yee visited mee, I was in prison,
and ye lodged me, I was sick, and ye visited me, I was in prison,
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and yee redeemed me The kingdome of God (which in dignitie is highest, in libertie free, in peace secure, in honor glorious, in cleannesse pure, in societye of angels ioyous,and ye redeemed me The Kingdom of God (which in dignity is highest, in liberty free, in peace secure, in honour glorious, in cleanness pure, in society of Angels joyous,
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and perpetuall in the affluence of riches) the influence of pleasures, and the cōfluence of all Saints, is promised for a peece of meate, a draught of drinke, a nights lodging,
and perpetual in the affluence of riches) the influence of pleasures, and the confluence of all Saints, is promised for a piece of meat, a draught of drink, a nights lodging,
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an old garment, or a peece of siluer.
an old garment, or a piece of silver.
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Is not hee a wise marchant, that changeth lead for golde, a copiehold for an inheritance,
Is not he a wise merchant, that changes led for gold, a copiehold for an inheritance,
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and for a house a kingdome? so doe all those that be mercifull to the poore.
and for a house a Kingdom? so do all those that be merciful to the poor.
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The fift thing that should moue vs to mercifulnesse, is the dignitie of the receiuer: for whatsoeuer ye giue to the poore, yee giue to Christ.
The fift thing that should move us to mercifulness, is the dignity of the receiver: for whatsoever you give to the poor, ye give to christ.
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We ought to giue to the poore for his owne sake, for our sake, and for Christes sake:
We ought to give to the poor for his own sake, for our sake, and for Christ's sake:
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for his owne sake, because if he be in the state of grace, hee is the childe of God,
for his own sake, Because if he be in the state of grace, he is the child of God,
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if hee be a sinner, he is the workemanship of God: and therefore albeit he is to be punished, because he is an offendor;
if he be a sinner, he is the workmanship of God: and Therefore albeit he is to be punished, Because he is an Offender;
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yet he is to be pittied because hee is a man, and hee must see in vs the worke of mercifulnesse, that hee may glorifie our Father which is in heauen.
yet he is to be pitied Because he is a man, and he must see in us the work of mercifulness, that he may Glorify our Father which is in heaven.
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For thy owne sake also thou must be mercifull: For Blessed are the mercifull, for they shall obtaine mercie:
For thy own sake also thou must be merciful: For Blessed Are the merciful, for they shall obtain mercy:
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and there shall be iudgement mercilesse to him that sheweth no mercie: and there shall be judgement merciless to him that shows no mercy:
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703
but if thou wilt not doe it for his sake, nor for thine owne sake, at least wise doe it for Christes sake, who saith:
but if thou wilt not do it for his sake, nor for thine own sake, At least wise do it for Christ's sake, who Says:
cc-acp cs pns21 vm2 xx vdi pn31 p-acp po31 n1, ccx p-acp po21 d n1, p-acp ds n1 vdb pn31 p-acp npg1 n1, r-crq vvz:
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704
In as much as yee haue done it to one of the least of these my brethren, yee haue done it vnto me: In as much as ye have done it to one of the least of these my brothers, ye have done it unto me:
p-acp c-acp d c-acp pn22 vhb vdn pn31 p-acp crd pp-f dt ds pp-f d po11 n2, pn22 vhb vdn pn31 p-acp pno11:
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705
for Christ reckoneth it giuen to himselfe, whatsoeuer is giuen to the poore.
for christ Reckoneth it given to himself, whatsoever is given to the poor.
p-acp np1 vvz pn31 vvn p-acp px31, r-crq vbz vvn p-acp dt j.
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706
What a dignitie then is this for vs, which indeede are but dust, earth and ashes, to be accounted giuers vnto him, which is the giuer of all things?
What a dignity then is this for us, which indeed Are but dust, earth and Ashes, to be accounted givers unto him, which is the giver of all things?
q-crq dt n1 av vbz d p-acp pno12, r-crq av vbr p-acp n1, n1 cc n2, pc-acp vbi vvn n2 p-acp pno31, r-crq vbz dt n1 pp-f d n2?
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707
The sixt thing that should moue vs to mercie, is the super abundance of honor, because Christ dooth vouchsafe to receaue meate, drinke, and lodging at our handes.
The sixt thing that should move us to mercy, is the super abundance of honour, Because christ doth vouchsafe to receive meat, drink, and lodging At our hands.
dt ord n1 cst vmd vvi pno12 p-acp n1, vbz dt fw-la n1 pp-f n1, c-acp np1 vdz vvi pc-acp vvi n1, n1, cc n1 p-acp po12 n2.
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708
If the Queene of England should acknowledge her selfe to haue receiued at our handes, meate, drinke, raiment,
If the Queen of England should acknowledge her self to have received At our hands, meat, drink, raiment,
cs dt n1 pp-f np1 vmd vvi po31 n1 pc-acp vhi vvn p-acp po12 n2, n1, n1, n1,
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709
or siluer, were we not greatlye honoured? how much more when the sonne of God, King of kinges, Lord of lords, and God of gods:
or silver, were we not greatly honoured? how much more when the son of God, King of Kings, Lord of Lords, and God of God's:
cc n1, vbdr pns12 xx av-j vvn? q-crq d n1 c-crq dt n1 pp-f np1, n1 pp-f n2, n1 pp-f n2, cc np1 pp-f n2:
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77
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710
doth so magnifie vs, that hee acknowledgeth himself to be indetted vnto vs, when we doe but our dutie?
does so magnify us, that he acknowledgeth himself to be indebted unto us, when we do but our duty?
vdz av vvi pno12, cst pns31 vvz px31 pc-acp vbi vvn p-acp pno12, c-crq pns12 vdb p-acp po12 n1?
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711
The seuenth thing that should moue vs to mercye, is the iustice of the gift, for his owne thinges hee accepteth at our handes, as though we had giuen them:
The Seventh thing that should move us to mercy, is the Justice of the gift, for his own things he Accepteth At our hands, as though we had given them:
dt ord n1 cst vmd vvi pno12 p-acp n1, vbz dt n1 pp-f dt n1, p-acp po31 d n2 pns31 vvz p-acp po12 n2, c-acp cs pns12 vhd vvn pno32:
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712
hee giueth vs bread, and yet hee saith, we giue him bread; hee feedeth vs, and yet hee saith, we feede him;
he gives us bred, and yet he Says, we give him bred; he feeds us, and yet he Says, we feed him;
pns31 vvz pno12 n1, cc av pns31 vvz, pns12 vvb pno31 n1; pns31 vvz pno12, cc av pns31 vvz, pns12 vvb pno31;
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78
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713
hee giueth vs wine, and yet hee saith, wee giue him drinke; hee giueth vs houses, and yet hee saith wee lodge him;
he gives us wine, and yet he Says, we give him drink; he gives us houses, and yet he Says we lodge him;
pns31 vvz pno12 n1, cc av pns31 vvz, pns12 vvb pno31 vvi; pns31 vvz pno12 n2, cc av pns31 vvz pns12 vvb pno31;
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78
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714
hee cloatheth vs, and yet hee saith wee cloath him; hee healeth vs when we are sicke, and yet he saith, we visite him;
he clotheth us, and yet he Says we cloth him; he heals us when we Are sick, and yet he Says, we visit him;
pns31 vvz pno12, cc av pns31 vvz pns12 n1 pno31; pns31 vvz pno12 c-crq pns12 vbr j, cc av pns31 vvz, pns12 vvi pno31;
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78
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715
hee deliuereth vs being prisoners, and yet hee saith, we haue redeemed him.
he Delivereth us being Prisoners, and yet he Says, we have redeemed him.
pns31 vvz pno12 n1 n2, cc av pns31 vvz, pns12 vhb vvn pno31.
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716
Thus the Lord of all things maketh himselfe a seruant, the owner of all the beastes of the forrest maketh himselfe hungrie, and he that saith:
Thus the Lord of all things makes himself a servant, the owner of all the beasts of the forest makes himself hungry, and he that Says:
av dt n1 pp-f d n2 vvz px31 dt n1, dt n1 pp-f d dt n2 pp-f dt n1 vvz px31 j, cc pns31 cst vvz:
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717
Gold and siluer is mine, maketh himselfe a beggar to prouoke vs to mercifulnesse.Gold and silver is mine, makes himself a beggar to provoke us to mercifulness.
n1 cc n1 vbz png11, vvz px31 dt n1 pc-acp vvi pno12 p-acp n1.
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718
Now because neither the facilitie of the petition, nor the miserie of the afflicted, nor the cōpassion of nature,
Now Because neither the facility of the petition, nor the misery of the afflicted, nor the compassion of nature,
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79
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719
nor the desire of the promise, nor the dignitie of the receiuer, nor the superabundance of honor which hee giueth,
nor the desire of the promise, nor the dignity of the receiver, nor the superabundance of honour which he gives,
ccx dt n1 pp-f dt n1, ccx dt n1 pp-f dt n1, ccx dt n1 pp-f n1 r-crq pns31 vvz,
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720
nor the iustice of the gift can moue vs to be pittiful to the poore,
nor the Justice of the gift can move us to be pitiful to the poor,
ccx dt n1 pp-f dt n1 vmb vvi pno12 pc-acp vbi j p-acp dt j,
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721
therefore it is the sin of Sodom which was burned, & the sin of Ierusalem which was sacked,
Therefore it is the since of Sodom which was burned, & the since of Ierusalem which was sacked,
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722
and the sin of this iron age, which shall be condemned.
and the since of this iron age, which shall be condemned.
cc dt n1 pp-f d n1 n1, r-crq vmb vbi vvn.
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723
Vnder the name of the poore, are meant the ministers of God, poore scholers which are the seede plot of the Church, poore souldiers, poore impotent men,
Under the name of the poor, Are meant the Ministers of God, poor Scholars which Are the seed plot of the Church, poor Soldiers, poor impotent men,
p-acp dt n1 pp-f dt j, vbr vvn dt n2 pp-f np1, j n2 r-crq vbr dt n1 n1 pp-f dt n1, j n2, j j n2,
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724
as Lazarus was, sicke men, prisoners and banished men:
as Lazarus was, sick men, Prisoners and banished men:
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725
to be vnmerciful to these is the sinne of Sodom, and a sinne that neuer leaueth crying to God, till it hath brought downe on the mercilesse extreame damnation:
to be unmerciful to these is the sin of Sodom, and a sin that never Leaveth crying to God, till it hath brought down on the merciless extreme damnation:
pc-acp vbi j-u p-acp d vbz dt n1 pp-f np1, cc dt n1 cst av-x vvz vvg p-acp np1, c-acp pn31 vhz vvn a-acp p-acp dt j j-jn n1:
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726
For wee should loue them, and we hate thē; we should heare thē, and we stop our eares;
For we should love them, and we hate them; we should hear them, and we stop our ears;
c-acp pns12 vmd vvi pno32, cc pns12 vvb pno32; pns12 vmd vvi pno32, cc pns12 vvb po12 n2;
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727
we should visit them gladly, and wee disdaine them: wee should speak to them gently, and we speake roughly;
we should visit them gladly, and we disdain them: we should speak to them gently, and we speak roughly;
pns12 vmd vvi pno32 av-j, cc pns12 vvb pno32: pns12 vmd vvi p-acp pno32 av-j, cc pns12 vvb av-j;
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728
we should haue compassion on them, and we are incompassionate towardes them: we should do them good, and we do them harm:
we should have compassion on them, and we Are incompassionate towards them: we should do them good, and we do them harm:
pns12 vmd vhi n1 p-acp pno32, cc pns12 vbr j p-acp pno32: pns12 vmd vdi pno32 j, cc pns12 vdb pno32 n1:
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729
we should defend them from euill, and wee smite them.
we should defend them from evil, and we smite them.
pns12 vmd vvi pno32 p-acp n-jn, cc pns12 vvb pno32.
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730
Are we mercifull to the poore ministers in these daies? do we giue, or rather pull away from them? what mercy is shewed to poore scholers in Oxford or Cambridge? what releefe haue souldiers? who refresheth the bowels of hūger-starued Lazarus? where these are spoiled or despised, there God himselfe is spoyled and contemned.
are we merciful to the poor Ministers in these days? do we give, or rather pull away from them? what mercy is showed to poor Scholars in Oxford or Cambridge? what relief have Soldiers? who refresheth the bowels of Hunger-starved Lazarus? where these Are spoiled or despised, there God himself is spoiled and contemned.
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If these shall be condemned that will not giue their owne, what shal those be that take away from the poore? what shall become of our Martinistes, that abhorre Idlenes, and commit sacriledge? what shall become of the tirants of England, which ioyne house to house, and land to land, that there may be no dwelling for the poore? as wee see in manye desolate places of england.
If these shall be condemned that will not give their own, what shall those be that take away from the poor? what shall become of our Martinistes, that abhor Idleness, and commit sacrilege? what shall become of the Tyrants of England, which join house to house, and land to land, that there may be no Dwelling for the poor? as we see in many desolate places of england.
cs d vmb vbi vvn cst vmb xx vvi po32 d, r-crq vmb d vbi cst vvb av p-acp dt j? q-crq vmb vvi pp-f po12 n2, cst vvb n1, cc vvi n1? q-crq vmb vvi pp-f dt n2 pp-f np1, r-crq vvb n1 p-acp n1, cc n1 p-acp n1, cst a-acp vmb vbi dx j-vvg p-acp dt j? c-acp pns12 vvb p-acp d j n2 pp-f n1.
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732
What shall befall them which grinde the faces of the poore, and bray them as it were in a morter? what vengeance shal they receiue, which hate the good and loue the euill,
What shall befall them which grind the faces of the poor, and bray them as it were in a mortar? what vengeance shall they receive, which hate the good and love the evil,
q-crq vmb vvi pno32 r-crq vvi dt n2 pp-f dt j, cc vvi pno32 p-acp pn31 vbdr p-acp dt n1? q-crq n1 vmb pns32 vvi, r-crq vvb dt j cc vvb dt j-jn,
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733
and plucke off their skins from them, and their flesh from their bones, and they eate also the flesh of my people (saith God) and flay off their skinne from them,
and pluck off their skins from them, and their Flesh from their bones, and they eat also the Flesh of my people (Says God) and flay off their skin from them,
cc vvi a-acp po32 n2 p-acp pno32, cc po32 n1 p-acp po32 n2, cc pns32 vvb av dt n1 pp-f po11 n1 (vvz np1) cc vvi a-acp po32 n1 p-acp pno32,
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734
and they breake their bones, and chop them in peeces as for the potte, and as flesh within the cauldron.
and they break their bones, and chop them in Pieces as for the pot, and as Flesh within the cauldron.
cc pns32 vvb po32 n2, cc vvb pno32 p-acp n2 c-acp p-acp dt n1, cc p-acp n1 p-acp dt n1.
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735
Martin findeth fault that a Minister should haue two benefices, but for a nobleman or Gentleman which hath sixe hee reprehendeth it not.Martin finds fault that a Minister should have two Benefices, but for a nobleman or Gentleman which hath sixe he reprehendeth it not.
np1 vvz n1 cst dt n1 vmd vhi crd n2, cc-acp p-acp dt n1 cc n1 r-crq vhz crd pns31 vvz pn31 xx.
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736
The Ministers (saith he) ioine house to house;
The Ministers (Says he) join house to house;
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737
there be those in England that haue & doe dayly pull downe houses, wherein haue beene families like flocks of sheepe,
there be those in England that have & do daily pull down houses, wherein have been families like flocks of sheep,
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738
& now there is nothing but a shepheard and his dogge: for the fruitful land is become a wildernesse.
& now there is nothing but a shepherd and his dog: for the fruitful land is become a Wilderness.
cc av pc-acp vbz pix p-acp dt n1 cc po31 n1: c-acp dt j n1 vbz vvn dt n1.
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739
What is the reason, he reproueth the ministers so sharply, and leaueth the other vnreproued? rete non tenditur accipitri nec miluo, his qui malefaciunt nobis: illis qui nihil faciunt, tenditur:
What is the reason, he Reproveth the Ministers so sharply, and Leaveth the other unreproved? rete non tenditur accipitri nec miluo, his qui malefaciunt nobis: illis qui nihil faciunt, tenditur:
q-crq vbz dt n1, pns31 vvz dt n2 av av-j, cc vvz dt n-jn j-vvn-u? vvb fw-la fw-la fw-la fw-la fw-la, png31 fw-la fw-la fw-la: fw-la fw-la fw-la fw-la, fw-la:
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740
the net is not laid for the hawke or the kite, or thē that do ill;
the net is not laid for the hawk or the kite, or them that do ill;
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741
it is laid for them that do no harme. So no man speaketh against him that committeth sacriledge, Vsurie, violence and oppression;
it is laid for them that do no harm. So no man speaks against him that Committeth sacrilege, Usury, violence and oppression;
pn31 vbz vvn p-acp pno32 cst vdb dx n1. av dx n1 vvz p-acp pno31 cst vvz n1, n1, n1 cc n1;
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742
which burne vp the vineyard, and haue the spoile of the poore in their houses; and build vp Sion with bloud:
which burn up the vineyard, and have the spoil of the poor in their houses; and built up Sion with blood:
r-crq vvb a-acp dt n1, cc vhb dt n1 pp-f dt j p-acp po32 n2; cc vvb a-acp np1 p-acp n1:
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743
as a cage is full of birdes, so are their houses full of riches gotten by deceit, thereby they are become great and rich. as a cage is full of Birds, so Are their houses full of riches got by deceit, thereby they Are become great and rich.
c-acp dt n1 vbz j pp-f n2, av vbr po32 n2 j pp-f n2 vvn p-acp n1, av pns32 vbr vvn j cc j.
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744
Vnmercifulnesse is the sinne of Sodome, much more is rapine, and sacriledge, violence and vsurie. All these are in England, therefore perpetuall desolation is at hand.
Unmercifulness is the sin of Sodom, much more is rapine, and sacrilege, violence and Usury. All these Are in England, Therefore perpetual desolation is At hand.
n1 vbz dt n1 pp-f np1, d dc vbz n1, cc n1, n1 cc n1. av-d d vbr p-acp np1, av j n1 vbz p-acp n1.
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745
Will ye see the guilt of sinne? remember Cain wandering. Will yee see the fury of sinne? remember Saul raging.
Will you see the guilt of sin? Remember Cain wandering. Will ye see the fury of sin? Remember Saul raging.
n1 pn22 vvi dt n1 pp-f n1? vvb np1 vvg. n1 pn22 vvi dt n1 pp-f n1? vvb np1 vvg.
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746
Will yee see the feare of sin? remember Baltasar trembling. Will yee see the ignominie of sinne? remember Haman hanging.
Will ye see the Fear of since? Remember Balthasar trembling. Will ye see the ignominy of sin? Remember Haman hanging.
n1 pn22 vvi dt n1 pp-f n1? vvb np1 vvg. n1 pn22 vvi dt n1 pp-f n1? vvb np1 vvg.
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81
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747
Wil yee see the end of sinne? remember Sodom and Gomorrha; and the countries round about burning in the vengeance of eternall fire for euer.
Wil ye see the end of sin? Remember Sodom and Gomorrha; and the countries round about burning in the vengeance of Eternal fire for ever.
np1 pn22 vvb dt n1 pp-f n1? vvb np1 cc np1; cc dt n2 av-j p-acp vvg p-acp dt n1 pp-f j n1 c-acp av.
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748
The sinnes of Sodome were not onely manifest and many, but also exceeding great, and so are the sinnes of England.
The Sins of Sodom were not only manifest and many, but also exceeding great, and so Are the Sins of England.
dt n2 pp-f np1 vbdr xx av-j vvi cc d, cc-acp av av-vvg j, cc av vbr dt n2 pp-f np1.
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749
Sin is aggrauated 1. by the multitude of sinners: 2. by euil examples in Magistrates, ministers,
since is aggravated 1. by the multitude of Sinners: 2. by evil Examples in Magistrates, Ministers,
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750
and fathers: 3. by impunitie: 4. by encouragement in euill: 5. by studie to do mischiefe: 6. by perseuerance in sinnes.
and Father's: 3. by impunity: 4. by encouragement in evil: 5. by study to do mischief: 6. by perseverance in Sins.
cc n2: crd p-acp n1: crd p-acp n1 p-acp j-jn: crd p-acp n1 pc-acp vdi n1: crd p-acp n1 p-acp n2.
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751
In Sodome there was multitude of offenders, for they did offend all;
In Sodom there was multitude of offenders, for they did offend all;
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752
of euerye age, as children, young and old men, of euery sexe, as men and women; & of euerie estate;
of every age, as children, young and old men, of every sex, as men and women; & of every estate;
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753
as the magistrate and subiect, the priest and people, the maister and seruant, the father & sonne, and the husband and wife.
as the magistrate and Subject, the priest and people, the master and servant, the father & son, and the husband and wife.
c-acp dt n1 cc n-jn, dt n1 cc n1, dt n1 cc n1, dt n1 cc n1, cc dt n1 cc n1.
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754
First, for our children (I tremble to speake it) being our seede that should serue the Lord after vs: First, for our children (I tremble to speak it) being our seed that should serve the Lord After us:
ord, p-acp po12 n2 (pns11 vvb pc-acp vvi pn31) n1 po12 vvi cst vmd vvi dt n1 p-acp pno12:
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755
as soone as they are borne they are so accustomed to blaspheme, that they fill euerie streete, euerye house,
as soon as they Are born they Are so accustomed to Blaspheme, that they fill every street, every house,
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756
and euery high way with it: and if it be true which the wise man saith:
and every high Way with it: and if it be true which the wise man Says:
cc d j n1 p-acp pn31: cc cs pn31 vbb j r-crq dt j n1 vvz:
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757
that the plague of God departeth not from the house of the swearer: then no doubt it will fall vpon the posteritie of our English nation.
that the plague of God departeth not from the house of the swearer: then no doubt it will fallen upon the posterity of our English Nation.
cst dt n1 pp-f np1 vvz xx p-acp dt n1 pp-f dt n1: av dx n1 pn31 vmb vvi p-acp dt n1 pp-f po12 jp n1.
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Secondly, for yong men which should remember the Lord in the daies of their youth, their heads are full of drunkennesse, their eyes full of adulterie, their toungful of filthy communication, their eares full of ribald•ie, their handes full of bloud, their feete runne to vanitie, their vnderstanding is blinde, their affection froward, their heart is lewde and vnsearcheable. Secondly, for young men which should Remember the Lord in the days of their youth, their Heads Are full of Drunkenness, their eyes full of adultery, their toungful of filthy communication, their ears full of ribald•ie, their hands full of blood, their feet run to vanity, their understanding is blind, their affection froward, their heart is lewd and unsearchable.
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If they learne not this lesson out of the Psalme.
If they Learn not this Lesson out of the Psalm.
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O remember not the sinnes of our youth, but according to thy mercie thinke vppin vs: Oh Remember not the Sins of our youth, but according to thy mercy think vppin us:
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they must learne this lesson to their confusion, destruction and calamitie is in our waies, there is no feare of God before our eyes.
they must Learn this Lesson to their confusion, destruction and calamity is in our ways, there is no Fear of God before our eyes.
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Concerning olde men, they should be sober, graue, modest, sound in faith, charitie and patience. They should be sober, and they are giuen to drunkennesse;
Concerning old men, they should be Sobrium, graven, modest, found in faith, charity and patience. They should be Sobrium, and they Are given to Drunkenness;
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chaste, and they are giuen to wantonnesse; discreete, and they are most foolish; sound in faith, and they are as ignorant as horse and mule;
chaste, and they Are given to wantonness; discreet, and they Are most foolish; found in faith, and they Are as ignorant as horse and mule;
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in charitie, and they are full of enuie; in patience, and they are most waiward.
in charity, and they Are full of envy; in patience, and they Are most wayward.
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You haue heard of euery age, now shall you heare of euery sexe, that is of men and womē.
You have herd of every age, now shall you hear of every sex, that is of men and women.
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It hath bene an ancient strife whether is the most excellent creature, the man or the woman;
It hath be an ancient strife whither is the most excellent creature, the man or the woman;
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but now they striue whether may excel other in vitiousnesse. For men are recusant Papists, so are women;
but now they strive whither may excel other in viciousness. For men Are recusant Papists, so Are women;
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men are murderers, so are women, for they murder their own infants, men are adulterers, theeues, slaunderers,
men Are murderers, so Are women, for they murder their own Infants, men Are Adulterers, thieves, slanderers,
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and couetous persons, so are women.
and covetous Persons, so Are women.
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In S. Peters time wiues vvere so subiect to their husbands, that they which obeyed not the word, might without the word be won by the conuersation of their wiues,
In S. Peter's time wives were so Subject to their Husbands, that they which obeyed not the word, might without the word be wone by the Conversation of their wives,
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whilest they behelde their pure conuersation, which was in feare. In Paules time Lois and Eunice brought vp Timothie in the word of God. whilst they beheld their pure Conversation, which was in Fear. In Paul's time Lois and Eunice brought up Timothy in the word of God.
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In Christes time Mary Magdalene out of whome went seauen diuels, and Ioanna the wife of Chuza Herods steward. In Christ's time Marry Magdalene out of whom went seauen Devils, and Joanna the wife of Chuza Herods steward.
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Susanna and many others ministred vnto Christ of their substance. Though Nabal was a churle, yet Abigail his wife was a vertuous woman.Susanna and many Others ministered unto christ of their substance. Though Nabal was a churl, yet Abigail his wife was a virtuous woman.
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But in our daies it is as it was in Sodome; children yong men and olde, yea men and women, all do sin, they sin often, and they sin greeuouslye.
But in our days it is as it was in Sodom; children young men and old, yea men and women, all do sin, they sin often, and they sin grievously.
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Now let vs looke into all estates; magistrates should be wise, feare God, loue the truth, and abhorre couetousnesse. Now let us look into all estates; Magistrates should be wise, Fear God, love the truth, and abhor covetousness.
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But our magistrates are wise to doe euill, to doe well they haue no knowledge. They should feare God, and they feare man;
But our Magistrates Are wise to do evil, to do well they have no knowledge. They should Fear God, and they Fear man;
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they should deale vprightlye, and they turne iustice into oppression;
they should deal uprightly, and they turn Justice into oppression;
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they should abhorre couetousnesse, and they ioyne house to house, & land to land, & they eate vp the poor like bread.
they should abhor covetousness, and they join house to house, & land to land, & they eat up the poor like bred.
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The foundation then of our common welth being feble, the walles of our vineyard being tottering,
The Foundation then of our Common wealth being feeble, the walls of our vineyard being tottering,
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and the hedges of our Church being broken downe; what is to be looked for but a speedie & fearful destructiō.
and the hedges of our Church being broken down; what is to be looked for but a speedy & fearful destruction.
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Magistrates are called Gods, to shew that they should be meek, wise, iust. They are called Gods for the aduancement of their vocation:
Magistrates Are called God's, to show that they should be meek, wise, just. They Are called God's for the advancement of their vocation:
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for as Iacob called Iosephs sonne after his owne name, so God to honor magistrates calleth them after his own name;
for as Iacob called Joseph's son After his own name, so God to honour Magistrates calls them After his own name;
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because neither the loftinesse of their estate, nor the pleasures of this life, nor the tempestes nor troubles of this dangerous worlde,
Because neither the loftiness of their estate, nor the pleasures of this life, nor the tempests nor Troubles of this dangerous world,
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nor the flatteries of the wicked should make them to peruert iustice:
nor the flatteries of the wicked should make them to pervert Justice:
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but Gods law should be their law, Gods honour should be their honour, Gods kingdome should be their kingdome,
but God's law should be their law, God's honour should be their honour, God's Kingdom should be their Kingdom,
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and Gods enemies should be their enemies.
and God's enemies should be their enemies.
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And therefore the wicked may not be spared either for loue of friend, hatred of enemie, desire of reward, or feare of superiour.
And Therefore the wicked may not be spared either for love of friend, hatred of enemy, desire of reward, or Fear of superior.
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To be called Gods seruant is an honorable title, to be called disciple of Christ is more honorable,
To be called God's servant is an honourable title, to be called disciple of christ is more honourable,
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and to be called the sonne of God most honorable;
and to be called the son of God most honourable;
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but to be called God, this is a name, then the which there cannot be a greater.
but to be called God, this is a name, then the which there cannot be a greater.
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Men may be called noble of their parents, and learned of their artes: but to be called Gods is a nobilitie that cōmeth of vertue:
Men may be called noble of their Parents, and learned of their arts: but to be called God's is a Nobilt that comes of virtue:
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therfore for a God to be a briber, scoffer, swearer, lyer, drunkard, or vsurer, is a most absurd thing.
Therefore for a God to be a briber, scoffer, swearer, liar, drunkard, or usurer, is a most absurd thing.
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Should such a man as J flee? saith (Nehemiah) the Prophet: Should such a man as J flee? Says (Nehemiah) the Prophet:
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So, for a magistrate to be a couetous God, an idoll God, or a bellie God, is a great shame.
So, for a magistrate to be a covetous God, an idol God, or a belly God, is a great shame.
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For as Dauid excelling Saul in vertue, was chosen to be king, and Saul reiected, so the wicked shalbe humbled, and the vertuous exalted.
For as David excelling Saul in virtue, was chosen to be King, and Saul rejected, so the wicked shall humbled, and the virtuous exalted.
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Now because our higher powers haue in them base villanies, our Fathers are tirants, our heads are giddy, our men are beasts, and our Gods diuels:
Now Because our higher Powers have in them base villainies, our Father's Are Tyrants, our Heads Are giddy, our men Are beasts, and our God's Devils:
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it is a fearfull token of our future desolation. As the Magistrates haue sinnes exceeding great, so haue the priuate men.
it is a fearful token of our future desolation. As the Magistrates have Sins exceeding great, so have the private men.
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Saint Paul willeth vs to submit our selues to our magistrates; which subiection containeth 5. things:
Saint Paul wills us to submit our selves to our Magistrates; which subjection Containeth 5. things:
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firste, that wee acknowledge them to be appointed our gouernours from God, for hee himselfe saith, by me kings doe raigne:
First, that we acknowledge them to be appointed our Governors from God, for he himself Says, by me Kings do Reign:
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Secondly, that wee should yeelde them reuerence with feare: 3. that we should obey thē in the simplicitie of heart: 4. that we be thankfull vnto thē in heart & deed: 5. that of all the Princes actions we giue a gentle interpretation.
Secondly, that we should yield them Reverence with Fear: 3. that we should obey them in the simplicity of heart: 4. that we be thankful unto them in heart & deed: 5. that of all the Princes actions we give a gentle Interpretation.
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For as a bitter medicine doth oftentimes more good then a sweete:
For as a bitter medicine does oftentimes more good then a sweet:
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so the actions of Princes, whether they like or dislike vs, ought to be gently interpreted.
so the actions of Princes, whither they like or dislike us, ought to be gently interpreted.
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But wee thinke not our gouernors to be aduaunced by God; for if we did, then should wee reuerence them;
But we think not our Governors to be advanced by God; for if we did, then should we Reverence them;
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but wee as beastes voide of reason, speake euill of them that are in authoritie: And for reuerence we render contempt, for obedience, murmuring; for thankefulnesse, ingratitude:
but we as beasts void of reason, speak evil of them that Are in Authority: And for Reverence we render contempt, for Obedience, murmuring; for thankfulness, ingratitude:
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and like busie bodies, we giue a sinister interpretation of all publike actions. Euen as the people murmured against Moses, so doe we against her maiestie:
and like busy bodies, we give a sinister Interpretation of all public actions. Eve as the people murmured against Moses, so do we against her majesty:
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and the reason is, euery man is wise in his owne conceites, euery man will bee a head, euery one a teacher, euery one a reformer;
and the reason is, every man is wise in his own conceits, every man will be a head, every one a teacher, every one a reformer;
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no man wil be a member, a learner, or a Disciple. Heereof the Prophet Esay prophecied long before:
no man will be a member, a learner, or a Disciple. Hereof the Prophet Isaiah prophesied long before:
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Children shall presume against the ancient, and the wise against the honourable. Children shall presume against the ancient, and the wise against the honourable.
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If this saying were true in the Prophets time, it is most true in our time.
If this saying were true in the prophets time, it is most true in our time.
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This was the wracke of Ierusalem, and this will be the ruine of England.
This was the wrack of Ierusalem, and this will be the ruin of England.
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For our young diuines being children in vnderstanding (making themselues to be Doctors of the lawe,
For our young Divines being children in understanding (making themselves to be Doctors of the law,
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and yet vnderstanding not what they speak, or whereof they affirme) do speak against the fathers of the Church, not onely with permission, but with approbation and applause.
and yet understanding not what they speak, or whereof they affirm) do speak against the Father's of the Church, not only with permission, but with approbation and applause.
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And if they shal be thus dealt withall that are worthie of double honour; then others may think also, that their honours will fall to the dust.
And if they shall be thus dealt withal that Are worthy of double honour; then Others may think also, that their honours will fallen to the dust.
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Concerning the Ministers of our lande, which should be the light of the world and the fault of the earth;
Concerning the Ministers of our land, which should be the Light of the world and the fault of the earth;
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how darke, and vnsauerye are they? for some are idols, some are strangers, some are theeues and robbers, some are hirelinges. The idol shepheard is an abhomination, the stranger they know not, the theefe and robber doth kill and destroye, the hireling doth flie when he seeth the wolfe comming.
how dark, and vnsauerye Are they? for Some Are Idols, Some Are Strangers, Some Are thieves and robbers, Some Are hirelings. The idol shepherd is an abomination, the stranger they know not, the thief and robber does kill and destroy, the hireling does fly when he sees the wolf coming.
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There be many false Prophets, and false Christes, and shall shew great signes and wonders to deceiue the very elect, if it were possible. There be many false prophets, and false Christ's, and shall show great Signs and wonders to deceive the very elect, if it were possible.
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Yea as Paul saith, All seek their owne, and not those thinges which are Jesus Christs.
Yea as Paul Says, All seek their own, and not those things which Are jesus Christ.
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Which of our Bishops or Cleargie, doth exhibit to the maintenance of poor schollers in Oxford or Cambridge, being the seminary of the Church of God? I know many fine wits and yong men of good hope, who for want of exhibition, must either applye themselues to be seruing men, which is not well;
Which of our Bishops or Clergy, does exhibit to the maintenance of poor Scholars in Oxford or Cambridge, being the seminary of the Church of God? I know many fine wits and young men of good hope, who for want of exhibition, must either apply themselves to be serving men, which is not well;
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or else goe to Rhemes which is worse;
or Else go to Rheims which is Worse;
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or else to Anabaptisticall Schismatiques, to trouble the peace of the Church, which is worst of al. The noble and wealthie of this land shalbe iustly condemned,
or Else to Anabaptistical Schismatics, to trouble the peace of the Church, which is worst of all The noble and wealthy of this land shall justly condemned,
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for that they haue not bene boūtifull to the professors of learning; but most iustly we of the spiritualtie;
for that they have not be bountiful to the professors of learning; but most justly we of the spiritualty;
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for hauing beene nourished our selues by this godly meanes, yet we neglect the doing of so honorable and necessarie an action.
for having been nourished our selves by this godly means, yet we neglect the doing of so honourable and necessary an actium.
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Albeit therefore many haue great liuings, yet as Paul saith, they haue it but to liue: to liue saith Bernard, not to be rich, not to be proud, not to be wanton, not that hee should build great pallaces, not that he should aduance his kinred with the wealth of the Church,
Albeit Therefore many have great livings, yet as Paul Says, they have it but to live: to live Says Bernard, not to be rich, not to be proud, not to be wanton, not that he should built great palaces, not that he should advance his kindred with the wealth of the Church,
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nor marry his Nephewes, his Sonnes and his Daughters with the Church goods. Two thinges I note out of this saying of Bernard, the one that Bishops had Sonnes and daughters,
nor marry his Nephews, his Sons and his Daughters with the Church goods. Two things I note out of this saying of Bernard, the one that Bishops had Sons and daughters,
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and therfore were married, against the Papists; the other is, they had great welth, against the Martinistes:
and Therefore were married, against the Papists; the other is, they had great wealth, against the Martinistes:
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to vse these thinges is lawfull, to abuse them is vnlawfull. Finally, some of our Ministers are as couetous as Ahab, some as full of scoffing,
to use these things is lawful, to abuse them is unlawful. Finally, Some of our Ministers Are as covetous as Ahab, Some as full of scoffing,
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as Jsmael, some as wanton as Salomon, some as traiterous as Iudas, some as ignorant as an asse,
as Jsmael, Some as wanton as Solomon, Some as traitorous as Iudas, Some as ignorant as an Ass,
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and some as ambitious as the diuel. Chrysostome saide. If thou seest a tree that beareth no fruite, the cause is in the root;
and Some as ambitious as the Devil. Chrysostom said. If thou See a tree that bears no fruit, the cause is in the root;
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so where the people liue wickedly, the cause is in the Ministers.
so where the people live wickedly, the cause is in the Ministers.
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For either they are so ignorant they cannot, or so fearefull they dare not, or so slouthfull they will not doe their dutye.
For either they Are so ignorant they cannot, or so fearful they Dare not, or so slothful they will not do their duty.
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And therfore he saith, many in name, and few in deede;
And Therefore he Says, many in name, and few in deed;
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and in his eight Homily vpon the third of the Actes, hee maruelleth that any of vs do enter into the kingdome of heauen:
and in his eight Homily upon the third of the Acts, he marveleth that any of us do enter into the Kingdom of heaven:
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for as the parrets spake the wordes of men, so we speake the wordes of the Apostles;
for as the parrots spoke the words of men, so we speak the words of the Apostles;
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and not only our wordes are vaine, but our workes are abhominable.
and not only our words Are vain, but our works Are abominable.
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Concerning the hearers of the worde, from some the Diuell stealeth the word out of their hearts, others are choaked with the cares and pleasures of this life, others are so hard hearted and impenitent, that a man were as good preach to the incensible stones, as to them.
Concerning the hearers of the word, from Some the devil steals the word out of their hearts, Others Are choked with the Cares and pleasures of this life, Others Are so hard hearted and impenitent, that a man were as good preach to the insensible stones, as to them.
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We are commaunded not only to heare the word, but to vnderstand it; Heare and vnderstand, saith Christ;
We Are commanded not only to hear the word, but to understand it; Hear and understand, Says christ;
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neither should we only vnderstand it, but laye it vp in our heart; and therefore Mary is commended, that she kepe all Christes sayings in her heart. neither should we only understand it, but say it up in our heart; and Therefore Marry is commended, that she keep all Christ's sayings in her heart.
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And we should not onely loue the word, but be doers of the same. But some will neuer heare, as our Papistes;
And we should not only love the word, but be doers of the same. But Some will never hear, as our Papists;
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some doe heare and not vnderstand, as the ignorant; some vnderstand the word, but loue it not, as the hypocrite;
Some do hear and not understand, as the ignorant; Some understand the word, but love it not, as the hypocrite;
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some doe heare, vnderstand, and loue it, but are not doers of the word, as vaine Gospellers.
Some do hear, understand, and love it, but Are not doers of the word, as vain Evangelists.
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Paul saith, Preach the word, be instant in season and out of season, improue, rebuke, exhorte vvith all long suffering and doctrine; Paul Says, Preach the word, be instant in season and out of season, improve, rebuke, exhort with all long suffering and Doctrine;
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for the time vvill come, when they will not suffer wholesome doctrine, but hauing their eares itching, shall after their owne lustes get them a heape of teachers. for the time will come, when they will not suffer wholesome Doctrine, but having their ears itching, shall After their own lusts get them a heap of Teachers.
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Learned Diuines haue noted eight causes of heresies: the first is ignorance, which indeede is the mother of seductions.
Learned Divines have noted eight Causes of heresies: the First is ignorance, which indeed is the mother of seductions.
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For ignorance is not onely destitute of vpright iudgement, but also is in danger of the wickednesse of deceitfull men,
For ignorance is not only destitute of upright judgement, but also is in danger of the wickedness of deceitful men,
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and therefore the Apostle commandeth, Brethren be not children in vnderstanding, but as concerning maliciousnesse be children.
and Therefore the Apostle commands, Brothers be not children in understanding, but as Concerning maliciousness be children.
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The craftie Papists therefore which got both gaine and Lordship ouer the people, did care by all meanes to keepe the deceiued multitude in ignorance.
The crafty Papists Therefore which god both gain and Lordship over the people, did care by all means to keep the deceived multitude in ignorance.
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Secondly, a wauering mind followeth this ignorance;
Secondly, a wavering mind follows this ignorance;
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wherby it commeth to passe, that they which are children in vnderstanding, are carried about with euery blast of vaine doctrine.
whereby it comes to pass, that they which Are children in understanding, Are carried about with every blast of vain Doctrine.
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This wauering the Apostle reproueth, Hee gaue some to be Apostles and some Prophets, some Euangelists,
This wavering the Apostle Reproveth, He gave Some to be Apostles and Some prophets, Some Evangelists,
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and some Pastors and teachers, for the gathering togither of the Saintes, for the worke of the ministery,
and Some Pastors and Teachers, for the gathering together of the Saints, for the work of the Ministry,
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and for the glorification of the bodie of Christ, till we all meet togither in the vnitie of faith,
and for the glorification of the body of christ, till we all meet together in the unity of faith,
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and knowledge of the same God, vnto a perfect man, and vnto the measure of the age of the fulnesse of Christ.
and knowledge of the same God, unto a perfect man, and unto the measure of the age of the fullness of christ.
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That we henceforth be no more children, wauering, and carried away with euerie winde of doctrine by the deceit of men,
That we henceforth be no more children, wavering, and carried away with every wind of Doctrine by the deceit of men,
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and with craftinesse, whereby they lye in waite to deceiue. and with craftiness, whereby they lie in wait to deceive.
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This ignorance therefore and wauering of minde, doth open the doore to all heresies and errors,
This ignorance Therefore and wavering of mind, does open the door to all heresies and errors,
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and maketh the vnskilfull multitude to follow heretiques & deceitfull men. Thirdly, where the vice of curiositie taketh effect, there euery hereticall deceit preuaileth:
and makes the unskilful multitude to follow Heretics & deceitful men. Thirdly, where the vice of curiosity Takes Effect, there every heretical deceit prevaileth:
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for assoone as any new or vnaccustomed thing is taught, they which are curious, desiring to know what it is, doe greedily heare, read, and entertaine it.
for As soon as any new or unaccustomed thing is taught, they which Are curious, desiring to know what it is, do greedily hear, read, and entertain it.
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Fourthly, this happeneth to them which are as it were slaues to their lustes, when they heare a doctrine pleasing their desires, by and by they note it,
Fourthly, this Happeneth to them which Are as it were slaves to their lusts, when they hear a Doctrine pleasing their Desires, by and by they note it,
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and apply both their eares and their heart to it. Of this the Apostle foretold;
and apply both their ears and their heart to it. Of this the Apostle foretold;
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For the time will come, when they will not suffer vvholesome doctrine, but hauing their eares itching, shall after their owne lustes get them an heape of teachers, For the time will come, when they will not suffer wholesome Doctrine, but having their ears itching, shall After their own lusts get them an heap of Teachers,
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and shall turne their eares from the truth, and shall be giuen vnto fables. and shall turn their ears from the truth, and shall be given unto fables.
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Sound doctrine to the corrupt fleshe languishing in desires, is as a medicine to a sick man:
Found Doctrine to the corrupt Flesh languishing in Desires, is as a medicine to a sick man:
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for euen as a faithfull Phisitian is greeuous to a sicke man, forbidding him those thinges which he greatly desireth,
for even as a faithful physician is grievous to a sick man, forbidding him those things which he greatly Desires,
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and commanding him those things which are contrary to his desires; and as a deceiuer is acceptable, who regarding his own profit, yeeldeth to his desires:
and commanding him those things which Are contrary to his Desires; and as a deceiver is acceptable, who regarding his own profit, yields to his Desires:
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in like maner the Apostle did foresee that the doctrine of truth would be greeuous to carnall men,
in like manner the Apostle did foresee that the Doctrine of truth would be grievous to carnal men,
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and seruants of their own lusts;
and Servants of their own Lustiest;
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& therfore they would turn away their eares from it to false teachers, & their fables (being not grieuous but ioyous to the flesh) they shuld greedily embrace. 5. Whosoeuer hath such itching eares, they are alwaies vnstable. 6 S. Peter saith;
& Therefore they would turn away their ears from it to false Teachers, & their fables (being not grievous but joyous to the Flesh) they should greedily embrace. 5. Whosoever hath such itching ears, they Are always unstable. 6 S. Peter Says;
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that vnlearned and vnstable men peruert the scriptures vnto their owne destruction:
that unlearned and unstable men pervert the Scriptures unto their own destruction:
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for they are lighter thē a reed & moued with euery wind. 7 Ignorance therfore ioyned with a desire of noueltie, being coupled with instabilitie, maketh the simple people to receiue chaffe for wheate, drosse for gold, vineger for wine, poison for meat, & falshood for truth. for they Are lighter them a reed & moved with every wind. 7 Ignorance Therefore joined with a desire of novelty, being coupled with instability, makes the simple people to receive chaff for wheat, dross for gold, vinegar for wine, poison for meat, & falsehood for truth.
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Some hearers are compared to stones, they profite nothing; some to thornes, they choake the seede which is in them with voluptuousnesse;
some hearers Are compared to stones, they profit nothing; Some to thorns, they choke the seed which is in them with voluptuousness;
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some to Swine, for they raile against the Preachers:
Some to Swine, for they rail against the Preachers:
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some to dogs, for they are willing to deuour vs. This froward and crooked generation that despise the word and kil the prophets that are sent to them, shal haue their house desolate.
Some to Dogs, for they Are willing to devour us This froward and crooked generation that despise the word and kill the Prophets that Are sent to them, shall have their house desolate.
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Fathers also haue exceeding great sins. For fathers owe to their sons. 1. loue; 2 diligēt education; 3. wise gouernement; Father's also have exceeding great Sins. For Father's owe to their Sons. 1. love; 2 diligent education; 3. wise government;
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that they be not corrupted either with too much cockering, or with ouermuch austerity; 4. to bring vp their children in good arts & godlines;
that they be not corrupted either with too much cockering, or with overmuch austerity; 4. to bring up their children in good arts & godliness;
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5. to correct them if they do not their duty. But our parēts in steed of loue vse fond affection:
5. to correct them if they do not their duty. But our Parents in steed of love use found affection:
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and for gouernment we may say as Themistocles saide, I rule Athens, my wife ruleth me,
and for government we may say as Themistocles said, I Rule Athens, my wife Ruleth me,
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and my child ruleth my wife:
and my child Ruleth my wife:
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and wheras they should be instructed in good artes and in pittie, they are instructed in carding, dicing, dancing, hawking and hunting.
and whereas they should be instructed in good arts and in pity, they Are instructed in carding, dicing, dancing, hawking and hunting.
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Lastlye, where they should correct their children for offending, they reioyce in their wickednes.
Lastly, where they should correct their children for offending, they rejoice in their wickedness.
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Iob and Ieremy did curse their father that did beget thē, and the mother that did beare thē,Job and Ieremy did curse their father that did beget them, and the mother that did bear them,
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because they were borne to such trouble and miseries:
Because they were born to such trouble and misery's:
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but the children of our time wil curse their parentes because they are nourished vp in wickednesse for the tormēts of hell, which are ceaseles, endlesse, & remediles.
but the children of our time will curse their Parents Because they Are nourished up in wickedness for the torments of hell, which Are ceaseless, endless, & remediless.
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Fathers wil teach their sons to haue their barns full of corne with the rich man, their purses full of mony with the rich glutton, their houses ful of plate with Ezechius, their backes full of gorgeous apparrel with Herode, their table full of daintye dishes with Assuerus, but they are vnfurnished of all kind of vertues and heauenly graces:
Father's will teach their Sons to have their Barns full of corn with the rich man, their purses full of money with the rich glutton, their houses full of plate with Ezechius, their backs full of gorgeous apparel with Herod, their table full of dainty Dishes with Assuerus, but they Are unfurnished of all kind of Virtues and heavenly graces:
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and therefore though they & their parents spend their daies in wealthines, yet in a moment they go down to hell.
and Therefore though they & their Parents spend their days in wealthiness, yet in a moment they go down to hell.
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Children owe to their parents, first the loue of the heart, and they wish them dead to haue their goods;
Children owe to their Parents, First the love of the heart, and they wish them dead to have their goods;
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secondly honor, and they dishonour their parents; thirdly sustentation in necessitie, and they rob their parents;
secondly honour, and they dishonour their Parents; Thirdly sustentation in necessity, and they rob their Parents;
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fourthly seruice in all obsequies, & they are rebellious; fiftly reuerence in words, and they are taunters:
fourthly service in all obsequies, & they Are rebellious; Fifty Reverence in words, and they Are taunters:
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sixtly obedience in honest things, and they are disobedient; seuenthly pardon in offences, and they like Cham discouer their Parents shame;
sixthly Obedience in honest things, and they Are disobedient; seventhly pardon in offences, and they like Cham discover their Parents shame;
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eightly tolerance in aduersitye, and they refuse to acknowledge their parents;
Eighth tolerance in adversity, and they refuse to acknowledge their Parents;
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Therfore noble houses are decaied, the posteritie of the rich are brought to scarsitie, the extorcioner consumeth their wealth,
Therefore noble houses Are decayed, the posterity of the rich Are brought to scarcity, the extortioner consumeth their wealth,
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and horrible is the end of the vnrighteous generation.
and horrible is the end of the unrighteous generation.
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For either with Absolom they are hanged, or with the Sonnes of Eli they are slaine;
For either with Absalom they Are hanged, or with the Sons of Eli they Are slain;
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or with the sonnes of Iob their braines are dasht out; or with the sonnes of Saul they are beheaded;
or with the Sons of Job their brains Are dashed out; or with the Sons of Saul they Are beheaded;
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or with the children of Ierusalem they are brought to a perpetuall desolation.
or with the children of Ierusalem they Are brought to a perpetual desolation.
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To tel here how some are scoffers with Ismael; some adulterers with the sons of Eli; some bribers as the sonnes of Samuel; some theeues as the sonnes of Achan; some gluttons as the sonnes of Iob; some Atheists,
To tell Here how Some Are scoffers with Ishmael; Some Adulterers with the Sons of Eli; Some bribers as the Sons of Samuel; Some thieves as the Sons of achan; Some gluttons as the Sons of Job; Some Atheists,
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neither seruing God, nor honoring the Magistrate, nor louing the Minister, nor reuerencing the aged,
neither serving God, nor honouring the Magistrate, nor loving the Minister, nor reverencing the aged,
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nor obeying their father, nor submitting themselues to their mother, nor pittying the poore, nor regarding their consanguinitie, were too long for me to speak,
nor obeying their father, nor submitting themselves to their mother, nor pitying the poor, nor regarding their consanguinity, were too long for me to speak,
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and tedious for you to heare:
and tedious for you to hear:
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only this I say, our children are the children of wrath and of endles destruction for the most part.
only this I say, our children Are the children of wrath and of endless destruction for the most part.
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Euil example of Magistrats, Ministers and Fathers, are an other meanes to aggrauate sin.
Evil Exampl of Magistrates, Ministers and Father's, Are an other means to aggravate since.
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For when Israel coupled himself to Baal Peor, the Lord being angrye saide thus to Moses. Num. 25.4. Take all the heads of the people and hang them vp before the Lord against the sun, that the indignation of the Lordes wrath may cease from Jsrael.
For when Israel coupled himself to Baal Peor, the Lord being angry said thus to Moses. Num. 25.4. Take all the Heads of the people and hang them up before the Lord against the sun, that the Indignation of the lords wrath may cease from Israel.
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Magistrates should be men noble in birth, in knowledge and in vertues.
Magistrates should be men noble in birth, in knowledge and in Virtues.
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As they haue a crown of pure gold, so must they shine in puritie to their subiectes;
As they have a crown of pure gold, so must they shine in purity to their Subjects;
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as they are deckt with precious stons, so must they shine in excellent vertues;
as they Are decked with precious stones, so must they shine in excellent Virtues;
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as they weare chaines of gold, so they must be endued with wisdome, iustice, fortitude and temperance;
as they wear chains of gold, so they must be endued with Wisdom, Justice, fortitude and temperance;
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as they haue a scepter, so they may not he bēded from iustice to oppression, or from clemencye to foolish pittie.
as they have a sceptre, so they may not he bent from Justice to oppression, or from clemency to foolish pity.
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They are the Sun of the cōmon weale, therefore if they be darkened, there must needes followe horror and confusion:
They Are the Sun of the Common weal, Therefore if they be darkened, there must needs follow horror and confusion:
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they are the heart of the political bodie, if they be poysoned with the venome of sinne, the whole body must needs be infected to death.
they Are the heart of the political body, if they be poisoned with the venom of sin, the Whole body must needs be infected to death.
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Ieroboam made all the people to commit idolatry;Jeroboam made all the people to commit idolatry;
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Baasha slew Jeroboam and al his house, and left none aliue, because of the sinnes of Jeroboam which be committed, Baasha slew Jeroboam and all his house, and left none alive, Because of the Sins of Jeroboam which be committed,
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and wherewith he made Israel to sin by prouocation. So is it written of Baasha, that he made all Israel to sin.and wherewith he made Israel to sin by provocation. So is it written of Baasha, that he made all Israel to since.
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But Baasha and all his posteritie were destroyed for it. But Baasha and all his posterity were destroyed for it.
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Zimri also was burnt, because hee walked in the sinnes of Jeroboam, and made all Israel to sin. Zimri also was burned, Because he walked in the Sins of Jeroboam, and made all Israel to since.
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Omri also walked in the sins of Jeroboam, and made al Israel to sin. The like may be spoken of Ahab and of other wicked Kings: Omri also walked in the Sins of Jeroboam, and made all Israel to since. The like may be spoken of Ahab and of other wicked Kings:
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for there are many causes why they fal: 1. the loftines of their estate, because they haue none to controll them;
for there Are many Causes why they fall: 1. the loftiness of their estate, Because they have none to control them;
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2. the abundance of al things; 3. the delights which they haue in this world; 4. their libertie because they are aboue al, and subiect to none;
2. the abundance of all things; 3. the delights which they have in this world; 4. their liberty Because they Are above all, and Subject to none;
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5. the example of wicked gouernors; 6. the troubles of worldly thinges; 7. slatterye, then the which nothing is more pernicious.
5. the Exampl of wicked Governors; 6. the Troubles of worldly things; 7. slatterye, then the which nothing is more pernicious.
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The euill example of Ministers doth likewise make sin heinous, for the Minister must be an example to his flock, and zealous of good workes: The evil Exampl of Ministers does likewise make since heinous, for the Minister must be an Exampl to his flock, and zealous of good works:
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but if hee be either a proud person and louer of preheminence, as Diotrophes was; or a louer of the world, as Demas was;
but if he be either a proud person and lover of pre-eminence, as Diotrephes was; or a lover of the world, as Demas was;
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or a couetous caitiffe as Iudas was;
or a covetous caitiff as Iudas was;
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or a false Prophet, as were those that fed at the table of Iezabel; thē (no doubt) but they draw the people from religion to superstition, from the spirit to the flesh, frō Christ to the world,
or a false Prophet, as were those that fed At the table of Jezebel; them (no doubt) but they draw the people from Religion to Superstition, from the Spirit to the Flesh, from christ to the world,
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and from God to the diuell.
and from God to the Devil.
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If there be a tree withered (saith Chrysostome ) the fault is in the roote:
If there be a tree withered (Says Chrysostom) the fault is in the root:
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so if ye see the people irreligious, the fault is in the Ministers, and this is a true saying in Augustine, Gregory and Bernard; He that liueth ill in the sight of those ouer whome he ruleth, so if you see the people irreligious, the fault is in the Ministers, and this is a true saying in Augustine, Gregory and Bernard; He that lives ill in the sighed of those over whom he Ruleth,
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as much as in him lyeth killeth them; for whose life is abhominable, his doctrine cānot not be acceptable.
as much as in him lies kills them; for whose life is abominable, his Doctrine cannot not be acceptable.
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There are three thinges necessarye for a Preacher, knowledge which is noted in the booke sent to Ezechiel; eloquence which is noted in the hot cole that purged Esay; holinesse of life, which is noted in the hand sent to Ieremy. If a Preacher lacke knowledge, hee is an idol;
There Are three things necessary for a Preacher, knowledge which is noted in the book sent to Ezechiel; eloquence which is noted in the hight coal that purged Isaiah; holiness of life, which is noted in the hand sent to Ieremy. If a Preacher lack knowledge, he is an idol;
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if hee lacke vtterance, hee is an infant; but if he lacke holines of life, hee is a diuel.
if he lack utterance, he is an infant; but if he lack holiness of life, he is a Devil.
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It sorroweth me to thinke of the Ministers of England, for either we neuer learne to speake, which is slothfulnesse;
It sorroweth me to think of the Ministers of England, for either we never Learn to speak, which is slothfulness;
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or else we speak before we learne, which is rashenes; or else we learn & neuer speak, which is idlenes;
or Else we speak before we Learn, which is rashness; or Else we Learn & never speak, which is idleness;
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or els we speak to please itching eares, which is flattery; or else we speak falsely against the truth, which is impietie.
or Else we speak to please itching ears, which is flattery; or Else we speak falsely against the truth, which is impiety.
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The euil example therefore of the Ministers which haue gifts giuē them from aboue, to gather togither the body of Christ, and yet do scatter:
The evil Exampl Therefore of the Ministers which have Gifts given them from above, to gather together the body of christ, and yet do scatter:
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which should build vp the house of the Lord, and do destroy it, which should sow the pure seede of the word of vnitie,
which should built up the house of the Lord, and do destroy it, which should sow the pure seed of the word of unity,
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and they sow the darnel of dissention, is an other heinous crime which prouoketh to eternall destruction.
and they sow the darnel of dissension, is an other heinous crime which provoketh to Eternal destruction.
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The like may be said of Fathers, who participate the name of God our eternal father, because they should beget vs in the worde of truth bring vs vp in the feare of the Lord,
The like may be said of Father's, who participate the name of God our Eternal father, Because they should beget us in the word of truth bring us up in the Fear of the Lord,
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and by their example teach vs to worshippe our God, and serue him in holines & righteousnes all the dayes of our life.
and by their Exampl teach us to worship our God, and serve him in holiness & righteousness all the days of our life.
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But (good Lord) how far are we from this dutye? for we bring them vp in dancing, dicing, and daliance, not in religion;
But (good Lord) how Far Are we from this duty? for we bring them up in dancing, dicing, and dalliance, not in Religion;
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we teach them to oppresse & deceiue in bargaining, we confirme them in idolatrye and schismes,
we teach them to oppress & deceive in bargaining, we confirm them in idolatry and schisms,
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and make them instruments of iniquitie.
and make them Instruments of iniquity.
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What is the reason that we haue so many recusant Papists in England but onely this, the ill example of their fathers? What is the reason our Saboths be openly prophaned throughout this land? ill example of the fathers:
What is the reason that we have so many recusant Papists in England but only this, the ill Exampl of their Father's? What is the reason our Saboths be openly Profaned throughout this land? ill Exampl of the Father's:
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for whereas they shuld specially care that day of the Lord, to enstruct their families in the faith of Christ, they do that daye bring them forth to leade their dance in contempt both of Gods commandement and his Ministers.
for whereas they should specially care that day of the Lord, to enstruct their families in the faith of christ, they do that day bring them forth to lead their dance in contempt both of God's Commandment and his Ministers.
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Happie are those that may say with Dauid, Our fathers hoped in thee, they trusted in thee, they hoped in thee, and were not ashamed;
Happy Are those that may say with David, Our Father's hoped in thee, they trusted in thee, they hoped in thee, and were not ashamed;
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they trusted in thee & were not confounded. they trusted in thee & were not confounded.
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But we must pray with Dauid, Remember not our old sinnes, but haue mercy vpon vs and that soone,
But we must pray with David, remember not our old Sins, but have mercy upon us and that soon,
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for we are come to great miserie. for we Are come to great misery.
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For if God be not mercifull vnto vs, we shall all both the father and children come shortly and sodenly to eternall miserie.
For if God be not merciful unto us, we shall all both the father and children come shortly and suddenly to Eternal misery.
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Impunitie also causeth our sinnes to be exceeding great.
Impunity also Causes our Sins to be exceeding great.
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I haue seene all thinges (saith the Preacher) in the daies of my vanity, there is a iust man that perisheth in his iustice, I have seen all things (Says the Preacher) in the days of my vanity, there is a just man that Perishes in his Justice,
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& there is a wicked man that continueth long in his malice: Iob speaking of these saith; & there is a wicked man that Continueth long in his malice: Job speaking of these Says;
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They spende all their daies in welthinesse, & in a moment they goe downe to hell. They spend all their days in welthinesse, & in a moment they go down to hell.
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Dauid saith thus, And these are the wicked, yet prosper they alwaies, and encrease in riches. David Says thus, And these Are the wicked, yet prosper they always, and increase in riches.
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And a little after he saith; Surely thou hast set them in slipperie places, O how sodenly do they parish, consume,
And a little After he Says; Surely thou hast Set them in slippery places, Oh how suddenly do they parish, consume,
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& come to a fearfull end? Augustine in his select sentences thus writeth, the fortie two sentence. & come to a fearful end? Augustine in his select sentences thus Writeth, the fortie two sentence.
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There is nothing more miserable thē the felicity of sinners, whereby a penal impunitie is nourished,
There is nothing more miserable them the felicity of Sinners, whereby a penal impunity is nourished,
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and the euill will as an inward enemy is strengthened. Chrysostom on the first chapter of the Hebrues & his second Homily thus saith;
and the evil will as an inward enemy is strengthened. Chrysostom on the First chapter of the Hebrews & his second Homily thus Says;
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But besides all other euils, riches haue also this mischief, that rich men sinning wickedly, are defended frō punishments: But beside all other evils, riches have also this mischief, that rich men sinning wickedly, Are defended from punishments:
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& he that possesseth riches though he alwaies sin yet he is not restrained with any punishment,
& he that Possesses riches though he always sin yet he is not restrained with any punishment,
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but alwaies he receiueth the wounds of sins without any remedies, and no man checketh him for it.
but always he receiveth the wounds of Sins without any remedies, and no man checketh him for it.
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And Augustine in a treatise hee hath of the Martyrs saith; The men of this world are vnhappily happy, for they are for a time happie, and for euer miserable:
And Augustine in a treatise he hath of the Martyrs Says; The men of this world Are unhappily happy, for they Are for a time happy, and for ever miserable:
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but the Martyres are happily miserable, for they are miserable for a season, and happie for euer.
but the Martyrs Are happily miserable, for they Are miserable for a season, and happy for ever.
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For that then the manifest and many sinnes of Englād are not punished, we haue no cause to reioyce in it,
For that then the manifest and many Sins of Englād Are not punished, we have no cause to rejoice in it,
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but rather to feare that the dilation of our punishment will be more greeuous, for though he cōmeth with leaden heels, hee striketh with yron handes, recompensing the tarditie therof with the grauity.
but rather to Fear that the dilation of our punishment will be more grievous, for though he comes with leaden heels, he striketh with iron hands, recompensing the tardity thereof with the gravity.
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Being thē we see the idolaters to sin manifestly, the blasphemers to sweare outragiously, the Saboths of the Lord to be prophaned notoriously, murthers to be pardoned, adulterers to be winckt at, robberies to be counted purchace, slanderings & railings to be accounted zeale,
Being them we see the Idolaters to sin manifestly, the blasphemers to swear outrageously, the Saboths of the Lord to be Profaned notoriously, murders to be pardoned, Adulterers to be winckt At, robberies to be counted purchase, slanderings & railings to be accounted zeal,
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and couetousnes to be reckoned theft, & oppression wisdom: sith I say, al these sinnes are not only vnpunished which is lamentable:
and covetousness to be reckoned theft, & oppression Wisdom: sith I say, all these Sins Are not only unpunished which is lamentable:
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but also maintained, which is damnable:
but also maintained, which is damnable:
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it cannot be, but that God which made all the world of nothing, will bring the wicked to nothing:
it cannot be, but that God which made all the world of nothing, will bring the wicked to nothing:
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& he that gouerneth in equitie, wil destroy them that worke iniquitie. He is by name almightie, therfore he shal consume away al the wicked like drosse.
& he that Governs in equity, will destroy them that work iniquity. He is by name almighty, Therefore he shall consume away all the wicked like dross.
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He is the Lord of hostes, therfore men, Angels, and deuils are at his cōmandement;
He is the Lord of hosts, Therefore men, Angels, and Devils Are At his Commandment;
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he is the holy God of heauen, therefore he will destroy all the wicked from the earth:
he is the holy God of heaven, Therefore he will destroy all the wicked from the earth:
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he is a king for euer, therefore all the wicked kingdom of the earth shalbe brought to desolatiō.
he is a King for ever, Therefore all the wicked Kingdom of the earth shall brought to desolation.
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For as the Preacher saith, Because sentence against an euill worke is not speedely executed,
For as the Preacher Says, Because sentence against an evil work is not speedily executed,
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therefore the heart of the children of men is fully set in them to doe euill. Therefore the heart of the children of men is Fully Set in them to do evil.
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Pontius in his 9, chapter of liberalitie, sheweth; Pontius in his 9, chapter of liberality, shows;
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that a certain rich womā, had but one only sonne, whom she brought vp so wantonly, that he became a theefe,
that a certain rich woman, had but one only son, whom she brought up so wantonly, that he became a thief,
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and was brought to the gallowes:
and was brought to the gallows:
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and seeing his mother, hee desired to speake secretlye with her, and when she put forth her mouth to kisse him, hee Bit of her nosthrilles and did spitte them on the ground (vsing these wordes) let this be an example for motherly education.
and seeing his mother, he desired to speak secretly with her, and when she put forth her Mouth to kiss him, he Bit of her nosthrilles and did spit them on the ground (using these words) let this be an Exampl for motherly education.
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Senica the maister of Nero, which is saide to be a master of his vices, not because hee did prouoke him to euils,Seneca the master of Nero, which is said to be a master of his vices, not Because he did provoke him to evils,
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but because hee did not restraine him frō it, he is reported to be butcherly murdered of Nero his scholler.
but Because he did not restrain him from it, he is reported to be butcherly murdered of Nero his scholar.
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Hemingius on the second epistle of Iohn, noteth that a fellow was accused of 7. murders. hemingius on the second epistle of John, notes that a fellow was accused of 7. murders.
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The iudge being greatly mooued with the atrocitie of so heinous crimes, studied what worthie punishment might be inflicted on him.
The judge being greatly moved with the atrocity of so heinous crimes, studied what worthy punishment might be inflicted on him.
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An Aduocat pleading for the transgressor, proued that the malefactor had committed but one murther and the Iudge the other six:
an Advocate pleading for the transgressor, proved that the Malefactor had committed but one murder and the Judge the other six:
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and being demanded how, he replied, that if the homicide had bene put to death at the first murder as hee deserued,
and being demanded how, he replied, that if the homicide had be put to death At the First murder as he deserved,
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then those six had not bene slaine. The pardon therefore of the iudge, was the cause that those other six were slaine.
then those six had not be slain. The pardon Therefore of the judge, was the cause that those other six were slain.
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To this may be added the fearefull break-neck of Eli, who for not punishing his sons, drew a tragical punishment vpon both himselfe and his sons also.
To this may be added the fearful breakneck of Eli, who for not punishing his Sons, drew a tragical punishment upon both himself and his Sons also.
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Let euerye Prince therefore draw out his sword, and euery father exercise his rod, otherwise the scourge of Gods wrath,
Let every Prince Therefore draw out his sword, and every father exercise his rod, otherwise the scourge of God's wrath,
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& the sword of vengeance will sodenly and seuerely fal vppon them; for he that spareth the rod hateth the childe.
& the sword of vengeance will suddenly and severely fall upon them; for he that spares the rod hates the child.
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Seeke not to be a iudge, least thou be not able to take away iniquitie. Encouragement in sin, is another thing that maketh sin exceeding great:Seek not to be a judge, lest thou be not able to take away iniquity. Encouragement in since, is Another thing that makes since exceeding great:
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do not our murderers and theeues, encourage one another to mischiefe, saying:
do not our murderers and thieves, encourage one Another to mischief, saying:
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Come with vs, we will lay wait for bloud, and lye priuilie for the innocent without a cause, we will swallow them vp aliue like a graue euen whole, Come with us, we will lay wait for blood, and lie privily for the innocent without a cause, we will swallow them up alive like a graven even Whole,
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as those that goe downe into the pit: We shall finde all precious riches, and fill our houses with spoile.
as those that go down into the pit: We shall find all precious riches, and fill our houses with spoil.
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Cast in thy lot among vs, we will all haue one purse. Doe not our harlots encourage men in wickednesse, saying as doth the harlot.Cast in thy lot among us, we will all have one purse. Do not our harlots encourage men in wickedness, saying as does the harlot.
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Come let vs take our fill with loue vntill the morning, let vs take our pleasure in daliance, Come let us take our fill with love until the morning, let us take our pleasure in dalliance,
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for mine husband is not at home, he is gone a iourney far off.
for mine husband is not At home, he is gone a journey Far off.
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He hath taken with him a bagge of siluer, and will come home at the time appointed:
He hath taken with him a bag of silver, and will come home At the time appointed:
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and stollen waters are sweete, and the bread that is priuilye eaten hath a good taste. and stolen waters Are sweet, and the bred that is privily eaten hath a good taste.
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Doe not our extortioners and vsurers animate one an other in mischiefe? saying: Do not our extortioners and usurers animate one an other in mischief? saying:
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Let vs oppresse the poore that is righteous, let vs not spare the widowe, nor reuerence the white haires of the aged, that haue liued many yeares. Let us oppress the poor that is righteous, let us not spare the widow, nor Reverence the white hairs of the aged, that have lived many Years.
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Let our strength be the law of vnrighteousnesse: for the thing that is feeble is reproued as vnprofitable. Let our strength be the law of unrighteousness: for the thing that is feeble is reproved as unprofitable.
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Doe not our couetous cornmongers prouoke one another to afflict the people of God, as did the wicked in Amos time, saying:
Do not our covetous cornmongers provoke one Another to afflict the people of God, as did the wicked in Amos time, saying:
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When will the new moneth begin, that we may sell corne, and the sabaoth that we may set forth wheat, When will the new Monn begin, that we may fell corn, and the sabaoth that we may Set forth wheat,
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and make the Ephasmall and the shekel great, and falsifie the weights by deceit:
and make the Ephasmall and the shekel great, and falsify the weights by deceit:
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that we may buye the poore for siluer, and the needie for shooes, and sell the refuse of the wheate. that we may buy the poor for silver, and the needy for shoes, and fell the refuse of the wheat.
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1002
If these thinges be among the people of England, as they were among the Iewes; or rather if England doth iustify Ierusalem, as Ierusalem iustified Sodome and Gomorrha:
If these things be among the people of England, as they were among the Iewes; or rather if England does justify Ierusalem, as Ierusalem justified Sodom and Gomorrha:
cs d n2 vbb p-acp dt n1 pp-f np1, c-acp pns32 vbdr p-acp dt np2; cc av-c cs np1 vdz vvi np1, c-acp np1 vvd np1 cc np1:
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1003
then no doubt as God spared not the naturall oliue, so hee will not spare the wilde:
then no doubt as God spared not the natural olive, so he will not spare the wild:
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for we blushe not to commit idolatrye and blasphemie, to prophane our Sabaoth, to rebell, to murder, to go a whoring, to rob, to oppresse, to commit vsurie, to slaunder our brethren, or reuile our fathers.
for we blush not to commit idolatry and blasphemy, to profane our Sabaoth, to rebel, to murder, to go a whoring, to rob, to oppress, to commit Usury, to slander our brothers, or revile our Father's.
c-acp pns12 vvb xx pc-acp vvi n1 cc n1, pc-acp vvi po12 n1, pc-acp vvi, pc-acp vvi, pc-acp vvi dt vvg, pc-acp vvi, pc-acp vvi, pc-acp vvi n1, pc-acp vvi po12 n2, cc vvi po12 n2.
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1005
Very well saith Tullie: without shamefastnesse nothing is right, nothing is honest.
Very well Says Tullie: without shamefastness nothing is right, nothing is honest.
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But better saith Bernard, spirituall shamefastnesse is the glory of the conscience, the keeper of a good name, the honor of life, the seat of vertues, the praise of nature,
But better Says Bernard, spiritual shamefastness is the glory of the conscience, the keeper of a good name, the honour of life, the seat of Virtues, the praise of nature,
p-acp jc vvz np1, j n1 vbz dt n1 pp-f dt n1, dt n1 pp-f dt j n1, dt n1 pp-f n1, dt n1 pp-f n2, dt n1 pp-f n1,
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1007
and the badge of all honestie: but where this vertue wanteth, there is scorne and contempt of God.
and the badge of all honesty: but where this virtue Wants, there is scorn and contempt of God.
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1008
Study to do mischiefe is also another thing that maketh sinne haynous. Study to do mischief is also Another thing that makes sin heinous.
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1009
Wo vnto them that imagine iniquitie, & worke wickednesse vpon their beds, when the morning is light they practize it, because their head hath power. Woe unto them that imagine iniquity, & work wickedness upon their Beds, when the morning is Light they practice it, Because their head hath power.
n1 p-acp pno32 cst vvb n1, cc vvi n1 p-acp po32 n2, c-crq dt n1 vbz j pns32 n1 pn31, c-acp po32 n1 vhz n1.
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The soule of man being made after the image of God, ought to haue God alwaies for his obiect.
The soul of man being made After the image of God, ought to have God always for his Object.
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1011
So saith Mary: My soule doth magnifie the Lord, and my spirite reioyceth in God my Sauiour.
So Says Marry: My soul does magnify the Lord, and my Spirit rejoices in God my Saviour.
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For the soule is more excellent, then all the creatures of the world, and all things are vile in respect of the soule.
For the soul is more excellent, then all the creatures of the world, and all things Are vile in respect of the soul.
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1013
Golde being in dirt is defiled, but the soule is not defiled with the bodie of clay:
Gold being in dirt is defiled, but the soul is not defiled with the body of clay:
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1014
Wine mingled with water is corrupted, but the soule ioyned with the bodie, is pure.
Wine mingled with water is corrupted, but the soul joined with the body, is pure.
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1015
The Starres and the Sunne are darkened with the cloudes, but the soule of man seeeth,
The Stars and the Sun Are darkened with the Clouds, but the soul of man seeth,
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1016
though being hid in an obscure bodie: and therefore Dauid setteth it downe most plainely, where hee saith:
though being hid in an Obscure body: and Therefore David sets it down most plainly, where he Says:
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1017
My soule longeth yea and fainteth for the courts of the Lord: for my heart and my fleshe reioyce in the liuing God. And Augustine most plainelye saith: My soul Longeth yea and fainteth for the Courts of the Lord: for my heart and my Flesh rejoice in the living God. And Augustine most plainly Says:
po11 n1 vvz uh cc vvz p-acp dt n2 pp-f dt n1: c-acp po11 n1 cc po11 n1 vvi p-acp dt j-vvg np1. cc np1 ds av-j vvz:
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1018
Thou hast made vs O Lord, for thee therefore my heart is greatly vnquiet, if it do not rest onely in thee. Thou hast made us O Lord, for thee Therefore my heart is greatly unquiet, if it do not rest only in thee.
pns21 vh2 vvn pno12 sy n1, p-acp pno21 av po11 n1 vbz av-j j, cs pn31 vdb xx vvi av-j p-acp pno21.
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O soule (saith Bernard ) made after the image of GOD, beautified with his likenes, redeemed with Christes bloud, espoused to him in faith, endued with the holy ghost, deputed among the Angels, capable of blessednes,
Oh soul (Says Bernard) made After the image of GOD, beautified with his likeness, redeemed with Christ's blood, espoused to him in faith, endued with the holy ghost, deputed among the Angels, capable of blessedness,
uh n1 (vvz np1) vvd p-acp dt n1 pp-f np1, vvn p-acp po31 n1, vvn p-acp npg1 n1, vvn p-acp pno31 p-acp n1, vvn p-acp dt j n1, vvn p-acp dt n2, j pp-f n1,
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& an heire of blisse, what hast thou to do with the flesh? The habitation of the soule by affection is in heauen,
& an heir of bliss, what hast thou to do with the Flesh? The habitation of the soul by affection is in heaven,
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1021
as proueth Paul, Our conuersation is in heauen. It is a base thing therefore to take a cottage for a cittie;
as Proves Paul, Our Conversation is in heaven. It is a base thing Therefore to take a cottage for a City;
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1022
the worlde is a cottage, heauen is the cittie of Saintes.
the world is a cottage, heaven is the City of Saints.
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1023
When then the soule of man desireth golde, hee can neuer haue all the gold of the worlde:
When then the soul of man Desires gold, he can never have all the gold of the world:
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1024
when he desireth rule he can neuer haue the rule of all the world;
when he Desires Rule he can never have the Rule of all the world;
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1025
when he hunteth for the praise of men, he cannot haue the praise of all the worlde:
when he hunts for the praise of men, he cannot have the praise of all the world:
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1026
but that soule which possesseth Christ, possesseth all things. As God hath giuen vs Christ Iesu, so hath he giuen vs all thinges.
but that soul which Possesses christ, Possesses all things. As God hath given us christ Iesu, so hath he given us all things.
cc-acp cst n1 r-crq vvz np1, vvz d n2. p-acp np1 vhz vvn pno12 np1 np1, av vhz pns31 vvn pno12 d n2.
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1027
Who will then studie for riches, which is vanitie; or for pleasure, which is hurtfull; or for sinne, which is damnable: Who will then study for riches, which is vanity; or for pleasure, which is hurtful; or for sin, which is damnable:
r-crq vmb av vvi p-acp n2, r-crq vbz n1; cc p-acp n1, r-crq vbz j; cc p-acp n1, r-crq vbz j:
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1028
and forsake God which is truth, Christ which is mercie, and the holy Ghost which is consolation.
and forsake God which is truth, christ which is mercy, and the holy Ghost which is consolation.
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1029
Finally, all earthly things be of a short continuance, the things in heauen (which are the obiect of the soule) are eternall.
Finally, all earthly things be of a short Continuance, the things in heaven (which Are the Object of the soul) Are Eternal.
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All things in earth are greeuous, for they are full of miseries; things in heauen are delightful.
All things in earth Are grievous, for they Are full of misery's; things in heaven Are delightful.
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1031
The studies of mortall things do not performe those thinges they promise: for as Basil noteth:
The studies of Mortal things do not perform those things they promise: for as Basil notes:
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1032
Things past are vanished and past our senses; thinges present slee away before they be tasted;
Things past Are vanished and passed our Senses; things present slee away before they be tasted;
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things to come sith they are not present afflict vs with their want. All worldly things are vnstable:
things to come sith they Are not present afflict us with their want. All worldly things Are unstable:
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for as a floure they sprout vp, and fall againe, and neuer continue in one estate:
for as a flower they sprout up, and fallen again, and never continue in one estate:
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for we are whole and sicke, rich and poore. Lastly, they that gather riches, cannot tel to whom they shall leaue them. for we Are Whole and sick, rich and poor. Lastly, they that gather riches, cannot tell to whom they shall leave them.
c-acp pns12 vbr j-jn cc j, j cc j. ord, pns32 cst vvb n2, vmbx vvi p-acp ro-crq pns32 vmb vvi pno32.
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1036
To set our delight therefore on short things and not in eternall; to set our studies on troublesome thinges, not in happie things;
To Set our delight Therefore on short things and not in Eternal; to Set our studies on troublesome things, not in happy things;
p-acp vvi po12 n1 av p-acp j n2 cc xx p-acp j; pc-acp vvi po12 n2 p-acp j n2, xx p-acp j n2;
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to set our affections on earthly thinges that content vs not, and leaue heauenly things that yeeld full contentation;
to Set our affections on earthly things that content us not, and leave heavenly things that yield full contentation;
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1038
to apply our mind to the instable thinges of this worlde, leauing the certaine treasures of heauen, is a sinne that argueth Gods displeasure,
to apply our mind to the instable things of this world, leaving the certain treasures of heaven, is a sin that argue God's displeasure,
pc-acp vvi po12 n1 p-acp dt n1 n2 pp-f d n1, vvg dt j n2 pp-f n1, vbz dt n1 cst vvz ng1 n1,
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1039
and procureth a speedie and fearefull destruction.
and procureth a speedy and fearful destruction.
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1040
Perseuerance in sinne is another thing, that procureth the vengeance of God to fall ineuitablie vpon vs. An hundred yeares was the arke in making,
Perseverance in sin is Another thing, that procureth the vengeance of God to fallen inevitably upon us an hundred Years was the Ark in making,
n1 p-acp n1 vbz j-jn n1, cst vvz dt n1 pp-f np1 pc-acp vvi av-j p-acp pno12 dt crd n2 vbds dt n1 p-acp vvg,
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and in all that time the people repented not; therfore the flood came vppon them and drowned them.
and in all that time the people repented not; Therefore the flood Come upon them and drowned them.
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Lot preached to Sodome and Gomorrha, they repented not but vexed the spirit of Lot; therfore fire from heauen consumed them.Lot preached to Sodom and Gomorrha, they repented not but vexed the Spirit of Lot; Therefore fire from heaven consumed them.
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1043
To Ierusalem did God send his Prophets, wise men and Scribes, but the people did kill and crucifie them, scourge & persecute them from citie to citie,
To Ierusalem did God send his prophets, wise men and Scribes, but the people did kill and crucify them, scourge & persecute them from City to City,
p-acp np1 vdd np1 vvi po31 n2, j n2 cc n2, cc-acp dt n1 vdd vvi cc vvi pno32, n1 cc vvi pno32 p-acp n1 p-acp n1,
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therefore their house is made desolate.
Therefore their house is made desolate.
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1045
So to the people of Englād (I sorrow to write it) the Gospell is the smell of death: the long suffering of God is abused to impenitencie.
So to the people of Englād (I sorrow to write it) the Gospel is the smell of death: the long suffering of God is abused to impenitency.
av p-acp dt n1 pp-f np1 (pns11 n1 pc-acp vvi pn31) dt n1 vbz dt vvb pp-f n1: dt j n1 pp-f np1 vbz vvn p-acp n1.
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1046
Christian libertie is turned into wantonnesse:
Christian liberty is turned into wantonness:
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1047
the supper of the Lord is receiued to our iudgement. Christ himselfe is a stone to stumble at, and a rocke of offence.
the supper of the Lord is received to our judgement. christ himself is a stone to Stumble At, and a rock of offence.
dt n1 pp-f dt n1 vbz vvn p-acp po12 n1. np1 px31 vbz dt n1 pc-acp vvi p-acp, cc dt n1 pp-f n1.
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1048
The conscience of men is defiled, therefore nothing is clean to them, Wherfore this exceeding great sinne of obstinacie is to be punished with an exceeding great plague.
The conscience of men is defiled, Therefore nothing is clean to them, Wherefore this exceeding great sin of obstinacy is to be punished with an exceeding great plague.
dt n1 pp-f n2 vbz vvn, av pix vbz j p-acp pno32, c-crq d j-vvg j n1 pp-f n1 vbz pc-acp vbi vvn p-acp dt j-vvg j n1.
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1049
It is a grieuous thing that a man professing himselfe to forsake the deuill, the worlde and the flesh, should break this vow & couenant, which hee hath made with the holy God, the searcher of his heart & vaines,
It is a grievous thing that a man professing himself to forsake the Devil, the world and the Flesh, should break this Voelli & Covenant, which he hath made with the holy God, the searcher of his heart & Veins,
pn31 vbz dt j n1 cst dt n1 vvg px31 pc-acp vvi dt n1, dt n1 cc dt n1, vmd vvi d n1 cc n1, r-crq pns31 vhz vvn p-acp dt j np1, dt n1 pp-f po31 n1 cc n2,
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1050
and the iudge of the quick & dead. But it is more grieuous when not only we haue contemned the maiesty of God,
and the judge of the quick & dead. But it is more grievous when not only we have contemned the majesty of God,
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1051
and proudly resisted his lawe, and defiled the image of God;
and proudly resisted his law, and defiled the image of God;
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1052
but also haue giuen our selues to be followers of the deuil, and do serue him as a prince,
but also have given our selves to be followers of the Devil, and do serve him as a Prince,
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& a God in all vnholines and vnrighteousnes for euer.
& a God in all unholiness and unrighteousness for ever.
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1054
But it is a most grieuous sin, that in the time of the Gospel we are obdurat in sinne.
But it is a most grievous since, that in the time of the Gospel we Are obdurat in sin.
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1055
For this being the day of saluation & the time accepted, we turn it into the day of destruction and time of vengeance.
For this being the day of salvation & the time accepted, we turn it into the day of destruction and time of vengeance.
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1056
To stumble in the night it is dangerous, but to fall backward in the light of the Gospell is damnable.
To Stumble in the night it is dangerous, but to fallen backward in the Light of the Gospel is damnable.
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1057
Dauid sinned but in his youth, we in our youth are wantons, in our middle age proud, in our old age couetous:David sinned but in his youth, we in our youth Are wantons, in our middle age proud, in our old age covetous:
np1 vvn p-acp p-acp po31 n1, pns12 p-acp po12 n1 vbr n2-jn, p-acp po12 j-jn n1 j, p-acp po12 j n1 j:
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1058
and the older we are, the more wicked we are.
and the older we Are, the more wicked we Are.
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1059
It is the nature of a man to sin, it is the nature of a Christian man to repent,
It is the nature of a man to since, it is the nature of a Christian man to Repent,
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1060
but it is the nature of the deuill neuer to repent, saith Augustine it a treatise of the contrition of the heart.
but it is the nature of the Devil never to Repent, Says Augustine it a treatise of the contrition of the heart.
cc-acp pn31 vbz dt n1 pp-f dt n1 av-x pc-acp vvi, vvz np1 pn31 dt n1 pp-f dt n1 pp-f dt n1.
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1061
For as much then as the sinfull generation of this realme of England will neuer repent,
For as much then as the sinful generation of this realm of England will never Repent,
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1062
but stop their eares when God calleth them, fleeth from the Lord when he seeketh them,
but stop their ears when God calls them, fleeth from the Lord when he seeks them,
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1063
and shutteth vp their hearts when he knocketh to come into them;
and shutteth up their hearts when he knocketh to come into them;
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1064
there must be either a generall tepentance, as there was in Niniuie, or else there will he a generall destruction as ther was in Sodom, which was in this maner. In Gen. 19.24.25.
there must be either a general tepentance, as there was in Nineveh, or Else there will he a general destruction as there was in Sodom, which was in this manner. In Gen. 19.24.25.
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Then the Lord rained vpon Sodom & vpon Gomorrha brimston and fire from the Lord out of heauen, Then the Lord reigned upon Sodom & upon Gomorrha brimstone and fire from the Lord out of heaven,
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and ouerthrewe those cities, and all the plaine, and all the inhabitantes of the cities, and that that grew vpon the earth. and overthrew those cities, and all the plain, and all the inhabitants of the cities, and that that grew upon the earth.
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Of this dreadfull desolation you shall reade in Deutronomium 26.23. Esay 13.14. Iere. 50.40. Eze. 18.49. Hos. 11.8. Amos 4.11. Luke 17.29. and Iude 7.
Of this dreadful desolation you shall read in Deuteronomy 26.23. Isaiah 13.14. Jeremiah 50.40. Ezekiel 18.49. Hos. 11.8. Amos 4.11. Luke 17.29. and Iude 7.
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First, he is noted who destroyed Sodome, the Lord: secondly how he did raine vpon Sodom and Gomorrha brimstone and fire:
First, he is noted who destroyed Sodom, the Lord: secondly how he did rain upon Sodom and Gomorrha brimstone and fire:
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thirdly, from whence, from the Lord from heauen.
Thirdly, from whence, from the Lord from heaven.
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The Lord which made Sodome & Gomorrha a pleasant and frutfull vale, for the sinnes of the people brought it vnto vtter desolation He did raine: the end of raine is the fertilitie of the earth:
The Lord which made Sodom & Gomorrha a pleasant and fruitful vale, for the Sins of the people brought it unto utter desolation He did rain: the end of rain is the fertility of the earth:
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the Sodomites turned the fertilitye of the earth into pride, fulnesse of bread, idlenesse, and vnmercifulnes to the poore:
the Sodomites turned the fertility of the earth into pride, fullness of bred, idleness, and unmercifulness to the poor:
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and therefore when this wickednesse was to be punished, it was reuenged not with famin, pestilēce or sword,
and Therefore when this wickedness was to be punished, it was revenged not with famine, pestilence or sword,
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but as the wicked had peruerted themselues, so the Lord peruerted the raine, not to the nourishment of the earth,
but as the wicked had perverted themselves, so the Lord perverted the rain, not to the nourishment of the earth,
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but to the sterilitie of it; and gaue them for dew, brimstone, and for water, fire.
but to the sterility of it; and gave them for due, brimstone, and for water, fire.
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Strabo in his booke seemeth to giue some naturall causes of this destruction:Strabo in his book seems to give Some natural Causes of this destruction:
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But Moses sheweth it came from the Lord, who is able and willing to punishe strange sinnes with strange plagues.
But Moses shows it Come from the Lord, who is able and willing to Punish strange Sins with strange plagues.
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Further we are here to learne in that it did raine, that abundance of fire fell from heauen:
Further we Are Here to Learn in that it did rain, that abundance of fire fell from heaven:
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so great is the treasure in heauen of those thinges whereby vengeance is to be taken on the reprobate on the earth Deut. 32.34.35.
so great is the treasure in heaven of those things whereby vengeance is to be taken on the Reprobate on the earth Deuteronomy 32.34.35.
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Js not this laid in store with me, and sealed vp among my treasures, vengeance and recompence are mine, Moreouer where he saith, he ouerthrewe the cities and all the plaine, Jesus not this laid in store with me, and sealed up among my treasures, vengeance and recompense Are mine, Moreover where he Says, he overthrew the cities and all the plain,
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and all the greene things of the earth; we are to remember there are two sorts of destructions:
and all the green things of the earth; we Are to Remember there Are two sorts of destructions:
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the one, whereby cities are so ouerthrowne, that after peace made they may bee reedified againe.
the one, whereby cities Are so overthrown, that After peace made they may be reedified again.
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These kindes of subuersions haue but a temporall scourge to chastise the wicked.
These Kinds of subversions have but a temporal scourge to chastise the wicked.
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The other, whereby in a perpetuall destruction both the inhabitants, and cities, and fieldes are vnrecouerably destroyed So was Sodome and Gomorrha destroyed with all their inhabitants,
The other, whereby in a perpetual destruction both the inhabitants, and cities, and fields Are unrecoverably destroyed So was Sodom and Gomorrha destroyed with all their inhabitants,
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and in all the plaine, with trees, herbes and plants:
and in all the plain, with trees, herbs and plants:
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& the monuments of this destruction remaine to be seene at this day, the shadowes of cities, the rockes exust, the earth full of ashes, heapes of salt, a filthie smell, a dreadfull sight, and a filthie lake.
& the monuments of this destruction remain to be seen At this day, the shadows of cities, the Rocks exust, the earth full of Ashes, heaps of salt, a filthy smell, a dreadful sighed, and a filthy lake.
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Here let euery good man thinke, that if the Sodomites prouoked so great wrath against them which were guided but only by the law of nature,
Here let every good man think, that if the Sodomites provoked so great wrath against them which were guided but only by the law of nature,
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how much more detestablye doe they offend, which haue receiued the light of the Gospel, & yet commit the sins of Sodome? Matth. 10.14.15. And whosoeuer shall not receiue you nor beare your words, when you departe out of that house or that citie, shake off the dust of your feete.
how much more detestably do they offend, which have received the Light of the Gospel, & yet commit the Sins of Sodom? Matthew 10.14.15. And whosoever shall not receive you nor bear your words, when you depart out of that house or that City, shake off the dust of your feet.
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Truely I say vnto you, it shall be easier for them of the land of Sodome and Gomorrha in the day of iudgement, then for that citie. Truly I say unto you, it shall be Easier for them of the land of Sodom and Gomorrha in the day of judgement, then for that City.
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5 God doth not only say that the contemners of the Gospell shall be grieuously punished,
5 God does not only say that the contemners of the Gospel shall be grievously punished,
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but he saith, it shall be more easie for the Sodomites, and more grieuous to the contemners of his word.
but he Says, it shall be more easy for the Sodomites, and more grievous to the contemners of his word.
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In this subuersion are these thinges to be committed to memorie. In this subversion Are these things to be committed to memory.
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First, it is an easie thing with God to punish the wicked, and euen as easie as to send downe raine from aboue.
First, it is an easy thing with God to Punish the wicked, and even as easy as to send down rain from above.
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Secondly, many waies hath God to subuert the wicked:
Secondly, many ways hath God to subvert the wicked:
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the olde worlde he drowned with water, the AEgiptians had diuers plagues, their waters were turned into bloud, the frogs crept into the kings chamber, they were punished with gnats, flies, pestilence, biles, haile, locusts, darknesse,
the old world he drowned with water, the egyptians had diverse plagues, their waters were turned into blood, the frogs crept into the Kings chamber, they were punished with gnats, flies, pestilence, biles, hail, Locusts, darkness,
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and the sudden death of the first borne of AEgipt.
and the sudden death of the First born of Egypt.
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The murmurers in the booke of Numbers, some were swallowed vp into the earth, some were consumed with fire from heauen,
The murmurers in the book of Numbers, Some were swallowed up into the earth, Some were consumed with fire from heaven,
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and the tempters were all destroyed in the wildernes with fierie serpents. The third thing memorable is this, that the iudgement of God commeth suddenly:
and the tempters were all destroyed in the Wilderness with fiery Serpents. The third thing memorable is this, that the judgement of God comes suddenly:
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for when they were eating & drinking, building and planting, suddenly came fire from heauen and consumed them.
for when they were eating & drinking, building and planting, suddenly Come fire from heaven and consumed them.
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So Paul saith it shall be in these later daies: For when they shall say peace and safetie, then shall come vpon them sudden destruction, So Paul Says it shall be in these later days: For when they shall say peace and safety, then shall come upon them sudden destruction,
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as trauell vpon a woman with child, and they shall not escape. Fourthly, the wicked shal not escape when the iudgement of God commeth on them.as travel upon a woman with child, and they shall not escape. Fourthly, the wicked shall not escape when the judgement of God comes on them.
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Therefore the flight shall perish from the swift, and the strong shall not strengthen his force, Therefore the flight shall perish from the swift, and the strong shall not strengthen his force,
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neither shall the mightie saue his soule. neither shall the mighty save his soul.
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And hee that flieth of them shall not flie away, and hee that escapeth of them shall not be deliuered. And he that flies of them shall not fly away, and he that escapeth of them shall not be Delivered.
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Fiftly, sinnes do shorten our liues, for the most part of the Sodomites were no doubt in their youth,
Fifty, Sins do shorten our lives, for the most part of the Sodomites were no doubt in their youth,
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when the fire fell on them.
when the fire fell on them.
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And thou O God shalt bring them downe into the pitte of corruption, the bloudie and deceitfull men shall not liue halfe their dayes. And thou Oh God shalt bring them down into the pit of corruption, the bloody and deceitful men shall not live half their days.
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Sixtly, sinnes being continued, do alwaies bring newe plagues. The olde worlde was drowned with water, but Sodome was destroyed with fire:
Sixty, Sins being continued, do always bring new plagues. The old world was drowned with water, but Sodom was destroyed with fire:
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therfore it ought not to be incredible, that all the worlde shall be burned with fire.
Therefore it ought not to be incredible, that all the world shall be burned with fire.
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The heauen of heauens is the Lords, but the earth hee hath giuen to the sonnes of men;
The heaven of heavens is the lords, but the earth he hath given to the Sons of men;
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so he gaue a fruitful plaine to the Sodomites, but when they abused it, hee rayned downe fire & brimstone as plentifull as raine.
so he gave a fruitful plain to the Sodomites, but when they abused it, he rained down fire & brimstone as plentiful as rain.
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So because in these last times wee abuse the creatures in riot and excesse, God no doubt will according to his word cōsume the whole world with fire.
So Because in these last times we abuse the creatures in riot and excess, God no doubt will according to his word consume the Whole world with fire.
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Seuenthly, they that liue wickedly shal dye miserable.
Seventhly, they that live wickedly shall die miserable.
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The Sodomits liued in pride, therfore they came to shame, they were vnmercifull to the poore,
The Sodomites lived in pride, Therefore they Come to shame, they were unmerciful to the poor,
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therfore they had iudgement without mercie. Lastly, God will reuenge all iniuries done, especially those that are committed against his ministers.
Therefore they had judgement without mercy. Lastly, God will revenge all injuries done, especially those that Are committed against his Ministers.
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For hee saith, Hee that toucheth you, toucheth the apple of mine eye. And Psal. 105.15. Touch not mine annointed, and do my Prophets no harme. For he Says, He that touches you, touches the apple of mine eye. And Psalm 105.15. Touch not mine anointed, and do my prophets no harm.
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Cham for mocking the minister of God, Noah was cursed in himselfe, in his children, in earth, in heauen, of God and of men:Cham for mocking the minister of God, Noah was cursed in himself, in his children, in earth, in heaven, of God and of men:
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so the viperous brood of Cham, which scorne the reuerend fathers of the Church, shal be accursed for euer:
so the viperous brood of Cham, which scorn the reverend Father's of the Church, shall be accursed for ever:
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The vnclean Sodomites were burned to ashes, and condemned because they vexed the righteous soule of Lot: so our murmurers shal taste of the like fearful iudgemēt,
The unclean Sodomites were burned to Ashes, and condemned Because they vexed the righteous soul of Lot: so our murmurers shall taste of the like fearful judgement,
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and also the whole land, for soothing them in their Ismaeleticall scorning, if speedilye and heartily they do not repent, which God giue them and vs also grace to doe, that we being deliuered from the dreadfull wrath of God, which hangeth ouer our heads for our many manifest and exceeding great sins, may from one generation to another liue to praise the Lord all the daies of our life.
and also the Whole land, for soothing them in their Ismaeleticall scorning, if speedily and heartily they do not Repent, which God give them and us also grace to do, that we being Delivered from the dreadful wrath of God, which hangs over our Heads for our many manifest and exceeding great Sins, may from one generation to Another live to praise the Lord all the days of our life.
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The Lord blesse and keepe this Realme. The Lord bless and keep this Realm.
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The Lord make his face to shine vpon vs, and be mercifull vnto vs, the Lord lift vp his countenance vpon vs,
The Lord make his face to shine upon us, and be merciful unto us, the Lord lift up his countenance upon us,
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and giue vs his peace, for his sonnes sake Christ Iesu. To whom with the holy spirit be all honor and glory, for euer and euer, Amen. FINIS.and give us his peace, for his Sons sake christ Iesu. To whom with the holy Spirit be all honour and glory, for ever and ever, Amen. FINIS.
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(3) sermon (DIV1)
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