A iudicious and painefull exposition vpon the ten Commandements wherein the text is opened, questions and doubts are resolued, errours confuted, and sundry instructions effectually applied. First deliuered in seuerall sermons, and now published to the glory of God, and for the further benefit of his church. By Peter Barker, preacher of Gods word, at Stowre Paine, in Dorsetshire.
COncerning the tenne Commandements, this is generall to them all ▪ euery one hath an Iniunction and a Prohibition: that which enioyneth vs to any vertue, forbiddeth the contrary vice:
Concerning the tenne commandments, this is general to them all ▪ every one hath an Injunction and a Prohibition: that which enjoineth us to any virtue, forbiddeth the contrary vice:
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THe reason in these words, Before mee: as if the Lord should say, the seruice which I will and require by vertue of this precept, resteth in the soule, you may dissemble with men, you may set vp Idols in your heart,
THe reason in these words, Before me: as if the Lord should say, the service which I will and require by virtue of this precept, rests in the soul, you may dissemble with men, you may Set up Idols in your heart,
Thus you see the streames into which this fountaine diuides it selfe, now come to the waters and drinke, raste of euery one as they present themselues in order to your view.
Thus you see the streams into which this fountain divides it self, now come to the waters and drink, raste of every one as they present themselves in order to your view.
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for the first, loue him aboue all, our Sauiour Christ said vnto Peter three seuerall times, Simon Ioanna, louest thou mee, that his three-folde confession might wipe away the shame of his three-fold deniall,
for the First, love him above all, our Saviour christ said unto Peter three several times, Simon Joanna, love thou me, that his threefold Confessi might wipe away the shame of his threefold denial,
or as Bernard saith, to teach thee that thou must loue God plus quam tuos, tua, te, more then thy kinred, more then thy substance, more then thy selfe. 1. More then thy kinred:
or as Bernard Says, to teach thee that thou must love God plus quam tuos, tua, te, more then thy kindred, more then thy substance, more then thy self. 1. More then thy kindred:
Great is the loue of children towards their parents, it was a strange thing, that Sarah old Sarah when it ceased to be with her after the manner of women should giue children sucke, it was as strange that a childe should giue sucke to the parents,
Great is the love of children towards their Parents, it was a strange thing, that Sarah old Sarah when it ceased to be with her After the manner of women should give children suck, it was as strange that a child should give suck to the Parents,
for when a father was condemned to die of famine, his daughter gaue him sucke with her owne breasts, which being made known to the Magistrates, she obtained pardon for her fathers life:
for when a father was condemned to die of famine, his daughter gave him suck with her own breasts, which being made known to the Magistrates, she obtained pardon for her Father's life:
greater is the loue of parents towards their children, magis discendit quā ascendit amor, of the children the Poet said, filius ante diē patrios inquirit in annos;
greater is the love of Parents towards their children, magis discendit quā ascendit amor, of the children the Poet said, filius ante diē Patriots inquirit in annos;
but said, surely I will goe downe into the grane vnto my sonne mourning, and Dauid shewing his fatherly affection, when hee heard of the death of Absolon, wept as hee went, and thus hee said;
but said, surely I will go down into the grane unto my son mourning, and David showing his fatherly affection, when he herd of the death of Absalom, wept as he went, and thus he said;
on the other side, it serueth to reproue the child which maketh a god of his father, Elisha was somewhat faulty this way, who being too much wedded to his parents, would first go kisse his father and mother, when he was called to the seruice of God:
on the other side, it serveth to reprove the child which makes a god of his father, Elisha was somewhat faulty this Way, who being too much wedded to his Parents, would First go kiss his father and mother, when he was called to the service of God:
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Crates, otherwise a wise man, in this was reckoned but a Philosophicall foole, to throw his mony into the sea, with these words, Ego te mergam, ne mergar à te, I will drowne thee, lest thou shouldest drowne mee.
Crates, otherwise a wise man, in this was reckoned but a Philosophical fool, to throw his money into the sea, with these words, Ego te mergam, ne mergar à te, I will drown thee, lest thou Shouldst drown me.
wee may haue riches, as the Egyptians had their bondmen for vse onely, and vse them as trauellers doe their third legge, to helpe them along to their iourneies end:
we may have riches, as the egyptians had their bondmen for use only, and use them as travellers do their third leg, to help them along to their journeys end:
os homini sublime dedit, whereas other creatures looke downewards to the ground, God hath giuen man a contrary countenance, that hee might looke vp vnto him,
os Homini sublime dedit, whereas other creatures look downwards to the ground, God hath given man a contrary countenance, that he might look up unto him,
let wealth seeme better in our sight then God from whom it comes, Nahash putteth out our right eyes, and bringeth shame vpon vs. Loue the world better then wee loue God, wee loue an harlot better then our owne spouse;
let wealth seem better in our sighed then God from whom it comes, Nahash putteth out our right eyes, and brings shame upon us Love the world better then we love God, we love an harlot better then our own spouse;
This serueth to reproue those which make gold their hope, and say to the wedge of gold, thou art my confidence, who set vp a new God for the old vpstart Mammon for the Ancient of daies,
This serveth to reprove those which make gold their hope, and say to the wedge of gold, thou art my confidence, who Set up a new God for the old upstarted Mammon for the Ancient of days,
as treason set vp a new King Absolon, for old King Dauid: which make the world bird-lime, with which they so belime their affections, that they cannot ascend vpward, who hang their gold on their soules, which like the weights of a clocke, drawes them to the earth, which no Alchimist can draw out of their hearts,
as treason Set up a new King Absalom, for old King David: which make the world birdlime, with which they so belime their affections, that they cannot ascend upward, who hang their gold on their Souls, which like the weights of a clock, draws them to the earth, which no Alchemist can draw out of their hearts,
who for loue of gold, bury it, though euen then they haue themselues one foote in the graue, who are viri diuitiarum, men •friches, not possessors of them as lords,
who for love of gold, bury it, though even then they have themselves one foot in the graven, who Are viri diuitiarum, men •friches, not Possessors' of them as Lords,
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long we after the water of life, wee little regard the water at Iacobs well, but with the woman of Samaria, downe goes the pitcher, with the young man, away goes clothing, with the disciples, away goes ship and nets, the loue of them, though not the vse;
long we After the water of life, we little regard the water At Iacobs well, but with the woman of Samaria, down Goes the pitcher, with the young man, away Goes clothing, with the Disciples, away Goes ship and nets, the love of them, though not the use;
wee will not linger about earthly vanities, we will not beat our braines and weary our selues in pursuit of the chase of this world, superfluous desire of hauing, shall not gnaue our hearts, these glowing vanities shall not sticke so fast vnto vs, wee will not thirst after them, to get them with the losse of the loue of God,
we will not linger about earthly vanities, we will not beatrice our brains and weary our selves in pursuit of the chase of this world, superfluous desire of having, shall not gnaue our hearts, these glowing vanities shall not stick so fast unto us, we will not thirst After them, to get them with the loss of the love of God,
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where the world is our God, our deuotion is pleasure and delight, when Satan the subtile sophister would bring our Sauiour Christ to an absurd conclusion, he presseth both the premises together, diuitias & delitias, hee should haue Power and glory, the world & the pleasures which it did affoord, not but that there are iust delights, which haue their warrants and their tearmes,
where the world is our God, our devotion is pleasure and delight, when Satan the subtle sophister would bring our Saviour christ to an absurd conclusion, he Presseth both the premises together, Riches & delitias, he should have Power and glory, the world & the pleasures which it did afford, not but that there Are just delights, which have their warrants and their terms,
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except God made the choise commodities of the earth onely for the wicked: I will instance but in one kind of pleasure, which we call pastime or recreation.
except God made the choice commodities of the earth only for the wicked: I will instance but in one kind of pleasure, which we call pastime or recreation.
There are as well generous delights as ingenius studies, and one of them must giue sweetnesse to the other, diuers while they haue been so precise, that they haue thought they might not delight in any sport, at last haue been so out of heart, that they delighted nothing:
There Are as well generous delights as ingenius studies, and one of them must give sweetness to the other, diverse while they have been so precise, that they have Thought they might not delight in any sport, At last have been so out of heart, that they delighted nothing:
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for by this ouer much delight, thou makest a god of thy recreation, these be lists and landmarkes, within which we must bound the procession of our sports,
for by this over much delight, thou Makest a god of thy recreation, these be lists and landmarks, within which we must bound the procession of our sports,
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and not able to doe seruice in Church or common-wealth, on the other side not so pamper our paunches, not so barrell vp Gods Creatures in our bellyes, not so mast our selues like Hogges of Epicures heard, that we may saue to doe seruice onely to our bellyes.
and not able to do service in Church or commonwealth, on the other side not so pamper our paunches, not so barrel up God's Creatures in our bellies, not so mast our selves like Hogs of Epicureans herd, that we may save to do service only to our bellies.
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On the one side we must not be caught vp in a whirlepoole, touch not, tast not, nor on the other side sincke in a quickesand, let vs eate and drinke for to morrow we shall die:
On the one side we must not be caught up in a whirlpool, touch not, taste not, nor on the other side sink in a quickesand, let us eat and drink for to morrow we shall die:
This flesh of ours is ill inclined, keepe it vnder that it may be obedient to the spirit abstinence is a certaine brime and pickle, to preserue it, that wormes and stench doe not breede in it,
This Flesh of ours is ill inclined, keep it under that it may be obedient to the Spirit abstinence is a certain brime and pickle, to preserve it, that worms and stench do not breed in it,
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The bruit beasts take onely that foode, which Nature requireth for their maintenance, euen the Lyon, which of all beastes is most rauenous and greedy of prey, whose appetite cannot be stanched, without great superfluitie of nourishment, contents himselfe for two or three dayes,
The bruit beasts take only that food, which Nature requires for their maintenance, even the lion, which of all beasts is most ravenous and greedy of prey, whose appetite cannot be staunched, without great superfluity of nourishment, contents himself for two or three days,
to blame was Philoxenus, who (as Catullus wished all his body were nose, that he might spend all his time in sweete smelles,) wished he had a necke as long as a Crane that he might take more delight in meates and drinkes:
to blame was Philoxenus, who (as Catullus wished all his body were nose, that he might spend all his time in sweet smells,) wished he had a neck as long as a Crane that he might take more delight in Meats and drinks:
to blame was that monster of the world Heliogabolus, who was serued at one supper with 60. Ostriches, and neuer serued two dayes with one kinde of meate, who neare the sea neuer vsed fish, far from the sea, nothing but fish:
to blame was that monster of the world Heliogabolus, who was served At one supper with 60. Ostriches, and never served two days with one kind of meat, who near the sea never used Fish, Far from the sea, nothing but Fish:
to blame are all Epicures, whose senses are their guides, and Purueyors, whose appetites are their stewardes who stuffe, themselues like wooll-packes, who,
to blame Are all Epicureans, whose Senses Are their guides, and Purveyors, whose appetites Are their Stewards who stuff, themselves like woolpacks, who,
whereas they should bee like Antes, and Bees, the wisest creatures, and abound rather in pectore vbi est animus, quam in ventre vbi est stercus, resemble Philopoemenes Army, which had neither head,
whereas they should be like Aunts, and Bees, the Wisest creatures, and abound rather in pectore vbi est animus, quam in ventre vbi est Stercus, resemble Philopoemenes Army, which had neither head,
for they haue great comminges in, whose throates are open Sepulchers, for the fat morsells and gobbets, which they •ury in their stomackes more then nature requireth, doe there rotte, putrifie and stinke,
for they have great comings in, whose throats Are open Sepulchers, for the fat morsels and gobbets, which they •ury in their stomachs more then nature requires, do there rotten, putrify and stink,
as dead carcases in the graue, who making but one meale a day, begin early in the morning and holde out till late in the night, who cramme their bellyes,
as dead carcases in the graven, who making but one meal a day, begin early in the morning and hold out till late in the night, who cram their bellies,
then how blame-worthy are they, which hauing a greedy gutt, a sweete tooth, and veluet mouth, make their best beloued god shew holy, sacrifising vnto it whatsoeuer they can rap and rend,
then how blameworthy Are they, which having a greedy gut, a sweet tooth, and velvet Mouth, make their best Beloved god show holy, sacrificing unto it whatsoever they can rap and rend,
Our liues are neare and deare vnto vs, herein the diuell who was a lyer from the beginning sayd truely, skin for skin, and all that a man hath will be giue for his life:
Our lives Are near and deer unto us, herein the Devil who was a liar from the beginning said truly, skin for skin, and all that a man hath will be give for his life:
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though better men then he, lying sicke vpon their bed in extremity of their payne, haue intreated death to release them though some malefactors laughing on their hangman iest away their last breath,
though better men then he, lying sick upon their Bed in extremity of their pain, have entreated death to release them though Some malefactors laughing on their hangman jest away their last breath,
The Papists in time of ignorance were content to be at cost to set vp Idolatry, happely with the Israelites, they would not spare their earings, and with Iezabell would harbour a crue of trencher Chaplaynes for the seruice of Baall, againe in their blinde zeale would macerate their bodyes, whipp themselues, goe in sackcloath,
The Papists in time of ignorance were content to be At cost to Set up Idolatry, happily with the Israelites, they would not spare their earings, and with Jezebel would harbour a crew of trencher Chaplains for the service of Baal, again in their blind zeal would macerate their bodies, whip themselves, go in Sackcloth,
and fast till they were as hungry as a Churchmouse, but I neuer read of any that went so farre as the Prophets of Baall. to cut themselues with Kn•ues,
and fast till they were as hungry as a Churchmouse, but I never read of any that went so Far as the prophets of Baal. to Cut themselves with Kn•ues,
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A man is hardly brought to alter his religion he maketh such a league with it as Elisha with Elyas, I will not leaue thee, he will not reele from faith to faith like a drunken man from post to piller,
A man is hardly brought to altar his Religion he makes such a league with it as Elisha with Elias, I will not leave thee, he will not reel from faith to faith like a drunken man from post to pillar,
or as an vnskilfull builder misliking his owne doings, he will not be still pulling downe, that he is still setting vp, on the one side Constantine will not consent to haue images,
or as an unskilful builder misliking his own doings, he will not be still pulling down, that he is still setting up, on the one side Constantine will not consent to have Images,
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but if death & all the torments which can be deuised should stand betwixt vs and our God in our iourney to heauen, this Commandement enioyneth vs to passe them all, rather then giue ouer our loue vnto God,
but if death & all the torments which can be devised should stand betwixt us and our God in our journey to heaven, this Commandment enjoineth us to pass them all, rather then give over our love unto God,
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for whose sake Esay is content to be killed with a Sawe, Ieremie with stones, Amos with an yron barre, Daniell to be throwne into the Lyons den, these were but Originalls, there followed Counterpaines which agreed with them, Ignatius, Polycarpus, Irenaeus, and others suffered not death without a Copy, without an example, Paul was content to lose his head, Bartholomew his skin, Luke to be hanged on an Olyue-tree, Steuen to be vnder a heape of many stones,
for whose sake Isaiah is content to be killed with a Saw, Ieremie with stones, Amos with an iron bar, Daniell to be thrown into the Lyons den, these were but Originals, there followed Counterpanes which agreed with them, Ignatius, Polycarp, Irnaeus, and Others suffered not death without a Copy, without an Exampl, Paul was content to loose his head, Bartholomew his skin, Lycia to be hanged on an Olive-tree, Stephen to be under a heap of many stones,
and as our Sauiour Christ sayd to Peter and Andrew follow mee, so they followed him (though not Passibus aequis ) in his life though not with like innocency, in his death though not with like constancy, these pledged their predecessors in the cup of afflictions,
and as our Saviour christ said to Peter and Andrew follow me, so they followed him (though not Passibus aequis) in his life though not with like innocency, in his death though not with like constancy, these pledged their predecessors in the cup of afflictions,
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and began to their successors, and amongst other to our English Martyres, who in this time of Queene Mary did sticke ad iguem, and to shew they loued God more then their liues were content to goe to him, with Elias in a fiery chariot, not doubting but that same mantle, that same body, which they should leaue behinde them, should at the resurrection of the iust be restored in a more Glorious sort:
and began to their Successors, and among other to our English Martyrs, who in this time of Queen Marry did stick ad iguem, and to show they loved God more then their lives were content to go to him, with Elias in a fiery chariot, not doubting but that same mantle, that same body, which they should leave behind them, should At the resurrection of the just be restored in a more Glorious sort:
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the former Martyres stood in the forefront of the battayle, and therefore like Vriah receiued the first in counter & violence of their enemies, the latter like old beaten souldiers won the field in the rereward ▪ all of them,
the former Martyrs stood in the forefront of the battle, and Therefore like Uriah received the First in counter & violence of their enemies, the latter like old beaten Soldiers wone the field in the rearward ▪ all of them,
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when they could not go the white way to God in time of peace to shew they preferred Gods loue before their owne liues, were content to goe the red way in time of persecution.
when they could not go the white Way to God in time of peace to show they preferred God's love before their own lives, were content to go the read Way in time of persecution.
This serueth to reproue those, which can bee contented to follow Christ in a calme, but being vnlike the disciples, will giue him ouer in a troublesome sea:
This serveth to reprove those, which can be contented to follow christ in a Cam, but being unlike the Disciples, will give him over in a troublesome sea:
who are forward at first, but if they perceiue they shall be prickt for martyres, shrinke backe as snailes, which putting forth their hornes, being a little pricked pull them againe, who being crased vessels will not hold,
who Are forward At First, but if they perceive they shall be pricked for Martyrs, shrink back as snails, which putting forth their horns, being a little pricked pull them again, who being crazed vessels will not hold,
but breake in peeces when they come to the furnace, like the aples, which as men write, grow about Sodome and Gomorrah, pleasant to behold, buts vanishing into soote or smoke,
but break in Pieces when they come to the furnace, like the Apples, which as men write, grow about Sodom and Gomorrah, pleasant to behold, buts vanishing into soot or smoke,
as soone as a man put his teeth to them, or like the Christall which seemes a precious stone, till it comes to the hamering, such are they, which forsake Christ,
as soon as a man put his teeth to them, or like the Crystal which seems a precious stone, till it comes to the hammering, such Are they, which forsake christ,
because hee said, he would giue his flesh for them, who when the sunne of tribulation scorcheth hot, are like the seede, which fell vpon stony ground, which sprung vp,
Because he said, he would give his Flesh for them, who when the sun of tribulation scorcheth hight, Are like the seed, which fell upon stony ground, which sprung up,
but when the sunn• rose vp, parched, and for lacke of rooting withred away, vnlike the Egels young ones, who looke directly against the face of the sunne,
but when the sunn• rose up, parched, and for lack of rooting withered away, unlike the Eagles young ones, who look directly against the face of the sun,
Indeed Gods Church is made stockfish, and goes along by weeping crosse, Iacob cannot be quiet for Esay, no not in his mothers wombe, Herod turns his rage vpon the poore infants of Bethlehem, when his malice cannot dispatch Christ himselfe.
Indeed God's Church is made stockfish, and Goes along by weeping cross, Iacob cannot be quiet for Isaiah, no not in his mother's womb, Herod turns his rage upon the poor Infants of Bethlehem, when his malice cannot dispatch christ himself.
Peter must bee bound, and led whither hee would not, in respect of flesh and blood, which is vnwilling to this sacrifice, not in respect of the inner man and of the spirit, for he went away reioycing when he was whipped:
Peter must be bound, and led whither he would not, in respect of Flesh and blood, which is unwilling to this sacrifice, not in respect of the inner man and of the Spirit, for he went away rejoicing when he was whipped:
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Reade we the Acts and Monuments of the Church, wee shall find, that Saunders tooke the stake whereunto he should be chained in his armes, and kissing it said;
Read we the Acts and Monuments of the Church, we shall find, that Saunders took the stake whereunto he should be chained in his arms, and kissing it said;
Carolus, according to his name, was carelesse of his body in this respect, and thirsting after the cup of Martirdome, had it last filled vp to the hard brimme,
Carolus, according to his name, was careless of his body in this respect, and thirsting After the cup of Martyrdom, had it last filled up to the hard brim,
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The next duty to loue, enioyned by this commandement is seare, Loue, and feare, are sweetely tempered together in the hearts of the faithfull, they loue God fearefully, they feare God louingly,
The next duty to love, enjoined by this Commandment is sear, Love, and Fear, Are sweetly tempered together in the hearts of the faithful, they love God fearfully, they Fear God lovingly,
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by the first, they reioyce according to the ioy in haruest, as men reioyce, when they diuide a spoile, their mouth is filled with laughter, and their tongues with ioy:
by the First, they rejoice according to the joy in harvest, as men rejoice, when they divide a spoil, their Mouth is filled with laughter, and their tongues with joy:
such a King is God ▪ of great power, Quantus Deus est, qui deos facit? he is not shaken with feare, for he is the Lord of hosts, he is not seduced by error,
such a King is God ▪ of great power, Quantus Deus est, qui Gods facit? he is not shaken with Fear, for he is the Lord of hosts, he is not seduced by error,
The deliuery to one fiue, to another two, to another one, sheweth that God bestoweth gifts and graces on his seruants in seuerall measures, one shall haue an Ephah full, which containeth ten pottles,
The delivery to one fiue, to Another two, to Another one, shows that God bestoweth Gifts and graces on his Servants in several measures, one shall have an Ephah full, which Containeth ten pottles,
an other shall haue but an omer full, which is but the tenth part of the Ephah: The charge, occupie till I come, teacheth vs to vse those gifts and graces to Gods glory,
an other shall have but an omer full, which is but the tenth part of the Ephah: The charge, occupy till I come, Teaches us to use those Gifts and graces to God's glory,
so it is written of the Burgundians, that expecting a battle, they thought longe thistles were launces, their eye was a false glasse which did not represent things vnto them in their right proportion.
so it is written of the Burgundians, that expecting a battle, they Thought long thistles were lances, their eye was a false glass which did not represent things unto them in their right proportion.
I do not loue thee, but I cannot tell, why I doe not loue thee and as the malecontent Antipodes euer contradicting will not walke in the beatē path of the Church,
I do not love thee, but I cannot tell, why I do not love thee and as the malcontent Antipodes ever contradicting will not walk in the beaten path of the Church,
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yet cannot tell why they seeke by pathes, so those are brought in feare, yet cannot tell why they are afraid, in Arithmeticke of nothing comes nothing yet they feare where no feare is:
yet cannot tell why they seek by paths, so those Are brought in Fear, yet cannot tell why they Are afraid, in Arithmetic of nothing comes nothing yet they Fear where no Fear is:
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for while he was busie about writing letters to Rome against the Protestants, as Saul was to haue letters written to Damascus, for persecuting the Christians, vpon a sudaine he did thinke verily, that the Diuell walking in his chamber,
for while he was busy about writing letters to Room against the Protestants, as Saul was to have letters written to Damascus, for persecuting the Christians, upon a sudden he did think verily, that the devil walking in his chamber,
like a great masty curre, at last coucht vnder his table, and this conceit he did finde so vnsportable for waight, that let his friends comfort him what they might, his Phisitions counsell him what they could, in a melancholy humour hee died comfortles.
like a great masty cur, At last couched under his table, and this conceit he did find so vnsportable for weight, that let his Friends Comfort him what they might, his Physicians counsel him what they could, in a melancholy humour he died comfortless.
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The superstitious man deserues not so much to bee spoken of, as to bee laughed at, with disdain, who intending to take his iourney for feare alters his minde.
The superstitious man deserves not so much to be spoken of, as to be laughed At, with disdain, who intending to take his journey for Fear alters his mind.
if any of these fearefull or foolish conceits call at the goodmans doore, hee vseth them as passengers with slight respect, they shall not lodge with him,
if any of these fearful or foolish conceits call At the goodmans door, he uses them as passengers with slight respect, they shall not lodge with him,
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Another thing that the wicked feare is, the constellation of the starres, and as in time past they did attribute a certaine power to the planets, to worke in men good or bad effects,
another thing that the wicked Fear is, the constellation of the Stars, and as in time passed they did attribute a certain power to the planets, to work in men good or bad effects,
so at this day Astrologers make Calenders, which are full of good and bad aspects, Saturne they say, is a terrible, Venus a milde Planet, and so of the rest:
so At this day Astrologers make Calendars, which Are full of good and bad aspects, Saturn they say, is a terrible, Venus a mild Planet, and so of the rest:
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and as they thought men and their affaires were gouerned by the Sunne, and Moone, and Starres, and influence of the heauens, and therefore called them, the Queene of heauen,
and as they Thought men and their affairs were governed by the Sun, and Moon, and Stars, and influence of the heavens, and Therefore called them, the Queen of heaven,
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so doe the superstitious in our times following, Astrologers, which (are as Oecolampadius saith) the greatest of all Impostors ( an Impostor is a Coniurer, Iuggler,
so do the superstitious in our times following, Astrologers, which (Are as Oecolampadius Says) the greatest of all Impostors (an Impostor is a Conjurer, Juggler,
or cony-catcher) worships these heauenly bodyes, supposing mankinde is ruled by them, and therefore when they fall sicke, the starres are their counsellers they take their Calender,
or conycatcher) worships these heavenly bodies, supposing mankind is ruled by them, and Therefore when they fallen sick, the Stars Are their Counsellers they take their Calendar,
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if they finde it an euill day, when their sicknesse began, their soule is powred out vpon them, they perswade themselues, that they shall not onely bee weakened,
if they find it an evil day, when their sickness began, their soul is poured out upon them, they persuade themselves, that they shall not only be weakened,
not that he condemneth Astronomy, for it is good to know the course of the heauens, the rising and setting of the starres, which God appointed to giue light,
not that he Condemneth Astronomy, for it is good to know the course of the heavens, the rising and setting of the Stars, which God appointed to give Light,
and attribute the operation in the elements to the starres, which belongeth to God, who made the starres, and calleth them all by their names, which serueth to no vse,
and attribute the operation in the elements to the Stars, which belongeth to God, who made the Stars, and calls them all by their names, which serveth to no use,
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or what shall we drinke? or wherewith shall we bee clothed? vsing this argument, after all these things doe the Gentiles seeke, so the Lord in the prophecy of Ieremy, by the like reason dehorteth from this feare, saying, Learne not the way of the heathen,
or what shall we drink? or wherewith shall we be clothed? using this argument, After all these things do the Gentiles seek, so the Lord in the prophecy of Ieremy, by the like reason dehorteth from this Fear, saying, Learn not the Way of the heathen,
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and all Ierusalem with him: their hearts were moued as the trees of the forest by the winde, rottennesse entred into their bones, and they trembled in themselues:
and all Ierusalem with him: their hearts were moved as the trees of the forest by the wind, rottenness entered into their bones, and they trembled in themselves:
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so when it was told the house of Dauid, that Aram was ioyned with Ephraim, the soule of the King and his people was pressed downe, feare and trembling did come vpon them,
so when it was told the house of David, that Aram was joined with Ephraim, the soul of the King and his people was pressed down, Fear and trembling did come upon them,
and they feare the rumor, should be heard in the land concerning the taking of Babell, for the newes came the first yeere, the siege came the second yeere,
and they Fear the rumor, should be herd in the land Concerning the taking of Babel, for the news Come the First year, the siege Come the second year,
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this was one cause why Ionas was vnwilling to go to Niniu•h, and preach vnto it the preaching that God bad him, Yet forty daies and Niniu•h shalbe •uerthrowne;
this was one cause why Ionas was unwilling to go to Niniu•h, and preach unto it the preaching that God bade him, Yet forty days and Niniu•h shall •uerthrowne;
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but feare of reproch did trouble him more, when considering there was in God great kindnesse, and louing kindnesse; which simples compounded make great louing kindnesse in God, considering he was not onely of long suffering before hee inflicteth punishment,
but Fear of reproach did trouble him more, when considering there was in God great kindness, and loving kindness; which simples compounded make great loving kindness in God, considering he was not only of long suffering before he inflicteth punishment,
This feare of disgrace began to worke vpon Paul, when God called him to preach to the Gentiles, They know, saith he, that I prisoned and beate in e•ery Synagogue them, that beleeued in thee:
This Fear of disgrace began to work upon Paul, when God called him to preach to the Gentiles, They know, Says he, that I prisoned and beat in e•ery Synagogue them, that believed in thee:
& now if I shall preach thee, whom before I persecuted, what will they say? they will say, that I weaue and vnweaue like Penelope, & being as variable in my practises as Proteus in h•s shapes, set vp one day, to pull downe another;
& now if I shall preach thee, whom before I persecuted, what will they say? they will say, that I weave and unweave like Penelope, & being as variable in my practises as Proteus in h•s shapes, Set up one day, to pull down Another;
thus because he would not suffer contempt he seeketh couert, would stop Gods mouth vpon good termes, alleadging a plea, to put off the office which he was to execute.
thus Because he would not suffer contempt he seeks covert, would stop God's Mouth upon good terms, alleging a plea, to put off the office which he was to execute.
To come to our selues, I am perswaded that among vs many papists on the left hand, many schismatikes on the right hand (betwixt which two the Church & liturgy of the Church is crucified, as our Sauior Christ between the two malefactors) would be brought to the tabernacles of peace,
To come to our selves, I am persuaded that among us many Papists on the left hand, many Schismatics on the right hand (betwixt which two the Church & liturgy of the Church is Crucified, as our Saviour christ between the two malefactors) would be brought to the Tabernacles of peace,
and follow the truth in loue, where it not for this that they thinke, they should bee a reproach vnto their neighbours, a scorne and derision to them that are round about them, haue I been thus long a Recusant, thinkes some Papists, haue I thus many yeeres held these and these opinions,
and follow the truth in love, where it not for this that they think, they should be a reproach unto their neighbours, a scorn and derision to them that Are round about them, have I been thus long a Recusant, thinks Some Papists, have I thus many Years held these and these opinions,
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and shall I now staine my cheeks with the blushes of recantation, and not second my beginnings with sutable proceedings? shall a Retraxit be entred against me,
and shall I now stain my cheeks with the Blushes of recantation, and not second my beginnings with suitable proceedings? shall a Retraxit be entered against me,
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and saith he will not proceede? what will men say? they will say ▪ that I am a wauering weathercoke, a reede shaken to and fro with the winde, that I am so light, that I had need to haue lead tyed to my heeles,
and Says he will not proceed? what will men say? they will say ▪ that I am a wavering weathercoke, a reed shaken to and from with the wind, that I am so Light, that I had need to have led tied to my heals,
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in a word, this fact of mine will be so deepely died in Crimson, that time in all my time will neuer weare out the colour, in consideration hereof, he takes vnto him a whores fore-head (as it is in Ieremy ) and will not blush,
in a word, this fact of mine will be so deeply died in Crimson, that time in all my time will never wear out the colour, in consideration hereof, he Takes unto him a whores forehead (as it is in Ieremy) and will not blush,
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Againe, on the other side, many a schismaticke would loue peace, as well as he seemes to loue truth, being an Hebrew, he would not smite an Hebrew, and counting it a miserable praise to be a witty disturber, would cast a good liking vpon receiued truthes,
Again, on the other side, many a schismatic would love peace, as well as he seems to love truth, being an Hebrew, he would not smite an Hebrew, and counting it a miserable praise to be a witty disturber, would cast a good liking upon received truths,
and returne to the bosome of the Church, like the doue to the Arke with leaues of Oliue in his mouth, were it not for this, what will men say? they will say, I am like the wind which continueth not long in one quarter, that following the common streame, I respect profit, that as the diuided tongues of the multitude agree not each with another,
and return to the bosom of the Church, like the dove to the Ark with leaves of Olive in his Mouth, were it not for this, what will men say? they will say, I am like the wind which Continueth not long in one quarter, that following the Common stream, I respect profit, that as the divided tongues of the multitude agree not each with Another,
and as a tabret before them, I shalbe their song and their talke, my soule shalbe filled too full of the mocking of the wealthy, and despightfulnesse of the proud;
and as a tabret before them, I shall their song and their talk, my soul shall filled too full of the mocking of the wealthy, and despightfulnesse of the proud;
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and hauing before published the priuate conecits hee had in his breast, will still continue to vent them by word or writing, to the disturbance of the common peace:
and having before published the private conecits he had in his breast, will still continue to vent them by word or writing, to the disturbance of the Common peace:
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when God doth send his plagues vppon their hearts, and they knowing all the wickednes whereunto their hearts are priuie, see Gods iustice following them at the hard heeles,
when God does send his plagues upon their hearts, and they knowing all the wickedness whereunto their hearts Are privy, see God's Justice following them At the hard heals,
when recording with exceeding great griefe that which they did with ouer-great delight, their hearts ake and euery ioynt tremble, when they feele sinne stirring in them as it were some liuing thing crawling in their bodyes, and gnawing vppon their hearts:
when recording with exceeding great grief that which they did with overgreat delight, their hearts ache and every joint tremble, when they feel sin stirring in them as it were Some living thing crawling in their bodies, and gnawing upon their hearts:
This, this is the feare which when it hath taken possession of the heart, excludeth the feare of God required by this commandement, this wringing, this torment,
This, this is the Fear which when it hath taken possession of the heart, excludeth the Fear of God required by this Commandment, this wringing, this torment,
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conscience as a foule Glasse will not so soone represent his sinne vnto him, and hee being cordis sui fugitivus, dares not so much as view his filthy soule,
conscience as a foul Glass will not so soon represent his sin unto him, and he being Cordis sui fugitivus, dares not so much as view his filthy soul,
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but is like the Elephant, which seekes to drinke of puddle water, lest that which is cleare might shew him his deformed face, quo peius se habet minus sentit, he is like a sicke man, who in his sleepe feeles not his paine,
but is like the Elephant, which seeks to drink of puddle water, lest that which is clear might show him his deformed face, quo Worse se habet minus Sentit, he is like a sick man, who in his sleep feels not his pain,
for audience it growes troublesome, he is ready to endite it for a common barrettor, with Cayn hee can cast away care, with Esau he can eate and drinke, rise vp and goe his way,
for audience it grows troublesome, he is ready to endite it for a Common barrettor, with Cain he can cast away care, with Esau he can eat and drink, rise up and go his Way,
but tranquillitas ista tempestas est ▪ this calme continues not long without a storme, fearefulnes shall ouertake him as a rape of waters, and preuaile against him as a King ready to the battell:
but tranquillitas ista Tempestas est ▪ this Cam continues not long without a storm, fearfulness shall overtake him as a rape of waters, and prevail against him as a King ready to the battle:
it is our Domesticall Chaplaine, & wil not alwayes stop his mouth, bur cry out of the fullnes and foulenes of iniquitie, of the ripenes and rottennes of sinne, let a man haue so large and able a gorge that he can swallow and digest sinne as the Estridge doth y•on,
it is our Domestical Chaplain, & will not always stop his Mouth, burr cry out of the fullness and foulness of iniquity, of the ripeness and rottenness of sin, let a man have so large and able a gorge that he can swallow and digest sin as the Ostrich does y•on,
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and vpon digestion sleepe, and with Epimenides take a nappe of 47. yeares long, yet many times euen in sleeping, Conscience which he would restrayne and imprison will put him in minde of his sinne.
and upon digestion sleep, and with Epimenides take a nap of 47. Years long, yet many times even in sleeping, Conscience which he would restrain and imprison will put him in mind of his sin.
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Richard the third that vsurper, who to haue the Crowne set on his owne head, put his two innocent Nephewes to death, did thinke in his sleepe, he did see diuers images like torrible diuels pulling and haling at him, not suffering him to rest, he did take the sword,
Richard the third that usurper, who to have the Crown Set on his own head, put his two innocent Nephews to death, did think in his sleep, he did see diverse Images like horrible Devils pulling and haling At him, not suffering him to rest, he did take the sword,
what heart-bytings did sting him in spight of his teeth, when his thoughts afforded him not sleepe, whe• his sleepe afforded him not rest? who woare out many waking houres,
what heart-bytings did sting him in spite of his teeth, when his thoughts afforded him not sleep, whe• his sleep afforded him not rest? who wore out many waking hours,
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The good man falles on sleepe with sweet Meditations, and sayth with Dauid l haue I not remembred thee in my bed? Therefore when he sleepeth he shall not be affraid,
The good man falls on sleep with sweet Meditations, and say with David l have I not remembered thee in my Bed? Therefore when he Sleepeth he shall not be afraid,
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if his senses be tyed vp, his sinnes are loose, and representing themselues vnto him in most vgly shape doe affright him with hellish and terrible dreames, there is no peace to the wicked sayth my God ▪ the trouble of his minde is not inferiour to the raging of the Ocean Sea:
if his Senses be tied up, his Sins Are lose, and representing themselves unto him in most ugly shape do affright him with hellish and terrible dreams, there is no peace to the wicked say my God ▪ the trouble of his mind is not inferior to the raging of the Ocean Sea:
A seruant that is wearyed with ouer much worke can fly from his maister and be at rest, but a seruant of sinne whither shall he fly, he carryes with him, a bad conscience whither soeuer he goeth,
A servant that is wearied with over much work can fly from his master and be At rest, but a servant of sin whither shall he fly, he carries with him, a bad conscience whither soever he Goes,
He that is deepely wrapped in vseries bands, can hardely sleep, therefore Octauian the Emperour commanded, that the pillow of a certaine souldier, which died in great dett should be bought for him, to whom when answer was made, that it was a base pillow and nothing worth:
He that is deeply wrapped in Usuries bans, can hardly sleep, Therefore Octavian the Emperor commanded, that the pillow of a certain soldier, which died in great debt should be bought for him, to whom when answer was made, that it was a base pillow and nothing worth:
But what pillow can he quietly rest himselfe vpon, who is more intangled in his owne bandes then any can be in the Vsurers? he knowes his tongue, his handes and all the members of his body are bound to the good abearing, he knowes his soule is in body bound with them, he knowes he hath broken the good behauiour when by lying,
But what pillow can he quietly rest himself upon, who is more entangled in his own bands then any can be in the Usurers? he knows his tongue, his hands and all the members of his body Are bound to the good abearing, he knows his soul is in body bound with them, he knows he hath broken the good behaviour when by lying,
and if in the beginning his conscience doth not say to him as Peter to Christ, looke to thy selfe: if it be not as Ionathans arrowes shot to giue warning,
and if in the beginning his conscience does not say to him as Peter to christ, look to thy self: if it be not as Ionathans arrows shot to give warning,
if this light be not borne before him that he doe not stumble vpon iniquitie, in the end it will follow him with Hue and cry, and when he hath finished his sinne, this light shalbe borne after him,
if this Light be not born before him that he do not Stumble upon iniquity, in the end it will follow him with Hue and cry, and when he hath finished his sin, this Light shall born After him,
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but if Satan triumpheth ouer the wicked, who drinke iniquitie like water, and haue the poyson of Aspes vnder their lippes, they roare and cry like the swine, which thinkes hee is neuer taken but to be slaine;
but if Satan Triumpheth over the wicked, who drink iniquity like water, and have the poison of Asps under their lips, they roar and cry like the Swine, which thinks he is never taken but to be slain;
and reuell and sport, as though he tooke no thought, but he hath a sad remembrance, within he hath conscience to accuse him, memory to beare witnesse against him, reason to iudge,
and revel and sport, as though he took no Thought, but he hath a sad remembrance, within he hath conscience to accuse him, memory to bear witness against him, reason to judge,
O wretched man that I am, sayth Paul, herein consideration of his infirmitie setting vp sayles of discomfort, hee is ready to runne vpon dangerous shelues:
Oh wretched man that I am, say Paul, herein consideration of his infirmity setting up sails of discomfort, he is ready to run upon dangerous shelves:
when they fall, they fall away, Prolapsi, id est, prosus lapsi, they fall like the Elephant, who being downe, riseth not againe, they fall backward with Heli and can haue no helpe of their hands, in a word, this feare and terrour of conscience, in the godly lasteth but for a time and they are deliuered from it, in the wicked it abideth alwayes and they are deuoured by it:
when they fallen, they fallen away, Prolapsi, id est, prosus Lapsi, they fallen like the Elephant, who being down, Riseth not again, they fallen backward with Heli and can have no help of their hands, in a word, this Fear and terror of conscience, in the godly lasteth but for a time and they Are Delivered from it, in the wicked it Abideth always and they Are devoured by it:
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the sense of sinne sendes the other headlong, as the diuels the heard of swyne, to the lake of disperation, feare in the one like Iorden is driuen backe, in the other like the leprosie of Gehezi it clea•eth fast for euer, of all feares, feare not this feare, it is most opposite to the true feare of God, which this Commandement requireth.
the sense of sin sends the other headlong, as the Devils the herd of Swine, to the lake of disperation, Fear in the one like Jordan is driven back, in the other like the leprosy of Gehazi it clea•eth fast for ever, of all fears, Fear not this Fear, it is most opposite to the true Fear of God, which this Commandment requires.
Lastly the wicked feare death and that because they neuer feared God in their life, they carnally feare to dye, they hellishly feare to be dead, the intollerable payne in the very act of dissolution causeth the first, the conceit that they shalbe euer dying causeth the second.
Lastly the wicked Fear death and that Because they never feared God in their life, they carnally Fear to die, they hellishly Fear to be dead, the intolerable pain in the very act of dissolution Causes the First, the conceit that they shall ever dying Causes the second.
and therefore he is like the Swan, which by a naturall instinct finisheth his life with ioy and singing. — vbi fata vocant, vdis abiectus in herbis Ad vada Maandri concinit albus olor.
and Therefore he is like the Swan, which by a natural instinct finisheth his life with joy and singing. — vbi fata Vocant, vdis abiectus in herbis Ad vada Maandri concinit Albus olor.
and are as vnwilling to goe out of life as L•t out of Sodom, and and are pulled from the earth with more violence, then Ioab from the hornes of the Alter.
and Are as unwilling to go out of life as L•t out of Sodom, and and Are pulled from the earth with more violence, then Ioab from the horns of the Altar.
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But if the feare of God possesseth our hearts, then are wee voyde and empty of this and all other base feares, according to the admonition of Esay, wee feare not the feare of the wicked.
But if the Fear of God Possesses our hearts, then Are we void and empty of this and all other base fears, according to the admonition of Isaiah, we Fear not the Fear of the wicked.
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And secondly wee feare not the wicked men themselues according to that of our Sauiour Christ, feare not them that kill the body, & Iustinus Martyre sayd:
And secondly we Fear not the wicked men themselves according to that of our Saviour christ, Fear not them that kill the body, & Justinus Martyr said:
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Iacob when God bids him leaue Padan Aram, and goe againe to Isaac his father in the land of Canaan, hath a wolfe by the eares, which he can neither hold, nor let goe without danger:
Iacob when God bids him leave padan Aram, and go again to Isaac his father in the land of Canaan, hath a wolf by the ears, which he can neither hold, nor let go without danger:
Gods Commandement is of more force to make him obey, then present perill to make him afrayd, he feareth God more then man, whose life is in his breath, whose breath is in his nosthriles;
God's Commandment is of more force to make him obey, then present peril to make him afraid, he fears God more then man, whose life is in his breath, whose breath is in his nosthriles;
Apollonia feared not her persecutors, who for confessing the faith of Christ, had all her teeth pulled out of her head: (Herevpon I suppose it came that Apolline, was the Saint for the Tooth-ach) & when the Tyrant threatned to burne her,
Apollonia feared not her persecutors, who for confessing the faith of christ, had all her teeth pulled out of her head: (Hereupon I suppose it Come that Apolline, was the Saint for the Toothache) & when the Tyrant threatened to burn her,
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but set no Rosemary branch vpon her fact, for when our Saui, our Christ sayth to Peter, another shall binde thee and leade thee whither thou wouldest not, he teacheth, that wee must suffer of another, not of our selues;
but Set no Rosemary branch upon her fact, for when our Saui, our christ say to Peter, Another shall bind thee and lead thee whither thou Wouldst not, he Teaches, that we must suffer of Another, not of our selves;
But he hauing forewarning six houres before, that a Pursiuant, was comming downe to call him vp to London, there after examination to be clapt in the Towre,
But he having forewarning six hours before, that a Pursuivant, was coming down to call him up to London, there After examination to be clapped in the Tower,
Their enemies being more weary in tormenting them, then they of the torments, which seemed ▪ more harsh to the beholders then to themselues, who did endure them:
Their enemies being more weary in tormenting them, then they of the torments, which seemed ▪ more harsh to the beholders then to themselves, who did endure them:
but they feared him who hauing killed the body was able to cast both body and soule into hell according to the charge which Christ giueth, feare him, which he doubleth, yea I say vnto you feare him, hammering vpon vs againe,
but they feared him who having killed the body was able to cast both body and soul into hell according to the charge which christ gives, Fear him, which he doubles, yea I say unto you Fear him, hammering upon us again,
Abraham beleeued the Lord, when he promised him the land of Canaan, though he had not in it the bredth of a foote, his faith was as sure as his sense, that which was to come many yeeres after was as present with him,
Abraham believed the Lord, when he promised him the land of Canaan, though he had not in it the breadth of a foot, his faith was as sure as his sense, that which was to come many Years After was as present with him,
bad him offer him vp for a burnt offring, he submitteth his reason to faith, not his faith vnto reason, hee beleeueth that which reason cannot comprehend.
bade him offer him up for a burned offering, he submitteth his reason to faith, not his faith unto reason, he Believeth that which reason cannot comprehend.
hee beleeued that God who had promised, was able to performe, hee beleeued Gods prouidence, whereby he did foresee his power, whereby hee could effect,
he believed that God who had promised, was able to perform, he believed God's providence, whereby he did foresee his power, whereby he could Effect,
but hee hath an aspeciall care of the Church his spouse, his prouidence houereth ouer it, as the wings of the Cherubins ouer the mercy seate, he sets his prouidence betweene it,
but he hath an especial care of the Church his spouse, his providence hovereth over it, as the wings of the Cherubim over the mercy seat, he sets his providence between it,
& all hurts, that might oppresse it, as the pillar of the cloud was set betweene the hoasts, that no harme might befall vnto Israell. Dauid therfore was to blame to number his people,
& all hurts, that might oppress it, as the pillar of the cloud was Set between the hosts, that no harm might befall unto Israel. David Therefore was to blame to number his people,
Concerning Gods power, Moses rod turned into a serpent, doth not speake, yet cryeth with a lowd voice, that which is impossible with man, is possible with God:
Concerning God's power, Moses rod turned into a serpent, does not speak, yet Cries with a loud voice, that which is impossible with man, is possible with God:
who but hee could turne the pots of water into wine? who but hee could turne riuers of water into bloud? who but hee could plague one man by lyce and wormes? who but hee could plage all Egypt with these vermine? who but hee could blind one city? who but hee could blind all Egypt. Let no man doubt of his power,
who but he could turn the pots of water into wine? who but he could turn Rivers of water into blood? who but he could plague one man by lice and worms? who but he could plague all Egypt with these vermin? who but he could blind one City? who but he could blind all Egypt. Let no man doubt of his power,
as Caluin saith, to teach that his power and will are things inseparable, his mind and hand agre together, the one to determine, the other to bring to passe.
as Calvin Says, to teach that his power and will Are things inseparable, his mind and hand agree together, the one to determine, the other to bring to pass.
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when the repetition of former blessings could not breed an expectation of future hopes? hee shot somewhat neere the marke, that said, Rhetoricke was the art of perswading,
when the repetition of former blessings could not breed an expectation of future hope's? he shot somewhat near the mark, that said, Rhetoric was the art of persuading,
for many times truth it selfe being deliuered by one that hath been slow of speach, slow of tongue and of vncircumcised lips, hath not had so much likelyhood of truth,
for many times truth it self being Delivered by one that hath been slow of speech, slow of tongue and of uncircumcised lips, hath not had so much likelihood of truth,
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he thought that smooth speach and cleanly carriage was as a golden chaine, which comming from the Lawyers tongue would fasten to the Kings eares, to perswade and leade him whither hee would.
he Thought that smooth speech and cleanly carriage was as a golden chain, which coming from the Lawyers tongue would fasten to the Kings ears, to persuade and lead him whither he would.
Experience teacheth that, which Rhetoricke was neuer able to perswade, it teacheth by effect that, which wee neuer would comprehend by discourse, God bad Moses take his rodde with him,
Experience Teaches that, which Rhetoric was never able to persuade, it Teaches by Effect that, which we never would comprehend by discourse, God bade Moses take his rod with him,
Experience is a faithfull mans proofe, instances his remonstrations, but the Iewes speake of Gods power by experience, they instance in what particular his power did appeare;
Experience is a faithful men proof, instances his remonstrations, but the Iewes speak of God's power by experience, they instance in what particular his power did appear;
The reason of all this distrust is, because wee stand reasoning with God, how shall this be done? thou foole wilt thou measure Gods power by that thou perceiuest,
The reason of all this distrust is, Because we stand reasoning with God, how shall this be done? thou fool wilt thou measure God's power by that thou perceivest,
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say not with Gideon, I am of a poore family, and secondly, I am the least in my fathers house, whereby then shall I saue Israell out of the hands of the Midianites? I will be with thee, saith the Lord, and the sword of the Lord and of Gideon goe together.
say not with gideon, I am of a poor family, and secondly, I am the least in my Father's house, whereby then shall I save Israel out of the hands of the midianites? I will be with thee, Says the Lord, and the sword of the Lord and of gideon go together.
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for who hath giuen the mouth to man, or who hath made the dumme to speake? but bee like Zachee who being low of stature, fulfilled the want of Nature by ascending vpward.
for who hath given the Mouth to man, or who hath made the dumb to speak? but be like Zaccheus who being low of stature, fulfilled the want of Nature by ascending upward.
A great multitude follow Christ, because they see his miracles, but where shall wee haue bread for such a multitude? there is a little boy here, which hath fiue barley loaues and two fishes,
A great multitude follow christ, Because they see his Miracles, but where shall we have bred for such a multitude? there is a little boy Here, which hath fiue Barley loaves and two Fish,
and in the great tempest when Ionas fled away from the presence of the Lord to preuent the ship wracke there is as well the labour of the Mariners in casting the wares out of the ship to lighten it,
and in the great tempest when Ionas fled away from the presence of the Lord to prevent the ship wrack there is as well the labour of the Mariners in casting the wares out of the ship to lighten it,
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and therefore goe to battell vnarmed, saying, death cannot be eschewed, they and the like would be vsed as Zeno vsed his seruant, who when he alledged for himselfe, it was his desteny to steale,
and Therefore go to battle unarmed, saying, death cannot be Eschewed, they and the like would be used as Zeno used his servant, who when he alleged for himself, it was his destiny to steal,
this was the fault of Israel, they trusted to much to the Egyptians to whom they vsed to fly in their dangers, which the Prophet disswadeth, saying, the Egyptians are men, and not God, cursing the man that puts his trust in man,
this was the fault of Israel, they trusted to much to the egyptians to whom they used to fly in their dangers, which the Prophet dissuadeth, saying, the egyptians Are men, and not God, cursing the man that puts his trust in man,
for though they may be honorable as Princes, yet are they borne sinfull, sonnes of men, borne weake, there is no helpe in them, borne mortall, their breath departeth. Againe they trusted to much in Horses,
for though they may be honourable as Princes, yet Are they born sinful, Sons of men, born weak, there is no help in them, born Mortal, their breath departeth. Again they trusted to much in Horses,
and therefore when they repent Palinodiam Canunt, saying, Ashur shall not saue vs, neither will we ride vpon Horses, meaning they will leaue of all vaine trust and confidence in Horse and man.
and Therefore when they Repent Palinodia Canunt, saying, Ashur shall not save us, neither will we ride upon Horses, meaning they will leave of all vain trust and confidence in Horse and man.
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Our Sauiour Christ sendes his Disciples to buy meate, therefore vse meanes, but the Israelites dyed while the flesh was in their mouthes therefore fetter not the grace of God vnto it:
Our Saviour christ sends his Disciples to buy meat, Therefore use means, but the Israelites died while the Flesh was in their mouths Therefore fetter not the grace of God unto it:
Man is borne to labour, and God hath giuen him a hand, (which he hath not any beast) to worke withall, he hath giuen him vnderstanding to direct it, he will haue no ciphers in his Arithmeticke none standing idle in his Vineyard, to get his liuing he will haue euery man sweat his browes,
Man is born to labour, and God hath given him a hand, (which he hath not any beast) to work withal, he hath given him understanding to Direct it, he will have no ciphers in his Arithmetic none standing idle in his Vineyard, to get his living he will have every man sweat his brows,
and take nothing, we cannot ••n the point aright, except God giue winde to our sayles, we shall be as barren and childles as Sarah. (I speake as Paul, I haue begotten you in Christ Iesus ) before God blessed her:
and take nothing, we cannot ••n the point aright, except God give wind to our sails, we shall be as barren and childless as Sarah. (I speak as Paul, I have begotten you in christ Iesus) before God blessed her:
God without secondary causes can worke what he list, The ruler saith, Sir, goe downe before my sonne dye, is no greater then Marthaes, Lord if thou hadst beene heere, my brother had not beene dead;
God without secondary Causes can work what he list, The ruler Says, Sir, go down before my son die, is no greater then Martha's, Lord if thou Hadst been Here, my brother had not been dead;
so rest on God, that our confidence in him doe not exclude our taking paine, yet so take paine vpon trust in him, that our indeauours neuer be perplexed.
so rest on God, that our confidence in him do not exclude our taking pain, yet so take pain upon trust in him, that our endeavours never be perplexed.
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When Constantius, would haue Paulinus, Lucifer, and other Bishops subscribe against Athanasius, and communicate with the Arrianes, he yeelded no other reason but this;
When Constantius, would have Paulinus, Lucifer, and other Bishops subscribe against Athanasius, and communicate with the Arians, he yielded no other reason but this;
when he sheweth his will, right is seene to goe with it; his word agrees with his intention, because he is truth, his worke with his word, because he is power:
when he shows his will, right is seen to go with it; his word agrees with his intention, Because he is truth, his work with his word, Because he is power:
But God is a consuming fire and in his presence all couers, all false coloures, all Poppean paintinges of these pictes doe soone fall away, the wickednes of the Niniuits comes vp before God:
But God is a consuming fire and in his presence all covers, all false colours, all Poppean paintings of these picts do soon fallen away, the wickedness of the Ninevites comes up before God:
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and therefore Dauid confessing, that God knoweth euery mans thoughts long before they enter into his minde, desireth God to cleanse him euen from his secret faults, he could not vnderstand his owne faults, but confesseth that God is well acquainted with those sinnes in the inmost concauity of the heart,
and Therefore David confessing, that God Knoweth every men thoughts long before they enter into his mind, Desires God to cleanse him even from his secret Faults, he could not understand his own Faults, but Confesses that God is well acquainted with those Sins in the inmost concavity of the heart,
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The mind of man goeth vp to the heauens, goeth downe to the deepe, entreth into a thousand places without remouing, the light of the sunne cannot bee shut vp in any place,
The mind of man Goes up to the heavens, Goes down to the deep, entereth into a thousand places without removing, the Light of the sun cannot be shut up in any place,
wee see in essence and presence, if the creature bee in so many places, where shall the creator not bee? if there bee such light in the one, what light shall bee in the other: in the father of lights:
we see in essence and presence, if the creature be in so many places, where shall the creator not be? if there be such Light in the one, what Light shall be in the other: in the father of lights:
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but now wee see through a glasse darkely, but God seeth vs in open light, ex antica facie, as well as ex postico tergo: ad intra, as well as ad extra, the thoughts of our hearts,
but now we see through a glass darkly, but God sees us in open Light, ex antica fancy, as well as ex postico tergo: ad intra, as well as ad extra, the thoughts of our hearts,
and therefore thinking, that when Iustice and mercy had a while striued together, as Esau and Iacob in Rebeccaes wombe, mercy at length (to the cracking of his credit) would get the vpper hand;
and Therefore thinking, that when justice and mercy had a while strived together, as Esau and Iacob in Rebecca's womb, mercy At length (to the cracking of his credit) would get the upper hand;
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therfore he is bound for Tarsus, and imbarking himselfe in a ship intendeth to crosse the seas, hoping that a fauourable winde will send him a short cut,
Therefore he is bound for Tarsus, and embarking himself in a ship intends to cross the Seas, hoping that a favourable wind will send him a short Cut,
Ionas being at dagger drawing, saith, was not this my word, when I was yet in my country? Ionah it was not thy word, it was but thy thought, this thought was locked and closed vp in thy heart,
Ionas being At dagger drawing, Says, was not this my word, when I was yet in my country? Jonah it was not thy word, it was but thy Thought, this Thought was locked and closed up in thy heart,
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Sinne is a bad bloud, and let confession be the opening of a vaine to let it out, let the mouth bee as that gate in Ierusalem, thorough which all the filth in the City was carryed out;
Sin is a bad blood, and let Confessi be the opening of a vain to let it out, let the Mouth be as that gate in Ierusalem, through which all the filth in the city was carried out;
but thou must also affirme to the slandering of thy selfe, that like a madde dogge, thou diddest lay out a venemous tongue? but I condemne not thy discretion;
but thou must also affirm to the slandering of thy self, that like a mad dog, thou didst lay out a venomous tongue? but I condemn not thy discretion;
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thou spakest to God, to whom thy thought is a word, for he to whom darknesse and light are both alike, seeth the very entrailes of the soule, the very heart of the heart as cleerely,
thou spokest to God, to whom thy Thought is a word, for he to whom darkness and Light Are both alike, sees the very entrails of the soul, the very heart of the heart as clearly,
Why doth the holy Ghost charge the Scribes with speaking slander, when they did but thinke, Christ did blaspheme, in saying to the palsie man, Thy sinnes are forgiuen thee: it was within themselues;
Why does the holy Ghost charge the Scribes with speaking slander, when they did but think, christ did Blaspheme, in saying to the palsy man, Thy Sins Are forgiven thee: it was within themselves;
And therefore I shut vp this Doctrine with that excellent saying of Saint Augustine: God is a light which no other light can see, a brightnesse, which no other brightnesse beholdeth;
And Therefore I shut up this Doctrine with that excellent saying of Saint Augustine: God is a Light which no other Light can see, a brightness, which no other brightness beholdeth;
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a light which no blindnesse can ouershadow, no mist can dimme, no let can foreclose, no shadow keepe of, which enlightneth all things wholy, together at once, and euer:
a Light which no blindness can overshadow, no missed can dim, no let can foreclose, no shadow keep of, which Enlighteneth all things wholly, together At once, and ever:
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as the Philistims boared out Sampsons eyes, as Antiochus took away the candle-sticke for the light of the Temple) thinke, that God is couered with clouds, that there is a mist before his eyes,
as the philistines bored out Sampsons eyes, as Antiochus took away the candlestick for the Light of the Temple) think, that God is covered with Clouds, that there is a missed before his eyes,
if his insight were such, as hee did vnderstand the thoughts long before? For resolution whereof wee must consider, that God speaketh NONLATINALPHABET after the manner of vpright iudges, who sift the cause and sound the depth of the matter,
if his insight were such, as he did understand the thoughts long before? For resolution whereof we must Consider, that God speaks After the manner of upright judges, who sift the cause and found the depth of the matter,
here is NONLATINALPHABET, the cart before the horse, iustice turned topsie turuy, Captaine, is this souldiour like to wound a man vpon his backe? is it iustice like, to throw away the ballance, that Iustice holdeth in her hand:
Here is, the cart before the horse, Justice turned topsy turuy, Captain, is this soldier like to wound a man upon his back? is it Justice like, to throw away the balance, that justice holds in her hand:
wilt thou haue an archer shoote right, before hee sees the marke: why doest thou thus turne iudgement into gall, and the fruit of righteousnesse into wormewood.
wilt thou have an archer shoot right, before he sees the mark: why dost thou thus turn judgement into Gall, and the fruit of righteousness into wormwood.
and our Sauiour Christ speaketh first of the accusation, then of the condemnation, woman where are thine accusers, hath no man condemned thee? God will spend his plagues vpon the wicked,
and our Saviour christ speaks First of the accusation, then of the condemnation, woman where Are thine accusers, hath no man condemned thee? God will spend his plagues upon the wicked,
vpon the Sodomites, hee will raine snares, fire and brimstone, this shall bee their portion to drinke, he will make them like a fiery ouen in time of his wrath,
upon the Sodomites, he will rain snares, fire and brimstone, this shall be their portion to drink, he will make them like a fiery oven in time of his wrath,
if he bee like Minerua, who was so portrayed by the cunning Painter Amuli•s, that which way soeuer on cast his eye, she alwayes looked on him, why doth he aske Satan from whence hee came? Why, will not you giue Ioseph leaue, to aske his brethren that which he knoweth already.
if he be like Minerva, who was so portrayed by the cunning Painter Amuli•s, that which Way soever on cast his eye, she always looked on him, why does he ask Satan from whence he Come? Why, will not you give Ioseph leave, to ask his brothers that which he Knoweth already.
Thirdly that the standers by might be edified by his putting vp so discreete a Petition, Lastly to shew that God will haue as well the calues of the lippes,
Thirdly that the standers by might be edified by his putting up so discreet a Petition, Lastly to show that God will have as well the calves of the lips,
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But that the answere of Gehezi might shew vs the equitie of the punishment which was inflicted on him, not only for running after Naaman, not only for taking Talents and garments, but for lye and all:
But that the answer of Gehazi might show us the equity of the punishment which was inflicted on him, not only for running After Naaman, not only for taking Talents and garments, but for lie and all:
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much more shall God, (I speake now of the second person in Trinity) who is gone hence & absent in his humanity, be in his Diuine nature present with all things as one,
much more shall God, (I speak now of the second person in Trinity) who is gone hence & absent in his humanity, be in his Divine nature present with all things as one,
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The Doctrine remaineth true God is as one that watcheth to spy what we doe, he keepeth watch and ward ouer vs, day and night, marketh all our walkes, all our talkes as a continuall ouerseer,
The Doctrine remains true God is as one that watches to spy what we do, he Keepeth watch and ward over us, day and night, marks all our walks, all our talks as a continual overseer,
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and though he hold his tongue, (which maketh vs to thinke that he is euen such a one as our selues) yet when he sees his time, he will reproue vs; and set before vs the things which we haue done.
and though he hold his tongue, (which makes us to think that he is even such a one as our selves) yet when he sees his time, he will reprove us; and Set before us the things which we have done.
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and as the nether Mil-stone, let oppressors be, as a snare on Mizpha, and a net spred vpon Tabor, let gaine be their godlynes, fraud and violence their direct way to wealth, let them coyne their money on poore mens skines,
and as the neither Millstone, let Oppressors's be, as a snare on Mizpah, and a net spread upon Tabor, let gain be their godliness, fraud and violence their Direct Way to wealth, let them coin their money on poor men's skines,
and be nibling on euery baite, though like Saint Peters fish their mouthes be full of gold, let them when they should deale well with their enemies Asse;
and be nibbling on every bait, though like Saint Peter's Fish their mouths be full of gold, let them when they should deal well with their enemies Ass;
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it is sap in the Vine in the winter of affliction, a golden sheild in the hand, which breakes the stroake of all oppression, to consider that Gods eyes are open,
it is sap in the Vine in the winter of affliction, a golden shield in the hand, which breaks the stroke of all oppression, to Consider that God's eyes Are open,
I haue seene, I haue seene the affliction of my people, doubling his sight, because he did behold and consider, looke vpon with the outward eye of his countenance, looke into it with the inward eye of compassion.
I have seen, I have seen the affliction of my people, doubling his sighed, Because he did behold and Consider, look upon with the outward eye of his countenance, look into it with the inward eye of compassion.
And this did season the bitternes of the bondage of Israel, as the Tree which Moses cast into the spring of Marah did season the bitternes of the waters,
And this did season the bitterness of the bondage of Israel, as the Tree which Moses cast into the spring of Marah did season the bitterness of the waters,
when Israel should consider that though they were taken away from their countrey, they could not be taken away from God, whose title was a like to all places though they had gone vp into heauen,
when Israel should Consider that though they were taken away from their country, they could not be taken away from God, whose title was a like to all places though they had gone up into heaven,
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yet God vieweth them, though there were no reward for well doing, yet virtus per se, and the testimony of a mans owne conscience were sufficient to moue him to good,
yet God views them, though there were no reward for well doing, yet virtus per se, and the testimony of a men own conscience were sufficient to move him to good,
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and transgressing the boundes of honesty yeelds his flesh to the seruice of Venus, would make this sinne a Mittimus, would not moyle his body in filth and infection, no not in the darke,
and transgressing the bounds of honesty yields his Flesh to the service of Venus, would make this sin a Mittimus, would not moil his body in filth and infection, no not in the dark,
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Hypocrysie and guilded piety should haue a pasport, if wee thought that God did search narrowly the very inward and hidden pith of the roote, the feare of God would stand at the doore of the heart,
Hypocrisy and Guilded piety should have a passport, if we Thought that God did search narrowly the very inward and hidden pith of the root, the Fear of God would stand At the door of the heart,
In a word what one sinne should finde entertainement with vs, if we thoroughly weighed this, that not only the conscience which is a thousand witnesses.
In a word what one sin should find entertainment with us, if we thoroughly weighed this, that not only the conscience which is a thousand Witnesses.
But God who is a thousand consciences did still ouer-looke vs, the one as an accuser to lay to our charge, against which there is no exception, the other as a Iudge to giue sentence, from whom there is no appeale who hath his name NONLATINALPHABET of NONLATINALPHABET to see,
But God who is a thousand Consciences did still overlook us, the one as an accuser to lay to our charge, against which there is no exception, the other as a Judge to give sentence, from whom there is no appeal who hath his name of to see,
Neither is he such a God as the heathen fained their bifronted Iaxus, to whom they dedicated the first moneth of the yeare, setting him out with two faces, with the one looking back to the yeare past, with the other looking forward to the yeare to com:
Neither is he such a God as the heathen feigned their bifronted Iaxus, to whom they dedicated the First Monn of the year, setting him out with two faces, with the one looking back to the year past, with the other looking forward to the year to come:
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for if he did only see such sinnes as were but a yeare old, we neede neuer pray with Dauid forgiue me the sinnes of my youth, then such sinnes as we had a yeare outliued, being like our common Almanackes out of date at the yeares end, should be cast behind his backe,
for if he did only see such Sins as were but a year old, we need never pray with David forgive me the Sins of my youth, then such Sins as we had a year outlived, being like our Common Almanacs out of date At the Years end, should be cast behind his back,
when God against whom we haue offended, had forgotten, but therefore we must auoyde sinnes of youth, sinnes of age, sinnes of dotage past present and to come,
when God against whom we have offended, had forgotten, but Therefore we must avoid Sins of youth, Sins of age, Sins of dotage passed present and to come,
If we meete with bad debtters, yet happely vpon good tearmes, such as the debtter vseth in the Gospell, haue patience with mee, and I will pay thee all:
If we meet with bad debtters, yet happily upon good terms, such as the debtter uses in the Gospel, have patience with me, and I will pay thee all:
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and he must be satisfied, the band is written, signed, sealed, yea forfeited and broken, he calleth vpon vs to take some order with him, he knocketh at the doore of our eares by his word,
and he must be satisfied, the band is written, signed, sealed, yea forfeited and broken, he calls upon us to take Some order with him, he knocketh At the door of our ears by his word,
for without satisfaction, there is no remission, the onely remedy we haue is to repaire to Christ for a quittance, to begge of him a Quietus est, to shew God a generall release vpon his satisfaction of the det, desiring, that it would please him, in him to be well pleased.
for without satisfaction, there is no remission, the only remedy we have is to repair to christ for a quittance, to beg of him a Quietus est, to show God a general release upon his satisfaction of the debt, desiring, that it would please him, in him to be well pleased.
IT was a saying of the Orator Demosthenes, non modo scripta, but if it were possible, sculpta etiam loqueretur: for mine owne part I cannot speake scripta, in print (as they say) for the forme of my words, (nor prune my syllables, mince my words, martiall my phrases,
IT was a saying of the Orator Demosthenes, non modo Scripta, but if it were possible, sculpta etiam loqueretur: for mine own part I cannot speak Scripta, in print (as they say) for the Form of my words, (nor prune my syllables, mince my words, martial my phrases,
and vnhansome cloathes mishape a good body:) but I must needs speake sculpta: for the substance of my matter, speake of that which is carued, of that which is grauen, of that which is painted, Thou shalt not make to thy selfe any grauen Image,
and unhandsome clothes mishap a good body:) but I must needs speak sculpta: for the substance of my matter, speak of that which is carved, of that which is graven, of that which is painted, Thou shalt not make to thy self any graven Image,
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as if the Lord should say, my heart did cleaue vnto thee, my soule did long for thee, I did kisse thee with the kisses of my mouth, I entred into a couenant with thee and thou becamest mine,
as if the Lord should say, my heart did cleave unto thee, my soul did long for thee, I did kiss thee with the Kisses of my Mouth, I entered into a Covenant with thee and thou becamest mine,
neither can I in any case abide, that thou shouldest be vnto any other, therefore let me bee as a bundle of mirrhe vnto thee, let mee and none other lie betweene thy breastes.
neither can I in any case abide, that thou Shouldst be unto any other, Therefore let me be as a bundle of myrrh unto thee, let me and none other lie between thy breasts.
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but serue me with gladnes, and offer to me the sacrifice of righteousnesse, for my song is iudgement and mercy, my visitation is like checkerworke, blacke and white, they which dishonour me shall come to shame they and theirs, their children,
but serve me with gladness, and offer to me the sacrifice of righteousness, for my song is judgement and mercy, my Visitation is like checkerwork, black and white, they which dishonour me shall come to shame they and theirs, their children,
First the manner in deliuering it, then the matter contained in it, each of these hauing such variety of notes, worthy to bee obserued, that plenty it selfe making mee poore:
First the manner in delivering it, then the matter contained in it, each of these having such variety of notes, worthy to be observed, that plenty it self making me poor:
and ditch to keepe vs within bounds, that wee transgressed not: for this cause Ieremy compareth Israell to a run-about harlot, because she multiplied her fornication, and could not be satisfied:
and ditch to keep us within bounds, that we transgressed not: for this cause Ieremy compareth Israel to a run-about harlot, Because she multiplied her fornication, and could not be satisfied:
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t to a wild Asse, because shee could not bee wearied or made tame. One sin of Israell was couetousnes, they tooke vp all with the angle, they catched it in their net,
tO to a wild Ass, Because she could not be wearied or made tame. One since of Israel was covetousness, they took up all with the angle, they catched it in their net,
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and to attire themselues more, trimly then stands with their husbands state, to whom it is death to goe from their iewels) are content to strip themselues of that, which is most deare vnto them to make a golden Calfe.
and to attire themselves more, trimly then Stands with their Husbands state, to whom it is death to go from their Jewels) Are content to strip themselves of that, which is most deer unto them to make a golden Calf.
if Aaron hadbut said, bring mee some gold, though not wrought, a man woudl haue thought it had beene as good as a supersedea• to their idolatrous petition:
if Aaron hadbut said, bring me Some gold, though not wrought, a man woudl have Thought it had been as good as a supersedea• to their idolatrous petition:
What great affection and loue doth Nature worke in parents towards their children, being liuely pictures and welking images of themselues? How neere went this saying to Abrahams heart, Cast out the bond woman and her sonne;
What great affection and love does Nature work in Parents towards their children, being lively pictures and welking Images of themselves? How near went this saying to Abrahams heart, Cast out the bound woman and her son;
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Moses sheweth, that when his mother Iochebed was not able to keepe him any longer then three moneths from the tyranny of Pharaoh, shee committing him to the prouidence of God, dawbed an Arke made of reed, with slime and pitch,
Moses shows, that when his mother Jochebed was not able to keep him any longer then three months from the tyranny of Pharaoh, she committing him to the providence of God, daubed an Ark made of reed, with slime and pitch,
When Agamemnon must offer vp but his daughter Ithigeni• only, though happily not his only daughter, such as was the sacrifice of Iphtah, the paint•r sets him out with his face couered,
When Agamemnon must offer up but his daughter Ithigeni• only, though happily not his only daughter, such as was the sacrifice of Iphtah, the paint•r sets him out with his face covered,
because he could not sufficiently expresse his sorrowfull countenance, neyther (though the teares stole downe his cheekes) could the sighes, which brake from the center of his heart, be discouered by the map of his looke;
Because he could not sufficiently express his sorrowful countenance, neither (though the tears stole down his cheeks) could the sighs, which brake from the centre of his heart, be discovered by the map of his look;
But so ready were the Iewes to this sinne of Idolatry, that in honor of Moloch, alias Milcon, the Idol of the Almmonites, they not only cast out one sonne with Abraham, expose one sonne •o danger with Iacob, sacrifice one daughter with Agamemnon: but burned and sacrificed many of their children both sonnes and daughters,
But so ready were the Iewes to this sin of Idolatry, that in honour of Moloch, alias Milcon, the Idol of the Almmonites, they not only cast out one son with Abraham, expose one son •o danger with Iacob, sacrifice one daughter with Agamemnon: but burned and sacrificed many of their children both Sons and daughters,
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when they should heare the pittifull cry of their children, they had instruments of Musicke, and sounding of Bells to drowne their wofull noyse and lamentation.
when they should hear the pitiful cry of their children, they had Instruments of Music, and sounding of Bells' to drown their woeful noise and lamentation.
It is a shame for any one to take away that which of right belongeth to another, a shame for the father NONLATINALPHABET to bring vp a Childe with crooked nayles,
It is a shame for any one to take away that which of right belongeth to Another, a shame for the father to bring up a Child with crooked nails,
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as light as a wilde Roe: yet Rahel not regarding her owne shame, the shame that might arise to her father Laban, and to her husband Iacob, nor the displeasure that she might incur of them both, is so adicted to superstition that she steales away her fathers Idols.
as Light as a wild Roe: yet Rachel not regarding her own shame, the shame that might arise to her father Laban, and to her husband Iacob, nor the displeasure that she might incur of them both, is so addicted to Superstition that she steals away her Father's Idols.
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No paine of hell shall touch any, which for deuotion sake take their Peregrination to the holy City, what a number of calues flocked to Rome? fiue thousand Peregrines did euery day goe in and out at the gates of the City:
No pain of hell shall touch any, which for devotion sake take their Peregrination to the holy city, what a number of calves flocked to Room? fiue thousand Peregrines did every day go in and out At the gates of the city:
Neither did this superstition rest onely in the common sort of people ▪ but King Henry 2. went on Pilgrimage to Thomas Beckets Tombe, Edward the first escaping a danger, (it was the fall of a mighty stone from a Vawte directly ouer the place where hee sat playing at Chesse with one of his souldiers, which place, hauing no occasion giuen, hee but euen then had voyded) in stead of honoring the liuing Lord for his great deliuerance, goes on Pilgrimage to our Lady at Walsingham. that this hot deuotion in man might not wax colde, there was many times a vow made, the more to kindle it, a vow did set a ••tor and ouerseer ouer the will to keepe it from going backe,
Neither did this Superstition rest only in the Common sort of people ▪ but King Henry 2. went on Pilgrimage to Thomas Beckets Tomb, Edward the First escaping a danger, (it was the fallen of a mighty stone from a Vault directly over the place where he sat playing At Chess with one of his Soldiers, which place, having no occasion given, he but even then had voided) in stead of honouring the living Lord for his great deliverance, Goes on Pilgrimage to our Lady At Walsingham. that this hight devotion in man might not wax cold, there was many times a Voelli made, the more to kindle it, a Voelli did Set a ••tor and overseer over the will to keep it from going back,
that if the Lord would visit him with health, he should visit his Sepulcher, & there solemnely giue thankes, in the land which hee had sanctified with his bloud.
that if the Lord would visit him with health, he should visit his Sepulcher, & there solemnly give thanks, in the land which he had sanctified with his blood.
for loue whereof he spareeth no cost, he spareth no trauayle, but goes his Pilgrimage to Caunterbury, to Yorke, to Beuerly, to Karligton, to Wilsdon, yea beyond sea to Compostella, to Ierusalem, to Rome, euen thither should his bare feet carry him with an offring.
for love whereof he spareeth no cost, he spares no travail, but Goes his Pilgrimage to Canterbury, to York, to Beverly, to Karligton, to Wilsdon, yea beyond sea to Compostela, to Ierusalem, to Room, even thither should his bore feet carry him with an offering.
This forwardnes in our predecessors, to honor Idols, in the time of darknes, and blinde ignorance, shall condemne our backwardnes for the true seruice of God in these sun-shining dayes of the Gospell;
This forwardness in our predecessors, to honour Idols, in the time of darkness, and blind ignorance, shall condemn our backwardness for the true service of God in these sunshining days of the Gospel;
they had zeale without knowledge, without learning, and therefore were blind: we haue knowledge without zeale, without discretion, and therefore are pur-blind:
they had zeal without knowledge, without learning, and Therefore were blind: we have knowledge without zeal, without discretion, and Therefore Are purblind:
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they had cause to wring their hands and take vp an howling, that they did know so little, we haue cause to rent our hearts, and with Tamar clasping our hands vpon our heads to goe to crying, to cry as a woman trauailing,
they had cause to wring their hands and take up an howling, that they did know so little, we have cause to rend our hearts, and with Tamar clasping our hands upon our Heads to go to crying, to cry as a woman travailing,
then any finger to the dyall, haue our motions kindled with lesse true zeale then theirs were igne fatuo, which had the booke of God but clasped vp in an vnknowne language;
then any finger to the dial, have our motions kindled with less true zeal then theirs were Ignite fatuo, which had the book of God but clasped up in an unknown language;
let vs not, who haue knowledge, and can speake diuers tongues, bee to seeke in the language of Canaan; be to seeke to sing the songs of Sion: diuine notes of Halleluiah, and glory to God in the highest.
let us not, who have knowledge, and can speak diverse tongues, be to seek in the language of Canaan; be to seek to sing the songs of Sion: divine notes of Halleluiah, and glory to God in the highest.
therefore let them not like the two Disciples, Peter and Iohn, or the two Messengers, which Ioab sent to carry Dauid tidings of his deliuerance, one out-run the other;
Therefore let them not like the two Disciples, Peter and John, or the two Messengers, which Ioab sent to carry David tidings of his deliverance, one outrun the other;
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I note that to be true which the Lord speaketh, according to the number of thy Cities were thy Gods O Iudah, and according to the number of the streets of Ierusalem haue yee set vp altars of confusion.
I note that to be true which the Lord speaks, according to the number of thy Cities were thy God's Oh Iudah, and according to the number of the streets of Ierusalem have ye Set up Altars of confusion.
But yet I doe not reade of any open idolatry before the floud, but after the floud, it entred euen into the posterity of Sem; for Ioshua said vnto all the Tribes of Israell, that their fathers, euen Terah the father of Abraham, serued other gods, the threds of this sinne did thy draw so bigge and so long, that they made them cords of vanity;
But yet I do not read of any open idolatry before the flood, but After the flood, it entered even into the posterity of Sem; for Ioshua said unto all the Tribes of Israel, that their Father's, even Terah the father of Abraham, served other God's, the threads of this sin did thy draw so big and so long, that they made them cords of vanity;
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neither could they euer bee brought to admit into their Temple the Standard of the Romans: neither was there found any pensill, relike, or image in their temple;
neither could they ever be brought to admit into their Temple the Standard of the Romans: neither was there found any pencil, Relike, or image in their temple;
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But all this while among the Gentiles, Idolatry did lift vp her head, till the Apostles came, who cryed out vpon it, down with it, downe with it euen to the ground,
But all this while among the Gentiles, Idolatry did lift up her head, till the Apostles Come, who cried out upon it, down with it, down with it even to the ground,
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put away the strange Gods that were among them, ouerthrew their altars, broake their images in peeces, cut downe their groues, destroyed all their pictures, pluckt downe all their high places, broake downe their pillers,
put away the strange God's that were among them, overthrew their Altars, broke their Images in Pieces, Cut down their groves, destroyed all their pictures, plucked down all their high places, broke down their pillars,
and fires on the earth, the Greekes, which had as many gods, as they had fancies, the Romanes, which canonized so many new gods, as their Senate would alow:
and fires on the earth, the Greeks, which had as many God's, as they had fancies, the Romans, which canonized so many new God's, as their Senate would allow:
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to omit this infinite variety, there were twelue principall gods: Iuno, Ʋesta, Minerua, Ceres, Diana, Ʋenus, Mars, Mercurius, Iupiter, Neptune, Vulcanus, Apollo.
to omit this infinite variety, there were twelue principal God's: Iuno, Ʋesta, Minerva, Ceres, Diana, Ʋenus, Mars, Mercurius, Iupiter, Neptune, Vulcanus, Apollo.
S. Iames for Spaine, S. Dennis for Fraunce, S. Patricke for Ireland, S. George for England, & in England were gods for particular Citties, S. William of Yorke, S. Thomas of Caunterbury, and Bonauenture. (but it is a venture if you find any good in it) in his Ladyes Psalter, makes the Virgin Mary as good a Goddesse,
S. James for Spain, S. Dennis for France, S. Patrick for Ireland, S. George for England, & in England were God's for particular Cities, S. William of York, S. Thomas of Canterbury, and Bonaventure. (but it is a venture if you find any good in it) in his Ladies Psalter, makes the Virgae Marry as good a Goddess,
there were gods for particular Parishes, S. Stephen for one, S. Nicholas for another, S. Eustan &c. yea particular houses (for how low will not this sinne creepe) had their Lares and Penates, their Houshold gods, gods which were thought to belong to euery seuerall person,
there were God's for particular Parishes, S. Stephen for one, S. Nicholas for Another, S. Eustan etc. yea particular houses (for how low will not this sin creep) had their Lares and Penates, their Household God's, God's which were Thought to belong to every several person,
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There was anciently in the time of Popery a relique sunday solemnely kept in diuers places of this land, in which this was acustome in some Church, where were many Ministers; (for I know not how generall the custome was) they did beare in their hands about a procession on that day euery one a relique;
There was anciently in the time of Popery a relic sunday solemnly kept in diverse places of this land, in which this was Accustom in Some Church, where were many Ministers; (for I know not how general the custom was) they did bear in their hands about a procession on that day every one a relic;
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after the Sexten, came the Verger downe from the high Altar, with a relique in his hand, asking this question, who lackes a relique? I will not speake heere of our Ladyes milke, of the bloud at Hayles, of good King Henry his spurre,
After the Sexton, Come the Verger down from the high Altar, with a relic in his hand, asking this question, who lacks a relic? I will not speak Here of our Ladies milk, of the blood At Hails, of good King Henry his spur,
nor of the nayles ▪ which nayled Christ to the Crosse, which I maruaile they should be so idolatrously worshipped being instruments in the death of Christ ▪ I let passe lic•re sundry other creatures,
nor of the nails ▪ which nailed christ to the Cross, which I marvel they should be so idolatrously worshipped being Instruments in the death of christ ▪ I let pass lic•re sundry other creatures,
as Wax, Water, Oyle, Salt, Incense, Pilgrimstaues, and I know not how many beside; which after exo•cismes, hallowingrs, consecrations, and blessings ouer them, were made Idoles:
as Wax, Water, Oil, Salt, Incense, Pilgrim staves, and I know not how many beside; which After exo•cismes, hallowingrs, consecrations, and blessings over them, were made Idols:
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they first worshipped the sacrament, and then offred it vp as a sacrifice for remission of sinnes, they carryed it about in Gold and Siluer to be worshipped,
they First worshipped the sacrament, and then offered it up as a sacrifice for remission of Sins, they carried it about in Gold and Silver to be worshipped,
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& shewed it to the people, attributing great vertue to it, for it deliuered (as they taught) ex opere operato, by the deed once done quick and dead a pana et culpa from the punishment and the fault.
& showed it to the people, attributing great virtue to it, for it Delivered (as they taught) ex Opere operato, by the deed once done quick and dead a Pana et culpa from the punishment and the fault.
& what could be more derogatory to this Commandement, or more preiudiciall to the bloud of Christ, to his bloud, I say, which euery man must apply to himselfe by his owne beleeuing, not the Priest or any other Parson apply to an other by any worke doing.
& what could be more derogatory to this Commandment, or more prejudicial to the blood of christ, to his blood, I say, which every man must apply to himself by his own believing, not the Priest or any other Parson apply to an other by any work doing.
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And therefore when danger was towards Becket, for his misdeameanors against the King, his friends counsayled him to haue a Masse in the honor of S. Stephen, to keepe him frō the hands of his enemies:
And Therefore when danger was towards Becket, for his misdeameanors against the King, his Friends counseled him to have a Mass in the honour of S. Stephen, to keep him from the hands of his enemies:
In a word they would haue this idolatrous perswasion confirmed, that it did merit release of all calamities, it merited gayne and lucre in common trafficke, it merited wharsoeuer the carefull heart of man could desire.
In a word they would have this idolatrous persuasion confirmed, that it did merit release of all calamities, it merited gain and lucre in Common traffic, it merited wharsoeuer the careful heart of man could desire.
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What creeping to Crosses vpon bare feete was then vsed in the time of Popery too long it were to number vp their particular superstition in this kinde.
What creeping to Crosses upon bore feet was then used in the time of Popery too long it were to number up their particular Superstition in this kind.
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but to our vnderstanding which was deafe and dumbe God hath sayd Ephata, be thou opened with Ionathan, we haue tasted a little hony & our eyes are opened:
but to our understanding which was deaf and dumb God hath said Ephatha, be thou opened with Ionathan, we have tasted a little honey & our eyes Are opened:
God hath taken from our eyes the skales of ignorance by the finger of the holy Ghost as hee did from Pauls eyes by the hands of Ananiaes ▪ and therefore wee must thanke God, who as he commanded light to shine out of darkenesse so hath called vs out of darkenesse into his maruailous light.
God hath taken from our eyes the scales of ignorance by the finger of the holy Ghost as he did from Paul's eyes by the hands of Ananias ▪ and Therefore we must thank God, who as he commanded Light to shine out of darkness so hath called us out of darkness into his marvelous Light.
our nature is as ready to superstition as wood to take fire, and therefore God hauing mentioned the making of Images and their variety, presently mentioneth the bowing downe vnto them and worshipping them.
our nature is as ready to Superstition as wood to take fire, and Therefore God having mentioned the making of Images and their variety, presently mentioneth the bowing down unto them and worshipping them.
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did they not rub their beades & hand-ketchers vpon them, light candles to them, aske pardon and helpe of them, did not a company of Pilgrimes licke and kisse a white Lady made of Alabaster in Windesor, whicn image was mortrest in a wall behind the high Altar.
did they not rub their beads & hand-ketchers upon them, Light Candles to them, ask pardon and help of them, did not a company of Pilgrims lick and kiss a white Lady made of Alabaster in Windesor, whicn image was mortrest in a wall behind the high Altar.
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this was a fashion beyond sea, as Archbishop Arundell affirmeth in the examination of Thorpe, when the image-maker should carue, cast or paint an image, hee should goe to a Priest and shriue him as cleane,
this was a fashion beyond sea, as Archbishop Arundell Affirmeth in the examination of Thorpe, when the image-maker should carve, cast or paint an image, he should go to a Priest and shrive him as clean,
and therefore in reformed Churches they haue beene abolished: Constontine Emperour of Constantinople, abrogated and pluckt downe images set vp in Temples;
and Therefore in reformed Churches they have been abolished: Constontine Emperor of Constantinople, abrogated and plucked down Images Set up in Temples;
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they were throwne downe at Basill, about the yeere of our Lord 1528, and vpon Ash-wednesday that yeere, all the wooden images there were giuen to the poore of the City to burne:
they were thrown down At Basil, about the year of our Lord 1528, and upon Ash-wednesday that year, all the wooden Images there were given to the poor of the city to burn:
but when they could not agree in deuiding the prey, they being burnt all together in nine great heaps, vpon that Ash-wednesday, were consumed to ashes.
but when they could not agree in dividing the prey, they being burned all together in nine great heaps, upon that Ash-wednesday, were consumed to Ashes.
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At the same time or very little before, were they put downe within all the Dominion of Zuricke, though the Bishop of Constance writing to the Senate, what he could in their defence, did stand for their standing.
At the same time or very little before, were they put down within all the Dominion of Zurich, though the Bishop of Constance writing to the Senate, what he could in their defence, did stand for their standing.
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and supplantor of obedience) hee could doe no lesse to checke this Adrian, then finde fault with proceedings which were without order and authority of the higher powers.
and supplantor of Obedience) he could do no less to check this Adrian, then find fault with proceedings which were without order and Authority of the higher Powers.
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as the images of Walsingham, Ipswich, Worcester, Wilsdon, and the like; Afterward downe went their reliquies, shrines, couerings of shrines, writings, and monuments of fained miracles, as being allurements to superstition;
as the Images of Walsingham, Ipswich, Worcester, Wilsdon, and the like; Afterwards down went their reliquies, shrines, coverings of shrines, writings, and monuments of feigned Miracles, as being allurements to Superstition;
But hauing been long in this Laberinth of superstition, and taken view of the manner how it is here set downe, my clew of thred guides me now to the matter;
But having been long in this Labyrinth of Superstition, and taken view of the manner how it is Here Set down, my clew of thread guides me now to the matter;
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Iupiter and Mercury were the gods of the Greekes, but when their painters would draw the image of Iupiter in a Table, they were still mending it, but neuer ending it:
Iupiter and Mercury were the God's of the Greeks, but when their Painters would draw the image of Iupiter in a Table, they were still mending it, but never ending it:
but when hee would drawe Venus, hee had before him fifty faire virgins of Sparta, and yet said, fifty more fayrer then they, were not sufficient to counterfeit that goddesse.
but when he would draw Venus, he had before him fifty fair Virgins of Sparta, and yet said, fifty more Fairer then they, were not sufficient to counterfeit that goddess.
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or what similitude shall we set vp vnto him, who dwelleth in vnaprochable light, whose backe parts only euen Moses himselfe was but permitted to behold:
or what similitude shall we Set up unto him, who dwells in vnaprochable Light, whose back parts only even Moses himself was but permitted to behold:
God is a spirit, and must bee worshipped in spirit and truth, and therefore wee must haue our mindes thinking on him, not our eies gazing on his image.
God is a Spirit, and must be worshipped in Spirit and truth, and Therefore we must have our minds thinking on him, not our eyes gazing on his image.
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False representations to metamorphise God, are called Idols, and what is an Idoll? An Idoll is nothing, there is one note of shame and disgrace, it is worse then nothing:
False representations to Metamorphize God, Are called Idols, and what is an Idol? an Idol is nothing, there is one note of shame and disgrace, it is Worse then nothing:
let the Papists therefore (as they did in their common prayer bookes in the Raigne of Queene Mary ) figure the image of the Trinity with three faces, let them figure,
let the Papists Therefore (as they did in their Common prayer books in the Reign of Queen Marry) figure the image of the Trinity with three faces, let them figure,
But such was the cunning of the craftests men, the craft of the Priests, the simplicity of the people, that men did thinke, they did see, did heare, did goe, did speake;
But such was the cunning of the craftests men, the craft of the Priests, the simplicity of the people, that men did think, they did see, did hear, did go, did speak;
Oh but they bee lay mens books, and where as the Bible to them that cannot reade is as a sealed letter, images be letters patents, they lie open to euery one, are written in folio, that standing a farre off they may reade, they are great capitall letters that running men may reade God,
O but they be lay men's books, and where as the bible to them that cannot read is as a sealed Letter, Images be letters patents, they lie open to every one, Are written in folio, that standing a Far off they may read, they Are great capital letters that running men may read God,
Indeed this was the cause why Gregory the first, condemning their adoration, yet allowed their presence in Churches tanquam essent memoracula, & rudium literae, as though in them dumbe lectures were read vnto the people,
Indeed this was the cause why Gregory the First, condemning their adoration, yet allowed their presence in Churches tanquam essent memoracula, & rudium literae, as though in them dumb Lectures were read unto the people,
but against these I oppose Ionas, and Habakuk, as of greater authority, of which Ionas saith, They are lying vanities, not onely for that they proceed from the father of lies,
but against these I oppose Ionas, and Habakkuk, as of greater Authority, of which Ionas Says, They Are lying vanities, not only for that they proceed from the father of lies,
But Idolators grace their Idols with glorious titles, as to say to one, Thou art my God: whereas it is nothing but wind and confusion: to another thou art my helper, whereas there is no helpe in it, whereas they are all such gods as Virgill saith, Aeneas brought from Troy, which hee calleth vanquisht: — victosque Penates:
But Idolaters grace their Idols with glorious titles, as to say to one, Thou art my God: whereas it is nothing but wind and confusion: to Another thou art my helper, whereas there is no help in it, whereas they Are all such God's as Virgil Says, Aeneas brought from Troy, which he calls vanquished: — victosque Penates:
I reade of a great man, I thinke it was Manlius, who sending his sonne to warre against his enemy, gaue him a commission, by vertue whereof hee was charged what to doe;
I read of a great man, I think it was Manlius, who sending his son to war against his enemy, gave him a commission, by virtue whereof he was charged what to do;
but the sonne espying aduantage as he thought, and seeing hope of conquest, if he did borrow a point of the commission, was bold to follow his owne course, and indeed got the victory:
but the son espying advantage as he Thought, and seeing hope of conquest, if he did borrow a point of the commission, was bold to follow his own course, and indeed god the victory:
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If we would enter into due consideration, then the wonderfull frame of mans body created by God, in which the bones are the timber-worke, the head is the vpper lodging, the eies as windowes, the eie-lids as casemēts;
If we would enter into due consideration, then the wonderful frame of men body created by God, in which the bones Are the timberwork, the head is the upper lodging, the eyes as windows, the eyelids as casements;
Then though we be not like Phauorinus, who maruailed at nothing in the world besides man, at nothing in man besides his minde, ( for wonderfull are thy workes O God, in wisdome hast thou made them all ) yet as most astonished at this worke, which is as Gods text,
Then though we be not like Phavorinus, who marveled At nothing in the world beside man, At nothing in man beside his mind, (for wonderful Are thy works Oh God, in Wisdom hast thou made them all) yet as most astonished At this work, which is as God's text,
But say, Images are books, and say further, that they are seene and allowed, and that they come forth cum gratia & priuilegio; yet books serue onely to be reade,
But say, Images Are books, and say further, that they Are seen and allowed, and that they come forth cum Gratia & priuilegio; yet books serve only to be read,
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And indeed so prone we are to idolatry, that our nature is occupied and fixed on those things, which lie before our eyes, rather then on those which are not seene:
And indeed so prove we Are to idolatry, that our nature is occupied and fixed on those things, which lie before our eyes, rather then on those which Are not seen:
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and (thrusting on Christians for a benefit, which the Lord laid on the Iewes for a punishment) to ouershadow with mists and darknes the sunshine of the word, making it appeare like sack-cloth, which seene, read,
and (thrusting on Christians for a benefit, which the Lord laid on the Iewes for a punishment) to overshadow with mists and darkness the sunshine of the word, making it appear like Sackcloth, which seen, read,
though it were commanded to be set vp by God, when the people burnt Incense vnto it, God is the Lord, that is his name, his glory he will not giue to another,
though it were commanded to be Set up by God, when the people burned Incense unto it, God is the Lord, that is his name, his glory he will not give to Another,
nor his prayse to grauen images, and this brings me into the second part of my subdiuision, to wit, we must not be liberall of another bodyes goods in giuing Gods glory to others.
nor his praise to graven Images, and this brings me into the second part of my subdivision, to wit, we must not be liberal of Another bodies goods in giving God's glory to Others.
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The three children Sidrach, Misach, and Abednego, will not vse any reuerence with bodily gesture in falling downe and worshipping the golden image which Nabucadnezzar set vp.
The three children Sidrach, Meshach, and Abednego, will not use any Reverence with bodily gesture in falling down and worshipping the golden image which Nebuchadnezzar Set up.
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and no man boweth to the workeman, why then should they kneele to the worke of his handes? If any handy worke were to be worshipped, it were the worke of Gods handes;
and no man boweth to the workman, why then should they kneel to the work of his hands? If any handy work were to be worshipped, it were the work of God's hands;
and as Caffrani a people in India, worship diuels in most terrible figure; beleeuing that they are permitted of God to punish or spare them at their pleasure:
and as Caffrani a people in India, worship Devils in most terrible figure; believing that they Are permitted of God to Punish or spare them At their pleasure:
he makes him large offers: (but he cuts large thongs in another mans hyde) he promiseth him Kingdomes, to see if an omnia dabo; will bring him on his knees:
he makes him large offers: (but he cuts large thongs in Another men hide) he promises him Kingdoms, to see if an omnia Dabo; will bring him on his knees:
All these will I giue thee, if thou wilt fall downe and worship me, of which wordes Gorran saith pretily, Bene dicitur, (cadens adoraberis) quia nunquam sine casu diabolus adoratur, he saith well,
All these will I give thee, if thou wilt fallen down and worship me, of which words Gorran Says prettily, Bene dicitur, (cadens adoraberis) quia Never sine casu diabolus adoratur, he Says well,
But God, ( though these were his creatures) will not allow them any part of his worship, the Sun is a seruant, the Moone is an hand-mayde, the Starres are made for mans vse? What is more vnseemly then that the sonnes of God should worship the Sun which is the seruant of the whole world? If we may not worship the creatures themselues, which are Gods handy worke, much lesse may we serue the shadowes of those creatures, prepared by art to resemble the Creator;
But God, (though these were his creatures) will not allow them any part of his worship, the Sun is a servant, the Moon is an handmaid, the Stars Are made for men use? What is more unseemly then that the Sons of God should worship the Sun which is the servant of the Whole world? If we may not worship the creatures themselves, which Are God's handy work, much less may we serve the shadows of those creatures, prepared by art to resemble the Creator;
say there may be an historicall vse in paynting the images, as the West Church vsed images as Ornaments and Monuments for the ruder sort thereby to learne the liues and death of ancient and vndoubted Martyres,
say there may be an historical use in painting the Images, as the West Church used Images as Ornament and Monuments for the Ruder sort thereby to Learn the lives and death of ancient and undoubted Martyrs,
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God is a husband, the Church is his spouse, the one must performe that office in faith, which the other in flesh, the desire of the woman must be to her husband, the appetite of the Church must be vnto God:
God is a husband, the Church is his spouse, the one must perform that office in faith, which the other in Flesh, the desire of the woman must be to her husband, the appetite of the Church must be unto God:
when Serapion in time of persecution for feare of death offered sacrifice to an Idoll, the faithful being there with offended put him out of the congregation,
when Serapion in time of persecution for Fear of death offered sacrifice to an Idol, the faithful being there with offended put him out of the congregation,
The Israelites must bring their offring to the doore of the Tabernacle, and the Priest onely must offer the beasts, that this way the people might be bridled;
The Israelites must bring their offering to the door of the Tabernacle, and the Priest only must offer the beasts, that this Way the people might be bridled;
The Countrey, and the house of Laban was stuffed with superstition, God therefore saith vnto Iacob I am the God of Bethel, to teach him to walke religiously in the midst of an idolatrous generation.
The Country, and the house of Laban was stuffed with Superstition, God Therefore Says unto Iacob I am the God of Bethel, to teach him to walk religiously in the midst of an idolatrous generation.
A fountaine still sendeth forth fresh water and healthfull, but let cisterne or pitwater stand a while, it stinkes and is vnwholsome, God is a fountaine of liuing waters, Idols are pittes euen broken pittes that can holde no water, God therefore maruaileth,
A fountain still sends forth fresh water and healthful, but let cistern or pitwater stand a while, it stinks and is unwholesome, God is a fountain of living waters, Idols Are pits even broken pits that can hold no water, God Therefore maruaileth,
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When the other Tribes had their portion, each Tribe by it selfe, the Leuits were scattered in the land, that keeping watch and ward, they might see that no superstition crept in among the people.
When the other Tribes had their portion, each Tribe by it self, the Leuits were scattered in the land, that keeping watch and ward, they might see that no Superstition crept in among the people.
God would haue all the Inhabitants of the land of Canaan rooted out. One reason was lest Israell ioyning with them, might depriue themselues of the lawfull inheritance, which God had appointed for them.
God would have all the Inhabitants of the land of Canaan rooted out. One reason was lest Israel joining with them, might deprive themselves of the lawful inheritance, which God had appointed for them.
to reproue the Saracens, who sacrifice in mount Mecha to Abraham, Isaac, and Saint Thomas: to reproue the Aegyptians, who besides their other gods, deified their King Apis, forbidding all men vpon paine of death, to say he was a man:
to reprove the Saracens, who sacrifice in mount Mecha to Abraham, Isaac, and Saint Thomas: to reprove the egyptians, who beside their other God's, deified their King Apis, forbidding all men upon pain of death, to say he was a man:
to reproue that Councell of the Greekes at Frankeford, who said, that he, that feareth God, adoreth an image as hee would the Sonne of God, with that worship which is due to the Originall:
to reprove that Council of the Greeks At Frankfurt, who said, that he, that fears God, adores an image as he would the Son of God, with that worship which is due to the Original:
to reproue Orphey, Homer, and Hosiodus, who first brought gods into Greece, and did set downe their petigrees in writing, giuing them names and sir-names,
to reprove Orphey, Homer, and Hosiodus, who First brought God's into Greece, and did Set down their pedigrees in writing, giving them names and surnames,
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for commendation of Charles K. of France, who aboue 800 yeeres agoe called a great Synod of the Bishops of France, Italy, and Germany at Frankeford, where the second generall Councell of Nice, which two yeeres before decreed it lawfull to worship images, was reiected and refured;
for commendation of Charles K. of France, who above 800 Years ago called a great Synod of the Bishops of France, Italy, and Germany At Frankfurt, where the second general Council of Nicaenae, which two Years before decreed it lawful to worship Images, was rejected and refured;
and therefore God will haue them vtterly ouerthrowne, and will not haue vs serue them, either in praying to them, in Canonizing them, or swearing by them;
and Therefore God will have them utterly overthrown, and will not have us serve them, either in praying to them, in Canonizing them, or swearing by them;
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not in praying to them, for when the faithfull speake the best they can for themselues without boasting, they say, they haue not held vp their hands to a strange God, and how could the heathen blaspheme the true God more,
not in praying to them, for when the faithful speak the best they can for themselves without boasting, they say, they have not held up their hands to a strange God, and how could the heathen Blaspheme the true God more,
and to say, as they did to Iupiter, Whether thou bee god or goddesse, wee call vpon thee? Oh but experience sheweth, that prayers vnto images haue beene happy for successe,
and to say, as they did to Iupiter, Whither thou be god or goddess, we call upon thee? O but experience shows, that Prayers unto Images have been happy for success,
Indeed I read, that in the time of King Henry the fixt, there came from Barwicke to Saint Albones a begger with his wife, both affirming that he was borne blind,
Indeed I read, that in the time of King Henry the fixed, there Come from Barwicke to Saint Albans a beggar with his wife, both affirming that he was born blind,
come thither, the Saint at first lent but a deafe eare to his prayers, but at length at his shrine hee recouered his sight, a miracle was solemnely ronge;
come thither, the Saint At First lent but a deaf ear to his Prayers, but At length At his shrine he recovered his sighed, a miracle was solemnly ronge;
Te Deum song, and what more talked off in all the Towne then this miracle? What say you now, is it not well done to bestow some part of our time in a set course of prayer to Saints, to bee clyents to them, that they may be helpers to vs? I answer, bad dealing hath many times steps whereby it may be traced out.
Te God song, and what more talked off in all the Town then this miracle? What say you now, is it not well done to bestow Some part of our time in a Set course of prayer to Saints, to be Clients to them, that they may be helpers to us? I answer, bad dealing hath many times steps whereby it may be traced out.
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but this theft was discouered by a Bille still remaining in the bagge: this begger plaid the dissembling roague, and his dissimulation was espied by his owne confession:
but this theft was discovered by a Bille still remaining in the bag: this beggar played the dissembling rogue, and his dissimulation was espied by his own Confessi:
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for Duke Humfrey, then Lord Protector going about to perswade him, that he could not see, the beggar, to proue his sight good, told him the names of all the colours that could be shewed him, which he could not haue done,
for Duke Humphrey, then Lord Protector going about to persuade him, that he could not see, the beggar, to prove his sighed good, told him the names of all the colours that could be showed him, which he could not have done,
if men doe but pray vnto them? nae then let ordinary meanes for any griefe bee set apart, let not him that is troubled with the falling sicknesse, vse any longer to eate the flowers of Rosemary, crums of rye bread,
if men do but pray unto them? nae then let ordinary means for any grief be Set apart, let not him that is troubled with the falling sickness, use any longer to eat the flowers of Rosemary, crumbs of rye bred,
But these are all but fopperies, and wicked superstition, haue any of these, which promise great helpe, approued their skill to their credulous patients? I say of them,
But these Are all but fopperies, and wicked Superstition, have any of these, which promise great help, approved their skill to their credulous patients? I say of them,
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how then can they cure them? but say, that some sicke and diseased haue recouered after prayers made vnto Saints (as Lewis the French King, beeing so sicke, that some supposed hee was dead,
how then can they cure them? but say, that Some sick and diseased have recovered After Prayers made unto Saints (as Lewis the French King, being so sick, that Some supposed he was dead,
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after prayers made by the Bishoppe of Paris and others there present, and after Queene Blanch his mother had blessed him, with a peece of the holy Crosse;
After Prayers made by the Bishop of paris and Others there present, and After Queen Blanch his mother had blessed him, with a piece of the holy Cross;
began with a sigh to plucke too his armes and legges, and so stretching himselfe began to speake.) I say againe haue not many sicke mended with their phisicke in their pocket? I know where a sicke patient sent to a phisition for his councell, the phisition wrote downe a Recipe in a peece of paper,
began with a sighs to pluck too his arms and legs, and so stretching himself began to speak.) I say again have not many sick mended with their physic in their pocket? I know where a sick patient sent to a Physician for his council, the Physician wrote down a Recipe in a piece of paper,
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and shortely recouered his health, but what was it that wrought his recouery, was it his Receit? or was it not rather his conceit? or was it not rather strength of nature in the Patient: (though I know a conceit may doe much) rather then any vertue in the one or in the other,
and shortly recovered his health, but what was it that wrought his recovery, was it his Receipt? or was it not rather his conceit? or was it not rather strength of nature in the Patient: (though I know a conceit may do much) rather then any virtue in the one or in the other,
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because hee had made him euery whit whole, so men were commonly wont to offer eares of waxe to the Saint, who (as they supposed) cured the eares, eyes of waxe to the Saint that cured the eyes, feete of waxe the Saint that cured the feete,
Because he had made him every whit Whole, so men were commonly wont to offer ears of wax to the Saint, who (as they supposed) cured the ears, eyes of wax to the Saint that cured the eyes, feet of wax the Saint that cured the feet,
and strocke his heart veyne, by his natiuity, he made himselfe in case able to worke this cure, by circumcision he entred bond for it, by bloud at his passion he performed it.
and strocke his heart vein, by his Nativity, he made himself in case able to work this cure, by circumcision he entered bound for it, by blood At his passion he performed it.
but his bloud be vppon vs to wash vs, to redeeme vs, to sanctifie vs. The yeare of Iubily was a figure of that acceptable yeare, and the Sonne of righteousnes reioycing as a Gyant to run his course caused this yeare, by him the brightnes of heauen is opened vnto vs as the light of the day is conueyed vnto vs by the Sun in the firmament.
but his blood be upon us to wash us, to Redeem us, to sanctify us The year of Jubilee was a figure of that acceptable year, and the Son of righteousness rejoicing as a Giant to run his course caused this year, by him the brightness of heaven is opened unto us as the Light of the day is conveyed unto us by the Sun in the firmament.
The world is a sea, death is a hooke, Christ is that fish, in whose mouth was found a peece the price of our redemption, the tribute is payde and wee are deliuered,
The world is a sea, death is a hook, christ is that Fish, in whose Mouth was found a piece the price of our redemption, the tribute is paid and we Are Delivered,
he is a reconcilation, one that in such sort dealeth betwixt God and vs, that he will not punish vs, he is more then so, he is a propitiation, one that dealeth so with God for vs, that he will reward vs, this latter is more then the former,
he is a reconciliation, one that in such sort deals betwixt God and us, that he will not Punish us, he is more then so, he is a propitiation, one that deals so with God for us, that he will reward us, this latter is more then the former,
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for King Dauid is appeased toward Absolon by meanes of Ioa•, after he had slaine his brother Ammon, but yet let him see my face no more there is reconciliation,
for King David is appeased towards Absalom by means of Ioa•, After he had slain his brother Ammon, but yet let him see my face no more there is reconciliation,
so is he our only mediator, o•r only aduocate, our only reconciliation, our only propitiation, he is the only high Priest which entred before the Arke, where was the signe of Gods presence,
so is he our only Mediator, o•r only advocate, our only reconciliation, our only propitiation, he is the only high Priest which entered before the Ark, where was the Signen of God's presence,
when all other were forbid to come neare, the one Priest who by one sacrifice once offered, hath reconciled God to vs. And vs to know the originall cause of our death and damnation we must not range, beyond the fall of the first Adam, for by him sinne entred into the world and death, by the meanes of sinne,
when all other were forbid to come near, the one Priest who by one sacrifice once offered, hath reconciled God to us And us to know the original cause of our death and damnation we must not range, beyond the fallen of the First Adam, for by him sin entered into the world and death, by the means of sin,
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for thorough him saluation is conueyed from the Father to all his liuing members, as through the veynes, life is conueyed from the heart to all the vitall parts.
for through him salvation is conveyed from the Father to all his living members, as through the Veins, life is conveyed from the heart to all the vital parts.
nor no other way but by him, no man can ascend but by him that did discend, he is Iacobs ladder, there is no other hy whom we can goe vp vnto God, no building without this stone, no perfume without this balme, no Pa•adise without this tree, no God without this Christ, no entrance •nto heauen without this dore, no sauing from the floud without this Arke;
nor no other Way but by him, no man can ascend but by him that did descend, he is Iacobs ladder, there is no other high whom we can go up unto God, no building without this stone, no perfume without this balm, no Pa•adise without this tree, no God without this christ, no Entrance •nto heaven without this door, no Saving from the flood without this Ark;
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The Church of Rome then is to be reproued, which worshipp the Virgine Mary their Patronesse and Protectresse, desiring her to exhibit to them the breast of her grace (great babes ▪ to sucke our Ladyes breast) attributing their happy estate to the helpe of her medecine, acknowledging themselues seruants of her owne inheritance and of her peculiar dowre, much such stuffe may we find in the Catholicke Primer called our Ladyes mattens,
The Church of Room then is to be reproved, which worship the Virgae Marry their Patroness and Protectress, desiring her to exhibit to them the breast of her grace (great babes ▪ to suck our Ladies breast) attributing their happy estate to the help of her medicine, acknowledging themselves Servants of her own inheritance and of her peculiar dowry, much such stuff may we find in the Catholic Primer called our Ladies Mattens,
& in our Ladyes Psalter made by Bona•e•ture, to be sayd and song in the praise and seruice of our Lady, which make her an aduocate pray for the people, intreate for the Clergie, make intercession for the deuout woman-kinde.
& in our Ladies Psalter made by Bona•e•ture, to be said and song in the praise and service of our Lady, which make her an advocate pray for the people, entreat for the Clergy, make Intercession for the devout womankind.
and so mingled their bloud and the bloud of the beasts together, so they make their mixtures and their medleyes, mingling the bloud of Christ and of their Saints one with another as Beckets bloud, Tuper Thome (sanguinem, quem pro te impendit Fac nos Christe, scandere, quo Thomas ascendit.
and so mingled their blood and the blood of the beasts together, so they make their mixtures and their medleys, mingling the blood of christ and of their Saints one with Another as Beckets blood, Tuper Thomas (sanguinem, Whom Pro te impendit Fac nos Christ, scandere, quo Thomas ascendit.
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As for the Saints themselues the Virgine confesseth her Sauiour, and therefore acknowledgeth her selfe a sinner, si peccatrix, non depre•atrix, qu• egebat, non agebat ad•ocatum.
As for the Saints themselves the Virgae Confesses her Saviour, and Therefore acknowledgeth her self a sinner, si Peccatrix, non depre•atrix, qu• egebat, non agebat ad•ocatum.
she wept, this was an acknowledging of her fault, and now she would, that her eyes at which sinne had entred as at a window, might now let it out as at a doore:
she wept, this was an acknowledging of her fault, and now she would, that her eyes At which sin had entered as At a window, might now let it out as At a door:
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and againe behind him, that God through Christ might looke vpon her, shall now any stand behind her a sinner, that God thorough her may looke vpon them,
and again behind him, that God through christ might look upon her, shall now any stand behind her a sinner, that God through her may look upon them,
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and therefore could no more wash vs from our sins, then other waters besides Iorden could cleanse the leprosie of Naaman. And therefore hunt not with the mad Cadar•n the graues of the dead,
and Therefore could no more wash us from our Sins, then other waters beside Jordan could cleanse the leprosy of Naaman. And Therefore hunt not with the mad Cadar•n the graves of the dead,
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which Anton•nus saith was vsed in his time, where Saint Paul and Frier Dominicke were painted together, vnder the Image of Saint Paul was written; Per hunc itur ad Christum:
which Anton•nus Says was used in his time, where Saint Paul and Frier Dominick were painted together, under the Image of Saint Paul was written; Per hunc itur ad Christ:
vnder the other, sed magis per istum: the like story wee read of King Oswy, who taking vp the matter about celebrating Easter betwixt the East-Churches, which receiued their rite of Saint Iohn, and the West-Church which receiued theirs of Saint Peter, iudged with the West-Church, that is, the Church of Rome, lest (as he said) gainsaying Peter the porter, none should open when hee came to heauen gate,
under the other, sed magis per istum: the like story we read of King Oswy, who taking up the matter about celebrating Easter betwixt the East-Churches, which received their rite of Saint John, and the West-Church which received theirs of Saint Peter, judged with the West-Church, that is, the Church of Rome, lest (as he said) gainsaying Peter the porter, none should open when he Come to heaven gate,
the first in remembrance that God spared their houses, when he slew the first-borne of the Agyptians: the second in remembrance, that God gaue them his Law, 50 daies after their departing out of Aegypt: the third in remembrance that they dwelt vnder tents and tabernacles forty yeeres in the wildernesse:
the First in remembrance that God spared their houses, when he slew the firstborn of the Egyptians: the second in remembrance, that God gave them his Law, 50 days After their departing out of Egypt: the third in remembrance that they dwelled under tents and Tabernacles forty Years in the Wilderness:
but after the Idolaters forged Feasts of their owne heads, as Ieroboam made a new holy day, in honour of the Calues which he had set vp at Dan and Bethel. Vnder the Gospell we celebrate Easter, Whit-sunday and other festi•al daies, the first in remembrance of the death & resurrection of Christ;
but After the Idolaters forged Feasts of their own Heads, as Jeroboam made a new holy day, in honour of the Calves which he had Set up At Dan and Bethel. Under the Gospel we celebrate Easter, Pentecost and other festi•al days, the First in remembrance of the death & resurrection of christ;
Saint Iohns day proper to Christ published by his writing, and so of the rest, whose holy daies our Churh doth most piously and religiously bind vs to obserue:
Saint Iohns day proper to christ published by his writing, and so of the rest, whose holy days our Church does most piously and religiously bind us to observe:
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as the Feast of the Conception of the virgin Mary, which when the Franciscan or gray Fryers had newly found out in remembrance that she was conceiued without originall sinne, was established by Sixtus the fourth, who sent forth his decree, commanding all men to solemnize the said Feast, himselfe adding at the end of her, Aue, & b•nedicta sit Anna matertua, de qu• sin• macula, tua processit caro virginea, and to stoppe the mouthes of the Dominicke or black Fryers, who (taking side with Peter Lombard, Tho. Aquinas, Bernard, Bonauenture, and other Schoole Doctors) taught that it was heresie to affirme that shee was conceiued without guilt of originall sinne, they said, her flesh might well proceede without this infection,
as the Feast of the Conception of the Virgae Marry, which when the Franciscan or grey Friars had newly found out in remembrance that she was conceived without original sin, was established by Sixtus the fourth, who sent forth his Decree, commanding all men to solemnize the said Feast, himself adding At the end of her, Aue, & b•nedicta sit Anna matertua, de qu• sin• macula, tua processit Caro virginea, and to stop the mouths of the Dominick or black Friars, who (taking side with Peter Lombard, Tho. Aquinas, Bernard, Bonaventure, and other School Doctors) taught that it was heresy to affirm that she was conceived without guilt of original sin, they said, her Flesh might well proceed without this infection,
for shee was not concei•ed as others were, and therefore they made a picture of I•achim and Anna kissing, by which kisse Anna was conceiued with the virgin Mary.
for she was not concei•ed as Others were, and Therefore they made a picture of I•achim and Anna kissing, by which kiss Anna was conceived with the Virgae Marry.
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I omi• here the feast of her Natiuity, brought in by Innocent the fourth, the Feast of her Assumption, brought in by Leo the fourth, the Feast of Corpus Christi, ordained and confirmed by Clement the fift, who assigned indulgences to those that heard the seruice thereof.
I omi• Here the feast of her Nativity, brought in by Innocent the fourth, the Feast of her Assump, brought in by Leo the fourth, the Feast of Corpus Christ, ordained and confirmed by Clement the fift, who assigned Indulgences to those that herd the service thereof.
For besides these, that great Saint-maker shrined a rable of blind Saints of his owne creating, prescribing the same to be vniuersally receiued in the whole world,
For beside these, that great Saint-maker shrined a rabble of blind Saints of his own creating, prescribing the same to be universally received in the Whole world,
and binging them as holy children of Rome, into his Romish Calender, some with a Festum duplex, some with a Festum simplex, and celebrating his double and simple feasted Saints.
and binging them as holy children of Room, into his Romish Calender, Some with a Festum duplex, Some with a Festum simplex, and celebrating his double and simple feasted Saints.
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but that dreaming that the Church of Lateran was ready to fall, Dominicke with his shoulders did vnderprop it? why was Thomas Becket, fifty yeeres after his death taken vp and shrined for a new Saint, made of an old rebell;
but that dreaming that the Church of Lateran was ready to fallen, Dominick with his shoulders did underprop it? why was Thomas Becket, fifty Years After his death taken up and shrined for a new Saint, made of an old rebel;
but that hee died for the ambitious liberties of the holy Church? had not that deformed Gilbert of S•mpringham in Lincolneshire, erected many Monasteries 13 to the dossen, he had neuer been numbred in the Catalogue of Saints,
but that he died for the ambitious Liberties of the holy Church? had not that deformed Gilbert of S•mpringham in Lincolnshire, erected many Monasteries 13 to the dossen, he had never been numbered in the Catalogue of Saints,
neither would Pepe Innocent himselfe haue made that blasphemous Collect in his honour, wherein he prayeth that we being succoured by his suffrages may be deliuered from all diseases of our soules.
neither would Peep Innocent himself have made that blasphemous Collect in his honour, wherein he Prayeth that we being succored by his suffrages may be Delivered from all diseases of our Souls.
the yeere was cumbred with so many idle holy daies, and the Calenders with so many raskall Saints, some of them as good as euer were they, that put Christ to death;
the year was cumbered with so many idle holy days, and the Calendars with so many rascal Saints, Some of them as good as ever were they, that put christ to death;
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that Simon I slip (though hee were made ▪ Arch-bishop of Canterbury, by the Pope, to wit, by Clement the sixt) by his letters patent directed to all Persons and Vicars within his Prouince, straitly charged them and their Parishioners vnder paine of Excommunication, that they should not abstaine from bodily labour vpon certaine Saints daies, which before were wont to be hallowed and consecrated to vnthrifty idlenesse, afterward were more put downe by Iniunction, in the Raigne of King Henry the eight.
that Simon I slip (though he were made ▪ Archbishop of Canterbury, by the Pope, to wit, by Clement the sixt) by his letters patent directed to all Persons and Vicars within his Province, straitly charged them and their Parishioners under pain of Excommunication, that they should not abstain from bodily labour upon certain Saints days, which before were wont to be hallowed and consecrated to unthrifty idleness, afterwards were more put down by Injunction, in the Reign of King Henry the eight.
Varr• thinketh that death was called Iethum NONLATINALPHABET, that is, forgetfulnes, because they which haue now forgotten all the world, should soone be forgotten of the world:
Varr• Thinketh that death was called Iethum, that is, forgetfulness, Because they which have now forgotten all the world, should soon be forgotten of the world:
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on the one side, if they were bad, doe not so much as bring forth thy teares vpon them, they of the Kings stocke, in the Prophet Ieremy, shall not lament Ieho•akim; saying, Ah my brother, neither shall they mourne for him, saying, ah Lord,
on the one side, if they were bad, do not so much as bring forth thy tears upon them, they of the Kings stock, in the Prophet Ieremy, shall not lament Ieho•akim; saying, Ah my brother, neither shall they mourn for him, saying, ah Lord,
fie vpon Pope Stephen the sixt, whose lightning being kindled against the dead, tooke vp the Carkasse of his predecessor Formosus out of the graue, brought it to iudgement before a Councell of Bishops, spoiled it of all Papall robes, cloathed it with a laymans garments, endited it, arraigned it, condemned it, cut off three fingers of it,
fie upon Pope Stephen the sixt, whose lightning being kindled against the dead, took up the Carcase of his predecessor Formosus out of the graven, brought it to judgement before a Council of Bishops, spoiled it of all Papal robes, clothed it with a laymans garments, endited it, arraigned it, condemned it, Cut off three fingers of it,
On the other side, if they which are diseased were good men, take vp a little while Dauids Lamentation for Ionathan, weepe with Saint Ambrose, both because they are gone before thee to glory,
On the other side, if they which Are diseased were good men, take up a little while David Lamentation for Ionathan, weep with Saint Ambrose, both Because they Are gone before thee to glory,
but let sadnes bewray rather a tender then deiected minde, and let the felicity wherein they are now placed exchange the sorrow of thy losse into reioycing of their gaine, commending the vertues that were in them, breake a boxe of spikenarde among others,
but let sadness bewray rather a tender then dejected mind, and let the felicity wherein they Are now placed exchange the sorrow of thy loss into rejoicing of their gain, commending the Virtues that were in them, break a box of spikenarde among Others,
lastly if thou hast learned and receiued & heard, and seen in them, (that I may vse the Apostles words) any thing that is true, honest iust pure, pertaining to loue,
lastly if thou hast learned and received & herd, and seen in them, (that I may use the Apostles words) any thing that is true, honest just pure, pertaining to love,
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Honoramus eos charitate non seruitute, saith Saint Augustine, giue therefore vnto the Saints thy teares, giue them their praise, giue them the honour of imitation, lesse thou canst not giue, more thou maiest not,
Honoramus eos charitate non servitute, Says Saint Augustine, give Therefore unto the Saints thy tears, give them their praise, give them the honour of imitation, less thou Canst not give, more thou Mayest not,
which sweare by the sinne of Samaria, that is, by the Idols, which the Samaritans worshipped and that say, thy God, O Dan liueth, and he will cut off them, which sweare by the Lord, and sweare by Malcham;
which swear by the sin of Samaria, that is, by the Idols, which the Samaritans worshipped and that say, thy God, Oh Dan lives, and he will Cut off them, which swear by the Lord, and swear by Malcham;
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This serueth to reproue the Turke, whose oath is this, I sweare by God the maker of heauen and earth, and the 4. Historiograp•ers of Euangelicall Histories,
This serveth to reprove the Turk, whose oath is this, I swear by God the maker of heaven and earth, and the 4. Historiograp•ers of Evangelical Histories,
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as though the sentence were not full, if they were left out, let not Oathes by Saint An. by Saint Mary, by Saint George, or other fly at all aduentures and waite at the heeles of euery word;
as though the sentence were not full, if they were left out, let not Oaths by Saint Nias by Saint Marry, by Saint George, or other fly At all adventures and wait At the heals of every word;
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these and other oathes are but custome in the elder sort, imitation in the younger sort, brauery in the rich, necessitie in the poore, no pleasure in them, no profit of them,
these and other Oaths Are but custom in the elder sort, imitation in the younger sort, bravery in the rich, necessity in the poor, no pleasure in them, no profit of them,
As weare not to impart Gods worship with Saints, so not with reliques of Saints, which Clement the 5. thought were to be bad in the highest veneration;
As wear not to impart God's worship with Saints, so not with Relics of Saints, which Clement the 5. Thought were to be bad in the highest veneration;
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Ioseph gaue commandement of his bones, and lying on his death bed tooke an oath of the children of Israell to carry his bones with them out of Egypt, least (as Chrysostome saith) the Egyptians remembring the good things he had done should vse the good mans body to an occasion of Idolatry, God buryed Moses body the Iewes knew not where, one reason was, left they should bring his carkeis into the land of Canaan, from which he was excluded by the iudgement of God;
Ioseph gave Commandment of his bones, and lying on his death Bed took an oath of the children of Israel to carry his bones with them out of Egypt, least (as Chrysostom Says) the egyptians remembering the good things he had done should use the good men body to an occasion of Idolatry, God buried Moses body the Iewes knew not where, one reason was, left they should bring his Carkes into the land of Canaan, from which he was excluded by the judgement of God;
for therefore (saith D. Raynolds ) it may be thought, that the diuell, when he did striue with Michaell about the body of Moses, did striue that his body might be reuealed to the Iewes, that thereby they might haue occasion to commit idolatry:
for Therefore (Says D. Reynolds) it may be Thought, that the Devil, when he did strive with Michael about the body of Moses, did strive that his body might be revealed to the Iewes, that thereby they might have occasion to commit idolatry:
Indeed if that were true that the bones of Siluester the 2. did cōmonly ratle in his tombe before the death of Popes, (for this they say the ratling of his bones doth portend) then there were some reason why they should be esteemed,
Indeed if that were true that the bones of Sylvester the 2. did commonly ratle in his tomb before the death of Popes, (for this they say the rattling of his bones does portend) then there were Some reason why they should be esteemed,
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but his bones are vsed like Dice, made of womens bones to cozen a man, and no such ratling indeed, and therefore let this ratling lye be buryed with them.
but his bones Are used like Dice, made of women's bones to cozen a man, and no such rattling indeed, and Therefore let this rattling lie be buried with them.
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The Israelites must reserue nothing of the Paschall lambe, lest they should mixe that holy banquet with their daily bread, 2. lest the sight of raw flesh might make it lesse esteemed, 3. lest any superstition might creepe in by reseruing the reliques,
The Israelites must reserve nothing of the Paschal lamb, lest they should mix that holy banquet with their daily bred, 2. lest the sighed of raw Flesh might make it less esteemed, 3. lest any Superstition might creep in by reserving the Relics,
as those which are of this minde, that if they be buryed in a Gray Fryers frocke, the third part of their sinnes shall be forgiuen them, which dignity was indeed granted by a Bull to that religion.
as those which Are of this mind, that if they be buried in a Grey Friars frock, the third part of their Sins shall be forgiven them, which dignity was indeed granted by a Bull to that Religion.
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But neuer thinke that these, nor Saint Peters Cope or his other vestiments can be a quittance for our debts, they are pallium breue, not talaris tunica, a short cloake, not a gowne long enough to hide our sinnes, only the coate of Christ without seame can couer them all:
But never think that these, nor Saint Peter's Cope or his other vestments can be a quittance for our debts, they Are pallium breve, not talaris tunica, a short cloak, not a gown long enough to hide our Sins, only the coat of christ without seam can cover them all:
The Masse, wherein is consecration, transubstantiation, missall oblation, and adoration, is a great Idoll, and should haue as little worship as these reliques;
The Mass, wherein is consecration, transubstantiation, missal oblation, and adoration, is a great Idol, and should have as little worship as these Relics;
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much vertue (as I haue already shewed) was attributed to it, whereas in very deed there was no vertue in it, it could not so much as defend it sacrificer who in some place of this land in the reigne of Queene Mary was beset with Swordes and Bucklers,
much virtue (as I have already showed) was attributed to it, whereas in very deed there was no virtue in it, it could not so much as defend it sacrificer who in Some place of this land in the Reign of Queen Marry was beset with Swords and Bucklers,
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neither did men thinke it only present helpe for themselues, but if their pigges were sicke, they had a Masse called the Masse of Saint Anthony to ridde them from their diseases, another for their Hennes that were sicke and lost:
neither did men think it only present help for themselves, but if their pigs were sick, they had a Mass called the Mass of Saint Anthony to rid them from their diseases, Another for their Hens that were sick and lost:
to vse it for deliuering of soules out of purgatory as did Odilo Abbot of Cluniake, who thought that his Masses had deliuered diuers soules from thence, saying more ouer that he did heare the voices and lamentations of diuels crying out,
to use it for delivering of Souls out of purgatory as did Odilo Abbot of Cluniake, who Thought that his Masses had Delivered diverse Souls from thence, saying more over that he did hear the voices and lamentations of Devils crying out,
if all these were to be blamed, then when the Masse with the appurtenances thereof (by reason of Masse-priests) preasing vpon vs as the Sodomites vpon Lot shall goe about to breake vp the doore of our hearts,
if all these were to be blamed, then when the Mass with the appurtenances thereof (by reason of Mass priests) pressing upon us as the Sodomites upon Lot shall go about to break up the door of our hearts,
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for by vertue of the holy Crosse he gaue sight to the blinde &c. But here by the way ▪ I will ouerthrow the Catholicke at his own weapon, & with Benaiah slay the Egyptian with his owne speare, for how could Saint Laurence giue sight by vertue of the Crosse,
for by virtue of the holy Cross he gave sighed to the blind etc. But Here by the Way ▪ I will overthrow the Catholic At his own weapon, & with Benaiah slay the Egyptian with his own spear, for how could Saint Laurence give sighed by virtue of the Cross,
when as he was dead many yeares before the Crosse was found, for Laurence, Claudius Se•erus, Crescentius, Hippolytus and Romanus were made Martyres, Anno 265. or a little before,
when as he was dead many Years before the Cross was found, for Laurence, Claudius Se•erus, Crescentius, Hippolytus and Romanus were made Martyrs, Anno 265. or a little before,
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O God which hast ascended thy most holy Crosse, and giuen light to the darkenes of the world, vouchsafe by the vertue of thy Crosse, to illumine, visit,
Oh God which hast ascended thy most holy Cross, and given Light to the darkness of the world, vouchsafe by the virtue of thy Cross, to illumine, visit,
To blame were they which did appoint festiuall dayes for the celebration of it, as Pope Eusebius, who is sayd to ordayne the feast of the inuention of the Crosse,
To blame were they which did appoint festival days for the celebration of it, as Pope Eusebius, who is said to ordain the feast of the invention of the Cross,
if we forsake him, and sweare by Idols, by the Masse, by the Crosse, by them that are no gods? But as some are to blame in attributing to much vnto the Crosse,
if we forsake him, and swear by Idols, by the Mass, by the Cross, by them that Are no God's? But as Some Are to blame in attributing to much unto the Cross,
Theodosius went too much on the one hand, and was too superstitious, when gathering a Councell together, hee made a Law, that no man should make a crosse vpon the ground,
Theodosius went too much on the one hand, and was too superstitious, when gathering a Council together, he made a Law, that no man should make a cross upon the ground,
The Turke went too much on the other hand, who when he had taken the City of Constantinople, and found there in the high Temple of Sophia the image of the Crucifix, writing this superscription vpon the head of it, hic est Christianorum Deus, i. the God of the Christians, gaue it to his souldiers to be scorned, and commanding it to be carried through all his Army with a trumpet, made euery man in most contumelious sort to spit at it.
The Turk went too much on the other hand, who when he had taken the city of Constantinople, and found there in the high Temple of Sophia the image of the Crucifix, writing this superscription upon the head of it, hic est Christians Deus, i. the God of the Christians, gave it to his Soldiers to be scorned, and commanding it to be carried through all his Army with a trumpet, made every man in most contumelious sort to spit At it.
In medio tutissimus ibis, it is good to keepe the midway betwixt these two, like Sir Iohn Oldcastle, Lord Cobham, who being asked what honour hee would doe to the holy Crosse, answered (as it is in his examination set downe by Master Fox ) if it were his, he would lay it vp honestly, he would only doe it this honour, hee would make it cleane and lay it vp safe:
In medio tutissimus ibis, it is good to keep the midway betwixt these two, like Sir John Oldcastle, Lord Cobham, who being asked what honour he would do to the holy Cross, answered (as it is in his examination Set down by Master Fox) if it were his, he would lay it up honestly, he would only do it this honour, he would make it clean and lay it up safe:
and concerning other Idols, as on the one side there was a fault in Marcellina (whom therefore Irenaus, Epiphanius, and Augustine reckoned and detested as an Hereticke) to haue images in her closet, to set garlands on their heads, and burne incense to them:
and Concerning other Idols, as on the one side there was a fault in Marcellina (whom Therefore Irenaeus, Epiphanius, and Augustine reckoned and detested as an Heretic) to have Images in her closet, to Set garlands on their Heads, and burn incense to them:
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So on the other side there was a fault in the Iewes, who forbad theirs to drinke of that fountaine, whose water spowteth out of the image of man or woman,
So on the other side there was a fault in the Iewes, who forbade theirs to drink of that fountain, whose water spowteth out of the image of man or woman,
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for they (as Doctor Hall in a Sermon at Pauls Crosse) taught their disciples, that if in their trauaile an Image were in the way, to fetch about some other way,
for they (as Doctor Hall in a Sermon At Paul's Cross) taught their Disciples, that if in their travail an Image were in the Way, to fetch about Some other Way,
The meane is sweetest melody, too much of the best is euil and excesse in vertue vice, it is no good signe if Nilus ouerflow lesse then 12 cubits, or more then 18; there is a measure for Manna, gather not to much, gather not too little;
The mean is Sweetest melody, too much of the best is evil and excess in virtue vice, it is no good Signen if Nilus overflow less then 12 cubits, or more then 18; there is a measure for Manna, gather not to much, gather not too little;
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goe too much on the one side, thou returnest into Aegypt, goe to farre on the other, thou art carried away to Babilon, the counter poize of the heart is framed by God,
go too much on the one side, thou returnest into Egypt, go to Far on the other, thou art carried away to Babylon, the counter poize of the heart is framed by God,
I will not speake here of their fire, waterincense, wax, bread, wine, the Church, the altar, the Church-yard, Ashes, Belles, Copes, Palmes, Oyle, Candles, Salt,
I will not speak Here of their fire, waterincense, wax, bred, wine, the Church, the altar, the Churchyard, Ashes, Bells, Copes, Palms, Oil, Candles, Salt,
for that then exceeding great vertue was supposed to bee in them, especially in holy-water, which Steucus (as Bishop Iewell affirmeth of him in his Apology) said we did well to hallow with salt and prayers, that by the sprinkling thereof our sins may be forgiuen:
for that then exceeding great virtue was supposed to be in them, especially in Holy water, which Steucus (as Bishop Jewel Affirmeth of him in his Apology) said we did well to hallow with salt and Prayers, that by the sprinkling thereof our Sins may be forgiven:
I need not striue to put downe these, they are so weake that they fall of themselues, a•d the miracles wrought by them were said to bee so many, that they loose their owne credit:
I need not strive to put down these, they Are so weak that they fallen of themselves, a•d the Miracles wrought by them were said to be so many, that they lose their own credit:
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if we must let him alone, why then doe you blame those that keep the statutes of Omry, & all the manner of the house of Ahab which sacrifice to Baalim, which haue borne Siccuth their King,
if we must let him alone, why then do you blame those that keep the statutes of Omri, & all the manner of the house of Ahab which sacrifice to Baalim, which have born Succoth their King,
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& Chilum their Images, & the starre of their Gods, which they made to themselues? I answer, the liberty that the Prophet Hose• giueth vs a permission with indignation,
& Chilum their Images, & the star of their God's, which they made to themselves? I answer, the liberty that the Prophet Hose• gives us a permission with Indignation,
but runs riot like a lawles and awles person, euery day faster then other, because the diuell driues him, sirrha, run your race, take your swinge, sape thy felfe in thy sinnes, giue head to thy lusts, still dance after the diuels pipe, I will warne thee no more, I will let thee alone, see what will come thereof at the last? the like speach concerning the same sinne is that of the Lord:
but runs riot like a lawless and awls person, every day faster then other, Because the Devil drives him, sirrah, run your raze, take your swinge, sape thy self in thy Sins, give head to thy Lustiest, still dance After the Devils pipe, I will warn thee no more, I will let thee alone, see what will come thereof At the last? the like speech Concerning the same sin is that of the Lord:
otherwise when the Lord speaketh simply & plainly he blameth Israell, for that they ioyned themselues to Baal-Peor, like the •arbarian Tyrants, which bound the bodies of the liuing to the bodies of the dead, till they rotted together.
otherwise when the Lord speaks simply & plainly he blameth Israel, for that they joined themselves to Baal-peor, like the •arbarian Tyrants, which bound the bodies of the living to the bodies of the dead, till they rotted together.
said, non tibi sed Petro: I doe not this honour to thee, but to Peter. So say they when they prostrate themselues before an image, non imagini sed Deo, they doe not this honour to the Image, but to God:
said, non tibi sed Peter: I do not this honour to thee, but to Peter. So say they when they prostrate themselves before an image, non imagini sed God, they do not this honour to the Image, but to God:
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but she will haue another man in her house, shee will keepe company with other men ▪ when he is abroad, shee will set her eyes vpon them, she will embrace them,
but she will have Another man in her house, she will keep company with other men ▪ when he is abroad, she will Set her eyes upon them, she will embrace them,
but as Asinus is Asinus, quanquam aurea gestit insignia, so this whore is a whore, though shee set neuer so faire a glosse vpon her sinne, and varnish her lewdnesse,
but as Asinus is Asinus, quanquam Aurea gestit insignia, so this whore is a whore, though she Set never so fair a gloss upon her sin, and varnish her Lewdness,
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and in very deed, howsoeuer men sooth themselues in this sinne, yet are they so sottish, that as the Prophet saith, they worship the worke of their owne hands, with an ingemination which their owne fingers haue made:
and in very deed, howsoever men sooth themselves in this sin, yet Are they so sottish, that as the Prophet Says, they worship the work of their own hands, with an ingemination which their own fingers have made:
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otherwise why did they forbid ( ne Sanctorum imagines confringantur ) the breaking of images, inflicting a greater punishment vpon him that should breake an Image,
otherwise why did they forbid (ne Sanctorum imagines confringantur) the breaking of Images, inflicting a greater punishment upon him that should break an Image,
then vpon him that should rent and teare God in peeces with his carrion and stinking mouth? Why was one Rochus, a caruer of Images, borne in Brabant, burned at Saint Lucas in Spaine Anno 1545. when he did but take vp a chisell,
then upon him that should rend and tear God in Pieces with his carrion and stinking Mouth? Why was one Roche, a carver of Images, born in Brabant, burned At Saint Lucas in Spain Anno 1545. when he did but take up a Chisel,
though hee alledged for himselfe, it was his owne worke, and if the workemanship disliked him, what had any man to doe with it? Why were they so wood and so testy with Testwood Anno 1544,
though he alleged for himself, it was his own work, and if the workmanship disliked him, what had any man to do with it? Why were they so wood and so testy with Testwood Anno 1544,
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The word of God is comprised in the Bible, yet sometimes the paper thereof is wasted, sometimes for that the translation disliketh vs, sometimes for that it is old and worne,
The word of God is comprised in the bible, yet sometime the paper thereof is wasted, sometime for that the Translation disliketh us, sometime for that it is old and worn,
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Men rage, as though not a stocke or stone, but a true Saint of flesh and bone should be cast in the fire, which argueth, that they are to much addicted to the image it selfe,
Men rage, as though not a stock or stone, but a true Saint of Flesh and bone should be cast in the fire, which argue, that they Are to much addicted to the image it self,
but what need I light a candle in the sunshine, doe not they themselues write that the image and Crosse of Christ ought to be worshipped with the same honour that is done vnto God;
but what need I Light a candle in the sunshine, do not they themselves write that the image and Cross of christ ought to be worshipped with the same honour that is done unto God;
doe they not say, when we salute the Crosse that procured vs life, we doe well to sing, thy Crosse, Lord doe we adore the speare which opened thy sacred and life-giuing side, doe we adore, and that you may not meruaile that men are so farre gone as in such sort to forget themselues, doe you not see that many a man,
do they not say, when we salute the Cross that procured us life, we do well to sing, thy Cross, Lord do we adore the spear which opened thy sacred and life-giving side, do we adore, and that you may not marvel that men Are so Far gone as in such sort to forget themselves, do you not see that many a man,
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and like Rebecca beautifull to the eye, yet this notwithstanding, will goe vp to the bed of a deformed harlot, in whose moulding, nature did neuer bestow the like cunning:
and like Rebecca beautiful to the eye, yet this notwithstanding, will go up to the Bed of a deformed harlot, in whose moulding, nature did never bestow the like cunning:
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on the other side, doth not many a woman, though she hath an husband like Absolon, in whom was no blemish, whose personage may seeme to haue stolen away all that nature was able to bestow, this notwithstanding, doth shee not many times couple her selfe with another man, whose countenance, proportion of body,
on the other side, does not many a woman, though she hath an husband like Absalom, in whom was no blemish, whose personage may seem to have stolen away all that nature was able to bestow, this notwithstanding, does she not many times couple her self with Another man, whose countenance, proportion of body,
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like the Church of Ephesus, should forsake her first loue, and casting off the God of her saluation (who as the spouse saith is beautifull and pleasant, fairer then the children of men) should looke to other gods, goe a whoring after them, couple her selfe with them,
like the Church of Ephesus, should forsake her First love, and casting off the God of her salvation (who as the spouse Says is beautiful and pleasant, Fairer then the children of men) should look to other God's, go a whoring After them, couple her self with them,
Thirdly those that will neither bow nor worship, and approueth only such as knowing God hath ioyned those two together according to the practise of Prince, Priest,
Thirdly those that will neither bow nor worship, and approveth only such as knowing God hath joined those two together according to the practice of Prince, Priest,
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but Nemo tam prope proculque Deo, they drawe neare, and yet are farre off, they are all for sight, nothing for substance, the substance of their hearts is not answerable to the show of their gestures,
but Nemo tam Prope proculque God, they draw near, and yet Are Far off, they Are all for sighed, nothing for substance, the substance of their hearts is not answerable to the show of their gestures,
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God forgiue them their holynes, and grant they may carry themselues, in an honest and simple truth, free from affectation of seeming that they are not,
God forgive them their holiness, and grant they may carry themselves, in an honest and simple truth, free from affectation of seeming that they Are not,
The second sort are a base kinde of carelesse Christians, which regard not how irreuerently they performe the duties of pietie, with Eglon they will neuer arise to heare the word of God, with Dauid they will not be bare headed before the Arke, with the seruant that feared they will not fall downe,
The second sort Are a base kind of careless Christians, which regard not how irreverently they perform the duties of piety, with Eglon they will never arise to hear the word of God, with David they will not be bore headed before the Ark, with the servant that feared they will not fallen down,
and while they would auoyde the hypocrisie of seeming holy by humbling themselues, they neglect and cast off all care of such comely gestures as might stirre vp deuotion:
and while they would avoid the hypocrisy of seeming holy by humbling themselves, they neglect and cast off all care of such comely gestures as might stir up devotion:
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neuer suffring the inward affection of their soule to appeare by any outward carriage of the body Abraham fell on his face and worshipped, Stephen kneeled downe, The publican stood a farre off, the first is as he that kisseth the feet of the Lord, the second as hee that kisseth his hand, the third as he that kisseth his mouth, all these gestures are found in one Mary Magdalen, first she went to his feet for the remission of her owne sinnes,
never suffering the inward affection of their soul to appear by any outward carriage of the body Abraham fell on his face and worshipped, Stephen kneeled down, The publican stood a Far off, the First is as he that Kisses the feet of the Lord, the second as he that Kisses his hand, the third as he that Kisses his Mouth, all these gestures Are found in one Marry Magdalen, First she went to his feet for the remission of her own Sins,
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indeed when Ioshua fell to the earth and prayed, the Lord said vnto him, Get thee vp, wherefore lyest thou thus vpon thy face? But it is not for that hee misliked the gesture of his body,
indeed when Ioshua fell to the earth and prayed, the Lord said unto him, Get thee up, Wherefore liest thou thus upon thy face? But it is not for that he misliked the gesture of his body,
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and mourne as the Ostriches, why doest thou forget to eate thy bread? thou hast lyen long and too long vpon the ground to make intercession for Israell, get thee vp, lye no longer, another meanes must bee vsed to turne away my wrath, that I doe not suffer my whole displeasure to arise:
and mourn as the Ostriches, why dost thou forget to eat thy bred? thou hast lyen long and too long upon the ground to make Intercession for Israel, get thee up, lie no longer, Another means must be used to turn away my wrath, that I do not suffer my Whole displeasure to arise:
The third sort which neither bow nor worship are playne Atheists, which haue no feeling of Gods loue, no feeling of his feare, whose hardned hearts are as a peece of dead flesh to matter of religion:
The third sort which neither bow nor worship Are plain Atheists, which have no feeling of God's love, no feeling of his Fear, whose hardened hearts Are as a piece of dead Flesh to matter of Religion:
or any other place whatsoeuer whether he should pray with the Protestants towards the East, with the Iewes towards the West, with the Saracens towards the South,
or any other place whatsoever whither he should pray with the Protestants towards the East, with the Iewes towards the West, with the Saracens towards the South,
when Gregory Bishop of Rome sent Austen the Monke into this land in the Saxons time to bring this Nation out of darknes into light, Austen consulted with Gregory what forme of diuine seruice he should commend to the Saxons; Gregory willed him to binde himselfe neither to the forme of Rome, Millan, French, or any other Church,
when Gregory Bishop of Room sent Austen the Monk into this land in the Saxons time to bring this nation out of darkness into Light, Austen consulted with Gregory what Form of divine service he should commend to the Saxons; Gregory willed him to bind himself neither to the Form of Room, Milan, French, or any other Church,
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but the best and pikedst things to chuse out of all Churches, and them to induce and deliuer to the English: but this man would saue Austen a labour in consulting,
but the best and pikedst things to choose out of all Churches, and them to induce and deliver to the English: but this man would save Austen a labour in consulting,
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he saith with the Sadduces there is no resurrection, neither Angell nor spirit, he hath said in his heart, there is no God, no iudgement, no hell, no heauen, this one thing he hath, whereof let him reioyce, he will commit no solecisme in Gods seruice,
he Says with the Sadducees there is no resurrection, neither Angel nor Spirit, he hath said in his heart, there is no God, no judgement, no hell, no heaven, this one thing he hath, whereof let him rejoice, he will commit no solecism in God's service,
he is a great deale worse then Agrippa, for hee was almost perswaded to be a Christian, worse then Protagoras, for he did but doubt, de dijt vtrum sint non ausim affirmare, worse then the superstitious man,
he is a great deal Worse then Agrippa, for he was almost persuaded to be a Christian, Worse then Protagoras, for he did but doubt, de dijt Utum sint non ausim affirmare, Worse then the superstitious man,
The fourth sort which (according as they are enioyned by this commandement) bow downe vnto God and worship him, are with Nathaniell true Israelites indeed, which sing vnto God,
The fourth sort which (according as they Are enjoined by this Commandment) bow down unto God and worship him, Are with Nathaniel true Israelites indeed, which sing unto God,
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and therefore they giue him their hands and knees, and with Iacob they will vse some corporall seruice, who therefore leaned on his staffe and worshipped God,
and Therefore they give him their hands and knees, and with Iacob they will use Some corporal service, who Therefore leaned on his staff and worshipped God,
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if their heart doe beleeue, they say with the young man, what lacke I yet, their mouth shall confesse their eyes shall waite, their eares shall hearken, their heads shall be bare, their hands shall be lifted vp, their knees shall bend and Camell themselues before God, they serue God with all their soule,
if their heart do believe, they say with the young man, what lack I yet, their Mouth shall confess their eyes shall wait, their ears shall harken, their Heads shall be bore, their hands shall be lifted up, their knees shall bend and Camel themselves before God, they serve God with all their soul,
therefore God shall haue all that is without them, the former is the substance, the latter is a kind of formality to set it forth; to conclude this point therfore:
Therefore God shall have all that is without them, the former is the substance, the latter is a kind of formality to Set it forth; to conclude this point Therefore:
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Sit cordis intentio, sit manuum extentio, with Dauid lift vp thy soule vnto God, with Moses holde vp thy hands the preparing of the heart and stretching out of the hands are in Iob ioyned by God, let them not therefore be sundred in man.
Fit Cordis Intentio, sit manuum extentio, with David lift up thy soul unto God, with Moses hold up thy hands the preparing of the heart and stretching out of the hands Are in Job joined by God, let them not Therefore be sundered in man.
In the fourth yeare of King Richard the 2. when the Rebells had assembled themselues together to the number of more then three score thousand, hauing for their Captaines Wat Tiler and Iack Strawe; the King came in amongst them at a day and place appointed,
In the fourth year of King Richard the 2. when the Rebels had assembled themselves together to the number of more then three score thousand, having for their Captains What Tiler and Iack Straw; the King Come in among them At a day and place appointed,
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when they esteemed that Idoll Sic•nth as their King, and tooke vp the Tabernacle of Moloch, when all the people walked euery one in the name of his god,
when they esteemed that Idol Sic•nth as their King, and took up the Tabernacle of Moloch, when all the people walked every one in the name of his god,
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then God came downe amongst them at his appointed time and place, and giuing them good words said, heare O Israell, what ayleth you, yee shall haue no God but me, yee shall not ioyne your selues to Baal-Peer,
then God Come down among them At his appointed time and place, and giving them good words said, hear Oh Israel, what aileth you, ye shall have no God but me, ye shall not join your selves to Baal-Peer,
nor subiect your selues to your god Remphan nor •eepe the statutes of Omri, I am the Lord your God, therefore cleaue vnto me, serue me with gladnes, wash your hands in innocency and so compasse mine altar.
nor Subject your selves to your god Remphan nor •eepe the statutes of Omri, I am the Lord your God, Therefore cleave unto me, serve me with gladness, wash your hands in innocency and so compass mine altar.
The first argument then here vsed to induce obedience, is the loue of God, and this that he saith, thy God, atgueth the contract and marriage betwixt God and his Church according to that in Ezechiell, I sweare vnto thee, and entred into couenant with thee, and thou becamest mine;
The First argument then Here used to induce Obedience, is the love of God, and this that he Says, thy God, atgueth the contract and marriage betwixt God and his Church according to that in Ezekiel, I swear unto thee, and entered into Covenant with thee, and thou becamest mine;
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God was not ashamed to be called their God, he was as an husband, the Israelites as his spouse, his soule longed for them, his heart did cleaue vnto them, his secret was with them, his beautie was vpon them, his light shined vpon their heads, he did lift vp vpon them the light of his countenance;
God was not ashamed to be called their God, he was as an husband, the Israelites as his spouse, his soul longed for them, his heart did cleave unto them, his secret was with them, his beauty was upon them, his Light shined upon their Heads, he did lift up upon them the Light of his countenance;
Men in their matches commonly respect the mending of their meanes, and will looke to this that in tying themselues fast, they doe not vndoe themselues;
Men in their Matches commonly respect the mending of their means, and will look to this that in tying themselves fast, they do not undo themselves;
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if there be any good in vs, our wel-doing extendeth not to him, but he aymed at the good of his spouse, that he might make her free which was bound vnto Satan,
if there be any good in us, our welldoing extendeth not to him, but he aimed At the good of his spouse, that he might make her free which was bound unto Satan,
for euen in our law, if a freeman marry a bond-woman, she is made free, because her husband and she are one person, and if he doth make her free, then is she free indeed.
for even in our law, if a freeman marry a bondwoman, she is made free, Because her husband and she Are one person, and if he does make her free, then is she free indeed.
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as a bondwoman, the 2. to one that is lame, or the 3. deformed, or the 4. hath some horrible disease as Leprosie, or the 5. to a woman that is past child-bearing,
as a bondwoman, the 2. to one that is lame, or the 3. deformed, or the 4. hath Some horrible disease as Leprosy, or the 5. to a woman that is passed childbearing,
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when shee was diseased, for from the sole of the foote vnto the crowne of the head, there was no whole part in her, when shee brought forth nothing but sinne vnto death,
when she was diseased, for from the sole of the foot unto the crown of the head, there was no Whole part in her, when she brought forth nothing but sin unto death,
but God espoused Israell, when she was of an vncircumcised heart and lips, and wedded her, which wanted a wedding garment, tantus tantillos, tales, so great so righteous a God made choise of a spouse, betwixt whom whether we respect estate or qualitie, there was great inaequalitie, Iacob loued Rachell more then Leah, he had some reason, she was more beautifull,
but God espoused Israel, when she was of an uncircumcised heart and lips, and wedded her, which wanted a wedding garment, Tantus Tantillos, tales, so great so righteous a God made choice of a spouse, betwixt whom whither we respect estate or quality, there was great inequality, Iacob loved Rachel more then Leah, he had Some reason, she was more beautiful,
but that God should praefer Iacobs sonnes before the rest of the world, he had no reason but his owne good will, for two of them Simeon and Leui were treacherous and bloudy men, and the eldest Ruben came not behinde them in another kinde of iniquitie:
but that God should praefer Iacobs Sons before the rest of the world, he had no reason but his own good will, for two of them Simeon and Levi were treacherous and bloody men, and the eldest Reuben Come not behind them in Another kind of iniquity:
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for he went and lay with Bilhah his fathers concubine, and what dignity could be in him, who went vp to his fathers bed and defiled it? The rest, they and theirs were a froward & crooked generation, a generation that set not their hearts aright, whose spirit cleaued not stedfastly vnto God,
for he went and lay with Bilhah his Father's concubine, and what dignity could be in him, who went up to his Father's Bed and defiled it? The rest, they and theirs were a froward & crooked generation, a generation that Set not their hearts aright, whose Spirit cleaved not steadfastly unto God,
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now out of this that hath been spoken, conclude as the Iewes did, when they saw manifest tokens of Christs affection to Lazarus they sayd see how he loued him, so when you consider the premisses,
now out of this that hath been spoken, conclude as the Iewes did, when they saw manifest tokens of Christ affection to Lazarus they said see how he loved him, so when you Consider the premises,
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and therefore the Bridegroome and the spouse, in that sweete marriage song call one another Lone; secondly, it must teach vs to keepe vs only to him so long as we liue,
and Therefore the Bridegroom and the spouse, in that sweet marriage song call one Another Lone; secondly, it must teach us to keep us only to him so long as we live,
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Neither doth wife admit any plurality when she is construed with one husband, and therefore it was a kinde of Solacisme when Lamech said, beare ye• wines of Lamech, neither doth husband admit any plurality,
Neither does wife admit any plurality when she is construed with one husband, and Therefore it was a kind of Solacism when Lamech said, bear ye• wines of Lamech, neither does husband admit any plurality,
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if her holy dayes must not be feasts of quicunque vult, if she must not turne to vncleannes from her husband, much lesse, may Gods spouse breake her faith,
if her holy days must not be feasts of quicunque vult, if she must not turn to uncleanness from her husband, much less, may God's spouse break her faith,
A iealous God: some men being better husbands then Christians, and better bawdes then husbands, can be content to be panders to their owne beds, Nicholas (the same as most men thinke which was one of the seauen deacons) being blamed for iealousie, brought his wife, who was faire to looke vpon, among all the disciples, giuing free leaue to all that would to vse her, of him came the heretickes called Nicolaite, who held that wiues should be common, whose workes the Church of Ephesus hated to their great commendation:
A jealous God: Some men being better Husbands then Christians, and better bawds then Husbands, can be content to be panders to their own Beds, Nicholas (the same as most men think which was one of the seauen Deacons) being blamed for jealousy, brought his wife, who was fair to look upon, among all the Disciples, giving free leave to all that would to use her, of him Come the Heretics called Nicolaite, who held that wives should be Common, whose works the Church of Ephesus hated to their great commendation:
and turning in all points as hee doth: (for ego & pater meus in the Oeconomicks is no good plea) though God registers the sinne of the father, not for imitation,
and turning in all points as he does: (for ego & pater meus in the Economics is no good plea) though God registers the sin of the father, not for imitation,
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but admonition of the sonne, and though the father repents the ill hee did, that the sonne might not doe that which hee repented) yet Isaac the sonne of Abraham, as though God in setting downe his fathers fall had said, tu quoque fac simile, treads in his fathers steps,
but admonition of the son, and though the father repents the ill he did, that the son might not do that which he repented) yet Isaac the son of Abraham, as though God in setting down his Father's fallen had said, tu quoque fac simile, treads in his Father's steps,
but now a dayes there bee diuers wittals, who though there bee little hope of profit, lesse feare of perill can bee content that their owne bosoms should bee false to them, that others like fed Horses, as the Prophet speaketh, should •eye after their wi•es, and croke in their Chambers like the frogs of Aegypt; they themselues being but cloakes for the raine, while they smother the fault:
but now a days there be diverse wittals, who though there be little hope of profit, less Fear of peril can be content that their own bosoms should be false to them, that Others like fed Horses, as the Prophet speaks, should •eye After their wi•es, and croak in their Chambers like the frogs of Egypt; they themselves being but cloaks for the rain, while they smother the fault:
let these Caffrani still father the cra•le, and with the wood-culuers or filly hedge sparrowes hatch and bring vp, that which cuckows lay in their neasts.
let these Caffrani still father the cra•le, and with the wood-culvers or filly hedge sparrows hatch and bring up, that which cuckoos lay in their nests.
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for it was the saying of a great man, when diuers gaue their verdict what iudgement it were best to execute vpon a notable malefactor brought before them, one saying hee should bee whipt at an horse taile,
for it was the saying of a great man, when diverse gave their verdict what judgement it were best to execute upon a notable Malefactor brought before them, one saying he should be whipped At an horse tail,
Men of good minds, and such as haue care of their credits, thinke that if other men should vse their wiues more familiarly then honesty requireth, that if other should gage the vessels,
Men of good minds, and such as have care of their credits, think that if other men should use their wives more familiarly then honesty requires, that if other should gage the vessels,
and they should drinke the lees, that if other should gather the grapes, (they should gleane the vine, that if other should haue the entertainement of husbands with their wiues,
and they should drink the lees, that if other should gather the grapes, (they should glean the vine, that if other should have the entertainment of Husbands with their wives,
And therefore Olympias the mother of Alexander the Great (though Sarah for want of children gaue her seruant Hagar into her husbands bosome) wrote vnto her sonne, that he should not according to his custome, call himselfe the sonne of Iupiter, lest in so doing Iuno the wife of Iupiter might enuie her, and take displeasure:
And Therefore Olympias the mother of Alexander the Great (though Sarah for want of children gave her servant Hagar into her Husbands bosom) wrote unto her son, that he should not according to his custom, call himself the son of Iupiter, lest in so doing Iuno the wife of Iupiter might envy her, and take displeasure:
nae his name is Iealous, and thererefore in any case he cannot away with a Riuall, and therefore forsaking all other, we must keepe our selues only to him,
nae his name is Jealous, and thererefore in any case he cannot away with a Rival, and Therefore forsaking all other, we must keep our selves only to him,
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but considering hee is iealous, shee should haue a greater care to retaine and keepe all her senses chast, to obserue all loyalty and faithfulnesse, she should not (according to the precept of Moses and promise of Daaid ) not so much as make mention of other gods with her lips:
but considering he is jealous, she should have a greater care to retain and keep all her Senses chaste, to observe all loyalty and faithfulness, she should not (according to the precept of Moses and promise of Daaid) not so much as make mention of other God's with her lips:
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as though shee knew not their names, neither should they euer bee heard out of her mouth, much lesse should she euer come to Gilgall, or goe vp to Bethauen, desire oakes and chuse gardens, bow herselfe and humble her selfe, doe shamefully and follow her louers.
as though she knew not their names, neither should they ever be herd out of her Mouth, much less should she ever come to Gilgal, or go up to Bethany, desire oaks and choose gardens, bow herself and humble her self, do shamefully and follow her lovers.
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nor the rich for bribes, hee will not commute the penance, or respect any externall thing, whither it be comelines of body excellency of wit, nobility of stocke, antiquity of descent, the soule that sinneth shall die,
nor the rich for Bribes, he will not commute the penance, or respect any external thing, whither it be comeliness of body excellency of wit, Nobilt of stock, antiquity of descent, the soul that Sinneth shall die,
but doth this stand with the iustice of God to punish the childe for the fathers offence? how then is the Scripture true, euery man shall beare his owne burden? how is the prouerbe true, euery fat shall stand on his owne bottome? if it be so, let that prouerbe which was out of date be renewed againe, the fathers haue eaten sowre grapes, and the childrens teeth are set on edge.
but does this stand with the Justice of God to Punish the child for the Father's offence? how then is the Scripture true, every man shall bear his own burden? how is the proverb true, every fat shall stand on his own bottom? if it be so, let that proverb which was out of date be renewed again, the Father's have eaten sour grapes, and the Children's teeth Are Set on edge.
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The Ciuill law (to fetch this point from our first originall) saith, Partus sequitur ventrem, the birth followes the wombe, that is, the child shall be as the mother,
The Civil law (to fetch this point from our First original) Says, Partus sequitur ventrem, the birth follows the womb, that is, the child shall be as the mother,
if the husband hath publike notice of his wiues adultry, shall hee not giue her a publike discharge? shall he smother the fault, which shee is not ashamed to set abroach? the disease of marriage is adultry, and the medecine is deuorcement:
if the husband hath public notice of his wives adultery, shall he not give her a public discharge? shall he smother the fault, which she is not ashamed to Set abroach? the disease of marriage is adultery, and the medicine is deuorcement:
now God is the husband of his Church, he marryed Israell to himselfe, but she in ioyning her selfe to Idols went a whoring from vnder her God, God therefore forsakes her,
now God is the husband of his Church, he married Israel to himself, but she in joining her self to Idols went a whoring from under her God, God Therefore forsakes her,
and giues her a bill of diuorcement, and therefore if her children feele the smart, God bids them reason the case with their mother and not lay the blame vpon him;
and gives her a bill of divorcement, and Therefore if her children feel the smart, God bids them reason the case with their mother and not lay the blame upon him;
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God will not haue this prouerbe vsed in Israell, the fathers haue eaten sowre grapes & the Childrens teeth are set on edge, but if they eate sowre grapes as their fathers did, no maruaile though their teeth be set on edge.
God will not have this proverb used in Israel, the Father's have eaten sour grapes & the Children's teeth Are Set on edge, but if they eat sour grapes as their Father's did, no marvel though their teeth be Set on edge.
because God as a Sampson, hath withdrawen the pillers, then are they as olde lame men, which sinke of themselues when God will not lend them his grace,
Because God as a Sampson, hath withdrawn the pillars, then Are they as old lame men, which sink of themselves when God will not lend them his grace,
for euery good gift commeth from him, grace is his, he may giue it to whom hee will, he may withold it from whom he please, it is lawfull for him to doe with his owne what he list:
for every good gift comes from him, grace is his, he may give it to whom he will, he may withhold it from whom he please, it is lawful for him to do with his own what he list:
so that they sell themselues to worke wickednes, that filling vp the the iniquitie of the fathers, they might haue their punishment cast into their bosome.
so that they fell themselves to work wickedness, that filling up the the iniquity of the Father's, they might have their punishment cast into their bosom.
therefore their daughters shalbe harlots, that they might be punished for their owne faults, but mediately for the sinne of their parents which caused God to giue ouer their of-spring, that so they might giue head to their lusts,
Therefore their daughters shall harlots, that they might be punished for their own Faults, but mediately for the sin of their Parents which caused God to give over their offspring, that so they might give head to their Lustiest,
and if God accomplish not his iudgements assoone as a sinne is committed, hee can well worke them vpon the ofspring of such as seeme to haue escaped his hand:
and if God accomplish not his Judgments As soon as a sin is committed, he can well work them upon the offspring of such as seem to have escaped his hand:
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his bloud be on vs and on our Children say the Iewes, to Pylate concerning the bloud of Christ, cruenti plane genitores (saith Saint Augustine) qui ante facti sunt paricide quam parentes.
his blood be on us and on our Children say the Iewes, to Pilate Concerning the blood of christ, cruenti plane genitores (Says Faint Augustine) qui ante facti sunt Parricide quam Parents.
so hee will compasse earthly things for him and his, and hauing the greedy worme vnder his tongue with Esops Dogge, would ingrosse the world for himselfe and his issue,
so he will compass earthly things for him and his, and having the greedy worm under his tongue with Esops Dog, would engross the world for himself and his issue,
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as good a spendall, as his father getall, and scorning to thinke of the troubles and sighes of his father in heaping vp his goods, consumes the fat of his predecessors in few yeares,
as good a spendall, as his father getall, and scorning to think of the Troubles and sighs of his father in heaping up his goods, consumes the fat of his predecessors in few Years,
Secondly Children may heere learne to pray to God, not only to hide their owne sinnes in his woundes, to bury their owne offences in his death, to crosse their accompts and forget them al,
Secondly Children may Here Learn to pray to God, not only to hide their own Sins in his wounds, to bury their own offences in his death, to cross their accounts and forget them all,
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and commend each other to God by interchangeable prayers, but when men are dead, he that prayes for the good, does wrong to the good, he that prayes for the bad cannot mend him or helpe him with prayers.
and commend each other to God by interchangeable Prayers, but when men Are dead, he that prays for the good, does wrong to the good, he that prays for the bad cannot mend him or help him with Prayers.
We allow not the sacrifices made for soules, nor those feralia dedicated to the infernal gods, that they might be pacified with those that are departed, happely some will say, were I not better pray for them,
We allow not the Sacrifices made for Souls, nor those feralia dedicated to the infernal God's, that they might be pacified with those that Are departed, happily Some will say, were I not better pray for them,
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they which transgresse the law of God, especiall they which lay his chiefe honour open to the spoyle of creatures, hate God and desire to spoyle him of his gouernement:
they which transgress the law of God, especial they which lay his chief honour open to the spoil of creatures, hate God and desire to spoil him of his government:
Qui diligit meretricem, odit sponsam suam, hee that loues an harlot hates his owne spouse: and on the other side she that loues an other man, hates her own husband:
Qui diligit Meretricem, odit Spouse suam, he that loves an harlot hates his own spouse: and on the other side she that loves an other man, hates her own husband:
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now Idolaters play the harlots, and doe shamefully, and say, I will goe after my louers, they follow their louers, goe a whoring after their owne eyes, looke to other gods and are ioyned to Idols,
now Idolaters play the harlots, and do shamefully, and say, I will go After my lovers, they follow their lovers, go a whoring After their own eyes, look to other God's and Are joined to Idols,
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therefore we must say with Dauid: I hate them that holde of superstitious vanities ▪ and I hate them that hate thee, I hate them right sore as though they were mine enemies, or at leastwise we must be like the Phisition, which loues the patient and hates his disease. 2. Therefore we must haue no fellowship or ioyne in any league of frendship with them,
Therefore we must say with David: I hate them that hold of superstitious vanities ▪ and I hate them that hate thee, I hate them right soar as though they were mine enemies, or At leastwise we must be like the physician, which loves the patient and hates his disease. 2. Therefore we must have no fellowship or join in any league of friendship with them,
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when the birds assembled themselues in Parlament there was a Decree past, that the Eagle for breeding of fairer birds, should ioyne in marriag with the Ostrich, whereupon he makes suite vnto her,
when the Birds assembled themselves in Parliament there was a decree past, that the Eagl for breeding of Fairer Birds, should join in marriage with the Ostrich, whereupon he makes suit unto her,
if there be any externall thing, as antiquity of discent, great kinred, much alliance, great wealth, many friends, good hope of raising, the house that should moue Protestants to match in the houses of Papists and to graffe in their stocke;
if there be any external thing, as antiquity of dissent, great kindred, much alliance, great wealth, many Friends, good hope of raising, the house that should move Protestants to match in the houses of Papists and to graft in their stock;
let them consider againe on the other side, that they bee haters of God, procurers of the Kings euill, hard-hearted, flagella Reipublicae, flabella seditionis, that they would deuoure a whole Parlament-house,
let them Consider again on the other side, that they be haters of God, Procurers of the Kings evil, hardhearted, flagella Reipublicae, flabella seditionis, that they would devour a Whole Parliament-house,
and could well digest it, if Ierusalem were made an heape of stones. And shewing mercy vnto thousands of them that loue me, and keepe my Commandements.
and could well digest it, if Ierusalem were made an heap of stones. And showing mercy unto thousands of them that love me, and keep my commandments.
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all these in the beginning of Ecclesiastes, are vanity of vanities, and all vanity, but one thing is n•c•ssary ▪ and that is in the end of Ecclesiastes, feare God and keepe his Commandements:
all these in the beginning of Ecclesiastes, Are vanity of vanities, and all vanity, but one thing is n•c•ssary ▪ and that is in the end of Ecclesiastes, Fear God and keep his commandments:
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but the godly yeeld freely to obedience for loue, are not haled and dragged by force, my heart is ready saith Dauid, with an ingemination, my heart is ready, ready for aduersity, ready for prosperity, ready to bee humbled, ready to be exalted, ready to doe whatsoeuer thou commandest.
but the godly yield freely to Obedience for love, Are not haled and dragged by force, my heart is ready Says David, with an ingemination, my heart is ready, ready for adversity, ready for Prosperity, ready to be humbled, ready to be exalted, ready to do whatsoever thou Commandest.
First therefore, we must looke what wee doe for the matter, to know this wee must aske counsell at the mouth of the Lord, his word must bee a touch-stone to try our actions,
First Therefore, we must look what we do for the matter, to know this we must ask counsel At the Mouth of the Lord, his word must be a touchstone to try our actions,
for many rob Peter and pay Paul, build Almes-houses with the superfluity of their vsury, make Hospitals with racking their rents, inclosing of commons, with that which they haue gotten by briberie, oppression,
for many rob Peter and pay Paul, built Almshouses with the superfluity of their Usury, make Hospitals with racking their rends, enclosing of commons, with that which they have got by bribery, oppression,
againe if I giue not a part but all, at the onely hearing whereof the young man shrunke backe and went away sorrowfull, not to the rich but to the poore,
again if I give not a part but all, At the only hearing whereof the young man shrunk back and went away sorrowful, not to the rich but to the poor,
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when they were ready to perish for want of sustenance, yet all this notwithstanding, if loue be lacking, there is wanting the best flowre in the garden, without which the rest yeeld no sweet smelling sauour to God:
when they were ready to perish for want of sustenance, yet all this notwithstanding, if love be lacking, there is wanting the best flower in the garden, without which the rest yield no sweet smelling savour to God:
and therefore Saint Paul wisheth vs to offer vp our bodies a quicke sacrifice vnto God, quicke not onely because wee must offer them quickely, against those which say of the temple of their bodies,
and Therefore Saint Paul wishes us to offer up our bodies a quick sacrifice unto God, quick not only Because we must offer them quickly, against those which say of the temple of their bodies,
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as the Iewes of the Temple of Ierusalem, it is not yet time to build the Temple of the Lord, but because that which is quicke doth loue to be stirring, is ready and willing to moue of it selfe.
as the Iewes of the Temple of Ierusalem, it is not yet time to built the Temple of the Lord, but Because that which is quick does love to be stirring, is ready and willing to move of it self.
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Gods spirit worketh in a spirituall man, and makes him bring forth fruits of loue: as nature worketh in a naturall man, whose loue doth creepe where it cannot goe,
God's Spirit works in a spiritual man, and makes him bring forth fruits of love: as nature works in a natural man, whose love does creep where it cannot go,
so is shee called a widdow, because her husband is ascended into heauen, there sitting at the right hand of Maiesty, which here liued at the left hand of aduersity,
so is she called a widow, Because her husband is ascended into heaven, there sitting At the right hand of Majesty, which Here lived At the left hand of adversity,
Yee are my friends (saith our Sauiour Christ) if yee doe whatsoeuer I command you: as for others which doe not that which he commandeth, which will not waite vpon him,
Ye Are my Friends (Says our Saviour christ) if ye do whatsoever I command you: as for Others which do not that which he commands, which will not wait upon him,
and conforme themselues to his obdedience, which will not study to acquit their duties, and by obseruing his will get him honour, they are but retainers,
and conform themselves to his obdedience, which will not study to acquit their duties, and by observing his will get him honour, they Are but retainers,
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and doe onely weare his liuery for a countenance, and God is so farre from accepting them as his friends, that he will neuer, either by fauour or wages owe them for his seruants.
and do only wear his livery for a countenance, and God is so Far from accepting them as his Friends, that he will never, either by favour or wages owe them for his Servants.
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cuius iussu nascuntur homines, eius iussu constituuntur Principes (saith Irenaeus ) & inde illis potestas, vnde spiritus, saith Tertullian; hee that giues birth and breath, giues might and maiesty,
cuius iussu nascuntur homines, eius iussu constituuntur Princes (Says Irnaeus) & inde illis potestas, vnde spiritus, Says Tertullian; he that gives birth and breath, gives might and majesty,
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God doth in this place set downe his goodnesse, I the Lord thy God: then his iustice, visiting the iniquities: but as though he had not so well liked the left hand way, hee turns againe on the right hand, saying, he will shew mercy,
God does in this place Set down his Goodness, I the Lord thy God: then his Justice, visiting the iniquities: but as though he had not so well liked the left hand Way, he turns again on the right hand, saying, he will show mercy,
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but what needs mercy, when a man loues God, and keeps his Commandements? shall not such a man haue a reward as due debt? Steuen Gardiner Bishop of Winchester, in the Raigne of King Edward the sixt, hauing many Articles laid against him, stood much vpon his innocency, saying, hee had neither offended Law, Statute, Act,
but what needs mercy, when a man loves God, and keeps his commandments? shall not such a man have a reward as due debt? Stephen Gardiner Bishop of Winchester, in the Reign of King Edward the sixt, having many Articles laid against him, stood much upon his innocency, saying, he had neither offended Law, Statute, Act,
so let a mans innocency be such, that no body can say, blacke is his eye: let him be as iust as Iob, who was many an ace before Gardiner ) one that feared God, and eschued euill;
so let a men innocency be such, that no body can say, black is his eye: let him be as just as Job, who was many an ace before Gardiner) one that feared God, and Eschewed evil;
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If we could say indeed vnto God, as the elder sonne vnto his father, neuer brake I at any time thy commandement, and as the young man vnto Christ, I haue obserued all these things from my youth;
If we could say indeed unto God, as the elder son unto his father, never brake I At any time thy Commandment, and as the young man unto christ, I have observed all these things from my youth;
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If we could fulfill the law in euery point, then vpon discharge of debt, euery one might call for an acquittance, aske for a quietus est, and say further, giue me the portion, which to me belongeth;
If we could fulfil the law in every point, then upon discharge of debt, every one might call for an acquittance, ask for a quietus est, and say further, give me the portion, which to me belongeth;
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that his flesh was insolent against the spirit, and kept it vnder with a strong hand, that his will like another Eue, was still prouoking him to reach after the forbidden fruit:
that his Flesh was insolent against the Spirit, and kept it under with a strong hand, that his will like Another Eue, was still provoking him to reach After the forbidden fruit:
I know nothing by my selfe, hee disposed the secrets of God, his sound was heard like Aarons belles, he did cry downe sinne in earnest, made Moses and Christ to meet on the Mount, preached the law, which like the theeues woundeth,
I know nothing by my self, he disposed the secrets of God, his found was herd like Aaron's Bells, he did cry down sin in earnest, made Moses and christ to meet on the Mount, preached the law, which like the thieves wounds,
But what of all this? shall he, or can hee glory in it, or challenge any thing for it? noe I know (saith he) nothing by my selfe, yet am I not hereby iustified, for God, who seeth further into vs,
But what of all this? shall he, or can he glory in it, or challenge any thing for it? no I know (Says he) nothing by my self, yet am I not hereby justified, for God, who sees further into us,
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and therefore there is an Angell that powreth sweet odours into the prayers of the Saints, to shew that they yeeld no sweet sauour to God, without fauour in Christ:
and Therefore there is an Angel that poureth sweet odours into the Prayers of the Saints, to show that they yield no sweet savour to God, without favour in christ:
and though there were no other thing, yet the very corruption of our flesh it selfe doth infect that, which of it selfe is pure as a muddie ground doth the cleane water,
and though there were no other thing, yet the very corruption of our Flesh it self does infect that, which of it self is pure as a muddy ground does the clean water,
stand for supererogation aboue law, supposing they are so farre from need of mercy, that they haue satisfactions to spare for others, ouer and aboue their owne discharge;
stand for supererogation above law, supposing they Are so Far from need of mercy, that they have satisfactions to spare for Others, over and above their own discharge;
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then perfection of our vertues, and when God rewardeth vs, hee recompenseth vs according to his owne honour, not according to the basenes of our owne hearts,
then perfection of our Virtues, and when God Rewardeth us, he recompenseth us according to his own honour, not according to the baseness of our own hearts,
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as Saint Paul speaketh of the grace of God, as if the Lord had reared it vp in the midst of the firmament like the sun, that all the world might see it.
as Saint Paul speaks of the grace of God, as if the Lord had reared it up in the midst of the firmament like the sun, that all the world might see it.
and the springs of Lebanon the one, like the garments of the Gibeonites, worne out in a few discents, the other like the garments of the Israelites in the wildernesse, which did not weare;
and the springs of Lebanon the one, like the garments of the Gibeonites, worn out in a few descents, the other like the garments of the Israelites in the Wilderness, which did not wear;
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the one like the wings of the Eagle in Daniels vision, pluckt off, the other like the winges of the Cherubims, neuer pulled in but euer stretched forth, the one like the widdowes Oyle which ran a while,
the one like the wings of the Eagl in Daniel's vision, plucked off, the other like the wings of the Cherubims, never pulled in but ever stretched forth, the one like the widow's Oil which ran a while,
but extended it selfe to his posterity, for when hee died so poore, that he left not to bury him according to his place and desert, they respecting his children, gaue his sonne Lysimachus one hundred Minas, that is 240. pounds,
but extended it self to his posterity, for when he died so poor, that he left not to bury him according to his place and desert, they respecting his children, gave his son Lysimachus one hundred Minas, that is 240. pounds,
and small meanes to leaue them, who doe not see the riuers, and flouds, and streames of hony and butter themselues, whose children inheriting the wind, are like enough to be filled with pouerty, this I say, is a comfort to thinke, that though they cannot make their sonnes and daughters plenteous in goods,
and small means to leave them, who do not see the Rivers, and floods, and streams of honey and butter themselves, whose children inheriting the wind, Are like enough to be filled with poverty, this I say, is a Comfort to think, that though they cannot make their Sons and daughters plenteous in goods,
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yet they shall leaue them the blessing of God, his mercy shall discend to them, which is as Maryes, the better part and shall not be taken away from them, which will make that little which they haue,
yet they shall leave them the blessing of God, his mercy shall descend to them, which is as Maryes, the better part and shall not be taken away from them, which will make that little which they have,
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as it did Boaz vnto Ruth: or teach them euery one to say to his heart from a contented minde, this is my lot appointed by God, this little that I haue sufficeth and therefore I will not so often say with the multitude, who will shew vs any good? as pray with Dauid, Lord, lift vp the light of thy countenance vpon vs.
as it did Boaz unto Ruth: or teach them every one to say to his heart from a contented mind, this is my lot appointed by God, this little that I have Suffices and Therefore I will not so often say with the multitude, who will show us any good? as pray with David, Lord, lift up the Light of thy countenance upon us
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though hee could not bequeath vnto them Cattle, siluer, golde, sheepe or beeues, because he had but according to his necessitie, that which others haue in aboundance & superfluitie:
though he could not Bequeath unto them Cattle, silver, gold, sheep or beeves, Because he had but according to his necessity, that which Others have in abundance & superfluity:
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And therefore though the world did frowne vpon him, yet the blessing of God, and the good will of him that dwelt in the bush did come vpon his head, I now will follow his steppes,
And Therefore though the world did frown upon him, yet the blessing of God, and the good will of him that dwelled in the bush did come upon his head, I now will follow his steps,
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how was Meph•bosh•th bound vnto King Dauid, that he would looke vpon such a b dead dogge as he was and shew him mercy, and so great fauour for Ionathan his fathers sake,
how was Meph•bosh•th bound unto King David, that he would look upon such a b dead dog as he was and show him mercy, and so great favour for Ionathan his Father's sake,
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who is constant in his fauours, who giues no period to his goodnes, where there is a true concurrence, whose promises are without conculsion, whose mercyes are sayd euerlasting,
who is constant in his favours, who gives no Period to his Goodness, where there is a true concurrence, whose promises Are without conculsion, whose Mercies Are said everlasting,
and an earnest penny layd in hand, to assure that which is to come, the foote of whose blessings on the father, are still treading on the heeles of the childe.
and an earnest penny laid in hand, to assure that which is to come, the foot of whose blessings on the father, Are still treading on the heals of the child.
Lastly to conclude this Commandement, as Dauid wishing a curse vpon his enemies, sayth, Let the wickednes of his fathers be had in remembrance with the Lord,
Lastly to conclude this Commandment, as David wishing a curse upon his enemies, say, Let the wickedness of his Father's be had in remembrance with the Lord,
but reserued the strongest, ( as the gouernour of the feast did the best wine vntill the last,) to the shutting vp of his prayer, that like a postscript it might not be forgotten:
but reserved the Strongest, (as the governor of the feast did the best wine until the last,) to the shutting up of his prayer, that like a postscript it might not be forgotten:
and Ethan the Ezrahite seeing the desolation of Dauids Kingdome meruailes much that hee could not see the streame of Gods mercyes run on still as it had begun, Lord where are thy former mercyes, which thou swearest vnto Dauid in thy truth.
and Ethan the Ezrahite seeing the desolation of David Kingdom marvels much that he could not see the stream of God's Mercies run on still as it had begun, Lord where Are thy former Mercies, which thou Swearst unto David in thy truth.
but the blessings that we and our forefathers haue receiued at his hands, as to say, O Lord thou didest neuer pull in thy hand from rewarding our fathers,
but the blessings that we and our Forefathers have received At his hands, as to say, Oh Lord thou didst never pull in thy hand from rewarding our Father's,
or holde it out empty, but didest still teach what thou wouldest doe, by what thou hadest done, be still like olde Isaac, blesse where thou hast blessed, let thy fauours to them be an obligation,
or hold it out empty, but didst still teach what thou Wouldst do, by what thou Hadst done, be still like old Isaac, bless where thou hast blessed, let thy favours to them be an obligation,
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when they had the most, they did leaue no lesse behinde, thou being infinite canst not admit of any diminution, let thy goodnes, which is without lymit, stretch and streame from them to vs and ours for euermore.
when they had the most, they did leave no less behind, thou being infinite Canst not admit of any diminution, let thy Goodness, which is without lymit, stretch and stream from them to us and ours for evermore.
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if it stinkes and be corrupt, and therefore in this Commandement God would binde the tongue to the good abearing, and as Salomon doth to Shemei, set downe boundes to lymit it, that it transgresse not:
if it stinks and be corrupt, and Therefore in this Commandment God would bind the tongue to the good abearing, and as Solomon does to Shimei, Set down bounds to lymit it, that it transgress not:
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OVr Sauiour Christ to teach vs to auoide oathes, euen the least idle oathes setteth downe first his precept, sweare not at all, then his patterne for as the Angell to confirme the two Maryes in the faith of the resurrection vseth these words, Loe, I haue tolde you:
Our Saviour christ to teach us to avoid Oaths, even the least idle Oaths sets down First his precept, swear not At all, then his pattern for as the Angel to confirm the two Maryes in the faith of the resurrection uses these words, Lo, I have told you:
and waite on our words and talke of no importance, to serue where our humour shall place them, that we defile not our tongues with swearing at randome, with an oath at the end of euery word:
and wait on our words and talk of no importance, to serve where our humour shall place them, that we defile not our tongues with swearing At random, with an oath At the end of every word:
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2 I shall not be beleeued without an oath saith another, here is another whorish complexion dawbed on, that this sinne might not appeare in it owne colours.
2 I shall not be believed without an oath Says Another, Here is Another whorish complexion daubed on, that this sin might not appear in it own colours.
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with the beggar cast away this cloake, this wrinkle will not be hidden, and howsoeuer you boulster this crompt shoulder, yet it is a blemish. To the first sort: say the oath be true:
with the beggar cast away this cloak, this wrinkle will not be hidden, and howsoever you bolster this crompt shoulder, yet it is a blemish. To the First sort: say the oath be true:
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thou shalt sweare, the Lord liueth in truth, in iudgement, and in righteousnes, in truth, and therefore away with a false oath, 2. in iudgement and therefore away with a rash oath, in righteousnes and therefore away with an vnlawfull oath:
thou shalt swear, the Lord lives in truth, in judgement, and in righteousness, in truth, and Therefore away with a false oath, 2. in judgement and Therefore away with a rash oath, in righteousness and Therefore away with an unlawful oath:
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yet it may be idle, otiosum est, quod caret ratione iuste necessitatis, aut intentione piae vtilitatis, and if we shall giue accompt for idle wordes, shall not idle oathes be called to a reckoning:
yet it may be idle, Idle est, quod caret ratione just necessitatis, Or intention Pious vtilitatis, and if we shall give account for idle words, shall not idle Oaths be called to a reckoning:
shall not an Item for idle swearing bee put in the counting booke, when idle speach is not without an Item? but doe they alwaies sweare truely, who suffer oathes to run alwayes in their mouthes,
shall not an Item for idle swearing be put in the counting book, when idle speech is not without an Item? but doe they always swear truly, who suffer Oaths to run always in their mouths,
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as though he speaketh once and twice, yea yea, nay nay, as though his word were a double bond, his yea is his oath, his word his obligation, his saying as currant as his coyne,
as though he speaks once and twice, yea yea, nay nay, as though his word were a double bound, his yea is his oath, his word his obligation, his saying as currant as his coin,
and crackt thy credit, that thou art become bankerout, become like a bad hound, who hath so often spent his mouth vpon no sent, that now the rest of the hounds will lend no longer eare vnto him, hee hath been ouerseene with credulity dammaged by thy disapointment, thon hast said Promitto did signifie to promise,
and cracked thy credit, that thou art become bankrupt, become like a bad hound, who hath so often spent his Mouth upon no sent, that now the rest of the hounds will lend no longer ear unto him, he hath been overseen with credulity damaged by thy disappointment, thon hast said Promitto did signify to promise,
and not to pay, and therefore he will leane no longer vpon a broken staffe, hee will trust thee vpon thy obligation, not vpon thy oath, vpon thy parchment, not vpon thy prattlement, hee will beleeue annulo, not animo, knowing thou more regardest thy seale, then thy soule.
and not to pay, and Therefore he will lean no longer upon a broken staff, he will trust thee upon thy obligation, not upon thy oath, upon thy parchment, not upon thy prattlement, he will believe annulo, not animo, knowing thou more regardest thy seal, then thy soul.
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and the slender twigge becomes a stately tree, and that which at first with the hands might easily be pluckt vp, being ouertaken by custome, groweth to a stowt tree of contempt,
and the slender twig becomes a stately tree, and that which At First with the hands might Easily be plucked up, being overtaken by custom, grows to a stout tree of contempt,
Ioseph accustoming himselfe to the oathes of Aegypt, sweares againe and againe, and if we goe about to repell an accustomed sinne, the diuell doth vexe vs with solliciting,
Ioseph accustoming himself to the Oaths of Egypt, swears again and again, and if we go about to repel an accustomed sin, the Devil does vex us with soliciting,
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for stealing was his custome from his youth, and now he could not leaue it, to whom the Iudge replyed, it was his custome to giue iudgement against such malefactors;
for stealing was his custom from his youth, and now he could not leave it, to whom the Judge replied, it was his custom to give judgement against such malefactors;
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or the like, and what matter is it, if they be so prodigall of these trifling oathes, that they pawne them for euery trifle at euery word? To these I say;
or the like, and what matter is it, if they be so prodigal of these trifling Oaths, that they pawn them for every trifle At every word? To these I say;
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Our nature is such, that we say of a great sinne, as Lot of the City Zoar, is it not a little one? and as when wee haue sinned, the diuell shewes vs one of his two false glasses, wherein he maketh our sinne appeare so great, that it cannot be forgiuen:
Our nature is such, that we say of a great sin, as Lot of the city Zoar, is it not a little one? and as when we have sinned, the Devil shows us one of his two false glasses, wherein he makes our sin appear so great, that it cannot be forgiven:
Our Sauiour Christ forbids them all by flatte statute, sweare not at all, mentioning certaine oathes vsuall among the Iewes, neither by heauen, or earth;
Our Saviour christ forbids them all by flat statute, swear not At all, mentioning certain Oaths usual among the Iewes, neither by heaven, or earth;
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but yet an vnbidden guest, would bee still swearing, by this meate, by this bread, by this cheese, by this drinke, that thereby he might take occasion to eate and drinke with him,
but yet an unbidden guest, would be still swearing, by this meat, by this bred, by this cheese, by this drink, that thereby he might take occasion to eat and drink with him,
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for it confirmes the matter, if a man takes downe that, by which hee sweareth, insomuch as his host, weary of such a guest wished him to leaue off his swearing.
for it confirms the matter, if a man Takes down that, by which he Sweareth, insomuch as his host, weary of such a guest wished him to leave off his swearing.
Our Sauiour Christ dehorts vs from these small cōmon oathes, because they haue a bad beginning, whatsoeuer is more then yea yea, nay nay, commeth of euill;
Our Saviour christ dehorts us from these small Common Oaths, Because they have a bad beginning, whatsoever is more then yea yea, nay nay, comes of evil;
Let a man taking these iniuries done vnto Christ as his owne wrongs (for Christ tooke all our sins vpon him) tell him of his blaspheming, let him goe about to bring home this Asse from going further astray,
Let a man taking these injuries done unto christ as his own wrongs (for christ took all our Sins upon him) tell him of his blaspheming, let him go about to bring home this Ass from going further astray,
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let him crosse him in his swearing, all this is but losse of diligence, there is no possibility of reformation, perswasions are in vaine, better suffer him in his fury,
let him cross him in his swearing, all this is but loss of diligence, there is no possibility of Reformation, persuasions Are in vain, better suffer him in his fury,
say to wrest the strings of his tongue in tune, they will snappe and breake vpon you, this old bottle will breake with new wine, the more you rub him, the more will this gald horse kicke, the more you touch him, the more will this toad swell, the more you meddle with him, the more will this serpent gather poyson in his throate,
say to wrest the strings of his tongue in tune, they will snap and break upon you, this old Bottle will break with new wine, the more you rub him, the more will this galled horse kick, the more you touch him, the more will this toad swell, the more you meddle with him, the more will this serpent gather poison in his throat,
goe to the profane swaggerer, as he seldome thinkes vpon God but in time of affliction, (for the crosse-house is his schoole-house his aduersity his vniuersity, his rew his hearbe of grace) so he will seldome name him but in his oathes, of which he will vpon small occasion shoote such chaine-shot, that you would thinke he would make the windowes of heauen to shake & totter.
go to the profane swaggerer, as he seldom thinks upon God but in time of affliction, (for the Cross-house is his schoolhouse his adversity his University, his rew his herb of grace) so he will seldom name him but in his Oaths, of which he will upon small occasion shoot such chain-shot, that you would think he would make the windows of heaven to shake & totter.
The souldiers put Christ to death, but did not breake a bone of him, but these gallants crucifying to themselues againe the Sonne of God breake his bones, diuide him into bones, handes, feete, bloud, heart, sides, curse and ban and champe him in their mouthes.
The Soldiers put christ to death, but did not break a bone of him, but these gallants crucifying to themselves again the Son of God break his bones, divide him into bones, hands, feet, blood, heart, sides, curse and ban and champ him in their mouths.
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I reade of an adultresse wife, who hauing had three sonnes, tolde her husband vpon her death-bed, that she had turned to euill and committed a trespasse against him, that hauing forgotten the couenant of her God, other men had bowed downe vpon her,
I read of an Adulteress wife, who having had three Sons, told her husband upon her deathbed, that she had turned to evil and committed a trespass against him, that having forgotten the Covenant of her God, other men had bowed down upon her,
and of her three children, one onely was his, and so dyed without further discouery, this father, desirous that the sonne begotten of his owne body might inherit his land and goods, making his last Will, intreated his exequetors to vse the best meanes they could to try out which of the three was his naturall sonne,
and of her three children, one only was his, and so died without further discovery, this father, desirous that the son begotten of his own body might inherit his land and goods, making his last Will, entreated his exequetors to use the best means they could to try out which of the three was his natural son,
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these exequetors, not like many other, which like vultures prey on the dead, and as the Phenix doe rise on others ashes, tolde the children that their fathers Will was doubtfull, the land little, the goods not great,
these exequetors, not like many other, which like vultures prey on the dead, and as the Phoenix do rise on Others Ashes, told the children that their Father's Will was doubtful, the land little, the goods not great,
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Whereupon setting vp the dead corpes against a tree they deliuered to euery of them a Bowe and Arrowes, telling them, that he that could shoote nearest the fathers heart, should carry the whole, the two bastards in whom was neuer kindled any sparke of naturall affection, drew to the head and shot with good will at the heart,
Whereupon setting up the dead corpses against a tree they Delivered to every of them a Bow and Arrows, telling them, that he that could shoot nearest the Father's heart, should carry the Whole, the two bastards in whom was never kindled any spark of natural affection, drew to the head and shot with good will At the heart,
but the third did feele nature so working in him, that he refused so vnnaturall a fact, whereupon the wise and trusty Exequetors, iudging him to be the true sonne, deliuered vnto him his fathers legacy, according to that saying;
but the third did feel nature so working in him, that he refused so unnatural a fact, whereupon the wise and trusty Exequetors, judging him to be the true son, Delivered unto him his Father's legacy, according to that saying;
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but to adde an oath and grant her request, because of his oath, and thereupon to send and behead Iohn Baptist (for it was his head which she desired) did double his fault:
but to add an oath and grant her request, Because of his oath, and thereupon to send and behead John Baptist (for it was his head which she desired) did double his fault:
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As Simeon & Leui were brethren in euill, so subtelty and cruelty sisters in sin were combined in that vsurper Richard the 3. subtelty tooke order for the time, place,
As Simeon & Levi were brothers in evil, so subtlety and cruelty Sisters in since were combined in that usurper Richard the 3. subtlety took order for the time, place,
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and meanes, when, where, and how the Lord Hastings should be brought to loose his head, cruelty hastely vndertooke the Act and gaue the stroke but to behead him, not vpon any iust cause, without examination, without any stay after his apprehension,
and means, when, where, and how the Lord Hastings should be brought to lose his head, cruelty hastily undertook the Act and gave the stroke but to behead him, not upon any just cause, without examination, without any stay After his apprehension,
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because of his oath, (for hee had sworne that hee would not dyne, till he did see his head from his shoulders, was a fault far greater then would haue been the breach of his vnlawfull oath:
Because of his oath, (for he had sworn that he would not dine, till he did see his head from his shoulders, was a fault Far greater then would have been the breach of his unlawful oath:
An oath hath beene alwaies holden as most religious Abimelech tooke no other band of Abraham, for assurance that hee should deale well with him and his children after him then his owne oath.
an oath hath been always held as most religious Abimelech took no other band of Abraham, for assurance that he should deal well with him and his children After him then his own oath.
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in the warre betwixt Rome and Carthage when the Carthaginians had taken Regulus a worthy Romane prisoner, they, vpon his oath onely to returne againe, sent him home to Rome on a message, which when he had performed, he returned backe againe a prisoner to Carthage, according to the faith he plighted.
in the war betwixt Room and Carthage when the Carthaginians had taken Regulus a worthy Roman prisoner, they, upon his oath only to return again, sent him home to Room on a message, which when he had performed, he returned back again a prisoner to Carthage, according to the faith he plighted.
when they made their leagues, the one with the Souldian of Persia, the other with the Turke. Pharaoh did neuer sweare that Iacob should be buryed in the land of Canaan, when he dyed in Egypt, but he thinkes it a foule fault,
when they made their leagues, the one with the Souldian of Persiam, the other with the Turk. Pharaoh did never swear that Iacob should be buried in the land of Canaan, when he died in Egypt, but he thinks it a foul fault,
God chalengeth the children of Israell because they had forsaken him, and sworne by them that are no gods, and threatneth that they shall fall and neuer rise vp againe, which sweare by the sinne of Samaria, that is by the Idoles there worshipped.
God challenges the children of Israel Because they had forsaken him, and sworn by them that Are no God's, and threatens that they shall fallen and never rise up again, which swear by the sin of Samaria, that is by the Idols there worshipped.
but he that shall doe this in an open assembly, when a matter shall come to try all before a Iudge betwixt party and party, is offensiue to three persons. 1. Deo, quem peierando contemnit, 2. iudici, quemmentiendo fallit, 3. innocenti, quem falsus testis laedit to God, of whom he makes no reckoning,
but he that shall do this in an open assembly, when a matter shall come to try all before a Judge betwixt party and party, is offensive to three Persons. 1. God, Whom peierando contemnit, 2. iudici, quemmentiendo Falls, 3. Innocenti, Whom False testis laedit to God, of whom he makes no reckoning,
and so is as well guilty of iniury, as periury, and if it were better r for a man to haue a milstone hanged about his necke and be drowned in the depth of the sea then offend one little one, then what iudgement remaineth,
and so is as well guilty of injury, as perjury, and if it were better r for a man to have a millstone hanged about his neck and be drowned in the depth of the sea then offend one little one, then what judgement remains,
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If there be a curse for him that remoueth the marke of the land, then how is he accursed which by a false oath shall take away house and land, if there be a curse against those which cloath not the naked, what shall become of those which by their periury strippe those that are cloathed, if we must deale well with our enemies Asse,
If there be a curse for him that Removeth the mark of the land, then how is he accursed which by a false oath shall take away house and land, if there be a curse against those which cloth not the naked, what shall become of those which by their perjury strip those that Are clothed, if we must deal well with our enemies Ass,
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3. By his speach now, God hath sworne in his holynes and will not lye, and therefore let a false oath neuer defile our breath, let this poyson neuer infect our heart or touch our tongue.
3. By his speech now, God hath sworn in his holiness and will not lie, and Therefore let a false oath never defile our breath, let this poison never infect our heart or touch our tongue.
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and in respect of his word, they clippe the credit of it, for they would not haue beleeued (as it is in the Lamentations ) that the aduersary and the enemy should haue entred into the gates of Ierusalem,
and in respect of his word, they clip the credit of it, for they would not have believed (as it is in the Lamentations) that the adversary and the enemy should have entered into the gates of Ierusalem,
for the sinnes of her Prophets, and iniquities of her Priests. This made a madde fellow desire a bad-liuing preacher to teach him a nearer way to heauen,
for the Sins of her prophets, and iniquities of her Priests. This made a mad fellow desire a bad-liuing preacher to teach him a nearer Way to heaven,
and hast cast my words behind thee? Whereupon calling his sinne to remembrance, and saying within himselfe truely, that which Iacob said vntruely to his father Isaac, concerning the venison, the Lord God hath brought this text to my hand,
and hast cast my words behind thee? Whereupon calling his sin to remembrance, and saying within himself truly, that which Iacob said untruly to his father Isaac, Concerning the venison, the Lord God hath brought this text to my hand,
vvhen as yet they are not washed from their filthynesse, God would not deliuer his law before the people did sanctifie themselues, will God haue them sanctified before they heare it,
when as yet they Are not washed from their filthiness, God would not deliver his law before the people did sanctify themselves, will God have them sanctified before they hear it,
as a bad string, bringes thy good words, as sweet musicke, our of all tune, they are an abomination to God, he cannot suffer them, his soule hateth them, they are a burden vnto him,
as a bad string, brings thy good words, as sweet music, our of all tune, they Are an abomination to God, he cannot suffer them, his soul hates them, they Are a burden unto him,
then by repeating a certaine place of Scripture (which I will not repeate, for let no man know that knowes it not;) they thinke to find out the finder,
then by repeating a certain place of Scripture (which I will not repeat, for let no man know that knows it not;) they think to find out the finder,
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then doe we prophane the word, and so take Gods name in vaine, and may be taxed with the vngodly to whom God said, thou hast cast my word behind thee, quoties legis, toties negligis, thou doest no sooner getit, but thou doest forget it.
then do we profane the word, and so take God's name in vain, and may be taxed with the ungodly to whom God said, thou hast cast my word behind thee, How often Legis, Twice negligis, thou dost not sooner getit, but thou dost forget it.
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of whom Dauid complaineth, when he saith, the proud had him exceedingly in derision, because hee studied the law of God, whom Peter chargeth with this, that they said, where it the promise of his comming? they said because the world had continued so long, it should still continue as it had done without alteration,
of whom David Complaineth, when he Says, the proud had him exceedingly in derision, Because he studied the law of God, whom Peter charges with this, that they said, where it the promise of his coming? they said Because the world had continued so long, it should still continue as it had done without alteration,
Secondly, when wee adde vnto the word, as the Iewes did traditions, by which they made the commandement of God of no authority, as for example, the law was, no leper might come into the Temple;
Secondly, when we add unto the word, as the Iewes did traditions, by which they made the Commandment of God of no Authority, as for Exampl, the law was, no leper might come into the Temple;
like them who take Ely, for Elias, and as they, who to get honour to the virgine Mary, in stead of hee translate, shee shall breake thy head, as they which in our Ladyes Psalter (for so they tearme it) attribute that vnto the Virgine, which the holy Ghost doth attribute to the Father and the Sonne,
like them who take Ely, for Elias, and as they, who to get honour to the Virgae Marry, in stead of he translate, she shall break thy head, as they which in our Ladies Psalter (for so they term it) attribute that unto the Virgae, which the holy Ghost does attribute to the Father and the Son,
there is a worme Clerus, which destroyes and marres Honycombes, and the popish Clerus is like vnto it, which would this way corrupt the word, which is sweeter then hony and the hony combe.
there is a worm Clerus, which Destroys and mars Honeycombs, and the popish Clerus is like unto it, which would this Way corrupt the word, which is Sweeten then honey and the honey comb.
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and make a meane betwixt them, saying, faith is the chiefe Piller: Iob takes vp his friends for their too much kindenesse in this case, will yee speake wickedly for Gods defence,
and make a mean betwixt them, saying, faith is the chief Pillar: Job Takes up his Friends for their too much kindness in this case, will ye speak wickedly for God's defence,
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God likes not those nor will euer thanke them for their kindenes, which will lend him false colours, hee will breake those false glasses which doe not represent his owne face.
God likes not those nor will ever thank them for their kindness, which will lend him false colours, he will break those false glasses which do not represent his own face.
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when we fit it to our fancies, imitating Scyron and Proc•stes, who fitted the passengers to the bedd of brasse, which they had framed to their owne bignes,
when we fit it to our fancies, imitating Scyron and Proc•stes, who fitted the passengers to the Bed of brass, which they had framed to their own bigness,
and would make them walke a mile or two further for their fancyes, then euer the holy Ghost meant to goe, such are they which inuent viperous glosses to eate out the bowels of a text,
and would make them walk a mile or two further for their fancies, then ever the holy Ghost meant to go, such Are they which invent viperous Glosses to eat out the bowels of a text,
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as quirking heades haue found waies to eate out the meaning of good lawes, which in stead of naturall milke, which the Church giueth out of her two breasts the Old and New Testament, inforce out the bloud of violent interpretation:
as quirking Heads have found ways to eat out the meaning of good laws, which in stead of natural milk, which the Church gives out of her two breasts the Old and New Testament, enforce out the blood of violent Interpretation:
As for example Thou shalt binde the commandements for a signe vpon thine hand, and they shall be as frontlets betweene thine eyes, hereby God commanded the meditation and practise of his law,
As for Exampl Thou shalt bind the Commandments for a Signen upon thine hand, and they shall be as frontlets between thine eyes, hereby God commanded the meditation and practice of his law,
but hereupon the Pharisees got two lists, skroles or peeces of parchment, and therein they wrote the two tables, putting one on their left armes next their hearts,
but hereupon the Pharisees god two lists, skroles or Pieces of parchment, and therein they wrote the two tables, putting one on their left arms next their hearts,
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and binding the other to their browes, (which custome the Iewes obserue to this day) and then they thought they might well say with the seruant, Lord, it is done as thou hast commanded:
and binding the other to their brows, (which custom the Iewes observe to this day) and then they Thought they might well say with the servant, Lord, it is done as thou hast commanded:
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and cruelty of Herod; but the Disciples (for indeed at that time they had forgotten to take bread) sayd, it was because they had no bread, these are like those simple men, who if they should heare vs say, deuorem•• hominem, would by and by gather that we would turne Cannibals,
and cruelty of Herod; but the Disciples (for indeed At that time they had forgotten to take bred) said, it was Because they had no bred, these Are like those simple men, who if they should hear us say, deuorem•• hominem, would by and by gather that we would turn Cannibals,
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for example, our Sauiour Christ saith vnto Peter, launch out into the deepe, and make a draught, here is a Text, say some, to proue that Peters successour, which they say is the Pope, shall catch the great fish of Constantines donation,
for Exampl, our Saviour christ Says unto Peter, launch out into the deep, and make a draught, Here is a Text, say Some, to prove that Peter's successor, which they say is the Pope, shall catch the great Fish of Constantines donation,
and takes the pilles from it, when he saith, doth God take care for Oxen? Nay he had a further reach in it, to teach that they who sow spirituall things should reape carnall things:
and Takes the pills from it, when he Says, does God take care for Oxen? Nay he had a further reach in it, to teach that they who sow spiritual things should reap carnal things:
if wee abuse it to coniuring, as the Exorcists, who tooke in hand, to name ouer them, which had euill spirits the name of the Lord Iesus, saying, Wee adiure you by Iesus, whom Paul preacheth:
if we abuse it to conjuring, as the Exorcists, who took in hand, to name over them, which had evil spirits the name of the Lord Iesus, saying, we adjure you by Iesus, whom Paul Preacheth:
Secondly, His iustice, when we being vncharitable in our censures, condemne it of cruelty, and therefore challenge nothing, in the bloud royall of the valiant conquerour of the Tribe of Iudah; but suffer the diuell to driue vs head-long,
Secondly, His Justice, when we being uncharitable in our censures, condemn it of cruelty, and Therefore challenge nothing, in the blood royal of the valiant conqueror of the Tribe of Iudah; but suffer the Devil to driven us headlong,
Thirdly, His power, when we abase it to the state of our infirmities, as the Iewes, who breaking his arme short off, brake out into these words, Can he prepare a table in the wildernesse,
Thirdly, His power, when we abase it to the state of our infirmities, as the Iewes, who breaking his arm short off, brake out into these words, Can he prepare a table in the Wilderness,
then acknowledge the truth of Gods prouidence, they attribute vnto God eyes without sight, eares without hearing, might without minde, minde without reason, will without goodnesse,
then acknowledge the truth of God's providence, they attribute unto God eyes without sighed, ears without hearing, might without mind, mind without reason, will without Goodness,
but speake of them, as if the frequence thereof caused neglect, if we doe not say vnto God How terrible art thou in thy workes, but make but little reckoning of them,
but speak of them, as if the frequence thereof caused neglect, if we do not say unto God How terrible art thou in thy works, but make but little reckoning of them,
This serueth to reproue those which will not stampe this character, Ecce, euen vpon those workes of God, which are triuiall, as if seeing but a spiders webbe they doe not say, what a wonderfull worke of God is this, that such a simple creature should weaue such nets out of it owne bowels;
This serveth to reprove those which will not stamp this character, Ecce, even upon those works of God, which Are trivial, as if seeing but a spiders web they do not say, what a wonderful work of God is this, that such a simple creature should weave such nets out of it own bowels;
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or seeing but the hony combes, doe not say, what a strange thing is this, that the most cunning Geometrician cannot obserue a iuster proportion in any thing he doth by art,
or seeing but the honey combes, do not say, what a strange thing is this, that the most cunning Geometrician cannot observe a juster proportion in any thing he does by art,
but especially it serueth to reproue such, as will seeke out naturall reasons, of Gods immediate and supernaturall workes, with whom, Goe tell Iohn what you haue seene, is no sufficient argument to proue the Messias, for they will fetch a reason euen of extraordinary euents, be they neuer so strange,
but especially it serveth to reprove such, as will seek out natural Reasons, of God's immediate and supernatural works, with whom, Go tell John what you have seen, is no sufficient argument to prove the Messias, for they will fetch a reason even of extraordinary events, be they never so strange,
when speaking like Angels wee liue like diuels, when aliud proponentes, aliud supponentes, like Lillies we be faire in shew and foule in sent, for now like the Iewes we giue occasion that the name of God is blasphemed;
when speaking like Angels we live like Devils, when Aliud proponentes, Aliud supponentes, like Lilies we be fair in show and foul in sent, for now like the Iewes we give occasion that the name of God is blasphemed;
if thou speakest of the name of God, and thy good life doth not speake for thee, thy simulata sanctitas, thy counterfait holynes is double vngodlinesse,
if thou Speakest of the name of God, and thy good life does not speak for thee, thy Simulata Sanctitas, thy counterfeit holiness is double ungodliness,
but as it was said to the palsie man, Arise and walke: wee arise by eschewing euill, wee walke by doing good, we purchase no greater displeasure by committing iniquity, then omitting of duty.
but as it was said to the palsy man, Arise and walk: we arise by Eschewing evil, we walk by doing good, we purchase no greater displeasure by committing iniquity, then omitting of duty.
but because one iarring string is enough to bring a whole noise of musicke out of tune, let vs see here what strings wee must harpe vpon, to make a sweet concorde.
but Because one jarring string is enough to bring a Whole noise of music out of tune, let us see Here what strings we must harp upon, to make a sweet concord.
First the persons that sweare must bee such as feare God, and eschew euill, for Moses the Captaine of the Israelites placeth fearing God, and eschewing euill seruing him in the forewarde, the swearing by his name in the rereward,
First the Persons that swear must be such as Fear God, and eschew evil, for Moses the Captain of the Israelites places fearing God, and Eschewing evil serving him in the forward, the swearing by his name in the rearward,
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as Abrahams seruant did, whom his master caused to sweare, for a mans forwardnesse in offering himselfe brings great suspition, that he is prodigall of his credit, and of his soules health.
as Abrahams servant did, whom his master caused to swear, for a men forwardness in offering himself brings great suspicion, that he is prodigal of his credit, and of his Souls health.
Thirdly the person called to witnes, must bee the God of heauen and earth, for by him doth Abraham minister an oath, I will make thee sweare by the Lord, and Ieremy commands it, thou shalt sweare, the Lord liueth, and therefore the Aegyptians were to blame, to sweare by the life of their King, the Scythians by his throne,
Thirdly the person called to witness, must be the God of heaven and earth, for by him does Abraham minister an oath, I will make thee swear by the Lord, and Ieremy commands it, thou shalt swear, the Lord lives, and Therefore the egyptians were to blame, to swear by the life of their King, the Scythians by his throne,
and if a man will not vndoe himselfe, when he tyes himsele fast, if he seekes a godly seede, he must ioyne himselfe with such a wife as is not seperated from God,
and if a man will not undo himself, when he ties himself fast, if he seeks a godly seed, he must join himself with such a wife as is not separated from God,
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for men doe not gather grapes of thornes or figges of thistles, there fore Abraham sweares his seruant in a matter of marriage, that he shall not take a wife for his sonne among the Idolaters,
for men do not gather grapes of thorns or figs of thistles, there before Abraham swears his servant in a matter of marriage, that he shall not take a wife for his son among the Idolaters,
but in a godly family: it is a shame to plaintife and defendant, and a dishonour done to a great man to produce him, either ad testificandum or respondendum in a matter, that is not worth the speaking of, much more shamefull is it for a man to dishonour the great God in calling him out of heauen,
but in a godly family: it is a shame to plaintiff and defendant, and a dishonour done to a great man to produce him, either ad testificandum or respondendum in a matter, that is not worth the speaking of, much more shameful is it for a man to dishonour the great God in calling him out of heaven,
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but they were counted as a strange thing, & on the other side man shall haue cause to giue vs the cōmendation, which S. Luke doth the two disciples going to Emmaus, who as they went did not busie their tongues about slandering or vaine words,
but they were counted as a strange thing, & on the other side man shall have cause to give us the commendation, which S. Lycia does the two Disciples going to Emmaus, who as they went did not busy their tongues about slandering or vain words,
Secondly in speaking 〈 … 〉 his nature, of his name, as Dauid naming 〈 … 〉 glory, the Lord, euen the most mighty 〈 … 〉 two •isciples naming Iesus 〈 … 〉 of Nazareth a Prophet mighty in 〈 … 〉 we speake of Kings, we make their names glorious,
Secondly in speaking 〈 … 〉 his nature, of his name, as David naming 〈 … 〉 glory, the Lord, even the most mighty 〈 … 〉 two •isciples naming Iesus 〈 … 〉 of Nazareth a Prophet mighty in 〈 … 〉 we speak of Kings, we make their names glorious,
when the Scripture mentioneth the death of King Dauid, it maketh fower wheeles whereon the height of his honour did run, Dauid had reigned ouer all Israell super totum Israelem, super, therefore he was a superiour, 2. he reigned,
when the Scripture mentioneth the death of King David, it makes fower wheels whereon the height of his honour did run, David had reigned over all Israel super totum Israel, super, Therefore he was a superior, 2. he reigned,
as he did like a Globe, might haue been the Gemme of it, 4. not Regulus ouer part of the Kingdome as the one and thirtie Kings before Dauids time, and Rehoboam and Ieroboam, who succeeded his sonne Salomon, and parted the Kingdome,
as he did like a Globe, might have been the Gem of it, 4. not Regulus over part of the Kingdom as the one and thirtie Kings before David time, and Rehoboam and Jeroboam, who succeeded his son Solomon, and parted the Kingdom,
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or as the three sonnes of Brute, among whom their father parted this Iland, or as one of the seauen Kings which were in England in the reigne of the Saxons, but an absolute Monarch, super totum ouer all Israell: so when we speake of our gratious King Iames either in our priuate instruments,
or as the three Sons of Brute, among whom their father parted this Island, or as one of the seauen Kings which were in England in the Reign of the Saxons, but an absolute Monarch, super totum over all Israel: so when we speak of our gracious King James either in our private Instruments,
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or in his Letters Patents, we make him glorious in his Titles, Iames by the grace of God of England, Scotland, France and Ireland King defender of the faith &c. so in styling a noble man we doe not derogate from his honour in barring or abasing his titles,
or in his Letters Patents, we make him glorious in his Titles, James by the grace of God of England, Scotland, France and Ireland King defender of the faith etc. so in styling a noble man we do not derogate from his honour in barring or abasing his titles,
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the King of Israell, Iudge among the heathen, Lord of hostes with addition of euery other stile whatsoeuer, by which the Scripture doth set out his glory:
the King of Israel, Judge among the heathen, Lord of hosts with addition of every other style whatsoever, by which the Scripture does Set out his glory:
so likewise must we glorifie God in speaking of his nature and properties, as of his mercy, to say, there is mercy with God, that he might be feared, there is iustice in God,
so likewise must we Glorify God in speaking of his nature and properties, as of his mercy, to say, there is mercy with God, that he might be feared, there is Justice in God,
as hee did the Sodomites: there is prouidence and great louing kindnes in God, by which the Lyons, being sauage beasts, became men in humanity towards Daniell, when men, which are kind by nature, became sauage beasts in cruelty against him:
as he did the Sodomites: there is providence and great loving kindness in God, by which the Lyons, being savage beasts, became men in humanity towards Daniell, when men, which Are kind by nature, became savage beasts in cruelty against him:
the heauens, the earth, and the sea, the heauens declare the glory of God, and the firmament sheweth his handy worke, what a thing is this, that the Sun should reioyce as a Gyant to run his course,
the heavens, the earth, and the sea, the heavens declare the glory of God, and the firmament shows his handy work, what a thing is this, that the Sun should rejoice as a Giant to run his course,
and againe, that it should stand still as in the dayes of Ioshua, goe backe as in the dayes of Ezechias, and being euer bright, should lose it light as at the passion of Christ? The earth is full of the goodnes of the Lord;
and again, that it should stand still as in the days of Ioshua, go back as in the days of Hezekiah, and being ever bright, should loose it Light as At the passion of christ? The earth is full of the Goodness of the Lord;
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and being poysed in the iust proportion by line and measure, should abide stedfast, when the high mountaines, which doe as it were imbosse the earth, may seeme able to shake it, ouersway it and tumble it into the sea.
and being poised in the just proportion by line and measure, should abide steadfast, when the high Mountains, which do as it were imboss the earth, may seem able to shake it, oversway it and tumble it into the sea.
They that goe downe to the sea in shippes see the wonders of God in the deepe, is not the Whale a wonder in nature, that takes his pastime in it? is not the ship it selfe an artificiall wonder, that Merchandize should goe frō countery to countery in such a woodden conueyance,
They that go down to the sea in ships see the wonders of God in the deep, is not the Whale a wonder in nature, that Takes his pastime in it? is not the ship it self an artificial wonder, that Merchandise should go from country to country in such a wooden conveyance,
therefore mindes and soules are likened vnto Lampes, because we should shine each vnto other, superiours to in feriours, in being talking lawes and walking Statutes, inferiours to superiours, in being like the tree in Genesis, faire to looke vpon, euery one oweth good example as a due tribute, that God may haue the glory due to his name,
Therefore minds and Souls Are likened unto Lamps, Because we should shine each unto other, superiors to in feriours, in being talking laws and walking Statutes, inferiors to superiors, in being like the tree in Genesis, fair to look upon, every one owes good Exampl as a due tribute, that God may have the glory due to his name,
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The sinne of the blasphemy hath been so odious, that euen ciuill authority hath set sharpe censures vpon it, Henry the first and Maximilian the Emperour, set fines vpon their heads, which should open their mouthes to sweare vainely, the greatest fines vpon the greatest persons,
The sin of the blasphemy hath been so odious, that even civil Authority hath Set sharp censures upon it, Henry the First and Maximilian the Emperor, Set fines upon their Heads, which should open their mouths to swear vainly, the greatest fines upon the greatest Persons,
Philip the French King did punish this sinne of blasphemy with death, yea though it were committed in a Tauerne, where many wise men many times forget themselues.
Philip the French King did Punish this sin of blasphemy with death, yea though it were committed in a Tavern, where many wise men many times forget themselves.
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The like did Philip an Earle of Flanders, decree for the precinct of his dominion, King Edmond before the Conquest, (as Gregory the 9. in another place) gathered a Councell at London, where he made this law, that periurers should be separated from the company of God,
The like did Philip an Earl of Flanders, Decree for the precinct of his dominion, King Edmund before the Conquest, (as Gregory the 9. in Another place) gathered a Council At London, where he made this law, that perjurers should be separated from the company of God,
and their iudgement shalbe the same that is appointed for petty treason, their medowes shalbe ared vp, their houses broken downe, their woods turned vp,
and their judgement shall the same that is appointed for Petty treason, their meadows shall aread up, their houses broken down, their woods turned up,
It is reported in the Acts and Monuments of the Church, and Mr. Foxe takes the story out of Eusebius, that when Narcissus, a good Bishop of Ierusalem, intended to accuse three notable malefactors of their misdemeanors, they (dealing as that lewd husband, who hauing disordered himselfe abroad, lost his mony at dice,
It is reported in the Acts and Monuments of the Church, and Mr. Fox Takes the story out of Eusebius, that when Narcissus, a good Bishop of Ierusalem, intended to accuse three notable malefactors of their misdemeanors, they (dealing as that lewd husband, who having disordered himself abroad, lost his money At dice,
and wasted his goods, and now thinking his wife would be in his toppe, comes home and begins to chide first) thought to preuent his accusations by accusing him first, and laying a grieuous crime to his charge,
and wasted his goods, and now thinking his wife would be in his top, comes home and begins to chide First) Thought to prevent his accusations by accusing him First, and laying a grievous crime to his charge,
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the second was taken with a strange sicknesse from top to the toe, which brought him to a miserable end, the third seeing Gods iudgements vpon his brethren in euill ▪ confessed the fault,
the second was taken with a strange sickness from top to the toe, which brought him to a miserable end, the third seeing God's Judgments upon his brothers in evil ▪ confessed the fault,
In latter time within the memory of man, the eleuenth of February, Anno 1575, A certaine woman (her name was Anne Aueries ) forswearing her selfe at a shop in woodstreet of London, praying God shee might sinke where shee stood,
In latter time within the memory of man, the Eleventh of february, Anno 1575, A certain woman (her name was Anne Aueries) forswearing her self At a shop in Woodstreet of London, praying God she might sink where she stood,
Thirdly this serueth for our instruction, to teach vs to sift our words, to let them be prius ratione, quam prolatione, prius ad limam, quam ad linguam;
Thirdly this serveth for our instruction, to teach us to sift our words, to let them be prius ratione, quam prolatione, prius ad limam, quam ad Linguam;
thou dealest with fire, which will burne all that touch it, he maketh his Angels a flame, and himselfe is a consuming fire; hold vp a staffe, the dogge is afraid, here God holds vp his rod, here a Lyon roareth in the forrest,
thou dealest with fire, which will burn all that touch it, he makes his Angels a flame, and himself is a consuming fire; hold up a staff, the dog is afraid, Here God holds up his rod, Here a lion roareth in the forest,
Againe this serueth for confutation of such, as make no reckoning of an oath, as Lysa•der, who being charged with the breach of the league, whereunto he was sworne in Miletus, answered, tush, we may goe beyond men and beguile them with oathes,
Again this serveth for confutation of such, as make no reckoning of an oath, as Lysa•der, who being charged with the breach of the league, whereunto he was sworn in Miletus, answered, tush, we may go beyond men and beguile them with Oaths,
as though Gods Maiesty did depend on mens deserts, and they might abuse his name to wrong those, which do not giue God his right, 3. such as hood themselues with Hypocrisie, who haue a double heart, whose hearts and tongues are not made of the same flesh, who vse congruity in thought;
as though God's Majesty did depend on men's deserts, and they might abuse his name to wrong those, which do not give God his right, 3. such as hood themselves with Hypocrisy, who have a double heart, whose hearts and tongues Are not made of the same Flesh, who use congruity in Thought;
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but in word commit solecisme, whose mouthes belye their hearts, as their fingers belye their mouthes, who harken to Gregory the 13. who sending certaine tokens to such as were to be reconciled to him, did set downe in them this goodly poesie, fili, da mihi cor & sufficit:
but in word commit solecism, whose mouths belie their hearts, as their fingers belie their mouths, who harken to Gregory the 13. who sending certain tokens to such as were to be reconciled to him, did Set down in them this goodly poesy, fili, da mihi cor & sufficit:
And that Romane Souldier, who being taken prisoner by the Carthaginians, & dismissed by Hannihall, vpon oath giuen to returne againe to the Campe, craftely lest his sword behind him,
And that Roman Soldier, who being taken prisoner by the Carthaginians, & dismissed by Hannihall, upon oath given to return again to the Camp, craftily lest his sword behind him,
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and being gone a little way, returned backe to the campe to fetch his sword, and now thinking he had performed his oath, neuer meant to come there againe:
and being gone a little Way, returned back to the camp to fetch his sword, and now thinking he had performed his oath, never meant to come there again:
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in these words are both these, touch not mine annointed: It bridles the mouth that we speake not ill of the King, thou shalt not speake euill of the Ruler of thy people:
in these words Are both these, touch not mine anointed: It bridles the Mouth that we speak not ill of the King, thou shalt not speak evil of the Ruler of thy people:
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when the two Ennuches Bigthan, and Teresh were attainted, there was no more put in the inditement then this, they meant to lay hands on King Ahassuerus, their meaning being found by inquisition, they were both hanged on a tree.
when the two Ennuches Bigthan, and Teresh were attainted, there was no more put in the indictment then this, they meant to lay hands on King Ahassuerus, their meaning being found by inquisition, they were both hanged on a tree.
In the French Academy I read of a Gentleman of Normandy, who confessed to a Franciscan Fryer, that he once was minded to haue killed King Francis the first,
In the French Academy I read of a Gentleman of Normandy, who confessed to a Franciscan Fryer, that he once was minded to have killed King Francis the First,
the Gray Fryer gaue him absolution, but yet went and discouered the matter to the King, who sent the Gentleman to the Parlament of Paris, there to bee tryed, where hee was by common consent condemned to die, and afterward put to execution.
the Grey Fryer gave him absolution, but yet went and discovered the matter to the King, who sent the Gentleman to the Parliament of paris, there to be tried, where he was by Common consent condemned to die, and afterwards put to execution.
A man would thinke here were binders enough to tye Subiects to true obedience, when the law of God bindeth, the law of man bindeth, when feare of punishment bindeth:
A man would think Here were binders enough to tie Subjects to true Obedience, when the law of God binds, the law of man binds, when Fear of punishment binds:
yet the Pope saith, breake these bonds a sunder, and cast away these cords from you, compasse or imagine the death of your King, leuy warre against him, adhere to his enemies, giue them aide or comfort within or without the Realme, I will discharge you of your oath and fealty, I will licence you to withdraw your oath of allegiance to take armes against him,
yet the Pope Says, break these bonds a sunder, and cast away these cords from you, compass or imagine the death of your King, levy war against him, adhere to his enemies, give them aid or Comfort within or without the Realm, I will discharge you of your oath and fealty, I will licence you to withdraw your oath of allegiance to take arms against him,
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or exponite periculo, depose him from his throne, or expose him to danger, thus an oath or any other thing to the contrary notwithstanding, subiects shall haue law to lift vp their heeles against their head, vnder whose feete they should lay downe their liues.
or exponite periculo, depose him from his throne, or expose him to danger, thus an oath or any other thing to the contrary notwithstanding, Subjects shall have law to lift up their heals against their head, under whose feet they should lay down their lives.
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thou hast no commission to dispense with an oath, no power to discharge a man of it, thou blasphemest in saying, thou wilt free him that breakes it, Who can forgiue sins but God onely? though thou perdon, God will punish,
thou hast no commission to dispense with an oath, no power to discharge a man of it, thou Blasphemest in saying, thou wilt free him that breaks it, Who can forgive Sins but God only? though thou pardon, God will Punish,
Or Inferiours, whither they be home bred, as children thy sonne or thy daughter. seruants thy man-seruant, thy maid-seruant. or forenners the stranger that is within thy gates.
Or Inferiors, whither they be home bred, as children thy son or thy daughter. Servants thy manservant, thy maidservant. or foreigners the stranger that is within thy gates.
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workes of our calling, workes of sinne, and workes of nature, from the first we must abstain the seuenth day, from the second, euery day, from the third, not by cōpulsion on any day.
works of our calling, works of sin, and works of nature, from the First we must abstain the Seventh day, from the second, every day, from the third, not by compulsion on any day.
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or doth he not speake it rather for vs, to teach vs to rest on the seuenth day, on which the cattel cannot be imployed in any labour without the seruice of man?
or does he not speak it rather for us, to teach us to rest on the Seventh day, on which the cattle cannot be employed in any labour without the service of man?
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Dauids care was not to dwell in a house of Cedar trees, whiles the Arke of God remained within the curtaines? and Iairus is as much commended for building a Synagogue,
David care was not to dwell in a house of Cedar trees, while the Ark of God remained within the curtains? and Jairus is as much commended for building a Synagogue,
so on the other side the with-holding of her oyntment on the Sabbath day is set downe to her commendation, that though she and the other Mary Iames his mother had prepared sweete oyntments to annoint the dead body of Christ,
so on the other side the withholding of her ointment on the Sabbath day is Set down to her commendation, that though she and the other Marry James his mother had prepared sweet ointments to anoint the dead body of christ,
and worldly workes on that day should be forborne, and in the 4. yeare of King Henry the 2. the common Councell of London, decreed, that nothing should be bought or sould within the liberties of that Citie,
and worldly works on that day should be forborn, and in the 4. year of King Henry the 2. the Common Council of London, decreed, that nothing should be bought or should within the Liberties of that city,
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Two sorts of people are here to be blamed, the first are they which ouer keepe it as the Iewes which are too nice and too strickt in obseruing this day,
Two sorts of people Are Here to be blamed, the First Are they which over keep it as the Iewes which Are too Nicaenae and too strict in observing this day,
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but we reserue vntill the seuenth matters which we thinke to be of smaller importance, the Farmer will not now yoake his Oxen or set his Plough forward,
but we reserve until the Seventh matters which we think to be of smaller importance, the Farmer will not now yoke his Oxen or Set his Plough forward,
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so from workes which are an auocation from God, and this is that which the Apostle saith, he that is entred into his rest hath also ceased from his owne workes as God did from his, figures of this resting from sinne was the land of Canaan called a rest because Israell ceased from the bondage of Egypt, from trauaile in the Wildernes from feare of enemies that rose vp against them:
so from works which Are an avocation from God, and this is that which the Apostle Says, he that is entered into his rest hath also ceased from his own works as God did from his, figures of this resting from sin was the land of Canaan called a rest Because Israel ceased from the bondage of Egypt, from travail in the Wilderness from Fear of enemies that rose up against them:
againe the resting the seuenth weeke, the seuenth moneth, the seuenth yeare, the seuen times seuenth yeare, which was the yeare of Iubilye, and this seuenth day should be as salt to draw out our inward corruption, to f•et and consume and eate out the concupiscence of the whole man:
again the resting the Seventh Week, the Seventh Monn, the Seventh year, the seuen times Seventh year, which was the year of Jubilee, and this Seventh day should be as salt to draw out our inward corruption, to f•et and consume and eat out the concupiscence of the Whole man:
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the flesh is troublesome, our passions are vnquiet, naturally al that is within vs al that is without vs rebelleth against the spirit, on this day haue a care that they may be cut off, which trouble you:
the Flesh is troublesome, our passion Are unquiet, naturally all that is within us all that is without us rebelleth against the Spirit, on this day have a care that they may be Cut off, which trouble you:
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Englished in the Geneua, thus, he that leaueth off, let him leaue ) so let him that resteth from the labour of the body, rest from the sinne of the soule,
Englished in the Geneva, thus, he that Leaveth off, let him leave) so let him that rests from the labour of the body, rest from the sin of the soul,
but our Tauernes in townes Alehouses in countrey, the Kings high waies abroad, our owne streetes at home, doe too truely witnes that the diuell hath more seruice on the seuenth day then all the sixe dayes besides,
but our Taverns in Towns Alehouses in country, the Kings high ways abroad, our own streets At home, do too truly witness that the Devil hath more service on the Seventh day then all the sixe days beside,
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whereas the Prophet Esay would haue vs on this day to haue an eye to our thoughts, words and deeds when he faith, not doing thine owne waies, nor seeking thine owne will, nor speaking a vaine word:
whereas the Prophet Isaiah would have us on this day to have an eye to our thoughts, words and Deeds when he faith, not doing thine own ways, nor seeking thine own will, nor speaking a vain word:
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then to rest our selues and our horse a while, that afterwards we might ride out of the way with fuller course? but an especiall regard is to be had to this time, which if we ryot out, we may assure our selues that God will sue vs vpon an action of wast,
then to rest our selves and our horse a while, that afterwards we might ride out of the Way with fuller course? but an especial regard is to be had to this time, which if we riot out, we may assure our selves that God will sue us upon an actium of waste,
to rest from our labours onely is to keepe it idlely, and all this while the Asse at the cribbe keepes as good a Sabbath as wee, to rest from sinne onely is to keepe it by halues,
to rest from our labours only is to keep it idly, and all this while the Ass At the crib keeps as good a Sabbath as we, to rest from sin only is to keep it by halves,
and by obseruing his word get him honour, but whereas vnder the law a single sacrifice was appointed for other dayes, two lambes were commanded to be offered on the Sabbath, to shew that on that day men should double their deuotion & vnder the Gospell, our Sauiour Christ wrought more miracles on the Sabbath and feast dayes,
and by observing his word get him honour, but whereas under the law a single sacrifice was appointed for other days, two Lambs were commanded to be offered on the Sabbath, to show that on that day men should double their devotion & under the Gospel, our Saviour christ wrought more Miracles on the Sabbath and feast days,
and the 95. Psalme which in the liturgy of our Church, wee reade euery Sabbath day before the seuerall Psalmes, which in thirty dayes are appointed to be said or soung in the congregation.
and the 95. Psalm which in the liturgy of our Church, we read every Sabbath day before the several Psalms, which in thirty days Are appointed to be said or soung in the congregation.
it is water to wash vs, and therefore we must slip off our sinnes, as we slip off our cloathes when wee goe into the Bath and this is that which Saint Iames saith x lay apart all filthines, and superfluity of maliciousnes and recieue with meckenes the word that is graffed in you.
it is water to wash us, and Therefore we must slip off our Sins, as we slip off our clothes when we go into the Bath and this is that which Saint James Says x lay apart all filthiness, and superfluity of maliciousness and receive with meckenes the word that is graffed in you.
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Secondly hauing prepared our selues wee must repaire to the Church, and come before his presence: the prodigall child saith In my fathers house is bread enough:
Secondly having prepared our selves we must repair to the Church, and come before his presence: the prodigal child Says In my Father's house is bred enough:
here is the spirituall Manna to refresh the soule, here is the poole Bethesda, in which the Riuers of life doe spring forth to heale the broken-hearted,
Here is the spiritual Manna to refresh the soul, Here is the pool Bethesda, in which the rivers of life do spring forth to heal the brokenhearted,
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Thirdly repairing to the Church, as Christ to Iacobs Well, We must bring our pitchers with vs, our mindes and meditations, vessels with which we must receiue the liquour of life;
Thirdly repairing to the Church, as christ to Iacobs Well, We must bring our pitchers with us, our minds and meditations, vessels with which we must receive the liquour of life;
but still hungering and thirsting after righteousnes, tarry out the whole seruice, this is that, which is commended in Ioseph; and Mary, they came to the Temple with the first and went away with the last, doe not therefore touch and goe, sippe and away,
but still hungering and thirsting After righteousness, tarry out the Whole service, this is that, which is commended in Ioseph; and Marry, they Come to the Temple with the First and went away with the last, do not Therefore touch and go, sip and away,
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then are wee with the men of Berea to vse conference, for they, when they had heard the word with all readines, tooke their Bibles that that they might trye the truth, of that which was spoken,
then Are we with the men of Berea to use conference, for they, when they had herd the word with all readiness, took their Bibles that that they might try the truth, of that which was spoken,
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Hauing vsed these good meanes of hearing, meditation and conference, we are to pray vnto God, that his word may bring forth in vs the fruit of good liuing, that the worme of security,
Having used these good means of hearing, meditation and conference, we Are to pray unto God, that his word may bring forth in us the fruit of good living, that the worm of security,
I omit here other religious exercises of this day, as the partaking of the Sacraments, collection for the poore saints of God, visitation of the sicke, the sacrifice of thanksgiuing,
I omit Here other religious exercises of this day, as the partaking of the Sacraments, collection for the poor Saints of God, Visitation of the sick, the sacrifice of thanksgiving,
and also the meditation of the workes of God, the consideration whereof, the forenamed Psalmes would teach vs to be one speciall vse of the Sabbath day,
and also the meditation of the works of God, the consideration whereof, the forenamed Psalms would teach us to be one special use of the Sabbath day,
then the words they heare them speake, their deeds are copies, their copies rules, their rules the shortest cut of teaching, their good lesson neuer doth so much good, as their good life:
then the words they hear them speak, their Deeds Are copies, their copies rules, their rules the Shortest Cut of teaching, their good Lesson never does so much good, as their good life:
they are pillers, when the piller stood still, Israel stood still, when that went they went, and in the booke of Iudges, when the pillers of the house went downe, downe went all;
they Are pillars, when the pillar stood still, Israel stood still, when that went they went, and in the book of Judges, when the pillars of the house went down, down went all;
as the daughter of the crabbe-fish to her mother crabbe, who swimming her selfe backward, (for such is the property of the Crabbe) bade her young one swimme straight forward, to whom shee answered, prae I, sequar, mother goe you first, and I will follow after.
as the daughter of the crabbe-fish to her mother crab, who swimming her self backward, (for such is the property of the Crab) bade her young one swim straight forward, to whom she answered, Prae I, sequar, mother go you First, and I will follow After.
Againe, as they which are aboue other, must be a good example to others, so must they see, that they which are vnder them follow it, their good example is a bladder, they must see, that they which are vnder them doe swimme by it, that their good life be a glasse for them,
Again, as they which Are above other, must be a good Exampl to Others, so must they see, that they which Are under them follow it, their good Exampl is a bladder, they must see, that they which Are under them do swim by it, that their good life be a glass for them,
concerning children and seruants, as the Apostle speaking of the children of God saith, Yee are not your owne, you are bought with a price, so say I of children and seruants they are not their owne, they are bought with a price,
Concerning children and Servants, as the Apostle speaking of the children of God Says, Ye Are not your own, you Are bought with a price, so say I of children and Servants they Are not their own, they Are bought with a price,
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now a man must haue a care of that which is his owne, that which Saint Paul saith particularly to Timothy, serua depositū, will stretch further, a man must haue a care to keepe that which is committed vnto him,
now a man must have a care of that which is his own, that which Saint Paul Says particularly to Timothy, Servant depositū, will stretch further, a man must have a care to keep that which is committed unto him,
and the Pharisees most blasphemous are ready to cast this in Christ his teeth, and censure him for it, that his Disciples in their imaginations were not well ordered:
and the Pharisees most blasphemous Are ready to cast this in christ his teeth, and censure him for it, that his Disciples in their Imaginations were not well ordered:
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thy Disciples fast not: thy Disciples wash not: the vice of the children reflect vpon the parents, the sinne of the seruants is the masters reproch, concerning strangers,
thy Disciples fast not: thy Disciples wash not: the vice of the children reflect upon the Parents, the sin of the Servants is the Masters reproach, Concerning Strangers,
as the Israelites dwelling among the Aegyptians learned many ill things of them, so on the other side strangers of an other Nation dwelling among vs, must learne good things of vs,
as the Israelites Dwelling among the egyptians learned many ill things of them, so on the other side Strangers of an other nation Dwelling among us, must Learn good things of us,
but yet are they nearer then beasts, and though they cannot all say, haue we not Abraham to our Father, yet let all goe vp the streame vntill they come to the Fountaines head, they may all say as in Malachy, haue wee not all one father, hath not one God made vs? but the law prouided, that a man should haue a care of beasts, of an Oxe or an Asse that it fall not into a pit, shall we then suffer strangers to run headlong to the pit of destruction? the law prouided, that if a man met an Oxe or an Asse going astray, he should bring him backe againe, shall we not then reduce strangers,
but yet Are they nearer then beasts, and though they cannot all say, have we not Abraham to our Father, yet let all go up the stream until they come to the Fountains head, they may all say as in Malachy, have we not all one father, hath not one God made us? but the law provided, that a man should have a care of beasts, of an Ox or an Ass that it fallen not into a pit, shall we then suffer Strangers to run headlong to the pit of destruction? the law provided, that if a man met an Ox or an Ass going astray, he should bring him back again, shall we not then reduce Strangers,
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when being in a strange Country hee shall see God dishonoured, as Paul in Athens, and shall he suffer with quietnes strangers to dishonour God in his owne countrey? If therefore thou being Alderman or any other Magistrate hast a stranger within thy warde or liberty,
when being in a strange Country he shall see God dishonoured, as Paul in Athens, and shall he suffer with quietness Strangers to dishonour God in his own country? If Therefore thou being Alderman or any other Magistrate hast a stranger within thy ward or liberty,
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or with our Sauiour Christ bestirre thy selfe with a whip, or at least-wise, seeing him dead in trespasses and sinnes, without any hope of quickening, thou being zealous, be like the sea, which will not suffer in it the carcasses of those which are dead, but casts them on shore.
or with our Saviour christ Bestir thy self with a whip, or At leastwise, seeing him dead in Trespasses and Sins, without any hope of quickening, thou being zealous, be like the sea, which will not suffer in it the carcases of those which Are dead, but Cast them on shore.
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yet doe thou hold them, liue not now by example but by law, and know that I and my father is no good plea for the sonne, I and my master no good plea for the seruant, I and the gouernour, no good plea for the stranger, that which God saith vnto one, he saith vnto all:
yet do thou hold them, live not now by Exampl but by law, and know that I and my father is no good plea for the son, I and my master no good plea for the servant, I and the governor, no good plea for the stranger, that which God Says unto one, he Says unto all:
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for our good therefore, God hath giuen vs six dayes to labour, that by taking paine in them we might liue by the sweete of our owne sweat, were it not then great vnkindnes in vs,
for our good Therefore, God hath given us six days to labour, that by taking pain in them we might live by the sweet of our own sweat, were it not then great unkindness in us,
Six dayes. This Commandement doth neither respect our labouring six dayes, (for these first foure precepts enioyne vs such duties as we must performe vnto God) neither yet our ease and rest on the seuenth day;
Six days. This Commandment does neither respect our labouring six days, (for these First foure Precepts enjoin us such duties as we must perform unto God) neither yet our ease and rest on the Seventh day;
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for the substance of the Commandement is the seruice of God, the rest is but an accident that cannot be separated from it, not but that wee must take paine,
for the substance of the Commandment is the service of God, the rest is but an accident that cannot be separated from it, not but that we must take pain,
for standing water soone stinketh, and what are idle persons but a colder earth moulded with standing water? When the housholder saith why stand yee here all the day idle? He heapeth vp many reasons to induce vs to labour in the Vineyard:
for standing water soon stinketh, and what Are idle Persons but a colder earth moulded with standing water? When the householder Says why stand ye Here all the day idle? He heapeth up many Reasons to induce us to labour in the Vineyard:
First, why? as if he should say, you haue no reason to it, it was at the first Gods ordinance, to haue man take paine, afterward it was enioyned as a punishment for sinne, now man is borne vnto trauaile,
First, why? as if he should say, you have no reason to it, it was At the First God's Ordinance, to have man take pain, afterwards it was enjoined as a punishment for sin, now man is born unto travail,
God called Dauid to feede Israel, when he was following the Ewes great with young, not when he lay idle vnder an hill, besides what are the effects of idlenes,
God called David to feed Israel, when he was following the Ewes great with young, not when he lay idle under an hill, beside what Are the effects of idleness,
they tost themselues at their neighbours fire, and keepe no warmth in their owne chimneis, other mens labours are in their houses, they drinke the waters of others cisternes,
they tossed themselves At their neighbours fire, and keep no warmth in their own chimneis, other men's labours Are in their houses, they drink the waters of Others cisterns,
but lesse willing to take payne, againe the slothfull hand maketh poore, hereby the roofe of the house goeth to decay by the idlenes of the handes the house dropeth thorough:
but less willing to take pain, again the slothful hand makes poor, hereby the roof of the house Goes to decay by the idleness of the hands the house dropeth through:
therefore the ancients paynted the image of vertue girded, therefore God gaue the Israelites but a short time to gather them Manna, for when the heate of the Sun came, it was melted:
Therefore the ancients painted the image of virtue girded, Therefore God gave the Israelites but a short time to gather them Manna, for when the heat of the Sun Come, it was melted:
The elements moue, the heauens turne, the wormes creepe, the fishes swime, the birdes flye, why stand yee idle another reason that the housholder vseth is, the strength and abilitie of those, to whom he speaketh, why stand yee, as if he should say were it so that you were criples or impotent,
The elements move, the heavens turn, the worms creep, the Fish swim, the Birds fly, why stand ye idle Another reason that the householder uses is, the strength and ability of those, to whom he speaks, why stand ye, as if he should say were it so that you were cripples or impotent,
yet are they diligent at their worke, and will you that are strong be negligent? Draco (but his lawes for their cruelty are sayd to be written with bloud) depriued them of life, which would not labour for their liuing:
yet Are they diligent At their work, and will you that Are strong be negligent? Draco (but his laws for their cruelty Are said to be written with blood) deprived them of life, which would not labour for their living:
the drones of Hetruria like vnprofitable bees, entring into the hyue and consuming the hony, were expelled from others and reputed as vagabonds, were condemned to exile,
the drones of Etruria like unprofitable Bees, entering into the hive and consuming the honey, were expelled from Others and reputed as vagabonds, were condemned to exile,
and dealt withall much like as Philip King of Macedonia dealt with two of his bad subiects, he made one of them runne out of the countrey, and the other driue him.
and dealt withal much like as Philip King of Macedonia dealt with two of his bad Subjects, he made one of them run out of the country, and the other driven him.
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and in the 23. yeare of Edward the 3, there was a statute made that no man vnder paine of imprisonmēt should giue any almesse to any sturdy beggers, that necessity might cōpell them to get their bread with the sweet of their browes.
and in the 23. year of Edward the 3, there was a statute made that no man under pain of imprisonment should give any almesse to any sturdy beggars, that necessity might compel them to get their bred with the sweet of their brows.
The housholders third reason to induce vs to labour is taken from the place, here, why stand yee heere idle, heauen is a place of rest, let the world tosse how it list, our rest is pitched alost,
The householders third reason to induce us to labour is taken from the place, Here, why stand ye Here idle, heaven is a place of rest, let the world toss how it list, our rest is pitched alost,
Hell is a place of torment, there bee heauy fines but no recoueries, they deale in this Court vpon the capias, take him away, and cast him into vtter darkenes, vpon babeas corpus binde him hand and foote, vpon the Ne exeat regnum, the gates are kept from egresse,
Hell is a place of torment, there be heavy fines but no Recoveries, they deal in this Court upon the capias, take him away, and cast him into utter darkness, upon babeas corpus bind him hand and foot, upon the Ne exeat Kingdom, the gates Are kept from egress,
as the gates of Paradise were warded from entrance, though we haue a writ de homine replegiando, directed to the sheriffe to cause a man to be repleued,
as the gates of Paradise were warded from Entrance, though we have a writ de homine replegiando, directed to the sheriff to cause a man to be repleued,
if thou hast not sowne thy seed in the morning, yet in the euening let not thy hand rest, stand not all day idle, nulla dies sine li•ea, if thou sufferest one day to passe without drawing some line, thou maiest say, diem amisimus amici, and hast lost that which cannot be recouered, and called backe againe:
if thou hast not sown thy seed in the morning, yet in the evening let not thy hand rest, stand not all day idle, nulla dies sine li•ea, if thou sufferest one day to pass without drawing Some line, thou Mayest say, diem amisimus Friends, and haste lost that which cannot be recovered, and called back again:
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on the one side be not an idle person, who being an vnprofitable peece of earth, will not doe all that he hath to doe, on the other side bee not too curious in thy worke,
on the one side be not an idle person, who being an unprofitable piece of earth, will not do all that he hath to do, on the other side be not too curious in thy work,
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and doing more then need to no purpose, keepe the meane, labour six daies, and doe all, leaue nothing till the seuenth day then to be dispatched, do not more then all,
and doing more then need to no purpose, keep the mean, labour six days, and do all, leave nothing till the Seventh day then to be dispatched, do not more then all,
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in the Temple thus, it is Gods house, there faithfull men inhabit, Angels frequent, God himselfe is present, it is NONLATINALPHABET, the Kings court and greatest Princesse Palace:
in the Temple thus, it is God's house, there faithful men inhabit, Angels frequent, God himself is present, it is, the Kings court and greatest Princess Palace:
and because those merchants in the Gospell did buy and sell in it, they are called theeues, not such theeues as are commissioners on Salisbury plaine, which by mistaking a word, take vp such purses as fall in the lapse,
and Because those merchant's in the Gospel did buy and fell in it, they Are called thieves, not such thieves as Are commissioners on Salisbury plain, which by mistaking a word, take up such purses as fallen in the lapse,
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Againe Tithes and offerings, are appointed and dedicated to the seruice of God, and therefore they which with Balthazar carrowse in the bowles of the Temple,
Again Tithes and offerings, Are appointed and dedicated to the service of God, and Therefore they which with Balthazar carrowse in the bowls of the Temple,
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so likewise the eternall God, who made time, who brought light out of darknes, who put difference betwixt day and night, betwixt day and day, consecrated the Sabbath to his seruice,
so likewise the Eternal God, who made time, who brought Light out of darkness, who put difference betwixt day and night, betwixt day and day, consecrated the Sabbath to his service,
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and therefore it is sacriledge to take it vp for our owne vse, for what is sacril•gium, but sacril•dium, a profaning of that which is holy? giue therefore as vnto Caesar, the things which are C•sars,
and Therefore it is sacrilege to take it up for our own use, for what is sacril•gium, but sacril•dium, a profaning of that which is holy? give Therefore as unto Caesar, the things which Are C•sars,
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and that which wee call Sunday was their first day of the weeke, this they did in remembrance of the creation, celebrating that day to giue credit to the greatest worke that euer was before,
and that which we call Sunday was their First day of the Week, this they did in remembrance of the creation, celebrating that day to give credit to the greatest work that ever was before,
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but as the benefit of Israels deliuerance from the captiuity of Babylon was so great, that it abolished the remembrance of her deliuerance from Aegypt: It shall no more bee said, The Lord liueth, which brought vp the children of Israell out of the Land of Aegypt,
but as the benefit of Israel's deliverance from the captivity of Babylon was so great, that it abolished the remembrance of her deliverance from Egypt: It shall no more be said, The Lord lives, which brought up the children of Israel out of the Land of Egypt,
So the benefit of our deliuerance from the captiuity of Sathan, and the rising of Christ from finishing the worke of our redemption was so great, that in respect of this, other benefits are forgotten, this shineth as the Sunne among the lesser starres;
So the benefit of our deliverance from the captivity of Sathan, and the rising of christ from finishing the work of our redemption was so great, that in respect of this, other benefits Are forgotten, this shines as the Sun among the lesser Stars;
and therefore God did change the day, and put it off from that day he did lay in the graue, till the day when by rising againe, he did ouercome death and opened vnto vs the gate of euerlasting life.
and Therefore God did change the day, and put it off from that day he did lay in the graven, till the day when by rising again, he did overcome death and opened unto us the gate of everlasting life.
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And to shew the alteration, the Apostles gaue this day the name of the Lords day, they themselues kept it, and ordained that the Churches in their time should obserue it:
And to show the alteration, the Apostles gave this day the name of the lords day, they themselves kept it, and ordained that the Churches in their time should observe it:
We doe not well if we hold our peace, this is indeed the day which the Lord hath made, we must reioyce and be glad in it, this is indeed a day like that night in Exodus to be kept holy vnto the Lord, that day of the Lord, which all of vs must keepe throughout our generations.
We do not well if we hold our peace, this is indeed the day which the Lord hath made, we must rejoice and be glad in it, this is indeed a day like that night in Exodus to be kept holy unto the Lord, that day of the Lord, which all of us must keep throughout our generations.
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All the people cut downe euery man his bough, when they saw Abimelech cut downe boughs of trees and bare them on his shoulder, to set the holde of the Shechemites on fire:
All the people Cut down every man his bough, when they saw Abimelech Cut down boughs of trees and bore them on his shoulder, to Set the hold of the Shechemites on fire:
that Christ was the Sonne of God, as the example of Origen: And the Christians keepe holy the Sabboth day, here is the precept which should binde vs, especially seeing there is a memorandum set vpon it,
that christ was the Son of God, as the Exampl of Origen: And the Christians keep holy the Sabbath day, Here is the precept which should bind us, especially seeing there is a memorandum Set upon it,
if you yet breake thorough take God himselfe for an example, and let this yoake you, that he finishing his worke in six daies (his worke of creation not of preseruation) rested the seuenth:
if you yet break through take God himself for an Exampl, and let this yoke you, that he finishing his work in six days (his work of creation not of preservation) rested the Seventh:
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In that God prescribing a law is himselfe an vnprinted statute, and maketh his owne doing a commentary vpon that he prescribeth, my note is this, that they which teach other, must as well instruct them vita as verbo, bee as well lamps shining,
In that God prescribing a law is himself an unprinted statute, and makes his own doing a commentary upon that he prescribeth, my note is this, that they which teach other, must as well instruct them vita as verbo, be as well lamps shining,
he rested, Leuell at this marke, let him be the white whereat you ayme, the streight line to correct that which is crooked, a spectacle from whence you may draw your impression, a Sterne to guide you,
he rested, Level At this mark, let him be the white whereat you aim, the straight line to correct that which is crooked, a spectacle from whence you may draw your impression, a Stern to guide you,
if you could take exception against him this reason were weake to perswade, but he is absolutely perfect be yee perfit, as your father which is in heauen is perfit:
if you could take exception against him this reason were weak to persuade, but he is absolutely perfect be ye perfect, as your father which is in heaven is perfect:
say you are singular, and the world on this day doe the diuell most seruice, yet imitate this president whosoeuer will be a perfit Disciple shall be as his Maister:
say you Are singular, and the world on this day do the Devil most service, yet imitate this president whosoever will be a perfect Disciple shall be as his Master:
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he rested, here is a thred which reacheth from God vnto man, from the beginning to the end of the way, follow it, you cannot erre, ne in domo Dedali no not in the laberinth of the world, he rested, follow him,
he rested, Here is a thread which reaches from God unto man, from the beginning to the end of the Way, follow it, you cannot err, ne in domo Dedali no not in the labyrinth of the world, he rested, follow him,
and as farre as you may, let him be Doctor, and Ductor, let the example of him that sits aboue the cloudes, direct you, as the cloude did the children of Israell in their passage towards the land of Canaan, still remembring this that he makes but a bad peece of worke that regardes not his patterne.
and as Far as you may, let him be Doctor, and Ductor, let the Exampl of him that sits above the Clouds, Direct you, as the cloud did the children of Israel in their passage towards the land of Canaan, still remembering this that he makes but a bad piece of work that regards not his pattern.
and here wee are to consider that as God giuing a charge to obserue all his Commandements in generall, bids vs here in the very entrance especially remember this, much like as if a father should charge his sonne to performe many seuerall duties,
and Here we Are to Consider that as God giving a charge to observe all his commandments in general, bids us Here in the very Entrance especially Remember this, much like as if a father should charge his son to perform many several duties,
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so promising his blessing to those which obserue his statutes and keepe his lawes in generall, doth here in the end especially mention a blessing on this,
so promising his blessing to those which observe his statutes and keep his laws in general, does Here in the end especially mention a blessing on this,
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God had an especiall care of his Temple that it should not be profaned, & therefore it aggrauated the faults of Elies sonnes that they abused themselues at the doore of the Tabernacle,
God had an especial care of his Temple that it should not be profaned, & Therefore it aggravated the Faults of Elies Sons that they abused themselves At the door of the Tabernacle,
and therefore our Sauiour Christ, though for meekenes compared to a sheepe, though he gaue precepts of sufferance, yet when his fathers house was made an house of Marchandize, he bestirred himselfe with his whip,
and Therefore our Saviour christ, though for meekness compared to a sheep, though he gave Precepts of sufferance, yet when his Father's house was made an house of Merchandise, he bestirred himself with his whip,
and therefore in the law they are ioyned together yee shall keepe my Sabbaths and reuerence my sanctuary, now if the Israelites say to Ioshua, all that thou hast commanded vs, wee will doe, if the Rulers and Elders say to Iehu, wee are thy seruants, and will doe all that thou shalt bid vs, much more then must wee that are the seruants of God, be at his becke to doe his will,
and Therefore in the law they Are joined together ye shall keep my Sabbaths and Reverence my sanctuary, now if the Israelites say to Ioshua, all that thou hast commanded us, we will do, if the Rulers and Elders say to Iehu, we Are thy Servants, and will do all that thou shalt bid us, much more then must we that Are the Servants of God, be At his beck to do his will,
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so here the gouernour of all the world, and the Bridegrome of his spouse the Church, reserueth the best and strongest motiue till the last, that if the rest should faile, this might fasten obedience vpon vs:
so Here the governor of all the world, and the Bridegroom of his spouse the Church, reserveth the best and Strongest motive till the last, that if the rest should fail, this might fasten Obedience upon us:
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What meanes did Rebeccah vse, nay what meanes did she not•se to get a blessing for her sonne Iacob? how did Esau weepe and howle for the blessing of olde Isaac. Blesse me euen me also my father:
What means did Rebecca use, nay what means did she not•se to get a blessing for her son Iacob? how did Esau weep and howl for the blessing of old Isaac. Bless me even me also my father:
Hee will not let his father rest before he blesseth him, no more then Iacob will let the Angell goe before hee blesseth him, he will not leaue him, till he fastens vpon him with his prayers,
He will not let his father rest before he Blesses him, no more then Iacob will let the Angel go before he Blesses him, he will not leave him, till he fastens upon him with his Prayers,
but for our selues also, if we hallow the Sabbath, as God hallowed it, that is appointed it to be kept holy, wee shall drinke of the cup of Gods blessings,
but for our selves also, if we hallow the Sabbath, as God hallowed it, that is appointed it to be kept holy, we shall drink of the cup of God's blessings,
and our posterity shall pledge vs. Some of the people of Israel went out on the seuenth day contr• y to the Commandement of God to gather Manna but fou•d nothing,
and our posterity shall pledge us some of the people of Israel went out on the Seventh day contr• y to the Commandment of God to gather Manna but fou•d nothing,
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and as he is skilfull in dirigendo, because he is a perfect Master, pittifull in corrigendo, because he is a louing Father so will he be bountifull in Porrigendo, because he giues what he will without abatement of his store, he will display the banners of his fauour,
and as he is skilful in dirigendo, Because he is a perfect Master, pitiful in corrigendo, Because he is a loving Father so will he be bountiful in Porrigendo, Because he gives what he will without abatement of his store, he will display the banners of his favour,
and vnlocke the closet of his benefits, wee shall haue priuatiue blessings which consiste in deliuering vs from euill, we shall haue positiue blessings which consiste in doing vs good, some in possession, some in expectation, some in act, some in hope, corporall, spirituall, temporall, eternall, his grace shall preuent vs,
and unlock the closet of his benefits, we shall have privative blessings which consist in delivering us from evil, we shall have positive blessings which consist in doing us good, Some in possession, Some in expectation, Some in act, Some in hope, corporal, spiritual, temporal, Eternal, his grace shall prevent us,
let nothing draw our busines without the gates, within which God hath confined it, let not now worldly affayres looke in at our windowes, if our couetous affections would be to bold, let religion ouer-rule them, curb them, put them to a non plus, and with checke and frowne keepe them vnder, goe no further,
let nothing draw our business without the gates, within which God hath confined it, let not now worldly affairs look in At our windows, if our covetous affections would be to bold, let Religion overrule them, curb them, put them to a non plus, and with check and frown keep them under, go no further,
let our Omer be filled the sixt day, then set we downe our rest, and gather now no more Manna for refreshing the body, till the seuenth day be past, neuer set vpon that day which God hath set apart for himselfe, let our trading stand still,
let our Omer be filled the sixt day, then Set we down our rest, and gather now no more Manna for refreshing the body, till the Seventh day be passed, never Set upon that day which God hath Set apart for himself, let our trading stand still,
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vntill we celebrate an euerlasting Sabbath, and finde continuall rest in Christ Iesus, to whom with the Father and the holy Ghost, three persons and one God, be all glory, power, Praise and Dominion now and for euer. Amen.
until we celebrate an everlasting Sabbath, and find continual rest in christ Iesus, to whom with the Father and the holy Ghost, three Persons and one God, be all glory, power, Praise and Dominion now and for ever. Amen.
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so was it giuen on earth, that we should loue men, and therefore the Scripture maketh godlynes and honesty to meete together, holynes and righteousnesse to kisse each other,
so was it given on earth, that we should love men, and Therefore the Scripture makes godliness and honesty to meet together, holiness and righteousness to kiss each other,
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or rather weaues them together, as the coate of Christ without seame, that they might not be put a sunder, both of them make vp one perfect paire of compasses, which can take the true latitude of a Christian heart, the first like the top of Iacobs ladder reacheth to heauen, the second like the foote of the ladder rests on the earth,
or rather weaves them together, as the coat of christ without seam, that they might not be put a sunder, both of them make up one perfect pair of compasses, which can take the true latitude of a Christian heart, the First like the top of Iacobs ladder reaches to heaven, the second like the foot of the ladder rests on the earth,
The first of these I haue already with the helpe of God passed ouer, to the second I am to set forward at this time, God againe giue winde to may sayles, that I may run the point aright,
The First of these I have already with the help of God passed over, to the second I am to Set forward At this time, God again give wind to may sails, that I may run the point aright,
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Honour thy father: The words rest your eares on these two heads. 1. A charge, Honor thy father tēporall, as the father of the house, as thy father by Nature, Office, countrey thy betters in place, thy Elders in yeeres, Spirituall, thy Pastor and Minister, which begets thee to God by the immortall seede of his word.
Honour thy father: The words rest your ears on these two Heads. 1. A charge, Honour thy father temporal, as the father of the house, as thy father by Nature, Office, country thy betters in place, thy Elders in Years, Spiritual, thy Pastor and Minister, which begets thee to God by the immortal seed of his word.
2. A motiue to induce vs to harken to the charge. i. a promise of long life, that thy daies may be long, pleasant and fruitfull habitation, in the land which the Lord thy God giueth thee.
2. A motive to induce us to harken to the charge. i. a promise of long life, that thy days may be long, pleasant and fruitful habitation, in the land which the Lord thy God gives thee.
God indeed is the father of Spirits: and therefore called the God of the spirit, of all flesh, and though he made all his workes in six dayes and then rested;
God indeed is the father of Spirits: and Therefore called the God of the Spirit, of all Flesh, and though he made all his works in six days and then rested;
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for he that breathed in the first mans •ace breath of life, so that hee was a liuing soule, doth still after a wonderfull manner create the soule in the infusion of it,
for he that breathed in the First men •ace breath of life, so that he was a living soul, does still After a wonderful manner create the soul in the infusion of it,
but these are such as Saint Paul brandeth with this marke, without naturall affection, but by nature parents, seruant depositum, keepe that which God hath giuen them,
but these Are such as Saint Paul brandeth with this mark, without natural affection, but by nature Parents, servant depositum, keep that which God hath given them,
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and though among Iacobs sonnes foure were borne of his maides, •et Iacob did so instruct his younger sonnes borne of the lawfull mothers, that they gaue place to their el•er brethren, the eldest sat according to his age,
and though among Iacobs Sons foure were born of his maids, •et Iacob did so instruct his younger Sons born of the lawful mother's, that they gave place to their el•er brothers, the eldest sat according to his age,
and though there were no other reason, yet this must be sufficient to driue them to it, they are their parents, by them they are brought into the world, by their meanes they haue their being, without them they had not been:
and though there were no other reason, yet this must be sufficient to driven them to it, they Are their Parents, by them they Are brought into the world, by their means they have their being, without them they had not been:
and if the Lord of the vineyard sent to the husbandmen for the fruit thereof, because he planted it, for who planteth a vineyard, and eateth not of the fruit:
and if the Lord of the vineyard sent to the husbandmen for the fruit thereof, Because he planted it, for who plants a vineyard, and Eateth not of the fruit:
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and saucines of a child, was the cause that one of the Ephories, (men of great place and authority among them) published the law of testaments, by which it was lawfull for euery man to appoint whom he would to be his heyre.
and sauciness of a child, was the cause that one of the Ephories, (men of great place and Authority among them) published the law of Testaments, by which it was lawful for every man to appoint whom he would to be his heir.
but onely by way of request, speaking very humbly, and reuerently of his disceased father, leauing the whole matter to the Iudges discretion, this serued to bind children to haue their parents in greater reuerence and estimation.
but only by Way of request, speaking very humbly, and reverently of his diseased father, leaving the Whole matter to the Judges discretion, this served to bind children to have their Parents in greater Reverence and estimation.
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2. When hee indites himselfe, Father, I haue sinned against heauen, and against thee. 3. When he iudgeth himselfe, I am no more worthy to be called thy sonne:
2. When he indites himself, Father, I have sinned against heaven, and against thee. 3. When he Judgeth himself, I am no more worthy to be called thy son:
and wrasleth with him according to the pollicy of Iacob, it winneth by yeelding, and the lower it stoopeth towards the ground, the more aduantage doth it get to obtaine a blessing.
and wrasleth with him according to the policy of Iacob, it wins by yielding, and the lower it stoopeth towards the ground, the more advantage does it get to obtain a blessing.
Salomon, though he were a King, yet speaketh to his mother with great reuerence, for when shee is to make a petition to him, he saith vnto her, Aske on my mother, for I will not say thee nay, he that builded the Temple, was himselfe a true temple of God built with a low roofe,
Solomon, though he were a King, yet speaks to his mother with great Reverence, for when she is to make a petition to him, he Says unto her, Ask on my mother, for I will not say thee nay, he that built the Temple, was himself a true temple of God built with a low roof,
How reuerently did the foresaid Salomon, carry himselfe in his gesture toward his mother, when shee came to desire a Request of him, the King rose to meete her,
How reverently did the foresaid Solomon, carry himself in his gesture towards his mother, when she Come to desire a Request of him, the King rose to meet her,
neither let the child count this any disgrace, for now it is true that Aristotle saith, honor est in honorante non in honorato, and the more we abase our selues before our parents, the more we increase in honour both before God and men;
neither let the child count this any disgrace, for now it is true that Aristotle Says, honour est in Honorante non in honorato, and the more we abase our selves before our Parents, the more we increase in honour both before God and men;
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for when his father ouercome with wine was vncouered, (for drunken po•ters keepe open gates) in the midst of his tent, hee had no reuerence as Shem and Iapheth, but in token of derision and contempt tolde it his brethren, let Adoniahes bad carriage against his father King Dauid, be still remembred to his euerlasting shame,
for when his father overcome with wine was uncovered, (for drunken po•ters keep open gates) in the midst of his tent, he had no Reverence as Shem and Japheth, but in token of derision and contempt told it his brothers, let Adoniahes bad carriage against his father King David, be still remembered to his everlasting shame,
for when his father ioyned him with him as King, and at his coronation renouncing the name of a King for that day, did as Sewer serue at the table, my father, saith he, is not dishonoured in attending on me,
for when his father joined him with him as King, and At his coronation renouncing the name of a King for that day, did as Sewer serve At the table, my father, Says he, is not dishonoured in attending on me,
Euilmerodach, (as the Hebrewes report) went further then thus, for he vsing his father Nabu•adnezzar, very irreuerently after he was dead, drew his body out of the graue, burnt it to ashes, parted the ashes, put them in foure seuerall purses, bound them to foure Aegles neckes,
Evilmerodach, (as the Hebrews report) went further then thus, for he using his father Nabu•adnezzar, very irreverently After he was dead, drew his body out of the graven, burned it to Ashes, parted the Ashes, put them in foure several purses, bound them to foure Aegles necks,
The Scites a barbarous people, yet held the very Sepulchers of their fathers in great reuerence, in so much that when Darius seeing them flye before him, would know how far they would flye, they answered, to our fathers Sepulchers,
The Scites a barbarous people, yet held the very Sepulchers of their Father's in great Reverence, in so much that when Darius seeing them fly before him, would know how Far they would fly, they answered, to our Father's Sepulchers,
What an euill sonne then was this Euilmerodach, who himselfe would worke that cruelty the like whereof the Barbarians to dye for it would not suffer their enemies so much as to attempt? But I proceed.
What an evil son then was this Evilmerodach, who himself would work that cruelty the like whereof the Barbarians to die for it would not suffer their enemies so much as to attempt? But I proceed.
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The second point of honour required in children is to obey their parents precepts, and to suffer themselues to be led and guided by them, in matters of marriage men are commonly carried by affections, their choise is not so much led by vertue and religion,
The second point of honour required in children is to obey their Parents Precepts, and to suffer themselves to be led and guided by them, in matters of marriage men Are commonly carried by affections, their choice is not so much led by virtue and Religion,
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whē he sent his seruant to take a wife vnto his sonne Isaac, and the seruant would haue cast a doubt of Isaac as well as of Rebecca, but he sayd onely what if the woman will not come with me? he makes no question of Isaac, for he saw before, how obediently he went with his father to the Altar,
when he sent his servant to take a wife unto his son Isaac, and the servant would have cast a doubt of Isaac as well as of Rebecca, but he said only what if the woman will not come with me? he makes no question of Isaac, for he saw before, how obediently he went with his father to the Altar,
Mordecai was not father, but in stead of a father to Easter, yet being made Queene, she was obedient to him that had brought her vp. This serueth to reproue.
Mordecai was not father, but in stead of a father to Easter, yet being made Queen, she was obedient to him that had brought her up. This serveth to reprove.
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Secondly those which promise fayre, but are slacke in performing, patternes of both these, we haue in the Gospell by Saint Mathew; for of the two sonnes, which the father bids goe worke in his Vineyard, the elder sayd, I will not, yee afterward he repeuted himselfe and went, the younger sayd, I will sir, yet he went not:
Secondly those which promise fair, but Are slack in performing, patterns of both these, we have in the Gospel by Saint Matthew; for of the two Sons, which the father bids go work in his Vineyard, the elder said, I will not, ye afterwards he repeuted himself and went, the younger said, I will sir, yet he went not:
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such were those graceles waggestringes in Terence, Clitipho and Clinia, of which the first, when his father Chremes giues him good counsell, to wit, that he should not giue himselfe to Wine and women, that he should resist the beginning of euill,
such were those graceless waggestringes in Terence, Clitipho and Clinia, of which the First, when his father Chremes gives him good counsel, to wit, that he should not give himself to Wine and women, that he should resist the beginning of evil,
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for that by continuance it gathereth more strength and more, and will hatch if her eggs in time be not broken, O saith he, Quam iniqui sunt patres in omnes adolescentes iudices, qui aequum esse censent nos iam a pueris ilico nas•i sen•s &c. is not this a prety matter, that our fathers would haue vs in our dotage,
for that by Continuance it gathereth more strength and more, and will hatch if her eggs in time be not broken, Oh Says he, Quam iniqui sunt patres in omnes adolescentes Judges, qui Aequum esse censent nos iam a pueris ilico nas•i sen•s etc. is not this a pretty matter, that our Father's would have us in our dotage,
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when they were of our yeares the crafty old fox, telles me now that I should make vse of other mens harmes, ne ille haud s•it quam mihi nun• surdo narrat fabulam, I wis little wots he what a deafe eare I lend to all his talke, let him say what he will, I will doe as I list:
when they were of our Years the crafty old fox, tells me now that I should make use of other men's harms, ne Isle haud s•it quam mihi nun• Deaf Narrates fabulam, I wis little wots he what a deaf ear I lend to all his talk, let him say what he will, I will do as I list:
here is true patterne of a child past grace, to whom truth is vntoothsome, because it treadeth downe his owne likeing, to him I send other children to schoole,
Here is true pattern of a child passed grace, to whom truth is untoothsome, Because it treadeth down his own liking, to him I send other children to school,
but before hee sent them out, he bad them take this lesson with them, see you shunne your masters doings, the matter of his songs, the manner of his playing, his lessons, his fingring is naught,
but before he sent them out, he bade them take this Lesson with them, see you shun your Masters doings, the matter of his songs, the manner of his playing, his Lessons, his fingering is nought,
and will not be vnderlayde, yet make this vse of such carrions, gather hony out of their weedes, by their enormities learne to correct your owne, otherwise goe ye not after them, fashion not your selues like vnto them, be not as Hophni and Phinehas the sonnes of Eli, for they obeyed not the voice of their father, therefore the Lord slew them:
and will not be underlaid, yet make this use of such carrions, gather honey out of their weeds, by their enormities Learn to correct your own, otherwise go you not After them, fashion not your selves like unto them, be not as Hophni and Phinehas the Sons of Eli, for they obeyed not the voice of their father, Therefore the Lord slew them:
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and more then so in sommer time receiuing from the roote leaues and flowers and fruite, doe in winter time let them fall againe to the fatting and nourishing of the roote:
and more then so in summer time receiving from the root leaves and flowers and fruit, do in winter time let them fallen again to the fatting and nourishing of the root:
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if Nature worketh thus in creatures which haue life without sense, and sense without reason, shall not Nature and grace doe the like in children, which besides life and sense, haue a reasonable soule? The good nature of Ioseph, shall be remembred to his great commendation, who after that for honours sake he had gone to meete his father comming into Egyt, had his next care that hee might dwell in the land of Goshen, the fatt of the Countrey:
if Nature works thus in creatures which have life without sense, and sense without reason, shall not Nature and grace do the like in children, which beside life and sense, have a reasonable soul? The good nature of Ioseph, shall be remembered to his great commendation, who After that for honours sake he had gone to meet his father coming into Egypt, had his next care that he might dwell in the land of Goshen, the fat of the Country:
On the other side to blame were the Iewes, who disanulled this law, for it is written in their Talmud, a man is bound to honour his father and mother,
On the other side to blame were the Iewes, who Disannulled this law, for it is written in their Talmud, a man is bound to honour his father and mother,
too blame were the scribes and Pharisees, whom our Sauiour Christ reproueth for this, that they dispensed with children which neglected their parents though they stood in need of their supportation,
too blame were the Scribes and Pharisees, whom our Saviour christ Reproveth for this, that they dispensed with children which neglected their Parents though they stood in need of their supportation,
which without all pittie and compassion will suffer them still to goe to the fountaine for their best cellar, to the ground for their bed, to the gate for their bread, to the brokers shop ▪ or I know not whose wardrob for cloathes, to couer the nakednes of their bodyes, these I say,
which without all pity and compassion will suffer them still to go to the fountain for their best cellar, to the ground for their Bed, to the gate for their bred, to the brokers shop ▪ or I know not whose wardrobe for clothes, to cover the nakedness of their bodies, these I say,
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because they will not raise their parents out of the dust, and lift them vp from the dung-hill, run into the breach of this commandement, honour thy father, and thy mother:
Because they will not raise their Parents out of the dust, and lift them up from the dunghill, run into the breach of this Commandment, honour thy father, and thy mother:
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and them lesse to esteeme her, therefore there is expresse mention made of the mother, honour thy mother, and Moses speaketh of harkening both to the voyce of the father,
and them less to esteem her, Therefore there is express mention made of the mother, honour thy mother, and Moses speaks of Harkening both to the voice of the father,
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nay more then so in Leuiti•us, the mother hath the Bedels seniority, and though she be the iunior yet hath the first place, yee shall feare euery man his mother and his father, that none might take exceptions against his mother,
nay more then so in Leuiti•us, the mother hath the Bedels seniority, and though she be the junior yet hath the First place, ye shall Fear every man his mother and his father, that none might take exceptions against his mother,
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such beastes are like young Kites, who when their dammes haue hatcht them, taken payne and gone about the campe with much danger to bring them meate to feede them, doe not withstanding,
such beasts Are like young Kites, who when their dammes have hatched them, taken pain and gone about the camp with much danger to bring them meat to feed them, do not withstanding,
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or some few vermin, which eate into the flesh wherof they came, or some Salamander, which being a long while nourished in the sire, at last quencheth it,
or Some few vermin, which eat into the Flesh whereof they Come, or Some Salamander, which being a long while nourished in the sire, At last quenches it,
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little better were the Bactrians, among whom was such in humanitie, that when there parents, were sicke or old, they threw them to dogges to teare them in peeces:
little better were the Bactrians, among whom was such in humanity, that when there Parents, were sick or old, they threw them to Dogs to tear them in Pieces:
Caspij a people in Tart••i• nourished dogges of purpose to doe the like peece of seruice, here in England in the daies of persecution, I know not whether I should more cry out of the cruelty of the persecutors, in commanding children to set fire to their parents, (which in the reigne of Henry the 7. 1506. one Ioane Clarke the only daughter of William Tilsworth, and afterward the children of Iohn Scri•ener, were enioyned to doe with their owne hands) or of the vnnaturall fact of the children in obeying this cruell command.
Caspij a people in Tart••i• nourished Dogs of purpose to do the like piece of service, Here in England in the days of persecution, I know not whither I should more cry out of the cruelty of the persecutors, in commanding children to Set fire to their Parents, (which in the Reign of Henry the 7. 1506. one Ioane Clerk the only daughter of William Tilsworth, and afterwards the children of John Scri•ener, were enjoined to do with their own hands) or of the unnatural fact of the children in obeying this cruel command.
for omitting that comfort which they might haue mi•istred to their father, for when Iacob saw his sonne Iosephs •a•ti-coloured coate all imbrued with bloud, he was euen at deaths doore and sayd, it is my sonnes coate, a wicked beast hath deuoured him:
for omitting that Comfort which they might have mi•istred to their father, for when Iacob saw his son Joseph's •a•ti-coloured coat all imbrued with blood, he was even At death's door and said, it is my Sons coat, a wicked beast hath devoured him:
Ioseph is surely torne in peeces, whereupon hee rent his clothes, put sackcloth about his loynes, would goe downe into the graue vnto his sonne mourning,
Ioseph is surely torn in Pieces, whereupon he rend his clothes, put Sackcloth about his loins, would go down into the graven unto his son mourning,
and mourne for him as long as he liued, yet none of them sayd, be of good cheere, thy sonne Ioseph liueth, this coate was but dipped in the bloud of a Kid, the worst that hath befallen thy son is this, he is solde to the Ishmalites: but nature it selfe doth so much abhorre the sin of parricide, that me thinkes I haue a Supersedeas to meddle no more with it.
and mourn for him as long as he lived, yet none of them said, be of good cheer, thy son Ioseph lives, this coat was but dipped in the blood of a Kid, the worst that hath befallen thy son is this, he is sold to the Ishmaelites: but nature it self does so much abhor the since of Parricide, that me thinks I have a Supersedeas to meddle no more with it.
and we gaue them reuerence; first he speaketh of correction, and then of reuerence, as though reuerence would not follow except correction as an vsher did goe before it, what was it that caused Adoniah to deale so treacherously with his father,
and we gave them Reverence; First he speaks of correction, and then of Reverence, as though Reverence would not follow except correction as an usher did go before it, what was it that caused Adoniah to deal so treacherously with his father,
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you parents many times iarre and snarre, you men and wiues sometime bestow blowes each on other, leaue off, reserue them for your children, they will doe your sonnes and daughters more good:
you Parents many times jar and snarre, you men and wives sometime bestow blows each on other, leave off, reserve them for your children, they will do your Sons and daughters more good:
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and as the Apostle speaking of the faithfull saith, God was not ashamed of them to be called their God, so you neede not be ashamed of them to be called their father,
and as the Apostle speaking of the faithful Says, God was not ashamed of them to be called their God, so you need not be ashamed of them to be called their father,
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and assure your selues that so many sorrowes shall afflict you as a due punnishment in age, (if with Elie you doe not breake your neckes before ) as you suffered vices in them, in their youth they wil proue like a generation of vipers, which rend and teare their mothers sides,
and assure your selves that so many sorrows shall afflict you as a due punishment in age, (if with Elijah you do not break your necks before) as you suffered vices in them, in their youth they will prove like a generation of vipers, which rend and tear their mother's sides,
and God accounting seruants as sonnes saith, they shall receiue the reward of the inheritance. The Master hath a care of his seruant to giue them meate in due season,
and God accounting Servants as Sons Says, they shall receive the reward of the inheritance. The Master hath a care of his servant to give them meat in due season,
and the ordinary to her maydes, if God doth visit the seruants with sickenes, the Master doth not shut his doores vpon them or send them to an hospitall,
and the ordinary to her maids, if God does visit the Servants with sickness, the Master does not shut his doors upon them or send them to an hospital,
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but keeping them in sickenesse vseth the best meanes he can for their recouery, not dealing as the Amalekite, who left his seruant because he fell sicke,
but keeping them in sickness uses the best means he can for their recovery, not dealing as the Amalekite, who left his servant Because he fell sick,
but like the good Centurion, who comming vnto Christ in the behalfe of his seruant saith, Master, my seruant lyeth sicke at home of the palsie and is grieuously payned,
but like the good Centurion, who coming unto christ in the behalf of his servant Says, Master, my servant lies sick At home of the palsy and is grievously pained,
he will pay them their wages at their time concluded on, and not find or frame excuses to discarde them empty, in a word he will so vse them, that if opportunitie serue, they shall feele the sweetnes of their seruice, and his bounty:
he will pay them their wages At their time concluded on, and not find or frame excuses to discard them empty, in a word he will so use them, that if opportunity serve, they shall feel the sweetness of their service, and his bounty:
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like that noble man, who had for his Impresse, two bundles of ripe Millet bound together with this Motto, seruari et seruare meum est, for the nature of the Millet, is both to garde it self from all corruption,
like that noble man, who had for his impress, two bundles of ripe Milleit bound together with this Motto, seruari et seruare meum est, for the nature of the Milleit, is both to guard it self from all corruption,
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thus doth the good Master, and therefore his seruants honour him, but if he should be of a contrary disposition, yet the eies of seruants, must looke to the hands of their Masters,
thus does the good Master, and Therefore his Servants honour him, but if he should be of a contrary disposition, yet the eyes of Servants, must look to the hands of their Masters,
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when he nath suffered his eies to sleepe and his eie-lids to slumber, and the temples of his head to take a little rest, will not for all intreaties admit for any longer stay,
when he nath suffered his eyes to sleep and his eyelids to slumber, and the Temples of his head to take a little rest, will not for all entreaties admit for any longer stay,
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in faithfulnesse, which caused Abrahams seruant to preferre his masters businesse before his owne necessity, which made Ioseph true to his master, notwithstanding the inticements of his mistrisse, which maketh many seruants hazarde their own liues for their masters safety.
in faithfulness, which caused Abrahams servant to prefer his Masters business before his own necessity, which made Ioseph true to his master, notwithstanding the enticements of his mistress, which makes many Servants hazard their own lives for their Masters safety.
Thirdly, eye seruants, which will doe good seruice, but yet no longer then their masters eye is vpon them, such a one is that seruant in the Gospell, who in his masters absence doth reuell and take on,
Thirdly, eye Servants, which will do good service, but yet no longer then their Masters eye is upon them, such a one is that servant in the Gospel, who in his Masters absence does revel and take on,
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if he did conceale him, or hope of gaine which he thought to receiue, if he did reueale him, bewrayed where his master was, whereupon he was apprehended, examined and executed:
if he did conceal him, or hope of gain which he Thought to receive, if he did reveal him, bewrayed where his master was, whereupon he was apprehended, examined and executed:
for shortly after his sonne and haire waxed madde, and died in a bores stye: 2. his eldest daughter of an excellent beauty was sodainly strucken with a fowle leapery: 3. his second sonne became lame and very deformed in his limmes: 4. his younger sonne was drowned in a shallow puddle: 5. he himself in his old age was arraigned and found guilty of a murther,
for shortly After his son and hair waxed mad, and died in a boars stye: 2. his eldest daughter of an excellent beauty was suddenly strucken with a fowl leapery: 3. his second son became lame and very deformed in his limbs: 4. his younger son was drowned in a shallow puddle: 5. he himself in his old age was arraigned and found guilty of a murder,
First from Gods ordinance, the powers that are, are ordained of God, inde illis potestas vnde spiritus, by me Kings raigne (saith Wisdome) and Princes decree iustice.
First from God's Ordinance, the Powers that Are, Are ordained of God, inde illis potestas vnde spiritus, by me Kings Reign (Says Wisdom) and Princes Decree Justice.
Now lest the body of the common wealth should bee like the confused Chaos, when hight and depth, light and darknesse were mingled together, God ordained a power, a right of rule and gouernement, which superiours haue ouer inferiours, a King ouer subiects, there is some shew of this superiority and subiection in things without life:
Now lest the body of the Common wealth should be like the confused Chaos, when hight and depth, Light and darkness were mingled together, God ordained a power, a right of Rule and government, which superiors have over inferiors, a King over Subjects, there is Some show of this superiority and subjection in things without life:
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and oyle doth swimme aboue other liquours, in things without reason, for in the earth the Lyon is President among the beasts, the Eagle among the birds, in the salt and fresh waters, the Whale rules in the sea, the Pike in the pooles:
and oil does swim above other Liquors, in things without reason, for in the earth the lion is President among the beasts, the Eagl among the Birds, in the salt and fresh waters, the Whale rules in the sea, the Pike in the pools:
Hee hath put all things in subiection vnder his feet, but the King aboue other men as the head aboue the members, the Cedar among the trees, the Sunne among the Starres,
He hath put all things in subjection under his feet, but the King above other men as the head above the members, the Cedar among the trees, the Sun among the Stars,
but whatsoeuer they teach yet in their rebellion, popular aequality was so burdensome vnto them, that contrary to their owne doctrine they had Iohn Mathew to their captaine,
but whatsoever they teach yet in their rebellion, popular equality was so burdensome unto them, that contrary to their own Doctrine they had John Matthew to their captain,
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and Iesuites, doe from Rome, they be like the bird Ibis, which destroyeth the serpents which come out of Libia into Aegypt, very hurtfull to their Country:
and Iesuites, do from Room, they be like the bird Ibis, which Destroyeth the Serpents which come out of Libya into Egypt, very hurtful to their Country:
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his breast is an Ocean, whereinto the cares of priuate men doe empty themselues, which when he hath receiued, he presently seeketh to ease them by repressing the violence of such as doe vexe them,
his breast is an Ocean, whereinto the Cares of private men do empty themselves, which when he hath received, he presently seeks to ease them by repressing the violence of such as do vex them,
Neither doth a good King alwaies this by Deputies alone, but as though he had receiued an Impresse from God, much like the Rowle of Ezechiell, with this motto of Moses, carry them in thy bosome:
Neither does a good King always this by Deputies alone, but as though he had received an impress from God, much like the Roll of Ezekiel, with this motto of Moses, carry them in thy bosom:
It is written to the commendation of Marcus Aurelius, that diuiding the houres of the day for the businesse of his Empire, hee allotted one houre to heare the complaints of the grieued, the suits of poore men and widdowes wanting iustice,
It is written to the commendation of Marcus Aurelius, that dividing the hours of the day for the business of his Empire, he allotted one hour to hear the complaints of the grieved, the suits of poor men and widow's wanting Justice,
On the other side, it is written to the discommendation of other persons, that they admitted not those which by their apparell did testifie their mourning.
On the other side, it is written to the discommendation of other Persons, that they admitted not those which by their apparel did testify their mourning.
Saint Paul setting out the blessings which we reape by meanes of good Kings, mentioneth especially these three, Peace, Godlines, and honesty, each of these is a great blessing, peace, whither wee respect deliuerance from enemies abroad,
Saint Paul setting out the blessings which we reap by means of good Kings, mentioneth especially these three, Peace, Godliness, and honesty, each of these is a great blessing, peace, whither we respect deliverance from enemies abroad,
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but it is well with men, when they be at quiet in the cōmon wealth, happy is this land of ours, which hath receiued this benefit by good Princes, happy be the remembrance of King Henry the 7. who ioyned the Roses, the Houses of Yorke and Lancaster together,
but it is well with men, when they be At quiet in the Common wealth, happy is this land of ours, which hath received this benefit by good Princes, happy be the remembrance of King Henry the 7. who joined the Roses, the Houses of York and Lancaster together,
and before that time happy bee the remembrance of King Henry the 2. in subduing Wales vnto England, though this was done Armorum strepit•, but since that time, still twice happy be the remembrance of our gracious King Iames, who with quietnes hath pulled downe the wall of partition betwixt England and Scotland, and hauing come ouer on this side Iorden, hath planted the Tribes of his Israell and people on both sides the Riuers,
and before that time happy be the remembrance of King Henry the 2. in subduing Wales unto England, though this was done Armorum strepit•, but since that time, still twice happy be the remembrance of our gracious King James, who with quietness hath pulled down the wall of partition betwixt England and Scotland, and having come over on this side Jordan, hath planted the Tribes of his Israel and people on both sides the rivers,
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when many other Nations cry Miserere in a mournefull voyce, since the same continent containes them all, the same Kingdome and gouernement rules them all, the same Religion instructs them all,
when many other nations cry miserere in a mournful voice, since the same continent contains them all, the same Kingdom and government rules them all, the same Religion instructs them all,
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The second benefit mentioned by the Apostle is Godlines: A good Prince like Canutus before the conquest makes lawes by counsell of his sages, binding his subiects one rule of Christian Religion,
The second benefit mentioned by the Apostle is Godliness: A good Prince like Canute before the conquest makes laws by counsel of his sages, binding his Subjects one Rule of Christian Religion,
though all these stand for competition of truth, but onely to the Reformed, driuing his subiects as a good sheepheard his sheepe altogither to greene pastures, not dispencing with any,
though all these stand for competition of truth, but only to the Reformed, driving his Subjects as a good shepherd his sheep altogether to green pastures, not Dispensing with any,
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The third benefit is Honesty: A good Prince hath a care that there be iust and honest dealing betwixt man and man, that he which hath much, setting honesty aside, doth not tyrannize ouer him that hath little, that the fat cow doth not deuoure the leane,
The third benefit is Honesty: A good Prince hath a care that there be just and honest dealing betwixt man and man, that he which hath much, setting honesty aside, does not tyrannise over him that hath little, that the fat cow does not devour the lean,
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these three I say are great blessings, which we enioy vnder good Princes, and the want of any one of them is a great blemish in a common wealth, peace without godlines is but security, godlines without honesty, is but hypocrisie, honestie without godlines is but paganisme,
these three I say Are great blessings, which we enjoy under good Princes, and the want of any one of them is a great blemish in a Common wealth, peace without godliness is but security, godliness without honesty, is but hypocrisy, honesty without godliness is but paganism,
and to make euen Peter calleth Dauid the Prince, Patriarke, I may boldly speake vnto you of the Patriarke Dauid ) so God and the King haue interchangeably borrowed names;
and to make even Peter calls David the Prince, Patriarch, I may boldly speak unto you of the Patriarch David) so God and the King have interchangeably borrowed names;
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now as the people honour him, whom the King doth honour, (in token whereof they cryed before Ioseph Abrech, that is tender father, in token whereof Haman brought Mordocai on horsebacke,
now as the people honour him, whom the King does honour, (in token whereof they cried before Ioseph Abrek, that is tender father, in token whereof Haman brought Mordocai on horseback,
after he had arayed him in royall apparel through the streets of the City, and proclaimed before him, ( Thus shall it be done to the man, whom the King will honour ) so must they much more honour the King, whom God doth honour.
After he had arrayed him in royal apparel through the streets of the city, and proclaimed before him, (Thus shall it be done to the man, whom the King will honour) so must they much more honour the King, whom God does honour.
This honour consists not onely in reuerence, in regard whereof it was not lawfull so much as to laugh in the Court of the Areopagites, and euen the Romaine Censors disgraded a Burgesse for yawning too wide in their presence, not onely in allegiance, which is as well pledged vnto him by the obligation of an oath,
This honour consists not only in Reverence, in regard whereof it was not lawful so much as to laugh in the Court of the Areopagites, and even the Roman Censors disgraded a Burgess for yawning too wide in their presence, not only in allegiance, which is as well pledged unto him by the obligation of an oath,
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as it is due vnto him by bonds of Nature, not onely in feare, in token of all which three, God hath giuen Princes three speciall ensignes of honour, a Crowne of gold for their sublimity,
as it is due unto him by bonds of Nature, not only in Fear, in token of all which three, God hath given Princes three special ensigns of honour, a Crown of gold for their sublimity,
as strong in substance, if they finde him fall, they establish him againe in his throne with all duty, with all deuotion, they garde him continually for feare hee should miscary, for loue he should not.
as strong in substance, if they find him fallen, they establish him again in his throne with all duty, with all devotion, they guard him continually for Fear he should miscarry, for love he should not.
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This serueth to teach euery subiect to doe the best he can for his Princes safegarde, he that is in the place of counsaile by all the waies of wisdome, he that is in the seate of iustice, by due & iust execution of the law, he that is in the Priests office by bowing his knees and lifting vp his hands:
This serveth to teach every Subject to do the best he can for his Princes safeguard, he that is in the place of counsel by all the ways of Wisdom, he that is in the seat of Justice, by due & just execution of the law, he that is in the Priests office by bowing his knees and lifting up his hands:
and not onely this, but to goe further, and say to his King as Peter to Christ, I will ieoparde my life for thy sake, and though I should die with thee, yet I will not deny thee.
and not only this, but to go further, and say to his King as Peter to christ, I will ieoparde my life for thy sake, and though I should die with thee, yet I will not deny thee.
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Againe this serueth to condemne those, who are so farre from putting themselues in ieopardy for their King, that they will aduenture their liues to make him away,
Again this serveth to condemn those, who Are so Far from putting themselves in jeopardy for their King, that they will adventure their lives to make him away,
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as Brutus and Cassius, who slew Caesar in the Senate house, as Simon the Monke who first dranke himselfe of the Wassall bowle into which he had conueyed the venome of a toade, that he might poyson King Iohn, at the Abby of Swinestead. This in latter time condemneth the Pope, who promised earthly and heauenly recompence to Parry for offering his seruice to kill Queene Elizabeth. It condemneth Doctor Allen, who taught that Princes might be violently handled, deposed from their throne or exposed to danger.
as Brutus and Cassius, who slew Caesar in the Senate house, as Simon the Monk who First drank himself of the Wassall bowl into which he had conveyed the venom of a toad, that he might poison King John, At the Abbatiae of Swinestead. This in latter time Condemneth the Pope, who promised earthly and heavenly recompense to Parry for offering his service to kill Queen Elizabeth. It Condemneth Doctor Allen, who taught that Princes might be violently handled, deposed from their throne or exposed to danger.
euery one, without respect of persons, not euery body, but euery soule, with respect to a willing minde, to higher powers without exception against their qualities, which maketh against the priests in Hildebrands time, who taught the people that they owe no subiection to euill Kings,
every one, without respect of Persons, not every body, but every soul, with respect to a willing mind, to higher Powers without exception against their qualities, which makes against the Priests in Hildebrand's time, who taught the people that they owe no subjection to evil Kings,
or coyne another Creede, they must not bee obeyed therein, Be it knowne vnto thee O King, (say the three children Sidrah, Misach, and Abednego) that we will not serue thy gods,
or coin Another Creed, they must not be obeyed therein, Be it known unto thee Oh King, (say the three children Sidrah, Meshach, and Abednego) that we will not serve thy God's,
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when the children shall presume against the ancient, and the vile against the honourable, and there fore Moses giues in charge to rise vp before the horehead,
when the children shall presume against the ancient, and the vile against the honourable, and there before Moses gives in charge to rise up before the horehead,
how were they wont to reuerence a man that had ouerliued the taste of his pallat, the sight of his eyes, the haire of his head, the teeth of his gummes, on whose forehead was figured the mappe of age, in the furrowes of whose face appeared the calenders of death:
how were they wont to Reverence a man that had overlived the taste of his palate, the sighed of his eyes, the hair of his head, the teeth of his gums, on whose forehead was figured the map of age, in the furrows of whose face appeared the calendars of death:
and are such as Plutarch saith of Sardanapalus, and Paul of a widdow liuing in pleasure, they are dead while they liue, such as Seneca saith of an old man, non ille tam diu vixit sed tam diu fuit, as though being altogether vnprofitable hee had out liued himselfe, told three or foure-score yeares and then dyed, these haue but barely age,
and Are such as Plutarch Says of Sardanapalus, and Paul of a widow living in pleasure, they Are dead while they live, such as Senecca Says of an old man, non Isle tam Diu vixit sed tam Diu fuit, as though being altogether unprofitable he had out lived himself, told three or foure-score Years and then died, these have but barely age,
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if they giue a good example of sobrietie, honesty, discretion, soundnes in faith, in loue and in patience as Paul saith they should if they haue not only senectutem bonam, but bonum senectutis, the fruites of piety,
if they give a good Exampl of sobriety, honesty, discretion, soundness in faith, in love and in patience as Paul Says they should if they have not only senectutem Good, but bonum senectutis, the fruits of piety,
when the haruest of their yeares is come, then honour them in giuing reuerence as God commandeth, in giuing eare to them as Elihu to his ancients, in taking patternes from them,
when the harvest of their Years is come, then honour them in giving Reverence as God commands, in giving ear to them as Elihu to his ancients, in taking patterns from them,
Now concerning spirituall fathers, these are Pastors and Ministers, which worke in vs our regeneration and new birth, in which respect Paul saith to the Corinthians, ye haue not many fathers,
Now Concerning spiritual Father's, these Are Pastors and Ministers, which work in us our regeneration and new birth, in which respect Paul Says to the Corinthians, you have not many Father's,
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for in Christ Iesus I haue begotten you thorough the Gospell, and therefore he calleth the Galathians his little children of whom he trauailed in birth againe till Christ were formed in them:
for in christ Iesus I have begotten you through the Gospel, and Therefore he calls the Galatians his little children of whom he travailed in birth again till christ were formed in them:
but legatus a latere, a disposer of the secrets of God, and as Nicodemus said vnto Iesus, Rabbi we know that thou art a teacher sent of God, so they are first Rabbies for their learning, hauing been Doctorum discipuli, before they come to be imperitorum magistri, and sate at Gamaliels feete,
but legatus a later, a disposer of the secrets of God, and as Nicodemus said unto Iesus, Rabbi we know that thou art a teacher sent of God, so they Are First Rabbies for their learning, having been Doctorum Disciples, before they come to be imperitorum magistri, and sat At Gamaliels feet,
Secondly they are sent of God for their license, and their commission is sealed, when Christ saith to his Disciples goe teach all nations: now hee that contemneth the Embassador despiseth him that sent him, Dauid accompted the abuse offred to his messengers as a dishonour done vnto himselfe,
Secondly they Are sent of God for their license, and their commission is sealed, when christ Says to his Disciples go teach all Nations: now he that contemneth the Ambassador despises him that sent him, David accounted the abuse offered to his messengers as a dishonour done unto himself,
Againe honour them in regard of their message, they bring tydings of saluation, and how beautifull are the feete that is the comming of them which bring glad tydings of peace,
Again honour them in regard of their message, they bring tidings of salvation, and how beautiful Are the feet that is the coming of them which bring glad tidings of peace,
but then they goe plus vltra, they set abroach the Gospell and make the wounded conscience drinke of the water, they may bring their hearers to the brinke of hell,
but then they go plus vltra, they Set abroach the Gospel and make the wounded conscience drink of the water, they may bring their hearers to the brink of hell,
but withall they tell them, they may stand fast in Christ Iesus and looke in, not so much as with a little thrust driuing them downe, whom they see to stand on narrow footing:
but withal they tell them, they may stand fast in christ Iesus and look in, not so much as with a little thrust driving them down, whom they see to stand on narrow footing:
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to let them heare, like Iohn, the voice of musicke after the voice of thunder, and with Elias a soft and still voice after a mighty strong winde which rent the mountaines,
to let them hear, like John, the voice of music After the voice of thunder, and with Elias a soft and still voice After a mighty strong wind which rend the Mountains,
and brake the rockes before the Lord, to vnbinde the chaines of those which are held prisoners, to loose Lazarus and let him goe, in a word with the Doue to bring an Olyue branch to the Arke when the floud is ceased.
and brake the Rocks before the Lord, to unbind the chains of those which Are held Prisoners, to lose Lazarus and let him go, in a word with the Dove to bring an Olive branch to the Ark when the flood is ceased.
In the old Testament why doth God appoint a place to parley with the Priest? why doth God entring them into commons, make them as his fellow commoners? why doth he compare them to the first borne,
In the old Testament why does God appoint a place to parley with the Priest? why does God entering them into commons, make them as his fellow commoners? why does he compare them to the First born,
and appoint that the Prince should aske counsell of God, by the mouth of the Priest? why would he not haue the least spot of dishonesty in their houses? why doth he manifest by a miracle, that he is the author of the priest-hood? why (when he would brand the Israelites with a marke of greatest reproch) doth he say, Thy people are as they which rebuke the Priest? One speciall reason of all this is,
and appoint that the Prince should ask counsel of God, by the Mouth of the Priest? why would he not have the least spot of dishonesty in their houses? why does he manifest by a miracle, that he is the author of the priesthood? why (when he would brand the Israelites with a mark of greatest reproach) does he say, Thy people Are as they which rebuke the Priest? One special reason of all this is,
and here letting passe the Prophets, which are called men of God, which are said to bee of Gods priuy counsell, which are counted the glory of Israell: why in the new Testament, are the Ministers called Gods laborers? why is their preaching called prophecying? why are the hearers said to sit at their feete? one speciall reason was this, to adde more honour vnto them,
and Here letting pass the prophets, which Are called men of God, which Are said to be of God's privy counsel, which Are counted the glory of Israel: why in the new Testament, Are the Ministers called God's laborers? why is their preaching called prophesying? why Are the hearers said to fit At their feet? one special reason was this, to add more honour unto them,
To let passe Scripture, had it not been to make the very name of a Priest venerable, they would not in former ages haue chosen their Priests out of their Philosophers,
To let pass Scripture, had it not been to make the very name of a Priest venerable, they would not in former ages have chosen their Priests out of their Philosophers,
I speake this to the shame of such proude and arrogant Squires, which thinke so basely of their Minister, that he is not worthy so much as to waite vpon their trencher, to the shame of all Atheists, which make as much reckoning of their Ministers as the Aegyptians did of their shepheards, euery sheep keeper was an abomination to the Aegyptians: to the shame of all such,
I speak this to the shame of such proud and arrogant Squires, which think so basely of their Minister, that he is not worthy so much as to wait upon their trencher, to the shame of all Atheists, which make as much reckoning of their Ministers as the egyptians did of their shepherds, every sheep keeper was an abomination to the egyptians: to the shame of all such,
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The Iewes could say of Christ, is not this the Carpenters sonne, is not his mother called Mary, are not such and such his brethren and sisters, so the Gentiles can be content to know their Ministers in the basenes of their birth, in the poorenes of their kindred, in the smalenes of their liuings, in whatsoeuer may any way disgrace them, they will not know them in the worthinesse of their calling, in the weight of their message, in any thing which may make to adde vnto their commendation:
The Iewes could say of christ, is not this the Carpenters son, is not his mother called Marry, Are not such and such his brothers and Sisters, so the Gentiles can be content to know their Ministers in the baseness of their birth, in the poorness of their kindred, in the smallness of their livings, in whatsoever may any Way disgrace them, they will not know them in the worthiness of their calling, in the weight of their message, in any thing which may make to add unto their commendation:
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God did giue honour to the builders of his materiall Tabernacle in calling them by name, doe not you then dishonour the builders of his spirituall Temple, in calling them out of their name, as the children called Elisha baldehead neither doe by mistaking a word in stead of Sir, giue them the Sirrha, you know that in respect of themselues they haue a commission from God,
God did give honour to the Builders of his material Tabernacle in calling them by name, do not you then dishonour the Builders of his spiritual Temple, in calling them out of their name, as the children called Elisha baldehead neither doe by mistaking a word in stead of Sir, give them the Sirrah, you know that in respect of themselves they have a commission from God,
yet excelles the very Nobles in those things whereunto his commission reacheth, you know againe in respect of your selues, were it not for their Ministrey, you were like Turkes and infidels, neuer shipt with Christ in Baptisme while you are infants, that afterward, you might sayle with him in the pi•nisse of the Church,
yet excelles the very Nobles in those things whereunto his commission reaches, you know again in respect of your selves, were it not for their Ministry, you were like Turkes and Infidels, never shipped with christ in Baptism while you Are Infants, that afterwards, you might sail with him in the pi•nisse of the Church,
and at last anchor in the hauen of happines, you could neuer partake the sacrament of Christs body which should strengthen you in your iourney to heauen, as Elias hauing eaten the baken cake walked to the mount of God:
and At last anchor in the Haven of happiness, you could never partake the sacrament of Christ body which should strengthen you in your journey to heaven, as Elias having eaten the bake cake walked to the mount of God:
were it not for their Ministry, you liued in adultery, and had the same comiunction with harlots in wickednes, which now being husbands you haue with your lawfull wiues in matrimony,
were it not for their Ministry, you lived in adultery, and had the same comiunction with harlots in wickedness, which now being Husbands you have with your lawful wives in matrimony,
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were it not for their ministrey, your children now lawfully begotten, were illegitimate, were base and therefore euen by the law of the land excluded from inheritance, happely you thinke I take too much payne in rowling this stone,
were it not for their Ministry, your children now lawfully begotten, were illegitimate, were base and Therefore even by the law of the land excluded from inheritance, happily you think I take too much pain in rolling this stone,
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Iob speaking of his glory, saith men gaue eare vnto him, and waited, and held their tongue at his counsell, in this respect Paul esteemed the Corinthians his glory,
Job speaking of his glory, Says men gave ear unto him, and waited, and held their tongue At his counsel, in this respect Paul esteemed the Corinthians his glory,
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though other haue neede of letters of recommendation, yet he needed not, for when men should heare of their faith, which by his meanes was wrought in them,
though other have need of letters of recommendation, yet he needed not, for when men should hear of their faith, which by his means was wrought in them,
when they became teachable, this was sufficient certificate for him, there should neede no other epistle, no other hand and seale, they themselues were walking pasports, they themselues were his epistles, letters testimoniall,
when they became teachable, this was sufficient certificate for him, there should need no other epistle, no other hand and seal, they themselves were walking passports, they themselves were his Epistles, letters testimonial,
or thirty yeeres, yet his parishioners haue neede of milke, they are vnacquainted with the first rudiments of Christian Religion, they know not what they must doe to be saued,
or thirty Years, yet his parishioners have need of milk, they Are unacquainted with the First rudiments of Christian Religion, they know not what they must do to be saved,
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surely he hath not chalked them out the way to heauen, or else there is some great fault in him, God doth not blesse his labours, he spends his strength for nothing, he runs in vaine, without the fruit of that he ran for.
surely he hath not chalked them out the Way to heaven, or Else there is Some great fault in him, God does not bless his labours, he spends his strength for nothing, he runs in vain, without the fruit of that he ran for.
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when men say of him & his flocke, as they did of Octauius and the walles of Rome, for what commendation was this to Octa•ius, that comming into Rome and finding walles of bricke, at his departing hee left walles of marble,
when men say of him & his flock, as they did of Octavius and the walls of Room, for what commendation was this to Octa•ius, that coming into Room and finding walls of brick, At his departing he left walls of Marble,
so what honour is this to the Minister, that comming into a Parish, and finding hearts of stone, at his departure like a cunning Alcumist he leaues hearts of flesh, that finding the inhabitants like the prodigall child a farre off, like the lost sheepe strayed out of Gods inclosures, into Satans common;
so what honour is this to the Minister, that coming into a Parish, and finding hearts of stone, At his departure like a cunning Alchemist he leaves hearts of Flesh, that finding the inhabitants like the prodigal child a Far off, like the lost sheep strayed out of God's enclosures, into Satan Common;
This serueth to condemne such, as with Ruth will not gleane the eares of corne, with the laborours in Gods haruest, let fall, which come to Church for fashion sake,
This serveth to condemn such, as with Ruth will not glean the ears of corn, with the laborous in God's harvest, let fallen, which come to Church for fashion sake,
or to saue the penalty of the statute, or to finde some Recipe to procure a sleepe, which like Pharaoh will not harken vnto Moses, though he comes with a message from God, which will not beleeue the Prophets though they speake in the name of God:
or to save the penalty of the statute, or to find Some Recipe to procure a sleep, which like Pharaoh will not harken unto Moses, though he comes with a message from God, which will not believe the prophets though they speak in the name of God:
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which like the rich man makes no reckoning of Moses and the Prophets, which like Lots sone in lawes, count the denouncing of particular iudgements but a mockage, and the generall iudgement but a fable:
which like the rich man makes no reckoning of Moses and the prophets, which like Lots soon in laws, count the denouncing of particular Judgments but a mockage, and the general judgement but a fable:
but especially it condemneth such as resist the truth, as Iannes and Iambres withstood Moses, such as persecute their preaching which was Alexanders fault, of whom Paul complayning saith, he withstood our preaching sore, not our person, which had been a breach of charitie,
but especially it Condemneth such as resist the truth, as Jannes and Jambres withstood Moses, such as persecute their preaching which was Alexanders fault, of whom Paul complaining Says, he withstood our preaching soar, not our person, which had been a breach of charity,
it commendeth onely such as get honour to their teachers, by receiuing with meekenes the word that is grafted in them, which is able to saue their soules.
it commends only such as get honour to their Teachers, by receiving with meekness the word that is grafted in them, which is able to save their Souls.
The third thing, wherein this honour consists, is in giuing maintenance, and this must be pro, and contra; first in supplying things necessary for the maintenance of their liues;
The third thing, wherein this honour consists, is in giving maintenance, and this must be Pro, and contra; First in supplying things necessary for the maintenance of their lives;
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in time of the law, God gaue the Leuites all the tenth in Israell, for an inheritance for their seruice, which they serued in the Tabernacle of the congregation,
in time of the law, God gave the Levites all the tenth in Israel, for an inheritance for their service, which they served in the Tabernacle of the congregation,
this should as much discourage him from preaching as thee from praying, what a griefe is this vnto him, that his tongue should be the pen of a ready writer,
this should as much discourage him from preaching as thee from praying, what a grief is this unto him, that his tongue should be the pen of a ready writer,
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Yet the Phisitian hath his fee, though the sicke patient neuer recouers health, for the diseased woman spent all she had vpon Phisitians yet was neuer the better, euery man receiueth his wages according to his labour, secundum laborem (saith a learned fryer) non secundum prouentum and therefore Paul saith, I laboured more then they all, not profited more then they all:
Yet the physician hath his fee, though the sick patient never recovers health, for the diseased woman spent all she had upon Physicians yet was never the better, every man receiveth his wages according to his labour, secundum laborem (Says a learned fryer) non secundum prouentum and Therefore Paul Says, I laboured more then they all, not profited more then they all:
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You that are Patrons, be not like the worme that smot the gourd, nor like mothes bred out of the ruines of the Church, regard not more Haram domesticam, quam Aram dominicam, doe not crop and girdle the Ministers maintenance, be not such foxes as eate vp sheepe and shepheards both, deale not as Dionisius, who comming to the Church gaue linsey wolsey for golde,
You that Are Patrons, be not like the worm that smote the gourd, nor like moths bred out of the ruins of the Church, regard not more Haram domesticam, quam Aram dominicam, do not crop and girdle the Ministers maintenance, be not such foxes as eat up sheep and shepherds both, deal not as Dionysius, who coming to the Church gave linsey Wolsey for gold,
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and that for sustenance sake, sucke not as though you were the two daughters of the horseleach the bloud which your fore-farhers put into the veynes of the Church, despoile not that which they clothed, be not merchants of soules, pull not the forbidden aple,
and that for sustenance sake, suck not as though you were the two daughters of the horseleech the blood which your fore-farhers put into the Veins of the Church, despoil not that which they clothed, be not merchant's of Souls, pull not the forbidden apple,
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and cleaue not like caterpillers to the fruites of the Church, reduce not tithes to stipends and almes, be not like Micha in allowing wages, make not your selues golden Patrons by presenting woodden Priests, doe not take sacrum de sacro, and so with Belthazar carowse in the bowles of the Temple,
and cleave not like caterpillars to the fruits of the Church, reduce not Tithes to Stipends and alms, be not like Micah in allowing wages, make not your selves golden Patrons by presenting wooden Priests, do not take sacrum de Sacred, and so with Belshazzar carouse in the bowls of the Temple,
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nor yet sacrum de non sacro, and so rob the Church of her endowments and possessions, say not with William Rufus Church bread is sweete bread, doe not with Iulian the Apostata, take away the Ministers maintenance pretending conscience,
nor yet sacrum de non Sacred, and so rob the Church of her endowments and possessions, say not with William Rufus Church bred is sweet bred, do not with Iulian the Apostata, take away the Ministers maintenance pretending conscience,
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You that are parishoners, with Abraham giue your Melchizedeek tithe of all, you are the Vineyard of the Lord, let your Leuites eate of your grapes, you are the flocke of Christ,
You that Are parishioners, with Abraham give your Melchizedeek tithe of all, you Are the Vineyard of the Lord, let your Levites eat of your grapes, you Are the flock of christ,
you that are Ministers, be not contentious in small matters, but in great wronges, be not too much patient, to the hurt of the Church, the chiefe of the Leuites demanded their due,
you that Are Ministers, be not contentious in small matters, but in great wrongs, be not too much patient, to the hurt of the Church, the chief of the Levites demanded their due,
when the Pharisees did thinke the Disciples faulty they come and tell their Master, when the Master, they tell the Disciples, the lynes of Satan boldly open their mouthes with a conceipt of impunitie to speake their pleasure of the Minister in his absence, setting their tongues to sound nothing but detraction and slanders, croking like frogges in the fen till he come neare them,
when the Pharisees did think the Disciples faulty they come and tell their Master, when the Master, they tell the Disciples, the lines of Satan boldly open their mouths with a conceit of impunity to speak their pleasure of the Minister in his absence, setting their tongues to found nothing but detraction and slanders, croaking like frogs in the fen till he come near them,
In the law, thou shalt not receiue a false tale of any much lesse of thy Minister, thou must not be a nurse of his ill fame ▪ but let the reporter see in thy face, that he hath no roome in thy heart, he that opens his mouth to detraction is a theefe, he that opens his eares to entertaine it, is a receiuer, both of them carry the diuell with them, the one in his tongue, the other in his eares:
In the law, thou shalt not receive a false tale of any much less of thy Minister, thou must not be a nurse of his ill fame ▪ but let the reporter see in thy face, that he hath no room in thy heart, he that Opens his Mouth to detraction is a thief, he that Opens his ears to entertain it, is a receiver, both of them carry the Devil with them, the one in his tongue, the other in his ears:
Thus you see what the honour is which this commandement requireth, you see who the fathers are which haue a charter for it, to each of which we giue the more honour the better patternes they haue been of vertue, not so much honouring them, whose wit hath contriued a plot of preferment,
Thus you see what the honour is which this Commandment requires, you see who the Father's Are which have a charter for it, to each of which we give the more honour the better patterns they have been of virtue, not so much honouring them, whose wit hath contrived a plot of preferment,
when she had ouerlayde her owne sonne, made challendge to that which was none of hers, the first and worst of these are they, which being fathers of mischiefe, lordes of misrule,
when she had overlaid her own son, made challenge to that which was none of hers, the First and worst of these Are they, which being Father's of mischief, Lords of misrule,
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such a one as Leonides was, to whom, when his souldiers, as being dismaide, sayd, that the shot of the enemies arrowes was so thicke, that it couered the Sun,
such a one as Leonides was, to whom, when his Soldiers, as being dismayed, said, that the shot of the enemies arrows was so thick, that it covered the Sun,
then said he, let vs fight in the shade: but Comineus vpon the battle of Montlebery saith, that euen those, which shewed themselues most dastardes and cowardes, not only sought after great offices,
then said he, let us fight in the shade: but Comineus upon the battle of Montlebery Says, that even those, which showed themselves most dastards and cowards, not only sought After great Offices,
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if they be crossed or defeated, or brought to a losse in the heate of their chase, with Nabucadnezzar they dreame of great Images, of great and strong trees, with Pharaoh of fatte kine and full eares, the imaginations of their sleepe shew what their disposition is when they are awake:
if they be crossed or defeated, or brought to a loss in the heat of their chase, with Nebuchadnezzar they dream of great Images, of great and strong trees, with Pharaoh of fat kine and full ears, the Imaginations of their sleep show what their disposition is when they Are awake:
but while they seeke the greatest dignities they finde the greatest shame, and like Apes when they be clyming they doe the more shew their deformities,
but while they seek the greatest dignities they find the greatest shame, and like Apes when they be climbing they do the more show their deformities,
for before, some few knew their insufficiency, but now being importunate to be eminent, all the world may see, that they haue pride matched with their vnworthines:
for before, Some few knew their insufficiency, but now being importunate to be eminent, all the world may see, that they have pride matched with their unworthiness:
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and therefore the heathen building a Temple to honour did in such sort adioyne vnto it a temple to vertue, that a man could not possibly get into that,
and Therefore the heathen building a Temple to honour did in such sort adjoin unto it a temple to virtue, that a man could not possibly get into that,
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now steps in, and would be garnished with whole poundes of honour, though hee hath scarse one dramme of honesty, hereupon he shoulders for a title, he seekes Knight-hood praece et praetio, he hath Hares feete to goe vp the hill, he posteth for pompe and frothy ostentation,
now steps in, and would be garnished with Whole pounds of honour, though he hath scarce one dram of honesty, hereupon he shoulders for a title, he seeks Knighthood praece et praetio, he hath Hares feet to go up the hill, he posteth for pomp and frothy ostentation,
he hath proiected a plotte to rise, he seekes his rising with importunitie, with seruile flattery, with cleauing like a burre to some great mans coate, rather then he will returne voyde of a title? And indeed, it many times so falles out, that his wealth procures him honour,
he hath projected a plot to rise, he seeks his rising with importunity, with servile flattery, with cleaving like a Burre to Some great men coat, rather then he will return void of a title? And indeed, it many times so falls out, that his wealth procures him honour,
for honour and substance doe not agree together, except substance hath some other adiect vnto it, we set not so much by the vessell as by the liquor that is in it, not so much by the chest as by the treasure it conteineth, not so much by a man for his outward goods as inward goods,
for honour and substance do not agree together, except substance hath Some other adject unto it, we Set not so much by the vessel as by the liquour that is in it, not so much by the chest as by the treasure it Containeth, not so much by a man for his outward goods as inward goods,
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then when I became a Christian, and this was at Pissiacum, and therefore will I be called Ludouicus de Pissiaco. and so he was, he thought no birth to a new birth in Christ, no parentage to that of hauing God to his father.
then when I became a Christian, and this was At Pissiacum, and Therefore will I be called Ludovicus de Pissiaco. and so he was, he Thought no birth to a new birth in christ, no parentage to that of having God to his father.
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gentry without vertue is bloud indeede, but bloud without sewet, bloud without sinewes, bloud is but the body of gentility, excellency, of vertue is the soule, that without this is a body without a soule,
gentry without virtue is blood indeed, but blood without sewet, blood without sinews, blood is but the body of gentility, excellency, of virtue is the soul, that without this is a body without a soul,
and therefore, when Hermodius a noble man borne, imbraided the valiant Captaine Iphicrates, for that he was but a shoomakers sonne, my bloud, sayd Iphicrates, taketh beginning at me,
and Therefore, when Hermodius a noble man born, imbraided the valiant Captain Iphicrates, for that he was but a shoemakers son, my blood, said Iphicrates, Takes beginning At me,
If thou reach not the goodnes of those which gaue the outward glory, know it is thy pride to be transported with a vaine name ▪ if thou doest not as much honour thy house with the glory of thy vertues,
If thou reach not the Goodness of those which gave the outward glory, know it is thy pride to be transported with a vain name ▪ if thou dost not as much honour thy house with the glory of thy Virtues,
Saint Paul calleth this the first Command-ment with promise, not but that the second Commandement, hath a generall promise of mercy for the generall seruice of God:
Saint Paul calls this the First Command-ment with promise, not but that the second Commandment, hath a general promise of mercy for the general service of God:
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and secondly the first, not that a second followeth with any expresse promise, for first hath not alwaies relation to a second thing as we may see in the Epistle to the Romaines,
and secondly the First, not that a second follows with any express promise, for First hath not always Relation to a second thing as we may see in the Epistle to the Romans,
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for Gods promises of temporall blessings are Hypotheticae an• goe with condition sometime expressed, sometime suppressed, which condition is as an oare in a boate,
for God's promises of temporal blessings Are Hypotheticae an• go with condition sometime expressed, sometime suppressed, which condition is as an oar in a boat,
It was a blessing of God vpon Israel that being in the wildernes 40. yeares their garments did not weare as the garments of the Gibeonites, so if in many yeares some mens strength weares not, their senses doe not decay, their bodys, which are as the garments of their soules, hold out longer then other mens,
It was a blessing of God upon Israel that being in the Wilderness 40. Years their garments did not wear as the garments of the Gibeonites, so if in many Years Some men's strength wears not, their Senses do not decay, their bodies, which Are as the garments of their Souls, hold out longer then other men's,
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Men are full of holes and take water at a thousand breaches, some goe away by si•kenes, some by violence, some by famine some by fulnes, sometime death is in the cradle, sometime in the pot, sometime in the cup,
Men Are full of holes and take water At a thousand Breaches, Some go away by si•kenes, Some by violence, Some by famine Some by fullness, sometime death is in the cradle, sometime in the pot, sometime in the cup,
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Some enter no sooner into life but they are at the brinke of death, receiuing at once their wel-come and their farewell, their lampe it wasted assoone as lighted,
some enter no sooner into life but they Are At the brink of death, receiving At once their welcome and their farewell, their lamp it wasted As soon as lighted,
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and being like a sentence interrupted before a period, begin like some summer fruite to rotte assoone as they are ripe, death writes them as he did the Chaldean tyrant a letter of Summaunce to appeare that night before him:
and being like a sentence interrupted before a Period, begin like Some summer fruit to rotten As soon as they Are ripe, death writes them as he did the Chaldean tyrant a Letter of Summaunce to appear that night before him:
It is a curse of God vpon the bloud-thirsty and deceitfull man, he shall not liue out halfe his dayes, it was a punishment of God vpon Elie for cockering his sonnes and vpon his sonnes for their disobedience, the multitude of thine house shall dye when they be men, there shall not be an olde man in thine house for euer:
It is a curse of God upon the bloodthirsty and deceitful man, he shall not live out half his days, it was a punishment of God upon Ely for cockering his Sons and upon his Sons for their disobedience, the multitude of thine house shall die when they be men, there shall not be an old man in thine house for ever:
a plague vpon the wicked, that their soule doth dye in youth, that they are cutte off before their time like Er and Onan as not worthy to liue vpon the earth;
a plague upon the wicked, that their soul does die in youth, that they Are Cut off before their time like Er and Onan as not worthy to live upon the earth;
and the second best is to dye quickely, for though this life be ouer spread with sinnes and cares and crosses, which like a filthy morphew make it lothsome to all iudicious eyes,
and the second best is to die quickly, for though this life be over spread with Sins and Cares and Crosses, which like a filthy morphew make it loathsome to all judicious eyes,
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yet all these are but accidentall, life it selfe is a blessing, and the longer we liue, the more experience we haue of Gods fauour, a greater loathing of the sinnes which our youth delighted in, and larger time of repentance.
yet all these Are but accidental, life it self is a blessing, and the longer we live, the more experience we have of God's favour, a greater loathing of the Sins which our youth delighted in, and larger time of Repentance.
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for this is to throttle and choake the blessing of God, let therefore the thred of thy life be drawne out by Lachesis till NONLATINALPHABET be sent to cut it in sunder:
for this is to throttle and choke the blessing of God, let Therefore the thread of thy life be drawn out by Lachesis till be sent to Cut it in sunder:
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let not the spirit resigne ouer it borrowed mansion, till naturall moisture of it selfe doth soake away, till like a Sise or wax candle it be consumed to the socket,
let not the Spirit resign over it borrowed mansion, till natural moisture of it self does soak away, till like a Size or wax candle it be consumed to the socket,
and the last drop of moisture quencheth the last sparke of glory, surrender not thy selfe when a conceit takes thee, let the landlord take it at his pleasure, doe not like a coward run away,
and the last drop of moisture quenches the last spark of glory, surrender not thy self when a conceit Takes thee, let the landlord take it At his pleasure, do not like a coward run away,
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and come vntimely to thy graue, come not within the lists of destru•ction, if with Lot thou canst haue a Zoar to saue thy selfe, fly as much from him, whose disease would infect thy bloud,
and come untimely to thy graven, come not within the lists of destru•ction, if with Lot thou Canst have a Zoar to save thy self, fly as much from him, whose disease would infect thy blood,
and a way to tempt the very God of Nature wilfully to hinder our health, or not seeke meanes to continue it, or to recouer it, God sendeth seuerall diseases,
and a Way to tempt the very God of Nature wilfully to hinder our health, or not seek means to continue it, or to recover it, God sends several diseases,
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yet finde it not, others meete with it at feasts and gaudees, where they would fainest forget it, say not when the glasse is run doe what wee can, wee can stay no longer,
yet find it not, Others meet with it At feasts and gaudees, where they would fainest forget it, say not when the glass is run do what we can, we can stay no longer,
yet it shall not finde vs till our time be come, and therefore away with Phisicke, what shall meanes doe? for then a •ope vpon thee, try euery knife, eate Colloquintida thy belly full, freq•ent places where the ayre about thee doth infect,
yet it shall not find us till our time be come, and Therefore away with Physic, what shall means do? for then a •ope upon thee, try every knife, eat Colloquintida thy belly full, freq•ent places where the air about thee does infect,
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and where the breath of one body is poyson to another, but in matter of hope, where the end is not knowne vse meanes with Asa, though thou rely not vpon them though many times they auaile not.
and where the breath of one body is poison to Another, but in matter of hope, where the end is not known use means with Asa, though thou rely not upon them though many times they avail not.
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Let old men in their arithmeticke, deduct their night (for sleepe which is like vnto death, being the customer of mans life, taxeth the nights to his owne vse) and they shall finde halfe their time stricken off at one blow.
Let old men in their arithmetic, deduct their night (for sleep which is like unto death, being the customer of men life, Taxes the nights to his own use) and they shall find half their time stricken off At one blow.
let them deduct their prime dayes, for childehood and youth are vanitie, another part is cut off, let them deduct the dayes of sortow, which are rather to be tearmed death then life,
let them deduct their prime days, for childhood and youth Are vanity, Another part is Cut off, let them deduct the days of sortow, which Are rather to be termed death then life,
or the dreame of the shadow of smoake, but I say of him, as one sayd of another, in another case, non dixit vt est, dixit vt potnit, hee made life as short as hee coul•, no• so short as hee should:
or the dream of the shadow of smoke, but I say of him, as one said of Another, in Another case, non dixit vt est, dixit vt potnit, he made life as short as he coul•, no• so short as he should:
when we haue a while troden her vnder foote, and all our time in respect of eternitie is shorter then the time betweene the drinking of the •emlocke and death of him that drinkes it, mine age is euen as nothing in comparison of thee (saith the Prophet) and euery man liuing is altogether vanitie.
when we have a while trodden her under foot, and all our time in respect of eternity is shorter then the time between the drinking of the •emlocke and death of him that drinks it, mine age is even as nothing in comparison of thee (Says the Prophet) and every man living is altogether vanity.
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The children of Ruben and Gad, hauing much cattle, requested Moses leading the people toward the land of promise, that they might be left in the land of Gilead, and not goe ouer Iorden, so carnall men hauing many beastly affections,
The children of Reuben and Gad, having much cattle, requested Moses leading the people towards the land of promise, that they might be left in the land of Gilead, and not go over Jordan, so carnal men having many beastly affections,
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yet within a few daies, like the spider and her webbe, wherein shee thought to haue lodged as in her freehold, they shall bee swept away, their daies shall soone suffer eclipse, the night will come when their candle shall be put out,
yet within a few days, like the spider and her web, wherein she Thought to have lodged as in her freehold, they shall be swept away, their days shall soon suffer eclipse, the night will come when their candle shall be put out,
and they shall goe to their long home, though many times against their will, as Lots wife went out of Sodome, as the vniust Steward went out of his office;
and they shall go to their long home, though many times against their will, as Lots wife went out of Sodom, as the unjust Steward went out of his office;
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Thirdly, we haue here no abiding place, therefore seeke the place where we shall haue a perpetuity, rather then this from whence wee must shortly goe of necessity, respect that where we shall haue an euerlasting habitation, rather then this, where like freshmen, we haue but as it were a yeere of probation.
Thirdly, we have Here no abiding place, Therefore seek the place where we shall have a perpetuity, rather then this from whence we must shortly go of necessity, respect that where we shall have an everlasting habitation, rather then this, where like freshmen, we have but as it were a year of probation.
and hee of great ability, Naball a man of great possessions and exceeding mighty, yet reckones of his bread and other small commodities, Shall I take my bread,
and he of great ability, Nabal a man of great possessions and exceeding mighty, yet reckones of his bred and other small commodities, Shall I take my bred,
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Now time is ours, and it is but a short time we haue, he that is young may thinke he is old enough to die, he that is strucken in yeeres sees his set period before him,
Now time is ours, and it is but a short time we have, he that is young may think he is old enough to die, he that is strucken in Years sees his Set Period before him,
and may thinke himselfe too old to liue longer, the palme tree is full of blomes, the mappe of age is figured on his forehead, the calenders of death appeare in the furrowes of his face, the graue doth call him saying, it is high time to depart this life, to come away and dwell in it,
and may think himself too old to live longer, the palm tree is full of blomes, the map of age is figured on his forehead, the calendars of death appear in the furrows of his face, the graven does call him saying, it is high time to depart this life, to come away and dwell in it,
and euen in this sense, let them be cut off that trouble you The wicked slippe no time to worke wick•dnesse, as wil le Asses in the wildernesse they goe forth to their businesse:
and even in this sense, let them be Cut off that trouble you The wicked slip no time to work wick•dnesse, as will le Asses in the Wilderness they go forth to their business:
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the vniust steward hasteneth to make friends of the vnrighteous Mammon: be you as wise in your generatiō, gather Manna in the morning, steppe into the water with the criple,
the unjust steward hasteneth to make Friends of the unrighteous Mammon: be you as wise in your generation, gather Manna in the morning, step into the water with the cripple,
and now knoweth no morrow, worke while it is day, euery day lay vp somewhat for the last, take order with death before it serues you with an execution, take hold on time as it commeth,
and now Knoweth no morrow, work while it is day, every day lay up somewhat for the last, take order with death before it serves you with an execution, take hold on time as it comes,
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seeke Christ with Mary the first day of the weeke, and first houre of the day, chase not away good houres to bad purpose, sit not at the Alehouse and see the race of an houre glasse, vse not time with the slothfull,
seek christ with Marry the First day of the Week, and First hour of the day, chase not away good hours to bad purpose, fit not At the Alehouse and see the raze of an hour glass, use not time with the slothful,
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but gaine by the expense of time, when it steales from you, let it carry with it some witnesse of the passage in that you haue in it made your election sure,
but gain by the expense of time, when it steals from you, let it carry with it Some witness of the passage in that you have in it made your election sure,
Long life is a blessing, which God giueth to obedient children, but hast thou but one blessing my father? Yes surely thou blessest when thou hast blessed,
Long life is a blessing, which God gives to obedient children, but hast thou but one blessing my father? Yes surely thou blessest when thou hast blessed,
Frst thou giuest breath that thy dayes may be long, then thou giuest bread in the land which the Lord thy God giueth thee, here is a blessing vpon a blessing,
First thou givest breath that thy days may be long, then thou givest bred in the land which the Lord thy God gives thee, Here is a blessing upon a blessing,
as though one of thy mercyes did binde thee to giue another, as though former benefits, were an earnest lay de to assure vs of those which are to come,
as though one of thy Mercies did bind thee to give Another, as though former benefits, were an earnest lay de to assure us of those which Are to come,
Giueth: not that the Israelits should haue this land in present possession, for they did not enter vpon it till the daies of Ioshua, in whose time God cast out other nations and planted them in,
Gives: not that the Israelites should have this land in present possession, for they did not enter upon it till the days of Ioshua, in whose time God cast out other Nations and planted them in,
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for that it cōmeth from the right Landlord, the Lord: and it is gratious for that it commeth not from a stranger but from thy God: the Lord is thy God, and therefore thou shalt haue it cum gratia et priuilegio, 1o.
for that it comes from the right Landlord, the Lord: and it is gracious for that it comes not from a stranger but from thy God: the Lord is thy God, and Therefore thou shalt have it cum Gratia et priuilegio, 1o.
thy God looke to haue it with all fauour: giueth: doubt not of thy freedome: the•: feare not any that now keepe the possession. The Lord thy God giueth:
thy God look to have it with all favour: gives: doubt not of thy freedom: the•: Fear not any that now keep the possession. The Lord thy God gives:
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The diuels mouth doth run ouer, when shewing Christ all the Kingdomes of the world he saith, All these are mine and to whom soeuer I will I giue the power and glory of them:
The Devils Mouth does run over, when showing christ all the Kingdoms of the world he Says, All these Are mine and to whom soever I will I give the power and glory of them:
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the Scripture stileth him f prince of darkenes, he shewes himselfe like the Poet Accius, who being but a dwarfe, made himselfe an image as if he had been one of the sonnes of Anac: indeede he may compasse the earth too and fro and walke in it, but the earth is the Lords and all that therein is, the compasse of the round world, and they that dwell therein.
the Scripture styleth him f Prince of darkness, he shows himself like the Poet Accius, who being but a dwarf, made himself an image as if he had been one of the Sons of Anak: indeed he may compass the earth too and from and walk in it, but the earth is the lords and all that therein is, the compass of the round world, and they that dwell therein.
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Secondly for his gift, howsoeuer like the Persians he may boast of golden mountaines, yet there neuer comes so much as a mouse forth, he is like that man, who bequeathed great Legacyes though himselfe were as poore as Iob, did inherit the winde and tasted the smart of bitter want:
Secondly for his gift, howsoever like the Persians he may boast of golden Mountains, yet there never comes so much as a mouse forth, he is like that man, who bequeathed great Legacies though himself were as poor as Job, did inherit the wind and tasted the smart of bitter want:
and therefore we must not steale the benefits we haue from the goodnes of God, to father them on fortune, on Nature, on our owne wit and industrey, vpon some sained God,
and Therefore we must not steal the benefits we have from the Goodness of God, to father them on fortune, on Nature, on our own wit and industrey, upon Some sained God,
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as the heathen did vpon Mars, if in warre they had the vpper hand, vpon Minerua if they had wisedome, vpon Mercury, if their busines had speedy dispatch, for all these worketh on and the selfe same spirit,
as the heathen did upon Mars, if in war they had the upper hand, upon Minerva if they had Wisdom, upon Mercury, if their business had speedy dispatch, for all these works on and the self same Spirit,
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but we must giue God his due glory, in stripping our selues naked, and making an Inuentory of all that we haue, we must make so many Items of receipt as they are blessings bestowed vpon vs. Giueth: from aboue commeth all that we haue for the matter, and it commeth as a gift for the manner:
but we must give God his due glory, in stripping our selves naked, and making an Inventory of all that we have, we must make so many Items of receipt as they Are blessings bestowed upon us Gives: from above comes all that we have for the matter, and it comes as a gift for the manner:
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if thou hast receiued it, why reioycest thou as though thou hadst not receiued it? it is a Nabals speach, my bread, my water, my flesh, for who hath ought that is not Gods, bonatua be donasua? We say indeede, our daily bread, but lest it should be thought to be pulled downe by weight of merit not powred downe by gift of grace we say, giue vs, and therefore Iob in the Catalogue of his vertues rehearseth this among the rest, he did not reioyce when his substance was great,
if thou hast received it, why reioycest thou as though thou Hadst not received it? it is a Nabals speech, my bred, my water, my Flesh, for who hath ought that is not God's, bonatua be donasua? We say indeed, our daily bred, but lest it should be Thought to be pulled down by weight of merit not poured down by gift of grace we say, give us, and Therefore Job in the Catalogue of his Virtues rehearseth this among the rest, he did not rejoice when his substance was great,
nor beheld the Sun when it shined, or the Moone walking in her brightnes, he knew he was but a weather sheepe, vpon whom the shepheard had bestowed a Bell more then vpon the rest of the flocke,
nor beheld the Sun when it shined, or the Moon walking in her brightness, he knew he was but a weather sheep, upon whom the shepherd had bestowed a Bell more then upon the rest of the flock,
Secondly that thou hast is giuen thee, therefore dispose of it to the good of thy neighbour, be like the Moone which leteth her light shine vnto the world, which is giuen by the ouershining of the Sun vpon her.
Secondly that thou hast is given thee, Therefore dispose of it to the good of thy neighbour, be like the Moon which leteth her Light shine unto the world, which is given by the overshine of the Sun upon her.
It is written of Alexander Bishop of Lincolne• Quod nondum dederit, nondum secredit habere, He thought he had it not himselfe, if another were not the better for it,
It is written of Alexander Bishop of Lincolne• Quod Nondum dederit, Nondum secredit habere, He Thought he had it not himself, if Another were not the better for it,
The Sun looseth not it light, though it lendeth light vnto the Moone, nor he in conclusion hurts his estate, whose hand is not to close for others neede,
The Sun loses not it Light, though it dares Light unto the Moon, nor he in conclusion hurts his estate, whose hand is not to close for Others need,
nor to open for his owne, giue there is a precept, and it shall be giuen you, there it is backt with a promise or giue, there we are bound, and it shall be giuen you, there is a counter-band to saue vs harmeles:
nor to open for his own, give there is a precept, and it shall be given you, there it is backed with a promise or give, there we Are bound, and it shall be given you, there is a counterband to save us harmless:
we are tenants to God, and if wee will hold that we haue, we must doe him seruice and homage, we must pay him yearely our hourely rent, gratiarum actio est in•itatio ad plus dandum, this praise may cause him to open his hand,
we Are tenants to God, and if we will hold that we have, we must do him service and homage, we must pay him yearly our hourly rend, Gratitude actio est in•itatio ad plus dandum, this praise may cause him to open his hand,
for though he puts vs in possession, he puts not himselfe out of possession, he is Lord royall still & true owner of all, he is the maker of all, this word maker importeth, he hath made all things in such sort, that it is meete all power and soueraigne Dominion should remaine to himselfe, we are tenants advol•ntate• d•mini, Copy holders at the will of the Lord, grudge we not therefore if God visit our estates,
for though he puts us in possession, he puts not himself out of possession, he is Lord royal still & true owner of all, he is the maker of all, this word maker imports, he hath made all things in such sort, that it is meet all power and sovereign Dominion should remain to himself, we Are tenants advol•ntate• d•mini, Copy holders At the will of the Lord, grudge we not Therefore if God visit our estates,
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but within a while, such was his humble and gentle carriage, he got the fauour of the Hittites, bought a field and possession of Ephron, and all the people confirmed the sale:
but within a while, such was his humble and gentle carriage, he god the favour of the Hittites, bought a field and possession of Ephron, and all the people confirmed the sale:
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the earth God hath giuen to the children of men, but this pleasant and plentifull part of the earth did he giue vnto Israel, as a particular inclosure out of the commons of the whole world,
the earth God hath given to the children of men, but this pleasant and plentiful part of the earth did he give unto Israel, as a particular enclosure out of the commons of the Whole world,
but after (according to the prophecy of Zachary ) the partition wall was broken downe, and the Church of Christ dispersed farre and nigh, is called, the Israel of God, which shall enter into his rest, and sit downe with Abraham Isaac and Iacob, in the Kingdome of heauen:
but After (according to the prophecy of Zachary) the partition wall was broken down, and the Church of christ dispersed Far and High, is called, the Israel of God, which shall enter into his rest, and fit down with Abraham Isaac and Iacob, in the Kingdom of heaven:
yet set a man neuer so much by his wealth, he will giue his goods for the ransome of his life ▪ more then so, men preferre their liberty before their riches,
yet Set a man never so much by his wealth, he will give his goods for the ransom of his life ▪ more then so, men prefer their liberty before their riches,
The negligent Pastor, the seditious Hereticke, which slay the sou•es of men, and so destroy the life spirituall, the detracting 〈 ◊ 〉, whose tongue as sharpe as the quilles of a Porcupin, wounde the good name of his neighbour,
The negligent Pastor, the seditious Heretic, which slay the sou•es of men, and so destroy the life spiritual, the detracting 〈 ◊ 〉, whose tongue as sharp as the quills of a Porcupin, wound the good name of his neighbour,
with bare mentioning I pass• ouer, supposing that other commandements leade me a nearer way into these fieldes, only the malicious murderer, who laies waite for bloud,
with bore mentioning I pass• over, supposing that other Commandments lead me a nearer Way into these fields, only the malicious murderer, who lays wait for blood,
the wounds opening and bleeding in the presence of the murderer doe after a sort cry and say, Lord how long? how long wilt thou cease to be auenged? euen the soule of the slaine doth cry out,
the wounds opening and bleeding in the presence of the murderer do After a sort cry and say, Lord how long? how long wilt thou cease to be avenged? even the soul of the slain does cry out,
The earth opens her mouth to receiue the bloud of the slaine, but the earth shall dis•lose her blo•d, and shall no more hide her slaine, the bloud which shee hath drunke, shee shall againe cast out, that it may cry against those, which spared not to dislodge the soules of innocents form their harmeles bodies.
The earth Opens her Mouth to receive the blood of the slain, but the earth shall dis•lose her blo•d, and shall no more hide her slain, the blood which she hath drunk, she shall again cast out, that it may cry against those, which spared not to dislodge the Souls of Innocents from their harmless bodies.
God would not haue Kain slain•, not that he fauoured the murder, but to shew how he detested the shedding of bloud, when he would not haue a hand stretched out against him, who had committed such outrage against ▪ the person of his owne brother.
God would not have Kain slain•, not that he favoured the murder, but to show how he detested the shedding of blood, when he would not have a hand stretched out against him, who had committed such outrage against ▪ the person of his own brother.
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and teare them in peeces, that we must not bee like wolues in the euening; eating vp our brethren, as if we would eate bread, nor swallow them vp quicke,
and tear them in Pieces, that we must not be like wolves in the evening; eating up our brothers, as if we would eat bred, nor swallow them up quick,
because he bought his seruant with his money, yet because the life is more worth then money, God will not free him, puniendo punietur, hee shall be surely punished.
Because he bought his servant with his money, yet Because the life is more worth then money, God will not free him, puniendo punietur, he shall be surely punished.
If men did striue and hurt a woman with childe, though there were no intent to kill, either the mother or the child, yet if death followed, life should be paid for life.
If men did strive and hurt a woman with child, though there were no intent to kill, either the mother or the child, yet if death followed, life should be paid for life.
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If one were found slaine in the field, and he not knowne that committed the murther, the next City should beare the blame, should offer sacrifice, protest before God that they were cleere of that fact, desire God to be mercifull to them,
If one were found slain in the field, and he not known that committed the murder, the next city should bear the blame, should offer sacrifice, protest before God that they were clear of that fact, desire God to be merciful to them,
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God would take vengeance on beasts generally, for the life of man, particularly the goaring Oxe that killed any should be stoned to death, to shew that beastly minded man should not goe vnpunished, who sheds his brothers bloud like water, who oppresseth him round about for his soule,
God would take vengeance on beasts generally, for the life of man, particularly the goring Ox that killed any should be stoned to death, to show that beastly minded man should not go unpunished, who sheds his Brother's blood like water, who Oppresses him round about for his soul,
and cutting them off from other men, rewards them to their face, to bring them to destruction, which lift vp their hands against other to destroy them:
and cutting them off from other men, rewards them to their face, to bring them to destruction, which lift up their hands against other to destroy them:
King Richard the first, making orders for sea-faring men ordained, that if one slew an other on the shippe-boarde, he should be bound to the dead body,
King Richard the First, making order for seafaring men ordained, that if one slew an other on the shippe-boarde, he should be bound to the dead body,
and therefore the statute law takes away all murderers like drosse walking more stubbornly, and taking greater vengeance on those, which shall imbrue their hands in the bloud of them, to whom by nature or duty they are most bound;
and Therefore the statute law Takes away all murderers like dross walking more stubbornly, and taking greater vengeance on those, which shall imbrue their hands in the blood of them, to whom by nature or duty they Are most bound;
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and such a man shall drinke more depely of the cuppe of vengeance, but let one s•ay a man bee he neuer so meane feloniously, his least punishment is suspension, his death-bed is the gallowes, say he doth escape,
and such a man shall drink more deeply of the cup of vengeance, but let one s•ay a man be he never so mean feloniously, his least punishment is suspension, his deathbed is the gallows, say he does escape,
say, the matter be compounded, yet God himselfe will take the matter into his owne hand, his vengeance by iustice shall waite his destruction that doth commit it, he will euen set his face against the person,
say, the matter be compounded, yet God himself will take the matter into his own hand, his vengeance by Justice shall wait his destruction that does commit it, he will even Set his face against the person,
Perillus was inforced to make tryall, how his brasen Bull would roare, and when the Tyrant Phalaris had burned many in it, his owne Citizens falling vpon him, put him into the same Bull,
Perillus was enforced to make trial, how his brazen Bull would roar, and when the Tyrant Phalaris had burned many in it, his own Citizens falling upon him, put him into the same Bull,
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It is remarkable how the Duke of Burgundy, dealt with a murderer, A cruell minded man had taken a noble man prisoner, his wife whose heart did cleaue vnto her husband, was an earnest suiter for his life, that no hand might be vpon him;
It is remarkable how the Duke of Burgundy, dealt with a murderer, A cruel minded man had taken a noble man prisoner, his wife whose heart did cleave unto her husband, was an earnest suitor for his life, that no hand might be upon him;
if he might goe vp to her bed, imbrace her bosome, take his fill of loue and his pleasure in dalliance, he would set her husband at liberty, shee thought it were as death to her, to breake her faith plighted in marriage,
if he might go up to her Bed, embrace her bosom, take his fill of love and his pleasure in dalliance, he would Set her husband At liberty, she Thought it were as death to her, to break her faith plighted in marriage,
and sent it vnto her, whereupon shee complained to the Duke, who sent for him, compelled him to marry her, that so she might challenge a right in his possessions,
and sent it unto her, whereupon she complained to the Duke, who sent for him, compelled him to marry her, that so she might challenge a right in his possessions,
It is true that the Psalmist saith, the bloudthirsty man shall not liue out halfe his daies, one dies fettered in prison, another scalded in the brothel house, many in warre,
It is true that the Psalmist Says, the bloudthirsty man shall not live out half his days, one die fettered in prison, Another scalded in the brothel house, many in war,
This made Rebec•ah, speaking of Esau and Iacob, to say, Why should I be depriued of you both in one day? not thinking that Iacob being of a gentle disposition would rise vp against his brother Esau, and so they kill one another,
This made Rebec•ah, speaking of Esau and Iacob, to say, Why should I be deprived of you both in one day? not thinking that Iacob being of a gentle disposition would rise up against his brother Esau, and so they kill one Another,
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Mercifull men are taken away many times, because the world is not worthy of them, but cruell and bloud-thirsty men, because they are vnworthy to liue in the world.
Merciful men Are taken away many times, Because the world is not worthy of them, but cruel and bloodthirsty men, Because they Are unworthy to live in the world.
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the remembrance of their cruell fact wounds them at the very heart, and strikes them in a maruailous feare of Gods great vengeance to be powred vpon them:
the remembrance of their cruel fact wounds them At the very heart, and strikes them in a marvelous Fear of God's great vengeance to be poured upon them:
and whereas good men dwell safely, be quiet from feare of euill, and haue their delight in the multitude of peace, God sends his plagues vpon murderous mens hearts, their sinne lieth at the doore, they know their iniquity,
and whereas good men dwell safely, be quiet from Fear of evil, and have their delight in the multitude of peace, God sends his plagues upon murderous men's hearts, their sin lies At the door, they know their iniquity,
euen in laughing their hearts are sorrowfull, their sinne doth testifie to their faces, their inuentions beset them about, their casting downe is in the midst of them, affliction and anguish doe make them afraid,
even in laughing their hearts Are sorrowful, their sin does testify to their faces, their Inventions beset them about, their casting down is in the midst of them, affliction and anguish do make them afraid,
euen the wickedest men, and they which seeme to be touched with nothing, hauing once slaine them whom they hated most of all other, doe presently after the deed done feele heartbitings which sting them inspight of their teeth,
even the wickedest men, and they which seem to be touched with nothing, having once slain them whom they hated most of all other, do presently After the deed done feel heartbitings which sting them inspight of their teeth,
Theoricus vniustly slew Symmachus a noble man, but being at supper, he saw (as he imagined) the visage of Symmachus in a fishes head, whereupon such a trembling did come vpon him,
Theoricus unjustly slew Symmachus a noble man, but being At supper, he saw (as he imagined) the visage of Symmachus in a Fish head, whereupon such a trembling did come upon him,
and such a feare did take hold on his flesh, that his strength being dried vp like a pot sheard, his tongue cleauing to his iawes, his heart powred out, his soule cast downe, his eies kept waking, his bones cut in sunder, he neuer after enioyed good houre:
and such a Fear did take hold on his Flesh, that his strength being dried up like a pot shore, his tongue cleaving to his Jaws, his heart poured out, his soul cast down, his eyes kept waking, his bones Cut in sunder, he never After enjoyed good hour:
when they thought no liuing creature might be eaten, and the Manichees, who going further then thus, would eate no egges, imagining that when they be broken, their life or soule passeth from them,
when they Thought no living creature might be eaten, and the manichees, who going further then thus, would eat no eggs, imagining that when they be broken, their life or soul passes from them,
but cut it off before the clue be ended, herein the chiefe offenders (because euery man is neerest to himselfe) are they, which but cher themselues, who will not abide in the station, in which God hath placed them, till he call them backe againe,
but Cut it off before the Clue be ended, herein the chief offenders (Because every man is nearest to himself) Are they, which but cher themselves, who will not abide in the station, in which God hath placed them, till he call them back again,
but send the soule from the sentinell, wherein shee is placed in this body, without the leaue of her Captaine, whose calamities cause them to leaue life,
but send the soul from the sentinel, wherein she is placed in this body, without the leave of her Captain, whose calamities cause them to leave life,
such a one was Iudas, who, when the betraying of the innocent bloud lay heauy vpon his heart, chose rather to aduenture vpon the future paines hee feared,
such a one was Iudas, who, when the betraying of the innocent blood lay heavy upon his heart, chosen rather to adventure upon the future pains he feared,
The funerall of the couetous man is many times wilfull, for in the extremity of his couetous folly, hee dispatcheth himselfe when corne is cheape, hee hangs vp himselfe for the fall of the market.
The funeral of the covetous man is many times wilful, for in the extremity of his covetous folly, he dispatcheth himself when corn is cheap, he hangs up himself for the fallen of the market.
sometime they make a cutlers shoppe of their owne bellyes, sometime they choake themselues with a little neck-weede, one way or other, they desperately sunder their soules from their bodyes,
sometime they make a cutlers shop of their own bellies, sometime they choke themselves with a little neckweed, one Way or other, they desperately sunder their Souls from their bodies,
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Intemperate gulliguts turning that into occasion of death, which was giuen for preseruation of life, neuer liue long, neuer liue well, plures periere crapula quam gladi•:
Intemperate gulliguts turning that into occasion of death, which was given for preservation of life, never live long, never live well, plures periere crapula quam gladi•:
they themselues, like candleflies, venture so neare the fire that they burne themselues, their harlots like horse leaches sucke out their best bloud, euen their heart bloud:
they themselves, like candleflies, venture so near the fire that they burn themselves, their harlots like horse Leeches suck out their best blood, even their heart blood:
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as his owne aduersitie, he lets goe the bridle to his cursed affection, which like a fretting canker doth eate vp his body, dry vp his bloud, and rotteth his bones:
as his own adversity, he lets go the bridle to his cursed affection, which like a fretting canker does eat up his body, dry up his blood, and rotteth his bones:
but wanting teeth hurts none but himselfe, like the little flyes, who while they would put out the candle, burne themselues, they burne themselues with the fire of their owne heart as Aetna consumed it selfe,
but wanting teeth hurts none but himself, like the little flies, who while they would put out the candle, burn themselves, they burn themselves with the fire of their own heart as Aetna consumed it self,
Malitia procedit ex te (saith Saint Augustine) et quem prius vastat nisi te? quo profundit ramum ledit, vbi radicem habet non ledit? Equidem dico, quod malitia tua, vt alteri non noceat, fieri potest, vt autem tibi non noceat, fieri non potest:
Malitia procedit ex te (Says Faint Augustine) et Whom prius vastat nisi te? quo profundit ramum ledit, vbi Radicem habet non ledit? Equidem dico, quod malitia tua, vt Alteri non noceat, fieri potest, vt autem tibi non noceat, fieri non potest:
The snake in the Apologue licked off her owne tongue, when thinking nothing should haue teeth but her selfe, she would haue licked the file plaine which shee found with teeth at the smiths forge:
The snake in the Apologue licked off her own tongue, when thinking nothing should have teeth but her self, she would have licked the file plain which she found with teeth At the smiths forge:
Saint Paul therefore bringing in these sinnes by the brace, gluttony and drunkennes, Chambering and wantonnes, strife and enuying wisheth vs to cast them all away calling them workes of darkenes, both because they proceede from the Prince of darkenes,
Saint Paul Therefore bringing in these Sins by the brace, gluttony and Drunkenness, Chambering and wantonness, strife and envying wishes us to cast them all away calling them works of darkness, both Because they proceed from the Prince of darkness,
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thus did Dauid make the sword approach to Vriah, in causing him to be set in the forefront of the battaile, that he might abide the first incounter and violence of the enemie, that the enemie might persecute his soule and take it,
thus did David make the sword approach to Uriah, in causing him to be Set in the forefront of the battle, that he might abide the First encounter and violence of the enemy, that the enemy might persecute his soul and take it,
thus did Iezabell compasse Naboth round about to take away his soule, for thorough her meanes the men of the Citie laide to his charge things that he knew not,
thus did Jezebel compass Naboth round about to take away his soul, for through her means the men of the city laid to his charge things that he knew not,
A sinne so much against nature, that I would forbeare further speach of it, were it not that their are some which stand for the bloudy vse of single combats, either to determine a publicke warre,
A sin so much against nature, that I would forbear further speech of it, were it not that their Are Some which stand for the bloody use of single combats, either to determine a public war,
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First say they, warre is vtrim { que } triste, euen victory many times is like a golden fishhooke, which lost or broken cannot be paide for with that it taketh, therefore Amaziah King of Iudah sends to Iehoash King of Israel, saying, come let vs see one another in the face:
First say they, war is vtrim { que } triste, even victory many times is like a golden fishhook, which lost or broken cannot be paid for with that it Takes, Therefore Amaziah King of Iudah sends to Jehoash King of Israel, saying, come let us see one Another in the face:
why should we destroy one anothers Citties, let thou and I ( like Dauid and Goliah ) fight hand to hand, better one man perish then many people suffer,
why should we destroy one another's Cities, let thou and I (like David and Goliath) fight hand to hand, better one man perish then many people suffer,
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but Iehoash returned him a scornefull answere, comparing himselfe to a Cedar in Lebanon, and Amaziah to a thistle, which the wilde beasts in Lebanon trodde vnder foote:
but Jehoash returned him a scornful answer, comparing himself to a Cedar in Lebanon, and Amaziah to a thistle, which the wild beasts in Lebanon trod under foot:
yet what boldnes is it to hazard her? say he be vanquished, what bolde wrong doth hee to lose her? neuer therefore cast vpon two hands the tryall of a iust warre, which doth concerne a whole State.
yet what boldness is it to hazard her? say he be vanquished, what bold wrong does he to loose her? never Therefore cast upon two hands the trial of a just war, which does concern a Whole State.
when the matter is doubtfull and demurred, or the righting of his name, when it is traduced, indeede the positiue lawes of diuers nations allowed this kinde of triall,
when the matter is doubtful and demurred, or the righting of his name, when it is traduced, indeed the positive laws of diverse Nations allowed this kind of trial,
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but is therefore the title good, because the man is more valiant and skilfull? When Robert Bishop of Sarisbury in the reigne of Edward the 3. sued William de Montacute, Earle of Sarisbury for the Castle of old Sarum, or as some say, Sherburne, the Earle answered, that he would defend his right by a Combat, wherevpon at a day appointed the Bishop brought forth his Champion to the barres, cloathed in a white garment, downe to the midst of the legge,
but is Therefore the title good, Because the man is more valiant and skilful? When Robert Bishop of Salisbury in the Reign of Edward the 3. sued William de Montacute, Earl of Salisbury for the Castle of old Sarum, or as Some say, Sherburne, the Earl answered, that he would defend his right by a Combat, whereupon At a day appointed the Bishop brought forth his Champion to the bars, clothed in a white garment, down to the midst of the leg,
and a youth with a Tergat, forthwith the Earle brought his Champion forth by rhe hand, clad in like manner, him followed two souldiers bearing white stau•s,
and a youth with a Tergat, forthwith the Earl brought his Champion forth by rhe hand, clad in like manner, him followed two Soldiers bearing white stau•s,
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while this pause was made, the matter was compounded and the Earle contented vpon the receipt of 2500 markes, to depart with his right in the Castle to the Bishop and his successors for euer,
while this pause was made, the matter was compounded and the Earl contented upon the receipt of 2500 marks, to depart with his right in the Castle to the Bishop and his Successors for ever,
In the 6. yeare of Richard the 2. Sir Iohn Ausly Knight defendant held a battaile with one Garcon Appellant, wherein the Knight hauing the vpper hand forced his enemy to yeeld vnto him:
In the 6. year of Richard the 2. Sir John Ausly Knight defendant held a battle with one Garcon Appellant, wherein the Knight having the upper hand forced his enemy to yield unto him:
On the other side, in the 24. yeare of Henry the 6. an Armourers Seruant of London appeached his Master of treason, who offered to be tryed by battaile:
On the other side, in the 24. year of Henry the 6. an Armourers Servant of London appeached his Master of treason, who offered to be tried by battle:
Smithfield was the place appointed for the fight, in which the Seruant did ouercome the Master, whereupon as sufficiently proued guilty, his body was drawne to Tyburne and there hanged and beheaded:
Smithfield was the place appointed for the fight, in which the Servant did overcome the Master, whereupon as sufficiently proved guilty, his body was drawn to Tyburn and there hanged and beheaded:
though he were guiltles lye bleeding in the combat, especially since his friends (as the Cronicle reporteth) brought him so much Malmesey and Aqua-vitae before the fight to comfort him, that both wit and strength were taken from him.
though he were guiltless lie bleeding in the combat, especially since his Friends (as the Chronicle Reporteth) brought him so much Malmsey and Aquavitae before the fight to Comfort him, that both wit and strength were taken from him.
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but to vse them to the finding out of any secret thing, except it be by the commandement of God, who this way would haue Acha•s theft found out, is but meere foolery,
but to use them to the finding out of any secret thing, except it be by the Commandment of God, who this Way would have Acha•s theft found out, is but mere foolery,
when we see that Haman (who cast a lot from day to day, from moneth to moneth beginning at the first vnto the last to finde out which might be the luckyest dayes to roote out the Iewes ) found them to be most dolefull dayes to him and his, which by lot were perswaded to be most fortunate:
when we see that Haman (who cast a lot from day to day, from Monn to Monn beginning At the First unto the last to find out which might be the luckiest days to root out the Iewes) found them to be most doleful days to him and his, which by lot were persuaded to be most fortunate:
& on the contrary side, the same dayes so ioyfull to the Iewes, that they might say, these are the dayes which the Lord hath made, we will r•ioyce and be glad in them,
& on the contrary side, the same days so joyful to the Iewes, that they might say, these Are the days which the Lord hath made, we will r•ioyce and be glad in them,
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then he can Iudge of soundes by taste, and therefore those Countryes, which in the times of vnciuill ignorance tollerated a tryall by battaile, doe now dislike it,
then he can Judge of sounds by taste, and Therefore those Countries, which in the times of Uncivil ignorance tolerated a trial by battle, do now dislike it,
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and therefore haue repealed those lawes which did allow it, euen at this day the barbarous Turkes burne single combattants in the side with hotte coales of fire:
and Therefore have repealed those laws which did allow it, even At this day the barbarous Turkes burn single combatants in the side with hot coals of fire:
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onely this I say, men of great valure haue reiected challenges, which haue proceeded from them, who haue had more heart then braine, more head then wit, without any blemish to their reputation:
only this I say, men of great valour have rejected challenges, which have proceeded from them, who have had more heart then brain, more head then wit, without any blemish to their reputation:
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feare not so much shame as sinne, loue good name, but yet as an hand-maide of vertue, woe and court common fame no further then it followeth vpon honest courses,
Fear not so much shame as sin, love good name, but yet as an handmaid of virtue, woe and court Common fame no further then it follows upon honest courses,
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when thy heart knowing the bitternesse of thy soule shall tell thee, that thou hast neglected thy soule, endangered thy body, hurt thy children, brought a blemish to thy posterity, which in the next generation shall not be put out.
when thy heart knowing the bitterness of thy soul shall tell thee, that thou hast neglected thy soul, endangered thy body, hurt thy children, brought a blemish to thy posterity, which in the next generation shall not be put out.
and Prince of this world combating together, the Lyon of the Tribe of Iudah is encountred (as Dauid with the Giant ) by the roaring Lyon that seeketh to deuoure vs.
and Prince of this world combating together, the lion of the Tribe of Iudah is encountered (as David with the Giant) by the roaring lion that seeks to devour us
and therefore the holy Ghost setting out the compleat armour of a Christian, doth not mention a backe Curete, c to shew he should neuer flye and turne his backe vpon his enemy,
and Therefore the holy Ghost setting out the complete armour of a Christian, does not mention a back Curete, c to show he should never fly and turn his back upon his enemy,
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but be like Androclid, whom, when a souldier did deride him, because being lame, he went vnto the warre, answered merrily, he came to fight, and not to run away.
but be like Androclid, whom, when a soldier did deride him, Because being lame, he went unto the war, answered merrily, he Come to fight, and not to run away.
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if we want any thing, leaue him not, our importun•ty cannot be too great, our impatience cannot offend his patience, beate vpon him still like the Cananite, who stands to it though she had many repulses,
if we want any thing, leave him not, our importun•ty cannot be too great, our impatience cannot offend his patience, beat upon him still like the Canaanite, who Stands to it though she had many repulses,
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be like the blindman, who made the Sunne of righteousnes, ( which stayed that Sun in the dayes of Ioshua which reioyceth as a Gyant to run his course) to stand still, till his sight was restored:
be like the blindman, who made the Sun of righteousness, (which stayed that Sun in the days of Ioshua which rejoices as a Giant to run his course) to stand still, till his sighed was restored:
If we indure punishment his anger is a speare, leaue him not, till our prayers breake it in peeces, his iudgement is a sword, leaue him not till wee make him put vp his sword into his sheath:
If we endure punishment his anger is a spear, leave him not, till our Prayers break it in Pieces, his judgement is a sword, leave him not till we make him put up his sword into his sheath:
as the dreadfull instrument of diuine reuenge, and hating mercifull iniustice must throw pitty ouer barre, in this respect more willing to be reputed a busie Iustice then quiet Gentleman:
as the dreadful Instrument of divine revenge, and hating merciful injustice must throw pity over bar, in this respect more willing to be reputed a busy justice then quiet Gentleman:
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Hemingius maketh mention of a fellon, who was indited of seuen murders ▪ while the Iudge was studying what grieuous punishment should be inflicted vpon such a bloudy vil•aine;
hemingius makes mention of a felon, who was Indited of seuen murders ▪ while the Judge was studying what grievous punishment should be inflicted upon such a bloody vil•aine;
therefore let not Iudges, which are appointed of God to prosecute the wicked with the sword, drawne for fauour keepe it cleane from bloud, let it neither surfet of bloud through cruelty,
Therefore let not Judges, which Are appointed of God to prosecute the wicked with the sword, drawn for favour keep it clean from blood, let it neither surfeit of blood through cruelty,
let euery one of them lay aside the personage of a friend, if their nearest kinred, their greatest acquaintance come vnder tryall, let them say, I know you not, especially let them not pardon such as offend often,
let every one of them lay aside the personage of a friend, if their nearest kindred, their greatest acquaintance come under trial, let them say, I know you not, especially let them not pardon such as offend often,
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and therefore when the warre is iust, and Gods cause is in hand, be prest and ready to come forth to helpe the Lord, to helpe the Lord against the mighty, breake the arme of the wicked, breake their hornes, break their barres, destroy all their munitions,
and Therefore when the war is just, and God's cause is in hand, be pressed and ready to come forth to help the Lord, to help the Lord against the mighty, break the arm of the wicked, break their horns, break their bars, destroy all their munitions,
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let not Gilead abide beyond Iordan, nor Dan remaine in shippes, nor Asher sit on the Sea shore, let the people offer themselues willingly, let them all come as a whirle-winde to scatter Gods enemies,
let not Gilead abide beyond Iordan, nor Dan remain in ships, nor Asher fit on the Sea shore, let the people offer themselves willingly, let them all come as a whirlwind to scatter God's enemies,
Thou shalt not kill: Mens lawes extende but to the outwarde man, condemning him onely as guilty of murther, who pollutes and defiles his hands in an others bloud:
Thou shalt not kill: Men's laws extend but to the outward man, condemning him only as guilty of murder, who pollutes and defiles his hands in an Others blood:
but the law is spirituall NONLATINALPHABET AND NONLATINALPHABET are of great affinity, and therefore our Sauiour Christ telles vs, that this Commandement doth binde the heart and the tongue,
but the law is spiritual AND Are of great affinity, and Therefore our Saviour christ tells us, that this Commandment does bind the heart and the tongue,
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but will bee violent in pursuite of small indignities, and vse what meanes hee can to put in practise that which desire of reuenge doth put into his head:
but will be violent in pursuit of small indignities, and use what means he can to put in practice that which desire of revenge does put into his head:
and not liue a drone, did shee not in her anger imploy it to enuenome the flesh of him that puts her from him, it is safer to forget an iniury or smother it,
and not live a drone, did she not in her anger employ it to enuenome the Flesh of him that puts her from him, it is safer to forget an injury or smother it,
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and they whose bloud doth not rise when they heare God rent and torne in peeces with carrion and stinking mouthes, are as much to blame as they, who prodigall of their bloud, doe point the field to reuenge a disgracefull word against themselues,
and they whose blood does not rise when they hear God rend and torn in Pieces with carrion and stinking mouths, Are as much to blame as they, who prodigal of their blood, do point the field to revenge a disgraceful word against themselves,
otherwise that curse will light vpon thee, which did vpon the in habitants of Meroz, which came not forth to helpe the Lord, to helpe the Lord against the mighty:
otherwise that curse will Light upon thee, which did upon thee in habitants of Meroz, which Come not forth to help the Lord, to help the Lord against the mighty:
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When one asked Octauian the Emperour, why doing good to all men, he suffered some to murmur against him, he answered, he that hath made Rome free from enemies, hath also set at libertie the tongues of malicious men.
When one asked Octavian the Emperor, why doing good to all men, he suffered Some to murmur against him, he answered, he that hath made Room free from enemies, hath also Set At liberty the tongues of malicious men.
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The answere of Beza to a Spanish Iesuite is worth the obseruation, worthy the imitation, the Iesuite, saith he, disputing about the Eucharist called vs (this is in an Epistle which he writeth to Caluin) vulpes, et serpentes, et simias, Foxes and Serpents and Apes:
The answer of Beza to a Spanish Iesuite is worth the observation, worthy the imitation, the Iesuite, Says he, disputing about the Eucharist called us (this is in an Epistle which he Writeth to Calvin) vulpes, et Serpents, et simias, Foxes and Serpents and Apes:
this man was made of a mettle more flexible then hard, his shoulders were broad enough to beare the foule words were offered vnto him, he was like the waters of Siloe, at the foote of Sion which run softly, he made but small noyse though he heard great words, whose example may teach vs not to be so light as to be moued with the breath of mans mouth so shall we be aboue Nature, while wee seeme below ourselues.
this man was made of a mettle more flexible then hard, his shoulders were broad enough to bear the foul words were offered unto him, he was like the waters of Siloe, At the foot of Sion which run softly, he made but small noise though he herd great words, whose Exampl may teach us not to be so Light as to be moved with the breath of men Mouth so shall we be above Nature, while we seem below ourselves.
and eate the moisture out of our flesh, if Cains countenance be cast downe, that he doth lowerlooke his brother Abel, if they spit vpon Christ, bow their knees,
and eat the moisture out of our Flesh, if Cains countenance be cast down, that he does lowerlooke his brother Abel, if they spit upon christ, bow their knees,
when the minde and members of the body be thus out of tune, men are like a troubled spring, wherein if a man looke thinking to behold the image of a man, he can see no part of his right composition, in this case men make themselues fooles, which otherwise are not,
when the mind and members of the body be thus out of tune, men Are like a troubled spring, wherein if a man look thinking to behold the image of a man, he can see no part of his right composition, in this case men make themselves Fools, which otherwise Are not,
and the diuels are againe entered into a heard of swine, when some being gluttons feede greedily, some being thankelesse, looke not vp to God the giuer of goodnes no more then the swine to the tree from whence their acornes come,
and the Devils Are again entered into a herd of Swine, when Some being gluttons feed greedily, Some being thankless, look not up to God the giver of Goodness no more then the Swine to the tree from whence their acorns come,
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neither let anger be in the eyes, looke not with a sower countenance, with angry Balak doe not smite thy hands together, let thy carriage be courteous,
neither let anger be in the eyes, look not with a sour countenance, with angry Balak do not smite thy hands together, let thy carriage be courteous,
and their liues much set by, must carefully be preserued to this end God commanded that he which builded a new house, (houses then were so builded that men might walke vpon them, as Dauid did vpon the roofe of the Kings Pallace) should make a battelment on the roofe lest he did lay bloud vpon his house, if any fell from thence:
and their lives much Set by, must carefully be preserved to this end God commanded that he which built a new house, (houses then were so built that men might walk upon them, as David did upon the roof of the Kings Palace) should make a battelment on the roof lest he did lay blood upon his house, if any fell from thence:
againe that before warre, their should goe a Proclamation of peace, againe that if a Seruant did fly from his Master not for any theft, whoredome or notable offence,
again that before war, their should go a Proclamation of peace, again that if a Servant did fly from his Master not for any theft, whoredom or notable offence,
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First therefore our owne liues must be deere vnto vs, and our bodyes being ruinous houses must haue cost bestowed on them, to keepe them tenentable and in good reparations,
First Therefore our own lives must be deer unto us, and our bodies being ruinous houses must have cost bestowed on them, to keep them tenentable and in good reparations,
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and therefore miserable minded men are much to blame, who spare not their bodyes, but pinch and defraud them of due nourishment, whereby they so dry their braine that they soone bring their dayes to an end:
and Therefore miserable minded men Are much to blame, who spare not their bodies, but pinch and defraud them of due nourishment, whereby they so dry their brain that they soon bring their days to an end:
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Againe we must carefully looke to the safety of our brothren, that their dayes may be long in the land, that fulfilling the number of their yeares, they may goe to the graue in a full age.
Again we must carefully look to the safety of our brethren, that their days may be long in the land, that fulfilling the number of their Years, they may go to the graven in a full age.
Pompey, when there was a great dearth in Rome, hauing prouided store of corne abroad shipped the same intending presently to relieue the hungry and thirsty, whose soule fainted in them,
Pompey, when there was a great dearth in Rome, having provided store of corn abroad shipped the same intending presently to relieve the hungry and thirsty, whose soul fainted in them,
and while the mariners were backward in hoysing sayle, by reason of a tempest, he himselfe being ver• forward first entred, vsing these words, NONLATINALPHABET, it were better for vs to dye,
and while the Mariners were backward in hoisting sail, by reason of a tempest, he himself being ver• forward First entered, using these words,, it were better for us to die,
then not set forward, preferring the reliefe of many before the safety of a few. Nature hath ingraffed in beasts without reason, a care to preserue one anothers life;
then not Set forward, preferring the relief of many before the safety of a few. Nature hath Ingrafted in beasts without reason, a care to preserve one another's life;
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and therefore Harts swimming ouer great Riuers, when they goe to rut in some Iles, place the strongest formost, the second staies his necke on the backe of the first, the third on the second, so all to the last:
and Therefore Hearts swimming over great rivers, when they go to rut in Some Isles, place the Strongest foremost, the second stays his neck on the back of the First, the third on the second, so all to the last:
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and the first being weary, an other takes his place, thus (like Paules company on boards and certaine peeces of the shippe) they come all safe to lande:
and the First being weary, an other Takes his place, thus (like Paul's company on boards and certain Pieces of the ship) they come all safe to land:
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so that either with the Shunamites sonne they cry out, my head ▪ my head ▪ or with, Asa, my feete, my feete, or with Antiochus, my bowels, my bowels, if with Peters wiues mother they complaine of a feuer, with the Centurions seruant of a palsey,
so that either with the Shunamites son they cry out, my head ▪ my head ▪ or with, Asa, my feet, my feet, or with Antiochus, my bowels, my bowels, if with Peter's wives mother they complain of a fever, with the Centurions servant of a palsy,
so that they weary themselues with changing sides, and counting the lingring houres, thinke that the sunne stands still, as it did in the daies of Ioshua, or goe backe, as it did in the daies of Ezechias; if we loue them, we will with the Centurion goe and speake for them:
so that they weary themselves with changing sides, and counting the lingering hours, think that the sun Stands still, as it did in the days of Ioshua, or go back, as it did in the days of Hezekiah; if we love them, we will with the Centurion go and speak for them:
but wee are painfull to helpe them, and so willing, that no paine can weare vs, wee vse all good meanes we can to deliuer them from their oppressors, whose hands are full of blond, whose hearts are as hard as yron,
but we Are painful to help them, and so willing, that no pain can wear us, we use all good means we can to deliver them from their Oppressors's, whose hands Are full of blond, whose hearts Are as hard as iron,
and being caterpillers and cormorants of the earth, like whales of the sea, swallow vp quicke other little fishes, who like Lyons deuoure other beasts,
and being caterpillars and cormorants of the earth, like Whale's of the sea, swallow up quick other little Fish, who like Lyons devour other beasts,
like Kites seaze, plume and prey vpon other birds, like greedy wolues deuoure all, and are indeed like the Asses iaw-bone with which Sampson flew a thousand men.
like Kites seize, plume and prey upon other Birds, like greedy wolves devour all, and Are indeed like the Asses jawbone with which Sampson flew a thousand men.
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yet thinke you are debters still, put on this liuery coate, whereby you are knowne to be the seruants of God, this is the complement of the law, the supplement of the Gospell, the fulfilling of this Commandement, Thou shalt not kill.
yet think you Are debtors still, put on this livery coat, whereby you Are known to be the Servants of God, this is the compliment of the law, the supplement of the Gospel, the fulfilling of this Commandment, Thou shalt not kill.
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for Adulterium is quasi ad alterius torum, the going vp to anothers bed, as Iacob saith of Reuben, when man and wife forgetting their faith plighted one to another shall turne to vncleannes one from another:
for Adulterium is quasi ad alterius torum, the going up to another's Bed, as Iacob Says of Reuben, when man and wife forgetting their faith plighted one to Another shall turn to uncleanness one from Another:
A sinne worse then simple fornication, for herein is a breach of couenant, herein is an intrusion of the base borne into the inheritance or possessions of the children, which are lawfully begotten):
A sin Worse then simple fornication, for herein is a breach of Covenant, herein is an intrusion of the base born into the inheritance or possessions of the children, which Are lawfully begotten):
In Nathans parable Dauid sets his face against the man, and thinkes him worthy to be cut off from among his people, who hauing many Sheepe and Oxen, tooke the poore mans Sheepe to dresse for his stranger:
In Nathans parable David sets his face against the man, and thinks him worthy to be Cut off from among his people, who having many Sheep and Oxen, took the poor men Sheep to dress for his stranger:
If a man falsefie a couenant in bargaining, either by subornation of witnesses, or conueying vnder hand some secret title, it may bee made a Starre-Chamber matter:
If a man falsefie a Covenant in bargaining, either by subornation of Witnesses, or conveying under hand Some secret title, it may be made a Starre-Chamber matter:
marriage is a couenant betwixt man and wife, a couenant of God, a couenant made before God and his Congregation, whereby man and wife promise to keepe themselues one to an other,
marriage is a Covenant betwixt man and wife, a Covenant of God, a Covenant made before God and his Congregation, whereby man and wife promise to keep themselves one to an other,
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If now either of them shall breake their faith and troth thus plighted, what can be pleaded in their defence? what but bloud can expiate this sinne? therefore Iudah, c though there was little honesty in his fact,
If now either of them shall break their faith and troth thus plighted, what can be pleaded in their defence? what but blood can expiate this sin? Therefore Iudah, c though there was little honesty in his fact,
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This condemneth the Nicholaita•es, a sect of Hereticks, which held that wiues should be common, who tooke their beginning from Nicholas one of the seuen Deacons,
This Condemneth the Nicholaita•es, a sect of Heretics, which held that wives should be Common, who took their beginning from Nicholas one of the seuen Deacons,
therefore wiues, but one writeth of them that they be like the fox in the fable, who hauing lost her tayle, would haue all the foxes cut off theirs, that so her priuate shame might be the lesse,
Therefore wives, but one Writeth of them that they be like the fox in the fable, who having lost her tail, would have all the foxes Cut off theirs, that so her private shame might be the less,
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In a word, it condemneth all such as being hot as an Ouen, like fedde horses ney, euery one after his neighbors wife, who delighting in dallyance and looking on strange women croake in the Chambers like the frogges of Egypt. Yet what fault so common as this, it may be said of some Cities (I would it were proper to Cities) as it was sometime of Rome, vrbs est iam tota lupanar:
In a word, it Condemneth all such as being hight as an Oven, like fed Horses ney, every one After his neighbours wife, who delighting in Dalliance and looking on strange women croak in the Chambers like the frogs of Egypt. Yet what fault so Common as this, it may be said of Some Cities (I would it were proper to Cities) as it was sometime of Room, Urbs est iam tota lupanar:
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and whereas Plato held, all things should be common but wiues ( Clemens the first did not except them) now nothing so common as they, many are become like Cuccoes, which lay their egges in other birds nestes, Seruants are not now of Iosephs minde, who was backward in yeelding to his Mistresse,
and whereas Plato held, all things should be Common but wives (Clemens the First did not except them) now nothing so Common as they, many Are become like Cuccoes, which lay their eggs in other Birds nests, Servants Are not now of Joseph's mind, who was backward in yielding to his Mistress,
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but now men, laying waite at their neighbours doore, are ready to raise vp seede to other men, let therefore wedlocke be chaste, let the window of the Arke be shut, that the waters of the floud doe not enter into it:
but now men, laying wait At their neighbours door, Are ready to raise up seed to other men, let Therefore wedlock be chaste, let the window of the Ark be shut, that the waters of the flood do not enter into it:
and when man is ioyned to a woman in marriage he must thinke he is at a non plus, and learne to direct humors to their right courses and draw the floud of affections to their owne chanell:
and when man is joined to a woman in marriage he must think he is At a non plus, and Learn to Direct humours to their right courses and draw the flood of affections to their own channel:
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thy sonnes and thy sonnes wiues with thee to shew that when iudgement is past they must come together againe, that Satan tempt them not for their incontinency, but this note came but in by the way,
thy Sons and thy Sons wives with thee to show that when judgement is past they must come together again, that Satan tempt them not for their incontinency, but this note Come but in by the Way,
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let euery man haue his wife saith Saint Paul, his wife, not his concubine, his wife, not his wiues, and they two, not they three, shall be one flesh: to shew that none must be sicke of a Plurisie, or be like the diuell which sowed another mans ground:
let every man have his wife Says Saint Paul, his wife, not his concubine, his wife, not his wives, and they two, not they three, shall be one Flesh: to show that none must be sick of a Pleurisy, or be like the Devil which sowed Another men ground:
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if God had dispensed with any, it is like Kings should haue had this priuiledge, that they might haue had an heire of their owne body to succeede them,
if God had dispensed with any, it is like Kings should have had this privilege, that they might have had an heir of their own body to succeed them,
but euen Kings come within the compasse of this prohibition, neither shall any of them take him many wiues: when a man seeth his flesh grow prowde and boyleth vnto lust, of necessitie he must take a wife,
but even Kings come within the compass of this prohibition, neither shall any of them take him many wives: when a man sees his Flesh grow proved and boileth unto lust, of necessity he must take a wife,
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when he is come to the hauen, or like Lots wife which is cast away though she hath escaped out of Sodome and might haue been saued in Z•ar. It was therefore a good answere which a married woman in Lacedemonia, made to a young man who desired her company, young man, quoth she, I would grant that thou askest, were it mine to grant,
when he is come to the Haven, or like Lots wife which is cast away though she hath escaped out of Sodom and might have been saved in Z•ar. It was Therefore a good answer which a married woman in Lacedaemonian, made to a young man who desired her company, young man, quoth she, I would grant that thou askest, were it mine to grant,
for when he, being enamored of her, would haue proceeded further, she hearing of a mariage concluded for him in France, and of a precontract with the Lady Lucy, plainely tolde him, she knew her selfe too simple to be his wife,
for when he, being enamored of her, would have proceeded further, she hearing of a marriage concluded for him in France, and of a precontract with the Lady Lucy, plainly told him, she knew her self too simple to be his wife,
The example of Alexander is worth the remembrance who hauing conquered Darius, and alwaies hauing in his host the wife of the same Darius, would after he had once seene her beautie, neuer after haue her once come in his presence, saying, it would be a great shame to him, who had conquered the husband,
The Exampl of Alexander is worth the remembrance who having conquered Darius, and always having in his host the wife of the same Darius, would After he had once seen her beauty, never After have her once come in his presence, saying, it would be a great shame to him, who had conquered the husband,
yet they themselues marching vnder Venus banner, will haue many wiues, but this is as much as if they should bid them fight against enemies, fight against pleasures, to which they would yeeld themselues:
yet they themselves marching under Venus banner, will have many wives, but this is as much as if they should bid them fight against enemies, fight against pleasures, to which they would yield themselves:
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so hee which loues his wife hates an harlot, and therefore Salomon dehorting from the strange woman, wisheth vs to reioyce with the wife of our youth, and delight in her loue continually:
so he which loves his wife hates an harlot, and Therefore Solomon dehorting from the strange woman, wishes us to rejoice with the wife of our youth, and delight in her love continually:
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call one another loue: therefore the husband the first yeare hee was married was freed from the warre, that loue might grow vp as the water cresses, little by little but with a deepe roote, where this is in the man another womans person shall not be the prison of his heart,
call one Another love: Therefore the husband the First year he was married was freed from the war, that love might grow up as the water cresses, little by little but with a deep root, where this is in the man Another woman's person shall not be the prison of his heart,
nor lodge within his breast, his eyes shall not looke vpon strange women, nor his flesh yeeld to the seruice of Venus: where this is in the woman she girdeth her loynes with strength, her heart is not deceiued by a man, where this is wanting in man or woman, they are ready to embrace the bosome of strangers, to ouerflowe the bankes of chastitie, to set fire to their honesty, to violate the rites of matrimony,
nor lodge within his breast, his eyes shall not look upon strange women, nor his Flesh yield to the service of Venus: where this is in the woman she Girdeth her loins with strength, her heart is not deceived by a man, where this is wanting in man or woman, they Are ready to embrace the bosom of Strangers, to overflow the banks of chastity, to Set fire to their honesty, to violate the Rites of matrimony,
for though they dwell together in one house, yet are they like two poysons in one stomacke, one is sicke of another like Eles in the pot which would faine be out,
for though they dwell together in one house, yet Are they like two poisons in one stomach, one is sick of Another like Eles in the pot which would feign be out,
like Spa•iels coupled, which hale, one one way, another another way, and if they goe any time quietly together, it is because they cannot goe a sunder,
like Spa•iels coupled, which hale, one one Way, Another Another Way, and if they go any time quietly together, it is Because they cannot go a sunder,
those whom God hath ioyned together man should not put a sunder, the woman is bound by the law to the man while he liueth: and on the other side, the man to the woman:
those whom God hath joined together man should not put a sunder, the woman is bound by the law to the man while he lives: and on the other side, the man to the woman:
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Kings are bound with these chaines and Nobles with these linkes of yron, but when man and wife loue not, they will not be tyed with this tackling, they breake these bonds a sunder,
Kings Are bound with these chains and Nobles with these links of iron, but when man and wife love not, they will not be tied with this tackling, they break these bonds a sunder,
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and is like the Baalits which wounded their owne bodyes, contrary to the Commandement; Man had his make made of his owne flesh, and so had no creature beside,
and is like the Baalith's which wounded their own bodies, contrary to the Commandment; Man had his make made of his own Flesh, and so had no creature beside,
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and therefore Darius aforesaid, when Alexander the great had ouercome him, yet shewed himselfe stoute and inuincible, till he vnderstood his wife was taken prisoner, at hearing whereof his heart did melt, his knees did smite together, sorrow was in all his loynes, being more grieued for her imprisonment,
and Therefore Darius aforesaid, when Alexander the great had overcome him, yet showed himself stout and invincible, till he understood his wife was taken prisoner, At hearing whereof his heart did melt, his knees did smite together, sorrow was in all his loins, being more grieved for her imprisonment,
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when she was first made, and when shee is married, there is a ring put by her husband on the fourth finger of her left hand, where there is a veine which goes to the heart, to teach their to loue him from the heart.
when she was First made, and when she is married, there is a ring put by her husband on the fourth finger of her left hand, where there is a vein which Goes to the heart, to teach their to love him from the heart.
The Chronicle stores vs with a cluster of many singular examples of this loue: some for loue to her husbands haue been content to hazard their estate as:
The Chronicle stores us with a cluster of many singular Examples of this love: Some for love to her Husbands have been content to hazard their estate as:
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A woman (as we read in the Acts and Monuments) defamed herselfe to deliuer her innocent husband, it was Calaway a Gold-smith in London, who should haue been cast away, had it not been for his wife,
A woman (as we read in the Acts and Monuments) defamed herself to deliver her innocent husband, it was Calaway a Goldsmith in London, who should have been cast away, had it not been for his wife,
and he was accounted bigamus, who had been twise married himselfe, or else had married a woman, whose former husband was dead) his wife came forth before the Iudges and deposed, that shee neuer was married to him that was accounted her first husband,
and he was accounted bigamus, who had been twice married himself, or Else had married a woman, whose former husband was dead) his wife Come forth before the Judges and deposed, that she never was married to him that was accounted her First husband,
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When Nero condemned Seneca to dye, he gaue him leaue to chuse what death he would dye, whereupon he caused his veines to be opened in a Bath, his wife Paulina of her owne accorde did the like, choosing rather to dye with him, then liue without him.
When Nero condemned Senecca to die, he gave him leave to choose what death he would die, whereupon he caused his Veins to be opened in a Bath, his wife Paulina of her own accord did the like, choosing rather to die with him, then live without him.
for when he going to the holy Land was wounded by a Morian with a sword so enuenomed, that art and medecine could not cure him, this good & louing wife with her owne mouth, did day by day sucke and drawe out the venemous humour,
for when he going to the holy Land was wounded by a Morian with a sword so envenomed, that art and medicine could not cure him, this good & loving wife with her own Mouth, did day by day suck and draw out the venomous humour,
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and without hurting herselfe helped her husband, cured and closed his wound, in remembrance of whose great affection, King Edward did build her many monuments.
and without hurting herself helped her husband, cured and closed his wound, in remembrance of whose great affection, King Edward did built her many monuments.
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as I haue already proued, yet flye Fornication: for these things are common to both these sinnes, a diseased body, a damned soule, a poore purse, a shamefull name, a wronging of posterity,
as I have already proved, yet fly Fornication: for these things Are Common to both these Sins, a diseased body, a damned soul, a poor purse, a shameful name, a wronging of posterity,
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this sinne is purgatory to the purse, though it be paradise to the desires, Danae doth then like Iupiter, when he comes vnto her in the forme of a showre of golden rayne, and therefore the Poet saith;
this sin is purgatory to the purse, though it be paradise to the Desires, Danae does then like Iupiter, when he comes unto her in the Form of a shower of golden rain, and Therefore the Poet Says;
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Nuda Venus picta est, nudi pinguntur amores: Nam quos nuda capit, nudos dimittat, oportet. How soone had the prodigall childe consumed his portion, when once he light among harlots;
Nuda Venus picta est, nudi pinguntur Love: Nam quos nuda Capital, Nudos dimittat, oportet. How soon had the prodigal child consumed his portion, when once he Light among harlots;
nay women are like enough to gaine by the trade, for they be receiuers, with Iudas they are at their Quantum dabis? as if their louers bring any thing, they are welcome,
nay women Are like enough to gain by the trade, for they be Receivers, with Iudas they Are At their Quantum Dabis? as if their lovers bring any thing, they Are welcome,
if any of them say with Peter, Siluer and gold haue I none, ibit for as, there is no entertainement for him, the string of their hearts reach to the pulse of their hands,
if any of them say with Peter, Silver and gold have I none, ibit for as, there is no entertainment for him, the string of their hearts reach to the pulse of their hands,
Concerning Name, men haue a care of their credit, and would haue a good reputation among men, next to the approbation of God and the testimony of a good conscience,
Concerning Name, men have a care of their credit, and would have a good reputation among men, next to the approbation of God and the testimony of a good conscience,
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and therefore when the holy Ghost would brande the Israelites with a marke of greatest reproch, he cals them the seede of the Adulterer, and of the whore:
and Therefore when the holy Ghost would brand the Israelites with a mark of greatest reproach, he calls them the seed of the Adulterer, and of the whore:
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but their bringing vp is as base as their birth, such fathers care not, though with the Israelites they offer such sonnes and daughters vnto diuels, they haue no care to correct them, they care not though they haue their swinge,
but their bringing up is as base as their birth, such Father's care not, though with the Israelites they offer such Sons and daughters unto Devils, they have no care to correct them, they care not though they have their swinge,
though it be in an halter, and therefore the Lord compareth those, whom he corrects not vnto bastards, If yee be without correction, then are yee bastards and not sonnes:
though it be in an halter, and Therefore the Lord compareth those, whom he corrects not unto bastards, If ye be without correction, then Are ye bastards and not Sons:
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and hee is set downe lest bastards should despaire, and none but he, lest parents should presume) and said vnto him, thou shalt not inherit in our fathers house, for thou art the sonne of a strange woman.
and he is Set down lest bastards should despair, and none but he, lest Parents should presume) and said unto him, thou shalt not inherit in our Father's house, for thou art the son of a strange woman.
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meate at home to make good chere, I haue decked my bed with ornaments, &c. Come let vs take our fill of loue vntill the morning, let vs take our pleasure in dalliance:
meat At home to make good cheer, I have decked my Bed with Ornament, etc. Come let us take our fill of love until the morning, let us take our pleasure in dalliance:
for thou postest to hell on the backe of vnciuill pleasures, if thou thinkest that now all is discharged, thou reckonest without thy host and therefore must reckon twice, thy goods must goe to the paiment.
for thou postest to hell on the back of Uncivil pleasures, if thou Thinkest that now all is discharged, thou reckonest without thy host and Therefore must reckon twice, thy goods must go to the payment.
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When that famous or rather infamous harlot Lais demanded of Demosthenes a round summe of money for one nights lodging, hee gaue off his suite with these words, Nolo tanti emere poenitentiam, I will not buy repentance so deare:
When that famous or rather infamous harlot Lais demanded of Demosthenes a round sum of money for one nights lodging, he gave off his suit with these words, Nolo tanti Emere poenitentiam, I will not buy Repentance so deer:
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nay a coarde which is fiue times doubled? When the mother of Lemuel would disswade him from giuing his strength vnto women, she puts him in minde that he is a man of worth:
nay a coarde which is fiue times doubled? When the mother of Lemuel would dissuade him from giving his strength unto women, she puts him in mind that he is a man of worth:
Wee are men of worth, bought with a price, but if we yeeld to fleshly delights, we shew our selues base, pleasures, they say, are for the body and the body for the soule,
we Are men of worth, bought with a price, but if we yield to fleshly delights, we show our selves base, pleasures, they say, Are for the body and the body for the soul,
And therefore the lawe of Nature, before the lawe of God was written, did punish this sinne with death, Iudah, when he heard his daughter Tamar had played the harlot,
And Therefore the law of Nature, before the law of God was written, did Punish this sin with death, Iudah, when he herd his daughter Tamar had played the harlot,
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The Aegyptians cut off the womans nose, and the mens members, Augustus Casar permitted the father to kil his daughter taken in adultery, Canutus a Danish King in this land did banish them.
The egyptians Cut off the woman's nose, and the men's members, Augustus Caesar permitted the father to kill his daughter taken in adultery, Canute a Danish King in this land did banish them.
Lex Iulia and the lawe of Romulus, did put them to death, and therefore the Pope is to blame, who alloweth of Courtisans, which pay tribute for licence to be commen whores:
Lex Iulia and the law of Romulus, did put them to death, and Therefore the Pope is to blame, who alloweth of Courtesans, which pay tribute for licence to be come whores:
Much to be misliked was that iudgement giuen against Theodora in the 7. persecution of the primitiue Church, who because she refused to doe sacrifice to the Idols, was therefore condemned to the stewes,
Much to be misliked was that judgement given against Theodora in the 7. persecution of the primitive Church, who Because she refused to do sacrifice to the Idols, was Therefore condemned to the Stews,
let the Church, which is a Virgine married to Christ keepe one faith, and let all that are married one to another keepe the same office in flesh, which the Church keepeth in faith, let young men with Ioseph striue manfully to subdue this sinne knowing that chastity is grace to the body, beautie to the soule and peace to the desires.
let the Church, which is a Virgae married to christ keep one faith, and let all that Are married one to Another keep the same office in Flesh, which the Church Keepeth in faith, let young men with Ioseph strive manfully to subdue this sin knowing that chastity is grace to the body, beauty to the soul and peace to the Desires.
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A third sinne which the Apostle reckons among the workes of the flesh is vncleannes, which is a generall word comprehending the two former sinnes and stretcheth yet further, condemning the sinne of the Sodomites when man with man workes filthines.
A third sin which the Apostle reckons among the works of the Flesh is uncleanness, which is a general word comprehending the two former Sins and Stretcheth yet further, condemning the sin of the Sodomites when man with man works filthiness.
and therefore to blame was Sixtus the 4. who built a costly Stewes in Rome appointing it to be both maseuline and feminine, making a gaine of that most beastly sinne, giuing the whole familie of the Cardinall of Saint Luce free leaue in Iune, Iuly and August to vse that sinne for committing whereof God reigned vpon Sodome and Gomorah fire and brimstome from heauen, A bird of the same feather was Iohn Casus Archbishop of Beneuentane, the Popes Legate to the Venetians, who magnified this sinne not in word alone,
and Therefore to blame was Sixtus the 4. who built a costly Stews in Room appointing it to be both maseuline and Faemin, making a gain of that most beastly sin, giving the Whole family of the Cardinal of Saint Luce free leave in Iune, Iuly and August to use that sin for committing whereof God reigned upon Sodom and Gomorrah fire and Brimstone from heaven, A bird of the same feather was John Casus Archbishop of Beneuentane, the Popes Legate to the Venetians, who magnified this sin not in word alone,
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Buggery with beasts is another sinne comprehended vnder this vncleannes a sinne so hated of God, that the innocent and harmeles beast should dye as well as the party that committed the fact:
Buggery with beasts is Another sin comprehended under this uncleanness a sin so hated of God, that the innocent and harmless beast should die as well as the party that committed the fact:
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Other sinnes of like sort, which nature doth abhorte and chaste eares will not willingly heare, the very thought whereof woundeth the heart with horrour, I purposely passe ouer,
Other Sins of like sort, which nature does abhorte and chaste ears will not willingly hear, the very Thought whereof wounds the heart with horror, I purposely pass over,
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for he that lusteth after a woman hath committed adultery with her already in his heart, and God did punish the resolution in Pharaoh and Abimelech though neither of them had come nigh vnto Abrahams wife: we haue a saying:
for he that Lusteth After a woman hath committed adultery with her already in his heart, and God did Punish the resolution in Pharaoh and Abimelech though neither of them had come High unto Abrahams wife: we have a saying:
but we must take the visour from this sinne, that it may appeare as it is, reiect it though it comes with a maske, giue it no counteuance though vnder a good colour it would insinuate it selfe:
but we must take the visor from this sin, that it may appear as it is, reject it though it comes with a mask, give it no counteuance though under a good colour it would insinuate it self:
The best weeding is to plucke vp the rootes, lust is the roote of sin, which bringeth forth a bitter fruite, the holy Ghost will not suffer a roote that springeth forth Gall and Wormewood, but will haue it weeded out:
The best weeding is to pluck up the roots, lust is the root of since, which brings forth a bitter fruit, the holy Ghost will not suffer a root that springs forth Gall and Wormwood, but will have it weeded out:
When the trees did see that yron milles consumed them so fast, they layd their heads together and concluded vpon this, they would not lend to any axe so much as an helfe, we are as trees, Gods iudgements an axe, our sinnes yeel• matter sufficient to cut vs downe, conclude vpon this not to yeeld so much as a thought, it is as easie to quench the flame of Aetna, as the thoughs set on fi•e by affection.
When the trees did see that iron mills consumed them so fast, they laid their Heads together and concluded upon this, they would not lend to any axe so much as an helfe, we Are as trees, God's Judgments an axe, our Sins yeel• matter sufficient to Cut us down, conclude upon this not to yield so much as a Thought, it is as easy to quench the flame of Aetna, as the thoughs Set on fi•e by affection.
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the eyes of Putiphars wife caused her to step awry, vrit { que } videndo famina for glauncing forth their beames on Iosephs beautie, they made their reflexion on her heart with hot burning lust:
the eyes of Potiphar's wife caused her to step awry, urit { que } videndo famina for glancing forth their beams on Joseph's beauty, they made their reflection on her heart with hight burning lust:
And therefore when there were some who seemed to haue compassion vpon a one eyed man, he tolde them, he had lost one of his enemies, a very theefe which would haue stolne away his heart;
And Therefore when there were Some who seemed to have compassion upon a one eyed man, he told them, he had lost one of his enemies, a very thief which would have stolen away his heart;
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For true is the prouerbe, NONLATINALPHABET, lust creepes in at the window of this sense, as the enemy at the gates of Ierusalem, and pickes the locke of the strongest heart:
For true is the proverb,, lust creeps in At the window of this sense, as the enemy At the gates of Ierusalem, and picks the lock of the Strongest heart:
and if with the draw-net in the Gospell, it hath taken all manner of things, with the men in that place, it must keepe the good as in a vessell and cast the bad away.
and if with the draw-net in the Gospel, it hath taken all manner of things, with the men in that place, it must keep the good as in a vessel and cast the bad away.
cc cs p-acp dt n1 p-acp dt n1, pn31 vhz vvn d n1 pp-f n2, p-acp dt n2 p-acp d n1, pn31 vmb vvi dt j c-acp p-acp dt n1 cc vvi dt j av.
as the Priest and Leuit by the wounded man, or deale as the Israelites with the captiue woman, pare away that which is superfluous lest we be like the Prodigall Child, who desired to be refreshed with the huskes that the swine did eate.
as the Priest and Levit by the wounded man, or deal as the Israelites with the captive woman, pare away that which is superfluous lest we be like the Prodigal Child, who desired to be refreshed with the husks that the Swine did eat.
how foule a fault is it to be like the duckes, which still haue their billes in the mire? if thy tongue would faine run ouer, with Iob, lay thy hand vpon thy mouth, be like Dauid, who,
how foul a fault is it to be like the ducks, which still have their bills in the mire? if thy tongue would feign run over, with Job, lay thy hand upon thy Mouth, be like David, who,
I will not speake heere of a wanton hand, either in writing or being worse imployed only it grieueth me, to see the best wits, lose themselues in the vainest follyes, to see good Clarkes serue Venus in Mineroues rayment to see great schollers long in trauaile, to be in fine deliuered of some lewde and idle phansie:
I will not speak Here of a wanton hand, either in writing or being Worse employed only it grieves me, to see the best wits, loose themselves in the vainest folly's, to see good Clerks serve Venus in Mineroues raiment to see great Scholars long in travail, to be in fine Delivered of Some lewd and idle fancy:
so iointly together they may be indited for it, when there is a wanton carriage of the whole body at the same time, such as the daughters of Zion vsed who walked with stretched out neckes,
so jointly together they may be Indited for it, when there is a wanton carriage of the Whole body At the same time, such as the daughters of Zion used who walked with stretched out necks,
av av-j av pns32 vmb vbi vvn p-acp pn31, c-crq pc-acp vbz dt j-jn n1 pp-f dt j-jn n1 p-acp dt d n1, d a-acp dt n2 pp-f np1 vvd r-crq vvd p-acp vvn av n2,
such as Dauncers commonly vse, and therefore Diogenes being asked what he thought of dauncing answered, the better, the worse, as though he thought the best dauncers the worst men:
such as Dancers commonly use, and Therefore Diogenes being asked what he Thought of dancing answered, the better, the Worse, as though he Thought the best dancers the worst men:
d c-acp n2 av-j vvi, cc av np1 vbg vvn r-crq pns31 vvd pp-f vvg vvd, dt jc, dt jc, c-acp cs pns31 vvd dt js n2 dt js n2:
Men therefore are to blame, which haue the cunning, that they can turne two or three hunderd acres of ground, into two or three trunkes of apparell, who to set ou• themselues gorgeously sell away their land so long by the yarde, that they leaue not for themselues a foote;
Men Therefore Are to blame, which have the cunning, that they can turn two or three hunderd acres of ground, into two or three trunks of apparel, who to Set ou• themselves gorgeously fell away their land so long by the yard, that they leave not for themselves a foot;
np1 av vbr pc-acp vvi, r-crq vhb dt j-jn, cst pns32 vmb vvi crd cc crd crd n2 pp-f n1, p-acp crd cc crd n2 pp-f n1, r-crq pc-acp vvi n1 px32 av-j n1 av po32 n1 av av-j p-acp dt n1, cst pns32 vvb xx p-acp px32 dt n1;
to blame are women, who tire not themselues as holy women in times past, b who trusted in God, and were sub•ect to their husbands; but like the c daughters of Z•on, must haue too much variety,
to blame Are women, who tire not themselves as holy women in times past, b who trusted in God, and were sub•ect to their Husbands; but like the c daughters of Z•on, must have too much variety,
pc-acp vvi vbr n2, r-crq vvb xx px32 c-acp j n2 p-acp n2 j, sy r-crq vvd p-acp np1, cc vbdr j p-acp po32 n2; p-acp j dt sy ng1 pp-f av, vmb vhi av d n1,
and to serue other mens eyes, this, this is lyable to reproofe, and they which put on this light attire, cannot lightly put on honest and chaste conuersation.
and to serve other men's eyes, this, this is liable to reproof, and they which put on this Light attire, cannot lightly put on honest and chaste Conversation.
cc pc-acp vvi j-jn ng2 n2, d, d vbz j p-acp n1, cc pns32 r-crq vvd p-acp d j n1, vmbx av-j vvi p-acp j cc j n1.
Necessity the profitable garment, to defend vs from the iniury of the weather, but riches and riot did find out the precious, which vanity did fashion to her tricke:
Necessity the profitable garment, to defend us from the injury of the weather, but riches and riot did find out the precious, which vanity did fashion to her trick:
& howsoeuer this land hath giuen other nations the foile, yet they haue giuen vs the fashion, the pride of all Countreys sits in our skirts, the follies of all Nations are fallen vpon vs,
& howsoever this land hath given other Nations the foil, yet they have given us the fashion, the pride of all Countries' sits in our skirts, the follies of all nations Are fallen upon us,
cc c-acp d n1 vhz vvn j-jn n2 dt n1, av pns32 vhb vvn pno12 dt n1, dt n1 pp-f d ng2 vvz p-acp po12 n2, dt n2 pp-f d n2 vbr vvn p-acp pno12,
But, ad quid perditio hac? whereto serueth this waste? there is no building to that, which is made without hands, no ioy to a quiet conscience, no cloathing to the righteousnes of Christ, put on therefore the Lord Iesus Christ, and let not vnchaste behauiour shew it selfe in the gawdines of attire, what are silkes,
But, ad quid Perdition hac? whereto serveth this waste? there is no building to that, which is made without hands, no joy to a quiet conscience, no clothing to the righteousness of christ, put on Therefore the Lord Iesus christ, and let not unchaste behaviour show it self in the gawdines of attire, what Are silks,
Nature hath cladde beasts with an hayre skin, and fowles with feathers, but man, because he is indued with reason, it brings forth naked, leauing his couering to good discretion, let apparell therefore be such,
Nature hath clad beasts with an hair skin, and fowls with Feathers, but man, Because he is endued with reason, it brings forth naked, leaving his covering to good discretion, let apparel Therefore be such,
Venus in vinis: Venus warmes herselfe at the signe of the Iuie bush, and sine Cerere & Baccho friget Venus, not but that Paul and his acquaintance may meete at the market of k Appins, and at the three tauernes ▪,
Venus in vinis: Venus warms herself At the Signen of the Ivy bush, and sine Cerere & Baccho friget Venus, not but that Paul and his acquaintance may meet At the market of k Appins, and At the three taverns ▪,
np1 p-acp fw-la: np1 vvz px31 p-acp dt n1 pp-f dt n1 n1, cc fw-la fw-la cc fw-la fw-la np1, xx p-acp d np1 cc po31 n1 vmb vvi p-acp dt n1 pp-f zz n2, cc p-acp dt crd n2 ▪,
as Essei people of Palestine would neuer eate Pigeons) and as the disciples might eate and drinke whatsoeuer was •et before them, ordinary and common victuals, so God hath giuen m wine to make glad the heart of man,
as Essenes people of Palestine would never eat Pigeons) and as the Disciples might eat and drink whatsoever was •et before them, ordinary and Common victuals, so God hath given m wine to make glad the heart of man,
c-acp n1 n1 pp-f np1 vmd av-x vvi n2) cc c-acp dt n2 vmd vvi cc vvi r-crq vbds vvn p-acp pno32, j cc j n2, av np1 vhz vvn po11 n1 pc-acp vvi j dt n1 pp-f n1,
AMong other reasons why God would haue his people Israel, abstaine from fowles liuing vpon prey, this was one, to teach them, they should not prey one vpon another, they should not take away one anothers goods,
AMong other Reasons why God would have his people Israel, abstain from fowls living upon prey, this was one, to teach them, they should not prey one upon Another, they should not take away one another's goods,
p-acp j-jn n2 c-crq np1 vmd vhi po31 n1 np1, vvb p-acp n2 vvg p-acp n1, d vbds pi, pc-acp vvi pno32, pns32 vmd xx vvi pi p-acp n-jn, pns32 vmd xx vvi av crd j-jn n2-j,
the first of these resembles the horseleach, which cryes, giue, giue, resembles Iudas, who saith, what will yee giue, resembles the diuell, who saith, all these will I giue, if:
the First of these resembles the horseleech, which cries, give, give, resembles Iudas, who Says, what will ye give, resembles the Devil, who Says, all these will I give, if:
dt ord pp-f d vvz dt n1, q-crq vvz, vvb, vvb, vvz np1, r-crq vvz, r-crq vmb pn22 vvi, vvz dt n1, r-crq vvz, d d vmb pns11 vvi, cs:
Tithes must be compounded for, or else abated, the palmer worme must haue his part, the grashopper his part, the canker worme his part, the caterpiller her part,
Tithes must be compounded for, or Else abated, the palmer worm must have his part, the grasshopper his part, the canker worm his part, the caterpillar her part,
a great Canon that giues a monstrous cracke and shootes but paper, with Ixion he must imbrace a cloud for Inno, and with Narcissus make much of a shadow in stead of a water Nimph: he shall haue the shell when Ichnewmon hath suckt out the egge of the Crocodill, or the shelles of the Oyster,
a great Canon that gives a monstrous Crac and shoots but paper, with Ixion he must embrace a cloud for Inno, and with Narcissus make much of a shadow in stead of a water Nymph: he shall have the shell when Ichnewmon hath sucked out the egg of the Crocodill, or the shells of the Oyster,
The Statute of Mortmaine prouided they should giue no more to the Church, and therefore like Moses it cried Hoe, but tempora mutantur, & nos mutantur in illi•.
The Statute of Mortmain provided they should give no more to the Church, and Therefore like Moses it cried Hoe, but tempora mutantur, & nos mutantur in illi•.
dt n1 pp-f n1 vvd pns32 vmd vvi av-dx dc p-acp dt n1, cc av av-j np1 pn31 vvd vvi, cc-acp fw-la fw-la, cc fw-la fw-la p-acp n1.
let it bloud in the swelling veine of her excesse, these times are so farre from stopping the issue, that they prick it still and suffer it to bleed to death.
let it blood in the swelling vein of her excess, these times Are so Far from stopping the issue, that they prick it still and suffer it to bleed to death.
vvb pn31 n1 p-acp dt j-vvg n1 pp-f po31 n1, d n2 vbr av av-j p-acp vvg dt n1, cst pns32 vvb pn31 av cc vvi pn31 pc-acp vvi p-acp n1.
The Aegyptians dealt hardely with the Israelites, when they tooke away their straw, and so doe these Gipcies, which take away the corne, and allow nothing but straw:
The egyptians dealt hardly with the Israelites, when they took away their straw, and so do these Gipcies, which take away the corn, and allow nothing but straw:
dt njp2 vvd av p-acp dt np2, c-crq pns32 vvd av po32 n1, cc av vdb d n2, r-crq vvb av dt n1, cc vvb pix cc-acp n1:
and care not how little reckoning the Clarke bee, so they may sell their presentation at a great price, they doe not so much regard aram dominicam, as haram domesticans, these are not Papistae but Rapistae, Merchants broken into the Church, a great deale more intollerable,
and care not how little reckoning the Clerk be, so they may fell their presentation At a great price, they do not so much regard aram dominicam, as haram domesticans, these Are not Papists but Rapistae, Merchant's broken into the Church, a great deal more intolerable,
cc vvb xx c-crq av-j vvg dt n1 vbi, av pns32 vmb vvi po32 n1 p-acp dt j n1, pns32 vdb xx av av-d vvi fw-la fw-la, p-acp vvb fw-la, d vbr xx np1 p-acp np1, n2 vvn p-acp dt n1, dt j n1 av-dc j,
This sacriledge is theft in the highest degree, in reuenging whereof Peter vseth his key, in mentioning whereof, Paul maketh it a match or ouermatch for idolatry,
This sacrilege is theft in the highest degree, in revenging whereof Peter uses his key, in mentioning whereof, Paul makes it a match or overmatch for idolatry,
and therefore ye Patrons, be no longer Pyrats of the Church, neither mangle nor sell that liberall allowance that is committed to your trurst, doe not vnder colour of taking away the superfluity, leaue to little for the necessitie of the Minister, be somewhat more friendly to the Church then the East winde to the fruits of the ea•th, doe not with Rehoboham giue her sheilds of brasse for her sheilds of golde, make her not a marke to shoote at, pull not still the forbidden fruite, despoyle not the Church which your fathers clothed, rob her not of her possessions and endowments, let not your Leuits purchase your Cures, let him haue his penny that labours in the Vineyarde, the false prophets made a spoyle of you, doe not you make a spoyle of the true,
and Therefore you Patrons, be no longer Pirates of the Church, neither mangle nor fell that liberal allowance that is committed to your trurst, do not under colour of taking away the superfluity, leave to little for the necessity of the Minister, be somewhat more friendly to the Church then the East wind to the fruits of the ea•th, do not with Rehoboam give her shields of brass for her shields of gold, make her not a mark to shoot At, pull not still the forbidden fruit, despoil not the Church which your Father's clothed, rob her not of her possessions and endowments, let not your Leuits purchase your Cures, let him have his penny that labours in the Vineyard, the false Prophets made a spoil of you, do not you make a spoil of the true,
cc av pn22 n2, vbb dx jc n2 pp-f dt n1, av-dx vvi ccx vvi d j n1 cst vbz vvn p-acp po22 n1, vdb xx p-acp n1 pp-f vvg av dt n1, vvb p-acp j c-acp dt n1 pp-f dt n1, vbb av av-dc j p-acp dt n1 av dt n1 n1 p-acp dt n2 pp-f dt n1, vdb xx p-acp np1 vvb po31 n2 pp-f n1 p-acp po31 n2 pp-f n1, vvb pno31 xx dt n1 pc-acp vvi p-acp, vvb xx av dt j-vvn n1, vvb xx dt n1 r-crq po22 n2 vvn, vvb pno31 xx pp-f po31 n2 cc n2, vvb xx po22 n2 vvb po22 n2, vvb pno31 vhi po31 n1 cst vvz p-acp dt n1, dt j n2 vvd dt n1 pp-f pn22, vdb xx pn22 vvi dt n1 pp-f dt j,
as hee to them spirituall, and therefore doe not yee like Caterpillers cleaue to the fruites of the Church, say truely with the Pharisee I giue tithe of all that euer I possesse, and giue it with a willing minde.
as he to them spiritual, and Therefore do not ye like Caterpillars cleave to the fruits of the Church, say truly with the Pharisee I give tithe of all that ever I possess, and give it with a willing mind.
c-acp pns31 p-acp pno32 j, cc av vdb xx pn22 j n2 vvb p-acp dt n2 pp-f dt n1, vvb av-j p-acp dt np1 pns11 vvb n1 pp-f d cst av pns11 vvb, cc vvb pn31 p-acp dt j n1.
Others like greedy cormorants and fawcons seaze, and plume and prey vpon the common wealth, such are they who make a priuate gaine of that which should be for the publike good, such as depopulating Parishes thinke themselues ill seated,
Others like greedy cormorants and fawcons seize, and plume and prey upon the Common wealth, such Are they who make a private gain of that which should be for the public good, such as depopulating Parishes think themselves ill seated,
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when they dwell by neighbours, such as grating vpon poore trades with hard ingrossing, to get much wealth, put in hazard all their credit and estimation:
when they dwell by neighbours, such as grating upon poor trades with hard engrossing, to get much wealth, put in hazard all their credit and estimation:
c-crq pns32 vvb p-acp n2, d c-acp vvg p-acp j n2 p-acp j j-vvg, pc-acp vvi d n1, vvn p-acp n1 d po32 n1 cc n1:
euen Tully a heathen Philosopher, in his third booke of offices, thought this pulling, this catching and snatching from other did ouerthrow common societie,
even Tully a heathen Philosopher, in his third book of Offices, Thought this pulling, this catching and snatching from other did overthrow Common society,
av np1 dt j-jn n1, p-acp po31 ord n1 pp-f n2, vvd d vvg, d vvg cc vvg p-acp n-jn vdd vvi j n1,
if it had conueyed to it selfe the strength of the next liues, but let this suffice to haue spoken of publike theft, either in spoyling Church or common wealth:
if it had conveyed to it self the strength of the next lives, but let this suffice to have spoken of public theft, either in spoiling Church or Common wealth:
cs pn31 vhd vvn p-acp pn31 n1 dt n1 pp-f dt ord n2, cc-acp vvb d vvi pc-acp vhi vvn pp-f j n1, av-d p-acp vvg n1 cc j n1:
there is a more priuate theft, when a man is a theefe to himselfe, or to his neighbour or to both, to himselfe, either to his body or his goods, to his body,
there is a more private theft, when a man is a thief to himself, or to his neighbour or to both, to himself, either to his body or his goods, to his body,
The good man hauing nothing is Lord of all things, l habet •mina, quia habet habentem omina, he hath all things because he hath the Lord of all things, the father the most ancient of dayes filleth his memory, the sonne the wisdome of the father filleth his vnderstanding, the holy Ghost the comforter filleth his will:
The good man having nothing is Lord of all things, l habet •mina, quia habet habentem omina, he hath all things Because he hath the Lord of all things, the father the most ancient of days fills his memory, the son the Wisdom of the father fills his understanding, the holy Ghost the comforter fills his will:
he is like the Cornish-chough, which will steale a peece of money and hiding it in some hole, will neuer helpe her selfe with it afterward, vnlike the deluer of the earth,
he is like the Cornish-chough, which will steal a piece of money and hiding it in Some hold, will never help her self with it afterwards, unlike the delver of the earth,
for he with his mat•ocke drawes reliefe and nouriture out of the earth, but this man hides that in the earth, which should be a meanes •• nourish and relieue him,
for he with his mat•ocke draws relief and nourriture out of the earth, but this man hides that in the earth, which should be a means •• nourish and relieve him,
c-acp pns31 p-acp po31 n1 vvz n1 cc n1 av pp-f dt n1, cc-acp d n1 vvz d p-acp dt n1, r-crq vmd vbi dt n2 •• vvi cc vvi pno31,
if he hath any thing, he comforts not himselfe with it, but accompts it lost that he bestowes vpon himselfe, he is afraid hee should hinder himselfe of a chicke,
if he hath any thing, he comforts not himself with it, but accounts it lost that he bestows upon himself, he is afraid he should hinder himself of a chick,
let a man eate and drinke and delight his soule with the profit of his labour, and know that there is nothing better then that a man should reioyce in his affaires,
let a man eat and drink and delight his soul with the profit of his labour, and know that there is nothing better then that a man should rejoice in his affairs,
vvb dt n1 vvi cc vvi cc vvi po31 n1 p-acp dt n1 pp-f po31 n1, cc vvb cst pc-acp vbz pix av-jc cs d dt n1 vmd vvi p-acp po31 n2,
The Prophet Hosee speaking of the destruction, that the Assyrans and Babilonians, should bring vpon Israell, saith strangers deuour their strength: so still strangers deuour mens strength:
The Prophet Hosea speaking of the destruction, that the Assyrans and Babylonians, should bring upon Israel, Says Strangers devour their strength: so still Strangers devour men's strength:
and grasse groweth at the doores, or if they be resident on their houses, they keepe but few fires in many chimneyes, the smoake comes all out at one hole,
and grass grows At the doors, or if they be resident on their houses, they keep but few fires in many Chimneys, the smoke comes all out At one hold,
cc n1 vvz p-acp dt n2, cc cs pns32 vbb j-jn p-acp po32 n2, pns32 vvb p-acp d n2 p-acp d n2, dt n1 vvz d av p-acp crd n1,
Of those which put their hands to their neighbours goods, some are notorious theeues, as on Shooters hill or in Stangate hole, which take vp such purses as fall in the laps for want of sufficient defense, some whereof are like the Owle, which preyes in the darke, who turning the order of Nature vpside downe, watch the night and sleepe the day, others like the Kite prey in the light both sorts watch for a man:
Of those which put their hands to their neighbours goods, Some Are notorious thieves, as on Shooters hill or in Stangate hold, which take up such purses as fallen in the laps for want of sufficient defence, Some whereof Are like the Owl, which preys in the dark, who turning the order of Nature upside down, watch the night and sleep the day, Others like the Kite prey in the Light both sorts watch for a man:
pp-f d r-crq vvd po32 n2 p-acp po32 ng2 n2-j, d vbr j n2, c-acp p-acp npg1 n1 cc p-acp np1 n1, r-crq vvb a-acp d n2 c-acp vvb p-acp dt n2 p-acp n1 pp-f j n1, d c-crq vbr av-j dt n1, r-crq vvz p-acp dt j, r-crq vvg dt n1 pp-f n1 av a-acp, vvb dt n1 cc vvi dt n1, n2-jn vvb dt n1 n1 p-acp dt n1 d n2 vvb p-acp dt n1:
he should not giue away the inheritance from the first borne, though happely he bare more affection to one of his younger sonnes, except he had iust cause to doe it:
he should not give away the inheritance from the First born, though happily he bore more affection to one of his younger Sons, except he had just cause to do it:
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as Iacob had, who therefore set his eldest sonne Ruben besides the cushion, because he went vp to his fathers bed to defile, it if God would not suffer the father to dispose of that which was his owne, much lesse will he haue on mans goods to be at anothers disposition:
as Iacob had, who Therefore Set his eldest son Reuben beside the cushion, Because he went up to his Father's Bed to defile, it if God would not suffer the father to dispose of that which was his own, much less will he have on men goods to be At another's disposition:
and therefore when a prigging fellow sayd to Demosthenes (who tooke him vp short for fingring that which was none of his own) nescieba• quod h•• tuum esset:
and Therefore when a prigging fellow said to Demosthenes (who took him up short for fingering that which was none of his own) nescieba• quod h•• tuum esset:
cc av c-crq dt n-vvg n1 vvn p-acp npg1 (r-crq vvd pno31 a-acp j c-acp vvg d r-crq vbds pix pp-f po31 d) n1 fw-la n1 fw-la fw-la:
neither let any say, God commanded the Israelites to rob the Aegyptians, for Gods commadement against his lawe is no warrant for any to breake the lawe.
neither let any say, God commanded the Israelites to rob the egyptians, for God's Commandment against his law is no warrant for any to break the law.
Besides the common Gailebirds which are limefingred, and spoyle them that passe by peaceably, as though they returned from the warre, there are others which rob men priuily and more closely increase that which is not theirs:
Beside the Common Gailebirds which Are limefingred, and spoil them that pass by peaceably, as though they returned from the war, there Are Others which rob men privily and more closely increase that which is not theirs:
p-acp dt j n2 r-crq vbr j, cc vvi pno32 cst vvb p-acp av-j, c-acp cs pns32 vvd p-acp dt n1, pc-acp vbr n2-jn r-crq vvb n2 av-j cc av-dc av-j vvi d r-crq vbz xx png32:
nor yet of the Phisition, who is little better then a theefe, if of purpose hee keepes his Patient low, that he may be still in request nor of the Minister, who if he enters not in by the •oore into the sheepe-fold,
nor yet of the physician, who is little better then a thief, if of purpose he keeps his Patient low, that he may be still in request nor of the Minister, who if he enters not in by the •oore into the sheepfold,
in the first ranke is the vsurer, who breeding money of money, to the third and fourth generation proues like the butlers boxe, which at last drawes all the counters to it.
in the First rank is the usurer, who breeding money of money, to the third and fourth generation Proves like the butlers box, which At last draws all the counters to it.
p-acp dt ord n1 vbz dt n1, r-crq vvg n1 pp-f n1, p-acp dt ord cc ord n1 vvz av-j dt n2 n1, r-crq p-acp ord vvz d dt n2 p-acp pn31.
The ancient law of the Romames makes him worse then other theeues, therefore whereas it enioyned theeues to r•store double, the vsu•er should restore fourefold.
The ancient law of the Romames makes him Worse then other thieves, Therefore whereas it enjoined thieves to r•store double, the vsu•er should restore fourfold.
and therefore when on a time the bill and bondes of vserers (for these men turne their estate into obligations) were at Athens all heaped together in the market place,
and Therefore when on a time the bill and bonds of usurers (for these men turn their estate into obligations) were At Athens all heaped together in the market place,
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first concerning the argument, the law of the Lord, not of the lande, must be the square of our liues, else are wee like the Iewes, who when they would crucifie Christ, said, Wee haue a law, and by our law hee ought to die:
First Concerning the argument, the law of the Lord, not of the land, must be the square of our lives, Else Are we like the Iewes, who when they would crucify christ, said, we have a law, and by our law he ought to die:
againe other things yeeld a commodity of their owne nature, so doth not money, the labour and trauaile of him which borrowes it, brings in all the profit;
again other things yield a commodity of their own nature, so does not money, the labour and travail of him which borrows it, brings in all the profit;
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except it be by his default, as for example, the sea makes a rupture into a peece of ground, the lessor, who owes the ground shall beare the losse, the lessee who rents the ground shall not be constrained to it.
except it be by his default, as for Exampl, the sea makes a rupture into a piece of ground, the lessor, who owes the ground shall bear the loss, the lessee who rends the ground shall not be constrained to it.
A man lets a Horse, which falleth sicke and dieth, if the owner knowes there was no fault in the borrower, the borrower shal not make it good for it was an hired thing,
A man lets a Horse, which falls sick and Dieth, if the owner knows there was no fault in the borrower, the borrower shall not make it good for it was an hired thing,
like the hare, which while shee brings vp one, bringes forth an other, and conceiueth an other young after her first conception, lay not this heauy burden vpon thy brethren, much lesse looke for a secret gratuity besides the maine interest:
like the hare, which while she brings up one, brings forth an other, and conceiveth an other young After her First conception, lay not this heavy burden upon thy brothers, much less look for a secret gratuity beside the main Interest:
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and therefore as other Nations did punish this sinne, some with Zachees restitution, as the Romaines, some with banishment as the Lacedemonians, some with burning bands,
and Therefore as other nations did Punish this sin, Some with Zachees restitution, as the Romans, Some with banishment as the Lacedaemonians, Some with burning bans,
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There are other Takers which Iob ranketh among theeues, and of these he sets those in the forewarde, which take away a mans land, not onely such as doe this vnder colour of law, as Ahab tooke away Naboths vineyard,
There Are other Takers which Job ranketh among thieves, and of these he sets those in the forward, which take away a men land, not only such as do this under colour of law, as Ahab took away Naboth's vineyard,
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what a care God had of vpright dealing, herein we see by the curse vpon them, which would set in or out the bounde at their pleasure, f Cursed bee hee that remoueth his neighbours marke:
what a care God had of upright dealing, herein we see by the curse upon them, which would Set in or out the bound At their pleasure, f Cursed be he that Removeth his neighbours mark:
for not onely the Canon law taketh order for perambulations, but there is a writ in England de perambulatione facienda. Euen among the heathen there was an Idoll or god Terminus, whom they supposed to haue the preeminence ouer boundes of lands, to him they dedicated a Temple, which alwaies had a hole in the roofe, to shew the bounds of land should not bee couered or hid,
for not only the Canon law Takes order for perambulations, but there is a writ in England de perambulatione facienda. Even among the heathen there was an Idol or god Terminus, whom they supposed to have the preeminence over bounds of Lands, to him they dedicated a Temple, which always had a hold in the roof, to show the bounds of land should not be covered or hid,
and therefore Mr. Cambden in his Britannia is of this minde, that a certaine little hill or barrow neere Lilborre in Northhamptonshire, was some bound,
and Therefore Mr. Camden in his Britannia is of this mind, that a certain little hill or barrow near Lilborre in Northamptonshire, was Some bound,
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for that when men digged into it, vpon a conceit to finde great riches, in stead of gold they found coales, & exijt ridiculus mus, and he is rather induced to be of this opinion,
for that when men dug into it, upon a conceit to find great riches, in stead of gold they found coals, & Exijt ridiculus mus, and he is rather induced to be of this opinion,
and crushed in peeces, if you doe but treade vpon them, should nothwithstanding neuer be worne out in any age, which was the cause that they which set vp bounds, were wont to put coales vnder them,
and crushed in Pieces, if you do but tread upon them, should notwithstanding never be worn out in any age, which was the cause that they which Set up bounds, were wont to put coals under them,
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for if a troublesome fellow, saith Saint Augustine, should rise vp in succeeding ages, and standing in contention should say, that the bound set vp, were not the true bound, he might be conuinced hereby,
for if a troublesome fellow, Says Saint Augustine, should rise up in succeeding ages, and standing in contention should say, that the bound Set up, were not the true bound, he might be convinced hereby,
There are others who breake this Commandement by taking pledges when cruell couetous misers will take for pledges those things, with which poore men get their liuing,
There Are Others who break this Commandment by taking pledges when cruel covetous misers will take for pledges those things, with which poor men get their living,
with the latter Elyphaz, though most vntruely, chargeth Iob himselfe, Thou hast taken the pledge from thy brother for naught, and spoyled the cloathes of the naked:
with the latter Eliphaz, though most untruly, charges Job himself, Thou hast taken the pledge from thy brother for nought, and spoiled the clothes of the naked:
Thirdly, they vse it as their owne, and that publikely, euen in their solemne Feasts: this is a kinde of theft, of which this Commandement doth make restraint.
Thirdly, they use it as their own, and that publicly, even in their solemn Feasts: this is a kind of theft, of which this Commandment does make restraint.
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to auoide this fault we must vse that simplicitie and plainenes in buying and selling which was betweene Ephron and Abraham: for the one in few words tells the true value what the thing is worth,
to avoid this fault we must use that simplicity and plainness in buying and selling which was between Ephron and Abraham: for the one in few words tells the true valve what the thing is worth,
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for this is one of the foure sinnes which cry to God for vengeance. Clamitat in calum vox sanguinis, et Sodemorum, Vox oppressorum: merces retenta laborum.
for this is one of the foure Sins which cry to God for vengeance. Clamitat in Column vox Blood, et Sodemorum, Vox oppressorum: merces retenta laborum.
I will not speake here of bad Exequutors, which keepe backe the right from poore Orphants, which neuer knew the price of their father, who (when they should become the heyres of the fathers affection,
I will not speak Here of bad Executors, which keep back the right from poor Orphans, which never knew the price of their father, who (when they should become the Heirs of the Father's affection,
these and the like thefts, though they may be comitted closely, and the world takes not like notice of these den theeues ▪ as it doth of those which as wilde Asses in the Wildernes goe forth to their busines & rise early for a prey;
these and the like thefts, though they may be committed closely, and the world Takes not like notice of these den thieves ▪ as it does of those which as wild Asses in the Wilderness go forth to their business & rise early for a prey;
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but this they thought no good and honest course, and therefore, when they saw that the people offered themselues willingly and their hands had ministred enough,
but this they Thought no good and honest course, and Therefore, when they saw that the people offered themselves willingly and their hands had ministered enough,
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and more then enough, they sayd not still, as those rulers in Hosee bring yee: nor cryed as the daughters of the Horseleach ▪ in the Prouerbs giue giue: they were not like the graue, the barren wombe, the earth & the fire which neuer say, it is enough though they might closely haue licked their owne fingers with the ouerplus but on the contrary side, they cryed Hoe, and caused proclamation to be made, that neither man nor woman should prepare any more worke for the oblation of the sanctuary:
and more then enough, they said not still, as those Rulers in Hosea bring ye: nor cried as the daughters of the Horseleech ▪ in the Proverbs give give: they were not like the graven, the barren womb, the earth & the fire which never say, it is enough though they might closely have licked their own fingers with the overplus but on the contrary side, they cried Hoe, and caused proclamation to be made, that neither man nor woman should prepare any more work for the oblation of the sanctuary:
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as the Drones the Bees hony, and the seuen thinne eares, the seuen full eares of corne, let euery one therefore walke diligently in the vocation whereunto he is called:
as the Drones the Bees honey, and the seuen thin ears, the seuen full ears of corn, let every one Therefore walk diligently in the vocation whereunto he is called:
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euery one must be a factor, occupie till I come, man is borne vnto labour, therefore nulladies sinelinea: let the trades-man keepe his shop, the seaman his ship, let the dresser of the Vineyard say I will digge about it, let the shepheard follow the Ewes great with young, let the husbandman sweat his browes, the scholler his braines, let euery one goe forth vnto his labour vntill the euening and if necessitie compell, encroach vpon the night for time, let labour and sweat, hunger and thirst be spices to season and relish our meates:
every one must be a factor, occupy till I come, man is born unto labour, Therefore nulladies sinelinea: let the tradesman keep his shop, the seaman his ship, let the dresser of the Vineyard say I will dig about it, let the shepherd follow the Ewes great with young, let the husbandman sweat his brows, the scholar his brains, let every one go forth unto his labour until the evening and if necessity compel, encroach upon the night for time, let labour and sweat, hunger and thirst be spices to season and relish our Meats:
if we be dumbe shewes on Gods stage, false lights in his house, blankes in his Kalender, cyphers in his Arithmeticke, mutes in his Grammer, idle in his Vineyard,
if we be dumb shows on God's stage, false lights in his house, blanks in his Calendar, ciphers in his Arithmetic, mutes in his Grammar, idle in his Vineyard,
for now they picke and prey vpon others, but let them cast their accompt and in the end they shall finde, that they put their winnings into a broken bagge,
for now they pick and prey upon Others, but let them cast their account and in the end they shall find, that they put their winnings into a broken bag,
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for that they are like the cloudes which fall as they climbed, and therefore make not an occupation of play and pastime, God in the beginning did not make man for disport, who would haue him worke in his Paradise,
for that they Are like the Clouds which fallen as they climbed, and Therefore make not an occupation of play and pastime, God in the beginning did not make man for disport, who would have him work in his Paradise,
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and though thou maiest sometime recreate thy selfe, (for a bow to much bended may breake) yet make not an habit, no not of generous delights, much lesse of base disports:
and though thou Mayest sometime recreate thy self, (for a bow to much bent may break) yet make not an habit, no not of generous delights, much less of base disports:
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make not a habit of Dice-play, thou shalt picke thine owne or anothers purse, thou shalt hurt thy conscience, lose thy time, looke ou•• pale with feare to lose,
make not a habit of Diceplay, thou shalt pick thine own or another's purse, thou shalt hurt thy conscience, loose thy time, look ou•• pale with Fear to loose,
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and therefore though Iudas did not steale yet because he would haue had the price of the oyntment come •o his bagge, he is accompted noe better then a theefe,
and Therefore though Iudas did not steal yet Because he would have had the price of the ointment come •o his bag, he is accounted no better then a thief,
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The first vertue therefore which this Commandement requireth is contentation: we must learne with Paul in what estate soeuer we are therewith to be content,
The First virtue Therefore which this Commandment requires is contentation: we must Learn with Paul in what estate soever we Are therewith to be content,
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because it is sawced with hunger which is a better spice then the other hath, optimum cibs condimentum fames and an Onyon pleaseth him better then an Oliue, say his lo•ging is not soft,
Because it is sauced with hunger which is a better spice then the other hath, optimum cibs condimentum Fames and an Onion Pleases him better then an Olive, say his lo•ging is not soft,
say he drinkes no Wine not strong drinke, now he is not troubled with the Gowte, say he doth not barrell vp in his belly that variety of Gods creatures which other d•e,
say he drinks no Wine not strong drink, now he is not troubled with the Gout, say he does not barrel up in his belly that variety of God's creatures which other d•e,
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Why should we desire other mens goods, and seeke to get them by hooke and by crooke, seeing we shall carry with vs at last nothing but our winding sheete;
Why should we desire other men's goods, and seek to get them by hook and by crook, seeing we shall carry with us At last nothing but our winding sheet;
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or small beasts of the flocke, neither did it onely compell him to make restitution, which had robbed another, but him also which had any way damnified his neighbour,
or small beasts of the flock, neither did it only compel him to make restitution, which had robbed Another, but him also which had any Way damnified his neighbour,
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therefore Pharaoh restoreth Abraham his wife, therefore Zachee righteth those, whom he had wronged, and repaieth them with the vsury, which he himselfe would not take.
Therefore Pharaoh restoreth Abraham his wife, Therefore Zaccheus righteth those, whom he had wronged, and repayeth them with the Usury, which he himself would not take.
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Diseases of the body are healed by contraries, so are the soares of the minde, couetousnesse by liberality, whoredome by chastity, oppression by restitution, this is as the Prophet speaketh an healing of the errour, neither is there any other way to cure it according to that saying:
Diseases of the body Are healed by contraries, so Are the soars of the mind, covetousness by liberality, whoredom by chastity, oppression by restitution, this is as the Prophet speaks an healing of the error, neither is there any other Way to cure it according to that saying:
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Wrong offered is an impostume, contritum pricks it, confessum lets out the filth, restitution laieth on the plaister, this is vnica tabula post naufragium, the onely board whereby with Pauls company wee escape shipwracke:
Wrong offered is an impostume, contritum pricks it, confessum lets out the filth, restitution Layeth on the plaster, this is One tabula post Shipwreck, the only board whereby with Paul's company we escape shipwreck:
the owner of the glasse comming, and seeing what was done, thus he saith, miser, euome quod hausists, &c. thou art now in a pitifull case, the way to get out and saue thy selfe is, to cast vp which thou hast suckt vp,
the owner of the glass coming, and seeing what was done, thus he Says, miser, euome quod hausists, etc. thou art now in a pitiful case, the Way to get out and save thy self is, to cast up which thou hast sucked up,
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and therefore as Paul takes the Christian before his race and giues him this watchword, so runne: so that this good deed may be well done, that a man may doe iustum iuste, let me tell him to whom, and when he must restore.
and Therefore as Paul Takes the Christian before his raze and gives him this watchword, so run: so that this good deed may be well done, that a man may do iustum just, let me tell him to whom, and when he must restore.
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Iudas when he had wronged Christ did not make him amends, but restores the mony to the Temple, some vtterly spoile and vndoe their neighbours, by vsury, by extortion, by racking of rents, by inclosing of commons,
Iudas when he had wronged christ did not make him amends, but restores the money to the Temple, Some utterly spoil and undo their neighbours, by Usury, by extortion, by racking of rends, by enclosing of commons,
I knew a man, who among other legacies gaue two thousand pounds to satisfie those, which could make any iust proof that he had wronged them, better late then neuer,
I knew a man, who among other legacies gave two thousand pounds to satisfy those, which could make any just proof that he had wronged them, better late then never,
and before we die, let vs see this wil proued before our face, propo•tioning our restitution at least, according to the wrong we offered, else are we deceitfull vpon the ballance, and false balances are an abomination vnto the Lord,
and before we die, let us see this will proved before our face, propo•tioning our restitution At least, according to the wrong we offered, Else Are we deceitful upon the balance, and false balances Are an abomination unto the Lord,
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Herein we must obserue the measure of tantum quantum, and obseruing the times toties quoties, deliuer a tot quot: and as Peter who denied thrice, confesseth thrice as Paul who persecuted more then they all, laboured more then they all,
Herein we must observe the measure of Tantum quantum, and observing the times Twice How often, deliver a tot quot: and as Peter who denied thrice, Confesses thrice as Paul who persecuted more then they all, laboured more then they all,
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and as Manasses made the prison of Babilon run with teares, who had caused the streets in Ierusalem to flow with bloud, as Mary who sinned much wept much,
and as Manasses made the prison of Babylon run with tears, who had caused the streets in Ierusalem to flow with blood, as Marry who sinned much wept much,
this is the reuenge of a Christian, which a Sain Paul speaketh of, this is according to Iohn Baptists counsell, to bring forth fruites worthy amendement of life; this is as Daniel speaketh, to breake of our sinnes by righteousnes; this is not to goe the same way wee came (according to the charge giuen to the man of God) but with the wise Men to returne into our Countrey another way.
this is the revenge of a Christian, which a Sain Paul speaks of, this is according to John Baptists counsel, to bring forth fruits worthy amendment of life; this is as daniel speaks, to break of our Sins by righteousness; this is not to go the same Way we Come (according to the charge given to the man of God) but with the wise Men to return into our Country Another Way.
THe Philosopher said, that man is NONLATINALPHABET a little world in the great, and the holy Ghost saith, that the tongue is a great world in the little:
THe Philosopher said, that man is a little world in the great, and the holy Ghost Says, that the tongue is a great world in the little:
and therefore Pharaoh expostulating the matter with him, blames him for both, for his speach, why saidest thou (speaking of Sarah thy wife) shee is my sister: for his silence, wherefore diddest thou not tell mee, that shee was thy wife? so doe men transgresse this law, both by speach and by silence:
and Therefore Pharaoh expostulating the matter with him, blames him for both, for his speech, why Said thou (speaking of Sarah thy wife) she is my sister: for his silence, Wherefore didst thou not tell me, that she was thy wife? so do men transgress this law, both by speech and by silence:
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This man slaieth as much with his tongue, as the bloudsucker with his sword, and therefore the holy Ghost couples •hem together in the Prohibition, Thou shalt keepe thee farre from a false matter,
This man slays as much with his tongue, as the bloodsucker with his sword, and Therefore the holy Ghost couples •hem together in the Prohibition, Thou shalt keep thee Far from a false matter,
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The two wicked men that witnessed against Naboth in the presence of the people, saying, Naboth did blaspheme God and the King, they were the men that cast him,
The two wicked men that witnessed against Naboth in the presence of the people, saying, Naboth did Blaspheme God and the King, they were the men that cast him,
if hee had been found guilty, as if hee accused any of adultery, if the party accused could bee proued cleere, the accuser (because adultery was death by the law) should dye himselfe, which iudgement wee see executed vpon the two Elders in the Story of Susanna; God will not suffer this sinne to goe vnpunished,
if he had been found guilty, as if he accused any of adultery, if the party accused could be proved clear, the accuser (Because adultery was death by the law) should die himself, which judgement we see executed upon the two Elders in the Story of Susanna; God will not suffer this sin to go unpunished,
and therefore, though Haman, who oppressed the innocent Iewes with false accusations and lies, that they might bee rooted out and destroied, was not for those vniust and slanderous speaches put to death,
and Therefore, though Haman, who oppressed the innocent Iewes with false accusations and lies, that they might be rooted out and destroyed, was not for those unjust and slanderous Speeches put to death,
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howbeit the King taking and making the matter worse then hee meant it, will hee (saith the King) force the Queene also before mee in the house? marry hange him:
howbeit the King taking and making the matter Worse then he meant it, will he (Says the King) force the Queen also before me in the house? marry hang him:
3 Whereas a man may deale against his neighbour two manner of wayes, either by way of denuntiation and telling him of his fault and in this case one man is sufficient, if thy brother trespasse against thee, goe and tell him his fault betweene thee and him:
3 Whereas a man may deal against his neighbour two manner of ways, either by Way of denunciation and telling him of his fault and in this case one man is sufficient, if thy brother trespass against thee, go and tell him his fault between thee and him:
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let not therefore thē which are produced as witnesses in any kinde of trialls, by periury sinne against God in dispising his presence, sinne against man by taking away his life, his goods,
let not Therefore them which Are produced as Witnesses in any kind of trials, by perjury sin against God in despising his presence, sin against man by taking away his life, his goods,
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nor sinne against the Iudge in deluding him with falsehood and lyes, but without hope of gaine or feare of punishment, without fauour on the right hand,
nor sin against the Judge in deluding him with falsehood and lies, but without hope of gain or Fear of punishment, without favour on the right hand,
neither is there any great od•es betwixt doing of a wrong and maintaining it, and therefore the Scripture condemneth as well s him that shall put his hand with the wicked, as him that shall giue a false report.
neither is there any great od•es betwixt doing of a wrong and maintaining it, and Therefore the Scripture Condemneth as well s him that shall put his hand with the wicked, as him that shall give a false report.
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as it is, but if with his smooth tongue and good vtterance he makes falsehood haue •ore shew of truth then truth it selfe, hee is a Christall glasse, which howsoeuer il fauoured • man be will shew a faire face:
as it is, but if with his smooth tongue and good utterance he makes falsehood have •ore show of truth then truth it self, he is a Crystal glass, which howsoever ill favoured • man be will show a fair face:
let a faire body haue a well fashioned garment, smooth thy selfe at Tullies glasse, speake not onely scripta, but sculpta, make not a good cause har•h to the hearers by slubbering it vp in rude & careles wordes,
let a fair body have a well fashioned garment, smooth thy self At Yields glass, speak not only Scripta, but sculpta, make not a good cause har•h to the hearers by slubbering it up in rude & careless words,
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if the cause be bad, let not thy speach be full of florishes, like the first letter of a Patent to better it, seeke not to leade Iudge or Iurors out of the way with a golden chayne, which comes from thy tongue to their eares, let thy eloquence, Rhethoricke and Art of perswading serue onely for Clyents of truth.
if the cause be bad, let not thy speech be full of flourishes, like the First Letter of a Patent to better it, seek not to lead Judge or Jurors out of the Way with a golden chain, which comes from thy tongue to their ears, let thy eloquence, Rhetoric and Art of persuading serve only for Clients of truth.
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when they doe not enquire diligently of the fact, and truely relate to the Iudges what they finde that they may doe Iustice and Iudgement, ( Iudices n. apud no• iuris solum, non facti sunt iudices, Iudges with vs doe not so much enquire of the fa• whether such a thing were done,
when they do not inquire diligently of the fact, and truly relate to the Judges what they find that they may do justice and Judgement, (Judges n. apud no• iuris solum, non facti sunt Judges, Judges with us do not so much inquire of the fa• whither such a thing were done,
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for if but one Iurour in any inquest shall take money of one party or the other to giue his verdict, there lyes a Writ against him called D•cies tantum, and he shall pay ten times as much as he receiued,
for if but one Juror in any inquest shall take money of one party or the other to give his verdict, there lies a Writ against him called D•cies Tantum, and he shall pay ten times as much as he received,
Be wise now therefore O yee Kinges, be learned yee that are Iudges of the earth, let your skill in discerning be answerable to your power in commanding:
Be wise now Therefore Oh ye Kings, be learned ye that Are Judges of the earth, let your skill in discerning be answerable to your power in commanding:
yet let the party offending come to his answere that other may hear• an• feare, Ioshua examines Achan & will haue him confesse that which he knoweth already,
yet let the party offending come to his answer that other may hear• an• Fear, Ioshua examines achan & will have him confess that which he Knoweth already,
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this was Iobs practise when I knew not the cause I sought it out diligently, God the Iudge of all the world would teach particular Iudges of seuerall circuits to prefer consideration before conclusion,
this was Jobs practise when I knew not the cause I sought it out diligently, God the Judge of all the world would teach particular Judges of several circuits to prefer consideration before conclusion,
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but stayes till the day Starre appeares get thee righteousnes (saith the sonne of Sirach) before thou come to iudgement, learne before thou speake, giue not a certaine sentence in a doubtfull matter, iudge nothing before the time:
but stays till the day Star appears get thee righteousness (Says the son of Sirach) before thou come to judgement, Learn before thou speak, give not a certain sentence in a doubtful matter, judge nothing before the time:
say one man doth accuse yet the matter may be doubtfull, P•tiphar cannot be excused, who vpon the accusation of his wife cast Ioseph his true and faithfull seruant into prison ▪ nor yet Assuerus, who decreed against the Iewes vpon the accusation of wicked Haman: say many doe accuse,
say one man does accuse yet the matter may be doubtful, P•tiphar cannot be excused, who upon the accusation of his wife cast Ioseph his true and faithful servant into prison ▪ nor yet Assuerus, who decreed against the Iewes upon the accusation of wicked Haman: say many do accuse,
yet thou shalt not agree in a controuersie to decline after many and ouerthrow the truth Elihues anger was kindled against Iobs three friendes Eliphaz Bildad and Zophar, because they could not finde an answere and yet condemned Iob: Behold saith he, I did waite vpon your wordes and harkened to your knowledge,
yet thou shalt not agree in a controversy to decline After many and overthrow the truth Elihues anger was kindled against Jobs three Friends Eliphaz Bildad and Zophar, Because they could not find an answer and yet condemned Job: Behold Says he, I did wait upon your words and hearkened to your knowledge,
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first by comparing him with Barrabas, secondly by delaying the sentence, thirdly by pronouncing him guiltles, what euil hath he done • yet because the high Priests accused him, the Elders did witnes many things against him, the people cryed out for iudgement, he forgot to put on righteousnes on the right hand or on the left, in that against his owne conscience, he loosed the wicked and condemned the innocent.
First by comparing him with Barabbas, secondly by delaying the sentence, Thirdly by pronouncing him guiltless, what evil hath he done • yet Because the high Priests accused him, the Elders did witness many things against him, the people cried out for judgement, he forgotten to put on righteousness on the right hand or on the left, in that against his own conscience, he loosed the wicked and condemned the innocent.
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Sometime there is no euidence, yet many times the party but suspected is guiltie, in this case wise Salomon found out the truth by making shew of diuiding the liuing childe:
Sometime there is no evidence, yet many times the party but suspected is guilty, in this case wise Solomon found out the truth by making show of dividing the living child:
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I read of a Iudge, who hauing sundry persons conuented before him, among whom it was well knowne, that one must needs be guiltie of a murder that was committed,
I read of a Judge, who having sundry Persons Convicted before him, among whom it was well known, that one must needs be guilty of a murder that was committed,
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happily they may be of the same spirit that Iames and Iohn were, who desired vengeance, and with the high Priests, may rather seeke to put a man to death,
happily they may be of the same Spirit that James and John were, who desired vengeance, and with the high Priests, may rather seek to put a man to death,
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as those malicious flatterers, which come and accuse the Iewes of ingratitude and rebellion, or else report that which is false, either of themselues (when they shall too much magnifie themselues,
as those malicious Flatterers, which come and accuse the Iewes of ingratitude and rebellion, or Else report that which is false, either of themselves (when they shall too much magnify themselves,
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or smoothe and grace vnworthinesse by flattery, ••uour or affection: the Prophet Esay dislikes both sorts, as well condemning those, which speake euill of good,
or smooth and grace unworthiness by flattery, ••uour or affection: the Prophet Isaiah dislikes both sorts, as well condemning those, which speak evil of good,
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the first sort which speake euill of good, are lyers and slaunderers, of which some robbe the renowne of the dead, other sacke the good name of the liuing:
the First sort which speak evil of good, Are liars and slanderers, of which Some rob the renown of the dead, other sack the good name of the living:
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the first sort are like Hyenae that woluish beast, which vntombes the bodies of the dead, that he may feed himselfe with putrified flesh like the dogs, not the dogs which did li•ke the sores of Lazarus to heale them,
the First sort Are like Hyenae that wolvish beast, which vntombes the bodies of the dead, that he may feed himself with Putrified Flesh like the Dogs, not the Dogs which did li•ke the sores of Lazarus to heal them,
but the dogs which did eat Iezabel by the walls of Israell, and like the Rauen who hauing found the dead carkasse doth rest vpon it, such a one gaue occasion of the prouerbe NONLATINALPHABET,
but the Dogs which did eat Jezebel by the walls of Israel, and like the Raven who having found the dead carcase does rest upon it, such a one gave occasion of the proverb,
as now and then a black prophet, will for a blacke gowne, on the other side, bury that with him which was blame-worthy, repeat it not either to blot the name of the dead,
as now and then a black Prophet, will for a black gown, on the other side, bury that with him which was blameworthy, repeat it not either to blot the name of the dead,
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Others sacke the good name of those which be aliue they bend their tongues like their bowes for lyes, Then they make ready their arrowes vpon the string euen mighty and sharpe arrowes, which will pierce like the quills of a Porcupine, these they shoot sometime against those that are present as Eliphaz doth against Iob: thus and thus thou hast done, Thou hast taken the pledge from thy brother for nought,
Others sack the good name of those which be alive they bend their tongues like their bows for lies, Then they make ready their arrows upon the string even mighty and sharp arrows, which will pierce like the quills of a Porcupine, these they shoot sometime against those that Are present as Eliphaz does against Job: thus and thus thou hast done, Thou hast taken the pledge from thy brother for nought,
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and spoyled the clothes of the naked, &c. Sometime against the absent, as Haeman in his Oration against the Iewes, who lets his tongue run too much at liberty, that they might be rooted out to auoide this sinne;
and spoiled the clothes of the naked, etc. Sometime against the absent, as Hamman in his Oration against the Iewes, who lets his tongue run too much At liberty, that they might be rooted out to avoid this sin;
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such were those parasites who did gather about Herod when he made an Oration, and as though nothing proceeded from him vnworthy of admiration gaue a shoute, saying, the voice of God and not of man:
such were those Parasites who did gather about Herod when he made an Oration, and as though nothing proceeded from him unworthy of admiration gave a shout, saying, the voice of God and not of man:
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or of others, or secondly in doing, when (though our voice be not heard) we shall vilifie our neighbour either outwardly by our gesture, or inwardly in our heart.
or of Others, or secondly in doing, when (though our voice be not herd) we shall vilify our neighbour either outwardly by our gesture, or inwardly in our heart.
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the first sort are flatterers, which will commend in vs those qualities wee haue not, or too much extoll those we haue, which will commend all our actions as good,
the First sort Are Flatterers, which will commend in us those qualities we have not, or too much extol those we have, which will commend all our actions as good,
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Wee must not giue eare to these claw-backs, but stop their passage, and bend our browes vpon excessiue praise, neuer courting it otherwise then it followes vpon good courses.
we must not give ear to these claw-backs, but stop their passage, and bend our brows upon excessive praise, never courting it otherwise then it follows upon good courses.
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they are Moathes which will cate out a liberall mans coate, Vines which will creepe to the stakes that stand by them, not for loue to the stakes, but to vphold themselues;
they Are Moths which will cate out a liberal men coat, Vines which will creep to the stakes that stand by them, not for love to the stakes, but to uphold themselves;
Some of them intend mischiefe, as the Pharisies, who like Barge-men looke one way when they rowe another, who vnder enticing baites haue entangling hookes, who in propounding a question to Christ concerning paying tribute, giue him great commendation that they may the sooner entangle him in his answere.
some of them intend mischief, as the Pharisees, who like Bargemen look one Way when they row Another, who under enticing baits have entangling hooks, who in propounding a question to christ Concerning paying tribute, give him great commendation that they may the sooner entangle him in his answer.
this fawning hypocrisie, this Court holy water, this dishonest ciuility, this base merchandize of words is nothing but gilded treason, carrying vs vp as they in the Synagogue did Christ to the top of the hill, to throw vs downe headlong:
this fawning hypocrisy, this Court holy water, this dishonest civility, this base merchandise of words is nothing but gilded treason, carrying us up as they in the Synagogue did christ to the top of the hill, to throw us down headlong:
This flattery what can it not? therefore Alexander the great, though at first he delighted in those which said hee was filius Iouis, yet being wounded with an Arrow at the siege of a Citie, hee regarded no longer the false colours of adulation, with which others are tickled to death;
This flattery what can it not? Therefore Alexander the great, though At First he delighted in those which said he was filius Jove, yet being wounded with an Arrow At the siege of a city, he regarded no longer the false colours of adulation, with which Others Are tickled to death;
therefore Canutus, a King of this Land, about thirty yeares before the conquest, did breake that false glasse, which presented him a face not his owne;
Therefore Canute, a King of this Land, about thirty Years before the conquest, did break that false glass, which presented him a face not his own;
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for when as one, to sooth him vp, tolde him, hee was as God, and all things were at his beck and commaund, he caused his Chayre of estate to be brought to the Sea shore at Southampton, and as the water flowed,
for when as one, to sooth him up, told him, he was as God, and all things were At his beck and command, he caused his Chair of estate to be brought to the Sea shore At Southampton, and as the water flowed,
thus he said, Tu me • ditionis es, &c. Thou art vnder my dominion, neuer any one who disobeyed me, went scot-free ▪ I charge thee enter no further on my land, presume not to wet the robes or any member of me thy Lord & Master.
thus he said, Tu me • ditionis es, etc. Thou art under my dominion, never any one who disobeyed me, went Scot free ▪ I charge thee enter no further on my land, presume not to wet the robes or any member of me thy Lord & Master.
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therefore when Elyphaz charged him with cruelty, iniustice, and oppression, that he had spoiled the cloathes of the naked, that he had not giuen to the weary water to drinke, that he had withdrawne bread from the hungry, Iob cleares himselfe,
Therefore when Eliphaz charged him with cruelty, injustice, and oppression, that he had spoiled the clothes of the naked, that he had not given to the weary water to drink, that he had withdrawn bred from the hungry, Job clears himself,
Christ was a Lyon and a Lambe, so is euery Christian, patient as a Lambe to suffer in his innocency, bolde as a Lyon to plead and defend it, not a Lyon in his conuersation, nor sheepish when slaundered;
christ was a lion and a Lamb, so is every Christian, patient as a Lamb to suffer in his innocency, bold as a lion to plead and defend it, not a lion in his Conversation, nor sheepish when slandered;
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and now is his speach powdred with salt. Indeed Mary was accused three seuerall times. The Pharisie accused her of presumption that being a sinner she would touch Christ:
and now is his speech powdered with salt. Indeed Marry was accused three several times. The Pharisee accused her of presumption that being a sinner she would touch christ:
Secondly, Martha accused her of idlenesse, that she suffered her to serue alone: Thirdly, Iudas accused her of prodigality, that she wasted the oyntment:
Secondly, Martha accused her of idleness, that she suffered her to serve alone: Thirdly, Iudas accused her of prodigality, that she wasted the ointment:
and let the dogges of the world barke at her, she was a woman, and would be seene and not heard, her sex required the more silence, besides her Sauiour did at all times answere for her, according to that saying in another case:
and let the Dogs of the world bark At her, she was a woman, and would be seen and not herd, her sex required the more silence, beside her Saviour did At all times answer for her, according to that saying in Another case:
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These are not Drunken, as yee suppose, since it is but the third houre of the day, &c. If a malicious man be giuen to traduce a mans name, we cannot stop his mouth from speaking ill,
These Are not Drunken, as ye suppose, since it is but the third hour of the day, etc. If a malicious man be given to traduce a men name, we cannot stop his Mouth from speaking ill,
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and haue beene partakers with the backbiter, bearing the Diuell as much in our eares as the other in his tongue, h•rting our neighbour as well by receiuing as the other by giuing out and dispersing spitefull narrations,
and have been partakers with the backbiter, bearing the devil as much in our ears as the other in his tongue, h•rting our neighbour as well by receiving as the other by giving out and dispersing spiteful narrations,
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and therefore this giuing forth and receiuing, in the Law are coupled together, or rather meete in one word, Thou shalt not report or receiue a false tale:
and Therefore this giving forth and receiving, in the Law Are coupled together, or rather meet in one word, Thou shalt not report or receive a false tale:
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You will blame a man that robbes one of his ▪ good name, and will you not blame him that opens his eares to take in the theft? There would not be so many to broach false rumours, were it not that they see they please other mens taste:
You will blame a man that robs one of his ▪ good name, and will you not blame him that Opens his ears to take in the theft? There would not be so many to broach false rumours, were it not that they see they please other men's taste:
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yee will blame him that robbes God of his honour, else the Curse will come vpon you which doth vpon the men of Meroz, because they came not foorth to he•pe the Lord, to helpe the Lord against the mighty:
ye will blame him that robs God of his honour, Else the Curse will come upon you which does upon the men of Meroz, Because they Come not forth to he•pe the Lord, to help the Lord against the mighty:
there is little difference Faueas ne scelus an illud fa•ias, if the Backbiter shall see by thy face, that hee hath a roome in thy heart, thou art an abetter of euill, a Pander to his sinne, a good Nurse of ill fame, a Wolfe to thy Brother,
there is little difference Faueas ne scelus an illud fa•ias, if the Backbiter shall see by thy face, that he hath a room in thy heart, thou art an abetter of evil, a Pander to his sin, a good Nurse of ill fame, a Wolf to thy Brother,
yet they nippe men by their gesture, and spit out their venome by the malicious carriage of their bodies, the Prophet complaineth of such, They gaped vpon me with their mouthes as it were a ramping and roaring Lyon, making mowes at me and ceased not, such were they which wagged their heades as they passed by at the Passion of Christ,
yet they nip men by their gesture, and spit out their venom by the malicious carriage of their bodies, the Prophet Complaineth of such, They gaped upon me with their mouths as it were a ramping and roaring lion, making mows At me and ceased not, such were they which wagged their Heads as they passed by At the Passion of christ,
if wee shall hisse or point at any with our finger, or shake our heades against them without any offence or fault of theirs, we disgrace them with this kinde of gesture,
if we shall hiss or point At any with our finger, or shake our Heads against them without any offence or fault of theirs, we disgrace them with this kind of gesture,
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but render them good, when they had rendred him euill, yet when their Father was dead as though before that he made but small noyse as the waters of Sil•• at the foote of Sion, because he was vnwilling to trouble or grieue the Old man, they thought he would deale more roughly with them,
but render them good, when they had rendered him evil, yet when their Father was dead as though before that he made but small noise as the waters of Sil•• At the foot of Sion, Because he was unwilling to trouble or grieve the Old man, they Thought he would deal more roughly with them,
The tenth Commandement. Exod. 20. 17. Thou shalt not covet thy Neighbours house, &c. THis Commandement is as the Sun-beame, in which the least mote may be discerned;
The tenth Commandment. Exod 20. 17. Thou shalt not covet thy Neighbours house, etc. THis Commandment is as the Sunbeam, in which the least mote may be discerned;
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Paul had not knowne lust had beene sinne, except this Commandement had said, Thou shalt not lust; it plucks vp euery roote, that it bring not forth Gall or Wormewood, it breakes the Egge, that sinne hatch not, with the Physitian it takes the Viper in the springe,
Paul had not known lust had been sin, except this Commandment had said, Thou shalt not lust; it plucks up every root, that it bring not forth Gall or Wormwood, it breaks the Egg, that sin hatch not, with the physician it Takes the Viper in the spring,
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and presently cuts it in peeces, it shutteth vp euery vaine thought, as in an Ephah, and casteth a Talent of Lead vpon the mouth of it, it speakes with our enemies in the gate,
and presently cuts it in Pieces, it shutteth up every vain Thought, as in an Ephah, and Cast a Talon of Led upon the Mouth of it, it speaks with our enemies in the gate,
and with Lot, will not suffer them to enter, it stoppeth not the water-course, but dryeth vp the fountaines head, it killeth the first begotten of the Deuill,
and with Lot, will not suffer them to enter, it stoppeth not the watercourse, but drieth up the fountains head, it kills the First begotten of the devil,
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The things forbidden vs to couet, are set out Particularly as that wch our neighbour hath at home his house. his houshold his wife. his seruants manseruāt. maide. abroad, his Oxe. his Asse.
The things forbidden us to covet, Are Set out Particularly as that which our neighbour hath At home his house. his household his wife. his Servants manseruamt. maid. abroad, his Ox. his Ass.
Thou shalt not couet. ] The other Commandements will not let Satan haue a chamber to dwell in the heart, this thrusts him out as soone as he lookes in at the doore,
Thou shalt not covet. ] The other commandments will not let Satan have a chamber to dwell in the heart, this thrusts him out as soon as he looks in At the door,
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for that he confessed to a Franciscan Fryer, he was once minded to haue killed King Francis the 2. And therefore Sen•ca sayd, Quam a•gusta est innocentia ad legem bonum esse;
for that he confessed to a Franciscan Fryer, he was once minded to have killed King Francis the 2. And Therefore Sen•ca said, Quam a•gusta est Innocence ad legem bonum esse;
but Nabuchadnezzars dreame, which he had presently forgotten. This teacheth vs to humble our selues before God, not relying on our owne worth, but Gods mercy:
but Nebuchadnezars dream, which he had presently forgotten. This Teaches us to humble our selves before God, not relying on our own worth, but God's mercy:
his friends tell him in effect, all he fayth is but prittle prattle, and if God should enter into iudgment with him, who did thinke so well of himselfe, he were not able to abide it,
his Friends tell him in Effect, all he faith is but prittle prattle, and if God should enter into judgement with him, who did think so well of himself, he were not able to abide it,
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yet God might cut him downe, because he was faultie at the roote. Thy neighbours house. Not naming house first, because we should set more by the house,
yet God might Cut him down, Because he was faulty At the root. Thy neighbours house. Not naming house First, Because we should Set more by the house,
then by the wife, for God repeating this commandement in Deuteronomy, and setting downe all things according to their due estimatiō, puts the wife in the first place, Thou shalt not couet thy neighbours wife,
then by the wife, for God repeating this Commandment in Deuteronomy, and setting down all things according to their due estimation, puts the wife in the First place, Thou shalt not covet thy neighbours wife,
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House. God in his Law would not allow that a man should take for a Pledge any thing in the house, which was necessary for sustentation of life & health :
House. God in his Law would not allow that a man should take for a Pledge any thing in the house, which was necessary for sustentation of life & health:
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nor such as hauing builded houses, did leaue them desolate, but such as by pulling downe neighbour houses did dwell alone, like master-Hares, which are of this propertie, that if there be a bucke or a female which keepe one quarter commonly together, they will not suffer any but their owne young to sit by them, or abide neare them.
nor such as having built houses, did leave them desolate, but such as by pulling down neighbour houses did dwell alone, like master-Hares, which Are of this property, that if there be a buck or a female which keep one quarter commonly together, they will not suffer any but their own young to fit by them, or abide near them.
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This hath beene noted as a great fault in our Nation, and therefore Goropius thinketh the English men were called Angli, because they were good Anglers,
This hath been noted as a great fault in our nation, and Therefore Goropius Thinketh the English men were called Angli, Because they were good Anglers,
which though it be not true (for therefore were we called Angli, of a people so called, which came in with the Saxons, who were numerosissimi and fortissimi, more for number,
which though it be not true (for Therefore were we called Angli, of a people so called, which Come in with the Saxons, who were numerosissimi and fortissimi, more for number,
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and contented with a little foode, but now are so great feeders, and so vnruly, that (as it followeth) they eate vp men, fieldes, houses, and lay whole Villages wast:
and contented with a little food, but now Are so great feeders, and so unruly, that (as it follows) they eat up men, fields, houses, and lay Whole Villages wast:
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but are not children a greater blessing? the Prophet stampeth this blessing with an Ecce, loe, children and the fruite of the wombe are an heritage and gift that commeth of the Lord.
but Are not children a greater blessing? the Prophet stampeth this blessing with an Ecce, lo, children and the fruit of the womb Are an heritage and gift that comes of the Lord.
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and feruants before the children, is not man (saith our Saviour Christ much) better then a sheepe: doth not the honour and strength of the King and the kingdome consist in the multitude of subiects, let sheep therfore haue their coates and their foldes,
and Servants before the children, is not man (Says our Saviour christ much) better then a sheep: does not the honour and strength of the King and the Kingdom consist in the multitude of Subjects, let sheep Therefore have their coats and their folds,
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let Iacob roll the stone from the wells mouth and water the flocke, but let sheepe rather be as much abhomination to vs as shepheards to the Egiptians, let a man rather nourish but one kowe and two sheepe,
let Iacob roll the stone from the wells Mouth and water the flock, but let sheep rather be as much abomination to us as shepherds to the egyptians, let a man rather nourish but one kowe and two sheep,
then so many flockes, as he cannot feede, except he pull downe neighbours houses, and ioyning land to land to feede them, giue men as sheepe to be eaten vp.
then so many flocks, as he cannot feed, except he pull down neighbours houses, and joining land to land to feed them, give men as sheep to be eaten up.
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The people vnder Moses charge were so many, that Moses sayth, shall the sheepe and the beeues be slaine to feede them: as if he should say, there are men enough to eate them vp all,
The people under Moses charge were so many, that Moses say, shall the sheep and the beeves be slain to feed them: as if he should say, there Are men enough to eat them up all,
as men commonly doe, I would this were mine, but if thou be readie to draw any thing thou seest to an occasion of offending, stopp there as Iob did, whose steppe turned not out of the way, whose heart did not walke after his eye,
as men commonly do, I would this were mine, but if thou be ready to draw any thing thou See to an occasion of offending, stop there as Job did, whose step turned not out of the Way, whose heart did not walk After his eye,
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Our adversaries the Papists who take away the second commandement, because it cuts a sunder the hart-strings of their superstition, to fill vp the number of Ten, devide this commandement into two,
Our Adversaries the Papists who take away the second Commandment, Because it cuts a sunder the heartstrings of their Superstition, to fill up the number of Ten, divide this Commandment into two,
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but Saint Paul conf•teth them, who speaking of the law in generall saith, o the law is holy: and of that which forbiddeth concupiscence in particular makes it but one cōmandement, NONLATINALPHABET with an emphasis is holy. iust• and good.
but Saint Paul conf•teth them, who speaking of the law in general Says, oh the law is holy: and of that which forbiddeth concupiscence in particular makes it but one Commandment, with an emphasis is holy. iust• and good.
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Not covet thy neighbous wife: The greatest iniurie and indeede a wrong not to be paralleled vpon earth, is when the man shall breake the faith plighted to his wife,
Not covet thy neighbours wife: The greatest injury and indeed a wrong not to be paralleled upon earth, is when the man shall break the faith plighted to his wife,
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or the woman bee false to her owne bosome, God punished this sinne in Pharoh, and Abimelech, though God kept them that they came not nigh Abrahams wife,
or the woman be false to her own bosom, God punished this sin in Pharaoh, and Abimelech, though God kept them that they Come not High Abrahams wife,
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and in this case Xenophon was put to his non plus, for being asked if his neighbour had a better house then he, whose he had rather haue, his or his owne? he answered, his:
and in this case Xenophon was put to his non plus, for being asked if his neighbour had a better house then he, whose he had rather have, his or his own? he answered, his:
vnruly motions are to our vnderstanding as Dalilah to Sampson, they burne within vs as brimstone at the match, let this law draw out the burning venome of those fiery serpents that lurke in our hearts:
unruly motions Are to our understanding as Delilah to Sampson, they burn within us as brimstone At the match, let this law draw out the burning venom of those fiery Serpents that lurk in our hearts:
if a man bee vpon a horse that flingeth and kicketh, and doth what hee can to run ouer all the field, the cunning rider will reine him vp) and bring him to a good pace,
if a man be upon a horse that flingeth and kicketh, and does what he can to run over all the field, the cunning rider will reine him up) and bring him to a good pace,
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so a good Christian will ouer-master his passions, and suppresse them, when they are miscarried to rebell, he will direct humors to their right courses,
so a good Christian will overmaster his passion, and suppress them, when they Are miscarried to rebel, he will Direct humours to their right courses,
Wife: In that God setting downe the houshold, goods, and chattles and all that a man hath, put the wife in the first place, I note that to be true which Salomon saith the price of a vertuous woman is farre aboue the pearles:
Wife: In that God setting down the household, goods, and chattles and all that a man hath, put the wife in the First place, I note that to be true which Solomon Says the price of a virtuous woman is Far above the Pearls:
as the wife of Hieron was acquainted with no bodies breath, but her husbands, for when he (his enemie casting in his teeth his stinking breath) blamed his wife, who neuer told him of it, she desired him not to thinke the worse of her,
as the wife of Hieron was acquainted with no bodies breath, but her Husbands, for when he (his enemy casting in his teeth his stinking breath) blamed his wife, who never told him of it, she desired him not to think the Worse of her,
and croake in the chamber like the froggs of Egipt, his eyes must be eyes of Adamant, which will turne onely to one point, let not his be wandring eyes, let him not make the faces of other mens wiues like glasses, which the Larke-taker hath in his day net,
and croak in the chamber like the frogs of Egypt, his eyes must be eyes of Adamant, which will turn only to one point, let not his be wandering eyes, let him not make the faces of other men's wives like glasses, which the Larke-taker hath in his day net,
it is set downe as one of Davids greatest faults, that suffering lust to enter in at the windowes of his eyes he gaue way to his sinne, till he did lie with the wife of Vriah, and therefore set not the thoughts on fire by affection, much lesse follow the lusts of the flesh, much lesse fulfill the lust of the flesh, much lesse prouoke the lust of the flesh,
it is Set down as one of Davids greatest Faults, that suffering lust to enter in At the windows of his eyes he gave Way to his sin, till he did lie with the wife of Uriah, and Therefore Set not the thoughts on fire by affection, much less follow the Lustiest of the Flesh, much less fulfil the lust of the Flesh, much less provoke the lust of the Flesh,
but put the axe of Gods iudgments to the roote of wanton nature and cut it off, circumcise the foreskin of the hart, that is the true circumcision, in the spirit not in the letter, whose praise is not of men but of God.
but put the axe of God's Judgments to the root of wanton nature and Cut it off, circumcise the foreskin of the heart, that is the true circumcision, in the Spirit not in the Letter, whose praise is not of men but of God.
As well Salomon the diuine, as Aristotle and other Humane Philosophers in their Oeconomicks, set downe not the wife and seruants onely, but the children also;
As well Solomon the divine, as Aristotle and other Humane Philosophers in their Economics, Set down not the wife and Servants only, but the children also;
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againe for profit, it is true which the Apostle sayth, All seeke their owne, and therefore like Martha they are cumbred with much busines, & are so farre from serving one another by loue, as the Apostle aduiseth, that as though they did enu•e that another should haue a better servant then they, they are readie to lay baites to draw him to them,
again for profit, it is true which the Apostle say, All seek their own, and Therefore like Martha they Are cumbered with much business, & Are so Far from serving one Another by love, as the Apostle adviseth, that as though they did enu•e that Another should have a better servant then they, they Are ready to lay baits to draw him to them,
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because they be Gods vessels, and kept in, that after flowers of youth, may follow fruits of good liuing they haue no list in age to liue as they should, which haue libertie in youth to liue as they list,
Because they be God's vessels, and kept in, that After flowers of youth, may follow fruits of good living they have no list in age to live as they should, which have liberty in youth to live as they list,
Manseruant nor his maide: As God hath made the seruants lower then the wife, so he hath here giuen them place before the Oxe or the Asse, which must teach the master to make more reckoning of his seruants,
Manservant nor his maid: As God hath made the Servants lower then the wife, so he hath Here given them place before the Ox or the Ass, which must teach the master to make more reckoning of his Servants,
of their bodies in sicknesse, and in health, in sicknesse not to let Gods visitation be an excuse to discarde them, that so they may lye at the gate with Lazarus, but with the good Centurion, let them lye at home with them,
of their bodies in sickness, and in health, in sickness not to let God's Visitation be an excuse to discard them, that so they may lie At the gate with Lazarus, but with the good Centurion, let them lie At home with them,
in health, not to lay more on them then they are able to beare, for a good man is mercifull to his beast much more to his brother: 2. with the good housholder to giue them their penny which labour in the Vineyard: 3. with the good housewife to giue the portion to their seruants, and ordinary to their maydes:
in health, not to lay more on them then they Are able to bear, for a good man is merciful to his beast much more to his brother: 2. with the good householder to give them their penny which labour in the Vineyard: 3. with the good housewife to give the portion to their Servants, and ordinary to their maids:
and therefore Dauid had a care to haue his houshold well reformed, and the care of Iohn for his Disciples was at libertie when he himselfe was bound in the prison:
and Therefore David had a care to have his household well reformed, and the care of John for his Disciples was At liberty when he himself was bound in the prison:
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the reason that the Master should haue this care is very good, for as it is here sayde, they are his seruants: and in deede, Masters are not more their owne,
the reason that the Master should have this care is very good, for as it is Here said, they Are his Servants: and in deed, Masters Are not more their own,
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and when necessity requires, not suffer their eyes to sleepe, nor eye-lids to slumber, but with Iacob incroach vpon the night for him, they must not be like the seruant in the Gospell, who playes Rex,
and when necessity requires, not suffer their eyes to sleep, nor eyelids to slumber, but with Iacob encroach upon the night for him, they must not be like the servant in the Gospel, who plays Rex,
but eate the labour and fruit of their hands, who diligently & willingly put their singers to their masters businesse, who knowing they are borne to labour,
but eat the labour and fruit of their hands, who diligently & willingly put their singers to their Masters business, who knowing they Are born to labour,
The holy Ghost in the Epistle to the Romanes, hauing expressed many Cōmandements of the second Table, which forbid speciall sinnes by name, at last comes in as it were with a statute of Additions, which cuts off all in generall, If there be any other Commandement, it is briefely comprehended in this saying, euen in this;
The holy Ghost in the Epistle to the Romans, having expressed many commandments of the second Table, which forbid special Sins by name, At last comes in as it were with a statute of Additions, which cuts off all in general, If there be any other Commandment, it is briefly comprehended in this saying, even in this;
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so if God hath not set downe euery particular thing in this Commandement by expresse name, which we are forbidden to couet, it is briefely comprehended in this saying, namely;
so if God hath not Set down every particular thing in this Commandment by express name, which we Are forbidden to covet, it is briefly comprehended in this saying, namely;
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And Micah chargeth Israel with this, they covet fieldes: and Ahab is much blamed for that he was sicke of Naboths vineyard, which lay neere to his house:
And micah charges Israel with this, they covet fields: and Ahab is much blamed for that he was sick of Naboth's vineyard, which lay near to his house:
as that young man, who at first was in hand with his father to giue him two wiues, his father because of his importunity, gaue him one in hand, promising at the yeers end to giue him another,
as that young man, who At First was in hand with his father to give him two wives, his father Because of his importunity, gave him one in hand, promising At the Years end to give him Another,
but when the yeare was expired, he told his father, he had wife enough, and did finde compact in a little flesh a great number of bones, too hard to digest,
but when the year was expired, he told his father, he had wife enough, and did find compact in a little Flesh a great number of bones, too hard to digest,
it is his, therefore heart of, that thou doe not couet it. Is his. There be some things in which man hath a propertie, which maketh against NONLATINALPHABET,
it is his, Therefore heart of, that thou do not covet it. Is his. There be Some things in which man hath a property, which makes against,
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& communitie of the Anabaptists, and in deede, if all things were common, what vse could there be of charitie, which the second Table requireth? How could the Common-wealth endure, who would labour & take payne,
& community of the Anabaptists, and in deed, if all things were Common, what use could there be of charity, which the second Table requires? How could the Commonwealth endure, who would labour & take pain,
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for many (as Ioses is set downe by name, as though he deserued better this way then the rest) when they saw how hard the world went with the poorer sort, would relieue them with their yearely revennewes,
for many (as Ioses is Set down by name, as though he deserved better this Way then the rest) when they saw how hard the world went with the Poorer sort, would relieve them with their yearly revennewes,
if that were not enough, they would sell some part of their possessions, and moderately relieue the necessitie of other, according as they sawe their want, not that all did this, that were accounted Christians,
if that were not enough, they would fell Some part of their possessions, and moderately relieve the necessity of other, according as they saw their want, not that all did this, that were accounted Christians,
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Againe, it is a common saying, which Tully, in his first booke De legibus, fathers vpon Pythagoras, others vpon Plato, NONLATINALPHABET, all things should be common among friends;
Again, it is a Common saying, which Tully, in his First book De legibus, Father's upon Pythagoras, Others upon Plato,, all things should be Common among Friends;
What then should there be no inclosures, should no man haue any thing priuate to himselfe? Aristotle 2o Politicorum, expounds the saying thus, That should be common for vse, which is proper to possesse,
What then should there be no enclosures, should no man have any thing private to himself? Aristotle 2o Politicorum, expounds the saying thus, That should be Common for use, which is proper to possess,
and God bindes vs vnto it by force, and drawes vs as it were by the hayre of the head, in distributing to sundry persons different graces, that they might mutually succour and interchangeably helpe one another.
and God binds us unto it by force, and draws us as it were by the hair of the head, in distributing to sundry Persons different graces, that they might mutually succour and interchangeably help one Another.
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Of the three Sisters which neuer part from one anothers sides, faith lookes to God and his Word, hope to his gift and reward, charitie to the profit and commoditie one of another:
Of the three Sisters which never part from one another's sides, faith looks to God and his Word, hope to his gift and reward, charity to the profit and commodity one of Another:
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