A Sermon preached at Hampton Court. Ezrae. 4. BVT the aduersaries of Iudah and Beniamin, hearde that the children of the captiuity builded the tēple vnto the lorde God of Israel.
A Sermon preached At Hampton Court. Ezra. 4. BUT the Adversaries of Iudah and Benjamin, heard that the children of the captivity built the temple unto the lord God of Israel.
but for vs, to builde the house vnto our God, for we our selues togither vvil builde to the Lorde God of Israel as king Cyrus the king of Persia hath commaunded vs.
but for us, to build the house unto our God, for we our selves together will build to the Lord God of Israel as King Cyrus the King of Persiam hath commanded us
GOd that first created man to his owne image, and placed him as Lorde of Paradise, that after his fall recomforted him, that the séede of the woman should bruse the Serpentes head, that with most gratious promises blessed Abraham and his posteritie, that ledde his people through the wildernesse by the hande of Moyses and Aaron, that sente them faythfull Iudges and zealous Priests, to execute iustice and maintayne truthe, that after long contempt of his mercyfull call (by many of his Prophets) gaue them ouer to be schooled by the king of Babilon, that suffered their temple to bee raced,
GOd that First created man to his own image, and placed him as Lord of Paradise, that After his fallen recomforted him, that the seed of the woman should bruise the Serpents head, that with most gracious promises blessed Abraham and his posterity, that led his people through the Wilderness by the hand of Moses and Aaron, that sent them faithful Judges and zealous Priests, to execute Justice and maintain truth, that After long contempt of his merciful call (by many of his prophets) gave them over to be schooled by the King of Babylon, that suffered their temple to be razed,
Secondly, he rayseth vp thrée notable guydes, thrée excellent and rare men, for the preseruation of hys people nowe after their returne from babylon, Zorobabell, Ezra, and Nehemias.
Secondly, he raises up thrée notable guides, thrée excellent and rare men, for the preservation of his people now After their return from babylon, Zerubbabel, Ezra, and Nehemiah.
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The summe is, the snare is broken, Israell is deliuered, Zorobabel, Ezra, Nehemias, the people al apply their businesse, desiring in hearte no one thyng so muche,
The sum is, the snare is broken, Israel is Delivered, Zerubbabel, Ezra, Nehemiah, the people all apply their business, desiring in heart not one thing so much,
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The Apostles, Peter, Paule, Barnabas, shal no sooner testifye the trueth of Iesus Christ, than Simon and Elymas the sorcerers wil be at ynches to peruerte the ryght wayes of the Lorde.
The Apostles, Peter, Paul, Barnabas, shall no sooner testify the truth of Iesus christ, than Simon and Elymas the sorcerers will be At inches to pervert the right ways of the Lord.
The enuious mā that when the seruants sléepe soweth tares to choake the wheat, yt plucketh the word of God out of the harts of ye hearers ne crederent & seruarentur, yt somtime like a roaryng Lion séeketh whō he may deuoure,
The envious man that when the Servants sleep Soweth tares to choke the wheat, that plucketh the word of God out of the hearts of the hearers ne crederent & seruarentur, that sometime like a roaring lion seeketh whom he may devour,
and at another time, can turn himselfe into an Angel of light, yt so shook yt consciences of Caine & Iudas, that they thought their sins greater than coulde be forgiuen,
and At Another time, can turn himself into an Angel of Light, that so shook that Consciences of Cain & Iudas, that they Thought their Sins greater than could be forgiven,
That man of sinne, as a Spirite sawe the intente of Israell, and as an enimy by all possible meanes goeth about to hinder the building of the house of God.
That man of sin, as a Spirit saw the intent of Israel, and as an enemy by all possible means Goes about to hinder the building of the house of God.
You haue a long time endured trouble, your treasure is wasted, your bodies weakned, ye work is heauy, your strēgth is féeble, ye charge greate, your substance small:
You have a long time endured trouble, your treasure is wasted, your bodies weakened, you work is heavy, your strength is feeble, you charge great, your substance small:
distruste vs not, for wee séeke the Lord your God, as you do, and we haue sacrificed vnto hym since the tyme of Esar Haddon, whyche brought vs vppe hither.
distrust us not, for we seek the Lord your God, as you do, and we have sacrificed unto him since the time of Esar Haddon, which brought us up hither.
But that God that euen in that same houre instructeth his what to answere, and that hathe lefte to hys seruantes iudgement to discerne the sprytes whether they be of God or no, here in a trice, teacheth Zorobabell, Iosua,
But that God that even in that same hour Instructeth his what to answer, and that hath left to his Servants judgement to discern the sprites whither they be of God or no, Here in a trice, Teaches Zerubbabel, Iosua,
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There are in these superstitious Idolaters two things worth the consideration: their consent & agréement vniuersallye to hinder Zorobabel and the rest:
There Are in these superstitious Idolaters two things worth the consideration: their consent & agreement universally to hinder Zerubbabel and the rest:
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Againste true Mycheas, the whole rabble of false prophetes prophesied good to king Achab. When the people wanted water in the wyldernesse, the texte sayth: conuenerunt aduersus Moysen & Aaronem.
Against true Micah, the Whole rabble of false Prophets prophesied good to King Ahab When the people wanted water in the Wilderness, the text say: conuenerunt Adversus Moses & Aaronem.
and the king of Achshaph, and the kings that were by the North in the mountaines, the Cananites both by Easte and Weast, the Amorites, Hethits, I•busits, Phorezites, with al their hoast as the sand in ye sea shore for multituds pitched to fight against Israell.
and the King of Achshaph, and the Kings that were by the North in the Mountains, the Canaanites both by East and West, the amorites, Hethits, I•busits, Phorezites, with all their host as the sand in you sea shore for Multitudes pitched to fight against Israel.
Manasses against Ephraim, Ephraim againste Manasses, and both agaynste Iudah. Pharisies against Saduces, Saduces againste Pharisies, and yet both against Christ.
Manasses against Ephraim, Ephraim against Manasses, and both against Iudah. Pharisees against Sadducees, Sadducees against Pharisees, and yet both against christ.
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nor among al the kings any one that fauoured Iosua, not one Pharisie, not one Saducey, to assist Christe, not so muche as one Samaritane, to set foreward the buylding of the temple.
nor among all the Kings any one that favoured Iosua, not one Pharisee, not one Saducey, to assist Christ, not so much as one Samaritan, to Set forward the building of the temple.
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These superstitious conspirers against Iudah & Beniamin, shew to al christian princes, to al good magistrats, to all faythfull people, what they are to looke for at the handes of this world:
These superstitious conspirers against Iudah & Benjamin, show to all christian Princes, to all good Magistrates, to all faithful people, what they Are to look for At the hands of this world:
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If whatsoeuer things be written, are written for our instruction, if all that haue euer attempted reformation of Gods house with Zorobabel, haue ben troubled with Samaritanes:
If whatsoever things be written, Are written for our instruction, if all that have ever attempted Reformation of God's house with Zerubbabel, have been troubled with Samaritans:
What though they frette and fume? what though they appoynt holye leagues and name their generals? Let them séeke to make hauocke of the flock of Christ,
What though they fret and fume? what though they appoint holy leagues and name their generals? Let them seek to make havoc of the flock of christ,
than he that is against vs. Let them tearme vs Heretickes and Schismatickes, yet with that whyche they call Heresie do we worshippe the true God of our fathers:
than he that is against us Let them term us Heretics and Schismatics, yet with that which they call Heresy do we worship the true God of our Father's:
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wel, let loosers haue theyr words, they haue loste a greate parte of Christendome (the Lordes name be praysed, he hath wonne them to himselfe) let vs pray, Confirme this O Lord yt thou hast wrought in vs, that thy wayes maye be knowen vpon earth, thy sauing health among al nations.
well, let Losers' have their words, they have lost a great part of Christendom (the lords name be praised, he hath won them to himself) let us pray, Confirm this Oh Lord that thou hast wrought in us, that thy ways may be known upon earth, thy Saving health among all Nations.
Let them nowe put in practise theyr late Tridentine aduise, let the Diuell be muche madder than heretofore, leffe there be more trouble vnder the gospell than vnder ignorant popery:
Let them now put in practise their late Tridentine advise, let the devil be much madder than heretofore, leffe there be more trouble under the gospel than under ignorant popery:
for the Diuell is come downe and hath greate wrath, knowing that his tyme is but short, his practises are disclosed, hys vysor is plucked off, his blinde Ceremonies are al abandoned, his Locustes, his Grassehoppers, his Monkes, his Friers, are al swallowed vp.
for the devil is come down and hath great wrath, knowing that his time is but short, his practises Are disclosed, his vysor is plucked off, his blind Ceremonies Are all abandoned, his Locusts, his Grasshoppers, his Monks, his Friars, Are all swallowed up.
He that doth euill, hateth the light, the théefe can not abide the candle, hys gold is but copper it cannot abyde the touchstone, his gauled backe maye not be touched without winsing, his bleared eyes can not abyde the bright sunne beames of Christes Gospell.
He that does evil, hates the Light, the thief can not abide the candle, his gold is but copper it cannot abide the touchstone, his Galled back may not be touched without wincing, his bleared eyes can not abide the bright sun beams of Christ's Gospel.
as the corporall possession and vexation of many with vncleane spirites, of priuie hindering, (as bere) of open withstanding (as to Elyas, Ieremy, Mycheas,
as the corporal possession and vexation of many with unclean spirits, of privy hindering, (as bear) of open withstanding (as to Elias, Ieremy, Micah,
and al thys) vntill he had filled himselfe with the reproche of Gods Saints. But after that this aduersarie had (as it séemed) gotten a little victorie,
and all this) until he had filled himself with the reproach of God's Saints. But After that this adversary had (as it seemed) got a little victory,
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Then raysed he vp strōg illusions, of the liues and deathes of Saintes, of wonderfull myracles wrought by their reliques, of gogglyng eyes, of salt teares frō deade stockes, of strange operation, of strange blouds, of the vnsufferable paynes of purgatory, of pilgrimages, of walking spirites, of vggly and feareful ghostes:
Then raised he up strong illusions, of the lives and deaths of Saints, of wonderful Miracles wrought by their Relics, of gogglyng eyes, of salt tears from dead stocks, of strange operation, of strange bloods, of the unsufferable pains of purgatory, of Pilgrimages, of walking spirits, of vggly and fearful Ghosts:
then was that man of sin reuealed, thē was ye Babylon layde waste, his kingdom thē draweth to an end, hys Empyre is abridged, a stronger man possesseth the house.
then was that man of since revealed, them was the Babylon laid waste, his Kingdom them draws to an end, his Empire is abridged, a Stronger man Possesses the house.
he that made Lots wife looke backe to Sodome, he now maketh olde English beldams to returne after, xix. yéeres preachyng of the Gospell, to the lothsome puddle of Popishe trumperie:
he that made Lots wife look back to Sodom, he now makes old English beldames to return After, xix. Years preaching of the Gospel, to the loathsome puddle of Popish trumpery:
He that in old tyme by the bloud of the Lambe was ouercome and dispossessed of heauen, he by a droppe of bloud is contente to take possession of his witches and Sorcerers here on earthe:
He that in old time by the blood of the Lamb was overcome and dispossessed of heaven, he by a drop of blood is content to take possession of his Witches and Sorcerers Here on earth:
He that in olde tyme shedde the bloud of innocent Abell, and prepared hoate fornasses for Goddes faythfull seruants, hée at this daye rayseth vppe bloudie massacres and firie inquisitiōs,
He that in old time shed the blood of innocent Abel, and prepared hot fornasses for Goddess faithful Servants, he At this day raises up bloody massacres and firy inquisitions,
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Where the Gospel is preached most diligently, there dothe the Deuill rage moste furiously, and lyke a good Captayne endeuoreth by all meanes to reedifie those walles that the worde of God hath battered downe,
Where the Gospel is preached most diligently, there doth the devil rage most furiously, and like a good Captain endeavoureth by all means to re-edify those walls that the word of God hath battered down,
Singular was ye impudency of these Samaritanes, that notwithstanding their owne consciences accused them, & their dayly practises declared the cleane contrary,
Singular was the impudence of these Samaritans, that notwithstanding their own Consciences accused them, & their daily practises declared the clean contrary,
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be he neuer so filthy a liuer, be he neuer so common a lyar, be he neuer so great a blasphemer, be he neuer so byting an vsurer, be he neuer so cruel a murtherer, be he neuer so rancke a traytor, be he neuer so false to God, so faithlesse to men:
be he never so filthy a liver, be he never so Common a liar, be he never so great a blasphemer, be he never so biting an usurer, be he never so cruel a murderer, be he never so rank a traitor, be he never so false to God, so faithless to men:
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for his blasphemy sometyme séeketh forgiuenesse, in hys vsury feareth lawe, in hys murder dreadeth the wagging of euery leafe, in his treason suspecteth the bewraying of the byrdes of the ayre.
for his blasphemy sometime seeketh forgiveness, in his Usury fears law, in his murder dreads the wagging of every leaf, in his treason suspects the bewraying of the Birds of the air.
Why do you call me Lord, Lorde, and doe not the things which I cōmaunde? why tempt yée me O ye hypocrites? what offer ye to me O ye painted sepulchers? you appeare fayre outwardly,
Why do you call me Lord, Lord, and do not the things which I command? why tempt the me Oh you Hypocrites? what offer you to me Oh you painted sepulchers? you appear fair outwardly,
Why doe yée honour mée with your lippes, your hartes beyng farre from me? Why speake you lies vnto me, you haue consciences marked with an hoate Iron? Why pretend you a shewe of godlinesse, seyng you haue denied the power thereof? Surely these Samaritanes are as it were a cleare glasse to beholde the miserie of iniquitie that in this worlde preuayleth.
Why do the honour me with your lips, your hearts being Far from me? Why speak you lies unto me, you have Consciences marked with an hot Iron? Why pretend you a show of godliness, sing you have denied the power thereof? Surely these Samaritans Are as it were a clear glass to behold the misery of iniquity that in this world prevaileth.
as may appeare by the slaughter of the innocents, yet he perswadeth with the Wisemen, to returne home by him, that he with thē might worship him, that was borne King of the Iewes:
as may appear by the slaughter of the Innocents, yet he Persuadeth with the Wise men, to return home by him, that he with them might worship him, that was born King of the Iewes:
And died these Samaritanes only thinke we with Zorobabel? and rose there none of their ashes? & are there at this daye no Herodians that in word speake that in harte they thinke not? & are there no false teachers to hinder the Gospell of Christe? and are there no false brethren to adde to Paules bondes?
And died these Samaritans only think we with Zerubbabel? and rose there none of their Ashes? & Are there At this day no Herodians that in word speak that in heart they think not? & Are there no false Teachers to hinder the Gospel of Christ? and Are there no false brothers to add to Paul's bonds?
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yet if it come to examination at the passage of Iordan, (as Iepthe and the Gyleadites did trie the Ephraimites, by pronouncing Shiboleth ) I feare me, they wil say single Siboleth, there wil want the harty aspiration (h) (h) wanteth, the harte wanteth.
yet if it come to examination At the passage of Iordan, (as Jephthah and the Gyleadites did try the Ephraimites, by pronouncing Shibboleth) I Fear me, they will say single Siboleth, there will want the hearty aspiration (h) (h) Wants, the heart Wants.
howe they still retayne one Masse tricke or other to put the people in minde: how willingly they will maintaine grosse Popery, but for disputation sake only.
how they still retain one Mass trick or other to put the people in mind: how willingly they will maintain gross Popery, but for disputation sake only.
If you looke narrowly into them, you shall perceiue them to be plaine Samaritans, playne Herodians, the one ready to hinder the building of the house of God, the other lyke craftye Foxes, to eate vppe the lambe Iesus.
If you look narrowly into them, you shall perceive them to be plain Samaritans, plain Herodians, the one ready to hinder the building of the house of God, the other like crafty Foxes, to eat up the lamb Iesus.
I can compare these hypocrites to nothing so fitly, as to the Distridge, who (when there was a contention betwene the byrdes and foure footed beasts) to deceiue the byrds, shewed his bil & wings,
I can compare these Hypocrites to nothing so fitly, as to the Distridge, who (when there was a contention between the Birds and foure footed beasts) to deceive the Birds, showed his bil & wings,
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He aunswereth not, it is for you and mee, but ioyning hymselfe wyth the reste, It is not for you and vs. Here are many thinges, that if tyme and place would suffer, would require long tractation.
He Answers not, it is for you and me, but joining himself with the rest, It is not for you and us Here Are many things, that if time and place would suffer, would require long tractation.
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Theodorus li. 2. ca. 6. Eccles. Hist. reporteth, that Liberius going into banishement, refused al gifts of the Emperour and hys wife, let them giue these (sayth he) to Auxentius & Epictetus their Arrian heretikes.
Theodorus li. 2. circa 6. Eccles. Hist. Reporteth, that Liberius going into banishment, refused all Gifts of the Emperor and his wife, let them give these (say he) to Auxentius & Epictetus their Arrian Heretics.
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Caius and Alexander being condemned to die, & being led to execution with certaine Marcionistes, made an especiall requeste to their tormentors, that they might be slayne asyde from those Marcionists,
Caius and Alexander being condemned to die, & being led to execution with certain Marottionists, made an especial request to their tormentors, that they might be slain aside from those Marcionists,
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They enuyed not that these Samaritans shoulde serue the Lorde, they desired nothing more, than that the Lorde myght faithfully and religiously be serued,
They envied not that these Samaritans should serve the Lord, they desired nothing more, than that the Lord might faithfully and religiously be served,
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Lactan, de falsa Relig. Lib. 1. Ca. 19. Si honor idem tribuitur alijs, ipse omnino non colitur, cuim religio est, illum esse vnum ac solum verum credere:
Lactan, de Falsa Relig Lib. 1. Circa 19. Si honour idem tribuitur Alijs, ipse Omnino non colitur, cuim Religio est, Ilum esse One ac solum verum Believe:
but by an argument of impossibilitie, Ye cannot. Such Samaritans had Zorobabel, y• notwithstanding that the spirite of God putteth down an impossibilitie,
but by an argument of impossibility, You cannot. Such Samaritans had Zerubbabel, y• notwithstanding that the Spirit of God putteth down an impossibility,
truly then if with Infidels no societie, but through Philosophy, then with vs no true obedience towards the Lordes annointed, no faithfull loue among brethren, where there is not concord in true & sound religion The iarre about religiō is ye greatest iar,
truly then if with Infidels no society, but through Philosophy, then with us no true Obedience towards the lords anointed, no faithful love among brothers, where there is not concord in true & found Religion The jar about Religion is the greatest jar,
Let them thē come, & tell Zorobabel, truly we will build with you, wée wil kéepe back your enimies, we wil execute your laws, wee will liue like good subiects,
Let them them come, & tell Zerubbabel, truly we will built with you, we will keep back your enemies, we will execute your laws, we will live like good Subjects,
but (as for our consciences) wée cannot abide the talke of thys God that only wil be serued, wee cannot abide to be present at your prayers, wee can not partake of your Communion.
but (as for our Consciences) we cannot abide the talk of this God that only will be served, we cannot abide to be present At your Prayers, we can not partake of your Communion.
Did not these Samaritanes lye when they saide, we seeke, we sacrifice, & shal we think these speak truth? Wel, it is wel sayde in my texte, Zorobabel, Iosue, and the chiefe fathers 〈 … 〉 Israell, he and al his counsell answered, It is not for you and vs. Trust you? nay not for a Denyre, he that gathereth not with vs, scattereth abroade:
Did not these Samaritans lie when they said, we seek, we sacrifice, & shall we think these speak truth? Well, it is well said in my text, Zerubbabel, Iosue, and the chief Father's 〈 … 〉 Israel, he and all his counsel answered, It is not for you and us Trust you? nay not for a Denyre, he that gathereth not with us, Scattereth abroad:
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or haue gyuen them leaue to haue liued after their consciences? Nay, hee that woulde not allowe them for theyr superstition to helpe to laye lyme and stone, woulde not allowe them to lyue after their owne Idolatry.
or have given them leave to have lived After their Consciences? Nay, he that would not allow them for their Superstition to help to say lime and stone, would not allow them to live After their own Idolatry.
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but to haue gone aboute priuily to vndermine, and to haue craued leaue, in that his painefull businesse, to haue layne in a corner repyning at hys indeuor:
but to have gone about privily to undermine, and to have craved leave, in that his painful business, to have lain in a corner repining At his endeavour:
But to haue iudged hys conscience, naye to haue condemned hym, nay to poure oute prayers for his ennimyes, to accompte hym a Schismatike, his Heretikes, his worke wickednesse, his building confusion, to harbor,
But to have judged his conscience, nay to have condemned him, nay to pour out Prayers for his ennimyes, to accompt him a Schismatic, his Heretics, his work wickedness, his building confusion, to harbour,
He that saide, say not somuch as good morrow, or haile sir, but let him bee as an Ethnicke and Publibane to thée, he would not admit him to eate at his bord that would not eate and drinke at Gods borde. But he is my friend.
He that said, say not So much as good morrow, or hail sir, but let him be as an Ethnic and Publibane to thee, he would not admit him to eat At his board that would not eat and drink At God's board. But he is my friend.
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for we vse to cut off rotten mēbers, ne pars sincera trahatur: but it is indéede mente of them that are vnto vs in stéede of these parts, of hands, of féete, of eies, yt is, most neare & familiar friends, if they goe about to draw vs or to hinder vs from Christ, whom to knowe is eternal life.
for we use to Cut off rotten members, ne pars Sincere trahatur: but it is indeed mente of them that Are unto us in steed of these parts, of hands, of feet, of eyes, that is, most near & familiar Friends, if they go about to draw us or to hinder us from christ, whom to know is Eternal life.
But what if they had denyed? he was not ignoraunt, that if in the colde winter, in the time of gracious Cirus, the snake might haue warmed himselfe by his or the elders fiers of Israel, that then he would at spring of the yeare,
But what if they had denied? he was not ignorant, that if in the cold winter, in the time of gracious Cyrus, the snake might have warmed himself by his or the Elders fierce of Israel, that then he would At spring of the year,
But answere me O ye English Samaritanes, O ye recusantes that dishonour God and disobey the Lords annoynted, shal a strange proud Italian Priest withdrawe you? what hath the churche of England offended you? wherein haue we corrupted the gospell of Iesus Christ? who flieth to ye touchstone of ye scriptures, you or we?
But answer me Oh you English Samaritans, Oh you recusantes that dishonour God and disobey the lords anointed, shall a strange proud Italian Priest withdraw you? what hath the Church of England offended you? wherein have we corrupted the gospel of Iesus christ? who flies to you touchstone of the Scriptures, you or we?
and that out of this doctrine of Paul may be gathered, that it is better to the edifying of the church, that publike prayers maye be in a tongue knowen to the people,
and that out of this Doctrine of Paul may be gathered, that it is better to the edifying of the Church, that public Prayers may be in a tongue known to the people,
for Bonauenture, Durande, Scotus, Thomas, hold foure seuerall opinions. It is an opinion neuer heard of vntil the Laterane coūsel, 1215 yeares after Christe.
for Bonaventure, Durande, Scotus, Thomas, hold foure several opinions. It is an opinion never herd of until the Lateran counsel, 1215 Years After Christ.
Offendeth it you that we preache against Purgatorie: blame not vs but your owne Doctours. For Gregorye your owne Pope sayth, it is as it were in hote bathes:
Offends it you that we preach against Purgatory: blame not us but your own Doctors. For Gregory your own Pope say, it is as it were in hight baths:
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The fathers in their late Tridentine counsel confesse, that there are many things vncertain, which haue a shew of falsehoode, which tende to curiosity,
The Father's in their late Tridentine counsel confess, that there Are many things uncertain, which have a show of falsehood, which tend to curiosity,
Youre schoolemen are togither by the eares, whether the Pope be more mercyful than Christ (séeing that it is not reade that euer he released from ye paynes of Purgatory) and whether the Pope maye emptye Purgatory at his pleasure.
Your Schoolmen Are together by the ears, whither the Pope be more merciful than christ (seeing that it is not read that ever he released from you pains of Purgatory) and whither the Pope may empty Purgatory At his pleasure.
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Offendeth it you, that we deny prayers and inuocation of Sainctes? blame your owne doctour Eckius, who after much sayde for that matter, concludeth thus:
Offends it you, that we deny Prayers and invocation of Saints? blame your own Doctor Eckius, who After much said for that matter, Concludeth thus:
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16. of Matthew, Quorum remiseritis peccata: Istum locum Episcopi & Presbyteri non intelligentes &c. This place bishops and Priestes vnderstanding not, take vpon them somewhat of the Pharisées pryde to absolue or cōdemne, where as before the Lord, not the sentence of the priest,
16. of Matthew, Quorum Remiss Peccata: Istum locum Bishops & Presbyteries non intelligentes etc. This place Bishops and Priests understanding not, take upon them somewhat of the Pharisées pride to absolve or condemn, where as before the Lord, not the sentence of the priest,
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Offendeth it you that wée burne and disgrace your Legenda aurea, blame Ludouicus Viues, for he saithe, Non video cur dici possit aurea &c. I see not why it can be sayd to be of gold, seing it is written of a man of an Iron face, and a leaden harte.
Offends it you that we burn and disgrace your Legenda Aurea, blame Ludovicus Viues, for he Saith, Non video cur dici possit Aurea etc. I see not why it can be said to be of gold, sing it is written of a man of an Iron face, and a leaden heart.
For your wodden Gods, your laymens bookes, we deliuer the worde of God, which is a Lanterne to the féete, and alight vnto the steppes. To cōclude this part:
For your wooden God's, your laymen's books, we deliver the word of God, which is a Lantern to the feet, and alight unto the steps. To conclude this part:
if for very tri••es and trashe, wée declare the infallible worde of life, then aryse O ye Samaritanes, séeke the Lorde while he may be founde, walke whyle there is light,
if for very tri••es and trash, we declare the infallible word of life, then arise Oh you Samaritans, seek the Lord while he may be found, walk while there is Light,
The second thing in this answere is, but we our selues togither wil buylde. Zorobabel, Iosue, and the rest of the elders, as they woulde admit none but themselues,
The second thing in this answer is, but we our selves together will build. Zerubbabel, Iosue, and the rest of the Elders, as they would admit none but themselves,
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God is loue, Christe is the prince of peace, his testanient is a couenant and league of peace, his Angels are messengers of peace, his Apostles were preachers of peace, their whole life was an example of peace.
God is love, Christ is the Prince of peace, his testanient is a Covenant and league of peace, his Angels Are messengers of peace, his Apostles were Preachers of peace, their Whole life was an Exampl of peace.
I néede not stand to declare the incōueniences of dissention, the two eyes of Gréece, Lacedemon & Athens, 〈 ◊ ◊ 〉 th•• holde not togither, made Gréece a pray to hir enimies.
I need not stand to declare the inconveniences of dissension, the two eyes of Gréece, Lacedaemon & Athens, 〈 ◊ ◊ 〉 th•• hold not together, made Gréece a prey to his enemies.
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The dissention of Hanno and Hanniball raced Carthage. The vnbrotherlike warres betwéen Etheocles and his brother Poleni•es, decayed yt flourishing state of Thebes.
The dissension of Hanno and Hannibal razed Carthage. The unbrotherlike wars between Eteocles and his brother Poleni•es, decayed that flourishing state of Thebes.
Scipio Africanus hauing ouercome y• Numantines asked Tyrestas how it hapned yt Numātia before so inuincible, was at the laste with great ease ouercome:
Scipio Africanus having overcome y• Numantines asked Tyrestas how it happened that Numātia before so invincible, was At the laste with great ease overcome:
Clemens Alexan•i• •trom: sayth, the heathens were wont this to obic•, you Christians doe dissent among your selues, and 〈 ◊ 〉 so many sectes, which although they do euery one chalenge the title of Christianity yet euery one doth hate and condemne Another.
Clemens Alexan•i• •trom: say, the Heathens were wont this to obic•, you Christians do dissent among your selves, and 〈 ◊ 〉 so many Sects, which although they do every one challenge the title of Christianity yet every one does hate and condemn another.
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The dissention betwéene Peter and Paul, the departure of Paule and Barnabas, the holding of some of Paul, of some of Apollo, of some of Cephas, no doubt vexed the godly in the first primatiue Church.
The dissension between Peter and Paul, the departure of Paul and Barnabas, the holding of Some of Paul, of Some of Apollo, of Some of Cephas, no doubt vexed the godly in the First primitive Church.
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The contention among vs aboute round & square, aboute white & blacke, about sitting, standing, walking, knéeling at yt cōmunion, maketh both parts of lesse credite,
The contention among us about round & square, about white & black, about sitting, standing, walking, kneeling At that communion, makes both parts of less credit,
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We al agrée of the holsomenesse of the meate, & why do we fall out for the dishe? it skilleth not whether it be Pewter, Tinne, Siluer, Golde, or a tréen dishe.
We all agree of the holsomenesse of the meat, & why do we fallen out for the dish? it skilleth not whither it be Pewter, Tin, Silver, Gold, or a tréen dish.
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And as long as we accompt the medicine to be soueraigne, why do we take exception to the bore of wood or stone? It is the Deuils policie to deuide vs, that he at our breach may ye more easily enter in.
And as long as we account the medicine to be sovereign, why do we take exception to the boar of wood or stone? It is the Devils policy to divide us, that he At our breach may you more Easily enter in.
The house of God hath sometimes bene in a ship on the Seas, as with our sauiour, sometimes in a poore house wt his disciples, sometymes in the market place at Athens, in a parlor at Troas, on the shoare with Paul and the faithfull.
The house of God hath sometime be in a ship on the Seas, as with our Saviour, sometime in a poor house with his Disciples, sometimes in the market place At Athens, in a parlour At Troas, on the shore with Paul and the faithful.
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In the bookes of kings and Chronicles we reade, that in the foure hundreth and foure scoure yeare after the children of Israell were come oute of Egipte, dyd Salomon builde the house of the Lorde of thrée scoure cubites long, in Ierusalem, in mounte Moriah, whiche had bene declared vnto Dauid his father, in the place which Dauid prepared, in the thresshing floore of Ornan the Iebusite.
In the books of Kings and Chronicles we read, that in the foure Hundredth and foure scour year After the children of Israel were come out of Egypt, did Solomon build the house of the Lord of thrée scour cubits long, in Ierusalem, in mount Moriah, which had be declared unto David his father, in the place which David prepared, in the threshing floor of Ornan the Iebusite.
euen so did we, where was there any then that buylded vnto the God of Israel? They buylded Temples, they erected Altars, they carued Images, they appoynted certaine feasts, they washed themselues at their entrie into the churche, they fell down before their Gods, they kindled lights and burned Frankensence, seuerall Gods had seuerall Priestes,
even so did we, where was there any then that builded unto the God of Israel? They builded Temples, they erected Altars, they carved Images, they appointed certain feasts, they washed themselves At their entry into the Church, they fell down before their God's, they kindled lights and burned Frankincense, several God's had several Priests,
Euery where hath Peter a churche, Mary, Paule, Dunston, Aldate, Gyles, George, Scythe and Katherine, but the sonne of Man hath not where to hyde his head.
Every where hath Peter a Church, Marry, Paul, Dunston, Aldate, Gyles, George, Scythe and Katherine, but the son of Man hath not where to hide his head.
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Tertul. li. 1. contra Marcionem, said truly, Inuenio plane ignotis Dijs aras prostitutas, sed attica idololatria est, item incertis Dijs, sed Romana superstitio est.
Tertulian li. 1. contra Marcionem, said truly, Invenio plane ignotis Dis aras prostitutas, sed attica Idolatry est, item Incertis Dis, sed Roman Superstition est.
If Zorobabel, Iosue, & the rest of the chiefe fathers were not more carefull, thā some of ye feet be, both learning, with out which we are like brute beasts,
If Zerubbabel, Iosue, & the rest of the chief Father's were not more careful, than Some of you feet be, both learning, with out which we Are like brutus beasts,
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& yt hathe promised to raise them vp as nursing fathers, and nursing mothers to hys churche, doth her• stir vp Cyrus to further his own cause, to set forwarde she buylding of his house. It is worthe the marking.
& that hath promised to raise them up as nursing Father's, and nursing mother's to his Church, does her• stir up Cyrus to further his own cause, to Set forward she building of his house. It is worth the marking.
But God that would at the first frame them to obedience, and in them teach vs and al posteritie, what we owe to the Lords annoynted, doth here warrant his own worke both by the letters patents of the King of Persia,
But God that would At the First frame them to Obedience, and in them teach us and all posterity, what we owe to the lords anointed, does Here warrant his own work both by the letters patents of the King of Persiam,
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and doth also by thys hys example shewe to the true séede of Abraham all his, that if he in his own Church building, (whereas his might haue had legons of Angelles) would yet vse as a countenaunce to the worlde, the commandement of king Cyrus, that they in all their actions should next vnder hym depend on them whome the Lord shall set ouer them.
and does also by this his Exampl show to the true seed of Abraham all his, that if he in his own Church building, (whereas his might have had legons of Angels) would yet use as a countenance to the world, the Commandment of King Cyrus, that they in all their actions should next under him depend on them whom the Lord shall Set over them.
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Chris•st. Theophylact. Oecumanius, gather thereof, that all Priests, Monkes, Prophets, Euangelists, Apostles, the Pope himselfe, (if he haue a soule) to be subiect to thys precept.
Chris•st. Theophylact Oecumanius, gather thereof, that all Priests, Monks, prophets, Evangelists, Apostles, the Pope himself, (if he have a soul) to be Subject to this precept.
Ignatius ad Magnesian•s Epistola. ••mo remansit inultus, qui so contra superdores exculit &c. None escaped vnpunished that set himselfe against his superiours.
Ignatius and Magnesian•s Epistle. ••mo remansit inultus, qui so contra superdores exculit etc. None escaped unpunished that Set himself against his superiors.
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When one broughts Dauid word of Saules death, & brought his crown & bracelet, signifying also that he stoode vpon him to rid him out of hys paines being wounded to deathe,
When one broughts David word of Saul's death, & brought his crown & bracelet, signifying also that he stood upon him to rid him out of his pains being wounded to death,
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& halfe dead, Dauid not onelye not rewarded him, but caused him to be slain, fearedste thou not ye Lords annointede & when hee might twice haue slaine hym, he refused so much as to touch him.
& half dead, David not only not rewarded him, but caused him to be slave, fearedste thou not the lords annointede & when he might twice have slain him, he refused so much as to touch him.
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& say, Let vs build &c. let vs wt the Doues simplicitie ioyne the Serpents wisedome, resist him strong in faith, cōmunicate not with his vnfruitful works, a little of his leauen will leauen our whole lump.
& say, Let us built etc. let us with the Dove simplicity join the Serpents Wisdom, resist him strong in faith, communicate not with his unfruitful works, a little of his leaven will leaven our Whole lump.
Let vs consecrate our selues, our bodies & soules to serue ye Lord our God: as children obey our father, as brethren loue one another, as mēbers defend our head,
Let us consecrate our selves, our bodies & Souls to serve you Lord our God: as children obey our father, as brothers love one Another, as members defend our head,
lette vs with Tertulian praye to God to blesse Zorobabel with long life, with a faithfull Senate of Elders, with a quiet realme, with a happy peace, wyth an obedient people:
let us with Tertullian pray to God to bless Zerubbabel with long life, with a faithful Senate of Elders, with a quiet realm, with a happy peace, with an obedient people:
