The sonne of Gods entertainment by the sonnes of men Set forth in a sermon at Paules Crosse the seauenth of October. 1604. By Richard Iefferay of Magdalen Colledge in Oxford.
then saith he, God commeth from Mount Teman, and the holy one from mount Paran, Selah. Abac. 3.3. His glorie couereth the heauens, and the earth is full of his power.
then Says he, God comes from Mount Teman, and the holy one from mount Paran, Selac. Abac. 3.3. His glory Covereth the heavens, and the earth is full of his power.
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Which plainly shewed the loue hee bare vnto man-kind, that being God became man, the worde became flesh, glorie became infamie, to make men Gods, to bring flesh to heauen,
Which plainly showed the love he bore unto mankind, that being God became man, the word became Flesh, glory became infamy, to make men God's, to bring Flesh to heaven,
For all this, impacient of his glorie, as vnworthy of his grace, iniurious Arius and prophane, to disgrace the gracious goodnes of Christ Iesus, speaking of his comming, saith, He was sent before he came, therby impairing his louing kindnesse, in that hee came not before hee was sent;
For all this, impatient of his glory, as unworthy of his grace, injurious Arius and profane, to disgrace the gracious Goodness of christ Iesus, speaking of his coming, Says, He was sent before he Come, thereby impairing his loving kindness, in that he Come not before he was sent;
Wherupon S. Cyprian saith, though sent from the father, yet willingly of himself, because God coequall with the Father, to will and to do one and the selfe sam, eneuer diuided.
Whereupon S. Cyprian Says, though sent from the father, yet willingly of himself, Because God coequal with the Father, to will and to do one and the self same, eneuer divided.
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When Christ came his benignitie inuited him, his mercie drew him, his truth compelled him, the puritie of the wombe vndertooke him, his power foorth led him, his obedience past him, his beneuolence guided him, his patience armed him, his charitie reuealed him by wordes and miracles.
When christ Come his benignity invited him, his mercy drew him, his truth compelled him, the purity of the womb undertook him, his power forth led him, his Obedience passed him, his benevolence guided him, his patience armed him, his charity revealed him by words and Miracles.
Cum tempus completum erat & opus compertum sacrificio, quo veniret Christus, vltro venit, & sponte se hominibus videndum attusit, occidendum obtulit, mirandum contulit, credendum transtulit.
Cum Tempus completum erat & opus compertum Sacrificio, quo veniret Christus, vltro venit, & sponte se hominibus videndum attusit, occidendum obtulit, Mirandum contulit, credendum transtulit.
& of his owne accord, yeelded himself to be seene by men, offered himselfe to bee slaine for men, conuaied himselfe to bee wondred at amongst men, translated him from men to be beleeued Cumplenitudo temporis erat, tunc, missus erat Christus, Chrysost. & venit non compulsu patris,
& of his own accord, yielded himself to be seen by men, offered himself to be slain for men, conveyed himself to be wondered At among men, translated him from men to be believed Cumplenitudo Temporis erat, tunc, missus erat Christus, Chrysostom & venit non compulsu patris,
In euerie one of these there is a sending foorth, but no separation, much lesse in the sonne of God, which is ioyned to the father in their indiuisible nature, one God in glorie equall, in maiestie coeternall;
In every one of these there is a sending forth, but no separation, much less in the son of God, which is joined to the father in their indivisible nature, one God in glory equal, in majesty coeternal;
Acts. A day there is which the Lord hath set, wherein he wil iudge the world by that man Christ Iesus, of whom he hath giuen vs assurance, in that he hath raysed him vp from the dead,
Acts. A day there is which the Lord hath Set, wherein he will judge the world by that man christ Iesus, of whom he hath given us assurance, in that he hath raised him up from the dead,
S. Bernard maketh the comming of Christ as the numbers of Delphos fiue-sold Venit Christus, saith he, vel spiritu formante, vel verbo informante, vel cruce reformante, vel sacramento conformante, vel carne deformante.
S. Bernard makes the coming of christ as the numbers of Delphos fiue-sold Venit Christus, Says he, vel spiritu formante, vel verbo informante, vel Cruce reformante, vel sacramento conformante, vel Carnem deformante.
for all those my father hath giuen me, vsing one gender for another, the Neuter for the masculine, instructing vs thereby as Athenagoras makes glosse, that neither Masculine,
for all those my father hath given me, using one gender for Another, the Neuter for the masculine, instructing us thereby as Athenagoras makes gloss, that neither Masculine,
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nor Feminine, male nor female, man nor woman, are happie without his comming, alluding to that of the holy Ghost, that without are withered branches, without are dogges, infidels, pagans, without hope, without faith, without loue, without truth, without grace, without the spirit of God, without the blessing of God, all those that are without the compasse of Christs progresse,
nor Faemin, male nor female, man nor woman, Are happy without his coming, alluding to that of the holy Ghost, that without Are withered branches, without Are Dogs, Infidels, Pagans, without hope, without faith, without love, without truth, without grace, without the Spirit of God, without the blessing of God, all those that Are without the compass of Christ progress,
There be amongst our new-found, now-fond Gospellers a sort, (I had almost said a sect) that chalenge to themselues a great preheminence in this respect,
There be among our newfound, now-fond Evangelists a sort, (I had almost said a sect) that challenge to themselves a great pre-eminence in this respect,
Omnium hominum dominus quibus quid dat, sed Israliet arum Deus, quibus praecipue prodest: God is the Lord ouer all, to whom he giueth any of his blessings;
Omnium hominum dominus quibus quid that, said Israliet arum Deus, quibus Praecipue profits: God is the Lord over all, to whom he gives any of his blessings;
Thou shalt seeme strong, dreadfull, terrible and glorious vnto others, but none shall ouercome thee, Esay. 2. &c. The Law God gau• them, the couenant he made with them, shew they were his owne, witnesse, Esay. a. God dwelt with them, gaue the law to Sion,
Thou shalt seem strong, dreadful, terrible and glorious unto Others, but none shall overcome thee, Isaiah. 2. etc. The Law God gau• them, the Covenant he made with them, show they were his own, witness, Isaiah. a. God dwelled with them, gave the law to Sion,
Witnesse Saint Peter. Acts. 2. To them pertained the adoption, the glorie, the Testament, the constitution of the law, the Couenant, the worshipping and the promises.
Witness Saint Peter. Acts. 2. To them pertained the adoption, the glory, the Testament, the constitution of the law, the Covenant, the worshipping and the promises.
to Isacke with reliefe in the time of famine, in time of exile with honour to Ioseph, in time of persecution with comfort to Elias, in time of battaile with a hand in Gedeons hilt, in time of inuasion with triumph to Ezechias: in the time of neede he came vnto euery one with some good or other, promising to all life in Iesus Christ, to wit, all those:
to Isaac with relief in the time of famine, in time of exile with honour to Ioseph, in time of persecution with Comfort to Elias, in time of battle with a hand in Gedeons hilt, in time of invasion with triumph to Hezekiah: in the time of need he Come unto every one with Some good or other, promising to all life in Iesus christ, to wit, all those:
all these were figures of Christ He came tipically, as our rest in Noah, our increase in Ioseph, our loue in Dauid, our peace in Salomon, our saluation prefigured in Iosuah. All these were forerunners, and foretellers of Christs comming:
all these were figures of christ He Come Typically, as our rest in Noah, our increase in Ioseph, our love in David, our peace in Solomon, our salvation prefigured in Joshua. All these were forerunners, and foretellers of Christ coming:
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In all these kinds, and in all this kindnes, Iesus came vnto his owne, to manifest and publish his vnspeakable and vnchangeable loue to those which he vouchsafeth to owne.
In all these Kinds, and in all this kindness, Iesus Come unto his own, to manifest and publish his unspeakable and unchangeable love to those which he vouchsafeth to own.
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if wee bee not like horse and mule that haue no vnderstanding, or like those people with the brasen bone, that haue no feeling of the holy Ghost, will teach vs for euer to enter into a due and dutifull consideration of receiuing so gracious and worthie a guest,
if we be not like horse and mule that have no understanding, or like those people with the brazen bone, that have no feeling of the holy Ghost, will teach us for ever to enter into a due and dutiful consideration of receiving so gracious and worthy a guest,
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for who doth not blush with shame? who doth not swound with griefe? who doth not split with sorrow? to thinke that man, the Image of God, the purchase of Iesus Christ,
for who does not blush with shame? who does not swoon with grief? who does not split with sorrow? to think that man, the Image of God, the purchase of Iesus christ,
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an honorable creature, inferiour only to the Angels, crowned with honour and glorie, (which is much more deare) then the finest gold of Ophir, that he should be by the weaknes of the spirit so ignorant,
an honourable creature, inferior only to the Angels, crowned with honour and glory, (which is much more deer) then the Finest gold of Ophir, that he should be by the weakness of the Spirit so ignorant,
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who can keepe their eyes from teares, their heart from sighes, their bodies from sackcloth and ashes? to think, that the Israelites which were so fauoured of God,
who can keep their eyes from tears, their heart from sighs, their bodies from Sackcloth and Ashes? to think, that the Israelites which were so favoured of God,
so renowmed amongst men, so feared of their enemies, so furthered by their friends so generally graced, that nothing wanted they could wish for worldly power, pompe and dignitie;
so renowned among men, so feared of their enemies, so furthered by their Friends so generally graced, that nothing wanted they could wish for worldly power, pomp and dignity;
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that these people which were so neare and deare vnto Christ Iesus, as the apple of his owne eye, the signet on his right hand, the soule of his delight, that they should be so carelesse as not to entertaine the Lord of life, in all solemnitie:
that these people which were so near and deer unto christ Iesus, as the apple of his own eye, the signet on his right hand, the soul of his delight, that they should be so careless as not to entertain the Lord of life, in all solemnity:
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And while he was yet in his swadling clouts Herod the tyrant sent forth an armie of men, to kill all male childrē vnder two yeares of age, that he might be sure to meete with Christ for his welcome;
And while he was yet in his swaddling clouts Herod the tyrant sent forth an army of men, to kill all male children under two Years of age, that he might be sure to meet with christ for his welcome;
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hee made such a massacre of Infants, that Bethlehem the place where Iesus was borne was made red with blood, fresh blood of sucklings that were slaughtered;
he made such a massacre of Infants, that Bethlehem the place where Iesus was born was made read with blood, fresh blood of sucklings that were slaughtered;
the earth was watered with the teares, salt teares, that were shed by the mothers, heauē was filled with the cries outragious cries of the fathers, heauen and earth did sound with the sobs and sighs,
the earth was watered with the tears, salt tears, that were shed by the mother's, heaven was filled with the cries outrageous cries of the Father's, heaven and earth did found with the sobs and sighs,
and skreekes of kinsfolkes, made for the children, and there was none came forth to rescue him, saue the Angel that made his parents pack him away into Egypt.
and skreekes of kinsfolks, made for the children, and there was none Come forth to rescue him, save the Angel that made his Parents pack him away into Egypt.
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but anon the Scribes and Pharisies infamed him, Is not this the Carpenters sonne? say wee not well that thou art a Samaritane? and none came forth to comfort him? thus and no otherwise did they receiue him: O false hearted Israelites.
but anon the Scribes and Pharisees infamed him, Is not this the Carpenters son? say we not well that thou art a Samaritan? and none Come forth to Comfort him? thus and no otherwise did they receive him: Oh false hearted Israelites.
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For there at Ierusalem which was the citie of the great king, where a man would thinke the heyre apparant of the king dome should bee royally entertayned,
For there At Ierusalem which was the City of the great King, where a man would think the heir apparent of the King dome should be royally entertained,
euen there the measure of his woes, and their wickednesse was fully fild, as ye may reade in the Gospel of saint Mathew: there the diuell tempted him, his Disciples forsooke him, Iudas betrayed him, the Souldiers tooke him, bound him hand and foote, carried him before the high Priests and Elders;
even there the measure of his woes, and their wickedness was Fully filled, as you may read in the Gospel of saint Matthew: there the Devil tempted him, his Disciples forsook him, Iudas betrayed him, the Soldiers took him, bound him hand and foot, carried him before the high Priests and Elders;
false witnesses accused him, the multitude cries out, Crucifie him, Pilate condemnes him, the Gouernors seruants conuey him to the common hall, they strip him, put a skarlet robe vpon his shoulders, a crowne of thornes vpon his head, a reed in his hand,
false Witnesses accused him, the multitude cries out, Crucify him, Pilate condemns him, the Governors Servants convey him to the Common hall, they strip him, put a scarlet robe upon his shoulders, a crown of thorns upon his head, a reed in his hand,
where hanging, the proud Pharisies, false Scribes, hypocriticall Elders, cruell captaines, mercilesse souldiers, malicious passengers, both great and small (wagging their heades) most scornefully, crie out, Thou that saidest thou couldest destroy the Temple,
where hanging, the proud Pharisees, false Scribes, hypocritical Elders, cruel Captains, merciless Soldiers, malicious passengers, both great and small (wagging their Heads) most scornfully, cry out, Thou that Said thou Couldst destroy the Temple,
the starres kept not their course, the vniuersall engine of the world was out of frame at this neglect, the vaile of the Temple rent in twaine, the graues burst open,
the Stars kept not their course, the universal engine of the world was out of frame At this neglect, the veil of the Temple rend in twaine, the graves burst open,
His gracious & his graceful presence could get him no grace amongst them, his painfull & faithfull preaching, which was so praise-full, (that neuer mā spake as this man did) it could gaine him no credit amongst them, his good life which was the light of all goodnesse, could procure him no good liking:
His gracious & his graceful presence could get him no grace among them, his painful & faithful preaching, which was so praiseful, (that never man spoke as this man did) it could gain him no credit among them, his good life which was the Light of all Goodness, could procure him no good liking:
they saw him cast forth diuels by legions at once, feeding fiue thousand with two loaues & fiue fishes, turning water into wine, doing many other myracles,
they saw him cast forth Devils by legions At once, feeding fiue thousand with two loaves & fiue Fish, turning water into wine, doing many other Miracles,
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Elias came downe to attend him, Moyses rose vp to wait on him, Peter, Iames and Iohn, parted not from him, at his transfiguration on mount Tabor, the place shone with brightnesse,
Elias Come down to attend him, Moses rose up to wait on him, Peter, James and John, parted not from him, At his transfiguration on mount Tabor, the place shone with brightness,
Moses gaue vs a law (and so forth) but alas saith saint Paule, yet the vaile was before their hearts. 2. Cor. 3. And howsoeuer they forsooke Christ, they forsooke Moyses aswell as him,
Moses gave us a law (and so forth) but alas Says saint Paul, yet the veil was before their hearts. 2. Cor. 3. And howsoever they forsook christ, they forsook Moses aswell as him,
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therefore sayth our Sauiour, I am come to enlarge the king dome of my father; if you had beleeued Moyses, ye would haue beleeued mee, for Moyses wrote of me,
Therefore say our Saviour, I am come to enlarge the King dome of my father; if you had believed Moses, you would have believed me, for Moses wrote of me,
Thus much of my second part, the ingratitude and iniquitie of the people, opposed against the gratuitie and goodnes of their God, that came vnto them as his owne,
Thus much of my second part, the ingratitude and iniquity of the people, opposed against the gratuity and Goodness of their God, that Come unto them as his own,
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yet doth not the sheepeheard of their soules leaue them all to their wofulnesse, but as many as do receiue him, to them he giues power to be the sonnes of God, insinuating by these wordes as many, that some receiue him, assuring vs by these wordes as many, the benefit of our saluation to some:
yet does not the shepherd of their Souls leave them all to their wofulnesse, but as many as do receive him, to them he gives power to be the Sons of God, insinuating by these words as many, that Some receive him, assuring us by these words as many, the benefit of our salvation to Some:
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the summe whereof is conueyd vnto vs in this second verse, by the certaintie thereof, as many as do receyue, by the soueraigntie, they haue power to be the sonnes of God, by the maner of our obtainment thereof, He gaue them power, by the means wee doe lay holde thereon,
the sum whereof is conveyed unto us in this second verse, by the certainty thereof, as many as do receive, by the sovereignty, they have power to be the Sons of God, by the manner of our obtainment thereof, He gave them power, by the means we do lay hold thereon,
The certaintie of our saluation is declared in these wordes, as many. The common aduersarie, because they be so many, boast much, & triumph in the multitude of their associates,
The certainty of our salvation is declared in these words, as many. The Common adversary, Because they be so many, boast much, & triumph in the multitude of their associates,
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as the Papists would haue it, but God hath chosen for the seede of Abraham, all which haue the faith of Abraham; and for the familie of Iacob, Iohn. 4.23. A•o. 21.12. all that worship the Lord in spirit and in truth. Iohn. 4.23.
as the Papists would have it, but God hath chosen for the seed of Abraham, all which have the faith of Abraham; and for the family of Iacob, John. 4.23. A•o. 21.12. all that worship the Lord in Spirit and in truth. John. 4.23.
We must needes confesse the number of the faithfull is lesse then the number of the wicked, we cannot denie but there is more store of weedes then corne in the Lords haruest.
We must needs confess the number of the faithful is less then the number of the wicked, we cannot deny but there is more store of weeds then corn in the lords harvest.
for one Elias, there were 450. Prophets of Ball. Reg. •, 18. for one Micheas, there will be 400. false Prophets to A••ab. 2.22. there will bee but one of a citie,
for one Elias, there were 450. prophets of Ball. Reg. •, 18. for one Micheas, there will be 400. false prophets to A••ab. 2.22. there will be but one of a City,
and peece of the eare, which the sheepheards shall saue from the mouth of the Lion, the whole bodie shall be deuoured, Amos. 3,1•. but a few names will be found in Sardi, which haue not defiled their garments. Apo. 3.4. for wide is the gate, and broad is the way that leadeth vnto destruction, and many there be that enter into it:
and piece of the ear, which the shepherds shall save from the Mouth of the lion, the Whole body shall be devoured, Amos. 3,1•. but a few names will be found in Sardi, which have not defiled their garments. Apostle 3.4. for wide is the gate, and broad is the Way that leads unto destruction, and many there be that enter into it:
but leaue iudgement vnto God, and looke for mercie of the Lord: for as saint Paule sayth, The foundation of God remayneth sure, and hath his seale: Dominus nouit qui sunt sui.
but leave judgement unto God, and look for mercy of the Lord: for as saint Paul say, The Foundation of God remaineth sure, and hath his seal: Dominus Novit qui sunt sui.
and a seruer of God Obadiah. In the house of Rimmon, where the king of Aram serued strange gods, the captaine of his host Naaman, serued onely the Lord God of Israel:
and a server of God Obadiah. In the house of Rimmon, where the King of Aram served strange God's, the captain of his host Naaman, served only the Lord God of Israel:
amongst the blindest recreants the verie Pharisies, was Necodemus that refused his companions, and thought nothing too deare to bestow in the honour of our Sauiour:
among the blindest recreants the very Pharisees, was Nicodemus that refused his Sodales, and Thought nothing too deer to bestow in the honour of our Saviour:
there was religious Annah, that serued God day and night with fasting and prayer, and confessed the Lord Iesus to all that looked for redemption in Ierusalem.
there was religious Hannah, that served God day and night with fasting and prayer, and confessed the Lord Iesus to all that looked for redemption in Ierusalem.
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Here is the soueraigntie of our saluation, following the certaintie therof, we are made the sonnes of God by receiuing the sonne of God comming vnto vs, and into vs. A happie day, and a happie deed, a blessed time, and a blessed change for vs, that are by nature the sonnes of Adam, the children of wrath, by such a guest, by such a grace should be made the sonnes of God.
Here is the sovereignty of our salvation, following the certainty thereof, we Are made the Sons of God by receiving the son of God coming unto us, and into us A happy day, and a happy deed, a blessed time, and a blessed change for us, that Are by nature the Sons of Adam, the children of wrath, by such a guest, by such a grace should be made the Sons of God.
so that we are sons, & being sonnes are fellow heyres with Iesus Christ in his kingdom, as the Apostle saith in the 8. Rom. where the inheritance pertaineth not to one,
so that we Are Sons, & being Sons Are fellow Heirs with Iesus christ in his Kingdom, as the Apostle Says in the 8. Rom. where the inheritance pertaineth not to one,
as to the eldest sonne in an earthly kingdome, but euerie one doth inherit all the reuenues, rents and rights of the whole kingdome, none more or lesse then another,
as to the eldest son in an earthly Kingdom, but every one does inherit all the revenues, rends and rights of the Whole Kingdom, none more or less then Another,
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For as •••rie saith, this kingdome is most high in dignitie, most free in libertie, most secure in peace, most glorious in honour, most pure in clearnesse, most ioyous in the societie of Angels, most copious in the affluence of riches, influence of pleasures, confluence of all perpetuall graces.
For as •••rie Says, this Kingdom is most high in dignity, most free in liberty, most secure in peace, most glorious in honour, most pure in clearness, most joyous in the society of Angels, most copious in the affluence of riches, influence of pleasures, confluence of all perpetual graces.
this is the preheminence, sayth one translation, the prerogatiue, sayth another, the priuiledge, saith another, the dignitie, saith another, of all those that receiue Christ Iesus: but they all say this:
this is the pre-eminence, say one Translation, the prerogative, say Another, the privilege, Says Another, the dignity, Says Another, of all those that receive christ Iesus: but they all say this:
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He gaue them power: It is the mercie of God, the goodnesse of God, the bountie of God, that bestowes this benefite vpon vs. The best in this case must say with Iacob, I am not worthy the least of thy benefits.
He gave them power: It is the mercy of God, the Goodness of God, the bounty of God, that bestows this benefit upon us The best in this case must say with Iacob, I am not worthy the least of thy benefits.
If we consider with our selues what we are of our selues, we shall plainly finde our selues, the best of vs all dust and ashes, by our substance, Gen. 3. by knowledge but beasts. Iere, 10.4. by nature the children of wrath.
If we Consider with our selves what we Are of our selves, we shall plainly find our selves, the best of us all dust and Ashes, by our substance, Gen. 3. by knowledge but beasts. Jeremiah, 10.4. by nature the children of wrath.
as of themselues or of their owne power, it is much vanitie, for of our selues wee cannot so much as thinke a good thought. 2. Cor. 3.5. It is more arrogancie, because we giue that to our selues which is proper to God:
as of themselves or of their own power, it is much vanity, for of our selves we cannot so much as think a good Thought. 2. Cor. 3.5. It is more arrogancy, Because we give that to our selves which is proper to God:
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for euer•e good and perfect gift commeth from aboue. Iames the 1.17. It is most iniquitie because we doe not acknowledge the giuer thankefully, for all praise and glorie is to be giuen to God. Col. 3.17.
for euer•e good and perfect gift comes from above. James the 1.17. It is most iniquity Because we do not acknowledge the giver thankfully, for all praise and glory is to be given to God. Col. 3.17.
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It is the gift of God taken holde on by faith, which is the meanes by which we receiue all good things, the meanes by which we are made the sonnes of God:
It is the gift of God taken hold on by faith, which is the means by which we receive all good things, the means by which we Are made the Sons of God:
He gaue them power to be the sonnes of God; not the vnbeleeuers, but beleeuers. And in the 3 Rom. It is one God which shall iustifie circumcision of faith, and vncircumcision thorow faith.
He gave them power to be the Sons of God; not the unbelievers, but believers. And in the 3 Rom. It is one God which shall justify circumcision of faith, and uncircumcision thorough faith.
If thou be like the Persian Apple-tree, sayth Basill, that beares continually buds, blossoms, greene fruit, ripe fruit, some fruit for all winter stormes,
If thou be like the Persian Apple tree, say Basil, that bears continually buds, blossoms, green fruit, ripe fruit, Some fruit for all winter storms,
to him all the Prophets giue witnesse, that through his name all that beleeue in him shall receiue remission of sinnes. Act. 10.43. In his name shall all the Nations of the world be blessed:
to him all the prophets give witness, that through his name all that believe in him shall receive remission of Sins. Act. 10.43. In his name shall all the nations of the world be blessed:
those that haue a heart to vnderstand let them vnderstand those things that belong vnto their peace, let them see the loue of Christ in comming to his owne, and embrace it;
those that have a heart to understand let them understand those things that belong unto their peace, let them see the love of christ in coming to his own, and embrace it;
he that was to come to Moses, is come to Iohn; he that was to come to the Prophets, is come to the Disciples he that was to come to all, is come to his owne ▪ Why then farewell all Types and Figures,
he that was to come to Moses, is come to John; he that was to come to the prophets, is come to the Disciples he that was to come to all, is come to his own ▪ Why then farewell all Types and Figures,
farewell the shadows of the fathers, the visions of the Prophets, the ceremonies of the Tabernacle, the superstitions of the Iewes: farewell night, and welcome day; farewell darknesse, and welcome light;
farewell the shadows of the Father's, the visions of the prophets, the ceremonies of the Tabernacle, the superstitions of the Iewes: farewell night, and welcome day; farewell darkness, and welcome Light;
farewell danger, and welcome safetie, for the Phisition of health, the hauen of rest, the doore of truth the mirrour of goodnesse, the fountaine of our redemption: Christ Iesus is come:
farewell danger, and welcome safety, for the physician of health, the Haven of rest, the door of truth the mirror of Goodness, the fountain of our redemption: christ Iesus is come:
the faithfull Christians are confirmed in their saluation by this comming of Christ. Cuius aspectu dispelluntur tenebrae, Cuius intuitu liberantur animae, Quem qui fugiunt moriuntur viuì, Quem qui sequntur viuunt morituri.
the faithful Christians Are confirmed in their salvation by this coming of christ. Cuius aspectu dispelluntur tenebrae, Cuius intuitu liberantur Spirits, Whom qui fugiunt moriuntur viuì, Whom qui sequntur viuunt Morituri.
we are his owne and the same priueledges, the same blessings, the same fauors that is said to belong vnto the Israelites as his owne, are common to vs of England as his owne,
we Are his own and the same privileges, the same blessings, the same favors that is said to belong unto the Israelites as his own, Are Common to us of England as his own,
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as the Moone in respect of our brethren? doe not all Nations creepe and crouch to vs? Doth not the Oliue with her fatnesse, the figge with her sweetnesse, the vine with her fruitfulnesse abide with vs? What benefites had the people of Israel immediately from God, that we haue not as graciously amongst vs, to shew that we are his owne? Our portion is such in God,
as the Moon in respect of our brothers? do not all nations creep and crouch to us? Does not the Olive with her fatness, the fig with her sweetness, the vine with her fruitfulness abide with us? What benefits had the people of Israel immediately from God, that we have not as graciously among us, to show that we Are his own? Our portion is such in God,
so we may truly say with Lot: The Lord is the Iudge of our transgressions. As we may boldly chalenge a propertie in Christs louing comming, and comming vnto vs;
so we may truly say with Lot: The Lord is the Judge of our transgressions. As we may boldly challenge a property in Christ loving coming, and coming unto us;
And that I may speake most mildly of all to all that Christ comes vnto, I must say as saint Paule sayeth to the Corinthians, the 1.11. Omnes imbecilles sunt, & dormiunt:
And that I may speak most mildly of all to all that christ comes unto, I must say as saint Paul Saith to the Corinthians, the 1.11. Omnes imbecilles sunt, & dormiunt:
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I know thy works, O Lōdon, &c. To the Angel of the church of Ephesus, these things saith he, I haue some few things against thee, thou hast lost thy first loue:
I know thy works, Oh Lōdon, etc. To the Angel of the Church of Ephesus, these things Says he, I have Some few things against thee, thou hast lost thy First love:
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The buildings enlarged by Achabs crueltie, the coffers inriched by Achans the euerie; the states maintained by Gehesies policie: all these are seene; all these are sinne:
The buildings enlarged by Ahab's cruelty, the coffers enriched by Achans the every; the states maintained by Gehazi policy: all these Are seen; all these Are sin:
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and light waights, many cupboords garnished with plate, many wardrobes furnished with gorgious apparell, shew that we receiue not Christ as we should do;
and Light weights, many cupboards garnished with plate, many wardrobes furnished with gorgeous apparel, show that we receive not christ as we should do;
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those griping oppressors that quench their dayly thirst with the teares of women and children, grinding the face of such as are fallen into their snares, those double dealers that giue Ioabs stabbe, with Iudas kis•e, those bloodie slanderers that make reproach, their custom,
those gripping Oppressors's that quench their daily thirst with the tears of women and children, grinding the face of such as Are fallen into their snares, those double dealers that give Ioabs stab, with Iudas kis•e, those bloody slanderers that make reproach, their custom,
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Where Enuie standes in the doore, where Wrath leanes in the porch, where Gluttonie sittes at table, where Drunkennes lies in the floore, where Slouth sleepes on the bed, where Lecherie keepes the chamber,
Where Envy Stands in the door, where Wrath leans in the porch, where Gluttony sits At table, where drunkenness lies in the floor, where Sloth sleeps on the Bed, where Lechery keeps the chamber,
and Pride lookes out at the window, Christ Iesus hath no welcome, and thither hee will not come, the places must be cleane (from vice) they must bee garnished with vertue, they must be perfumed with holinesse, where Christ Iesus commeth;
and Pride looks out At the window, christ Iesus hath no welcome, and thither he will not come, the places must be clean (from vice) they must be garnished with virtue, they must be perfumed with holiness, where christ Iesus comes;
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washed from filth and slabbering, a delictis suauioribus, from sweeter faults; pared from dirt and rubbish, a peccatis grauioribus, from more grieuous sinnes:
washed from filth and slabbering, a delictis suauioribus, from Sweeten Faults; pared from dirt and rubbish, a peccatis grauioribus, from more grievous Sins:
I remember Eusebius the Bishop of Caesarea, in a certain Epistle of his to Constantine the Emperour, makes mention of a goodly citie that he passed thorow in his trauels called Augusta, which before his comming to it, was reported to him to be a place very stately for building, very rich for furniture, very plentifull for prouision, very populous for inhabitants,
I Remember Eusebius the Bishop of Caesarea, in a certain Epistle of his to Constantine the Emperor, makes mention of a goodly City that he passed thorough in his travels called Augusta, which before his coming to it, was reported to him to be a place very stately for building, very rich for furniture, very plentiful for provision, very populous for inhabitants,
which when the Emperour read, hee calles vnto Macarius his chaplaine, and requires his knowledge and opinion of the place and people: which Macarius aduisedly declares, saying:
which when the Emperor read, he calls unto Macarius his chaplain, and requires his knowledge and opinion of the place and people: which Macarius advisedly declares, saying:
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some cruell as lions, to wit mercilesse, preiudicant bribe-taking magistrates,: some greedie as tygres, the symonicall illiterate soul-staruing ministers:
Some cruel as Lions, to wit merciless, preiudicant bribetaking Magistrates,: Some greedy as tigers, the simoniacal illiterate soul-staruing Ministers:
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some fierce as dragons, the vsurious extorsiue state-spoiling mony-mongers: some chāgable as Camelions, the politicall informant time-seruing state-mongers:
Some fierce as dragons, the usurious extorsive state-spoiling money-mongers: Some changeable as Chameleons, the political informant timeserving state-mongers:
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some deceiueable as foxes, the priuie Brokers, subordinate Scribes, and crimping gamsters: some rauenous as wolues, the citie sergiants, countrie bailifes, court officers:
Some deceivable as foxes, the privy Brokers, subordinate Scribes, and crimping gamesters: Some ravenous as wolves, the City sergiants, country Bailiffs, court Officers:
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some lasciuious as goats, the brothell-haunters, brothel-hunters, sappe-suckers and soakers: some filthie as swine, the lasie licentious, inordinate taske-masters:
Some lascivious as Goats, the brothell-haunters, brothel-hunters, sappe-suckers and soakers: Some filthy as Swine, the lazy licentious, inordinate taskmasters:
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some proud as Vnicornes, the rising courtier, standing lawyer, falling merchant: some inhumane as Vipers, the vnnaturall children, vngratefull friends, vnfaithfull seruants.
Some proud as Unicorns, the rising courtier, standing lawyer, falling merchant: Some inhumane as Vipers, the unnatural children, ungrateful Friends, unfaithful Servants.
Thus doe these famous writers deliuer this infamous citie by the condition of wilde and sauage beasts, which is an vnnaturall and strange thing amongst men,
Thus do these famous writers deliver this infamous City by the condition of wild and savage beasts, which is an unnatural and strange thing among men,
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and obseruation of some courses that in Flanders was neuer more drunkennes, in Italie more wantonnesse, in France more dissimulation, in Creet more lying, in Spaine more insolencie, in Iurie more hypocrisie, in Persia more curiositie, in Barbary more crueltie, in Turkie more impietie, in Tartarie more iniquitie,
and observation of Some courses that in Flanders was never more Drunkenness, in Italy more wantonness, in France more dissimulation, in Treat more lying, in Spain more insolency, in Jury more hypocrisy, in Persiam more curiosity, in Barbary more cruelty, in Turkey more impiety, in Tartary more iniquity,
Yet amongst the route and rabble of vnhallowed miscreants, or recreants, that receiue not Christ, there be foure sorts of people most opprobrious, which I cannot passe without reproofe,
Yet among the rout and rabble of unhallowed miscreants, or recreants, that receive not christ, there be foure sorts of people most opprobrious, which I cannot pass without reproof,
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namely the obstinate Papists and malicious, the prophane Atheists and vnconsecrate, the discentious & licencious Scismatike, the proude and pampered worldling.
namely the obstinate Papists and malicious, the profane Atheists and unconsecrate, the discentious & licentious Schismatic, the proud and pampered worldling.
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The obstinate Papist, who hath sayd with Nym rod, Go to, let vs build vs a Tower, whose, top may reach vnto the heauens, that we may get vs a name for euer,
The obstinate Papist, who hath said with Nym rod, Go to, let us built us a Tower, whose, top may reach unto the heavens, that we may get us a name for ever,
Thus they thinke to raise the state of their saluation by their great workes, and mount into heauen vpon the wings of their deserts: this they presume spiritually:
Thus they think to raise the state of their salvation by their great works, and mount into heaven upon the wings of their deserts: this they presume spiritually:
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and carnally what do they not presume? There is a certaine drinke which they call Catholicon, and a certaine drugge which they call Huiguiero, which the Menipized Satire speakes of;
and carnally what doe they not presume? There is a certain drink which they call Catholicon, and a certain drug which they call Huiguiero, which the Menipized Satire speaks of;
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whereof when they haue taken a draught or a dramme, they are so bolde that they dare vndertake any thing be it neuer so abhominable: disturbance of states: destruction of kingdomes:
whereof when they have taken a draught or a dram, they Are so bold that they Dare undertake any thing be it never so abominable: disturbance of states: destruction of kingdoms:
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I wonder then in what kinde of allegeance they stand that are reconciled vnto the Pope, they that subscribe in the casting of their king out of the Church:
I wonder then in what kind of allegiance they stand that Are reconciled unto the Pope, they that subscribe in the casting of their King out of the Church:
This starre as our best authours write was Pelagius a monke, the chiefe pillar of their side that made the waters bitter, corrupting the scripture with false doctrine, so that many died:
This star as our best Authors write was Pelagius a monk, the chief pillar of their side that made the waters bitter, corrupting the scripture with false Doctrine, so that many died:
he tooke away the doctrine of Redemption by Iesus Christ, wherein men should beleeue; he disabled the doctrine of iustification by faith whereby men liue;
he took away the Doctrine of Redemption by Iesus christ, wherein men should believe; he disabled the Doctrine of justification by faith whereby men live;
hee would not suffer that Christ Iesus was the Lambe of God that taketh away the sinnes of the world, that Christ was the sole and soule sauing sacrifice;
he would not suffer that christ Iesus was the Lamb of God that Takes away the Sins of the world, that christ was the sole and soul Saving sacrifice;
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so that the third part of them was darkened, and those were the Arians, their great champions, who by boasting of their workes and merits, obscure Christs iustice and mercie,
so that the third part of them was darkened, and those were the Arians, their great champions, who by boasting of their works and merits, Obscure Christ Justice and mercy,
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they spare neither king nor subiect, prince nor people that standes in their way, but downe with them, downe with them as the Babilonians did, euē to the ground:
they spare neither King nor Subject, Prince nor people that Stands in their Way, but down with them, down with them as the Babylonians did, even to the ground:
There is no God. Like Nebuchadnezzar walking vpon the battlements of his high Pallace, breatheth forth, Is not this great Babell which I haue built for the house of my kingdome, by the might of my power,
There is no God. Like Nebuchadnezzar walking upon the battlements of his high Palace, breathes forth, Is not this great Babel which I have built for the house of my Kingdom, by the might of my power,
and infamie to men, is not that which we do, done by the power of nature? haue not we wit and will, reason and skill, to vnderstand and execute those things that concerne our glory:
and infamy to men, is not that which we do, done by the power of nature? have not we wit and will, reason and skill, to understand and execute those things that concern our glory:
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Saint Ierome speakes of them as of the serpent Hydaspis, whose poyson is so venemous, that whosoeuer they touch or sting, they consume in bodie, or languish in mind.
Saint Jerome speaks of them as of the serpent Hydaspis, whose poison is so venomous, that whosoever they touch or sting, they consume in body, or languish in mind.
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for by the water is vnderstood the word of God, and by the mountaine is meant diuerse sects and schismes, whereof Montanus was one, with Prisca and Salisba, two women which had led a great man Tertullian so farre, that he confessed he had Priscam a Prophetesse;
for by the water is understood the word of God, and by the mountain is meant diverse Sects and schisms, whereof Montanus was one, with Prisca and Salisba, two women which had led a great man Tertullian so Far, that he confessed he had Priscam a Prophetess;
but she proued such a Prophetesse to him, as Iuno did to Hercules: The storie is of Iuno, that she being much displeased with Hercules, and resolued to do him mischief, vsed many meanes to vexe him,
but she proved such a Prophetess to him, as Iuno did to Hercules: The story is of Iuno, that she being much displeased with Hercules, and resolved to do him mischief, used many means to vex him,
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& not maintain her good, to enioy her wealth, & not preserue her weale ▪ they set Hercules against Hercules, they diuide the vnseamed coat of Christ Iesus,
& not maintain her good, to enjoy her wealth, & not preserve her weal ▪ they Set Hercules against Hercules, they divide the unseamed coat of christ Iesus,
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and fill the church with sects and schismes, outrages and madnesse, and so disturbe the peace thereof, that while Simeon and Leui offend, good old father Iacob cannot be at quiet,
and fill the Church with Sects and schisms, outrages and madness, and so disturb the peace thereof, that while Simeon and Levi offend, good old father Iacob cannot be At quiet,
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They haue no hoe nor hold of their affections, but condemne and contemne gouernors, and gouernment, mutter and murmure against the manners of gouernors,
They have no hoe nor hold of their affections, but condemn and contemn Governors, and government, mutter and murmur against the manners of Governors,
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and manner of gouernment, content with nothing but their owne peeuish courses, when they see all courses haue beene taken that are ordinarie and lawfull for perfection.
and manner of government, content with nothing but their own peevish courses, when they see all courses have been taken that Are ordinary and lawful for perfection.
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the blind and ignorant haue had spittle and salt, and clay, put vpon their eyes, nay their eyes haue beene rubd with the gall of fishes, as Tobias his was.
the blind and ignorant have had spittle and salt, and clay, put upon their eyes, nay their eyes have been rubbed with the Gall of Fish, as Tobias his was.
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and for the addition of Arche, is there such great preheminence in that sillable? I pray you what dignitie hath Arthetreclinus (hee that bringeth in the first dish to the table) aboue those that sit at the table.
and for the addition of Arch, is there such great pre-eminence in that Syllable? I pray you what dignity hath Arthetreclinus (he that brings in the First dish to the table) above those that fit At the table.
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yea but the same forme which Christ Iesus left in his church is not retained (say they) yea but the same forme and fashion which Christ Iesus appointed is maintained in the church,
yea but the same Form which christ Iesus left in his Church is not retained (say they) yea but the same Form and fashion which christ Iesus appointed is maintained in the Church,
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was not Melchisedeck a king, and a priest? was not Moyses a prophet and a gouernour? was not Elias a iudge and a priest? was not Samuel so likewise? was not Salomon a king and a preacher? our Lord and Sauiour Iesus Christ, was not he a king and our high priest for euer? Whē the Arke was brought home, there was Gad & Nathan, aswell as Dauid; there was Abiathar and Zadoch, aswell as Salomon, in the building of the temple:
was not Melchisedeck a King, and a priest? was not Moses a Prophet and a governor? was not Elias a judge and a priest? was not Samuel so likewise? was not Solomon a King and a preacher? our Lord and Saviour Iesus christ, was not he a King and our high priest for ever? When the Ark was brought home, there was Gad & Nathan, aswell as David; there was Abiathar and Zadok, aswell as Solomon, in the building of the temple:
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and at the building of the second temple, there was Zorobabel and Aggai: why should not both swordes go togither then? Why should our graceful Moyses, our gracious soueraigne haue cause to cast the tables out of his hand & breake thē.
and At the building of the second temple, there was Zerubbabel and Aggai: why should not both swords go together then? Why should our graceful Moses, our gracious sovereign have cause to cast the tables out of his hand & break them.
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you shall see a starre fal from heauen vnto the earth, to whom is giuen the key of the bottomlesse pit, where hence issued a great smoake, out of the which our Schismatiks hight Locusts came:
you shall see a star fall from heaven unto the earth, to whom is given the key of the bottomless pit, where hence issued a great smoke, out of the which our Schismatics hight Locusts Come:
the forme of them is like to horses prepared for battell: for so are they, proude, malicious, ambicious, dissentious & stubborne, cruel disturbers of Gods Church.
the Form of them is like to Horses prepared for battle: for so Are they, proud, malicious, ambitious, dissentious & stubborn, cruel disturbers of God's Church.
and at the last did a king creep out of the hole to rule ouer them, which was the Angell of the bottomlesse pit, whose name in Hebrue is Abaddon, in Greeke Appollion, which is a destroyer.
and At the last did a King creep out of the hold to Rule over them, which was the Angel of the bottomless pit, whose name in Hebrew is Abaddon, in Greek Appollion, which is a destroyer.
in ore religio, in corde proditio & perditio est. This is the manner of our Schismatikes as saint Basill saith, Omnes amici, omnes inimici; omnes proximi, omnes aduersarii;
in over Religio, in cord Proditio & Perdition est. This is the manner of our Schismatics as saint Basil Says, Omnes Friends, omnes Inimici; omnes proximi, omnes aduersarii;
Our pampered worldling, who giues himselfe ouer vnto pleasure and vanitie, liues carelessely and sayes in his heart, I am, (with Babylon) and there is no more besides me, I shall not sit as a widow,
Our pampered worldling, who gives himself over unto pleasure and vanity, lives carelessly and Says in his heart, I am, (with Babylon) and there is no more beside me, I shall not fit as a widow,
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Thus doe our full gorged fat franked worldlings huggle themselues in ease, they stretch themselues vpō their beds of Iuorie, they inuent vnto themselues diuerse kinds of musike, they drinke wine in bowles,
Thus do our full gorged fat franked worldlings huggle themselves in ease, they stretch themselves upon their Beds of Ivory, they invent unto themselves diverse Kinds of music, they drink wine in bowls,
and eate the fattest of the calues from the stall, and none of them careth for the affliction of Iosephe their poore brethren, whose mouth know not the taste of bread, sauour of meate, relish of drinke,
and eat the Fattest of the calves from the stall, and none of them Careth for the affliction of Joseph their poor brothers, whose Mouth know not the taste of bred, savour of meat, relish of drink,
nor so much as of the crums that fall from their tables, nor so much as a cup of cold water in the name of Iesus, they are so sarre from receyuing Christ as he commeth vnto them, that they are deafe at the crie of the poore, they are dumbe in the cause of the poore, they are blind in the miserie of the poore, they are lame in the reliefe of the poore, they are altogither dull in the entertainment of Christ,
nor so much as of the crumbs that fallen from their tables, nor so much as a cup of cold water in the name of Iesus, they Are so sarre from receiving christ as he comes unto them, that they Are deaf At the cry of the poor, they Are dumb in the cause of the poor, they Are blind in the misery of the poor, they Are lame in the relief of the poor, they Are altogether dull in the entertainment of christ,
and the poyson of Aspes is vnder their lips, they walke in the counsell of the wicked, stand in the way of sinners, sit in the scate of the scornfull, lurke in the courtes of princes, lurch in the houses of nobles, diue in the state of diuels.
and the poison of Asps is under their lips, they walk in the counsel of the wicked, stand in the Way of Sinners, fit in the scate of the scornful, lurk in the Courts of Princes, lurch in the houses of Nobles, dive in the state of Devils.
It is with them as it is storied of cleopatra, who falling in lone with Marcus Antonius, was so enamoned and besotted in his loue, that when shee could not enioy him as shee would, shee tooke two Aspes and set them to her breasts, which by reason of the coldnesse of their natures, did so benumme her senses, that she became quite senselesse:
It is with them as it is storied of cleopatra, who falling in lone with Marcus Antonius, was so enamoned and besotted in his love, that when she could not enjoy him as she would, she took two Asps and Set them to her breasts, which by reason of the coldness of their nature's, did so benumme her Senses, that she became quite senseless:
so our worldlings being in loue with their paramour Mundus immundus, the filthie world, and not able to enioy it so fully or freely as they would, set Aspes vnto their breasts, place the vanities of the wicked worlde so neare their hearts, that they become senselesse, depriued of all their senses, they proue as deafe as those people Catadupi, which dwelling neare the downefall of the waters of Nilus, by reason of the continual noise therof, loose their hearing.
so our worldlings being in love with their paramour World Impure, the filthy world, and not able to enjoy it so Fully or freely as they would, Set Asps unto their breasts, place the vanities of the wicked world so near their hearts, that they become senseless, deprived of all their Senses, they prove as deaf as those people Catadupi, which Dwelling near the downfall of the waters of Nilus, by reason of the continual noise thereof, lose their hearing.
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The sound of those temporall commodities that come by sea and land to our rich worldlings, stunne their hearing in those things that concerne their spirituall peace;
The found of those temporal commodities that come by sea and land to our rich worldlings, stun their hearing in those things that concern their spiritual peace;
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they are as blind as those people Hiperborei, that sit and gaze against the Sunne till they haue lost their sight so our worldlings sit and gaze against the sunne shine of their bright estates in riches and glorie, till they loose their sight of Gods mercie that hath bestowed those blessings vpon them,
they Are as blind as those people Hiperborei, that fit and gaze against the Sun till they have lost their sighed so our worldlings fit and gaze against the sun shine of their bright estates in riches and glory, till they lose their sighed of God's mercy that hath bestowed those blessings upon them,
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and the beames of his iustice, that doth threaten his wrath and indignation against all those that doe not vse his blessings spirituall and temporall to his glorie, and their neighbours good;
and the beams of his Justice, that does threaten his wrath and Indignation against all those that do not use his blessings spiritual and temporal to his glory, and their neighbours good;
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their riches gathered by oppression, extortion, vsurie, or any other indirect, vnlawfull or dishonest meanes, it shall corrupt and vanish from their vses,
their riches gathered by oppression, extortion, Usury, or any other indirect, unlawful or dishonest means, it shall corrupt and vanish from their uses,
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Quacun { que } nos inflant, Sit mane nihil sunt omnia { que }. Gold, pleasure, delight, riches, honour, whatsoeuer things we account prosperous, we find dangerous:
Quacun { que } nos inflant, Sit mane nihil sunt omnia { que }. Gold, pleasure, delight, riches, honour, whatsoever things we account prosperous, we find dangerous:
Omnesenim res. virtus, fama, decus, diuina, humana { que } pulchris diuitiis parent, quas qui contraxerit, ille claruserit, fortis, iustus, sapiens, etiārex & quicquid voluit.
Omnesenim Rest. virtus, fama, decus, Divine, Humana { que } pulchris diuitiis parent, quas qui contraxerit, Isle claruserit, fortis, Justus, sapiens, etiārex & quicquid voluit.
or into men, they shall be sure to receiue him as he comes to men, they that receyue not Christ in the flesh nor spirit, shall vndoubtedly receiue him in iudgement.
or into men, they shall be sure to receive him as he comes to men, they that receive not christ in the Flesh nor Spirit, shall undoubtedly receive him in judgement.
A day their is appointed in which the Lord will iudge the world in righteousnesse, by that man whom hee hath appointed, whereof he hath giuen assurance to all men, in that he hath raised him vp from the dead,
A day their is appointed in which the Lord will judge the world in righteousness, by that man whom he hath appointed, whereof he hath given assurance to all men, in that he hath raised him up from the dead,
and set him at his right hand, where he abideth with his eyes like fire, his feete like burning copper, his face more shining then all precious stones, prepared for iudgement, against the time which his father hath appoynted, which time when it commeth,
and Set him At his right hand, where he Abideth with his eyes like fire, his feet like burning copper, his face more shining then all precious stones, prepared for judgement, against the time which his father hath appointed, which time when it comes,
but with legions of Angels, not to sessions to be arraigned, but to iudgement to iudge the tribes of Iudah, for then is then, he comes to folde vp the heauens togither like a scrowle, to turne the dust of the earth into pitch,
but with legions of Angels, not to sessions to be arraigned, but to judgement to judge the tribes of Iudah, for then is then, he comes to fold up the heavens together like a scroll, to turn the dust of the earth into pitch,
for then is then, the moon shall be turned into blood, the Sunne shall loose her light, the starres shall change their course, the vniuersall engine of the world shal be dissolued: for then is then:
for then is then, the moon shall be turned into blood, the Sun shall lose her Light, the Stars shall change their course, the universal engine of the world shall be dissolved: for then is then:
hee comes with a mightie tempest before him, and a whirle wind round about him, and then those miserable recusants that refused to receiue him as he came vnto them,
he comes with a mighty tempest before him, and a whirl wind round about him, and then those miserable recusants that refused to receive him as he Come unto them,
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and would haue come into them, cannot escape him as hee commeth to them, for then they shall see and feele without them the world burning with fire, within them the worme of conscience euer gnawing aboue them, their vnapeasable iudge condemning them;
and would have come into them, cannot escape him as he comes to them, for then they shall see and feel without them the world burning with fire, within them the worm of conscience ever gnawing above them, their vnapeasable judge condemning them;
at their right hand their sinnes accusing them, at their left hand, enraged and blood-thirstie, any soule-thirstie Sathan readie to execute Gods irreuocable iudgement against them,
At their right hand their Sins accusing them, At their left hand, enraged and bloodthirsty, any soule-thirstie Sathan ready to execute God's irrevocable judgement against them,
but depart from mee you wicked, I know you not, you knew not me in the flesh, you clothed me not whē I was naked amongst you, you fed me not when I was hungrie, you gaue me not drinke when I was thirstie, you lodged mee not when I was harbourlesse, you visited mee not when I was in prison,
but depart from me you wicked, I know you not, you knew not me in the Flesh, you clothed me not when I was naked among you, you fed me not when I was hungry, you gave me not drink when I was thirsty, you lodged me not when I was harbourless, you visited me not when I was in prison,
and therefore I know you not, I regard you not, because you receyued not me, you knew me not in the spirit, you agreed to no holy motion whensoeuer I prouoked you to righteous, you accepted no godly exercise when I mooued you to goodnesse, either by my preaching, practizing and perswading, you receyued not me,
and Therefore I know you not, I regard you not, Because you received not me, you knew me not in the Spirit, you agreed to no holy motion whensoever I provoked you to righteous, you accepted no godly exercise when I moved you to Goodness, either by my preaching, practicing and persuading, you received not me,
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and therefore I refuse you, depart from my presence, where there is fulnesse of ioy, prouided onely for those that receiue me, no ioy, no comfort, no fauour, no pittie, no compassion,
and Therefore I refuse you, depart from my presence, where there is fullness of joy, provided only for those that receive me, no joy, no Comfort, no favour, no pity, no compassion,
but annoy, discomfort, disgrace, contempt, confusion, for all that receyue not Christ Iesus: this is the time of lamentation, desolation, destruction of all those that receiue not Christ:
but annoy, discomfort, disgrace, contempt, confusion, for all that receive not christ Iesus: this is the time of lamentation, desolation, destruction of all those that receive not christ:
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The leaues of the figge tree are green, can the spring thē be far of, all things are come to passe that are spoken of by the Prophets and Apostles, touching the comming of Christ to men.
The leaves of the fig tree Are green, can the spring them be Far of, all things Are come to pass that Are spoken of by the prophets and Apostles, touching the coming of christ to men.
euen in the name of him that sent mee, which is Iesus Christ the righteous, who is to come as Iudge of the quicke and the dead, that you bee wise and wiser then the generation of your fore-fathers, that ye be so prudent and prouident, seeing he will come and not linger, come and not be knowne of his comming, come and not be auoyded when he doth come, to bee furnished with Oyle in your Lampes, Frankensence and Myrrhe in your lappes, Balsam in your Boxes, clothed in white with the Lambe, couered in gold like the Doue, crowned in strength with the Lion, bathed in blood with the Leopard, that whensoeuer he come,
even in the name of him that sent me, which is Iesus christ the righteous, who is to come as Judge of the quick and the dead, that you be wise and Wiser then the generation of your Forefathers, that you be so prudent and provident, seeing he will come and not linger, come and not be known of his coming, come and not be avoided when he does come, to be furnished with Oil in your Lamps, Frankincense and Myrrh in your laps, Balsam in your Boxes, clothed in white with the Lamb, covered in gold like the Dove, crowned in strength with the lion, bathed in blood with the Leopard, that whensoever he come,
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and howsoeuer he come, you may boldly and gladly bid Christ Iesus welcome It is storied of those ruder people Gaffrani, which are by nature barbarous, by education hardly euer ciuill, that when the time is that their Priests (for such a custome they haue yearely amongst them) visit their houses with their gods Colossi, as they tearme them;
and howsoever he come, you may boldly and gladly bid christ Iesus welcome It is storied of those Ruder people Gaffrani, which Are by nature barbarous, by education hardly ever civil, that when the time is that their Priests (for such a custom they have yearly among them) visit their houses with their God's Colossi, as they term them;
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Those ciuiler people Esseni, which dwell to the west-ward of Iudea, are noted to be so zealous in the entertainment of our God, that when they saw the starre that was seene to shine at the birth of our Lord and sauiour Iesus Christ, they did consecrate themselues vnto his seruice,
Those Civilier people Essenes, which dwell to the westward of Iudea, Are noted to be so zealous in the entertainment of our God, that when they saw the star that was seen to shine At the birth of our Lord and Saviour Iesus christ, they did consecrate themselves unto his service,
and shall we be more prophane or lesse holy, more rude or lesse ciuill, more natural or lesse spirituall, thē these that saw but through a vaile, not in a myrrour, much lesse with open face the glorie of God as wee doe:
and shall we be more profane or less holy, more rude or less civil, more natural or less spiritual, them these that saw but through a veil, not in a mirror, much less with open face the glory of God as we do:
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and shall the day starre from on high visit vs, and not enlighten vs to perceiue and receiue our God Christ Iesus? if neither the ruder Gaffrani, nor purer Esseni preuaile with vs, to entertaine our Lord and maister, let hastie Zacheus, liberall Nichodemus, carefull Martha, stirre vs vp vnto our duties;
and shall the day star from on high visit us, and not enlighten us to perceive and receive our God christ Iesus? if neither the Ruder Gaffrani, nor Purer Essenes prevail with us, to entertain our Lord and master, let hasty Zacchaeus, liberal Nicodemus, careful Martha, stir us up unto our duties;
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come that you loyter not by fayth, that you wander not, to mee that yee stagger not, to me all that ye straggell not, come why stande you idle, to me why stand you doubtfull, to me all why stand you fearefull:
come that you loiter not by faith, that you wander not, to me that ye stagger not, to me all that you straggell not, come why stand you idle, to me why stand you doubtful, to me all why stand you fearful:
come here is the course of those that receyue Christ, to me, there is the way of their course, to me al, there is the end of their course, that all those that receiue me may be made the sonns of God.
come Here is the course of those that receive christ, to me, there is the Way of their course, to me all, there is the end of their course, that all those that receive me may be made the Sons of God.
Which the Sonne of God grant for his mercies sake. To whom with the Father, and the holy Ghost, bee all honour, glory and prayse, for euermore. Amen. FINIS.
Which the Son of God grant for his Mercies sake. To whom with the Father, and the holy Ghost, be all honour, glory and praise, for evermore. Amen. FINIS.
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