SEVEN GODly and learned Sermons, preached by the reuerend Father I. IVEL, Bishop of Salisburie. I. Corinth. 4. vers. 1. 2. 1. Let euery man esteeme vs, euen for the Ministers and Stewards of the secrets of God.
SEVEN GODly and learned Sermons, preached by the reverend Father I. IVEL, Bishop of Salisbury. I. Corinth. 4. vers. 1. 2. 1. Let every man esteem us, even for the Ministers and Stewards of the secrets of God.
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DEarely beloued in our Lord and Sauior Iesus Christ, The people of the citie of Corinth, to whome S. Paule wrote this Epistle or letter, were at great strife, contention,
Dearly Beloved in our Lord and Saviour Iesus christ, The people of the City of Corinth, to whom S. Paul wrote this Epistle or Letter, were At great strife, contention,
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As for Peter, as for Paul, as for Apollo, they all preached one thing, they taught one Doctrine, there was no strife, no debate, no dissention among them.
As for Peter, as for Paul, as for Apollo, they all preached one thing, they taught one Doctrine, there was no strife, no debate, no dissension among them.
Sometime they credit them too much, sometime they beléeue them nothing at all. So are the people alwaies inconstant, so are they mooued on either side.
Sometime they credit them too much, sometime they believe them nothing At all. So Are the people always inconstant, so Are they moved on either side.
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When Paule and Barnabas at Listra began to preach, by and by the whole multitude of the people thought them to be Gods and no men, forthwith they erected Altars, they brought their Sacrifices, their oxen, their calues, their shéepe, minding to haue sacrificed vnto them,
When Paul and Barnabas At Lystra began to preach, by and by the Whole multitude of the people Thought them to be God's and no men, forthwith they erected Altars, they brought their Sacrifices, their oxen, their calves, their sheep, minding to have sacrificed unto them,
And therefore when Paule and Barnabas vnderstood the same, they rent their clothes, tore their owne garments, run in among the people, cried out and said:
And Therefore when Paul and Barnabas understood the same, they rend their clothes, tore their own garments, run in among the people, cried out and said:
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Yee men and brethren, why doe yee this? So likewise Peter being appointed by God to goe to Cornelius the Captaine, so soone as he came in vnto him, by and by Cornelius met him, fell downe at his féete,
Ye men and brothers, why do ye this? So likewise Peter being appointed by God to go to Cornelius the Captain, so soon as he Come in unto him, by and by Cornelius met him, fell down At his feet,
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Sometimes againe on the other hand, they gaue them no reuerence, they attributed no honour vnto them, they did set too little by the Preachers of Gods word;
Sometime again on the other hand, they gave them no Reverence, they attributed no honour unto them, they did Set too little by the Preachers of God's word;
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and beganne to speake with strange tongues, in so much that euery man maruailed to heare his owne speach and language, both Medes, Persians, and they of Mesopotamia; yet said the people, these men are full of new wine.
and began to speak with strange tongues, in so much that every man marveled to hear his own speech and language, both Medes, Persians, and they of Mesopotamia; yet said the people, these men Are full of new wine.
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For the people sometime estéeme most a policicke man, such a man as by his great wit is able to conclude Peace and Leagues betwéene Princes, they regard him that is of stout courage and learned in the Lawes, they set most by him that is eloquent and able to perswade;
For the people sometime esteem most a policicke man, such a man as by his great wit is able to conclude Peace and Leagues between Princes, they regard him that is of stout courage and learned in the Laws, they Set most by him that is eloquent and able to persuade;
So Paule likewise, Quid Petrus, quid Paulus, quid Apollo, nisi Ministri? What is Peter, what is Paule, what is Apollo? thinke you them any other than the seruants and ministers of God? Paule hath planted, Apollo watered,
So Paul likewise, Quid Peter, quid Paulus, quid Apollo, nisi Ministri? What is Peter, what is Paul, what is Apollo? think you them any other than the Servants and Ministers of God? Paul hath planted, Apollo watered,
Apollo, Paule, and Peter, are nothing els but the ministers and seruants of God; God is he that giueth the encrease, God alone is hee that giueth the encrease.
Apollo, Paul, and Peter, Are nothing Else but the Ministers and Servants of God; God is he that gives the increase, God alone is he that gives the increase.
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When the great Citie of Ierusalem vnderstood of Iohn the Baptist, and began to séeke vnto him, they asked him, What art thou? Hee answered them, Ego vox clamantis in deserto, Parate viam Domini.
When the great city of Ierusalem understood of John the Baptist, and began to seek unto him, they asked him, What art thou? He answered them, Ego vox Clamantis in Deserto, Prepare viam Domini.
I am. said hee, a man not worthy to be esteemed, I am but a messenger sent vnto you, I am nothing els but a voice to cry, Prepare you the way of the Lord.
I am. said he, a man not worthy to be esteemed, I am but a Messenger sent unto you, I am nothing Else but a voice to cry, Prepare you the Way of the Lord.
But what kind of seruant is this Preacher, what manner of Minister is he? Saint Paul saith, He is the Steward and Dispenser of Gods secrets, he setteth foorth,
But what kind of servant is this Preacher, what manner of Minister is he? Saint Paul Says, He is the Steward and Dispenser of God's secrets, he sets forth,
For saith Saint Paul, Animalis homo non percipit ea quae sunt ex Deo. 1. Cor. 2. The naturall man perceiueth nothing of the spirit of God, he vnderstandeth not such things as are of God.
For Says Saint Paul, Animalis homo non percipit ea Quae sunt ex God 1. Cor. 2. The natural man perceives nothing of the Spirit of God, he understandeth not such things as Are of God.
When Christ had asked of Peter what he thought of him, and Peter had said, Tues Christus, filius Dei viui, Thou art Christ the Sonne of the lyuing God:
When christ had asked of Peter what he Thought of him, and Peter had said, Tues Christus, filius Dei Vivit, Thou art christ the Son of the living God:
These mysteries therefore are onely opened by the spirit of God, by Gods only working, not by any wisdome of man, not by any cunning and great learning of this world.
These Mysteres Therefore Are only opened by the Spirit of God, by God's only working, not by any Wisdom of man, not by any cunning and great learning of this world.
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and marke well whether we reueal vnto you Gods mysteries, and his holie Gospell; Consider with your selues, and sée whether wée open vnto you Gods hidden Secrets:
and mark well whither we reveal unto you God's Mysteres, and his holy Gospel; Consider with your selves, and see whither we open unto you God's hidden Secrets:
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So likewise in our dayes, (good Bretheren) euen in the time that wée our selues haue séene, there hath béen discord and parts-taking among vs. Some haue said, I will beléeue the old learning:
So likewise in our days, (good Brethren) even in the time that we our selves have seen, there hath been discord and parts-taking among us some have said, I will believe the old learning:
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For at what time Christ himselfe walked here on this earth, & began to preach the glory of his father, some said he was a good man, some other said no, some said he was a Prophet, some other said he was none,
For At what time christ himself walked Here on this earth, & began to preach the glory of his father, Some said he was a good man, Some other said not, Some said he was a Prophet, Some other said he was none,
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Saint Paul was the true seruant of Christ, and steward of his secrets, and why so? because he labored in Gods vineyard, he preached, he taught, more than all the rest of the Apostles of Christ did, Laboraui plus quàm, caeteri omnes.
Saint Paul was the true servant of christ, and steward of his secrets, and why so? Because he laboured in God's vineyard, he preached, he taught, more than all the rest of the Apostles of christ did, Laboraui plus quàm, Caeteri omnes.
And here haue we to consider, that Christ which was the true Prophet, the Apostles which were the ture Ministers and Stewards of Christ, the Patriarches & Prophets, which were the true and faithfull seruants of God, were all greeuously afflicted, persecuted from place vnto place,
And Here have we to Consider, that christ which was the true Prophet, the Apostles which were the ture Ministers and Stewards of christ, the Patriarchs & prophets, which were the true and faithful Servants of God, were all grievously afflicted, persecuted from place unto place,
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And therefore if we shall in our time sée the Preachers of Gods word afflicted, the Teachers of the Gospell of Christ persecuted, the Stewards of Gods secrets miserably tormented,
And Therefore if we shall in our time see the Preachers of God's word afflicted, the Teachers of the Gospel of christ persecuted, the Stewards of God's secrets miserably tormented,
Now then, let vs take this rule of S. Pauls, and thereby let vs trie whether the Preachers in times past, the Popes, the Cardinals, the Bishops, were the true seruants of God, Stewards and dispensers of his holie secrets.
Now then, let us take this Rule of S. Paul's, and thereby let us try whither the Preachers in times past, the Popes, the Cardinals, the Bishops, were the true Servants of God, Stewards and dispensers of his holy secrets.
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Alas, these are glorious titles, to be called vniuersall Bishop, and head of Christs Church, to haue dominion ouer Kings and Princes, to haue power ouer Purgatorie, ouer Soules departed, ouer Deuils, ouer Angels, to haue authoritie to pardon sinnes past,
Alas, these Are glorious titles, to be called universal Bishop, and head of Christ Church, to have dominion over Kings and Princes, to have power over Purgatory, over Souls departed, over Devils, over Angels, to have Authority to pardon Sins past,
and not members of the same? Alas, if they be not Gods seruants, whose seruants are they? if they be not Dispensers & Stewards of Gods secrets, of whose secrets are they Stewards? if they be not so much as members,
and not members of the same? Alas, if they be not God's Servants, whose Servants Are they? if they be not Dispensers & Stewards of God's secrets, of whose secrets Are they Stewards? if they be not so much as members,
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For, at what time God framed man, and placed him in Paradise in great ioy and pleasure, the Deuill enuying this his felicitie, became a wicked Steward,
For, At what time God framed man, and placed him in Paradise in great joy and pleasure, the devil envying this his felicity, became a wicked Steward,
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Antechrist in likewise shall come saith Paul, The man of sinne, the sonne of perdition, he shall exalt himselfe aboue all that is called God, he shall sit in the holie place, in the Temple of God, in the conscience of Men:
Antichrist in likewise shall come Says Paul, The man of sin, the son of perdition, he shall exalt himself above all that is called God, he shall fit in the holy place, in the Temple of God, in the conscience of Men:
Now therefore how will you know the true seruant, from the false Minister, how will you trie the faithfull Steward from the vnfaithfull? Mary, saith S. Paul, if he doth his Masters will and commaundement,
Now Therefore how will you know the true servant, from the false Minister, how will you try the faithful Steward from the unfaithful? Mary, Says S. Paul, if he does his Masters will and Commandment,
And therfore God vnto Ezechiel his prophet, and so by him to all such as shall become his Stewards & Preachers of his Gospel, saith, I haue appointed thee a Watchman ouer my house of Israel, to crie vnto my people,
And Therefore God unto Ezechiel his Prophet, and so by him to all such as shall become his Stewards & Preachers of his Gospel, Says, I have appointed thee a Watchman over my house of Israel, to cry unto my people,
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what thing soeuer I receiued of the Lord, that haue I deliuered & sthewed vnto you, without adding any thing thereto, or diminising any thing therefro.
what thing soever I received of the Lord, that have I Delivered & sthewed unto you, without adding any thing thereto, or diminising any thing therefrom.
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if any man, saith he, come vnto you, & teach you any other Gospel, than this that I haue preached, let him not enter into your house, do not somuch as bid him, God spéed.
if any man, Says he, come unto you, & teach you any other Gospel, than this that I have preached, let him not enter into your house, do not So much as bid him, God speed.
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Now as touching the variance & diuersity of opinions nowadaies, as touching the dissention & controuersie that is at this time among vs I would to God that all such as defend & maintain the Popes authoritie & power, would be content to be iudged by this rule, to be tried by this only rule that S. Paul here giueth.
Now as touching the variance & diversity of opinions nowadays, as touching the dissension & controversy that is At this time among us I would to God that all such as defend & maintain the Popes Authority & power, would be content to be judged by this Rule, to be tried by this only Rule that S. Paul Here gives.
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Christ at his last Supper ordeyned a Communion, for the comfort of all our Soules; but they turned this into a priuat Masse, that one man should receiue alone.
christ At his last Supper ordained a Communion, for the Comfort of all our Souls; but they turned this into a private Mass, that one man should receive alone.
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And how then should wée esteeme them, as the Ministers of Christ, & Stewards of the secrets of God? Christ ministred this Communion to his Disciples in both the kinds;
And how then should we esteem them, as the Ministers of christ, & Stewards of the secrets of God? christ ministered this Communion to his Disciples in both the Kinds;
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And how then should wée estéeme them as the ministers of Christ, & stewards of the secrets of God? God gaue vs in commaundement to make no grauen Image:
And how then should we esteem them as the Ministers of christ, & Stewards of the secrets of God? God gave us in Commandment to make no graven Image:
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And how then should wee esteem them as the ministers of Christ, and Stewards of the secrets of God? S. Paul willeth our praiers in the congregation to be such, to be red and song in so plain a tongue, in so distinct and knowne a language, that the common people may vnderstand them,
And how then should we esteem them as the Ministers of christ, and Stewards of the secrets of God? S. Paul wills our Prayers in the congregation to be such, to be read and song in so plain a tongue, in so distinct and known a language, that the Common people may understand them,
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And how then can they say they are the Ministers of Christ, & Stewards of Gods secrets? God, in the old Law, gaue in charge to his people, that they should haue his Law alwaies before their eyes, that they should haue his commandements written in their hands, on their sleeues, on their doore thresholds, in the skirts of their garments. This God himselfe commanded.
And how then can they say they Are the Ministers of christ, & Stewards of God's secrets? God, in the old Law, gave in charge to his people, that they should have his Law always before their eyes, that they should have his Commandments written in their hands, on their sleeves, on their door thresholds, in the skirts of their garments. This God himself commanded.
And Christ in the new Law, Scrutamini Scripturas, saith he, illae enim testimonium perhibent de me, Search ye the Scripturs, for they do bear witnesse of mee.
And christ in the new Law, search Scripturas, Says he, Those enim testimonium perhibent de me, Search you the Scriptures, for they do bear witness of me.
and such as were Preachers, forbid you to haue Gods Gospell in your hands, would not suffer you to haue the holy Testament of Christ in your houses, no nor in the Churches for all men to read.
and such as were Preachers, forbid you to have God's Gospel in your hands, would not suffer you to have the holy Testament of christ in your houses, no nor in the Churches for all men to read.
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And how then can they say they are the Ministers of Christ, & Stewards of Gods secrets? Christ said vnto Peter, Amas me? pasce oues meos, pasce agnos meos, pasce gregem meum:
And how then can they say they Are the Ministers of christ, & Stewards of God's secrets? christ said unto Peter, Amas me? Paske oues meos, Paske Agnos meos, Paske gregem meum:
and how then could they say, they were the Ministers of Christ, and Stewards of Gods secrets? I leaue out much of purpose, good brethren, I wittingly ouerpasse here many things els, that I could say herein;
and how then could they say, they were the Ministers of christ, and Stewards of God's secrets? I leave out much of purpose, good brothers, I wittingly overpass Here many things Else, that I could say herein;
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whether they should be estéemed as the Ministers of Christ and Stewards of the secrets of God? Christ willed them not only to be Stewards but faithfull Stewards, faithfull ministers, faithfull dispensers of his secrets.
whither they should be esteemed as the Ministers of christ and Stewards of the secrets of God? christ willed them not only to be Stewards but faithful Stewards, faithful Ministers, faithful dispensers of his secrets.
Saint Paul notwithstanding he was an elect vessel of God, to beare abroad the glorie of his name, notwithstanding hee was the greatest of the Apostles,
Saint Paul notwithstanding he was an elect vessel of God, to bear abroad the glory of his name, notwithstanding he was the greatest of the Apostles,
And thus a great number of the people iudged that S. Paul was not the seruant of God, was not the Minister of Christ, was not a Steward of Gods secrets.
And thus a great number of the people judged that S. Paul was not the servant of God, was not the Minister of christ, was not a Steward of God's secrets.
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It is but a smal matter for me to be iudged of you, or of mans daie &c. Here may wee sée what a bold courage, what a stout stomacke was in S. Paul, when he durst thus openly,
It is but a small matter for me to be judged of you, or of men day etc. Here may we see what a bold courage, what a stout stomach was in S. Paul, when he durst thus openly,
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But this he did, because he wel knew that what euer befell him in this world, what euer punishment hee suffered in this life, he could not miscarie before God, hée could not doe other than well in the life to come.
But this he did, Because he well knew that what ever befell him in this world, what ever punishment he suffered in this life, he could not miscarry before God, he could not do other than well in the life to come.
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And therefore likewise in another place hee bouldly said vnto the people, I am pure from the bloud of all men, I haue kept back nothing that was profitable, I haue hid nothing from you,
And Therefore likewise in Another place he boldly said unto the people, I am pure from the blood of all men, I have kept back nothing that was profitable, I have hid nothing from you,
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And so, where, at this day some men there are which say that this Doctrine which is now preached vnto you, shall againe haue a change, that this Religion shall be taken away and once againe altered, that it can not long stand & continew:
And so, where, At this day Some men there Are which say that this Doctrine which is now preached unto you, shall again have a change, that this Religion shall be taken away and once again altered, that it can not long stand & continue:
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to such we boldly answere here as S. Paule to the Corinthians did, that it is but a smal matter for vs to be iudged of you, that we much force not what you iudge and déeme of vs. For we haue kept nothing backe from you, we haue disclosed vnto you al the counsell of God.
to such we boldly answer Here as S. Paul to the Corinthians did, that it is but a small matter for us to be judged of you, that we much force not what you judge and deem of us For we have kept nothing back from you, we have disclosed unto you all the counsel of God.
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For oftentimes when God séeth his benefits misused, when he perceiueth his Gospell little regarded, when hee espieth his holy word neglected and nothing set by:
For oftentimes when God seeth his benefits misused, when he perceives his Gospel little regarded, when he espieth his holy word neglected and nothing Set by:
But alas, when Gods kingdom is taken away, in whose kingdom and dominion do the people then liue? when Gods gospel & his word is no longer preached, what learning, what doctrin, what discipline is there left to bee taught? And this oftentimes commeth to passe by means of our owne sin and wickednes:
But alas, when God's Kingdom is taken away, in whose Kingdom and dominion do the people then live? when God's gospel & his word is no longer preached, what learning, what Doctrine, what discipline is there left to be taught? And this oftentimes comes to pass by means of our own since and wickedness:
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that for ye misusing of God and his gospel, we neither haue Gods Kingdome, nor his Gospell among vs. But then alas, in what great miserie, in what wretchednesse, in what wofull case shall wée stand? For if Gods Kingdom be shut from vs, whither shal we fly? If the light of his gospell be taken from vs, what light shall be left vs? If God will get him away from vs, who shall bee our succour? And therefore no man ought to reioice hereat, no man ought to be glad of such a change.
that for you misusing of God and his gospel, we neither have God's Kingdom, nor his Gospel among us But then alas, in what great misery, in what wretchedness, in what woeful case shall we stand? For if God's Kingdom be shut from us, whither shall we fly? If the Light of his gospel be taken from us, what Light shall be left us? If God will get him away from us, who shall be our succour? And Therefore no man ought to rejoice hereat, no man ought to be glad of such a change.
God is still one, and the same God, his gospell is the same gospell that it was before, his Kingdome continueth in one stay and estate, it is not changed nor altered.
God is still one, and the same God, his gospel is the same gospel that it was before, his Kingdom Continueth in one stay and estate, it is not changed nor altered.
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hauing, I say, this word of his which shal neuer perish, and against which the verie gates of hel shal not preuaile, he was bould to appeale from the slaunderous iudgement of the people,
having, I say, this word of his which shall never perish, and against which the very gates of hell shall not prevail, he was bold to appeal from the slanderous judgement of the people,
And therefore to cause them to conceiue a better opinion of him, and report of him none other than he deserued, he here willeth them, that they should first weigh well and consider his doings, they should examine his doctrine,
And Therefore to cause them to conceive a better opinion of him, and report of him none other than he deserved, he Here wills them, that they should First weigh well and Consider his doings, they should examine his Doctrine,
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But hereunto haue I none other thing to say, than that which S. Paul in this place writeth to the Corinthians, It is sufficient for vs to bee found the seruants of God, the ministers of Christ,
But hereunto have I none other thing to say, than that which S. Paul in this place Writeth to the Corinthians, It is sufficient for us to be found the Servants of God, the Ministers of christ,
In the meane season doe not you (good brethren) thinke euill of the preachers of Gods word, report not amisse of the ministers of Christ, account not them your enemies, that bring vnto you the glad tidings of the gospel.
In the mean season do not you (good brothers) think evil of the Preachers of God's word, report not amiss of the Ministers of christ, account not them your enemies, that bring unto you the glad tidings of the gospel.
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When Paul came to Berea from Thessalonica, and began there to preach the Gospell of Christ, the people ranne to their bookes, searched the Scriptures, conferred his doctrine with the word of God:
When Paul Come to Berea from Thessalonica, and began there to preach the Gospel of christ, the people ran to their books, searched the Scriptures, conferred his Doctrine with the word of God:
then Dauid the Prophet, séeing all these miseries at once fall vpon the people, called them home againe, shewed them how they should returne from their wickednes, & come vnto God.
then David the Prophet, seeing all these misery's At once fallen upon the people, called them home again, showed them how they should return from their wickedness, & come unto God.
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In what euer time a man shall hold vp his hands, acknowledge gods mercy, & be sory for his offences from the bottom of his hart, God asketh no more, he craueth no more at his hands, he is pleased only with his humble repentance.
In what ever time a man shall hold up his hands, acknowledge God's mercy, & be sorry for his offences from the bottom of his heart, God asks no more, he craveth no more At his hands, he is pleased only with his humble Repentance.
And now therefore, when Dauid perceiued that this grace of god, this mercy, this blessing of his was not giuen in vaine, was not frustrat & void, he caused all the people to say, Let the people praise thee O God, let all the people praise thee.
And now Therefore, when David perceived that this grace of god, this mercy, this blessing of his was not given in vain, was not frustrate & void, he caused all the people to say, Let the people praise thee Oh God, let all the people praise thee.
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It is not sufficient to know the gospel, to know God, to know Christ, but we must confesse the gospel, we must cōfesse God, we must confesse & acknowledge Christ.
It is not sufficient to know the gospel, to know God, to know christ, but we must confess the gospel, we must confess God, we must confess & acknowledge christ.
Therefore hath God giuen vs h•• gospell, therefore hath he giuen vs his word, that we should according thereunto liue a sober, a discreet, and modest life, saith he. And in another place:
Therefore hath God given us h•• gospel, Therefore hath he given us his word, that we should according thereunto live a Sobrium, a discreet, and modest life, Says he. And in Another place:
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that wee beeing deliuered out of the hands of our enemies, might serue him al the daies of our life, in such holinesse and righteousnesse, as is accepted before him.
that we being Delivered out of the hands of our enemies, might serve him all the days of our life, in such holiness and righteousness, as is accepted before him.
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yet if you liue not according to the word of God, if you walke not after the gospel of Christ, you doe nothing else but deceiue your selues, you doe I say, nought else but deceiue your owne selues.
yet if you live not according to the word of God, if you walk not After the gospel of christ, you do nothing Else but deceive your selves, you do I say, nought Else but deceive your own selves.
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S. Iohn the Baptist when he preached and prepared the way of the Lord, hée began with this lesson, Penitentiam agite: doe you (said he) the workes of repentance. For hereunto are we all called, not only to know Gods way,
S. John the Baptist when he preached and prepared the Way of the Lord, he began with this Lesson, Penitentiam Agitate: do you (said he) the works of Repentance. For hereunto Are we all called, not only to know God's Way,
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for your sake, for your euill and corrupt lyuing, said S. Paul Good brethren, let vs consider that as many of vs as say, we know gods way, we know gods word & his gospel;
for your sake, for your evil and corrupt living, said S. Paul Good brothers, let us Consider that as many of us as say, we know God's Way, we know God's word & his gospel;
if thou liue not as God commaundeth thée, if thou liue not as it becommeth a professor of Gods gospell, thou blasphemest Gods name, and dishonorest his gospel.
if thou live not as God commandeth thee, if thou live not as it becomes a professor of God's gospel, thou Blasphemest God's name, and dishonourest his gospel.
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O thou man, why doest thou preach my lawes, and takest my couenant in thy mouth? for with the sinfull thou art sinfull, with the théefe thou art a théefe, with the adulterer thou art an adulterer.
Oh thou man, why dost thou preach my laws, and Takest my Covenant in thy Mouth? for with the sinful thou art sinful, with the thief thou art a thief, with the adulterer thou art an adulterer.
Chrysostome saith, if yee heare Gods word preached vnto you, and yee follow it not, yee learne, saith he, but your owne damnation, yee learne nought els but your owne destruction:
Chrysostom Says, if ye hear God's word preached unto you, and ye follow it not, ye Learn, Says he, but your own damnation, ye Learn nought Else but your own destruction:
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God sayth, Thou shalt not steale, thou shalt not commit adulterie, thou shalt beare no false witnesse, &c. these words, this law of God written vnto vs, shall accuse,
God say, Thou shalt not steal, thou shalt not commit adultery, thou shalt bear no false witness, etc. these words, this law of God written unto us, shall accuse,
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but the man of God, that dreadeth God, and hath a delight in his Law, setteth his ioy and delight in those things which haue no end, but continue for euer.
but the man of God, that dreads God, and hath a delight in his Law, sets his joy and delight in those things which have no end, but continue for ever.
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Let vs consider if there were a whole Christian nation brought in captiuitie vnder the Turke, in thraldom and subiection vnto him, in such sort that they should neuer heare the Scriptures, neuer receiue the Sacraments, neuer come to the church to pray,
Let us Consider if there were a Whole Christian Nation brought in captivity under the Turk, in thraldom and subjection unto him, in such sort that they should never hear the Scriptures, never receive the Sacraments, never come to the Church to pray,
for God ruleth and raigneth ouer al. Zacharie, when he saw the comfortable time that should ensue the birth of Christ, he fel downe & cried out, saying:
for God Ruleth and Reigneth over all Zacharias, when he saw the comfortable time that should ensue the birth of christ, he fell down & cried out, saying:
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Benedictus Dominus Deus Israel, quia visit auit & fecit redemptionē plebis suae: Blessed be the Lord God of Israel, for he hath visited & redeemed his people.
Benedictus Dominus Deus Israel, quia visit auit & fecit redemptionē plebis suae: Blessed be the Lord God of Israel, for he hath visited & redeemed his people.
So Simeon that old and holy father, so soone as he beheld Christ, & had receiued his redéemer into his armes, by and by his heart brake out for ioy, & said;
So Simeon that old and holy father, so soon as he beheld christ, & had received his redeemer into his arms, by and by his heart brake out for joy, & said;
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Let vs cōsider how horrible darknesse, what error & confusion hath of late time bin in the Church of god, let vs weigh & consider (I say) ye deformity & great abuses ye were in ye same.
Let us Consider how horrible darkness, what error & confusion hath of late time been in the Church of god, let us weigh & Consider (I say) you deformity & great Abuses you were in you same.
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the same Scriptures that Christ hath sealed with his owne bloud. And these Scriptures Ieremie that old father calleth, The prop of our Faith. So Christ himselfe;
the same Scriptures that christ hath sealed with his own blood. And these Scriptures Ieremie that old father calls, The prop of our Faith. So christ himself;
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as S. Basil writeth the people in his time did: Sonus virorū, mulierū, & paruulorū, in orationibus claugorē edit, tāquā fluctus ferientes littora:
as S. Basil Writeth the people in his time did: Sound virorū, mulierū, & parvulorum, in orationibus claugorē edit, tāquā Fluctus ferientes littora:
And therfore let vs not be vnkind, let vs not be vnthankful, let vs say; thou O Lord, iudgest the folk righteously, & gouernest the Nations vpon the earth.
And Therefore let us not be unkind, let us not be unthankful, let us say; thou Oh Lord, Judges the folk righteously, & governest the nations upon the earth.
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so when we repent and returne vnto him, he is good, he is louing, he is mercifull vnto vs. Turne vnto me, sayth God, by his prophet Ieremie, and I will turne vnto you.
so when we Repent and return unto him, he is good, he is loving, he is merciful unto us Turn unto me, say God, by his Prophet Ieremie, and I will turn unto you.
it is not the ground of it selfe that bringeth forth fruit, it is not the corne that féedeth vs, it is the blessing of God, the blessing I say of God alone.
it is not the ground of it self that brings forth fruit, it is not the corn that feedeth us, it is the blessing of God, the blessing I say of God alone.
It is God, I say, that causeth the earth to be fruitfull, and bring forth increase, it is God that causeth the heauens to heare the earth, the earth to crie vnto the Heauens.
It is God, I say, that Causes the earth to be fruitful, and bring forth increase, it is God that Causes the heavens to hear the earth, the earth to cry unto the Heavens.
the earth this dead thing, this vnsensible thing, this masse of clay, at Gods commaundement, at his will and pleasure, it shall bring forth corne, it shall bring forth grasse,
the earth this dead thing, this unsensible thing, this mass of clay, At God's Commandment, At his will and pleasure, it shall bring forth corn, it shall bring forth grass,
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O thou proud soule, sayth God by his prophet, thou earth & ashes, when wilt thou forsake thy sinfull lyuing and come vnto me? when wilt thou repent and turne vnto me? Alas, do we looke that the stones in the stréets, the verie stones vnder our féete should rise vp,
Oh thou proud soul, say God by his Prophet, thou earth & Ashes, when wilt thou forsake thy sinful living and come unto me? when wilt thou Repent and turn unto me? Alas, do we look that the stones in the streets, the very stones under our feet should rise up,
and wilt not thou O man burst out in teares, and bewaile thy sinfull life? God looketh when we will come, he wayteth when we will returne vnto him, he daily and hourely watcheth when we will submit our selues, & receiue his mercie.
and wilt not thou Oh man burst out in tears, and bewail thy sinful life? God looks when we will come, he waiteth when we will return unto him, he daily and hourly watches when we will submit our selves, & receive his mercy.
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FOr the better vnderstanding of these words written by the Apostle S. Paul, we must consider that there be two Princes of contrary dispositions and natures, which haue the rule and gouernance of this world, that is to wit, God, and the Deuill;
FOr the better understanding of these words written by the Apostle S. Paul, we must Consider that there be two Princes of contrary dispositions and nature's, which have the Rule and governance of this world, that is to wit, God, and the devil;
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and that neuer was there man, sithence the first foundation of the world, but was in subiection and vnder obedience either of the the one, or of the other:
and that never was there man, since the First Foundation of the world, but was in subjection and under Obedience either of thee the one, or of the other:
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And as God is the father of light, the God of all good men, so is the Deuill the father & Prince of this world, the Lord of darknesse, the king of this age, as saith S. Paul, and ruler of the wicked:
And as God is the father of Light, the God of all good men, so is the devil the father & Prince of this world, the Lord of darkness, the King of this age, as Says S. Paul, and ruler of the wicked:
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because they fight vnder his Banner, because they haue giuen ouer all their members to be ordered of the Deuill, without any féeling of good, without any feare of God.
Because they fight under his Banner, Because they have given over all their members to be ordered of the devil, without any feeling of good, without any Fear of God.
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But after that it pleased God the Father, by the comming of his déere Sonne Iesus Christ, to reueale himselfe vnto them, to open and declare his Gospell among them,
But After that it pleased God the Father, by the coming of his dear Son Iesus christ, to reveal himself unto them, to open and declare his Gospel among them,
And therefore S. Paul, the further to incourage them thereunto, willeth them in this Epistle of his, That like as before time they gaue ouer their members to the seruice of vncleannesse, from one wickednesse to another,
And Therefore S. Paul, the further to encourage them thereunto, wills them in this Epistle of his, That like as before time they gave over their members to the service of uncleanness, from one wickedness to Another,
before Christs birth, that Christ should for this cause appeare in this world, That we being by him deliuered from the feare of our enimies, might serue him in purenesse and holinesse all the daies of our life.
before Christ birth, that christ should for this cause appear in this world, That we being by him Delivered from the Fear of our enemies, might serve him in pureness and holiness all the days of our life.
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And therefore S. Paul vnto the Romanes, Know you not, saith he, that all we which are baptized into Iesus Christ, are baptized into his death? Therefore are we buried with him by Baptisme into death, that like as Christ was raised vp from the dead,
And Therefore S. Paul unto the Romans, Know you not, Says he, that all we which Are baptised into Iesus christ, Are baptised into his death? Therefore Are we buried with him by Baptism into death, that like as christ was raised up from the dead,
And in an other place, Exhibete corpora vestra sacrificium sanctum & acceptatum Deo. Giue ouer your bodies for a sacrifice holie and acceptable before God.
And in an other place, Exhibite corpora Vestra Sacrificium sanctum & acceptatum God Give over your bodies for a sacrifice holy and acceptable before God.
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Vocauit nos Deus, saith S. Paul, Vt viueremus sobriè, God hath called vs, God hath appointed vs, to liue in sobernesse, to liue in purenesse, to liue in holynesse:
Vocauit nos Deus, Says S. Paul, Vt viueremus sobriè, God hath called us, God hath appointed us, to live in soberness, to live in pureness, to live in holiness:
let vs applie our selues, and all our member to serue and please him in holynesse and vpright lyuing all the dayes of our liues. And therefore saith s.
let us apply our selves, and all our member to serve and please him in holiness and upright living all the days of our lives. And Therefore Says s.
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Thus was he only by the presence of Christ, turned into a new man, thus he of an vncircumcised Publican was made the child of Abraham, and of a sinfull and wretched creature, he became forthwith a Christian.
Thus was he only by the presence of christ, turned into a new man, thus he of an uncircumcised Publican was made the child of Abraham, and of a sinful and wretched creature, he became forthwith a Christian.
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And so in like, when Christ had but once called vnto Mathew, and bad him follow him, immediatly he left the Toll-gathering, he left the receipt of the custome, he left his owne proper game and profit, and ran after Christ.
And so in like, when christ had but once called unto Matthew, and bade him follow him, immediately he left the Toll-gathering, he left the receipt of the custom, he left his own proper game and profit, and ran After christ.
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but so soone as Christ had once inspired him with his holie spirit, and reuealed his trueth vnto him, forthwith without any further doubt or delay, he renounced his errors, and became a perfect Christian.
but so soon as christ had once inspired him with his holy Spirit, and revealed his truth unto him, forthwith without any further doubt or Delay, he renounced his errors, and became a perfect Christian.
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that they may thus doo, therfore they heare Gods word, saith S. Cyprian. And thus if wée do not, what euer we brag of our Redemption, what euer we brag of our profession, what euer we boast of the knowledge of Gods Gospell, it is to no end, it is not to effect or purpose.
that they may thus do, Therefore they hear God's word, Says S. Cyprian. And thus if we do not, what ever we brag of our Redemption, what ever we brag of our profession, what ever we boast of the knowledge of God's Gospel, it is to no end, it is not to Effect or purpose.
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When Caine had slaine his owne brother, and committed that execrable murther, God said vnto him, Why dost thou lowre? Such a thing is sin, that whosoeuer committeth it, it will forthwith appeare in his face, it will appeare and shew in his countenance.
When Cain had slain his own brother, and committed that execrable murder, God said unto him, Why dost thou lower? Such a thing is since, that whosoever Committeth it, it will forthwith appear in his face, it will appear and show in his countenance.
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After thou hadst, O Lord, shewed me mine offences, I was ashamed (said he.) Thus (good brethren) a wicked conscience euermore beareth shame about with it, euermore carieth a most heauie burden, euermore is prickt and tormented, and neuer at quiet.
After thou Hadst, Oh Lord, showed me mine offences, I was ashamed (said he.) Thus (good brothers) a wicked conscience evermore bears shame about with it, evermore Carrieth a most heavy burden, evermore is pricked and tormented, and never At quiet.
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And thus shall the wicked people doe at the last day, the wicked people (I say) that shall then be liuing and sée the great terrour of that day, They shal say vnto the Hils, fall vpon vs,
And thus shall the wicked people do At the last day, the wicked people (I say) that shall then be living and see the great terror of that day, They shall say unto the Hills, fallen upon us,
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Now (good brethren) what profit had all these of their owne sinfulnesse, what profit and commoditie had they of all their wickednesse? What profit had Adam by transgressing the commaundement of God? What profit had Cain for murthering of his brother? What profit wan the prodigall Son by mispending of his fathers goods? What profit had the people in the time of Daniel, for their misliuing? What profit had Dauid by killing of Vrie? What profit had the rich glutton that liued in such pleasure? What profit (I say) had all these of their owne wickednesse? No profit, no commoditie, no pleasure a• al,
Now (good brothers) what profit had all these of their own sinfulness, what profit and commodity had they of all their wickedness? What profit had Adam by transgressing the Commandment of God? What profit had Cain for murdering of his brother? What profit won the prodigal Son by misspending of his Father's goods? What profit had the people in the time of daniel, for their misliving? What profit had David by killing of Vrie? What profit had the rich glutton that lived in such pleasure? What profit (I say) had all these of their own wickedness? No profit, no commodity, no pleasure a• all,
Euen so here S. Paul; What profit (said he) had yee then of all those things, of which yee are now ashamed? It appeareth well yée haue gotten nothing but displesure, nothing but shame and confusion.
Eve so Here S. Paul; What profit (said he) had ye then of all those things, of which ye Are now ashamed? It appears well the have got nothing but displeasure, nothing but shame and confusion.
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The Iewes made a golden Calfe, and fell downe before the same, and worshipped it, and said, Isti sunt Dij tui, These are thy Gods, O Israell, these are they that brought thée out of the land of Egypt, and deliuered thée.
The Iewes made a golden Calf, and fell down before the same, and worshipped it, and said, Isti sunt Dij tui, These Are thy God's, Oh Israel, these Are they that brought thee out of the land of Egypt, and Delivered thee.
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I am troubled with them, I am wearie of them, Quis ista requirit? Who looketh for these things, who cōmandeth you so to doe? Esaie in another place also;
I am troubled with them, I am weary of them, Quis ista Requires? Who looks for these things, who commands you so to do? Isaiah in Another place also;
Why doe you lay out your money for the thing that feedeth not, and spend your labour about the thing that satisfieth not? And so likewise in another place the same prophet saith;
Why do you lay out your money for the thing that feeds not, and spend your labour about the thing that Satisfieth not? And so likewise in Another place the same Prophet Says;
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Hée calleth it also, Tenebras, vtter darkenesse. Thus it pleased God to describe vnto vs mans inuention, to call it cobwebs, to call it filth, to call it drosse,
He calls it also, Darkness, utter darkness. Thus it pleased God to describe unto us men invention, to call it cobwebs, to call it filth, to call it dross,
Paul notwithstanding hee was a great learned man, skilfull in the lawes and customes amongst the Iewes, brought vp at the féet of Gamaliel: yet when hée knew Christ,
Paul notwithstanding he was a great learned man, skilful in the laws and customs among the Iewes, brought up At the feet of Gamaliel: yet when he knew christ,
The Ephesians, when S. Paul had preached vnto them, & they receiued the doctrine of Christ, by & by such as vsed curious crafts, came and brought their bookes of enchauntment, their books of witchcraft,
The Ephesians, when S. Paul had preached unto them, & they received the Doctrine of christ, by & by such as used curious crafts, Come and brought their books of enchantment, their books of witchcraft,
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Now I am become a man, and therfore I am now ashamed of my childishnesse Thus might the Prophets haue said to the Gentiles, what profit had you of your gods, the Sun and the Moone, what profit had you of them, wherof yée are now ashamed? So might Moyses haue said to the children of Israel, what profit had yée in this golden calfe? So Ezechias, what profit had yée in this brasen serpent, of which now yée are ashamed? Euen thus Esay might likewise haue said, what profit had yée in your calends,
Now I am become a man, and Therefore I am now ashamed of my childishness Thus might the prophets have said to the Gentiles, what profit had you of your God's, the Sun and the Moon, what profit had you of them, whereof the Are now ashamed? So might Moses have said to the children of Israel, what profit had the in this golden calf? So Hezekiah, what profit had the in this brazen serpent, of which now the Are ashamed? Eve thus Isaiah might likewise have said, what profit had the in your calends,
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& new Moones, in your holy daies and sacrifices? And so other the Prophets might well haue said, what profit had ye in your dreames, in your spider cobbes, in your drosse, in your chaffe? what commoditie had yee of all these things? Alas ye are now ashamed of them,
& new Moons, in your holy days and Sacrifices? And so other the prophets might well have said, what profit had you in your dreams, in your spider cobbes, in your dross, in your chaff? what commodity had ye of all these things? Alas you Are now ashamed of them,
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but may well heare, no man so dull, but may wel perceiue and vnderstand, the great errour, the great blindnesse, the great darknesse, that we haue béene in.
but may well hear, no man so dull, but may well perceive and understand, the great error, the great blindness, the great darkness, that we have been in.
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and mens lawfull wiues taken from them: and yet the vse of a concubine graunted, as though God were displeased with marriage, & pleased with whooredome:
and men's lawful wives taken from them: and yet the use of a concubine granted, as though God were displeased with marriage, & pleased with whoredom:
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but wée contrarie to Christ, contrarie to the Apostles, contrarie to the primitiue Church, consecrated the same in an vnknowne tongue, that no man might vnderstand vs. And hereof are we now ashamed,
but we contrary to christ, contrary to the Apostles, contrary to the primitive Church, consecrated the same in an unknown tongue, that no man might understand us And hereof Are we now ashamed,
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but what profit had we then thereby? We haue knowne this to bée taught, that the bread in the Sacrament was turned into the verie bodie and blood of Christ our Sauiour:
but what profit had we then thereby? We have known this to been taught, that the bred in the Sacrament was turned into the very body and blood of christ our Saviour:
And therfore S. Paul, Panis quem frangimus, participatio corporis & sanguinis Christi est, the bread which we breake is the participation of the body and blood of Christ.
And Therefore S. Paul, Panis Whom frangimus, participatio corporis & Blood Christ est, the bred which we break is the participation of the body and blood of christ.
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The bloud of Christ is not Wine, it is not the liquor of the vine. Saint Augustine, in Sermone ad Infantes, saith plainly, Quod videtis in mensa panis est:
The blood of christ is not Wine, it is not the liquour of the vine. Saint Augustine, in Sermon ad Infants, Says plainly, Quod Videtis in mensa Paris est:
Gelasius likewise, whom peraduenture yée will the more credit, because hée was sometime bishop of Rome, saith, Non desinit esse substantia panis, there leaueth not to bee the substance of bread.
Gelasius likewise, whom Peradventure the will the more credit, Because he was sometime bishop of Room, Says, Non desinit esse Substance Paris, there Leaveth not to be the substance of bred.
Natura panis in Sacramento remanet, the nature of the bread remaineth in the Sacrament. Chrysostome also, Non mutatur substantia panis, the substance of the bread is not altered.
Nature Paris in Sacramento remanet, the nature of the bred remains in the Sacrament. Chrysostom also, Non mutatur Substance Paris, the substance of the bred is not altered.
they wil not mocke vs, they will not deceiue nor beguile vs. But this other doctrine, this doctrine of transubstantiation, was of late deuised, not past thrée hundred yeres agoe, in the councell of Laterane.
they will not mock us, they will not deceive nor beguile us But this other Doctrine, this Doctrine of transubstantiation, was of late devised, not passed thrée hundred Years ago, in the council of Lateran.
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But then what profit had ye of al such things of which you are now ashamed? But some men there bee peraduenture, that wil not be ashamed of these abuses,
But then what profit had you of all such things of which you Are now ashamed? But Some men there be Peradventure, that will not be ashamed of these Abuses,
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And such as will not be ashamed of their euill, but laugh at and scorne others, that are sory and ashamed, may well bée likened vnto them whom saint Paul writing to the Ephesians speaketh of, They being past repentance, haue giuen themselues ouer vnto wantonnesse, to worke al maner of vncleannesse, euen with greedines.
And such as will not be ashamed of their evil, but laugh At and scorn Others, that Are sorry and ashamed, may well been likened unto them whom saint Paul writing to the Ephesians speaks of, They being past Repentance, have given themselves over unto wantonness, to work all manner of uncleanness, even with greediness.
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For such as wilfully offend, and wittingly cast away themselues, there is no saluation Paul saith, Finis illorum mors est, their end is death, their end is onely destruction.
For such as wilfully offend, and wittingly cast away themselves, there is no salvation Paul Says, Finis Illorum mors est, their end is death, their end is only destruction.
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Wherefore were they cast into hel, that now lye therein? for what cause continue they in those endlesse tormentes? because they would not acknowledge their errors,
Wherefore were they cast into hell, that now lie therein? for what cause continue they in those endless torments? Because they would not acknowledge their errors,
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because they would not be ashamed of their owne folly. Wherefore is there in hell, fire vnquenchable, torments such as cannot be thought, vtter darkenesse,
Because they would not be ashamed of their own folly. Wherefore is there in hell, fire unquenchable, torments such as cannot be Thought, utter darkness,
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They shall be cast into vtter darkenesse, where shalbe weeping & gnashing of teeth, into fire that neuer shall be quenched, where the worme of the conscience neuer dieth.
They shall be cast into utter darkness, where shall weeping & gnashing of teeth, into fire that never shall be quenched, where the worm of the conscience never Dieth.
If we delight in couetousnesse, in adultery, in fornication and filthy liuing, the end, let vs say, is death, the end thereof is none other than eternall death.
If we delight in covetousness, in adultery, in fornication and filthy living, the end, let us say, is death, the end thereof is none other than Eternal death.
Quis habitabit in tabernaculo tuo? said Dauid the Prophet, O Lord, who shall dwel in thy Tabernacle, saith he, or who shall rest vpon thy holy hil? Euen he that leadeth an vncorrupt life, that doth the thing which is right,
Quis habitabit in tabernaculo tuo? said David the Prophet, Oh Lord, who shall dwell in thy Tabernacle, Says he, or who shall rest upon thy holy hill? Eve he that leads an uncorrupt life, that does the thing which is right,
But O mercifull God, who walketh now innocently? who leadeth an vncorrupt life? who doth the thing that is right? who speaketh truth from his heart? what man is there, that hath not sworne and deceiued his neighbour? Ieremie speaking of the people in his time, saith, Confusi sunt, imo non sunt confusi:
But O merciful God, who walks now innocently? who leads an uncorrupt life? who does the thing that is right? who speaks truth from his heart? what man is there, that hath not sworn and deceived his neighbour? Ieremie speaking of the people in his time, Says, Confusi sunt, imo non sunt Confusi:
They are ashamed, nay, they are not ashamed, saith Ieremie. And euen so may we of our daies well say, the people are not ashamed, they are nothing sory nor ashamed of their euill liuing.
They Are ashamed, nay, they Are not ashamed, Says Ieremie. And even so may we of our days well say, the people Are not ashamed, they Are nothing sorry nor ashamed of their evil living.
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before the throne of his maiestie, and not bée ashamed? Is this the marriage garment that wée should be clad with? are we those that are called to the feast by the Bridegroome? are we Christs brethren,
before the throne of his majesty, and not been ashamed? Is this the marriage garment that we should be clad with? Are we those that Are called to the feast by the Bridegroom? Are we Christ brothers,
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and heires of the kingdome of God? No. Non resurgent impij in indicio, the wicked shall not arise in iudgement, saith the Prophet Dauid, the vngodly shal not be able to stand in the iudgement,
and Heirs of the Kingdom of God? No. Non resurgent Impij in Indicio, the wicked shall not arise in judgement, Says the Prophet David, the ungodly shall not be able to stand in the judgement,
for if we turne from God, whither shall wée goe? if wée flye from him, whither shall we run? Conscientia mille testes, our owne conscience, though wee hide our selues neuer so close, shall be as a thousand witnesses against vs, our owne conscience shall vtter and bewray vs. Saint Augustine saith, If we do not indeed repent, we faine that wee doe repent, wee onely faine, saith he, that we do repent,
for if we turn from God, whither shall we go? if we fly from him, whither shall we run? Conscientia mille testes, our own conscience, though we hide our selves never so close, shall be as a thousand Witnesses against us, our own conscience shall utter and bewray us Saint Augustine Says, If we do not indeed Repent, we feign that we do Repent, we only feign, Says he, that we do Repent,
Ego benedicam benedicentibus tibi, & maledicam maledicentibus tibi, I wil blesse them that blesse thee, and curse them that curse thee. So ample, so large.
Ego benedicam benedicentibus tibi, & maledicam maledicentibus tibi, I will bless them that bless thee, and curse them that curse thee. So ample, so large.
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And thus almightie God when he wold deliuer his elect people the children of Israell from their great bondage and captiuitie, Inducam te in terram fluentem lacte & melle, I will bring you into a land that shall flow with milke and hony;
And thus almighty God when he would deliver his elect people the children of Israel from their great bondage and captivity, Inducam te in terram fluentem Lacte & melle, I will bring you into a land that shall flow with milk and honey;
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And euen thus likewise Christ in the Gospel, maketh most cleare and manifest promises of euerlasting life and saluation to all such as for his name shall forsake the pleasures and delights of this word,
And even thus likewise christ in the Gospel, makes most clear and manifest promises of everlasting life and salvation to all such as for his name shall forsake the pleasures and delights of this word,
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And why so? For what cause are they blessed that are poore in spirit? For what cause are they blessed that mourne? Why are they happy that hunger? What reward shall they haue that suffer persecution? because (saith Christ) theirs is the Kingdom of Heauen, they shall be comforted, they shall bee filled, they shall obtaine a crowne of glorie.
And why so? For what cause Are they blessed that Are poor in Spirit? For what cause Are they blessed that mourn? Why Are they happy that hunger? What reward shall they have that suffer persecution? Because (Says christ) theirs is the Kingdom of Heaven, they shall be comforted, they shall be filled, they shall obtain a crown of glory.
when no swéet words can win vs, then hee striketh his terror into vs. For when god in old time perceiued yt no gentlenes, no kindnesse, no mercy of his could win his people vnto him, he caused Esay his prophet to cry out & said;
when no sweet words can win us, then he striketh his terror into us For when god in old time perceived that no gentleness, no kindness, no mercy of his could win his people unto him, he caused Isaiah his Prophet to cry out & said;
And so in like the same Prophet Ieremie, or rather God by this Prophet saith: Impinguatus & incrassatus est populus meus, My people are waxen fat and lustie:
And so in like the same Prophet Ieremie, or rather God by this Prophet Says: Impinguatus & incrassatus est populus meus, My people Are waxed fat and lusty:
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And therfore God so often warned his people of Israel, that when they were once come into the land of Canaan, into that plentifull country which flowed with milke and hony, wherein should bee no dearth nor scarcenesse:
And Therefore God so often warned his people of Israel, that when they were once come into the land of Canaan, into that plentiful country which flowed with milk and honey, wherein should be no dearth nor scarceness:
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that then they shold not forget the Lord their god, that then their hearts should not be deceiued, that then they should not goe aside, and serue other gods;
that then they should not forget the Lord their god, that then their hearts should not be deceived, that then they should not go aside, and serve other God's;
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and cursed in the field, cursed shall thy basket be and thy store, cursed shalbe the fruit of thy body & the fruit of thy land, cursed shalt thou bee in thy comming in, & in thy going out.
and cursed in the field, cursed shall thy basket be and thy store, cursed shall the fruit of thy body & the fruit of thy land, cursed shalt thou be in thy coming in, & in thy going out.
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the heauens shall giue you no raine, the earth shall bring you forth no fruit, your trauell and labour shal be lost, your land shal not giue her encrease.
the heavens shall give you no rain, the earth shall bring you forth no fruit, your travel and labour shall be lost, your land shall not give her increase.
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Thus you see, that it pleaseth almightie God oftentimes to vse these and such like words of threatning, to vse such rigour, to beat a terrour into his people,
Thus you see, that it Pleases almighty God oftentimes to use these and such like words of threatening, to use such rigour, to beatrice a terror into his people,
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why then doth he it not by and by, why is not he reuenged out of hand? because (saith the Prophet) he is mercifull, pacient, and of long sufferance. Therefore he procéedeth not to reuenge his anger,
why then does he it not by and by, why is not he revenged out of hand? Because (Says the Prophet) he is merciful, patient, and of long sufferance. Therefore he Proceedeth not to revenge his anger,
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But yet (saith Dauid, forasmuch as hee is abused, for as much as yée haue left and forsaken him, notwithstanding he be mercifull, notwithstanding he be pacient cient and of long sufferance, Hee hath now whet his sword, he hath bent his bowe,
But yet (Says David, forasmuch as he is abused, for as much as the have left and forsaken him, notwithstanding he be merciful, notwithstanding he be patient cient and of long sufferance, He hath now whet his sword, he hath bent his bow,
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It pleased God to turne their water into bloud, so that in the whole country no water could be found to drink, no liquor of water to refresh their Bodies.
It pleased God to turn their water into blood, so that in the Whole country no water could be found to drink, no liquour of water to refresh their Bodies.
yet God so increased the number of them, he sent such a multitude of Flyes among the Egiptians, that euen in the kings house they fell vpon what euer the king eate or dranke, fell vpon his meat, fell into his drinke,
yet God so increased the number of them, he sent such a multitude of Flies among the egyptians, that even in the Kings house they fell upon what ever the King eat or drank, fell upon his meat, fell into his drink,
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The fire that fell from Heauen, and destroyed the two famous Cities, Sodom and Gomorra, & the whole Region there about, was none other than the sword of God.
The fire that fell from Heaven, and destroyed the two famous Cities, Sodom and Gomorra, & the Whole Region there about, was none other than the sword of God.
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now hath God begun to strike, Now hath he whet his sword, & bent his bow, saith he, now hath he prepared his arrowes to destroy, & there is no way now to escape his vengeance, no way to auoyd his punishment,
now hath God begun to strike, Now hath he whet his sword, & bent his bow, Says he, now hath he prepared his arrows to destroy, & there is no Way now to escape his vengeance, no Way to avoid his punishment,
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These words Dauid the prophet (being persecuted of his enemies, and beset round about of them) spake vnto Saul the proud king, and his adherents and souldiers:
These words David the Prophet (being persecuted of his enemies, and beset round about of them) spoke unto Saul the proud King, and his adherents and Soldiers:
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and then to consider how we dailie prouoke and deserue his iust wrath, and so at the least for feare of punishment, to be sorie for our misdéeds, and returne vnto him:
and then to Consider how we daily provoke and deserve his just wrath, and so At the least for Fear of punishment, to be sorry for our misdeeds, and return unto him:
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before we be reconciled to Christ, we must be reconciled vnto our neyghbor, before we be at one with God, we must be at one with our Christian Brother.
before we be reconciled to christ, we must be reconciled unto our neighbour, before we be At one with God, we must be At one with our Christian Brother.
And againe, Nisi remiseritis alijs peccata sua, vestra non remittentur vobis, Vnlesse ye forgiue other men their trespasses, your owne sinnes shall not be released, saith Christ.
And again, Nisi Remiss Alijs Peccata sua, Vestra non remittentur vobis, Unless you forgive other men their Trespasses, your own Sins shall not be released, Says christ.
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And so Christ our Sauior in an other place of his Gospell, When thou offerest thy gift at the Aultar, saith he, and there remembrest that thy Brother hath ought against thee;
And so christ our Saviour in an other place of his Gospel, When thou offerest thy gift At the Altar, Says he, and there Rememberest that thy Brother hath ought against thee;
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God is contented his honor be deferred, he is contented to tarrie for his Sacrifice, till thou art agréed with thy Brother, till thou art at one with him.
God is contented his honour be deferred, he is contented to tarry for his Sacrifice, till thou art agreed with thy Brother, till thou art At one with him.
how can we loue God whom we sée not, how can we agrée with Christ, with whom we are not conuersant? But to declare further vnto you, that God accepteth not our Sacrifices, that he regardeth not our petitions, that he is not pleased with our prayers,
how can we love God whom we see not, how can we agree with christ, with whom we Are not conversant? But to declare further unto you, that God Accepteth not our Sacrifices, that he Regardeth not our petitions, that he is not pleased with our Prayers,
Salomon saith, Precatio iniusti abhominabilis est, The praier of the wicked is abhominable, the sinfull mans prayer is abhominable in the sight of God.
Solomon Says, Precatio iniusti abhominabilis est, The prayer of the wicked is abominable, the sinful men prayer is abominable in the sighed of God.
as thou and I are one, that like as thou Father art in me, and I in thee, that they also may be one in vs. Because ye be few, said Christ to his Disciples,
as thou and I Are one, that like as thou Father art in me, and I in thee, that they also may be one in us Because you be few, said christ to his Disciples,
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So that holie father Nazianzen, when the hangman that most cruelly had tormented him, desired pardon of him, he méekely answered, Qui mihi ignouit, ignoscat tibi He that hath forgiuen me, the same forgiue thee;
So that holy father Nazianzen, when the hangman that most cruelly had tormented him, desired pardon of him, he meekly answered, Qui mihi ignouit, ignoscat tibi He that hath forgiven me, the same forgive thee;
euen then he prayed for his persecutors, then he desired his Father to pardon them, and said, Luk. 23. O Pater, ignosce illis, nesciunt enim quid faciunt, Father, forgiue them,
even then he prayed for his persecutors, then he desired his Father to pardon them, and said, Luk. 23. O Pater, Ignosce illis, nesciunt enim quid faciunt, Father, forgive them,
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We read, written by S. Luke in the Acts of the Apostles, that in the beginning & first spring of Gods Church, the whole congregation had one thought, one mind, one hart.
We read, written by S. Luke in the Acts of the Apostles, that in the beginning & First spring of God's Church, the Whole congregation had one Thought, one mind, one heart.
And in commendation of Christian charitie, & brotherly loue one with an other, the prophet Dauid said, O quàm bonum, & quàm iocundum, habitare fraires in vnum,
And in commendation of Christian charity, & brotherly love one with an other, the Prophet David said, O quàm bonum, & quàm iocundum, habitare fraires in One,
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And therfore he sayd, It was like the oyntment that ran vnto Aarons beard, and like the dew of Hermon which fell vpon the hill of Sion, where the Lord promised his blessing, and life for euermore.
And Therefore he said, It was like the ointment that ran unto Aaron's beard, and like the due of Hermon which fell upon the hill of Sion, where the Lord promised his blessing, and life for evermore.
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But O mercifull God, vnto what times hast thou reserued vs? where is now the peace giuen, the loue left by our Sauior Iesus Christ? where is that charitie that should alwayes remaine among Christians? Now is the time,
But O merciful God, unto what times hast thou reserved us? where is now the peace given, the love left by our Saviour Iesus christ? where is that charity that should always remain among Christians? Now is the time,
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euen now, (good Bretheren) are the dayes come, which Christ himselfe prophesied should come, saying, The time shall be that iniquitie shall haue the vpperchand,
even now, (good Brethren) Are the days come, which christ himself prophesied should come, saying, The time shall be that iniquity shall have the vpperchand,
Christ said, that such a time should come, and euen now, euen now, that time and season is come vpon vs. So likewise Saint Paul the Apostle of Christ said, In the last dayes there shall come perilous times, Erunt homines seipsos amantes, There shall bem en which shal loue them selues, couetous, boasters, proud, cursed speakers,
christ said, that such a time should come, and even now, even now, that time and season is come upon us So likewise Saint Paul the Apostle of christ said, In the last days there shall come perilous times, Erunt homines seipsos amantes, There shall bem en which shall love them selves, covetous, boaster's, proud, cursed Speakers,
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O see the prophet saith, Non est veritas in terra, There is no trueth, no faithfulnesse in the whole world, there is no mercie, no knowledge of God in the land;
O see the Prophet Says, Non est veritas in terra, There is no truth, no faithfulness in the Whole world, there is no mercy, no knowledge of God in the land;
We sée now that which Nazianzen that old holie father speaketh of, Membra Christi pugnant inter se, The members of Christ are at strife and variance among them selues, saith he,
We see now that which Nazianzen that old holy father speaks of, Membra Christ pugnant inter se, The members of christ Are At strife and variance among them selves, Says he,
and euen those members that Christ died for, those members I say that Christs blood redéemed, those members we now sée at debate and fighting together.
and even those members that christ died for, those members I say that Christ blood redeemed, those members we now see At debate and fighting together.
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O rip vp your consciences, descend into your owne harts, sée whether iniquitie doth not abound, sée whether there be not in these our dayes, men, such as are louers of them selues:
O rip up your Consciences, descend into your own hearts, see whither iniquity does not abound, see whither there be not in these our days, men, such as Are lovers of them selves:
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Dauid, when he considered the great oppression, tyrannie, and persecution vsed against the faithfull, in his time, cryed out and said, Serua me Deus, quia defecit sanctus, O saue me Lord,
David, when he considered the great oppression, tyranny, and persecution used against the faithful, in his time, cried out and said, Servant me Deus, quia defecit Sanctus, Oh save me Lord,
& occulis meis fontem aquarum, O who will giue my head water ynough, and a well of teares for mine eyes, that I may bewaile the iniquitie of this people.
& occulis meis fontem aquarum, Oh who will give my head water enough, and a well of tears for mine eyes, that I may bewail the iniquity of this people.
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O Christ, where is now thy new commaundement? where is now thy cognisance, thy badge whereby thy seruants are knowen? where is that peace which thou leaftest to thy Disciples? where is now that one hart, that one mind, that one thought, that was in the congregation in the beginning of thy Church? But what néed I to speake, what néed I to say any thing,
O christ, where is now thy new Commandment? where is now thy cognisance, thy badge whereby thy Servants Are known? where is that peace which thou leaftest to thy Disciples? where is now that one heart, that one mind, that one Thought, that was in the congregation in the beginning of thy Church? But what need I to speak, what need I to say any thing,
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if they would heare thée, Lord, if they would heare thy word and Gospell? O Lord where is thy strength become? where is that power, that force of thy word, which was able to diuide the marrow from the bone? What is now become of that marueilous might of thy word? Thy word, O Lord, is one, thy Gospell is the selfe same and one,
if they would hear thee, Lord, if they would hear thy word and Gospel? O Lord where is thy strength become? where is that power, that force of thy word, which was able to divide the marrow from the bone? What is now become of that marvelous might of thy word? Thy word, Oh Lord, is one, thy Gospel is the self same and one,
and eares to heare, seest thou not that God hath his sword whet, his bow bent, his arrowes readie to destroy? hearest thou not how he calleth thee to repentance? Thou doest sée,
and ears to hear, See thou not that God hath his sword whet, his bow bent, his arrows ready to destroy? Hearst thou not how he calls thee to Repentance? Thou dost see,
But take you héed to your selues, take good héed, I say, my Bretheren, & marke well what S. Paul saith, Peccantes post acceptam gratiam, destituti sunt omni misericordia, They which wilfully sinne after they haue once receiued the knowledge of the truth, are destitute of all mercie:
But take you heed to your selves, take good heed, I say, my Brethren, & mark well what S. Paul Says, Peccantes post acceptam gratiam, destituti sunt omni misericordia, They which wilfully sin After they have once received the knowledge of the truth, Are destitute of all mercy:
for this cause hath he bent his bow, and prepared his arrowes to destroy. Therefore (good brethren) let vs lay aside al contention, al strife, and debate,
for this cause hath he bent his bow, and prepared his arrows to destroy. Therefore (good brothers) let us lay aside all contention, all strife, and debate,
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You children of men, how long will yée dwell in your old wickednesse? How long will yée liue in hatered one with another? How long will ye continue in rancour and strife? Shall I so forgiue you as you forgiue your neighbours? shall I so pardon you your sins,
You children of men, how long will the dwell in your old wickedness? How long will the live in hatered one with Another? How long will you continue in rancour and strife? Shall I so forgive you as you forgive your neighbours? shall I so pardon you your Sins,
if there bee any feare of Gods wreake and vengeance, let vs one forgiue another; let euery man forgiue his Christian brother, let vs all cast aside al rancour, strife,
if there be any Fear of God's wreak and vengeance, let us one forgive Another; let every man forgive his Christian brother, let us all cast aside all rancour, strife,
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This day we haue heard Gods Gospel preached vnto vs, this day wee haue learned out of the word of God, that if wée be Christians, we should liue like Christians,
This day we have herd God's Gospel preached unto us, this day we have learned out of the word of God, that if we be Christians, we should live like Christians,
before hee began to preach abroad the high mysteries of our redemption, the glad tidings of mans saluation, sent abroad into the world a many of Disciples to the number of thrée score and ten, to the end that they should espie out and sée the stay of the people,
before he began to preach abroad the high Mysteres of our redemption, the glad tidings of men salvation, sent abroad into the world a many of Disciples to the number of thrée score and ten, to the end that they should espy out and see the stay of the people,
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These Disciples of Christ, after they had in all points accomplished their masters commission, and fulfilled his commandement, returned againe vnto Christ,
These Disciples of christ, After they had in all points accomplished their Masters commission, and fulfilled his Commandment, returned again unto christ,
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and shewed him the maruailes that they had wrought in his name, reioycing much therat, and especially for that Deuils departed from men possessed, and were driuen out by them;
and showed him the marvels that they had wrought in his name, rejoicing much thereat, and especially for that Devils departed from men possessed, and were driven out by them;
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But when Christ heard them thus say, and perceiued that they reioyced there at, he turned to his Disciples, hee pulled them from this vaine fancie, and said;
But when christ herd them thus say, and perceived that they rejoiced there At, he turned to his Disciples, he pulled them from this vain fancy, and said;
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But reioyce not in this, reioyce not that you shall haue power ouer Serpents, that you shall be able to tread vpon Scorpions and all other venemous beasts,
But rejoice not in this, rejoice not that you shall have power over Serpents, that you shall be able to tread upon Scorpions and all other venomous beasts,
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God himselfe, to put Adam in some comfort againe, prouounced these words against the wicked Serpent that had wrought him that woe, and said, Ipsum conteret caput tuum, The seed of the woman shall tread downe thy head:
God himself, to put Adam in Some Comfort again, prouounced these words against the wicked Serpent that had wrought him that woe, and said, Ipsum Conteret caput tuum, The seed of the woman shall tread down thy head:
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he, he it is that shal breake downe and destroy the power of the deuill, said God vnto Adam. This promise (I say) euen at the beginning of the world was made by God vnto Adam, and so continued to the time of Christ:
he, he it is that shall break down and destroy the power of the Devil, said God unto Adam. This promise (I say) even At the beginning of the world was made by God unto Adam, and so continued to the time of christ:
Hee said vnto Abraham, In s•mine tuo benedicentur omnes fiues terrae, In thy seed (said God) in that seed of thine shall all the Nations of the earth be blessed.
He said unto Abraham, In s•mine tuo benedicentur omnes fiues terrae, In thy seed (said God) in that seed of thine shall all the nations of the earth be blessed.
Ecce virgo concipiet, & pariet filium cuius nomen erit Emanuel, behold, a virgine shall conceiue and bring forth a sonne, whose name shall bee Emanuel, that is, God amongst vs. And hereunto witnessed all the Patriarches and Prophets,
Ecce virgo concipiet, & pariet Son cuius Nome erit Emmanuel, behold, a Virgae shall conceive and bring forth a son, whose name shall be Emmanuel, that is, God among us And hereunto witnessed all the Patriarchs and prophets,
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for they well knew that his time should be a time most acceptable, that then all things should be in quietnesse, vnitie and concord in euery place, peace through the whole world.
for they well knew that his time should be a time most acceptable, that then all things should be in quietness, unity and concord in every place, peace through the Whole world.
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And to declare this more plainly, the same Prophet saith, Then shall the Wolfe dwell with the Lambe, the Leopard shall lye downe by the Goat, Bullocks, Lyons,
And to declare this more plainly, the same Prophet Says, Then shall the Wolf dwell with the Lamb, the Leopard shall lie down by the Goat, Bullocks, Lyons,
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and cattell shall keepe company together, the Cow and the Beare shall lye together: and there shall be no crying, no wayling, no noyse heard in the streets.
and cattle shall keep company together, the Cow and the Bear shall lie together: and there shall be no crying, no wailing, no noise herd in the streets.
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And so another Prophet in like foreséeing this great felicitie that should ensue the birth of Christ, said, Quis viuet, & videbit haec? O who shall liue to enioy this merueilous felicitie? When Christ was come into this world,
And so Another Prophet in like Foreseeing this great felicity that should ensue the birth of christ, said, Quis Vivet, & videbit haec? O who shall live to enjoy this marvelous felicity? When christ was come into this world,
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So likewise at the birth of Christ, for ioy that the Angels in heauen conceiued thereat, they sang Gloria in excelsis Deo, & in terra pax hominibus, Glorie be to God on high,
So likewise At the birth of christ, for joy that the Angels in heaven conceived thereat, they sang Gloria in Excelsis God, & in terra pax hominibus, Glory be to God on high,
& Sauior of the world to be born, & had receiued Christ into his armes, he cried out & said, Nunc dimittis seruum tuum Domine, secundum verbum tuum in pace,
& Saviour of the world to be born, & had received christ into his arms, he cried out & said, Nunc Dimittis seruum tuum Domine, secundum verbum tuum in pace,
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Thus, good brethren, all the Scriptures throughout, the Patriarches, the Prophets, shewed long before vnto vs, the ioy and felicity that should come vpon the whole world, at such time as Christ should be borne.
Thus, good brothers, all the Scriptures throughout, the Patriarchs, the prophets, showed long before unto us, the joy and felicity that should come upon the Whole world, At such time as christ should be born.
And therefore to confirme all this that they before had prophesied of him, Christ here said vnto his disciples, Blessed are the eyes which see that ye see.
And Therefore to confirm all this that they before had prophesied of him, christ Here said unto his Disciples, Blessed Are the eyes which see that you see.
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and said, O who shall liue to see this great ioy? You sée him, at whose presence Saint Iohn the Baptist being in his mothers wombe, sprang, & leapt vp for ioy:
and said, Oh who shall live to see this great joy? You see him, At whose presence Saint John the Baptist being in his mother's womb, sprang, & leapt up for joy:
In the beginning, saith S. Paul, God spake diuersly, and by sundry meanes vnto his people, sometimes by dreames, sometimes by reuelation, sometimes by prophesies, sometimes by Angels,
In the beginning, Says S. Paul, God spoke diversely, and by sundry means unto his people, sometime by dreams, sometime by Revelation, sometime by prophecies, sometime by Angels,
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And S. Paul saith, Mysterium abscōditum a saeculis nunc autem reuelatur per Iesum Christum, the mysterie, that high mysterie of mans saluation, that hath beene so many hundred yeres hid, is now reuealed by Christ our Sauiour:
And S. Paul Says, Mysterium abscōditum a saeculis nunc autem reuelatur per Jesus Christ, the mystery, that high mystery of men salvation, that hath been so many hundred Years hid, is now revealed by christ our Saviour:
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Shall we then say, that these mens eyes were blessed? that the eies of the Scribes and Pharisies were blessed? that Caiphas eyes, Pilats eyes, Iudas eyes were blessed? shall wee say, that the Souldiers eyes,
Shall we then say, that these men's eyes were blessed? that the eyes of the Scribes and Pharisees were blessed? that Caiaphas eyes, Pilats eyes, Iudas eyes were blessed? shall we say, that the Soldiers eyes,
The Patriarches, the Prophets, and all such as liued vnder the old law, had the same Law and Testament that wée now haue, they had the same doctrine, the same faith, the same prayer, the same Sacraments that wee now haue:
The Patriarchs, the prophets, and all such as lived under the old law, had the same Law and Testament that we now have, they had the same Doctrine, the same faith, the same prayer, the same Sacraments that we now have:
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and the rocke they dranke of was Christ. They were circumcised, and so are we: for, saith Saint Paul, We also are circumcised, but with circumcision without hands:
and the rock they drank of was christ. They were circumcised, and so Are we: for, Says Saint Paul, We also Are circumcised, but with circumcision without hands:
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The Patriarches and the Prophets knew well, and beléeued, that by Christ they should be redéemed, that by his only blood, shed on the crosse all the world should bee saued:
The Patriarchs and the prophets knew well, and believed, that by christ they should be redeemed, that by his only blood, shed on the cross all the world should be saved:
And now therefore, forasmuch as the Patriarchs, the Prophets, & the holy men in old time, had the same ••••ament, the same doctrine, the same faith, the same prayer, the same Sacraments that we haue:
And now Therefore, forasmuch as the Patriarchs, the prophets, & the holy men in old time, had the same ••••ament, the same Doctrine, the same faith, the same prayer, the same Sacraments that we have:
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as we doe, shall wee thinke that they were not blessed? that their eyes were not as happy as ours? that they saw not as much as we do? Shall we think that Abraham, Isaac, Iacob, Ioseph, and diuers other such good men, lackt any part of their felicitie? Or if they were blessed,
as we do, shall we think that they were not blessed? that their eyes were not as happy as ours? that they saw not as much as we do? Shall we think that Abraham, Isaac, Iacob, Ioseph, and diverse other such good men, lacked any part of their felicity? Or if they were blessed,
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Abraham, Isaac, Iacob, Ioseph, and such other, were as blessed as the Apostles. They had the same Christ, the same Sauiour and redéemer that the Apostles had.
Abraham, Isaac, Iacob, Ioseph, and such other, were as blessed as the Apostles. They had the same christ, the same Saviour and redeemer that the Apostles had.
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But Christ hath told vs by S. Thomas, Beati qui non vident & credunt, blessed are they that beleeue and haue not seene, blessed are they that sée not, and yet beléeue.
But christ hath told us by S. Thomas, Beati qui non vident & credunt, blessed Are they that believe and have not seen, blessed Are they that see not, and yet believe.
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The errors that haue beene taught and preached in the church of Christ, haue béene (good brethren) so grosse, that such as could not sée them with their eyes, might haue felt them euen with their fingers:
The errors that have been taught and preached in the Church of christ, have been (good brothers) so gross, that such as could not see them with their eyes, might have felt them even with their fingers:
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so were all things confounded, and scarcely the forme of the Church left vnto vs. But that this should so come to passe, Christ himselfe, S. Paul, S. Peter, and Daniel the Prophet, long time before gaue warning to the world,
so were all things confounded, and scarcely the Form of the Church left unto us But that this should so come to pass, christ himself, S. Paul, S. Peter, and daniel the Prophet, long time before gave warning to the world,
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And againe hée said, When the sonne of man shall come to iudge the earth, thinke you that hee shall find any faith vpon the earth? As if he should haue said,
And again he said, When the son of man shall come to judge the earth, think you that he shall find any faith upon the earth? As if he should have said,
Saint Paul likewise saith, The time shall bee, that Antichrist shall nestle himselfe in the Temple of God, in the consciences of men, in the place of Christ, and shalbe exalted aboue all that is called God, or Gods seruice.
Saint Paul likewise Says, The time shall be, that Antichrist shall nestle himself in the Temple of God, in the Consciences of men, in the place of christ, and shall exalted above all that is called God, or God's service.
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Erunt magistri mendatiorum, There shall come Preachers and teachers of lyes; there shall come false teachers, which priuily shall bring in damnable sects.
Erunt magistri mendatiorum, There shall come Preachers and Teachers of lies; there shall come false Teachers, which privily shall bring in damnable Sects.
Daniel likewise that Prophet of God, long before the comming of Christ, prophesied and said, Antechrist shall come, there shall bee an abhominable desolation in the Temple, it shall be destroyed al,
daniel likewise that Prophet of God, long before the coming of christ, prophesied and said, Antichrist shall come, there shall be an abominable desolation in the Temple, it shall be destroyed all,
Now, good brethren, consider well with your selues, where should this desolation be, which Christ spake of? Amongst whom shall so small faith bee found? Where should Antechrist nestle himself? Where should good Doctrine be despised? where should there be preachers and teachers of lyes? Where shold the truth be cast flat to the groūd? where should all these things come to passe? Amongst the Turkes, the Sarasins, the Heathen, the Infidels? amongst such as neuer heard of Christ,
Now, good brothers, Consider well with your selves, where should this desolation be, which christ spoke of? among whom shall so small faith be found? Where should Antichrist nestle himself? Where should good Doctrine be despised? where should there be Preachers and Teachers of lies? Where should the truth be cast flat to the ground? where should all these things come to pass? among the Turkes, the Sarasins, the Heathen, the Infidels? among such as never herd of christ,
nor his Gospell? should these things, that Christ, that S. Paule, that S. Peter, that Daniel prophesied to come to passe, should they (I say) be fulfilled amongst them? Let not vs deceiue our selues, good brethren, Christ said that desolation should come into the holy place, that such as professed God and his name, should haue little faith.
nor his Gospel? should these things, that christ, that S. Paul, that S. Peter, that daniel prophesied to come to pass, should they (I say) be fulfilled among them? Let not us deceive our selves, good brothers, christ said that desolation should come into the holy place, that such as professed God and his name, should have little faith.
O you will soone deceiue your selues if yee trust in the wals, know you not that Antechrist in the Church? Let vs not therfore deceiue our selues, let not vs, good brethren, deceiue our selues.
Oh you will soon deceive your selves if ye trust in the walls, know you not that Antichrist in the Church? Let us not Therefore deceive our selves, let not us, good brothers, deceive our selves.
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And here I pray you consider with me, how that God, for our better vnderstanding, hath in similitudes opened and set forth vnto vs the state of his Church.
And Here I pray you Consider with me, how that God, for our better understanding, hath in Similitudes opened and Set forth unto us the state of his Church.
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and what is he that euer saw the bishop of Rome in a Pulpit? who hath heard a Cardinal many times preach? Iudge you then (my brethren) when shall the ship come safe to the hauen,
and what is he that ever saw the bishop of Room in a Pulpit? who hath herd a Cardinal many times preach? Judge you then (my brothers) when shall the ship come safe to the Haven,
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if the Shéepheard sheweth not his industry and earnest labour amongst them? Now let vs consider a little further, what they were what should haue bin our Lodes-men:
if the Shepherd shows not his industry and earnest labour among them? Now let us Consider a little further, what they were what should have been our Lodes-men:
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I will onely shew you the minds of the auncient Doctors in the Primitiue Church, and the sayings of old holy fathers, that haue written of the Church of God.
I will only show you the minds of the ancient Doctors in the Primitive Church, and the sayings of old holy Father's, that have written of the Church of God.
If the Church of God shall hang vpon one man, if the whole sway thereof shall depend vpon one alone, that Church must needs fall, saith S. Gregorie. Now let vs consider whither in times past it hath bin so in the Church of god,
If the Church of God shall hang upon one man, if the Whole sway thereof shall depend upon one alone, that Church must needs fallen, Says S. Gregory. Now let us Consider whither in times passed it hath been so in the Church of god,
Non sunt Pastores, sed Impostores, non Doctores, sed Seductores, non Praelati, sed Pilati: They are not (saith S. Barnard) good Pastors and feeders of Gods flock,
Non sunt Pastors, sed Impostors, non Doctors, said Seductores, non Praelati, sed Pilati: They Are not (Says S. Barnard) good Pastors and feeders of God's flock,
Habemus iam non mercenarios pro Pastoribus, neque Lupos pro mercenarijs, sed in loco Luporum; Daemones habemus, Wee haue not now, said this holy Father, hirelings in steed of Sheepe-heards,
Habemus iam non mercenarios Pro Pastoribus, neque Lupos Pro mercenarijs, sed in loco Luporum; Daemons habemus, we have not now, said this holy Father, hirelings in steed of Shepherds,
Tertullian also, Miremur si fides deficit, cum non sit instructio? Doe wee maruaile (saith hee) if faith faile, if faith bée not found amongst men, sithence there is no Preaching, no teaching, no instruction? Euen so anotherold writer speaking of his own time, saith, Calamitosa est desolatio in Domo Dei, There is an horrible desolation in the Church of God.
Tertullian also, Miremur si fides deficit, cum non sit Instruction? Do we marvel (Says he) if faith fail, if faith been not found among men, since there is no Preaching, no teaching, no instruction? Even so anotherold writer speaking of his own time, Says, Calamitosa est desolatio in Domo Dei, There is an horrible desolation in the Church of God.
Barnard that holy father in another place speaking of the Priests of his owne time, saith, Nothing is now safe amongst the Clergie, all things are confounded, all things out of order;
Barnard that holy father in Another place speaking of the Priests of his own time, Says, Nothing is now safe among the Clergy, all things Are confounded, all things out of order;
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I recount here nothing vnto you, my brethren, but onely the sayings of the auncient Doctours and holy Fathers which haue written of Gods Church in times herebefore,
I recount Here nothing unto you, my brothers, but only the sayings of the ancient Doctors and holy Father's which have written of God's Church in times herebefore,
Nay not so, saith he, it is not so, for now euen they that sit highest in the Church of God, they that beare the greatest stroke therin, they begin to persecute and destroy Gods seruants.
Nay not so, Says he, it is not so, for now even they that fit highest in the Church of God, they that bear the greatest stroke therein, they begin to persecute and destroy God's Servants.
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And thus, (Good Bretheren) it hath bin in our time, and you your selues haue séene it, you your selues haue séene that the whole Church hath hanged on one man alone:
And thus, (Good Brethren) it hath been in our time, and you your selves have seen it, you your selves have seen that the Whole Church hath hanged on one man alone:
All these things haue béen spoken of before, and are now come to passe, and you your selues haue séen them, you your selues, I say, haue séene all these things fulfilled.
All these things have been spoken of before, and Are now come to pass, and you your selves have seen them, you your selves, I say, have seen all these things fulfilled.
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Therefore (good Bretheren) let not vs deceiue our selues, let vs not say all things were wel in the Church, there needed no reformation, all things were as they should be, there néeded nothing to be amended.
Therefore (good Brethren) let not us deceive our selves, let us not say all things were well in the Church, there needed no Reformation, all things were as they should be, there needed nothing to be amended.
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In time past, if any one man would haue sought comfort for his afflicted conscience, where should he haue sought it? whether should he haue gon for comfort? where should he haue craued consolation? what comfort could we haue of our owne merits, what help by our owne deserts,
In time past, if any one man would have sought Comfort for his afflicted conscience, where should he have sought it? whither should he have gone for Comfort? where should he have craved consolation? what Comfort could we have of our own merits, what help by our own deserts,
In the Church, before time, it hath béen both said & sung vnto the people, Tu per Thomae sauguinem, fac nos ascendere vbi Thomas nunc est, Thou Christ, by the blood of thy Martyr S. Thomas, make vs worthie to ascend thither, where Thomas now is.
In the Church, before time, it hath been both said & sung unto the people, Tu per Thomae sauguinem, fac nos ascendere vbi Thomas nunc est, Thou christ, by the blood of thy Martyr S. Thomas, make us worthy to ascend thither, where Thomas now is.
shée was called, Spes, vita, dulcedo, Our hope, our life, and our sweetnesse; and further, Salua omnes sperantes in te, Saue all them that trust in thee.
she was called, Spes, vita, Dulcedo, Our hope, our life, and our sweetness; and further, Salua omnes Sperantes in te, Save all them that trust in thee.
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But O Christ, O thou that suffredst for the whole world, where was then thy Passion, where was then that precious blood of thine that washed awaie the sinnes of Man, where was then the Lambe of God that redéemed all mankind? Loath I am to speake of these things, loath and sorie I am to repeat them here vnto you,
But Oh christ, Oh thou that sufferdst for the Whole world, where was then thy Passion, where was then that precious blood of thine that washed away the Sins of Man, where was then the Lamb of God that redeemed all mankind? Loath I am to speak of these things, loath and sorry I am to repeat them Here unto you,
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but I am inforced so to do, somewhat the more plainly to open vnto you the great abuses, the wonderfull Errors that long time haue raigned in the Church of God.
but I am enforced so to do, somewhat the more plainly to open unto you the great Abuses, the wonderful Errors that long time have reigned in the Church of God.
And in one word, in one word for all, there was in Christs Church nothing but a heap of wickednesse, nothing but a verie heap of confusion and wickednesse.
And in one word, in one word for all, there was in Christ Church nothing but a heap of wickedness, nothing but a very heap of confusion and wickedness.
Ieremie the prophet said, That all men, (after Christ once appeared) should haue such knowledge, such perfit knowledge of God, that no man should say to his neighbor, know the Lord,
Ieremie the Prophet said, That all men, (After christ once appeared) should have such knowledge, such perfect knowledge of God, that no man should say to his neighbour, know the Lord,
Baruch also the prophet, said, O blessed art thou Israel, how happie art thou, seeing God hath shewed vnto thee all such things as are pleasant vnto him;
baruch also the Prophet, said, Oh blessed art thou Israel, how happy art thou, seeing God hath showed unto thee all such things as Are pleasant unto him;
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Now may we say, as Baruch to the Children of Israel, O happie are we, for all things that God would haue knowen are reuealed vnto vs. And therefore blessed are our eyes,
Now may we say, as baruch to the Children of Israel, Oh happy Are we, for all things that God would have known Are revealed unto us And Therefore blessed Are our eyes,
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and consider againe, the spéedie redresse thereof, which God now hath sent vnto vs. The kingdome of God is come vpon vs, Gods kingdome (my Bretheren) is euen now come vpon vs. Christ said, O Ierusalem, Ierusalem, thou that stonest my Prophets,
and Consider again, the speedy redress thereof, which God now hath sent unto us The Kingdom of God is come upon us, God's Kingdom (my Brethren) is even now come upon us christ said, Oh Ierusalem, Ierusalem, thou that Stonest my prophets,
O how manie of our Bretheren which haue suffred persecution for Christ and his Gaspell, how manie of them, I say, would faine haue séene the things that we sée,
O how many of our Brethren which have suffered persecution for christ and his Gospel, how many of them, I say, would feign have seen the things that we see,
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Alas, if we consider the miserable estate that we haue stood in, and the great goodnesse and mercie of God now shewed vnto vs, doubtlesse we cannot despise this great mercie of his,
Alas, if we Consider the miserable estate that we have stood in, and the great Goodness and mercy of God now showed unto us, doubtless we cannot despise this great mercy of his,
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Some of them, to discredite Paul, and bring an euill opinion of him among the people, said he was an enemie vnto Moyses, one that sought to abolish the Law giuen by Moyses, and such a one as despised and brake the same.
some of them, to discredit Paul, and bring an evil opinion of him among the people, said he was an enemy unto Moses, one that sought to Abolah the Law given by Moses, and such a one as despised and brake the same.
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and this was done euen by such as professed the name of Christ. Therefore he féeling himselfe herewith touched, and perceiuing also that this not only touched him,
and this was done even by such as professed the name of christ. Therefore he feeling himself herewith touched, and perceiving also that this not only touched him,
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And therefore in the Chapter before, he said, Christ hath committed vnto vs the preaching of the attonement, & so what euer we doe, what euer we teach,
And Therefore in the Chapter before, he said, christ hath committed unto us the preaching of the atonement, & so what ever we do, what ever we teach,
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Almightie God perceiuing the frailtie and weaknesse of this nature of ours, euen at the first beginning of the world pronounced thus, and said, Pronum est cor hominis ad malum, à inuentute sua The hart of man is prone and readie vnto euill, euen from the cradle.
Almighty God perceiving the frailty and weakness of this nature of ours, even At the First beginning of the world pronounced thus, and said, Pronum est cor hominis ad malum, à inuentute sua The heart of man is prove and ready unto evil, even from the cradle.
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I haue not ceased, saith he, to Preach vnto you, to teach you both day and night. So likewise in another place, he saith, Mundus sum ego à sanguine omnium vestrorum, I am cleane from the blood of you all, I am pure from the blood of all men:
I have not ceased, Says he, to Preach unto you, to teach you both day and night. So likewise in Another place, he Says, World sum ego à sanguine omnium vestrorum, I am clean from the blood of you all, I am pure from the blood of all men:
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and I am not weake? Who is hurt in the faith, and my hart burneth not? As who would say, there is none of you all, no not the least of you, that is gréeued,
and I am not weak? Who is hurt in the faith, and my heart burns not? As who would say, there is none of you all, no not the least of you, that is grieved,
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thus was he continually mindfull of the safegard of his Bretheren, & what euer griefe or disquietnesse fell to any of the flocke of Christ, the same was a griefe and disquietnesse vnto him.
thus was he continually mindful of the safeguard of his Brethren, & what ever grief or disquietness fell to any of the flock of christ, the same was a grief and disquietness unto him.
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Saint Paul speaking of him selfe, of Apollo, of Cephas, and other such, notable in the ministrie of God, saith, Paulus plantauit, Apollo rigauit, at Dominus dedit incrementum, Paul planted, Apollo watered, but God gaue the increase.
Saint Paul speaking of him self, of Apollo, of Cephas, and other such, notable in the Ministry of God, Says, Paulus plantauit, Apollo rigauit, At Dominus dedit Incrementum, Paul planted, Apollo watered, but God gave the increase.
These things, I speake now to them which haue taken vpon them the ministerie of Gods word, to them that haue taken vpon them to be guides vnto the flocke of Christ, to them I speake this, to put them in remembrance, that they neuer forget their message, that they forget not their duetie, that they improue, rebuke, exhort,
These things, I speak now to them which have taken upon them the Ministry of God's word, to them that have taken upon them to be guides unto the flock of christ, to them I speak this, to put them in remembrance, that they never forget their message, that they forget not their duty, that they improve, rebuke, exhort,
and controul the people, that they be earnest and feruent, calling still vpon them, both in time & out of time, in season & out of season, that they fulfill the office whereunto they are called, that their conscience may be found without spot:
and control the people, that they be earnest and fervent, calling still upon them, both in time & out of time, in season & out of season, that they fulfil the office whereunto they Are called, that their conscience may be found without spot:
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and in conclusion, that they may plant, that they may water, and God may giue the increase, that they may both reforme the vngodlie, and incourage the godlie.
and in conclusion, that they may plant, that they may water, and God may give the increase, that they may both reform the ungodly, and encourage the godly.
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and forget the wonders that he had wrought for them, he cried out vnto God, and said, O domine, me potius de leas de libro vitae, Sooner then that these perish, O Lord, wipe me out of the Booke of life, let my name be striken out of it.
and forget the wonders that he had wrought for them, he cried out unto God, and said, O domine, me potius de leas de libro vitae, Sooner then that these perish, Oh Lord, wipe me out of the Book of life, let my name be stricken out of it.
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So Paule, Cupio Anathema esse pro fratribus meis, I wish my self to bee accursed from Christ for my brethren, I would that I might be cast away, so they might be saued.
So Paul, Cupio Anathema esse Pro fratribus meis, I wish my self to be accursed from christ for my brothers, I would that I might be cast away, so they might be saved.
O my brethren, consider these harts, consider, I say, the zealous hart that Moses, the zealous affection that Paule had vnto the saluation of the people.
Oh my brothers, Consider these hearts, Consider, I say, the zealous heart that Moses, the zealous affection that Paul had unto the salvation of the people.
Therefore also it behooueth you, my brethren, you that are temporall men, it behooueth you on the other part not to despise Gods messengers, not to set light by them that preach you the Gospel and glad tydings of your saluation.
Therefore also it behooveth you, my brothers, you that Are temporal men, it behooveth you on the other part not to despise God's messengers, not to Set Light by them that preach you the Gospel and glad tidings of your salvation.
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but he sent Philip, he sent Philip, I say, a poore and meane man, that thorough his preaching he might bee won to the faith and so brought to saluation.
but he sent Philip, he sent Philip, I say, a poor and mean man, that through his preaching he might be wone to the faith and so brought to salvation.
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but it pleased God to send Ananias, that thorough the putting on of his hands the scales should fall from his eyes, that by him he should receiue his sight,
but it pleased God to send Ananias, that through the putting on of his hands the scales should fallen from his eyes, that by him he should receive his sighed,
Therefore whensoeuer we heare the word of God preached, notwithstanding the preacher beare no pompe of eloquence or shew of great learning, notwithstanding he be a simple and poore man:
Therefore whensoever we hear the word of God preached, notwithstanding the preacher bear no pomp of eloquence or show of great learning, notwithstanding he be a simple and poor man:
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When Moses was dead, and Iosua succéeded into his roome, straight-waies the people worshipped Baal and Astaroth, they forsooke the liuing Lord who had deliuered them,
When Moses was dead, and Iosua succeeded into his room, straightways the people worshipped Baal and Astaroth, they forsook the living Lord who had Delivered them,
As often as we hear the Gospel of Christ preached vnto vs, so oft the flesh and bloud of Christ is powred into our eares, saith S. Hierom. And these words of his do plainly and most euidently shew vs,
As often as we hear the Gospel of christ preached unto us, so oft the Flesh and blood of christ is poured into our ears, Says S. Hieronymus And these words of his doe plainly and most evidently show us,
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And whensoeuer the gospel of God is truly & sincerely preached, and it receiued accordingly, then is the acceptable time, then is the time of grace and saluation.
And whensoever the gospel of God is truly & sincerely preached, and it received accordingly, then is the acceptable time, then is the time of grace and salvation.
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But alas, the time of grace, the acceptable time, the time of mercie and saluation hath oftentimes but little continuance among vs, oftentimes it hath small time of abiding with vs. For before Christ appeared,
But alas, the time of grace, the acceptable time, the time of mercy and salvation hath oftentimes but little Continuance among us, oftentimes it hath small time of abiding with us For before christ appeared,
and was borne into this world, for the space of foure hundred yeares, the whole world, the Iewes onely excepted, was in ignorance and altogether blindnesse.
and was born into this world, for the Molle of foure hundred Years, the Whole world, the Iewes only excepted, was in ignorance and altogether blindness.
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and say with Paul the Apostle, O homo quis tu qui Deum arguis? O man, what art thou that findest fault with God? What art thou that reproouest the almightie? As God of his prouidence and good wisedome hath appointed for vs both Sommer and Winter, the spring,
and say with Paul the Apostle, O homo quis tu qui God arguis? O man, what art thou that Findest fault with God? What art thou that reproouest the almighty? As God of his providence and good Wisdom hath appointed for us both Summer and Winter, the spring,
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so that they shall goe from one Sea to the other, yea, from the 〈 ◊ 〉 vnto the East, running about to ••ke the word of the Lord, and shall not find it.
so that they shall go from one Sea to the other, yea, from the 〈 ◊ 〉 unto the East, running about to ••ke the word of the Lord, and shall not find it.
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This is the time that the Prophet Esay calleth The acceptable time. And what néedeth moe examples? the whole Scriptures, both the old and the new Testament, are full of these and such like other.
This is the time that the Prophet Isaiah calls The acceptable time. And what needeth more Examples? the Whole Scriptures, both the old and the new Testament, Are full of these and such like other.
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and the great grace that God hath now powred down vpon vs in these our dayes? Therefore as Saint Paul gaue the Corinthians warning that they should not receiue the grace f• God in vaine:
and the great grace that God hath now poured down upon us in these our days? Therefore as Saint Paul gave the Corinthians warning that they should not receive the grace f• God in vain:
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euen so now he warneth vs, and biddeth vs beware that wee take not this grace of God in vaine, that wee turne not to our old vanitie againe, that wée returne not to our former wickednesse, that wée defile not the Gospell of God by our euill and corrupt liuing.
even so now he warneth us, and bids us beware that we take not this grace of God in vain, that we turn not to our old vanity again, that we return not to our former wickedness, that we defile not the Gospel of God by our evil and corrupt living.
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I speake this not onely to the Preachers and Ministers of Gods word (though chiefly to them indéed) but I speake it generally to all you my brethren, that professe Gods Gospell,
I speak this not only to the Preachers and Ministers of God's word (though chiefly to them indeed) but I speak it generally to all you my brothers, that profess God's Gospel,
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But if it so happen (as oftentimes it chaunceth) that men will néeds bée offended with vs, liue wée neuer so vprightly, walke we neuer so circumspectly (as Christ, notwithstanding he was the Sauiour of the world, notwithstanding hée was without spot,
But if it so happen (as oftentimes it chanceth) that men will needs been offended with us, live we never so uprightly, walk we never so circumspectly (as christ, notwithstanding he was the Saviour of the world, notwithstanding he was without spot,
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When Christ by procurement of his enemies, (the Scribes and Pharisies) was brought be•ore Pilat to bée condemned and adiudged to death, the innocencie of his 〈 ◊ 〉 was such, that hée was cléered and a•••i•ed euen by the mouth of his verie enemie:
When christ by procurement of his enemies, (the Scribes and Pharisees) was brought be•ore Pilat to been condemned and adjudged to death, the innocence of his 〈 ◊ 〉 was such, that he was cleared and a•••i•ed even by the Mouth of his very enemy:
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The Scribes when they had nothing to accuse Christs Disciples of, nor nothing wher•• they might intrap them, 〈 … 〉 of their Law, they came vnto our Sauiour Christ ▪ and said, Quare non obseruant Discipul••• traditiones 〈 … 〉? Why doe not thy Disciples obserue the traditions of our fathers? Why keepe they not the customes of our elders? said they.
The Scribes when they had nothing to accuse Christ Disciples of, nor nothing wher•• they might entrap them, 〈 … 〉 of their Law, they Come unto our Saviour christ ▪ and said, Quare non observant Discipul••• Traditions 〈 … 〉? Why do not thy Disciples observe the traditions of our Father's? Why keep they not the customs of our Elders? said they.
and heard say, that they all suffered merueilous patiently, and willingly went so execution, and that notwithstanding th••, they dayly encreased and grew more and more:
and herd say, that they all suffered marvelous patiently, and willingly went so execution, and that notwithstanding th••, they daily increased and grew more and more:
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And therefore Saint Paul here saith, that wée should walke in such honestie, in such vprightnesse of life, That wee giue no man occasion of euill, that in our office there be found no fault:
And Therefore Saint Paul Here Says, that we should walk in such honesty, in such uprightness of life, That we give no man occasion of evil, that in our office there be found no fault:
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that if any man would accuse vs, hée might be controlled by our vertuous life: that our enemies haue nothing to lay to our charge, nothing to accuse vs withall;
that if any man would accuse us, he might be controlled by our virtuous life: that our enemies have nothing to lay to our charge, nothing to accuse us withal;
that we may now worship him in spirit and holinesse, without superstition or idolatrie: that wée may now walke in the light, without any error or wandring.
that we may now worship him in Spirit and holiness, without Superstition or idolatry: that we may now walk in the Light, without any error or wandering.
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God knoweth how long this acceptable time, this time of grace, this time of saluation, shall last and continue amongst vs. And what knowest thou ▪ O thou man,
God Knoweth how long this acceptable time, this time of grace, this time of salvation, shall last and continue among us And what Knowest thou ▪ Oh thou man,
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whether by one onely Sermon many may bée conuerted, and wonne to the faith of Iesus Christ? Saint Peter by one onely Sermon conuerted fiue thousand people, •s it appea••th in the Acts of the Apostles.
whither by one only Sermon many may been converted, and won to the faith of Iesus christ? Saint Peter by one only Sermon converted fiue thousand people, •s it appea••th in the Acts of the Apostles.
If you then will wilfully refuse to heare Gods holy word, and will not embrace the same, wée cannot saue you, wee are not able to worke your saluation.
If you then will wilfully refuse to hear God's holy word, and will not embrace the same, we cannot save you, we Are not able to work your salvation.
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I my selfe rose vp euer betimes to warne my people, saith God by his Prophet Ieremie, I my selfe stand all the day at the gate crying vnto them to commune with them,
I my self rose up ever betimes to warn my people, Says God by his Prophet Ieremie, I my self stand all the day At the gate crying unto them to commune with them,
I haue euer stretched out my hands to an vnfaithfull people, saith God by his Prophet Esay: all the day long haue I stretched out mine armes vnto a people that will not heare me:
I have ever stretched out my hands to an unfaithful people, Says God by his Prophet Isaiah: all the day long have I stretched out mine arms unto a people that will not hear me:
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let vs consider that we haue them from God alone, that God giueth vs our policie, that God giueth vs our wit, that God giueth vs our learning, that hée alone giueth vs our riches, our wealth,
let us Consider that we have them from God alone, that God gives us our policy, that God gives us our wit, that God gives us our learning, that he alone gives us our riches, our wealth,
THE SEVENTH Sermon. Rom. 12. vers. 16. 17. 18. 16. We desire you, that ye thinke all one thing, that yee haue like affection one to another. Be not high minded:
THE SEVENTH Sermon. Rom. 12. vers. 16. 17. 18. 16. We desire you, that you think all one thing, that ye have like affection one to Another. Be not high minded:
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DEerely beleued in our Lord and Sauiour Iesus Christ, This Epistle, or letter of Saint Paul, written vnto the Romans, is diuided into two seuerall parts.
Dearly believed in our Lord and Saviour Iesus christ, This Epistle, or Letter of Saint Paul, written unto the Roman, is divided into two several parts.
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In the first part, Saint Paul instructeth and telleth them of the beginning of their religion, of the foundation of their faith, of the grace whereunto they are called by the merits and death of Iesus Christ.
In the First part, Saint Paul Instructeth and Telleth them of the beginning of their Religion, of the Foundation of their faith, of the grace whereunto they Are called by the merits and death of Iesus christ.
and the profession of the gospel of Christ, therefore he instructeth them that they know the testament of Christ, that they know the couenant of their saluation:
and the profession of the gospel of christ, Therefore he Instructeth them that they know the Testament of christ, that they know the Covenant of their salvation:
But yet when Christ Iesus the Sauiour of all the world appeared, and the Iewes would not acknowledge him their redéemer, it pleased God by him to saue the whole world,
But yet when christ Iesus the Saviour of all the world appeared, and the Iewes would not acknowledge him their redeemer, it pleased God by him to save the Whole world,
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Who knoweth the mind of the Lord? who was his Counsellor? Who hath giuen vnto him first, that hee might bee recompensed againe? And therefore hée concludeth thus:
Who Knoweth the mind of the Lord? who was his Counsellor? Who hath given unto him First, that he might be recompensed again? And Therefore he Concludeth thus:
Thus doth Saint Paule conclude the first part, to know the couenant of their saluation, to know the greatnesse of Gods mercie, whereunto they are called,
Thus does Saint Paul conclude the First part, to know the Covenant of their salvation, to know the greatness of God's mercy, whereunto they Are called,
but we must also change our old life, wee must walke in newnesse of life, we must walke in holinesse, wee must walke as becommeth the professors of a new Religion,
but we must also change our old life, we must walk in newness of life, we must walk in holiness, we must walk as becomes the professors of a new Religion,
Seeing that we by the means of the bloud of Iesus haue libertie to enter into the holy place, let vs draw nigh with a true heart in a sure faith, let vs prouoke vnto loue and to good workes.
Seeing that we by the means of the blood of Iesus have liberty to enter into the holy place, let us draw High with a true heart in a sure faith, let us provoke unto love and to good works.
Therefore Saint Paule himselfe also, after hee had declared and set forth at large, the great goodnesse and mercie of God, he said, I beseech you, that yee make your bodies a quicke and liuely Sacrifice, holy and acceptable vnto God, which is, your reasonable seruing of God.
Therefore Saint Paul himself also, After he had declared and Set forth At large, the great Goodness and mercy of God, he said, I beseech you, that ye make your bodies a quick and lively Sacrifice, holy and acceptable unto God, which is, your reasonable serving of God.
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Renew your spirits, make your selues new harts, that it may shew and appeare in you, that you are reconciled vnto GOD, that you are the children of adoption,
Renew your spirits, make your selves new hearts, that it may show and appear in you, that you Are reconciled unto GOD, that you Are the children of adoption,
And therefore Saint Paule here saith, If it bee possible, as much as in you shall lye, haue peace with all all men, bee in vnitie and loue with all manner of men.
And Therefore Saint Paul Here Says, If it be possible, as much as in you shall lie, have peace with all all men, be in unity and love with all manner of men.
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But that S. Paule should thus doe, that he should exhort the Romanes, as he here doth, that they become not high minded, nor wise in their owne opinions,
But that S. Paul should thus do, that he should exhort the Romans, as he Here does, that they become not high minded, nor wise in their own opinions,
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nor recompence no man euill for euill, and that they should, if it were possible, haue peace with all men, good cause there was, there was, I say, good cause, why he should thus doe.
nor recompense no man evil for evil, and that they should, if it were possible, have peace with all men, good cause there was, there was, I say, good cause, why he should thus do.
they said that they had wise men amongst them, men of great learning and knowledge: they had Philosophers, they had Astronomers, they had Geometritians, and great Orators;
they said that they had wise men among them, men of great learning and knowledge: they had Philosophers, they had Astronomers, they had Geometritians, and great Orators;
Saint Paule therefore to set an vnitie betweene these two which were thus farre at discorde, exhorteth them that They all thinke one thing, that they bee of like affection one towards another:
Saint Paul Therefore to Set an unity between these two which were thus Far At discord, exhorteth them that They all think one thing, that they be of like affection one towards Another:
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But alas, saith Saint Paule, Is Christ diuided? both Paule and Apollo preach one and the same Christ vnto you, they teach you all one Gospell, is Christ then diuided amongst you? So likewise some of them, which professed Christs Gospell (because all meats & drinks were indifferent vnto them, because they could with safe conscience indifferently eat of all meats and drinke of al kinds of drink) were proud,
But alas, Says Saint Paul, Is christ divided? both Paul and Apollo preach one and the same christ unto you, they teach you all one Gospel, is christ then divided among you? So likewise Some of them, which professed Christ Gospel (Because all Meats & drinks were indifferent unto them, Because they could with safe conscience indifferently eat of all Meats and drink of all Kinds of drink) were proud,
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On the other side, such as had a conscience therin, such as could not for conscience sake indifferently vse all kinds of meats and drinkes, were likewise proud,
On the other side, such as had a conscience therein, such as could not for conscience sake indifferently use all Kinds of Meats and drinks, were likewise proud,
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And thus pride, euen amongst such as professed Christ and his Gospell, brake the loue and vnitie which should haue béene amongst them that liued vnder the Gospel.
And thus pride, even among such as professed christ and his Gospel, brake the love and unity which should have been among them that lived under the Gospel.
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Pride it was that caused Corah, Dathan, and Abiram, to conspire against Moses and Aaron. Pride it was that caused such as could indifferently eate all meats, to thinke them selues more perfit than such as could not so do.
Pride it was that caused Corah, Dathan, and Abiram, to conspire against Moses and Aaron. Pride it was that caused such as could indifferently eat all Meats, to think them selves more perfect than such as could not so do.
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Therefore in this place S. Paul willeth the Romans for auoyding of all dissention, first to put away all pride, which is the verie roote and mother of all discord.
Therefore in this place S. Paul wills the Roman for avoiding of all dissension, First to put away all pride, which is the very root and mother of all discord.
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Therfore Christ him selfe, when he first gaue his Disciples charge for to preach, when he first gaue them in commandment vpon the mount, to publish abroad his Gospell, Beati pauperes, said he,
Therefore christ him self, when he First gave his Disciples charge for to preach, when he First gave them in Commandment upon the mount, to publish abroad his Gospel, Beati Paupers, said he,
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yet he humbled himselfe, & said, Non ambulaui in magnis, nequè in mirabilibus super me ▪ I am not high minded, I haue no proud lookes, I do not exercise my selfe in great matters, which are too high for me.
yet he humbled himself, & said, Non ambulaui in magnis, nequè in mirabilibus super me ▪ I am not high minded, I have no proud looks, I do not exercise my self in great matters, which Are too high for me.
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Out of the mouth of verie babes & sucklins hast thou made perfit thy praise, euen by the mouths of infants & sucking babes thou hast ordeined strength,
Out of the Mouth of very babes & sucklins hast thou made perfect thy praise, even by the mouths of Infants & sucking babes thou hast ordained strength,
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yet he bragged not, nor boasted of his great knowledge he had, but he humbled himselfe, and said, Ego me arbitror nihil scere nisi Christum, & eum quidem crucifixum:
yet he bragged not, nor boasted of his great knowledge he had, but he humbled himself, and said, Ego me arbitror nihil scere nisi Christ, & Eum quidem crucifixum:
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I thinke thus of my selfe, that I know nothing, saue Iesus Christ, euen the same that was crucified, other knowledge haue I none to auaunt my selfe of said S. Paul.
I think thus of my self, that I know nothing, save Iesus christ, even the same that was Crucified, other knowledge have I none to avant my self of said S. Paul.
And vpon this foundation of humility, it pleased almightie God, at the first to erect & build his holie Church, vpon his Apostles, I say, who were the very paterns of méeknesse, it séemed good vnto God to build his holy Church.
And upon this Foundation of humility, it pleased almighty God, At the First to erect & built his holy Church, upon his Apostles, I say, who were the very patterns of meekness, it seemed good unto God to built his holy Church.
And after them such as were of the congregation of Christ, such as professed the name of Christ, were not proud men, were not men of haut courage, nor high minded.
And After them such as were of the congregation of christ, such as professed the name of christ, were not proud men, were not men of haut courage, nor high minded.
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Saint Anthonie on a time lay in a traunce, and as he so lay, he looked downe from Heauen, (as he thought) & saw all the whole earth so thicke couered with snares, that possible it was not for any man to tread vpon the earth, and not be intangled therewithall:
Saint Anthony on a time lay in a trance, and as he so lay, he looked down from Heaven, (as he Thought) & saw all the Whole earth so thick covered with snares, that possible it was not for any man to tread upon the earth, and not be entangled therewithal:
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and not be intrapped? with that he heard a voice that answered him, and said, Sola humilitas, Only humilitie it is, said that voice, that may go, and not be intangled; only Humilitie, and nothing else.
and not be entrapped? with that he herd a voice that answered him, and said, Sola humilitas, Only humility it is, said that voice, that may go, and not be entangled; only Humility, and nothing Else.
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But Dauid, the prophet of God, saith in déed, Sacrificium Deo spiritus contritus, The contrite and humble heart, is a sacrifice vnto God, the méeke and lowlie heart is a swéet and acceptable Sacrifice vnto God, saith the prophet Dauid. So againe, in another place, he saith, Deus humilia respicit, & alia à longè prospicit, God hath regard to the humble and lowlie,
But David, the Prophet of God, Says in deed, Sacrificium God spiritus Contritus, The contrite and humble heart, is a sacrifice unto God, the meek and lowly heart is a sweet and acceptable Sacrifice unto God, Says the Prophet David. So again, in Another place, he Says, Deus humilia respicit, & Alias à long prospicit, God hath regard to the humble and lowly,
Esaie also, or rather God by his Prophet Esaie saith, Super quem r•quiescet spiritus meus, nisi super humilem? Vpon whom shall my spirit rest, saith God, But vpon the humble and meeke? for otherwise, saith Saint Paul, Qui inflatur, cadit, He that is puffed vp with pride, falleth into the hands of the Deuill.
Isaiah also, or rather God by his Prophet Isaiah Says, Super Whom r•quiescet spiritus meus, nisi super humilem? Upon whom shall my Spirit rest, Says God, But upon the humble and meek? for otherwise, Says Saint Paul, Qui inflatur, Cadit, He that is puffed up with pride, falls into the hands of the devil.
In the Citie of Rome, which was called the Ladie of the whole world, there were two that tooke vpon them the gouernance of the Empire, Iulius Caesar, and Pompey. Iulius Caesar was a man of so haught courage, that he could abide no péere, Pompey was of such an high mynd, that hée could suffer no man to be his egall.
In the city of Room, which was called the Lady of the Whole world, there were two that took upon them the governance of the Empire, Julius Caesar, and Pompey. Julius Caesar was a man of so haught courage, that he could abide no peer, Pompey was of such an high mind, that he could suffer no man to be his equal.
then was it vtterly destroyed, and no one stone left vpon an other; and which was most miserable, there were slaine in that Citie xj. hundred thousand people,
then was it utterly destroyed, and no one stone left upon an other; and which was most miserable, there were slain in that city xj. hundred thousand people,
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And this was it that Esaie long time before prophesied of, and said, Then shall the whole Countrey be scattered, when the people once conspire against their Princes.
And this was it that Isaiah long time before prophesied of, and said, Then shall the Whole Country be scattered, when the people once conspire against their Princes.
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But wherefore speake I of these things? wherefore do I here repeat vnto you these old and auncient histories? why recount I vnto you the ouerthrow of Rome? the destruction of the Gretians? the desolation of Ierusalem? which all hapned thorough Diuision.
But Wherefore speak I of these things? Wherefore do I Here repeat unto you these old and ancient histories? why recount I unto you the overthrow of Room? the destruction of the Gretians? the desolation of Ierusalem? which all happened through Division.
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Christ hath said, Christ that is the author of Trueth, and trueth it selfe, hath said, Ciuitas diuisa, desolabitur, The Citie that is diuided, be it neuer so rich, neuer so strong, neuer of so great force,
christ hath said, christ that is the author of Truth, and truth it self, hath said, Cities diuisa, desolabitur, The city that is divided, be it never so rich, never so strong, never of so great force,
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if the people within the same boore holes thorough it, or rent vp the ribs of the same? How can that Citie be preserued, where no man will heare counsell, where no man careth for the publike state, where no man passeth for other, where God is not in the middest? Deus charitas est saith S. Iohn,
if the people within the same boor holes through it, or rend up the ribs of the same? How can that city be preserved, where no man will hear counsel, where no man Careth for the public state, where no man passes for other, where God is not in the midst? Deus charitas est Says S. John,
but against spirituall enemyes, against the Deuill and his adherents: our part is to dissuade you from dissention, to dissuade you from discord and diuision.
but against spiritual enemies, against the devil and his adherents: our part is to dissuade you from dissension, to dissuade you from discord and division.
he found the whole kingdome left by Saul his predecessor in dissention and diuision within it selfe, he found, I say, the whole countrey at variance and great debate:
he found the Whole Kingdom left by Saul his predecessor in dissension and division within it self, he found, I say, the Whole country At variance and great debate:
And therfore, when he had this brought to passe, for ioy that he had thus of mortall foes, made louing friends, he sung, O quàm bonum, & quàm iocundum, habitare fratres in vnum, O how ioyfull a thing is it,
And Therefore, when he had this brought to pass, for joy that he had thus of Mortal foes, made loving Friends, he sung, O quàm bonum, & quàm iocundum, habitare Brothers in One, Oh how joyful a thing is it,
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But chiefly it is required in them, it is chiefly, and aboue all other things required in such as are Magistrates, that they them selues know God, that they them selues, I say, aboue all other men, haue perfit knowledge of God, and his Lawes;
But chiefly it is required in them, it is chiefly, and above all other things required in such as Are Magistrates, that they them selves know God, that they them selves, I say, above all other men, have perfect knowledge of God, and his Laws;
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Therefore in the Booke of Deutronomie, God himselfe gaue in charge to all such as should become Magistrates, saying, He that is called to beare Office, what euer hee be that is appointed to be a Ruler, shall first write out all this Booke of my Law with his owne hand.
Therefore in the Book of Deuteronomy, God himself gave in charge to all such as should become Magistrates, saying, He that is called to bear Office, what ever he be that is appointed to be a Ruler, shall First write out all this Book of my Law with his own hand.
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And againe, he said, Non recedet liber iste ab ore tuo, This Booke of mine shal not dcpart from thy mouth, this Booke of mine shall not be out of thy hand.
And again, he said, Non recedet liber iste ab over tuo, This Book of mine shall not dcpart from thy Mouth, this Book of mine shall not be out of thy hand.
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Therefore that good king Dauid, when God had appointed him to be king and chiefe Ruler of his people, he said, Si dedero oculis meis somnum, aut palpebris meis requiem antequàm inn•uero domum Domino meo, & Tabernaculum Deo Iacob.
Therefore that good King David, when God had appointed him to be King and chief Ruler of his people, he said, Si dedero oculis meis somnum, Or palpebris meis requiem antequàm inn•uero domum Domino meo, & Tabernaculum God Iacob.
hée must not giue himselfe vnto sléep, nor his eye lids vnto rest, before he hath prouided a Temple for the God of Iacob: he must not go home vnto his owne house,
he must not give himself unto sleep, nor his eye lids unto rest, before he hath provided a Temple for the God of Iacob: he must not go home unto his own house,
O then, why are wee of such proud hearts? Why are wee high minded? Why are we wise in our own opinions? Why recompence wee euill for euill? Why séeke we reuengement? why agrée not we together? O by whose name shall I cal you? I would I might call you brethren:
Oh then, why Are we of such proud hearts? Why Are we high minded? Why Are we wise in our own opinions? Why recompense we evil for evil? Why seek we revengement? why agree not we together? O by whose name shall I call you? I would I might call you brothers:
Mandatum nouum do vobis, vt diligatis mutuo, sicut & ego dilexi vos, I giue you a new commandement, said Christ, that you loue together euen as I haue loued you.
Mandatum Novum doe vobis, vt diligatis mutuo, sicut & ego Desi vos, I give you a new Commandment, said christ, that you love together even as I have loved you.
O yée that sometime were brethren, but now mortall enemies, ye that sometime ware this Badge, this cognisance of Christs peace, which now yée haue cast from you, O how long will you follow vanitie,
Oh the that sometime were brothers, but now Mortal enemies, you that sometime beware this Badge, this cognisance of Christ peace, which now the have cast from you, Oh how long will you follow vanity,
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I require onely your loue, I require your friendship one towards another, I aske no more but that your hearts bee ioyned in mutuall loue and vnitie together.
I require only your love, I require your friendship one towards Another, I ask no more but that your hearts be joined in mutual love and unity together.
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Alas, it is a thing that soone may bee granted of such as pray together of such as haue one heauenly Father, of such as are partakers of Christs holy Sacraments, of such as professe Christ, and will bee called Christians.
Alas, it is a thing that soon may be granted of such as pray together of such as have one heavenly Father, of such as Are partakers of Christ holy Sacraments, of such as profess christ, and will be called Christians.
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O how can we pray our Heauenly father to forgiue vs, if we will not forgiue our brother wherein hee trespasseth against vs. How can wee with cleere conscience come vnto the holy Communion,
Oh how can we pray our Heavenly father to forgive us, if we will not forgive our brother wherein he trespasseth against us How can we with clear conscience come unto the holy Communion,
and bee partakers of Christs most holy bodie and bloud, if wee are not in charitie with our owne neighbour? Let vs therefore lay aside all discord without hipocrisie, let vs lay apart all malice without dissimulation, let vs all ioyne together in brotherly loue, let vs all be of like affection one towards another, let vs not bee high minded,
and be partakers of Christ most holy body and blood, if we Are not in charity with our own neighbour? Let us Therefore lay aside all discord without hypocrisy, let us lay apart all malice without dissimulation, let us all join together in brotherly love, let us all be of like affection one towards Another, let us not be high minded,
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