OVR Euangelical Prophet Esaias, through the spirit of reuelation, hath in the former part of this his prophecie, 800. yeres before the birth of Christ (euen as if the thing had alreadie beene performed, such is the certainetie of his prophecie) most liuely described,
OUR Evangelical Prophet Isaiah, through the Spirit of Revelation, hath in the former part of this his prophecy, 800. Years before the birth of christ (even as if the thing had already been performed, such is the certainty of his prophecy) most lively described,
He foretelleth that Christ shall be borne of a virgin, that his name shalbe Immanuel, that his office shalbe to preache the glad tidings of saluation to the poore in spirit, that he shalbe led as a sheepe to the shambles to be slaine, that he shall be stricken for our sakes,
He foretelleth that christ shall be born of a Virgae, that his name shall Immanuel, that his office shall to preach the glad tidings of salvation to the poor in Spirit, that he shall led as a sheep to the shambles to be slain, that he shall be stricken for our sakes,
2 His birth foreshewed so long agoe by this heauenly Prophet was in fulnesse of time accomplished, as this day, in Bethlem, a citie of Dauid, according to the testimonie of that Angel sent from heauen, to proclaime the birth of the sonne of God at the same time, saying, Behold I bring you tidings of great ioy that shalbe vnto all the people,
2 His birth foreshowed so long ago by this heavenly Prophet was in fullness of time accomplished, as this day, in Bethlehem, a City of David, according to the testimony of that Angel sent from heaven, to proclaim the birth of the son of God At the same time, saying, Behold I bring you tidings of great joy that shall unto all the people,
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This is that seede of the woman which breaketh the serpents head, that meeke Abel murthered by his brethren for our sinne, that true Isaack whom his father hath offered vp to be a sacrifice of pacification and attonement betweene him and vs. This is that Melchisedeck, both a king and a priest, that liueth for euer, without father or mother, beginning or ending.
This is that seed of the woman which breaks the Serpents head, that meek Abel murdered by his brothers for our sin, that true Isaac whom his father hath offered up to be a sacrifice of pacification and atonement between him and us This is that Melchisedeck, both a King and a priest, that lives for ever, without father or mother, beginning or ending.
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This is he whom holy Simeon imbrasing prophesied that he should be a light to the Gentiles and a glorie to his people Israel, he vpon whom the holy Ghost descended,
This is he whom holy Simeon embracing prophesied that he should be a Light to the Gentiles and a glory to his people Israel, he upon whom the holy Ghost descended,
to redeeme vs from thraldome, not with golde nor siluer, but with the inestimable price of his pretious bloud, to be made our wisedome, iustification, sanctification and redemption.
to Redeem us from thraldom, not with gold nor silver, but with the inestimable price of his precious blood, to be made our Wisdom, justification, sanctification and redemption.
This is the childe that is borne for vs, the sonne that is giuen for our cause, the king whose rule is vpon his shoulders, whose name is maruellous, the giuer of counsell, the mightie GOD, the euerlasting father, the prince of peace;
This is the child that is born for us, the son that is given for our cause, the King whose Rule is upon his shoulders, whose name is marvelous, the giver of counsel, the mighty GOD, the everlasting father, the Prince of peace;
and is presented in the Gospel, and hath beene approoued to the worlde by signes and wonders, by so cleare euidence as cannot bee either dissembled or denyed.
and is presented in the Gospel, and hath been approved to the world by Signs and wonders, by so clear evidence as cannot be either dissembled or denied.
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Let vs therefore embrace this babe with ioie, let vs kisse the sonne, let vs with the Angels of heauen praise the Lord, let vs sing their Psalme to the honour of his name, Glorie be to God on high, and on earth peace.
Let us Therefore embrace this babe with joy, let us kiss the son, let us with the Angels of heaven praise the Lord, let us sing their Psalm to the honour of his name, Glory be to God on high, and on earth peace.
3 The Prophet Esaias hauing in spirite espied Christ, and seene the day, though farre off, wherein the Sauiour of the world should be borne, calleth all the nations of the earth together,
3 The Prophet Isaiah having in Spirit espied christ, and seen the day, though Far off, wherein the Saviour of the world should be born, calls all the Nations of the earth together,
and exhorteth them to come, to behold, to beleeue, to embrace, to tast of the mercies of Christ Iesus, which are as water to refreshe their thirstie spirits,
and exhorteth them to come, to behold, to believe, to embrace, to taste of the Mercies of christ Iesus, which Are as water to refresh their thirsty spirits,
no countrey, no kindred, no age, no condition, no sexe is excluded. He calleth Iewe, and Gentile; young, and aged; riche, and needie; bond, and free; man and woman.
no country, no kindred, no age, no condition, no sex is excluded. He calls Iewe, and Gentile; young, and aged; rich, and needy; bound, and free; man and woman.
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and they who are ouerfilled with works of supererogation, and haue store to serue themselues and others, neuer thirst to drinke of the cup of saluation:
and they who Are overfilled with works of supererogation, and have store to serve themselves and Others, never thirst to drink of the cup of salvation:
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The lewde after fleshlie delights and pleasures, to the wasting of his patrimonie vpon them; The proude after glorie, that his itching eares may be tickled with his owne praise:
The lewd After fleshly delights and pleasures, to the wasting of his patrimony upon them; The proud After glory, that his itching ears may be tickled with his own praise:
Vnto whom shall we goe? thou hast the words of euerlasting life. Come to these waters, buy this wine, and this milke. Other bread is no bread; Eate that which is good.
Unto whom shall we go? thou hast the words of everlasting life. Come to these waters, buy this wine, and this milk. Other bred is no bred; Eat that which is good.
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8 Wherefore doe ye lay out your siluer for that which is no bread, and your labour on that which is not to satisfie? As before he exhorted vs to come and buie freely, without monie;
8 Wherefore do you lay out your silver for that which is no bred, and your labour on that which is not to satisfy? As before he exhorted us to come and buy freely, without money;
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He that sitteth in the Temple of God, and termeth himselfe Christs Vicar, doeth in like sort offer vnto the people bread, water, wine, milke, pardon of sinnes, grace, mercie and eternall life:
He that Sitteth in the Temple of God, and termeth himself Christ Vicar, doth in like sort offer unto the people bred, water, wine, milk, pardon of Sins, grace, mercy and Eternal life:
Thus you see a manifest difference betweene Christ and Antichrist, the doctrine of God and the learning of man, true teachers and false, sounde and counterfaited religion.
Thus you see a manifest difference between christ and Antichrist, the Doctrine of God and the learning of man, true Teachers and false, sound and counterfeited Religion.
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We lay no one stone but onely vpon that foundation of the Prophets and Apostles, whereupon whosoeuer is builded groweth into an holie temple in the Lord;
We lay no one stone but only upon that Foundation of the prophets and Apostles, whereupon whosoever is built grows into an holy temple in the Lord;
further than the same may be clearely and manifestly proued by the plaine words of the lawe of God, which remaineth in writing to be seene, read & examined of all men.
further than the same may be clearly and manifestly proved by the plain words of the law of God, which remains in writing to be seen, read & examined of all men.
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Secondly, because we see that it hath beene the practise of all the defenders of the truth since the beginning to relie their faith onely vpon the Scripture and written word;
Secondly, Because we see that it hath been the practice of all the defenders of the truth since the beginning to rely their faith only upon the Scripture and written word;
When Memucan was desirous to haue a Law made for the bringing of women in subiection vnder their husbands, his perswasion was this, If it may please the King, let a royall decree proceede from him, and let it be written.
When Memucan was desirous to have a Law made for the bringing of women in subjection under their Husbands, his persuasion was this, If it may please the King, let a royal Decree proceed from him, and let it be written.
Againe when he deliuered them ciuil ordinaunces for the administration of iustice betweene man and man, Moses first proclaimed all those Lawes and ordinances amongst the people, afterward he tooke and wrote in a booke all the words of the Lord.
Again when he Delivered them civil ordinances for the administration of Justice between man and man, Moses First proclaimed all those Laws and ordinances among the people, afterwards he took and wrote in a book all the words of the Lord.
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To these we must adde that Lawe, which the blessed Apostle doth call the Lawe of faith. This Lawe God preached vnto Adam by himselfe, The seede of the woman shall breake the serpents head;
To these we must add that Law, which the blessed Apostle does call the Law of faith. This Law God preached unto Adam by himself, The seed of the woman shall break the Serpents head;
finally vnto vs, by his sonne, and by them whom his sonne hath sent into the world to make it knowen, that through this man is preached remission of sinnes,
finally unto us, by his son, and by them whom his son hath sent into the world to make it known, that through this man is preached remission of Sins,
God being moreouer desirous to haue his seruaunts not only taught by doctrine, but prouoked also by examples, gaue them a fift sort of Lawes and testimonies called historical, not leauing these neither to men, to deliuer vnto their children by word of mouth, but all by writing.
God being moreover desirous to have his Servants not only taught by Doctrine, but provoked also by Examples, gave them a fift sort of Laws and testimonies called historical, not leaving these neither to men, to deliver unto their children by word of Mouth, but all by writing.
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If God haue committed his Lawes moral, ciuil, ceremonial, euangelical, and historical also vnto writing, where should we seeke for the statutes of the almightie but in his written word?
If God have committed his Laws moral, civil, ceremonial, Evangelical, and historical also unto writing, where should we seek for the statutes of the almighty but in his written word?
Christ speaketh many things, his Apostles many things concerning the doctrine of the Prophets, but no one point of doctrine which is not found in their bookes and writings.
christ speaks many things, his Apostles many things Concerning the Doctrine of the prophets, but no one point of Doctrine which is not found in their books and writings.
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Reade this out of some Prophet, reade it out of some Psalme, recite it out of the Lawe, recite it out of the Gospel, recite it out of some Apostle, reade it and we will beleeue it.
Read this out of Some Prophet, read it out of Some Psalm, recite it out of the Law, recite it out of the Gospel, recite it out of Some Apostle, read it and we will believe it.
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These be good presidents for vs to followe, til sufficient reason be alleaged, why we should lay an other foundation than that which hath beene laide by so many, so wise, so reuerend builders.
These be good Presidents for us to follow, till sufficient reason be alleged, why we should lay an other Foundation than that which hath been laid by so many, so wise, so reverend Builders.
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12 Especially sith this foundation is so peculiar to the trueth, that we cannot rest vpon any other without manifest daunger of the vtter ouerthrowe of Christian faith.
12 Especially sith this Foundation is so peculiar to the truth, that we cannot rest upon any other without manifest danger of the utter overthrown of Christian faith.
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if entraunce once be giuen to Lawes that passe by the word of mouth, I would know when we should be able to say, Nowe we haue all the statutes of God, these we must obserue,
if Entrance once be given to Laws that pass by the word of Mouth, I would know when we should be able to say, Now we have all the statutes of God, these we must observe,
Valentinus he likewise vrgeth very stoutely, Christ had many thinges to tel his Disciples, which as then they could not beare, and therefore his doctrine may not be tryed by the booke, It is a tradition. Let any thing but the written word of God take place in matters of faith,
Valentinus he likewise urges very stoutly, christ had many things to tell his Disciples, which as then they could not bear, and Therefore his Doctrine may not be tried by the book, It is a tradition. Let any thing but the written word of God take place in matters of faith,
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why we should admonish you to beware of bread sowred with pharisaical leuen, and to feed vpon that which ye know came down from heauen, to shun broken cisternes,
why we should admonish you to beware of bred soured with pharisaical Leven, and to feed upon that which you know Come down from heaven, to shun broken cisterns,
When Constantinus required that those matters, about which the Church was then veriehoat in contention, might be decided onely according to those things which are written, the aunswere of Hilarie was, Hoc qui repudiat Antichristus est:
When Constantinus required that those matters, about which the Church was then veriehoat in contention, might be decided only according to those things which Are written, the answer of Hillary was, Hoc qui repudiat Antichrist est:
Why then doe our aduersaries flie this kinde of triall? why refuse they to goe to the lawe and testimonies there to be iudged? The reason is rendred by the Prophet, It is because there is no light in them.
Why then do our Adversaries fly this kind of trial? why refuse they to go to the law and testimonies there to be judged? The reason is rendered by the Prophet, It is Because there is no Light in them.
Wherefore as Herode, to couer the basenesse of his stocke, and to the end that in time he might be thought to be of the bloud royall, burned the sacred monuments and bookes of the Iewes, wherein the lineal descents, pedigrees,
Wherefore as Herod, to cover the baseness of his stock, and to the end that in time he might be Thought to be of the blood royal, burned the sacred monuments and books of the Iewes, wherein the lineal descents, pedigrees,
so they, to strengthen the authoritie of their base and ilfauoured grounds, doe endeuour not onely in word and writing, by contumelious and reprocheful termes, to discountenance,
so they, to strengthen the Authority of their base and ilfauoured grounds, do endeavour not only in word and writing, by contumelious and reprocheful terms, to discountenance,
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We charge them with no corner attempts, we haue seene the burning of these heauenly records, we haue seene the verie handling of the booke of life punished with bitter and cruel death.
We charge them with no corner attempts, we have seen the burning of these heavenly records, we have seen the very handling of the book of life punished with bitter and cruel death.
14 But what are the grounds, for which they haue thus furiously bent themselues against the writings of the holy Ghost? The grounds whereupon they build such doctrines as cannot stand with the scriptures of God, are fained miracles, the record and witnesse of fowle spirits, precepts of men, muddie legends, vncertaine traditions:
14 But what Are the grounds, for which they have thus furiously bent themselves against the writings of the holy Ghost? The grounds whereupon they built such doctrines as cannot stand with the Scriptures of God, Are feigned Miracles, the record and witness of fowl spirits, Precepts of men, muddy legends, uncertain traditions:
which grounds, so long as the light of the Gospel shineth in mens eies, so long as we haue the scriptures to direct vs in our iudgement, are easily perceiued to be but bogges and false grounds:
which grounds, so long as the Light of the Gospel shines in men's eyes, so long as we have the Scriptures to Direct us in our judgement, Are Easily perceived to be but bogs and false grounds:
As soone as Philip preached the things that concerned the kingdome of God and the name of Iesus Christ to the people of Samaria, they forsooke the sorceries of Simon Magus,
As soon as Philip preached the things that concerned the Kingdom of God and the name of Iesus christ to the people of Samaria, they forsook the sorceries of Simon Magus,
16 In the scriptures we are charged to heare Moses and the Prophets. In the scriptures we finde, that Christ refused the testimonie of an vncleane spirit.
16 In the Scriptures we Are charged to hear Moses and the prophets. In the Scriptures we find, that christ refused the testimony of an unclean Spirit.
and then what is it which the Pope may not confirme by his pale and grislie witnesses? when men doe not heare of these scriptures, they will easily finde as good reason as Saul to open their eares and to listen vnto Satan, God aunswereth me no more neither by Prophets nor by dreames, Therefore I haue called thee that thou maist tel me what to doe.
and then what is it which the Pope may not confirm by his pale and grisly Witnesses? when men do not hear of these Scriptures, they will Easily find as good reason as Saul to open their ears and to listen unto Satan, God Answers me no more neither by prophets nor by dreams, Therefore I have called thee that thou Mayest tell me what to do.
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17 How often are we warned in scriptures to take heede that we build not religion vpon doctrines of men? How sharply are the Corinthians taken vp by the Apostle,
17 How often Are we warned in Scriptures to take heed that we built not Religion upon doctrines of men? How sharply Are the Corinthians taken up by the Apostle,
for pinning themselues vpon mens sleeues, saying, I am of Paul, and I of Appollos? But if this were concealed, who would controlle the Pope for diuiding his traine,
for pinning themselves upon men's sleeves, saying, I am of Paul, and I of Appollos? But if this were concealed, who would control the Pope for dividing his train,
18 So long as the myst of poperie was thicke ynough to stoppe the light of the scriptures of GOD, the fabulous legends of Saints liues were thought as true as the Gospel.
18 So long as the mist of popery was thick enough to stop the Light of the Scriptures of GOD, the fabulous legends of Saints lives were Thought as true as the Gospel.
as the first licour wherewith their mindes were seasoned, and into olde heads, as the onely thing that might hold them euen then when all other entries of delight were shut vp,
as the First liquour wherewith their minds were seasoned, and into old Heads, as the only thing that might hold them even then when all other entries of delight were shut up,
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so long as they had but an eare left, were so effectual to deceiue al sorts of men, that, knowing this, we cannot meruaile if poperie were spread far & wide.
so long as they had but an ear left, were so effectual to deceive all sorts of men, that, knowing this, we cannot marvel if popery were spread Far & wide.
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But after that the light began a litle to appeare, when men had gotten once a sight of the scriptures in a knowen tongue, they woondered to see the world so deluded;
But After that the Light began a little to appear, when men had got once a sighed of the Scriptures in a known tongue, they wondered to see the world so deluded;
in so much that euen amongst themselues, such as had any small freedome of iudgement, spared not plainely to auouche, that this ground was but mire and slough, altogether vnfitte for spiritual building.
in so much that even among themselves, such as had any small freedom of judgement, spared not plainly to avouch, that this ground was but mire and slough, altogether unfit for spiritual building.
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Why that booke should be called a golden legend, saith Viues (for so it was intituled) I doe not knowe sith it was written by a man of an yron mouth and a leaden heart,
Why that book should be called a golden legend, Says Viues (for so it was entitled) I do not know sith it was written by a man of an iron Mouth and a leaden heart,
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Vnder the name of doctrine receiued from Moses by word of mouth, without writing, that is to say tradition, the Scribes and Pharisies were able smoothlie to carie away anything, til Christ recalled all things to the Lawe, the Psalmes,
Under the name of Doctrine received from Moses by word of Mouth, without writing, that is to say tradition, the Scribes and Pharisees were able smoothly to carry away anything, till christ Recalled all things to the Law, the Psalms,
And as in other grounds, so in this, the Pope hath found by good experience, that they cannot stand longer than the scriptures lie secret and vnknowen.
And as in other grounds, so in this, the Pope hath found by good experience, that they cannot stand longer than the Scriptures lie secret and unknown.
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20 He therefore that buildeth vpon these grounds, hath cause, I thinke, to besturre hand and foote, that men may be alwaies kept off from the scriptures.
20 He Therefore that builds upon these grounds, hath cause, I think, to Bestir hand and foot, that men may be always kept off from the Scriptures.
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The scripture wil haue the scriptures to be read of all men, prayer to be made with vnderstanding, Christ to be a full satisfaction for sinne, worship to be doone vnto God alone;
The scripture will have the Scriptures to be read of all men, prayer to be made with understanding, christ to be a full satisfaction for sin, worship to be done unto God alone;
They vpon their foundations haue builded a doctrine that forbiddeth Gods people to reade his word, that teacheth them to powre out their prayer in a tongue which they cannot vnderstand, that hath found out a way to satisfie the wrath of almightie God in this life by penaunce,
They upon their foundations have built a Doctrine that forbiddeth God's people to read his word, that Teaches them to pour out their prayer in a tongue which they cannot understand, that hath found out a Way to satisfy the wrath of almighty God in this life by penance,
and after this life by indurance in Purgatorie, a doctrine that commaundeth them to call vpon Saints and soules departed, to worship the worke of their owne handes, to say to a peece of bread, My Lord & my God.
and After this life by endurance in Purgatory, a Doctrine that commandeth them to call upon Saints and Souls departed, to worship the work of their own hands, to say to a piece of bred, My Lord & my God.
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If these doctrines of theirs did not containe, as they doe, most manifest impietie, yet all religion builded vpon such grounds must needes be vaine and friuolous.
If these doctrines of theirs did not contain, as they do, most manifest impiety, yet all Religion built upon such grounds must needs be vain and frivolous.
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That they teache or practise the precepts of men they wil not graunt, yet the most that possibly they can alledge to prooue any one of these things to be of God is this, Such or such a father saith that this or this being not written, is neuerthelesse Apostolicall.
That they teach or practise the Precepts of men they will not grant, yet the most that possibly they can allege to prove any one of these things to be of God is this, Such or such a father Says that this or this being not written, is nevertheless Apostolical.
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In the controuersie that was betweene the East and West Churches concerning the feast of Easter, the one part alledged tradition to prooue their custome,
In the controversy that was between the East and West Churches Concerning the feast of Easter, the one part alleged tradition to prove their custom,
Let vs therefore nowe consider the end, as wel of our religion as of theirs. Let vs viewe the marke whereat eche part doeth shoote. Whatsoeuer men doe;
Let us Therefore now Consider the end, as well of our Religion as of theirs. Let us view the mark whereat eke part doth shoot. Whatsoever men do;
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Hereof it is, that in scripture, things otherwise highly commended, as prayer, fasting, and almes deedes are most bitterly reprooued when they tend to bad ends.
Hereof it is, that in scripture, things otherwise highly commended, as prayer, fasting, and alms Deeds Are most bitterly reproved when they tend to bad ends.
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yet there it sticketh as long as life doth endure, so irkesome and so grieuous, that it forceth the most vpright and perfect to crie, Miserable man, who shall deliuer me?
yet there it sticketh as long as life does endure, so irksome and so grievous, that it forceth the most upright and perfect to cry, Miserable man, who shall deliver me?
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23 By this inbred corruption our vnderstanding is so darkened, that naturally we cannot perceiue the things which are of God; no we count them foolishnesse;
23 By this inbred corruption our understanding is so darkened, that naturally we cannot perceive the things which Are of God; no we count them foolishness;
if our hearts be enclined to doe his will, because this cannot come of our selues (our nature bending a cleane contrarie way) we acknowledge most willingly,
if our hearts be inclined to do his will, Because this cannot come of our selves (our nature bending a clean contrary Way) we acknowledge most willingly,
25 When against our naturall inclination to euill, his spirite, which worketh all in all, hath so preuailed, that wee now beginne to hate the workes of the flesh, hauing an earnest desire to abounde in loue, ioie, peace, long suffering, gentlenesse, goodnesse, faith, meekenesse, temperaunce,
25 When against our natural inclination to evil, his Spirit, which works all in all, hath so prevailed, that we now begin to hate the works of the Flesh, having an earnest desire to abound in love, joy, peace, long suffering, gentleness, Goodness, faith, meekness, temperance,
yet, by reason of the strength of that bodie of sinne which euer fighteth against the spirite, our inward man is so weakened, that we cannot do the things which we would,
yet, by reason of the strength of that body of sin which ever fights against the Spirit, our inward man is so weakened, that we cannot do the things which we would,
Wherupon we conclude, that whatsoeuer wee receiue by way of reward at Gods hand either in this life or in the life to come, wee receiue it as a thing freely giuen by him, without any merite or desert of ours;
Whereupon we conclude, that whatsoever we receive by Way of reward At God's hand either in this life or in the life to come, we receive it as a thing freely given by him, without any merit or desert of ours;
The onely marke we ayme at is to set vp his throne, to aduaunce his kingdome, to make it knowne that in him the Father hath layde vp all the treasures of heauen, to the ende that vnto him the thirstie may repaire for water, the hungrie for bread, the naked for cloathes,
The only mark we aim At is to Set up his throne, to advance his Kingdom, to make it known that in him the Father hath laid up all the treasures of heaven, to the end that unto him the thirsty may repair for water, the hungry for bred, the naked for clothes,
For being subiect vnto miserable bondage vnder sinne, by reason of that corruption which hath spred it selfe ouer all flesh, they bragge notwithstanding of the freedome of their wil:
For being Subject unto miserable bondage under sin, by reason of that corruption which hath spread it self over all Flesh, they brag notwithstanding of the freedom of their will:
For proofe whereof their maner is to make long discourses teaching, that Gods foreknowledge doth not take away free will, that men are not violently drawen to good or euill.
For proof whereof their manner is to make long discourses teaching, that God's foreknowledge does not take away free will, that men Are not violently drawn to good or evil.
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but this we say, and all that haue the trueth doe say the same, that the will of man being free vnto naturall and ciuill actions, hath of it selfe no freedome to desire things heauenly and spirituall;
but this we say, and all that have the truth do say the same, that the will of man being free unto natural and civil actions, hath of it self no freedom to desire things heavenly and spiritual;
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For whether we obey the one vnto death and condemnation, or vnto life and saluation the other, our obedience is alwayes voluntarie, it is not wrested from vs against our wils.
For whither we obey the one unto death and condemnation, or unto life and salvation the other, our Obedience is always voluntary, it is not wrested from us against our wills.
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For being ashamed to affirme with Pelagius that a man may doe the workes of righteousnesse by nature without the grace of God, they hold his grace to be a thing indeede necessarie:
For being ashamed to affirm with Pelagius that a man may do the works of righteousness by nature without the grace of God, they hold his grace to be a thing indeed necessary:
But howe? As a birde that is tyed or a man that is in fetters needeth onely to haue those incumberances remooued, hauing then a naturall abilitie to flie and walke without any further helpe;
But how? As a bird that is tied or a man that is in fetters needs only to have those encumbrances removed, having then a natural ability to fly and walk without any further help;
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But these men litle considering of what fraile metall they are made, perceiuing not how sinne hath weakened the faculties of the soule, vaunt of freedome, of strength, of inward power,
But these men little considering of what frail metal they Are made, perceiving not how sin hath weakened the faculties of the soul, vaunt of freedom, of strength, of inward power,
If it were possible that God entering into iudgement should finde any so vpright and perfect that by their workes they might be iustified in his sight, doubtlesse he should finde his owne seruaunts to be such; or else none:
If it were possible that God entering into judgement should find any so upright and perfect that by their works they might be justified in his sighed, doubtless he should find his own Servants to be such; or Else none:
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what man is there liuing which can say in the one, My heart is pure, in the other, I haue doone all that is enioyned me? For if it were so that we knewe nothing wherein we had transgressed the lawes and statutes of the almightie,
what man is there living which can say in the one, My heart is pure, in the other, I have done all that is enjoined me? For if it were so that we knew nothing wherein we had transgressed the laws and statutes of the almighty,
31 Nowe if God notwithstanding, for his sonnes sake, doe so allowe and accept the worke of our hands, that he bountifully rewardeth our weake seruice with an excellent and an eternall waight of glorie,
31 Now if God notwithstanding, for his Sons sake, do so allow and accept the work of our hands, that he bountifully Rewardeth our weak service with an excellent and an Eternal weight of glory,
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how much are wee bound both to praise his mercie, and to hate the insolencie of those men, who, besides al this, swelling in the proude conceit of their workes, will haue eternall life which is his gift to be their merite? nor onely that,
how much Are we bound both to praise his mercy, and to hate the insolency of those men, who, beside all this, swelling in the proud conceit of their works, will have Eternal life which is his gift to be their merit? nor only that,
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but the worthinesse of their deserts to be so great, that many of them dooing God more seruice than can bee sufficiently rewarded in their owne persons, deserue heauen not onely for themselues, but for others too.
but the worthiness of their deserts to be so great, that many of them doing God more service than can be sufficiently rewarded in their own Persons, deserve heaven not only for themselves, but for Others too.
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of their Bishop a Monarke, vnder whose foote the Emperour himselfe hath beene a footestoole, whose stirrop the greatest Soueraignes haue scarse beene deemed worthie to holde, at whose bridle kings haue attended as seruaunts, that the wordes of the Preacher might bee iustified, Follie is set in great excellencie,
of their Bishop a Monarch, under whose foot the Emperor himself hath been a footstool, whose stirrup the greatest Sovereigns have scarce been deemed worthy to hold, At whose bridle Kings have attended as Servants, that the words of the Preacher might be justified, Folly is Set in great excellency,
It were infinite to recite what huge summes of money they haue heretofore, by religious pretenses, euerie yeere gathered within the compasse of this one Ilande:
It were infinite to recite what huge sums of money they have heretofore, by religious pretences, every year gathered within the compass of this one Island:
if men leaue off buying their wares any more, if things which are fatte, and excellent depart, doubtlesse that citie, which nowe is cloathed in fine linnen,
if men leave off buying their wares any more, if things which Are fat, and excellent depart, doubtless that City, which now is clothed in fine linen,
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when our faith is so ascertained and grounded vppon his promises, that we can bee bolde as Lyons, assuring our selues that the eye of the Lorde is on them which trust in his mercie to deliuer their soules from death, as the Prophet witnesseth.
when our faith is so ascertained and grounded upon his promises, that we can be bold as Lyons, assuring our selves that the eye of the Lord is on them which trust in his mercy to deliver their Souls from death, as the Prophet Witnesseth.
who, as though wee might not be bolde to enter into the holie place by the newe and liuely way which hee hath prepared for vs through the vaile which is his fleshe, or as though there were some others without whom the father in him is not pleased, some others more willing to heare our requestes than hee who gaue himselfe to death for our sakes, haue made their intercessors infinite in number;
who, as though we might not be bold to enter into the holy place by the new and lively Way which he hath prepared for us through the veil which is his Flesh, or as though there were Some Others without whom the father in him is not pleased, Some Others more willing to hear our requests than he who gave himself to death for our sakes, have made their intercessors infinite in number;
and, as though his sacrifice were so vnperfect, that by beeing once offered it could not perfectly consecrate those which are sanctified, renue their oblations day by day;
and, as though his sacrifice were so unperfect, that by being once offered it could not perfectly consecrate those which Are sanctified, renew their Oblations day by day;
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and helpe, therefore will not we feare, goe about by all meanes to strike a seruile terror into the heartes of the faithfull, to keepe them alwaies wauering and doubting, to take away all assurance of the mercie and fauour of God towards them:
and help, Therefore will not we Fear, go about by all means to strike a servile terror into the hearts of the faithful, to keep them always wavering and doubting, to take away all assurance of the mercy and favour of God towards them:
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which when we haue lost, what courage can we haue to withstand the fierie assaults of Satan? what comfort or consolation in the middest of those sharp and bitter conflicts, which we must endure,
which when we have lost, what courage can we have to withstand the fiery assaults of Satan? what Comfort or consolation in the midst of those sharp and bitter conflicts, which we must endure,
Their distinctions betweene the honour which they giue to Images, and the worship which they doe to God alone, may serue to bleare the eyes of mortall men:
Their Distinctions between the honour which they give to Images, and the worship which they do to God alone, may serve to blear the eyes of Mortal men:
But is this performed in that synagogue, where he sitteth which is an aduersarie, and exalteth him selfe against all that is called God, or that is woorshipped;
But is this performed in that synagogue, where he Sitteth which is an adversary, and Exalteth him self against all that is called God, or that is worshipped;
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chaunging at pleasure the gouernment of Christ established in his Church; dispensing with sinne be it neuer so directly against the expresse commaundement of God;
changing At pleasure the government of christ established in his Church; dispensing with sin be it never so directly against the express Commandment of God;
forbidding his Clergie mariage, vnder colour of seuering them from the worlde, but in deede to ease them of such cares and troubles as are necessarilie ioyned with that honourable estate which God commendeth,
forbidding his Clergy marriage, under colour of severing them from the world, but in deed to ease them of such Cares and Troubles as Are necessarily joined with that honourable estate which God commends,
and both secretly with concubines and openly in stewes permitting them fornication which God doeth hate? Seeing therefore that this their synagogue is nothing but a sinke of all vncleannesse, seeing that all their indeuours tend to no other end but onely to the aduauncement of themselues, the dishonour of God,
and both secretly with concubines and openly in Stews permitting them fornication which God doth hate? Seeing Therefore that this their synagogue is nothing but a sink of all uncleanness, seeing that all their endeavours tend to no other end but only to the advancement of themselves, the dishonour of God,
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as of the doctrine which is helde by them who are deadly enemies to vs and our profession, it remaineth that a worde bee spoken of the meanes which are vsed on both parts, to set forward that for which we striue.
as of the Doctrine which is held by them who Are deadly enemies to us and our profession, it remains that a word be spoken of the means which Are used on both parts, to Set forward that for which we strive.
so the meanes which herein wee vse, are not worldlie, but altogether heauenly and spirituall. What the proceedings of the Gospell haue beene, yee are not ignoraunt;
so the means which herein we use, Are not worldly, but altogether heavenly and spiritual. What the proceedings of the Gospel have been, ye Are not ignorant;
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ye knowe verie wel, how without force, without crueltie, without trecherie and deceit, without all wisedome of flesh and bloud, in naked simplicitie, in trueth vncoloured,
you know very well, how without force, without cruelty, without treachery and deceit, without all Wisdom of Flesh and blood, in naked simplicity, in truth uncoloured,
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and, as the Apostle speaketh, in foolishnesse of preaching we haue laboured to prepare you for one husband, to present you as a pure virgin to Christ, not outwardly arrayed in purple and skarlet, guilded with gold, pretious stones,
and, as the Apostle speaks, in foolishness of preaching we have laboured to prepare you for one husband, to present you as a pure Virgae to christ, not outwardly arrayed in purple and scarlet, Guilded with gold, precious stones,
and in good workes, fulfilled with knowledge of his wil in all wisedome and spiritual vnderstanding, strengthened mightily in the inward man, rooted and grounded in syncere loue, inabled to comprehende with all Saints what is the breadth and length and depth and height of the loue of Christ, strengthened with all patience and long suffering, blessed with all spirituall blessings in heauenly things.
and in good works, fulfilled with knowledge of his will in all Wisdom and spiritual understanding, strengthened mightily in the inward man, rooted and grounded in sincere love, enabled to comprehend with all Saints what is the breadth and length and depth and height of the love of christ, strengthened with all patience and long suffering, blessed with all spiritual blessings in heavenly things.
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38 Contrariwise they desiring no such thing, but seeking to build an earthly kingdome for themselues, vse the meanes which are fittest for that purpose.
38 Contrariwise they desiring no such thing, but seeking to built an earthly Kingdom for themselves, use the means which Are Fittest for that purpose.
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but of the worke of the Lord, of preaching the Gospel, of instructing the heart, of building the faith, of exhorting and comforting Gods people, who seeth not how litle regard they haue? They keepe men occupied alwaies in corporal and bodily exercise, which profiteth litle:
but of the work of the Lord, of preaching the Gospel, of instructing the heart, of building the faith, of exhorting and comforting God's people, who sees not how little regard they have? They keep men occupied always in corporal and bodily exercise, which profiteth little:
But are they careful to traine men vp in the knowledge of Christ, which is eternal life? in true godlinesse, which is profitable vnto all things, which hath the promise of the life present,
But Are they careful to train men up in the knowledge of christ, which is Eternal life? in true godliness, which is profitable unto all things, which hath the promise of the life present,
and of that which is to come? No, their practise from time to time doth shewe that most prophane and godlesse men onely siding themselues with the Church of Rome,
and of that which is to come? No, their practice from time to time does show that most profane and godless men only siding themselves with the Church of Rome,
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and what more easily graunted in the Court of Rome, than full and free libertie to commit sinne? Hence it commeth to passe that as euerie man is most licentiously bent,
and what more Easily granted in the Court of Rome, than full and free liberty to commit sin? Hence it comes to pass that as every man is most licentiously bent,
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so he ioyneth himselfe most willingly to the Church of Rome, and warreth most earnestly for that faith, which faith if the riche men of this worlde be for the most part readie to embrace, what maruel is it? For whereas Christ hath saide, It is hard for a riche man to enter into heauen, their doctrine and practise maketh the way expedite onely for the riche;
so he Joineth himself most willingly to the Church of Rome, and Warreth most earnestly for that faith, which faith if the rich men of this world be for the most part ready to embrace, what marvel is it? For whereas christ hath said, It is hard for a rich man to enter into heaven, their Doctrine and practice makes the Way expedite only for the rich;
it were a thing too full of horror to discourse of all the trecheries, poysonings, murtherings, massacres which they haue vsed to maintaine their power, neuer any tyrant in the world more.
it were a thing too full of horror to discourse of all the Treacheries, poisonings, murderings, massacres which they have used to maintain their power, never any tyrant in the world more.
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Did Christ, did Peter, did the blessed Apostles, thus subdue and conquer nations? Did they thus inlarge the kingdome of God? As verily as he doth liue, it is not the goodnesse of their religion but the strength of their faction,
Did christ, did Peter, did the blessed Apostles, thus subdue and conquer Nations? Did they thus enlarge the Kingdom of God? As verily as he does live, it is not the Goodness of their Religion but the strength of their faction,
But if ye be as vessels that leake, and runne out, how should the doctrine of saluation profite you? This food, refusing all other, we are exhorted both to take,
But if you be as vessels that leak, and run out, how should the Doctrine of salvation profit you? This food, refusing all other, we Are exhorted both to take,
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shunne them, turne away your feete from their pathes, offer not you their offerings of bloud, present not your selues in their temples, tast not things sacrificed vnto their Idols, Eate that which is good.
shun them, turn away your feet from their paths, offer not you their offerings of blood, present not your selves in their Temples, taste not things sacrificed unto their Idols, Eat that which is good.
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He is the bread of life, his flesh is meate indeede, and his bloud is drinke in deede, his word is the power of God vnto saluation, his sacraments are seales of righteousnesse by faith, in him are all the treasures of peace, ioie, rest, comfort;
He is the bred of life, his Flesh is meat indeed, and his blood is drink in deed, his word is the power of God unto salvation, his Sacraments Are Seals of righteousness by faith, in him Are all the treasures of peace, joy, rest, Comfort;
What? Shall they then which hearken vnto him and put their trust in his mercie deliuer their liues for euer from the hand of the graue? Shal they liue,
What? Shall they then which harken unto him and put their trust in his mercy deliver their lives for ever from the hand of the graven? Shall they live,
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the other tormenteth first the soule seuered, and afterward both bodie and soule for euer. The second death shal not touche them of whom the Prophet here speaketh.
the other torments First the soul severed, and afterwards both body and soul for ever. The second death shall not touch them of whom the Prophet Here speaks.
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In these externall euents, The same condition is to the iust and to the wicked, to the good and pure and to them that are polluted, to him that sacrificeth and to him that sacrificeth not.
In these external events, The same condition is to the just and to the wicked, to the good and pure and to them that Are polluted, to him that Sacrificeth and to him that Sacrificeth not.
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The foundation from whence this life floweth is that couenaunt which was made with Dauid, I wil set vp thy seede after thee which shall proceede out of the bodie,
The Foundation from whence this life flows is that Covenant which was made with David, I will Set up thy seed After thee which shall proceed out of the body,
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The mercies which were promised vnto Dauid are the benefites, and, as the Apostle termeth them, the holie things which we receiue by Christ Iesus. This couenant is euerlasting.
The Mercies which were promised unto David Are the benefits, and, as the Apostle termeth them, the holy things which we receive by christ Iesus. This Covenant is everlasting.
If, saith God by the Prophet Ieremie, you can breake my couenaunt of the day and my couenaunt of the night, that there should not be day and night in their season,
If, Says God by the Prophet Ieremie, you can break my Covenant of the day and my Covenant of the night, that there should not be day and night in their season,
As the couenaunt made with Dauid is euerlasting, so the mercies therein contained are sure. Of the sure mercies of Dauid thus he speaketh in the booke of Psalmes, Mine hande shall be established with him and mine arme shal strengthen him, the enemie shall not oppresse him,
As the Covenant made with David is everlasting, so the Mercies therein contained Are sure. Of the sure Mercies of David thus he speaks in the book of Psalms, Mine hand shall be established with him and mine arm shall strengthen him, the enemy shall not oppress him,
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but God shall destroy all our enemies before vs, and plague them that hate vs, his mercies he shal keepe towards vs for euer, his couenaunt shall stand fast with vs, our soules shal liue, he shal make an euerlasting couenaunt with vs,
but God shall destroy all our enemies before us, and plague them that hate us, his Mercies he shall keep towards us for ever, his Covenant shall stand fast with us, our Souls shall live, he shall make an everlasting Covenant with us,
Which mercies the God of all mercie graunt vs, vnto whom with the Sonne by whose blood they are purchased, together with that glorious Spirite which hath sealed in our heartes ful assurance that they cannot faile, be honour and glorie for euer and euer. Amen.
Which Mercies the God of all mercy grant us, unto whom with the Son by whose blood they Are purchased, together with that glorious Spirit which hath sealed in our hearts full assurance that they cannot fail, be honour and glory for ever and ever. Amen.
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HIstories, as well sacred as profane, at large record, that good Princes haue euer vigilantly looked into the state of the common wealth, which is their charge:
HIstories, as well sacred as profane, At large record, that good Princes have ever vigilantly looked into the state of the Common wealth, which is their charge:
and perceiuing disorder, or foreseeing danger, haue speedily caused consultation to be had, as well for the reformation, as for the preseruation thereof.
and perceiving disorder, or Foreseeing danger, have speedily caused consultation to be had, as well for the Reformation, as for the preservation thereof.
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Wherein let vs not forget Christs vniuersall Church, this particular Church of England and Ireland, the Queenes excellent Maiestie, our most Soueraigne Ladie and chiefe gouernour, that God remembring vs in his mercie may graunt her Maiestie a long happie life, with the encrease of all godlie honour and felicitie, to the great praise of his name and great good of his Church.
Wherein let us not forget Christ universal Church, this particular Church of England and Ireland, the Queens excellent Majesty, our most Sovereign Lady and chief governor, that God remembering us in his mercy may grant her Majesty a long happy life, with the increase of all godly honour and felicity, to the great praise of his name and great good of his Church.
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And especially at this time, let vs call vpon God for wisedome and grace from aboue, that in this consultation of Parliament all priuate affections and respects to our owne commodities laide aside, Gods glorie and the good of his Church and this common wealth, onely and syncerely may be sought.
And especially At this time, let us call upon God for Wisdom and grace from above, that in this consultation of Parliament all private affections and respects to our own commodities laid aside, God's glory and the good of his Church and this Common wealth, only and sincerely may be sought.
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For these, and grace let vs pray vnto God, as our Sauiour Christ hath taught vs, Our Father, &c. 2 The better to conueigh my selfe to the matter which I haue in hand I shall craue leaue that I may speake somewhat of this princely Prophet Samuel:
For these, and grace let us pray unto God, as our Saviour christ hath taught us, Our Father, etc. 2 The better to convey my self to the matter which I have in hand I shall crave leave that I may speak somewhat of this princely Prophet Samuel:
But euill subiects cannot away with good magistrates. The prodigall, which haue consumed their substance in lewdenesse and vanitie, long for a chaunge:
But evil Subjects cannot away with good Magistrates. The prodigal, which have consumed their substance in Lewdness and vanity, long for a change:
wherewith if a man were so throughly acquainted that he could tell the number of cares and miseries wherewith thou art fraught, hee would not stoupe for thee,
wherewith if a man were so thoroughly acquainted that he could tell the number of Cares and misery's wherewith thou art fraught, he would not stoop for thee,
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as cannot submit themselues with louing and obedient hearts to the good gouernement of woorthie Samuel their natural Prince, their good and faithful Magistrate:
as cannot submit themselves with loving and obedient hearts to the good government of worthy Samuel their natural Prince, their good and faithful Magistrate:
When Redde rationem, giue account commeth, then one office such as the least of these, will be thought a burthen heauie ynough for any one, besides these, to haue borne.
When Red rationem, give account comes, then one office such as the least of these, will be Thought a burden heavy enough for any one, beside these, to have born.
but when he perceiued Idolatrie committed, Gods glorie comming into question, hee with his partakers for worshipping of that calfe put to the sword three thousand men.
but when he perceived Idolatry committed, God's glory coming into question, he with his partakers for worshipping of that calf put to the sword three thousand men.
8 Christ, that good pastor, was earnest in praier for the people, Holie father keepe them: yea for his enemies, Father forgiue them. Paul the good Apostle prayed without intermission. Iames the good Bishop of Hierusalem, made his knees as hard as the hoose of a camell, with continuall praying.
8 christ, that good pastor, was earnest in prayer for the people, Holy father keep them: yea for his enemies, Father forgive them. Paul the good Apostle prayed without intermission. James the good Bishop of Jerusalem, made his knees as hard as the hoose of a camel, with continual praying.
Moses was so earnest with God in his prayers, that God saide vnto him, Why doest thou holde me? Anna was so eager, that shee powred out her verie heart before God in prayer.
Moses was so earnest with God in his Prayers, that God said unto him, Why dost thou hold me? Anna was so eager, that she poured out her very heart before God in prayer.
Absolon likewise followed Achitophels wicked counsel: and destruction likewise followed them both. Solomon he gaue eare to foolish women, and followed their idolatrous deuises:
Absalom likewise followed Achitophels wicked counsel: and destruction likewise followed them both. Solomon he gave ear to foolish women, and followed their idolatrous devises:
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S. Paul durst not teache any other thing, than what he had receiued of the Lorde ▪ Yea he curseth the verie Angels of heauen, if they teache any other way,
S. Paul durst not teach any other thing, than what he had received of the Lord ▪ Yea he Curseth the very Angels of heaven, if they teach any other Way,
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The good Emperour Constantinus was so carefull of this, that hee required of the Synode ouer which he was set, to decide matters of religion, that they should order all things by the booke of God, which booke hee placed for the same purpose in the middest of them:
The good Emperor Constantinus was so careful of this, that he required of the Synod over which he was Set, to decide matters of Religion, that they should order all things by the book of God, which book he placed for the same purpose in the midst of them:
Solomon deposed Abiathar the high Priest: and Iustinian depriued Syluerius and Vigilius Bishops of Rome. These are good presidents for Princes in like case to followe.
Solomon deposed Abiathar the high Priest: and Iustinian deprived Syluerius and Vigilius Bishops of Room. These Are good Presidents for Princes in like case to follow.
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Falsus Propheta moriatur. Elias, and Iehu did not thinke themselues imbrued, but rather sanctified with such bloud. I haue no cruell heart; bloud be farre from me: I minde nothing lesse.
False Propheta moriatur. Elias, and Iehu did not think themselves imbrued, but rather sanctified with such blood. I have no cruel heart; blood be Far from me: I mind nothing less.
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Such troublers of the quiet of the Church, such deceiuers of the people are at leastwise, according to the auncient commendable custome of the church, to be remooued from the ministerie.
Such troublers of the quiet of the Church, such deceivers of the people Are At leastwise, according to the ancient commendable custom of the Church, to be removed from the Ministry.
Quomodo reges Domino seruiunt in timore, nisiea quae contra Domini iussa sunt religiosa seueritate prohibendo atque plectendo? Aliter rex seruit vt homo, aliter vt rex: vt homo, fideliter timendo;
Quomodo reges Domino seruiunt in Timore, nisiea Quae contra Domini Iussa sunt religiosa seueritate prohibendo atque plectendo? Aliter rex seruit vt homo, aliter vt rex: vt homo, Fideliter timendo;
Nabuchodonazer did the like, when by straite Lawe hee commaunded that none should blaspheme, but that all should serue the God of Sydrach My sach and Abednago.
Nabuchodonazer did the like, when by strait Law he commanded that none should Blaspheme, but that all should serve the God of Sidrach My Sack and Abednago.
It appertaineth to Princes, to Magistrates, to them which are nowe assembled in this honourable Court of Parliament, by all good meanes and Lawes to see Gods house made cleane:
It appertaineth to Princes, to Magistrates, to them which Are now assembled in this honourable Court of Parliament, by all good means and Laws to see God's house made clean:
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that it may be the house of prayer, and not a denne of theeues. 16 First it must be purged from all false doctrine: from all Idolatrie, and superstition.
that it may be the house of prayer, and not a den of thieves. 16 First it must be purged from all false Doctrine: from all Idolatry, and Superstition.
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He that dealt so sharply with his grandmother for this, surely would, in no case or respect, haue tolerated a blasphemous masse in his reformed church and kingdome.
He that dealt so sharply with his grandmother for this, surely would, in no case or respect, have tolerated a blasphemous mass in his reformed Church and Kingdom.
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The primatiue Church, casting away Iudaicall, and Heathenish rites was simple in her ceremonies. The pope hath polluted, and burthened the Church with both.
The primitive Church, casting away Judaical, and Heathenish Rites was simple in her ceremonies. The pope hath polluted, and burdened the Church with both.
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yea skantly cloathed with common honestie, hauing money, find readie entraunce into the Church. These are theeues and robbers, they creepe into the church of Christ by stealth.
yea skantly clothed with Common honesty, having money, find ready Entrance into the Church. These Are thieves and robbers, they creep into the Church of christ by stealth.
Surely, if symoniacall affection haue corrupted the heart of any Bishop: (as some will not let openly to say) it were not amisse if his heart were giuen him in his hande.
Surely, if simoniacal affection have corrupted the heart of any Bishop: (as Some will not let openly to say) it were not amiss if his heart were given him in his hand.
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Ambrose, in his booke de pastore, seemeth to touche Bishops of his time with simonie: saying, Quod dedit, cùm Episcopus ordinaretur, aurum fuit; & quod perdidit, anima fuit:
Ambrose, in his book de Pastore, seems to touch Bishops of his time with simony: saying, Quod dedit, cùm Episcopus ordinaretur, aurum fuit; & quod perdidit, anima fuit:
Shall Idol seruice be preferred to the true seruice of God? Shall false prophets be better regarded and rewarded than true Preachers? Then iust is our condemnation.
Shall Idol service be preferred to the true service of God? Shall false Prophets be better regarded and rewarded than true Preachers? Then just is our condemnation.
Such as wil pretend the Gospell, and labour to pull away the patrimonie of the Gospel, may well professe Christ in words but they denie him in their deedes.
Such as will pretend the Gospel, and labour to pull away the patrimony of the Gospel, may well profess christ in words but they deny him in their Deeds.
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21 As the ministers are to bee prouided for, that the worde may be preached: so the people must bee brought to conforme themselues to the thankefull receiuing thereof:
21 As the Ministers Are to be provided for, that the word may be preached: so the people must be brought to conform themselves to the thankful receiving thereof:
and to see those Lawes put in execution. Although conscience cannot be forced; yet vnto externall obedience, in lawful things, men may lawfully be compelled.
and to see those Laws put in execution. Although conscience cannot be forced; yet unto external Obedience, in lawful things, men may lawfully be compelled.
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And therefore hee must, according to the counsel which Iethro gaue vnto Moses, choose out of all the people men wise and fearing God, louers of the trueth, such as hate couetousnesse, and out of them make rulers ouer thousands, hundreds, fifties,
And Therefore he must, according to the counsel which Jethro gave unto Moses, choose out of all the people men wise and fearing God, lovers of the truth, such as hate covetousness, and out of them make Rulers over thousands, hundreds, fifties,
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A greater corruption than this cannot enter into a common wealth. For by this meane both the prince and people are deceiued. To punish the euil; to maintaine the good;
A greater corruption than this cannot enter into a Common wealth. For by this mean both the Prince and people Are deceived. To Punish the evil; to maintain the good;
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to ouerlooke the whole, and to choose & appoint forth worthie officers for the gouernment of the common wealth, this is the duetie of a prince that feareth God.
to overlook the Whole, and to choose & appoint forth worthy Officers for the government of the Common wealth, this is the duty of a Prince that fears God.
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For if ye thinke your selues to be stronger than I am, make triall of your strength, fasten a chaine in heauen and ioyne all your force at the end thereof.
For if you think your selves to be Stronger than I am, make trial of your strength, fasten a chain in heaven and join all your force At the end thereof.
Kings and princes in their seuerall dominions haue such power, through the prouidēce of almightie God, by whose appointment they weare their crownes, that their ordinaunces bee not lightly broken,
Kings and Princes in their several Dominions have such power, through the providence of almighty God, by whose appointment they wear their crowns, that their ordinances be not lightly broken,
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This power and strength and glorie which GOD hath giuen vnto kings, and whereby they are able to leade the worlde as it were in a string, leaueth them vtterly without excuse if they vse it not to the benefite of the common wealth.
This power and strength and glory which GOD hath given unto Kings, and whereby they Are able to lead the world as it were in a string, Leaveth them utterly without excuse if they use it not to the benefit of the Common wealth.
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These times of greatest and grauest consultation are fit occasions wherein Princes may most effectually shewe howe heartily and truely they feare the Lord.
These times of greatest and Gravest consultation Are fit occasions wherein Princes may most effectually show how heartily and truly they Fear the Lord.
and our times in such sort haue told you ▪ that with further proofe I need not trouble your eares. One God, one king, one faith, one profession is fit for one monarchie, & common wealth. Diuision weakneth; Concord strēgtheneth.
and our times in such sort have told you ▪ that with further proof I need not trouble your ears. One God, one King, one faith, one profession is fit for one monarchy, & Common wealth. Division weakeneth; Concord strengtheneth.
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The storie of Scilurus the Scythian is knowen, who vpon his death bed taught his lxxx. sons the force of vnitie by the strength of sticks (weake by themselues) when they are tyed in a bundle.
The story of Scilurus the Scythian is known, who upon his death Bed taught his lxxx. Sons the force of unity by the strength of sticks (weak by themselves) when they Are tied in a bundle.
Represse it by Lawe, else the heauie hand of God hangeth ouer vs, and wil strike vs. 29 That vile sinne of adulterie, in Gods common wealth punished with death, so ouerfloweth the bankes of all chastitie, that if by sharpe Lawes it be not speedily cut off, God from heauen with fire will consume it.
Repress it by Law, Else the heavy hand of God hangs over us, and will strike us 29 That vile sin of adultery, in God's Common wealth punished with death, so overfloweth the banks of all chastity, that if by sharp Laws it be not speedily Cut off, God from heaven with fire will consume it.
God cannot bee better serued than if by Lawe yee restraine this vnlawfull contracting. The children of this inconuenient mariage may scarsely bee termed lawfull.
God cannot be better served than if by Law ye restrain this unlawful contracting. The children of this inconvenient marriage may scarcely be termed lawful.
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and with simplicitie of heart punish the transgressor of the Lawe according to the Law. Make not Anacharsis webbe of the Lawe, Let not the hornet escape:
and with simplicity of heart Punish the transgressor of the Law according to the Law. Make not Anacharsis web of the Law, Let not the hornet escape:
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Imitate those worthie Israelites, who were so willingly obedient to Iosua, that they cryed with one voice, Whosoeuer shall rebell against thy commaundement, and will not obey thy woordes in all that thou commaundest him, let him die.
Imitate those worthy Israelites, who were so willingly obedient to Iosua, that they cried with one voice, Whosoever shall rebel against thy Commandment, and will not obey thy words in all that thou Commandest him, let him die.
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say not in your hearts, Let vs breake their bands, and cast away their chaines from vs. 35 Seeke the peace of the common wealth and the safetie thereof:
say not in your hearts, Let us break their bans, and cast away their chains from us 35 Seek the peace of the Common wealth and the safety thereof:
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If we, linked together in the feare of God, and in true concord and amitie among our selues, put to our helping handes euerie one duetifully in his calling, to the supporting of this state, and defending thereof;
If we, linked together in the Fear of God, and in true concord and amity among our selves, put to our helping hands every one dutifully in his calling, to the supporting of this state, and defending thereof;
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when a voluntarie contribution was required towardes the building of the tabernacle, they brought in so much, that he was forced to crie, Sufficit: Nowe ynough.
when a voluntary contribution was required towards the building of the tabernacle, they brought in so much, that he was forced to cry, Sufficit: Now enough.
Cyrus was a gentle and a good prince, and he had thankefull subiects: their voluntarie gift at one subsidie surmounted all the long heaped treasure of riche Craesus.
Cyrus was a gentle and a good Prince, and he had thankful Subjects: their voluntary gift At one subsidy surmounted all the long heaped treasure of rich Croesus.
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If in this great and stately counsell of the kingdome (banishing priuate affections) it syncerely be sought, by Lawe to set foorth and preferre true religion,
If in this great and stately counsel of the Kingdom (banishing private affections) it sincerely be sought, by Law to Set forth and prefer true Religion,
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If by strength of good Lawes they represse monstrous apparell, and excessiue dyet, deceitful bargaining, vsurie, adulterie, vnlawfully stolen contracts;
If by strength of good Laws they repress monstrous apparel, and excessive diet, deceitful bargaining, Usury, adultery, unlawfully stolen contracts;
Nehemias, after that the house of God was reedified, assembled the people, caused the Lawe of the Lord to be openly read, gaue thankes vnto the Lord for their deliuerance from Babylon and for restitution of religion,
Nehemiah, After that the house of God was reedified, assembled the people, caused the Law of the Lord to be openly read, gave thanks unto the Lord for their deliverance from Babylon and for restitution of Religion,
When, by the meanes of Queene Hester, the Iewes had gotten rest, and giuen a great ouerthrow to their enemies, she likewise with the aduise of hir godly vncle Mardocheus, commanded the people to keepe that day the fourteenth of the moneth Adar holie vnto the Lord yerely, to feast and giue thanks for Gods great mercies and their maruellous deliuerance.
When, by the means of Queen Esther, the Iewes had got rest, and given a great overthrow to their enemies, she likewise with the advise of his godly uncle Mordecai, commanded the people to keep that day the fourteenth of the Monn Adar holy unto the Lord yearly, to feast and give thanks for God's great Mercies and their marvelous deliverance.
The feasts of Passeouer, Pentecost, Tabernacles, and such other were commaunded to be kept holie in remembraunce of great benefites receiued at the Lords hands.
The feasts of Passover, Pentecost, Tabernacles, and such other were commanded to be kept holy in remembrance of great benefits received At the lords hands.
when hee chose and annointed Dauid to be their king, gathered together in a solemne assemblie to celebrate that happie daie and to giue God thankes, sang with ioyfull acclamation vnto the Lord, This is the daie which the Lord hath made, let vs reioice and be glad in it.
when he chosen and anointed David to be their King, gathered together in a solemn assembly to celebrate that happy day and to give God thanks, sang with joyful acclamation unto the Lord, This is the day which the Lord hath made, let us rejoice and be glad in it.
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O Lord I praie thee saue nowe, O Lord I pray thee now giue prosperitie, Lord preserue whō thou hast giuen, giue her O Lord good successe and prosperitie.
Oh Lord I pray thee save now, Oh Lord I pray thee now give Prosperity, Lord preserve whom thou hast given, give her Oh Lord good success and Prosperity.
Eusebius the Bishop of Cesarea thought himselfe much honoured, that he was appointed to celebrate with a Sermon the Inauguration of Constantinus the Emperour.
Eusebius the Bishop of Caesarea Thought himself much honoured, that he was appointed to celebrate with a Sermon the Inauguration of Constantinus the Emperor.
Euen so I take it for my great good happe, that it falleth to my lot at this present to put you in remembraunce of the great happinesse which hath befallen vs as on this day, that we may reioice and be thankefull for it.
Eve so I take it for my great good happen, that it falls to my lot At this present to put you in remembrance of the great happiness which hath befallen us as on this day, that we may rejoice and be thankful for it.
3 And for the better performance hereof, as the publike minister of the Church, I bring vnto you the voice of the Church, a part of the most excellent song of Solomon.
3 And for the better performance hereof, as the public minister of the Church, I bring unto you the voice of the Church, a part of the most excellent song of Solomon.
For herein is contained a doctrine touching the mercies of God towards vs: the malitious frowardnesse of his and our enemies, and our duetie towards him concerning them.
For herein is contained a Doctrine touching the Mercies of God towards us: the malicious frowardness of his and our enemies, and our duty towards him Concerning them.
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God of his goodnesse hath prouided for this vineyard his church of England all these helpes aboundantly, he hath beautified it and furnished it most plentifully with rare and woonderfull blessings.
God of his Goodness hath provided for this vineyard his Church of England all these helps abundantly, he hath beautified it and furnished it most plentifully with rare and wondered blessings.
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If learning and wisedome be so necessarily required in a gouernor, how great is the goodnesse of almightie God to vs ward, which hath so plentifully bestowed this gift of knowledge and wisdome vpon our Soueraigne, not farre inferior to Mithridates for diuersitie of languages,
If learning and Wisdom be so necessarily required in a governor, how great is the Goodness of almighty God to us ward, which hath so plentifully bestowed this gift of knowledge and Wisdom upon our Sovereign, not Far inferior to Mithridates for diversity of languages,
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but farre surmounting al former English princes in learning, knowledge and vnderstanding? which rare and excellent gift dwelleth not in her royall brest alone,
but Far surmounting all former English Princes in learning, knowledge and understanding? which rare and excellent gift dwells not in her royal breast alone,
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but is beautified and accompanyed with sundrie other most singuler graces. She is the verie patronesse of true religion, rightly termed The defender of the Faith:
but is beautified and accompanied with sundry other most singular graces. She is the very patroness of true Religion, rightly termed The defender of the Faith:
If the threatenings of men could haue terrified her, or their allurements entised her, or any craftie perswasions haue preuailed, she had reuolted long ere this:
If the threatenings of men could have terrified her, or their allurements enticed her, or any crafty persuasions have prevailed, she had revolted long ere this:
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and giue to euery man his owne, according to iustice, matching alwaies with iustice mercie: which two are so linked and coupled together that they may not be seuered.
and give to every man his own, according to Justice, matching always with Justice mercy: which two Are so linked and coupled together that they may not be severed.
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That no Prince of this Realme, inclining so much to mercie, did euer lesse hinder the course of Iustice than her Highnesse hath doone, such as are placed in Iudiciall roumes must needes confesse.
That no Prince of this Realm, inclining so much to mercy, did ever less hinder the course of justice than her Highness hath done, such as Are placed in Judicial rooms must needs confess.
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A prince voide of all corruption, an hater of bribes, free in bestowing, in taking close handed, one that hath learned and doeth practise our Sauiours lesson, It is a more blessed thing to giue than to receiue.
A Prince void of all corruption, an hater of Bribes, free in bestowing, in taking close handed, one that hath learned and doth practise our Saviour's Lesson, It is a more blessed thing to give than to receive.
6 This skilfull manurer of the vineyard must first ridde the ground, purge the Church. The barnefloore must be cleansed, before the haruest be brought in.
6 This skilful manurer of the vineyard must First rid the ground, purge the Church. The barnefloore must be cleansed, before the harvest be brought in.
Our gratious Gouernor following Christs example hath laboured most earnestly first to cleanse this ground and to purge this church of England, hath caused the stones to bee picked out;
Our gracious Governor following Christ Exampl hath laboured most earnestly First to cleanse this ground and to purge this Church of England, hath caused the stones to be picked out;
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the denne of theeues to be dispersed, buyers and sellers of popish trash, Monkes, Fryers, Massemongers with like miscreants to bee hurled and whipped out;
the den of thieves to be dispersed, buyers and sellers of popish trash, Monks, Friars, Massmongers with like miscreants to be hurled and whipped out;
for he that conceiueth vanitie, shall bring foorth winde. But our skilfull housholder, our wise gouernor hath planted in this our vineyard neither thornes, nor thistles;
for he that conceiveth vanity, shall bring forth wind. But our skilful householder, our wise governor hath planted in this our vineyard neither thorns, nor thistles;
but the true vine Christ, growing in the heartes of his elect. This vine hath beene diligently watered with the dewe of Gods trueth syncerely preached;
but the true vine christ, growing in the hearts of his elect. This vine hath been diligently watered with the dew of God's truth sincerely preached;
it hath beene cherished with his sacraments, reuerently administred, according to his will; it hath beene vnderpropped with the continuaunce of authoritie, and defence of zealous Christian magistrates;
it hath been cherished with his Sacraments, reverently administered, according to his will; it hath been underpropped with the Continuance of Authority, and defence of zealous Christian Magistrates;
pruned with the two edged sword of Gods spirit, working by the ministerie of his seruaunts, who with the sweete promises of the gospel haue reared vp the drooping braunches ouerburthened with sinne,
pruned with the two edged sword of God's Spirit, working by the Ministry of his Servants, who with the sweet promises of the gospel have reared up the drooping branches overburdened with sin,
The Lorde may iustly say to vs, as to his people of olde, What might I doe for my vine which I haue not doone? and wee may well sing the song which the spirite hath indited,
The Lord may justly say to us, as to his people of old, What might I do for my vine which I have not done? and we may well sing the song which the Spirit hath Indited,
euen of purpose as it seemeth for vs, Vinea nostra floruit, Our vine hath flourished. 9 And although the ground where this vine is planted, hath beene very barren:
even of purpose as it seems for us, Vinea nostra floruit, Our vine hath flourished. 9 And although the ground where this vine is planted, hath been very barren:
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The gospel hath chased away walking spirites, it hath cast out diuels, banished much ignorance and blindnesse, put horrible blasphemie in maner to flight, vtterly cleansed that sinke the stewes, made vaine and filthie songs lesse currant than they haue beene in former times,
The gospel hath chased away walking spirits, it hath cast out Devils, banished much ignorance and blindness, put horrible blasphemy in manner to flight, utterly cleansed that sink the Stews, made vain and filthy songs less currant than they have been in former times,
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The God of peace hath doone this for vs, to our singular commoditie and comfort he hath giuen peace in our daies, England neuer so long tasted the like.
The God of peace hath done this for us, to our singular commodity and Comfort he hath given peace in our days, England never so long tasted the like.
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But the prince of peace, and Lorde of our tranquillitie hath ceased the waues of the sea, stilled the rage of the people, maruellously preuented their wicked deuises,
But the Prince of peace, and Lord of our tranquillity hath ceased the waves of the sea, stilled the rage of the people, marvellously prevented their wicked devises,
they prouoked GOD vnto wrath, and they felt his heauie hande; their peace was turned into warre; their plentie into distresse; their pleasure into paine; their ioie into sorowe.
they provoked GOD unto wrath, and they felt his heavy hand; their peace was turned into war; their plenty into distress; their pleasure into pain; their joy into sorrow.
if we tempt God being wearie of our profession, hauing wauering mindes and backesliding hearts; if we despise gouernement, and speake euil of them that be in authoritie;
if we tempt God being weary of our profession, having wavering minds and backsliding hearts; if we despise government, and speak evil of them that be in Authority;
These enemies of the vineyard are termed foxes; vnder which name be comprised all heretikes, all Schismatikes, all hypocrites, Atheists, Epicures, Conspirators, Persecutors with all the rable of the wicked.
These enemies of the vineyard Are termed foxes; under which name be comprised all Heretics, all Schismatics, all Hypocrites, Atheists, Epicureans, Conspirators, Persecutors with all the rabble of the wicked.
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They are termed litle foxes, either for that they are more rash, more wilfull, and more hurtfull to the vineyard than the olde foxes because they shunne no peril;
They Are termed little foxes, either for that they Are more rash, more wilful, and more hurtful to the vineyard than the old foxes Because they shun no peril;
14 But the enemies of Gods vineyard are therefore chiefly called foxes, because they are of like condition vnto foxes, whom they singularly resemble in foure peculiar properties.
14 But the enemies of God's vineyard Are Therefore chiefly called foxes, Because they Are of like condition unto foxes, whom they singularly resemble in foure peculiar properties.
gotten to themselues the riches and wealth of the whole worlde, with false merchaundise, selling that for bread which is no bread, making their gaine of masses, merites, pardons, and such like stuffe.
got to themselves the riches and wealth of the Whole world, with false merchandise, selling that for bred which is no bred, making their gain of masses, merits, Pardons, and such like stuff.
Doubtlesse the righteous bloud which they haue shed vpon the earth shall come vpon them, the bloud of the Saintes whom they haue cruelly butchered crieth vnto the Lord against them for reuenge,
Doubtless the righteous blood which they have shed upon the earth shall come upon them, the blood of the Saints whom they have cruelly butchered cries unto the Lord against them for revenge,
they promised him a Safe-conduct to come and to goe, but those holie Fathers agreed vpon a newe point of religion, that Promise is not to be kept with heretikes, and so cruelly and treacherously consumed with fire the Saint of God.
they promised him a Safe-conduct to come and to go, but those holy Father's agreed upon a new point of Religion, that Promise is not to be kept with Heretics, and so cruelly and treacherously consumed with fire the Saint of God.
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I will not remember vnto you, for offending your chast eares, the horrible filthinesse wherewith those learned Scribes, those holie fathers, those maiden priests, those foxes were infected:
I will not Remember unto you, for offending your chaste ears, the horrible filthiness wherewith those learned Scribes, those holy Father's, those maiden Priests, those foxes were infected:
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the smell whereof ascended vp into heauen, and cryed out for vengeaunce against them. Spirituall and corporall whoredome for the most part go together.
the smell whereof ascended up into heaven, and cried out for vengeance against them. Spiritual and corporal whoredom for the most part go together.
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a sound faith, a sweete behauiour; men gather not figges of thornes; neither can their outward conuersation be pure, whose inward perswasion is not good.
a found faith, a sweet behaviour; men gather not figs of thorns; neither can their outward Conversation be pure, whose inward persuasion is not good.
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What prince hath hee not stirred vp? what nation hath he not armed to persecute the professors of true religion with fire and sword? The red bloudie dragon doeth still vexe the woman with her childe, Christ with his church.
What Prince hath he not stirred up? what Nation hath he not armed to persecute the professors of true Religion with fire and sword? The read bloody dragon doth still vex the woman with her child, christ with his Church.
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The late rebellion in this Realme raised for no other cause but by force to subuert religion, by no other man than the father of these foxes, is fresh in memorie.
The late rebellion in this Realm raised for no other cause but by force to subvert Religion, by no other man than the father of these foxes, is fresh in memory.
sometimes he offereth league and confederacie with such as in heart he deadly hateth, thereby to stay their force, till he may fitly practise his purposed mischiefe.
sometime he Offereth league and confederacy with such as in heart he deadly hates, thereby to stay their force, till he may fitly practise his purposed mischief.
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and witchcraft to consume kill and destroie the Lords annointed by picturing, &c. When inchantments wil not serue, that no poysoned deuise be left vnattempted, they flie to poysonings, which practise of theirs hath taken effect in diuers.
and witchcraft to consume kill and destroy the lords anointed by picturing, etc. When enchantments will not serve, that no poisoned devise be left unattempted, they fly to poisonings, which practice of theirs hath taken Effect in diverse.
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Of late noble Dandelot with others, haue drunke of the like cuppe. So these foxes conceiue mischiefe and bring foorth most monstrous and cruel wickednesse;
Of late noble Dandelot with Others, have drunk of the like cup. So these foxes conceive mischief and bring forth most monstrous and cruel wickedness;
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The substance of our religion is most ancient, & shalbe most permanent, it was from the beginning, it shal remaine to the end, no iot nor title therof shal perish.
The substance of our Religion is most ancient, & shall most permanent, it was from the beginning, it shall remain to the end, no jot nor title thereof shall perish.
but this aboue all other, as most needefull to be held of all, that the masse is a sacrifice auaileable for quicke and dead, strong and effectuall to take away sinne, forcible in ridding soules out of Purgatorie paines.
but this above all other, as most needful to be held of all, that the mass is a sacrifice available for quick and dead, strong and effectual to take away sin, forcible in ridding Souls out of Purgatory pains.
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of these they make such constructions and expositions, as may serue their purpose, all tending to this ende that alteration is neere, that the state will not continue, that religion cannot endure long:
of these they make such constructions and expositions, as may serve their purpose, all tending to this end that alteration is near, that the state will not continue, that Religion cannot endure long:
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Wherefore vnto other their deceitfull practises they haue ioyned the offer of reconciliation. The Pope hath sent his proctors abroad to pardon whatsoeuer is alreadie past;
Wherefore unto other their deceitful practises they have joined the offer of reconciliation. The Pope hath sent his proctors abroad to pardon whatsoever is already past;
These popish proctors haue poisoned many, and the obseruing of this most wicked oth hath made many sillie soules, especially women breake their faith to Christ, their loyaltie to their Prince,
These popish proctors have poisoned many, and the observing of this most wicked oath hath made many silly Souls, especially women break their faith to christ, their loyalty to their Prince,
Wee may neither make, nor keepe any promise, oath, or vowe against the Lorde. As for reconciliation, Be reconciled vnto God. He it is which alone remitteth sinne:
we may neither make, nor keep any promise, oath, or Voelli against the Lord. As for reconciliation, Be reconciled unto God. He it is which alone remitteth sin:
To this end they raise vp slanderous reports against our magistrates & ministers, that the people first misliking them may afterwards be brought with more ease to mislike of that religion wherof they are.
To this end they raise up slanderous reports against our Magistrates & Ministers, that the people First misliking them may afterwards be brought with more ease to mislike of that Religion whereof they Are.
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the Christians in the daies of Traian the Emperor to haue their women cōmon in their night assemblies, to worship an Asses head in stead of God, with many such like shamelesse reports.
the Christians in the days of Trajan the Emperor to have their women Common in their night assemblies, to worship an Asses head in stead of God, with many such like shameless reports.
how strangely and miraculously hee preserueth his annointed Dauid, both from the bloudy hands of Saul abroad and Absolon at home, in the midst of so many conspiracies, treacheries, snares and traps which these foxes haue deuised and laid.
how strangely and miraculously he Preserveth his anointed David, both from the bloody hands of Saul abroad and Absalom At home, in the midst of so many conspiracies, Treacheries, snares and traps which these foxes have devised and laid.
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And why? Because they are hurtfull to his vineyard. God commaundeth false prophets not onely to be taken, but also to die the death: Let the false Prophet die.
And why? Because they Are hurtful to his vineyard. God commandeth false Prophets not only to be taken, but also to die the death: Let the false Prophet die.
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Paul wisheth that the disturbers of the peace of the church were cut off. He laide an heauie hand vpon Elymas the sorcerer, when he stroke him starke blinde.
Paul wishes that the disturbers of the peace of the Church were Cut off. He laid an heavy hand upon Elymas the sorcerer, when he stroke him stark blind.
The Apostle would that dogges, euil workemen, sectmakers should be shunned, that all heretikes not recalling themselues by admonition should be auoided.
The Apostle would that Dogs, evil workmen, sectmakers should be shunned, that all Heretics not recalling themselves by admonition should be avoided.
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The scabbed sheepe must be remooued out of the flock, the leper should be seuered, the adulterer cast out, the leauen put away, foxes taken and tyed short.
The scabbed sheep must be removed out of the flock, the leper should be severed, the adulterer cast out, the leaven put away, foxes taken and tied short.
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He created man for himselfe, for himselfe he redeemed him, his will is that foxes be taken and brought to him, that he himselfe may be glorified in them.
He created man for himself, for himself he redeemed him, his will is that foxes be taken and brought to him, that he himself may be glorified in them.
Ministers are they, whom God hath set to sweate and labour in the vineyard; to gouerne and feede the flocke, which he hath purchased with his owne bloud.
Ministers Are they, whom God hath Set to sweat and labour in the vineyard; to govern and feed the flock, which he hath purchased with his own blood.
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Therefore Peter saith, Be a platforme for the flocke to followe. He that liueth otherwise than he speaketh, teacheth God to punish him saith S. Chrysostome.
Therefore Peter Says, Be a platform for the flock to follow. He that lives otherwise than he speaks, Teaches God to Punish him Says S. Chrysostom.
Paul termeth such teachers as are fertile in speeche and barren in life tinckling cimbals. They send foorth a sound and inwardly are hollowe. Christ did what hee taught.
Paul termeth such Teachers as Are fertile in speech and barren in life tinkling cymbals. They send forth a found and inwardly Are hollow. christ did what he taught.
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And you, saith Iacob to his two sonnes Simeon and Leui, haue made me to bee abhorred among the inhabitants of the Land. Let vs therefore haue our conuersation honest among these men, that as now they speake euil of vs as euil doers,
And you, Says Iacob to his two Sons Simeon and Levi, have made me to be abhorred among the inhabitants of the Land. Let us Therefore have our Conversation honest among these men, that as now they speak evil of us as evil doers,
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it helde that incestuous Corinthian whom no other way could haue taken. Hereby Ambrose brought the Emperor Theodosius himselfe to vnfained humilitie, and heartie repentance.
it held that incestuous Corinthian whom no other Way could have taken. Hereby Ambrose brought the Emperor Theodosius himself to unfeigned humility, and hearty Repentance.
Doeth it not appertaine vnto pastorall diligence, saith S. Augustine, with feare, yea, if they resist, with feeling of stripes to recall to the fold of the Lord those sheepe when wee finde them, which haue not beene violently caried away,
Doth it not appertain unto pastoral diligence, Says S. Augustine, with Fear, yea, if they resist, with feeling of stripes to Recall to the fold of the Lord those sheep when we find them, which have not been violently carried away,
but by faire and soft vsage being seduced haue gone astray and began to be held in possession of straungers? Those wilfull cubbes which neither by teaching nor by example will be reformed must feele the smart of the rod.
but by fair and soft usage being seduced have gone astray and began to be held in possession of Strangers? Those wilful cubs which neither by teaching nor by Exampl will be reformed must feel the smart of the rod.
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and requireth him hoth to place Magistrates and Iudges ouer the people, and to see that they might liue according to the Lawes of God and the king, adding thereunto a sharpe commination against transgressors, Whosoeuer will not doe the Lawe of thy God and the kings Lawe, let him haue iudgement without delay;
and requires him hoth to place Magistrates and Judges over the people, and to see that they might live according to the Laws of God and the King, adding thereunto a sharp commination against transgressors, Whosoever will not do the Law of thy God and the Kings Law, let him have judgement without Delay;
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The kindes of punishment here set downe are foure, Death, Exile, Confiscation, Incarceration. These lawfull meanes are wisely to be vsed of Christian Magistrates;
The Kinds of punishment Here Set down Are foure, Death, Exile, Confiscation, Incarceration. These lawful means Are wisely to be used of Christian Magistrates;
Asa the good king of Iuda gaue commaundement, that if any would not seeke the Lord God of Israel he should die, from the least to the greatest, from the man to the woman.
Asa the good King of Iuda gave Commandment, that if any would not seek the Lord God of Israel he should die, from the least to the greatest, from the man to the woman.
Zerubabel and Ieshua together with the rest of the fathers of Israel agreed, not to suffer the enemies of their religion those wilie foxes to ioyne with them,
Zerubbabel and Jesus together with the rest of the Father's of Israel agreed, not to suffer the enemies of their Religion those wily foxes to join with them,
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And it were wel with Christs Church, if they were all, as farre as Rome hence from whence many of them came who now wander and raunge amongst vs. God spared not to expel Angels out of heauen, men out of paradise.
And it were well with Christ Church, if they were all, as Far as Room hence from whence many of them Come who now wander and range among us God spared not to expel Angels out of heaven, men out of paradise.
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And when Absolon had put off the duetifull minde of a naturall sonne, then Dauid laying aside the tender affection of a louing father banished him his countrie.
And when Absalom had put off the dutiful mind of a natural son, then David laying aside the tender affection of a loving father banished him his country.
God therefore commaunded the Egyptians to be spoiled, than which there could be no plague more grieuous vnto them, being so greedily set vpon their gaine.
God Therefore commanded the egyptians to be spoiled, than which there could be no plague more grievous unto them, being so greedily Set upon their gain.
It is no euill or vnlawfull policie to weaken these enemies which are readie to vse the strength of their wealth to the ouerthrow of the Church, if occasion did serue. Touche them by the purse;
It is no evil or unlawful policy to weaken these enemies which Are ready to use the strength of their wealth to the overthrow of the Church, if occasion did serve. Touche them by the purse;
Which God graunt them once effectually to doe for their owne discharge, and benefite of the people so deerely redeemed by the bloud of Christ. To whom, &c.
Which God grant them once effectually to do for their own discharge, and benefit of the people so dearly redeemed by the blood of christ. To whom, etc.
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A Sermon preached in the same place, and vpon the same occasion with the former. 1. TIM. 2. 1 I exhort therefore before all things, that requests, supplications, intercessions, and giuings of thankes be made for all men.
A Sermon preached in the same place, and upon the same occasion with the former. 1. TIM. 2. 1 I exhort Therefore before all things, that requests, supplications, intercessions, and givings of thanks be made for all men.
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MOSES speaking to the people of God, concerning the institutiō of the Passeouer to be kept at the appointed season, from yere to yere, saith, When thy Sonne shall aske thee, What is this? thou shalt say vnto him, With a mightie hand the Lord brought vs out of Egypt out of the house of bondage,
MOSES speaking to the people of God, Concerning the Institution of the Passover to be kept At the appointed season, from year to year, Says, When thy Son shall ask thee, What is this? thou shalt say unto him, With a mighty hand the Lord brought us out of Egypt out of the house of bondage,
In like sort when your children shall aske you what this our assemblie meaneth, you shall aunswere, that it is to giue God thankes for that great benefite which we receiued at his hands as this day,
In like sort when your children shall ask you what this our assembly means, you shall answer, that it is to give God thanks for that great benefit which we received At his hands as this day,
when in his mercie he gaue vs our gratious elect Elizabeth, whom hee hath vsed as his mightie arme, to worke our deliuerance, to bring vs out of Egypt the house of Romish seruitude.
when in his mercy he gave us our gracious elect Elizabeth, whom he hath used as his mighty arm, to work our deliverance, to bring us out of Egypt the house of Romish servitude.
This is the day which the Lord hath made, this is that our happie day, the Lorde in his mercie hath made it, let vs be thankefull for it, let vs reioice and be glad in it.
This is the day which the Lord hath made, this is that our happy day, the Lord in his mercy hath made it, let us be thankful for it, let us rejoice and be glad in it.
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Praier is the powring out of a contrite heart, with a sure perswasion that God wil graunt our requests and giue eare to the suites which we make vnto him.
Prayer is the Pouring out of a contrite heart, with a sure persuasion that God will grant our requests and give ear to the suits which we make unto him.
as when we pray that the wrath of God, which we haue deserued, may through his mercie be remooued from vs as farre as the East is from the West, that our sinne may be remitted and blotted out of Gods bookes.
as when we pray that the wrath of God, which we have deserved, may through his mercy be removed from us as Far as the East is from the West, that our sin may be remitted and blotted out of God's books.
hee hath heard them ▪ graunted their requests, and deliuered them from their distresses. Wherefore before all things the Apostle heere exhorteth vs vnto praier.
he hath herd them ▪ granted their requests, and Delivered them from their Distresses. Wherefore before all things the Apostle Here exhorteth us unto prayer.
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S Iohn in his Canonicall Epistle seemeth to make exception against this generall doctrine, There is a sinne vnto death I say not that thou shouldest praie for it.
S John in his Canonical Epistle seems to make exception against this general Doctrine, There is a sin unto death I say not that thou Shouldst pray for it.
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Who art thou that iudgest an other mans seruaunt? In outward shewe after the iudgement of man Paul being a violent persecuter of Christ sinned vnto death,
Who art thou that Judges an other men servant? In outward show After the judgement of man Paul being a violent Persecutor of christ sinned unto death,
S. Paul abateth this opinion, teaching them that they should chiefly praie for such as for men in greatest daunger and most needing the helpe of their praier.
S. Paul abateth this opinion, teaching them that they should chiefly pray for such as for men in greatest danger and most needing the help of their prayer.
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For good princes we ought heartily to praise the Lord, for them especially to pray as the prophet did for Salomon, Giue thy iudgements to the King O God,
For good Princes we ought heartily to praise the Lord, for them especially to pray as the Prophet did for Solomon, Give thy Judgments to the King O God,
Euen they whom he hath furnished with the spirite of righteousnesse and of iudgement, are vnable furtherfoorth to execute their charge than they be specially directed by the hande of God,
Eve they whom he hath furnished with the Spirit of righteousness and of judgement, Are unable furtherfoorth to execute their charge than they be specially directed by the hand of God,
and hourely to powre out supplications, that God would grant them a long life, a safe gouernementt, a sure dwelling, valiant souldiers, faithfull counsellers, a good people, a quiet world,
and hourly to pour out supplications, that God would grant them a long life, a safe gouernementt, a sure Dwelling, valiant Soldiers, faithful Counsellers, a good people, a quiet world,
but disloyall contemners of Gods ordinance, and rebellious despisers of his commaundement, who spake by the mouth of his Apostle, saying, Praie for Kings and all such as be in authoritie.
but disloyal contemners of God's Ordinance, and rebellious despisers of his Commandment, who spoke by the Mouth of his Apostle, saying, Pray for Kings and all such as be in Authority.
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this Lande hath more than any, in respect of the wonderfull blessings wherewith God, by the ministerie of his handmaide, hath enriched vs far beyond all that we are possibly able to conceiue.
this Land hath more than any, in respect of the wonderful blessings wherewith God, by the Ministry of his handmaid, hath enriched us Far beyond all that we Are possibly able to conceive.
England liked well and tooke it for no small blessing of God when Henrie the first, H. the second, Edward the first, Edward the third, Edward the fourth;
England liked well and took it for no small blessing of God when Henry the First, H. the second, Edward the First, Edward the third, Edward the fourth;
But did God euer blesse the throne of any man as hee hath doone the royall seate of his annointed at this day? Hath the like euer beene heard of in any nation to that which in ours is seene? Our Debora hath mightily repressed the rebel Iaben;
But did God ever bless the throne of any man as he hath done the royal seat of his anointed At this day? Hath the like ever been herd of in any Nation to that which in ours is seen? Our Deborah hath mightily repressed the rebel Iaben;
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she hath, by liuing within compasse, and sparing wastfull expences, without pressing the people, or seeking more than ordinarie and vsuall tribute, furnished this Lande with so great a Nauie, with such store of armour and warlike munition both for defence and offence,
she hath, by living within compass, and sparing wasteful expenses, without pressing the people, or seeking more than ordinary and usual tribute, furnished this Land with so great a Navy, with such store of armour and warlike munition both for defence and offence,
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This I speake not of flatterie (it was neuer my fault) but rather in synceritie testifying the trueth, that seeing your happinesse you may be thankefull;
This I speak not of flattery (it was never my fault) but rather in sincerity testifying the truth, that seeing your happiness you may be thankful;
and considering the wonderful mercies of God, ye may fall into that meditation of the Prophet, What shall I render vnto the Lord? All his benefites are vpon me.
and considering the wondered Mercies of God, you may fallen into that meditation of the Prophet, What shall I render unto the Lord? All his benefits Are upon me.
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that in libertie of bodie, and freedome of conscience we may assemble thus together in the house of God, to make our praiers, to heare his word, to receiue these holie and heauenlie mysteries, doe we thinke it a small or a light or a common benefite? How should we requite the Lord? We haue nothing in vs woorthie the name of recompence.
that in liberty of body, and freedom of conscience we may assemble thus together in the house of God, to make our Prayers, to hear his word, to receive these holy and heavenly Mysteres, do we think it a small or a Light or a Common benefit? How should we requite the Lord? We have nothing in us worthy the name of recompense.
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All that we can render or repaie for that which we haue receiued is before we craue more to be mindefull and thankeful of that we haue obteined alreadie, to take vp the cuppe of saluation, call vpon the name of the Lord in the presence of all the people:
All that we can render or repay for that which we have received is before we crave more to be mindful and thankful of that we have obtained already, to take up the cup of salvation, call upon the name of the Lord in the presence of all the people:
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this one paiment doeth aboundantly satisfie God for all graces, benefites, and blessings, which by the meanes of good Kings haue beene powred vpon vs. 13 Neither let vs praie for our prince only, but also for al such as God hath placed in authoritie vnder her.
this one payment doth abundantly satisfy God for all graces, benefits, and blessings, which by the means of good Kings have been poured upon us 13 Neither let us pray for our Prince only, but also for all such as God hath placed in Authority under her.
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Our praier for Ecclesiasticall powers must bee, that GOD would place ouer his people good guides, louing and wise sheepheards, such as may carefully gouerne the flocke ouer which the holie Ghost doeth make them ouerseers;
Our prayer for Ecclesiastical Powers must be, that GOD would place over his people good guides, loving and wise shepherds, such as may carefully govern the flock over which the holy Ghost doth make them Overseers;
from false prophets, from sacrificing Balamites, from deuouring wolues, wilie foxes, insatiable dogges, dumme curres, deceitfull workemen, makers of diuision, Idol pastors, vnsauourie salt, such as make their bellie their God, their preferrement their religion, lewdely and worldly minded men.
from false Prophets, from sacrificing Balamites, from devouring wolves, wily foxes, insatiable Dogs, dumb curs, deceitful workmen, makers of division, Idol Pastors, unsavoury salt, such as make their belly their God, their preferment their Religion, lewdly and worldly minded men.
It was saide to the Iewes, which liued in captiuitie, but may serue as a profitable lesson for all that haue soueraigntie ouer others, Seeke the prosperitie of the Citie:
It was said to the Iewes, which lived in captivity, but may serve as a profitable Lesson for all that have sovereignty over Others, Seek the Prosperity of the city:
Salomon hath this commendation especially giuen him in scripture, as a notable effect of his wonderfull wisedome, He had peace on all sides, Iuda and Israel dwelt without feare, euerie man sate quiet vnder his vine and vnder his figgetree all the daies of Salomon.
Solomon hath this commendation especially given him in scripture, as a notable Effect of his wonderful Wisdom, He had peace on all sides, Iuda and Israel dwelled without Fear, every man sat quiet under his vine and under his Fig tree all the days of Solomon.
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15 The long and honourable peace which wee haue enioied and doe enioie is in the eies of all that doe beholde it woonderful, the more because the procurer of our peace hath beene carefull therewithal to haue pietie and true religion planted and continued amongest vs. Doubtlesse they that so watche ouer the people committed vnto their charge, shewe that they are neither coldly affected towards God, nor vncharitably towards their people.
15 The long and honourable peace which we have enjoyed and do enjoy is in the eyes of all that do behold it wondered, the more Because the procurer of our peace hath been careful therewithal to have piety and true Religion planted and continued amongst us Doubtless they that so watch over the people committed unto their charge, show that they Are neither coldly affected towards God, nor uncharitably towards their people.
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These were in deede the Nurces of the Church, hauing the same affection and kindehearted inclination, which the blessed Apostle had towardes them of Thessalonica, vnto whom he was not onely content to giue the milke of the gospel of Christ,
These were in deed the Nurses of the Church, having the same affection and kindhearted inclination, which the blessed Apostle had towards them of Thessalonica, unto whom he was not only content to give the milk of the gospel of christ,
Such a one Ezechias, in washing and cleansing the Church from Idolatrie, Iosias in reforming the house of God, Salomon in deposing euil priests and placing better, in labouring by all meanes to inlarge the glorious kingdome of God.
Such a one Hezekiah, in washing and cleansing the Church from Idolatry, Iosias in reforming the house of God, Solomon in deposing evil Priests and placing better, in labouring by all means to enlarge the glorious Kingdom of God.
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And here let rulers first learne to obserue Lawes themselues, and so with greater courage and better countenance they may punish by Lawe the transgressors of the Lawe.
And Here let Rulers First Learn to observe Laws themselves, and so with greater courage and better countenance they may Punish by Law the transgressors of the Law.
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it wil shake the state, all wil be in an vprore, no man shall be master of his owne or in any safetie of his life, al iniquitie will abound, all honestie will be exiled,
it will shake the state, all will be in an uproar, no man shall be master of his own or in any safety of his life, all iniquity will abound, all honesty will be exiled,
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Doeg was hated of God for setting dissension betweene Saul and Dauid; Achitophel likewise for stirring vp Absolon to striue against his father. For as peacemakers are blessed;
Doeg was hated of God for setting dissension between Saul and David; Ahithophel likewise for stirring up Absalom to strive against his father. For as peacemakers Are blessed;
so cursed are all disturbers of peace, all breeders and maintainers of sedition. Vnto peace we must ioine holinesse, true and religious worshipping of God.
so cursed Are all disturbers of peace, all breeders and maintainers of sedition. Unto peace we must join holiness, true and religious worshipping of God.
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These are Gods seales, added vnto his most certaine promises, for the confirmation of our weake faith, weake by reason of the infirmitie of our fleshe.
These Are God's Seals, added unto his most certain promises, for the confirmation of our weak faith, weak by reason of the infirmity of our Flesh.
it standeth vs vpon to haue that due consideration which the waight of a matter so neerely concerning our saluation doeth require, to the end that we may to our comfort and profite receiue the same.
it Stands us upon to have that due consideration which the weight of a matter so nearly Concerning our salvation doth require, to the end that we may to our Comfort and profit receive the same.
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These termes the auncient Fathers, Ireneus, Tertullian, S. Augustine, S. Ierome, S. Chrysostome doe vse. Seeing then that Christ in his naturall bodie is absent from hence;
These terms the ancient Father's, Irenaeus, Tertullian, S. Augustine, S. Jerome, S. Chrysostom do use. Seeing then that christ in his natural body is absent from hence;
neither to confute their vaine allegations, and false collections, abusing the scriptures, dreaming euermore with the grosse Capernaites of a carnall and a fleshly eating.
neither to confute their vain allegations, and false collections, abusing the Scriptures, dreaming evermore with the gross Capernaum of a carnal and a fleshly eating.
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the other a cup by the Apostle himselfe, Because what they were according to the substance of their natures before consecration the same they remaine after, saith Bertram.
the other a cup by the Apostle himself, Because what they were according to the substance of their nature's before consecration the same they remain After, Says Bertram.
If we follow him here in peace, pietie, and honestie, we shall receiue in his kingdome that crowne of eternal glorie, which God the father for his sonnes sake grant vs, to whom with the holie Ghost three persons and one God be all honour and glorie now and for euer. Amen.
If we follow him Here in peace, piety, and honesty, we shall receive in his Kingdom that crown of Eternal glory, which God the father for his Sons sake grant us, to whom with the holy Ghost three Persons and one God be all honour and glory now and for ever. Amen.
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The fifth Sermoni. A Sermon preached before the Queene. PHILIPPIANS 2. 2 Be like minded, hauing the same loue, being of one accord and of one iudgement;
The fifth Sermon. A Sermon preached before the Queen. PHILIPPIANS 2. 2 Be like minded, having the same love, being of one accord and of one judgement;
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THE Apostle of our Lorde and Sauiour Iesus Christ, with a most vehement spirit, and most earnest obtestation, doeth here exhort the Philippians if there were any consolation in Christ, any comfort of charitie, any communion of the spirite, any bowels of tender affections,
THE Apostle of our Lord and Saviour Iesus christ, with a most vehement Spirit, and most earnest obtestation, doth Here exhort the Philippians if there were any consolation in christ, any Comfort of charity, any communion of the Spirit, any bowels of tender affections,
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or any compassion in them, they would to the fulfilling of his ioie followe peace, vnitie, loue and brotherly concord; remoouing withall the lets thereof;
or any compassion in them, they would to the fulfilling of his joy follow peace, unity, love and brotherly concord; removing withal the lets thereof;
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and shewing the meanes how vnitie, loue and concord may be continued, and preserued. And that his exhortation might be of greater authoritie, and so take better effect;
and showing the means how unity, love and concord may be continued, and preserved. And that his exhortation might be of greater Authority, and so take better Effect;
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First he mooueth vnto vnitie saying, Be ye like minded hauing the same loue, and this vnitie by way of interpretation he diuideth into two members, Be of one accord and of one iudgement. Of one iudgement, in matters of religion;
First he moveth unto unity saying, Be you like minded having the same love, and this unity by Way of Interpretation he Divideth into two members, Be of one accord and of one judgement. Of one judgement, in matters of Religion;
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Lastly he telleth the meanes whereby agreement and loue may be vpholden & maintained, saying, In meekenesse of minde let euery man esteeme other better than himselfe:
Lastly he Telleth the means whereby agreement and love may be upholden & maintained, saying, In meekness of mind let every man esteem other better than himself:
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Here hee setteth downe two preseruatiues and defences of vnitie and loue: the one, in humblenesse of minde to thinke better of others than of our selues;
Here he sets down two preservatives and defences of unity and love: the one, in humbleness of mind to think better of Others than of our selves;
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3 The Apostle requireth of vs a double vnitie in Religion and in brotherly concord. Both are so necessarie, that the one cannot stand long if the other fall.
3 The Apostle requires of us a double unity in Religion and in brotherly concord. Both Are so necessary, that the one cannot stand long if the other fallen.
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and so are they which haue ioined themselues in holie league with no other intent than those wicked confederates had of whom the Prophet saith, They assembled themselues together against the Lord and against his Christ.
and so Are they which have joined themselves in holy league with no other intent than those wicked confederates had of whom the Prophet Says, They assembled themselves together against the Lord and against his christ.
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But it is vnitie of the spirit, vnitie in the truth, vnitie in Christ and in his gospell, whereunto our Apostle here exhorteth vs. The name of peace is goodly, and the opinion of consent, saith Hilarie, is a faire and a beautiful thing;
But it is unity of the Spirit, unity in the truth, unity in christ and in his gospel, whereunto our Apostle Here exhorteth us The name of peace is goodly, and the opinion of consent, Says Hillary, is a fair and a beautiful thing;
but who doubteth that the linked peace of the Church and of the Gospell is that peace only which is of Christ, which he spake of to his Apostles after his glorious passion, which he commended at his departure as the pawne of his euerlasting commaundement? All other peace is no peace indeede.
but who doubteth that the linked peace of the Church and of the Gospel is that peace only which is of christ, which he spoke of to his Apostles After his glorious passion, which he commended At his departure as the pawn of his everlasting Commandment? All other peace is no peace indeed.
but he addeth further, according to Iesus Christ. The citie whereof the Prophet speaketh, which is at vnitie within it selfe, must be builded vpon the foundation of the Apostles, and of the Prophets.
but he adds further, according to Iesus christ. The City whereof the Prophet speaks, which is At unity within it self, must be built upon the Foundation of the Apostles, and of the prophets.
So much the greater pitie it is that there should be such dissent in matters of small importance, in rites and circumstances, that by contention in such things the course of the Gospel should be hindered, Christs aduersaries strengthened, and his church offended.
So much the greater pity it is that there should be such dissent in matters of small importance, in Rites and Circumstances, that by contention in such things the course of the Gospel should be hindered, Christ Adversaries strengthened, and his Church offended.
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The ministerie cannot bee well executed without her rites, which rites are left indifferent to euerie policie, so that they be not disagreeing from the word,
The Ministry cannot be well executed without her Rites, which Rites Are left indifferent to every policy, so that they be not disagreeing from the word,
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For euerie change being so full of perill, surely these great alterations vpon so light aduise, these newe common wealthes, howsoeuer they be shadowed with the plausible name of reformation,
For every change being so full of peril, surely these great alterations upon so Light advise, these new Common wealths, howsoever they be shadowed with the plausible name of Reformation,
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They seeme to haue put out the verie light of nature in themselues, which repine at the reasonable maintenance of them that minister before the Lorde in these sanctified labours.
They seem to have put out the very Light of nature in themselves, which repine At the reasonable maintenance of them that minister before the Lord in these sanctified labours.
For who doeth plant a vineyard and doeth not eate of the fruite thereof? or who feedeth a flocke and eateth not of the milke of the flock? Marke how the scriptures both in the Lawe and in the Gospell doe beate vpon this point.
For who doth plant a vineyard and doth not eat of the fruit thereof? or who feeds a flock and Eateth not of the milk of the flock? Mark how the Scriptures both in the Law and in the Gospel do beat upon this point.
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For if we haue sowen vnto you spiritual things, is it a great matter if wee reape your carnall things? is it much to make vs partakers of all your goods? The Elders that rule well are worthie of double honour, specially they which labour in the woord and doctrine.
For if we have sown unto you spiritual things, is it a great matter if we reap your carnal things? is it much to make us partakers of all your goods? The Elders that Rule well Are worthy of double honour, specially they which labour in the word and Doctrine.
They which labour amongst you, and are ouer you in the Lorde, and admonish you, haue them, saith the Apostle, we beseeche you in singular loue, for their works sake.
They which labour among you, and Are over you in the Lord, and admonish you, have them, Says the Apostle, we beseech you in singular love, for their works sake.
But for the fault of a fewe, that the whole state should be subuerted, and the patrimonie of the church of Christ spoiled and deuoured, it were verie hard.
But for the fault of a few, that the Whole state should be subverted, and the patrimony of the Church of christ spoiled and devoured, it were very hard.
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S. Paul in the woordes that followe saith, Be like minded, hauing the same charitie. Where dissent in religion is, there can hardly be consent in loue.
S. Paul in the words that follow Says, Be like minded, having the same charity. Where dissent in Religion is, there can hardly be consent in love.
they may with speeche and countenaunce flatter and fawne, but they carie for the most part a malitious heart set vpon mischiefe. Caine spake Abel faire ynough:
they may with speech and countenance flatter and fawn, but they carry for the most part a malicious heart Set upon mischief. Cain spoke Abel fair enough:
Herod pretended to worship Christ, whose death he fully purposed in his malitious mind. There was neuer therfore wise Israelite that would trust an Amorite.
Herod pretended to worship christ, whose death he Fully purposed in his malicious mind. There was never Therefore wise Israelite that would trust an Amorite.
a consent we see there is in the stars, in the elements, in times and seasons, amongst the beasts of the field, the fowles of the aire, the fishes of the sea, and fruites of the earth;
a consent we see there is in the Stars, in the elements, in times and seasons, among the beasts of the field, the fowls of the air, the Fish of the sea, and fruits of the earth;
Verilie I saie vnto you that if two of you shall agree in earth vpon any thing, whatsoeuer they shall desire, it shall be giuen them of my father which is in heauen.
Verily I say unto you that if two of you shall agree in earth upon any thing, whatsoever they shall desire, it shall be given them of my father which is in heaven.
and the people being not ruled by order of Lawes, ruine and confusion would soone followe, eche contending and striuing against other the end would be the vtter subuersion of all.
and the people being not ruled by order of Laws, ruin and confusion would soon follow, eke contending and striving against other the end would be the utter subversion of all.
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and to all the flocke whereof the holie Ghost hath made them ouerseers, to feede the Church of God which he hath purchased with his owne bloud, to warne the people of the enemie euer at hand alwaies readie to assault, to teache and instruct the people of God in the waie of their saluation, to tell them of their sinnes, to crie vnto them and not to cease.
and to all the flock whereof the holy Ghost hath made them Overseers, to feed the Church of God which he hath purchased with his own blood, to warn the people of the enemy ever At hand always ready to assault, to teach and instruct the people of God in the Way of their salvation, to tell them of their Sins, to cry unto them and not to cease.
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The nobilitie are as the shoulders and armes to beare the burthen of the common wealth, to holde vp the head and defend the bodie with might and force, with wise counsel and good aduise.
The Nobilt Are as the shoulders and arms to bear the burden of the Common wealth, to hold up the head and defend the body with might and force, with wise counsel and good advise.
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This necessary cōiunction should cause the Prince to loue the people, as Moses, which wished rather to be blotted out of the booke of life than that they should perish;
This necessary conjunction should cause the Prince to love the people, as Moses, which wished rather to be blotted out of the book of life than that they should perish;
It should cause such loue in the people towards the Prince, as was both in the people of Israel towardes their Prince and gouernour Iosua, when they said, All that thou hast commanded vs we will doe,
It should cause such love in the people towards the Prince, as was both in the people of Israel towards their Prince and governor Iosua, when they said, All that thou hast commanded us we will do,
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not suffering that he should aduenture himselfe in the field, but they rather for him to beare the brunt and burthen of the battell, Thou shalt not goe, thou art woorth tenne thousand of vs. This should cause the pastor to loue his flocke as Paul did loue his brethren, I would wish my selfe separated from Christ for my brethren;
not suffering that he should adventure himself in the field, but they rather for him to bear the brunt and burden of the battle, Thou shalt not go, thou art worth tenne thousand of us This should cause the pastor to love his flock as Paul did love his brothers, I would wish my self separated from christ for my brothers;
and againe, Our good will was to haue dealt vnto you not the Gospell of GOD onely but euen our owne soules too because ye were deere vnto vs. This should cause the people to loue their pastor deerely,
and again, Our good will was to have dealt unto you not the Gospel of GOD only but even our own Souls too Because you were deer unto us This should cause the people to love their pastor dearly,
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Finally this should cause all men to walke in loue euen as Christ our example hath loued vs. 8 It followeth, Let nothing be doone through contention or vainglorie.
Finally this should cause all men to walk in love even as christ our Exampl hath loved us 8 It follows, Let nothing be done through contention or vainglory.
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to this they prouoke and exhort eueriewhere, I beseech you let there be no contentions amongst you, Followe peace, Let no roote of bitternesse spring vp and trouble you.
to this they provoke and exhort eueriewhere, I beseech you let there be no contentions among you, Follow peace, Let no root of bitterness spring up and trouble you.
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Where the man and the wife, the parents and the children striue one against another, that house needeth no forreine enemie to bring it to nought, it will bee deuoured of it selfe.
Where the man and the wife, the Parents and the children strive one against Another, that house needs no foreign enemy to bring it to nought, it will be devoured of it self.
What else made the Angel to contend to aduance himselfe aboue measure? Adam to seeke to be wise as God? Absolon to striue for his fathers kingdome? Caesar to brooke no man to bee his better? Pompey no man to be his peere? Wherefore let vs not bee desirous of vaineglorie, prouoking one another, enuying one another.
What Else made the Angel to contend to advance himself above measure? Adam to seek to be wise as God? Absalom to strive for his Father's Kingdom? Caesar to brook no man to be his better? Pompey no man to be his peer? Wherefore let us not be desirous of vainglory, provoking one Another, envying one Another.
What hast thou that thon hast not receiued? And if thou hast receiued, why doest thou glorie? Doest thou glorie in thy good workes and righteousnesse? They are as the cloathes of a woman in her bloud.
What hast thou that thon hast not received? And if thou hast received, why dost thou glory? Dost thou glory in thy good works and righteousness? They Are as the clothes of a woman in her blood.
many haue beene pearced to the heart by them, they spare neither prophet, nor Apostle, as we see by the examples of Balaam and Iudas, they are euerywhere vnquiet gests.
many have been pierced to the heart by them, they spare neither Prophet, nor Apostle, as we see by the Examples of balaam and Iudas, they Are everywhere unquiet gests.
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Let him that glorieth glorie in this, that he vnderstandeth and knoweth me, that I am the Lord which shew mercie, iudgement, and righteousnesse in the earth.
Let him that Glorieth glory in this, that he understandeth and Knoweth me, that I am the Lord which show mercy, judgement, and righteousness in the earth.
because he honoureth not thee which art in thy selfe altogether vnworthie of honour? His pride had a fall, his insolencie ended in ignominie and shame.
Because he Honoureth not thee which art in thy self altogether unworthy of honour? His pride had a fallen, his insolency ended in ignominy and shame.
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Let such as are lifted vp into such fauour feare, let them learne to bee so much lowlier as they are higher than others, remembring that the wrath of a prince is death,
Let such as Are lifted up into such favour Fear, let them Learn to be so much lowlier as they Are higher than Others, remembering that the wrath of a Prince is death,
Wherefore thus he speaketh, Least I should be exalted aboue measure through abundance of reuelations, there was giuen vnto me a sting in the flesh, the messenger of Satan to buffet me, that I might not be exalted aboue measure.
Wherefore thus he speaks, lest I should be exalted above measure through abundance of revelations, there was given unto me a sting in the Flesh, the Messenger of Satan to buffet me, that I might not be exalted above measure.
12 Now the lets of vnitie, which are Contention and Vainglorie, being remooued, S. Paul teacheth in the last place by what meanes vnitie and concord may be preserued.
12 Now the lets of unity, which Are Contention and Vainglory, being removed, S. Paul Teaches in the last place by what means unity and concord may be preserved.
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with all humblenesse of minde and meekenesse, with long suffering, supporting one another through loue, endeuouring to keepe the vnitie of the spirit in the bond of peace.
with all humbleness of mind and meekness, with long suffering, supporting one Another through love, endeavouring to keep the unity of the Spirit in the bound of peace.
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13 There is an humilitie which is constrained, an humilitie perforce, such as that whereof the Prophet saith, The Lorde releeueth the meeke and humbleth the wicked to the ground.
13 There is an humility which is constrained, an humility perforce, such as that whereof the Prophet Says, The Lord relieveth the meek and Humbleth the wicked to the ground.
Againe there is a superstitious humilitie, such as that was, Touch not, Tast not, Handle not, touch not the chalice, tast not an egge in Lent, handle not the bread that by consecration is made holie;
Again there is a superstitious humility, such as that was, Touch not, Taste not, Handle not, touch not the chalice, taste not an egg in Lent, handle not the bred that by consecration is made holy;
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which things had a shewe of religious holinesse, but were in deede meere daliances deuised by Satan to no other end but onely to noozle the deceiued in their blindenesse.
which things had a show of religious holiness, but were in deed mere dalliances devised by Satan to no other end but only to noozle the deceived in their blindness.
this humilitie was in Paul when hee confessed himselfe the least amongst the Apostles, and the chiefest amongst sinners. A man of this disposition which thinkes so basely of himselfe will easily esteeme others better than himselfe.
this humility was in Paul when he confessed himself the least among the Apostles, and the chiefest among Sinners. A man of this disposition which thinks so basely of himself will Easily esteem Others better than himself.
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But what? Should a king then in dignitie, place and authoritie prefer a meane artificer or a daylabourer before himselfe? or should a wise man esteeme a naturall foole wiser than himselfe? No. Saint Paul is no author of confusion,
But what? Should a King then in dignity, place and Authority prefer a mean Artificer or a daylabourer before himself? or should a wise man esteem a natural fool Wiser than himself? No. Saint Paul is no author of confusion,
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If thou truely enter into thy selfe and consider of thy sinne, thou shalt say with the prodigall childe, Lord I am not woorthie to be called thy sonne;
If thou truly enter into thy self and Consider of thy sin, thou shalt say with the prodigal child, Lord I am not worthy to be called thy son;
and with Dauid, It is I that haue sinned, as for these sheepe what haue they doone? Thou wilt thinke of others as Saul did say of Dauid, Thou art more righteous than I.
and with David, It is I that have sinned, as for these sheep what have they done? Thou wilt think of Others as Saul did say of David, Thou art more righteous than I.
At the least this we may see in all men, that they shewe the workemanship of him which made them, they carie the image of him by whom they were created;
At the least this we may see in all men, that they show the workmanship of him which made them, they carry the image of him by whom they were created;
and in them which are our brethren, how high soeuer we beare our heads, yet thus much wee may consider more, that they are as dearely bought as wee, the pretious bloud of the sonne of God was shed for them as well as for vs, we haue not a foot more than they in that eternal inheritance which God hath prouided for his humble-minded children.
and in them which Are our brothers, how high soever we bear our Heads, yet thus much we may Consider more, that they Are as dearly bought as we, the precious blood of the son of God was shed for them as well as for us, we have not a foot more than they in that Eternal inheritance which God hath provided for his humble-minded children.
If these considerations doe not make vs to esteeme others better than our selues, yet somewhat they will abate and take downe that proude humor which causeth vs to lift vp our selues so much aboue others.
If these considerations do not make us to esteem Others better than our selves, yet somewhat they will abate and take down that proud humour which Causes us to lift up our selves so much above Others.
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To teache vs that hee which looketh vpon other mens faults with pleasure and delight, doeth well deserue that other men should looke vpon his plagues without compassion.
To teach us that he which looks upon other men's Faults with pleasure and delight, doth well deserve that other men should look upon his plagues without compassion.
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S. Paul therefore would haue vs to bee fauourable censurers of our brethren, readie to pardon scapes, Considering saith he, thy selfe least thou also be tempted.
S. Paul Therefore would have us to be favourable censurers of our brothers, ready to pardon escapes, Considering Says he, thy self lest thou also be tempted.
but eche carefull to doe good to other, that wee seeke not greedily our owne commoditie and neglect the commoditie of our brethren. Loue seeketh not her owne.
but eke careful to do good to other, that we seek not greedily our own commodity and neglect the commodity of our brothers. Love seeks not her own.
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Men scrape and scratch, they heape together and laie vp for them and theirs, but the bowels of tender mercie towardes others are withered and dryed vp.
Men scrape and scratch, they heap together and lay up for them and theirs, but the bowels of tender mercy towards Others Are withered and dried up.
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The poore widowe by weerying the wicked Iudge brought him at length to shewe her Iustice. The Disciples may seeme to haue had a spice of this fault by that speeche of theirs concerning the Cananite, Send her away, she crieth after vs. Another sort giue, not because they are but because they would seeme to be bountifull and liberall,
The poor widow by weerying the wicked Judge brought him At length to show her Justice The Disciples may seem to have had a spice of this fault by that speech of theirs Concerning the Canaanite, Send her away, she cries After us another sort give, not Because they Are but Because they would seem to be bountiful and liberal,
When the Christians were persecuted by the Persian, Constantinus wrote letters in their behalfe that they might peaceably enioie the freedome of their conscience and the libertie of the Gospel.
When the Christians were persecuted by the Persian, Constantinus wrote letters in their behalf that they might peaceably enjoy the freedom of their conscience and the liberty of the Gospel.
Constans likewise wrote a menacing letter to Constantius his brother, wherein hee proclaimed open warre against him, vnlesse he did presētly surcease his enterprises against the Christians.
Constans likewise wrote a menacing Letter to Constantius his brother, wherein he proclaimed open war against him, unless he did presently surcease his enterprises against the Christians.
These zealous and woorthie Princes being neerely touched with those afflictions which others suffered for Gods cause, studied for their safetie as for their owne. This they did for strangers:
These zealous and worthy Princes being nearly touched with those afflictions which Others suffered for God's cause, studied for their safety as for their own. This they did for Strangers:
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what would they haue doone if their subiects had claimed succour at their handes? would they haue put their owne sheepe in the mouthes of bloudie and rauening woolues, which were so careful to deliuer a strange flock from the butchers knife? As it is treason for the subiects to forsake their Prince,
what would they have done if their Subjects had claimed succour At their hands? would they have put their own sheep in the mouths of bloody and ravening wolves, which were so careful to deliver a strange flock from the butchers knife? As it is treason for the Subjects to forsake their Prince,
or our liues for the releeuing of our brethren the afflicted members of Christ Iesus? It was a plaine lesson which Mardocheus gaue Queene Hester, If she neglected the people of God, God would finde a way to deliuer his people,
or our lives for the relieving of our brothers the afflicted members of christ Iesus? It was a plain Lesson which Mordecai gave Queen Esther, If she neglected the people of God, God would find a Way to deliver his people,
Kings and Princes should consider that they are Gods ministers, furnished with power and might from aboue to stand with him against his enemies, to serue him both with scepter and with sword, to bee patrones and defenders of all his seruaunts.
Kings and Princes should Consider that they Are God's Ministers, furnished with power and might from above to stand with him against his enemies, to serve him both with sceptre and with sword, to be patroness and defenders of all his Servants.
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the one tooke away that cruel murtherer of the kings bloud, the conspiring and traiterous Queene Athalia, the other brake the necke of that idolatrous, proude, and lasciuious Queene Iesabel.
the one took away that cruel murderer of the Kings blood, the conspiring and traitorous Queen Athalia, the other brake the neck of that idolatrous, proud, and lascivious Queen Jezebel.
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I wil not put you in minde of those two precepts set down by Tullie out of Plato, the one of not seeking for priuate cōmoditie, the other of not leaning to one part and neglecting another of the common wealth.
I will not put you in mind of those two Precepts Set down by Tullie out of Plato, the one of not seeking for private commodity, the other of not leaning to one part and neglecting Another of the Common wealth.
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as well such as haue referred all their counsels to their owne priuate gaine, as also such as haue faithfully employed their trauels to the benefite of others.
as well such as have referred all their Counsels to their own private gain, as also such as have faithfully employed their travels to the benefit of Others.
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In the former part are these things chiefly to be considered, first a request to be taught, Teach me; secondly to be taught of God, Teache me O Lord; thirdly what he would be taught, Teache me thy waies.
In the former part Are these things chiefly to be considered, First a request to be taught, Teach me; secondly to be taught of God, Teach me Oh Lord; Thirdly what he would be taught, Teach me thy ways.
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If wee desire therefore rather to walke in light than to dwell in blindenesse, we must learne of this princely prophet to become scholers in Gods schoole;
If we desire Therefore rather to walk in Light than to dwell in blindness, we must Learn of this princely Prophet to become Scholars in God's school;
The wisest gouernours of Israel would not enterprise any matter of weight til they had turned the leaues of this booke, thence to take aduice for their better direction.
The Wisest Governors of Israel would not enterprise any matter of weight till they had turned the leaves of this book, thence to take Advice for their better direction.
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What more princelike than to honour the prince of all princes with that seruice, wherein he is so highly delighted? The bellie is daily and daintily fed:
What more princelike than to honour the Prince of all Princes with that service, wherein he is so highly delighted? The belly is daily and daintily fed:
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it would lay our sins before our faces, humble our proude and hawtie lookes, bring vs vnto true and heartie repentaunce, throwe vs downe with godlie sorowe,
it would lay our Sins before our faces, humble our proud and haughty looks, bring us unto true and hearty Repentance, throw us down with godly sorrow,
Teache thou me, O Lorde. There is none that can open the sealed booke of God but onely the Lion of the tribe of Iuda, the roote of Dauid, the Lambe of God.
Teach thou me, Oh Lord. There is none that can open the sealed book of God but only the lion of the tribe of Iuda, the root of David, the Lamb of God.
The precise Pharisees, the learned Scribes red the Scriptures ouer and ouer againe; they not onely red them in bookes, but woore them on their garments;
The precise Pharisees, the learned Scribes read the Scriptures over and over again; they not only read them in books, but wore them on their garments;
But because this heauenly teacher had not instructed them, their vnderstanding was darkened, their knowledge was but vanitie, they were ignoraunt altogether in that sauing trueth which the Prophet Dauid is so desirous to learne.
But Because this heavenly teacher had not instructed them, their understanding was darkened, their knowledge was but vanity, they were ignorant altogether in that Saving truth which the Prophet David is so desirous to Learn.
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The mysteries of saluation were so hard to be conceiued of the verie Apostles of Christ Iesus, that he is forced many times sharpely to rebuke them for their dulnesse:
The Mysteres of salvation were so hard to be conceived of the very Apostles of christ Iesus, that he is forced many times sharply to rebuke them for their dulness:
which vnlesse he himselfe had remooued by opening the eyes of their mindes, they could neuer haue attained to the knowledge of saluation in Christ Iesus.
which unless he himself had removed by opening the eyes of their minds, they could never have attained to the knowledge of salvation in christ Iesus.
yet may wee not gape for reuelations as the Anabaptists doe, or thinke that God hath reuealed vnto vs whatsoeuer wee doe vainely imagine and conceiue in our braines.
yet may we not gape for revelations as the Anabaptists do, or think that God hath revealed unto us whatsoever we do vainly imagine and conceive in our brains.
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8 But howsoeuer, or by whomsoeuer we taught, the thing which we must learne is the woord of God, not the decrees and decretals of Popes, not the quiddities of too curious schoolemen, not lying legends, not amorous arts, not the daungerous discourses of Politikes voide of the feare of God, denying & defacing Christian religion.
8 But howsoever, or by whomsoever we taught, the thing which we must Learn is the word of God, not the decrees and Decretals of Popes, not the quiddities of too curious Schoolmen, not lying legends, not Amoros arts, not the dangerous discourses of Politics void of the Fear of God, denying & defacing Christian Religion.
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sometimes it is taken for the course and order of a mans life, as in the words of the Prophet Esay, The Lord taught mee that I should not walk in the WAIE of this people; sometimes for the counsels and purposes of men, so Elihu meant it, saying, His eyes are vpon the WAIES of man, and he seeth all his goings.
sometime it is taken for the course and order of a men life, as in the words of the Prophet Isaiah, The Lord taught me that I should not walk in the WAIE of this people; sometime for the Counsels and Purposes of men, so Elihu meant it, saying, His eyes Are upon the WAIES of man, and he sees all his goings.
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Christ saith of himselfe, I am the waie. In the knowledge of this waie S. Paul glorieth, I esteemed to knowe nothing but Christ Iesus and him crucified;
christ Says of himself, I am the Way. In the knowledge of this Way S. Paul Glorieth, I esteemed to know nothing but christ Iesus and him Crucified;
Wee are redeemed and bought with a price, not to doe nothing or to liue as we list, but to serue him which hath redeemed vs. Our Sauiour could in no wise abide idlenesse, Why stand ye still? Saint Paul would haue all men to be stirring, Let euerie man walke. Not one is excepted, not one can be dispensed withall, Whosoeuer hee bee that will not labour let him not eate.
we Are redeemed and bought with a price, not to do nothing or to live as we list, but to serve him which hath redeemed us Our Saviour could in no wise abide idleness, Why stand you still? Saint Paul would have all men to be stirring, Let every man walk. Not one is excepted, not one can be dispensed withal, Whosoever he be that will not labour let him not eat.
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Israel in the absence of Moses being idle, fell to feasting, dauncing, and idolatrie. And therefore seeing that such as bee idle are subiect to so many noysome temptations:
Israel in the absence of Moses being idle, fell to feasting, dancing, and idolatry. And Therefore seeing that such as be idle Are Subject to so many noisome temptations:
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Amasis king of Egypt made prouision by Lawe against idlenesse, once a yere calling euerie man to a reckoning what he had gotten, and what he had spent.
Amasis King of Egypt made provision by Law against idleness, once a year calling every man to a reckoning what he had got, and what he had spent.
In trueth. We must beware of crooked bywalkes, the waie of the Lorde is the straite path of trueth. Therefore the Prophet maketh this promise, I will walke in thy trueth.
In truth. We must beware of crooked bywalkes, the Way of the Lord is the strait path of truth. Therefore the Prophet makes this promise, I will walk in thy truth.
To seeke remission of sinnes, redemption, iustification, satisfaction or saluation elsewhere than in Christ crucified, is to bee an enemie to the crosse of Christ,
To seek remission of Sins, redemption, justification, satisfaction or salvation elsewhere than in christ Crucified, is to be an enemy to the cross of christ,
13 S. Paul noteth other bywalkers, which walk according to the flesh. In this byway walked the Sodomites, the Beniamites, yea and Dauid sometimes himselfe.
13 S. Paul notes other bywalkers, which walk according to the Flesh. In this byway walked the Sodomites, the Benjaminites, yea and David sometime himself.
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They enioie no quietnesse, they tire out themselues with foolish cares, they entangle their hearts with noysome lusts, they grieue the spirit, their toile and vexation hath neither ende nor measure.
They enjoy no quietness, they tire out themselves with foolish Cares, they entangle their hearts with noisome Lustiest, they grieve the Spirit, their toil and vexation hath neither end nor measure.
16 Dauid complaineth of such walkers as are led by the counsell of the wicked, as Eue by the serpent, Absolon by Achitophel, Saul by Doeg, Roboam by a traine of lewde companions rash heads.
16 David Complaineth of such walker's as Are led by the counsel of the wicked, as Eue by the serpent, Absalom by Ahithophel, Saul by Doeg, Rehoboam by a train of lewd Sodales rash Heads.
but vnder pretense of zeale and religion, forsake all labour, and occupie their heads wholy with searching and sifting other mens dooings, their tongues onely with barking against such as God hath placed in authoritie, their eares, with nothing but listening after straunge and newe reports.
but under pretense of zeal and Religion, forsake all labour, and occupy their Heads wholly with searching and sifting other men's doings, their tongues only with barking against such as God hath placed in Authority, their ears, with nothing but listening After strange and new reports.
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when the base are exalted and lifted vp into places of authoritie, then the bounds of wickednesse are inlarged, and sinne going on without controlement gathereth strength.
when the base Are exalted and lifted up into places of Authority, then the bounds of wickedness Are enlarged, and sin going on without controlment gathereth strength.
What numbers are there placed this day in the church, as Iason and Menelaus were placed by Antiochus in the priests office, not for learning, but for monie;
What numbers Are there placed this day in the Church, as Iason and Menelaus were placed by Antiochus in the Priests office, not for learning, but for money;
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20 It were happie if the temporall policie were faultlesse in this behalfe, and in choise respected onely the woorthinesse of such men as are chosen to beare office in the common wealth, The Prince,
20 It were happy if the temporal policy were faultless in this behalf, and in choice respected only the worthiness of such men as Are chosen to bear office in the Common wealth, The Prince,
The prince must needes haue inferior officers as eyes to see withall, eares to heare withall, tongues to speake withall, hands to worke withall, shoulders to beare vp the burthen withall,
The Prince must needs have inferior Officers as eyes to see withal, ears to hear withal, tongues to speak withal, hands to work withal, shoulders to bear up the burden withal,
If officers bee ill chosen, men of small wit and lesse wisedome, weake hearted and feeble handed, men not religious but popish, not fauourers but haters of the Gospell, louers not of truth but of themselues, partially affected, corruptly minded, such as bee mates with theeues, partakers of spoiles with extortioners, maintainers of euil men and of euill matters, hauing their share with malefactors, pretending iustice and dooing manifest wrong, not haters of couetousnesse but takers of bribes, lingering out causes that are brought before them in hope of commoditie, dispatching no matter but for monie, such as are not ashamed to suck profite with Vespasian from the homeliest things, such as would sell their verie soules for monie, such as will not sticke if nothing else may be had to cut off euen the coates of men by the skirtes,
If Officers be ill chosen, men of small wit and less Wisdom, weak hearted and feeble handed, men not religious but popish, not favourers but haters of the Gospel, lovers not of truth but of themselves, partially affected, corruptly minded, such as be mates with thieves, partakers of spoils with extortioners, maintainers of evil men and of evil matters, having their share with malefactors, pretending Justice and doing manifest wrong, not haters of covetousness but takers of Bribes, lingering out Causes that Are brought before them in hope of commodity, dispatching no matter but for money, such as Are not ashamed to suck profit with Vespasian from the homeliest things, such as would fell their very Souls for money, such as will not stick if nothing Else may be had to Cut off even the coats of men by the skirts,
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if such bee exalted is it maruell if the wicked doe walke on euerie side? King Dauid was so carefull of this that hee would not suffer a wicked person, a backebiter,
if such be exalted is it marvel if the wicked do walk on every side? King David was so careful of this that he would not suffer a wicked person, a backbiter,
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For so it hath beene alwaies and so it will be, when the vile are in credite wicked men will holde vp their heads, they will band themselues in companies, all corners will be pestered with them.
For so it hath been always and so it will be, when the vile Are in credit wicked men will hold up their Heads, they will band themselves in companies, all corners will be pestered with them.
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21 Wherefore it greatly behooueth them that are in highest authoritie to beare a watchefull eye ouer those which deale in causes of importance vnder them, that such bywalkers bee not countenanced with authoritie as they are that trot from one Diocesse to another prying into Churches.
21 Wherefore it greatly behooveth them that Are in highest Authority to bear a watchefull eye over those which deal in Causes of importance under them, that such bywalkers bee not countenanced with Authority as they Are that trot from one Diocese to Another prying into Churches.
When Moses tooke vpon him to builde the arke of God, the princes and the people so plentifully of their owne accord gaue gifts thereunto, golde, siluer, pretious stones, skarlet, silke and Cedar, that Moses was forced to make proclamation and crie, Sufficit. It is ynough.
When Moses took upon him to build the Ark of God, the Princes and the people so plentifully of their own accord gave Gifts thereunto, gold, silver, precious stones, scarlet, silk and Cedar, that Moses was forced to make proclamation and cry, Sufficit. It is enough.
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and her owne saluation, to make proclamation not to the arke-builders, but vnto these church-robbers to staie their hands. Truely Sufficit. It is ynough.
and her own salvation, to make proclamation not to the arke-builders, but unto these church-robbers to stay their hands. Truly Sufficit. It is enough.
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22 But the way wherein the prophet promiseth to walke is trueth. I will walke in thy trueth: I will embrace it with my heart, I will frame my life after it, I will professe it syncerely and be zealous for it.
22 But the Way wherein the Prophet promises to walk is truth. I will walk in thy truth: I will embrace it with my heart, I will frame my life After it, I will profess it sincerely and be zealous for it.
Where should one finde a faithfull man? It is to vs that the prophet Esay speaketh, Heare this O house of Iacob, which are called by the name of Israel,
Where should one find a faithful man? It is to us that the Prophet Isaiah speaks, Hear this Oh house of Iacob, which Are called by the name of Israel,
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But our intent is in deede to make our gaine by corrupt and partiall execution of penall statutes, our purpose is onely to benefite our selues by pinching others,
But our intent is in deed to make our gain by corrupt and partial execution of penal statutes, our purpose is only to benefit our selves by pinching Others,
If the pastor goe before, the sheepe will be the readier to followe after; if the fountaines bee sweete, the riuers that flowe from them will not be sowre;
If the pastor go before, the sheep will be the Readier to follow After; if the fountains be sweet, the Rivers that flow from them will not be sour;
If you liue in securitie carelesse for Gods matters, carelesse for the causes of the common wealth, carefull to feede vpon pleasures and fancies, carefull to passe ouer your owne times in ease and quietnesse, the people will easily take after your, your townes and cities will soone be made like to that secure and carelesse citie of Lais. If ye will haue the people of the Land watchfull, you your selues must not slumber.
If you live in security careless for God's matters, careless for the Causes of the Common wealth, careful to feed upon pleasures and fancies, careful to pass over your own times in ease and quietness, the people will Easily take After your, your Towns and cities will soon be made like to that secure and careless City of Lais. If you will have the people of the Land watchful, you your selves must not slumber.
for Gods loue striue no longer, take your places and goe on that the people of God being guided by you as by lights may follow after in the way of trueth.
for God's love strive no longer, take your places and go on that the people of God being guided by you as by lights may follow After in the Way of truth.
I will therefore followe the wisedome of S. Iames, and with his owne woordes exhort you, Drawe neere to God and he will drawe neere to you, &c. In which woords first hee exhorteth vs to drawe neere vnto God;
I will Therefore follow the Wisdom of S. James, and with his own words exhort you, Draw near to God and he will draw near to you, etc. In which words First he exhorteth us to draw near unto God;
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The Sodomites, and the Amalechites, are likewise termed sinners for the excessiuenesse of their sinne, because their sinnes were notorious and manifest.
The Sodomites, and the Amalekites, Are likewise termed Sinners for the excessiveness of their sin, Because their Sins were notorious and manifest.
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Such contemners of Christ and of his ministers may most iustly be called Sinners. 6 Achab gaue great and open offence in robbing Naboth of his vineyard:
Such contemners of christ and of his Ministers may most justly be called Sinners. 6 Ahab gave great and open offence in robbing Naboth of his vineyard:
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and shall wee trust in him? There is no fellowship betweene Christ and Beliall: neither ought the seruaunts of Christ to communicate with such seruaunts of Satan.
and shall we trust in him? There is no fellowship between christ and Belial: neither ought the Servants of christ to communicate with such Servants of Satan.
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Let witches, sorcerers, and sowthsaiers die the death saith the Lorde. Such as communicate with them communicate with diuels, and such also are Sinners.
Let Witches, sorcerers, and sowthsaiers die the death Says the Lord. Such as communicate with them communicate with Devils, and such also Are Sinners.
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8 Doeg sinned greatly in accusing faithfull Dauid, and the good high Priest A•imelech to king Saul, who being light of beleefe persecuted the one, and murthered the other.
8 Doeg sinned greatly in accusing faithful David, and the good high Priest A•imelech to King Saul, who being Light of belief persecuted the one, and murdered the other.
The Arrians accused the right Christian Bishop Athanasius of incontinencie before the Emperor Constantinus: but his innocencie, through the prouidence of God cleared him.
The Arians accused the right Christian Bishop Athanasius of incontinency before the Emperor Constantinus: but his innocence, through the providence of God cleared him.
And this Law hath beene sometimes executed. He that falsely accused Appollonius was so serued. For failing in his proofe, sentence was giuen that both his thighes should be broken.
And this Law hath been sometime executed. He that falsely accused Apollonius was so served. For failing in his proof, sentence was given that both his thighs should be broken.
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so doth he also couert sinners, whom he calleth double minded. The Sichemites were double minded in matters of religion, who in respect of gaine and profite were content outwardly to yeeld to Iacob and his sonnes, to receiue the Iewes religion, and to bee circumcised.
so does he also covert Sinners, whom he calls double minded. The Sichemites were double minded in matters of Religion, who in respect of gain and profit were content outwardly to yield to Iacob and his Sons, to receive the Iewes Religion, and to be circumcised.
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Men for commoditie can transforme themselues into all colours and conditions, and in open shewe professe any religion, inwardly keeping their false hearts to themselues.
Men for commodity can transform themselves into all colours and conditions, and in open show profess any Religion, inwardly keeping their false hearts to themselves.
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10 Which practise the Familie of loue hath lately drawne to a precept, and hath newlie broached it as saleable doctrine, that men neede not openly be of any religion whereby they may endanger themselues:
10 Which practice the Family of love hath lately drawn to a precept, and hath newly broached it as saleable Doctrine, that men need not openly be of any Religion whereby they may endanger themselves:
that it is good Christiandome to lie, sweare & forsweare, to say and vnsay to any sauing such as be of the same Familie, with whom they must only vse al plainnes & keep their mysteries secret from all others to themselues.
that it is good Christendom to lie, swear & forswear, to say and unsay to any Saving such as be of the same Family, with whom they must only use all plainness & keep their Mysteres secret from all Others to themselves.
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11 In a paper which of late came from the Pope as a token to his deare children, there were printed the fiue woundes of Christ with this poesie, Fili da mihi cor tuum & sufficit;
11 In a paper which of late Come from the Pope as a token to his deer children, there were printed the fiue wounds of christ with this poesy, Fili da mihi cor tuum & sufficit;
12 Herode was a double hearted man, who calling the wise men to him, bad them goe and searche out Christ, returne and bring him word, that he also might goe and worship him.
12 Herod was a double hearted man, who calling the wise men to him, bade them go and search out christ, return and bring him word, that he also might go and worship him.
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Beware of these double harted men. Cain is a murtherer speake he neuer so faire. If Absolon feast thee, yet feare least thou finde sowre sawce to thy sweete meate.
Beware of these double hearted men. Cain is a murderer speak he never so fair. If Absalom feast thee, yet Fear lest thou find sour sauce to thy sweet meat.
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But behinde his backe they termed him a seducer, a companion of Publicanes and sinners, a wine bibber, and most spitefully railed against the righteous Lord of glorie. All flatterers are double tongued.
But behind his back they termed him a seducer, a Companion of Publicans and Sinners, a wine bibber, and most spitefully railed against the righteous Lord of glory. All Flatterers Are double tongued.
Our sinne therefore hath separated vs from God, who hateth and abhorreth sinne. Our doubtfull double hearts haue caried vs into many crooked & dangerous waies.
Our sin Therefore hath separated us from God, who hates and abhorreth sin. Our doubtful double hearts have carried us into many crooked & dangerous ways.
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16 But what, is it in our owne wil and power to returne? or doeth God commaund that which is impossible for vs to performe? Trueth it is, All our sufficiencie is of God.
16 But what, is it in our own will and power to return? or doth God command that which is impossible for us to perform? Truth it is, All our sufficiency is of God.
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17 The way to drawe neere vnto God our Apostle setteth downe at large, Cleanse your handes, purge your hearts, bee afflicted, mourne, weepe, let your laughter bee turned into sorowe, and your tote into griefe.
17 The Way to draw near unto God our Apostle sets down At large, Cleanse your hands, purge your hearts, be afflicted, mourn, weep, let your laughter be turned into sorrow, and your tote into grief.
and the vnrighteous his owne imaginations, and returne vnto the Lord: S. Paul meaneth the same thing, when he speaketh of denying vngodlinesse and worldly lusts,
and the unrighteous his own Imaginations, and return unto the Lord: S. Paul means the same thing, when he speaks of denying ungodliness and worldly Lustiest,
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18 The order of our repentance set downe by the blessed Apostle is this. First of all we must remooue euill from vs. Cleanse your hands, purge your hearts;
18 The order of our Repentance Set down by the blessed Apostle is this. First of all we must remove evil from us Cleanse your hands, purge your hearts;
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the riuers that issue from it must needes be vnsauourie. From the heart there proceede euill cogitations, murthers, adulteries, fornications, false witnessings, reuilings.
the Rivers that issue from it must needs be unsavoury. From the heart there proceed evil cogitations, murders, adulteries, fornications, false witnessings, revilings.
Sometime it is taken for counsell, as, Is not the hande of Ioab with thee in all these things? And againe, They met together to doe whatsoeuer thy hand,
Sometime it is taken for counsel, as, Is not the hand of Ioab with thee in all these things? And again, They met together to do whatsoever thy hand,
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Roboam being guided by the vnwise hands of those lustie young Counsellers, who aduised him to oppresse his people with heauy burthens, to bring them into bondage,
Rehoboam being guided by the unwise hands of those lusty young Counsellers, who advised him to oppress his people with heavy burdens, to bring them into bondage,
and to giue them short and sharpe answeres, wrought in the people discontented minds, alienated their hearts from their Prince, which in the ende was the tearing of his kingdome into peeces.
and to give them short and sharp answers, wrought in the people discontented minds, alienated their hearts from their Prince, which in the end was the tearing of his Kingdom into Pieces.
therefore all pollutions in our outward deedes are conteined in the name of vncleane hands. 22 The slanderer and libeller hath bloudie hands, his tongue cutteth like a sharpe rasor: his penne writeth in bloud.
Therefore all pollutions in our outward Deeds Are contained in the name of unclean hands. 22 The slanderer and libeler hath bloody hands, his tongue cutteth like a sharp razor: his pen Writeth in blood.
Too much drinke laide Noa naked, and made him ridiculous to his owne sonne. Drunkennesse is a fawning diuell, a sweete poison, a pleasaunt sinne: which whosoeuer hath, wanteth himselfe;
Too much drink laid Noa naked, and made him ridiculous to his own son. drunkenness is a fawning Devil, a sweet poison, a pleasant sin: which whosoever hath, Wants himself;
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and whosoeuer committeth, doeth not commit sinne; but is altogether very sinne it selfe. Let not your hearts therefore be oppressed and defiled with surfetting nor with drunkennesse.
and whosoever Committeth, doth not commit sin; but is altogether very sin it self. Let not your hearts Therefore be oppressed and defiled with surfeiting nor with Drunkenness.
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31 Another poison of the heart is chambering and wantonnesse. The former breedeth the latter. And, Where fulnesse is there filth raigneth. These are commonly linked together;
31 another poison of the heart is chambering and wantonness. The former breeds the latter. And, Where fullness is there filth Reigneth. These Are commonly linked together;
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Idlenesse and riotousnesse are the fewell of vncleannesse, which S. Ierome considering breaketh out into these words, O infernall furie; the matter whereof, is gluttonie; pride, the flame; the sparkes, lewde words; the smoke, infamie; the ashes, impuritie; the last ende, hell miserie.
Idleness and riotousness Are the fuel of uncleanness, which S. Jerome considering breaks out into these words, Oh infernal fury; the matter whereof, is gluttony; pride, the flame; the sparks, lewd words; the smoke, infamy; the Ashes, impurity; the last end, hell misery.
This emulation is euer contentious, and contention bringeth dissipation. A kingdome diuided will not endure. Our God is the God of peace and not of contention.
This emulation is ever contentious, and contention brings dissipation. A Kingdom divided will not endure. Our God is the God of peace and not of contention.
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Wherefore it followeth in the woords of the Apostle, Be afflicted, be sorie and weepe, let your laughter be turned into mourning, and your ioie into heauinesse.
Wherefore it follows in the words of the Apostle, Be afflicted, be sorry and weep, let your laughter be turned into mourning, and your joy into heaviness.
It is heard, saith the Apostle to the Corinthians, and that for certaintie, that there is fornication among you and such fornication as is not once named among the Gentiles.
It is herd, Says the Apostle to the Corinthians, and that for certainty, that there is fornication among you and such fornication as is not once nam among the Gentiles.
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Haue we in transgressing followed the wanton steps of Marie Magdalene? Let vs followe her steps also in powring out teares plentifully for our offences.
Have we in transgressing followed the wanton steps of Marie Magdalene? Let us follow her steps also in Pouring out tears plentifully for our offences.
let vs with him returne home at the length with a contrite heart, bursting out into that confession full of sorowe, Father I haue sinned against heauen and against thee.
let us with him return home At the length with a contrite heart, bursting out into that Confessi full of sorrow, Father I have sinned against heaven and against thee.
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When euils past are bewailed, and things bewailed are not committed againe, this, saith Ambrose, is to repent. It is a vaine repentance which is by and by sullied againe by transgressing.
When evils passed Are bewailed, and things bewailed Are not committed again, this, Says Ambrose, is to Repent. It is a vain Repentance which is by and by sullied again by transgressing.
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There is no wantonnesse nor wickednesse but our God, who doth hate it, seeth it (the Lorde bee mercifull vnto vs) yea our iust God, who will iudge vs according vnto our deedes seeth it.
There is no wantonness nor wickedness but our God, who does hate it, sees it (the Lord be merciful unto us) yea our just God, who will judge us according unto our Deeds sees it.
O Lord be mercifull vnto vs. O Lorde who shall stand in that most dreadful daie? Lord graunt vs true repentance, that forsaking our selues and detesting our sinnes, we may flie so vnto thy mercie that we may tast of thy tender compassions,
O Lord be merciful unto us O Lord who shall stand in that most dreadful day? Lord grant us true Repentance, that forsaking our selves and detesting our Sins, we may fly so unto thy mercy that we may taste of thy tender compassions,
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To whom hath God regard? on whom doth he looke? to whom is he neere? Euen vnto him that is poore and of a contrite spirit, add that trembleth at my woordes, saith the Lord.
To whom hath God regard? on whom does he look? to whom is he near? Even unto him that is poor and of a contrite Spirit, add that Trembleth At my words, Says the Lord.
36 What hath man wherein of right he can boast himselfe, or whereof he may be prowde? It is God who hath giuen vs those good gifts which we haue, wee haue them not of our selues,
36 What hath man wherein of right he can boast himself, or whereof he may be proved? It is God who hath given us those good Gifts which we have, we have them not of our selves,
hauing blotted out his gratious image in vs, and cloathed our selues with the maculate coate of sinne, the rewarde whereof is that eternall death of hell: this sight would terrifie vs;
having blotted out his gracious image in us, and clothed our selves with the maculate coat of sin, the reward whereof is that Eternal death of hell: this sighed would terrify us;
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hee will meete vs in the way, embrace vs with his armes of mercie, kisse vs with the kisse of peace and reconciliation, put on our spowsall ring vpon our finger,
he will meet us in the Way, embrace us with his arms of mercy, kiss us with the kiss of peace and reconciliation, put on our spowsall ring upon our finger,
as fully restored vnto our gratious and blessed spowse in that perfect spirituall mariage. Hee is as readie to forgiue our sinnes, as we are to aske forgiuenesse.
as Fully restored unto our gracious and blessed spouse in that perfect spiritual marriage. He is as ready to forgive our Sins, as we Are to ask forgiveness.
If we turne vnto him by repentance, he doubtlesse wil turne vnto vs in mercie. He will refresh vs, and we shall finde eternall rest for our wearied soules.
If we turn unto him by Repentance, he doubtless will turn unto us in mercy. He will refresh us, and we shall find Eternal rest for our wearied Souls.
Though they now presse sore vpon vs, yet he will remooue them as farre from vs as the East is from the West, yea he will drowne them in the verie bottome of the sea, he wil wholy blot them out of his booke, forgiue them and forget them for euer.
Though they now press soar upon us, yet he will remove them as Far from us as the East is from the West, yea he will drown them in the very bottom of the sea, he will wholly blot them out of his book, forgive them and forget them for ever.
If we condemne our selues with trust in his mercie, our God will iustifie vs. If we die vnto sinne, wee shall bee raised vp vnto happie righteousnesse.
If we condemn our selves with trust in his mercy, our God will justify us If we die unto sin, we shall be raised up unto happy righteousness.
The more we humble our selues, the more he wil exalt vs, not for our owne deserts but for his promise sake, of free mercie, and his sons complete merites.
The more we humble our selves, the more he will exalt us, not for our own deserts but for his promise sake, of free mercy, and his Sons complete merits.
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If I should particularly prosecute this distribution, and followe it at large as euerie part shall minister occasion of speeche, I should bee too long for this place.
If I should particularly prosecute this distribution, and follow it At large as every part shall minister occasion of speech, I should be too long for this place.
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If I chaunce to say what other men haue saide before me (for what can bee saide which hath not beene saide before?) I must beseeche you to remember the words of the blessed Apostle S. Paul which was not ashamed to tell euen his owne tale twise.
If I chance to say what other men have said before me (for what can be said which hath not been said before?) I must beseech you to Remember the words of the blessed Apostle S. Paul which was not ashamed to tell even his own tale twice.
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if the Israelites were so duetiful vnto Iosua that they saide, All things which thou hast commaunded vs we will doe, he that shall not obey let him die the death;
if the Israelites were so dutiful unto Iosua that they said, All things which thou hast commanded us we will do, he that shall not obey let him die the death;
if mortall men for conscience sake must be obeyed, shall we despise the voice of him that saith from heauen, Seeke ye the Lord? When God doth bid vs goe we may not stand still.
if Mortal men for conscience sake must be obeyed, shall we despise the voice of him that Says from heaven, Seek you the Lord? When God does bid us go we may not stand still.
3 But least that the maiestie of him which commaundeth should rather astonish men than set them forwarde to seeke the Lord, with rough commandements he ioineth oftentimes sweete allurements, Come vnto me; Come, and ye shall finde rest for your soules;
3 But least that the majesty of him which commandeth should rather astonish men than Set them forward to seek the Lord, with rough Commandments he Joineth oftentimes sweet allurements, Come unto me; Come, and you shall find rest for your Souls;
So he dealt with his old and auncient people whom by his Prophet Micheas hee putteth in remembraunce of three especiall blessings whereby they were prouoked to serue the Lord, Surely I haue brought thee vp out of the Land of Egypt and redeemed thee out of the house of bondage, and I haue sent before thee Moses, Aaron, and Myriam.
So he dealt with his old and ancient people whom by his Prophet Micheas he putteth in remembrance of three especial blessings whereby they were provoked to serve the Lord, Surely I have brought thee up out of the Land of Egypt and redeemed thee out of the house of bondage, and I have sent before thee Moses, Aaron, and Miriam.
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O my people remember nowe what Balak king of Moab had deuised, and what Balam the sonne of Peor aunswered him, from Shittim vnto Gilgal, that ye may knowe the righteousnesse of the Lord.
O my people Remember now what Balak King of Moab had devised, and what Balaam the son of Peor answered him, from Shittim unto Gilgal, that you may know the righteousness of the Lord.
4 The chiefest benefite which the Lorde powred vpon his people, and the first whereby hee allured them to seeke him was this, With an outstretched arme hee brought them foorth from the Land of Egypt, the house of bondage, where their dwelling place was a prison,
4 The chiefest benefit which the Lord poured upon his people, and the First whereby he allured them to seek him was this, With an outstretched arm he brought them forth from the Land of Egypt, the house of bondage, where their Dwelling place was a prison,
when the tyrannie of Antichrist lay grieuous vpon our soules, constraining vs by force vnto those things, in comparison whereof the gathering of stubble,
when the tyranny of Antichrist lay grievous upon our Souls, constraining us by force unto those things, in comparison whereof the gathering of stubble,
when they thought their kingdome most strongly established, and vs past looking for any deliuerance (and what else could the reason of man suppose?) euen then our mightie and mercifull God (to whose workes mans thoughts aspire not) by the hand of his milde and faithfull seruaunt deliuered his people out of that thraldome, of bond made vs free, discharged vs from the intollerable tyrannie of Antichrist, deliuered vs from the vsurped power of poperie, from the Romish yoke of seruile superstition, that we might serue no longer that man of sinne,
when they Thought their Kingdom most strongly established, and us passed looking for any deliverance (and what Else could the reason of man suppose?) even then our mighty and merciful God (to whose works men thoughts aspire not) by the hand of his mild and faithful servant Delivered his people out of that thraldom, of bound made us free, discharged us from the intolerable tyranny of Antichrist, Delivered us from the usurped power of popery, from the Romish yoke of servile Superstition, that we might serve no longer that man of sin,
surely the consideration thereof would mooue vs, it would force vs to breake into woordes of wonderment, and to crie out with the Prophet, How great is thy goodnesse? It would stirre vp in vs an earnest desire to seeke our gratious Lord,
surely the consideration thereof would move us, it would force us to break into words of wonderment, and to cry out with the Prophet, How great is thy Goodness? It would stir up in us an earnest desire to seek our gracious Lord,
the one to punish sinners, the other to praie and to offer for them. These two were brethren that the bond of nature might vnite their mindes in gouernement:
the one to Punish Sinners, the other to pray and to offer for them. These two were brothers that the bound of nature might unite their minds in government:
So Ioas the king, and Iehoiada the Bishop ioining hands, and drawing in one line, mans policie giuing place to the word of God, the onely fountaine of true honourable policie, Israel had a prosperous and happie state.
So Joash the King, and Jehoiada the Bishop joining hands, and drawing in one line, men policy giving place to the word of God, the only fountain of true honourable policy, Israel had a prosperous and happy state.
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or their example if it were strengthened by impunitie would be more pernicious. The scepter of thy kingdome, saith the Prophet, is a scepter of righteousnesse.
or their Exampl if it were strengthened by impunity would be more pernicious. The sceptre of thy Kingdom, Says the Prophet, is a sceptre of righteousness.
Concerning our selues, thus much I can say that if care bee not had thereof in time to keepe backe the rage of sinne by repressing sinners, it wil be too late when the Land doth flowe with bloud to thinke vpon it.
Concerning our selves, thus much I can say that if care be not had thereof in time to keep back the rage of sin by repressing Sinners, it will be too late when the Land does flow with blood to think upon it.
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and with his bodie wheresoeuer his heart was become, either committed Idolatrie or at least permitted it, perswaded hereunto as some suppose, by Marie the sister of Moses.
and with his body wheresoever his heart was become, either committed Idolatry or At least permitted it, persuaded hereunto as Some suppose, by marry the sister of Moses.
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Howbeit vnto some God hath giuen a greater measure of strength & courage, some there are more bold and constant in Gods cause and their duetie, some that will not bowe their knees to Baal, that wil not displease God for the pleasuring of man, some whose libertie and liues are not so deere vnto them,
Howbeit unto Some God hath given a greater measure of strength & courage, Some there Are more bold and constant in God's cause and their duty, Some that will not bow their knees to Baal, that will not displease God for the pleasuring of man, Some whose liberty and lives Are not so deer unto them,
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When God doth giue his people good gouernours and wise teachers; when he maketh their men to excell in wisedome, their princes to be as Moses, and their Priests as Aaron;
When God does give his people good Governors and wise Teachers; when he makes their men to excel in Wisdom, their Princes to be as Moses, and their Priests as Aaron;
and besides all this raiseth vp women like to Marie amongst them powring out his spirite not onely vpon their sonnes but vpon their daughters also, choosing out of them, notwithstanding their weakenesse, mightie instruments of his power,
and beside all this Raiseth up women like to marry among them Pouring out his Spirit not only upon their Sons but upon their daughters also, choosing out of them, notwithstanding their weakness, mighty Instruments of his power,
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Remember what Balak King of Moab had deuised, and what Balaam the sonne of Peor aunswered him, from Shittim to Gilgall, that ye may knowe the righteousnesse of the Lord.
remember what Balak King of Moab had devised, and what balaam the son of Peor answered him, from Shittim to Gilgal, that you may know the righteousness of the Lord.
It fretted the heart of that prophane king Balak to beholde the flourishing prosperitie of Gods people, to see Og the king of Bashan and Sihon king of the Amorites conquered and slaine by them.
It fretted the heart of that profane King Balak to behold the flourishing Prosperity of God's people, to see Og the King of Bashan and Sihon King of the amorites conquered and slain by them.
When hee sawe that God would not suffer his tongue to curse Israel though it were hyred, hee gaue Balak this aduise, to cause the daughters of Moab to steale away their hearts by carnall pleasure,
When he saw that God would not suffer his tongue to curse Israel though it were hired, he gave Balak this advise, to cause the daughters of Moab to steal away their hearts by carnal pleasure,
and our people, euen as the Philistim cursed Dauid by his gods. But we haue found the promise of Christ most true, Blessed are yee when they shall reuile you.
and our people, even as the Philistim cursed David by his God's. But we have found the promise of christ most true, Blessed Are ye when they shall revile you.
and to the eternall reproofe of that our enemies vniust and vncharitable execration, he hath in these our daies opened his bountifull hand farre wider than in former times,
and to the Eternal reproof of that our enemies unjust and uncharitable execration, he hath in these our days opened his bountiful hand Far wider than in former times,
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when those Antichristian blessings came posting yerely from Rome, and embraced our Lande so kindely that they sucked the sappe of wealth both from braunche and roote.
when those Antichristian blessings Come posting yearly from Room, and embraced our Land so kindly that they sucked the sap of wealth both from branch and root.
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God may iustly say to vs, What could I haue doone more vnto my vineyard which I haue not doone vnto it? He hath miraculously giuen and continued with vs that grand blessing of his glorious Gospell, he hath wonderfully preserued our Soueraigne his seruant, he hath kept her safe as Moses and Dauid from Pharao, from Dathan and from Amalek;
God may justly say to us, What could I have done more unto my vineyard which I have not done unto it? He hath miraculously given and continued with us that grand blessing of his glorious Gospel, he hath wonderfully preserved our Sovereign his servant, he hath kept her safe as Moses and David from Pharaoh, from Dathan and from Amalek;
GOD make vs thankefull and giue vs hearts syncerely bent to seeke him which so mercifully by his benefites and graces hath sought vs. How great is thy goodnesse, O Lord, which thou hast laide vp in store for them that feare thee? For this shall euerie one that is godlie make his praier vnto thee in a time when thou maist be found, and call vpon thee while thou art neere.
GOD make us thankful and give us hearts sincerely bent to seek him which so mercifully by his benefits and graces hath sought us How great is thy Goodness, Oh Lord, which thou hast laid up in store for them that Fear thee? For this shall every one that is godly make his prayer unto thee in a time when thou Mayest be found, and call upon thee while thou art near.
if we wil not be led by faire meanes, we shall be drawne by fowle: God hath blessings for them which are of a pliable minde; but for the froward, rods.
if we will not be led by fair means, we shall be drawn by fowl: God hath blessings for them which Are of a pliable mind; but for the froward, rods.
This selfe loue of ours, this senselesse securitie, this contempt of Gods woord, this want of godlie zeale, these contriuings of treason and conspiracie are tokens that God hath bent his dreadfull bowe,
This self love of ours, this senseless security, this contempt of God's word, this want of godly zeal, these contrivings of treason and Conspiracy Are tokens that God hath bent his dreadful bow,
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10 For now is the acceptable time, now is grace offered, the Lord now stretcheth out his handes of mercie, this is the daie, wherein the Lorde may be found of them that seeke him.
10 For now is the acceptable time, now is grace offered, the Lord now Stretcheth out his hands of mercy, this is the day, wherein the Lord may be found of them that seek him.
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If ye tell them of seeking the Lord, their answere is, Who is the Lord? They say plainely in their foolish hearts, There is no God. But the iust God will one day shew himselfe to their confusion.
If you tell them of seeking the Lord, their answer is, Who is the Lord? They say plainly in their foolish hearts, There is no God. But the just God will one day show himself to their confusion.
Others haue their excuses of worldly hinderaunces and lets, Fermes or Oxen or Wiues haue tied them by the legge when they should goe and seeke the Lord.
Others have their excuses of worldly hindrances and lets, Fermes or Oxen or Wives have tied them by the leg when they should go and seek the Lord.
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I wil omit to shew how vainly the Gentiles in their Idols, the Iewes in their ceremonies & traditions, the Papists in their superstitions do seeke the Lord.
I will omit to show how vainly the Gentiles in their Idols, the Iewes in their ceremonies & traditions, the Papists in their superstitions do seek the Lord.
but of vs also, in what condition or estate soeuer God hath placed vs. Princes are not exempted more than others, no they aboue others are especially charged to trauell heerein.
but of us also, in what condition or estate soever God hath placed us Princes Are not exempted more than Others, no they above Others Are especially charged to travel herein.
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for then shalt thou make thy way prosperous, and then shalt thou haue good successe? Good reason it is, that as Kings doe raigne and hold their power by him;
for then shalt thou make thy Way prosperous, and then shalt thou have good success? Good reason it is, that as Kings do Reign and hold their power by him;
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yet compared with diuine policies, with that citie for whose sake and benefite the Lord doth watch, what are they but fancies of foolish men? As for Machiauels inuentions they are but the dreames of a brainesicke person, founded vpon the craft of man and not vpon godlie wisedome which onely hath good effect.
yet compared with divine policies, with that City for whose sake and benefit the Lord does watch, what Are they but fancies of foolish men? As for Machiavels Inventions they Are but the dreams of a brainsick person, founded upon the craft of man and not upon godly Wisdom which only hath good Effect.
Thy testimonies, saith Dauid, are my counsellers. Their counsell was to him sufficient. Hee red not the scriptures at idle times or at leisure; they were his meditation continually;
Thy testimonies, Says David, Are my Counsellers. Their counsel was to him sufficient. He read not the Scriptures At idle times or At leisure; they were his meditation continually;
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Who doth not reioyce to heare a prince speake gracious and fauorable wordes? But I wil heare the lord speake, saith the prophet, For he wil speake peace vnto his people.
Who does not rejoice to hear a Prince speak gracious and favourable words? But I will hear the lord speak, Says the Prophet, For he will speak peace unto his people.
A bad seruaunt, an euill wife, a cursed childe, a damnable creature that will not gladly heare the voice of the Lord, the husband, the father, the creator.
A bad servant, an evil wife, a cursed child, a damnable creature that will not gladly hear the voice of the Lord, the husband, the father, the creator.
Is there any thing more weightie than the matter of saluation? Is the earth of more account than heauen? a short miserable life than a blessed and immortall? Philip of Macedonia casting off the suite of a poore woman with a short answere that he had no leisure to heare her cause, she aunswered boldly, Why then hast thou leisure to be a king? I may as boldly aske of them which say they haue no leisure to heare Gods word, how they will finde the leisure to be saued.
Is there any thing more weighty than the matter of salvation? Is the earth of more account than heaven? a short miserable life than a blessed and immortal? Philip of Macedonia casting off the suit of a poor woman with a short answer that he had no leisure to hear her cause, she answered boldly, Why then hast thou leisure to be a King? I may as boldly ask of them which say they have no leisure to hear God's word, how they will find the leisure to be saved.
how should the people be saued without teachers? The mother Citie of the Realme is reasonably furnished with faithfull preachers, certaine other Cities not many in number are blessed too, though not in like sort.
how should the people be saved without Teachers? The mother city of the Realm is reasonably furnished with faithful Preachers, certain other Cities not many in number Are blessed too, though not in like sort.
But the sillie people of the Land otherwhere especially in the North parts pine away way and perish for want of this sauing foode, they are much decayed for want of prophecie.
But the silly people of the Land otherwhere especially in the North parts pine away Way and perish for want of this Saving food, they Are much decayed for want of prophecy.
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But the chiefest benefices were by the Pope long since impropriated vnto a Monkes which deuoured the fruits and gaue a sillie stipend vnto a poore Sir Iohn to say Masse.
But the chiefest Benefices were by the Pope long since impropriated unto a Monks which devoured the fruits and gave a silly stipend unto a poor Sir John to say Mass.
Where liuings were not impropriated by the Pope, there they are for the most part so handled, that patrons maintaine themselues with those tithes which the people giue:
Where livings were not impropriated by the Pope, there they Are for the most part so handled, that Patrons maintain themselves with those Tithes which the people give:
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which, being too heauie for Sommer, and too colde for Winter, he tooke away, and left in stead of it a cotten coate light for the one time, and warme for the other.
which, being too heavy for Summer, and too cold for Winter, he took away, and left in stead of it a cotton coat Light for the one time, and warm for the other.
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15 But because the seede which is cast into the earth groweth not vp vnlesse it be watered with the dewe of heauen, neither doth the sound of the woord bring any man vnto Christ except the grace of the spirite be with it, which grace God offereth so freely vnto men that there needeth no more but Aske and Haue, for this cause it followeth in the Prophet, Call vpon him while he is neere.
15 But Because the seed which is cast into the earth grows not up unless it be watered with the dew of heaven, neither does the found of the word bring any man unto christ except the grace of the Spirit be with it, which grace God Offereth so freely unto men that there needs no more but Ask and Have, for this cause it follows in the Prophet, Call upon him while he is near.
16 The good king Dauid falling into consideration of the infinite mercies of God, bursteth out into these carefull woordes, What shall I render to the Lord? Finding no way to requite hee resolueth thus, I will take the cup of saluation and call vpon the name of the Lord.
16 The good King David falling into consideration of the infinite Mercies of God, bursteth out into these careful words, What shall I render to the Lord? Finding no Way to requite he resolveth thus, I will take the cup of salvation and call upon the name of the Lord.
Perhaps the Prophet had the more care to shewe himselfe thankefull towards God, by reason of the griefe which himselfe sustained through mens ingratitude towards him.
Perhaps the Prophet had the more care to show himself thankful towards God, by reason of the grief which himself sustained through men's ingratitude towards him.
He maketh pitifull complaint that his familiar friends who ate bread at his table, who tooke sweete counsell with him, whom hee had many waies benefited were vnthankefull and requited him with trecherous dealing.
He makes pitiful complaint that his familiar Friends who ate bred At his table, who took sweet counsel with him, whom he had many ways benefited were unthankful and requited him with treacherous dealing.
If it be, saith S. Ambrose, a fault to bee matched euen with murther not to requite man with thankefulnesse, what a crime is it to deale vnthankefully with God? Dixeris maledicta cuncta cum ingratum hominem dixeris.
If it be, Says S. Ambrose, a fault to be matched even with murder not to requite man with thankfulness, what a crime is it to deal unthankfully with God? Dixers maledicta Everything cum Ungrateful hominem Dixers.
The ingratitude of Ierusalem did more wound the heart of the sonne of God Christ Iesus than the speare that pierced him through the heart vpon the crosse.
The ingratitude of Ierusalem did more wound the heart of the son of God christ Iesus than the spear that pierced him through the heart upon the cross.
yet who crieth, Help Lord? What man is there that weepeth bitterly with Peter, or nightly watereth his cowch with teares as Dauid? Yet al haue sinned & offended the Lord of glorie.
yet who cries, Help Lord? What man is there that weeps bitterly with Peter, or nightly Waters his couch with tears as David? Yet all have sinned & offended the Lord of glory.
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Wherein are we better, if our praiers be without feeling? The fountaine of praier is the feeling of the heart Powre out that before the Lord, cal vpon him from thence, crie from the depth, and he shall answere, Here I am thy readie helper in time of neede.
Wherein Are we better, if our Prayers be without feeling? The fountain of prayer is the feeling of the heart Pour out that before the Lord, call upon him from thence, cry from the depth, and he shall answer, Here I am thy ready helper in time of need.
and returne vnto the Lord, that is to say Repent, Paul to Titus vseth the like description of repētance, saying, The grace of God teacheth vs that we should denie vngodlinesse & worldly lusts,
and return unto the Lord, that is to say repent, Paul to Titus uses the like description of Repentance, saying, The grace of God Teaches us that we should deny ungodliness & worldly Lustiest,
and flie to Gods mercie, that in mercie he may accept vs. No doubt wee haue all wandered out of the waie, all haue started aside, euerie man hath wandered his owne fond and sinnefull way, wee haue prouoked Gods wrath, our ingratitude hath grieued him, we haue wickedly profaned his sacred Gospell, his word we haue contemned and abused, vsing it as a cloake to couer our deepe hypocrisie, Christ was neuer more professed & neuer lesse obeied.
and fly to God's mercy, that in mercy he may accept us No doubt we have all wandered out of the Way, all have started aside, every man hath wandered his own found and sinful Way, we have provoked God's wrath, our ingratitude hath grieved him, we have wickedly profaned his sacred Gospel, his word we have contemned and abused, using it as a cloak to cover our deep hypocrisy, christ was never more professed & never less obeyed.
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It is truly verified in our times which the Prophet Oseas complained of in his, There is no trueth, there is no mercifulnesse, there is no knowledge of God in the Land;
It is truly verified in our times which the Prophet Hosea complained of in his, There is no truth, there is no mercifulness, there is no knowledge of God in the Land;
Are not these the sinnes of this Land, of this Citie, of this Court at this day? Are not these bad waies our waies? Halfe Englande liueth idly or woorse occupied, we are fed to the full,
are not these the Sins of this Land, of this city, of this Court At this day? are not these bad ways our ways? Half England lives idly or Worse occupied, we Are fed to the full,
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Are the eyes of the Lord shut vp? or hath God forgotten to be iust? Surely our sinnes will not suffer his plagues to stay long from vs. What plagues I dare not presume to prophecie.
are the eyes of the Lord shut up? or hath God forgotten to be just? Surely our Sins will not suffer his plagues to stay long from us What plagues I Dare not presume to prophecy.
Truely when I fall into consideration of the wickednesse of this worlde, that all sorts of men fall to sinning with greedinesse, that there is skant one left as Elias complaineth, that truly seeketh after God, that in all conditions iniquitie doeth abound and charitie waxe colde, that the zeale of God is vtterly dryed vp in the hearts of men, that God is serued for fashions sake and not in trueth, what should I thinke but that God hath gathered his lap ful of plagues and is readie to powre them downe vpon vs? There is but one way to staie him for which he himselfe doth staie and waite.
Truly when I fallen into consideration of the wickedness of this world, that all sorts of men fallen to sinning with greediness, that there is skant one left as Elias Complaineth, that truly seeks After God, that in all conditions iniquity doth abound and charity wax cold, that the zeal of God is utterly dried up in the hearts of men, that God is served for fashions sake and not in truth, what should I think but that God hath gathered his lap full of plagues and is ready to pour them down upon us? There is but one Way to stay him for which he himself does stay and wait.
He looketh vpon men and if one say I haue sinned and peruerted righteousnesse and it did not profite mee, hee will deliuer his soule from going into the pit and his life shall see light.
He looks upon men and if one say I have sinned and perverted righteousness and it did not profit me, he will deliver his soul from going into the pit and his life shall see Light.
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He is neere at hand straying & staruing in the streetes; naked, hungrie, cold, harborlesse, sicke and diseased, ruthfully moning and crying for reliefe.
He is near At hand straying & starving in the streets; naked, hungry, cold, harbourless, sick and diseased, ruthfully moaning and crying for relief.
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Let that mercilesse Moguntine terrifie men of hard and stonie hearts, who was deuoured of rats the vilest vermin for his cruell heart voide of all compassion vpon the poore.
Let that merciless Moguntine terrify men of hard and stony hearts, who was devoured of rats the Vilest vermin for his cruel heart void of all compassion upon the poor.
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He became poore to make vs riche, let vs out of the aboundance of our riches spare somewhat nowe to the reliefe of his pouertie. He will well requite it.
He became poor to make us rich, let us out of the abundance of our riches spare somewhat now to the relief of his poverty. He will well requite it.
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that which wee put in the handes of the poore we lay it vp in the Lords bosome, where neither dice nor cards, hawkes nor hounds, horses nor harlots can consume it, rust and canker can not eate it, theeues can not robbe and bereaue vs of it.
that which we put in the hands of the poor we lay it up in the lords bosom, where neither dice nor cards, hawks nor hounds, Horses nor harlots can consume it, rust and canker can not eat it, thieves can not rob and bereave us of it.
Knowe yee not that your bodie is the temple of the holie Ghost which is in you? That which hath beene so notable an instrument would not be vnreuerently entreated though dead.
Know ye not that your body is the temple of the holy Ghost which is in you? That which hath been so notable an Instrument would not be unreverently entreated though dead.
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All these things, saith S. Augustine, furniture of funerals, order of burying, and the pompe of exequies are rather comforts to the liuing than helps to the dead.
All these things, Says S. Augustine, furniture of funerals, order of burying, and the pomp of exequies Are rather comforts to the living than helps to the dead.
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For if any sinne remaine to bee purged by these after paines, then The bloud of Christ doth not cleanse vs from all sinne, and then •e make God a lyer.
For if any sin remain to be purged by these After pains, then The blood of christ does not cleanse us from all sin, and then •e make God a liar.
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They should serue the Lorde the king of kings in feare, Imbrace the sonne, aduaunce true religion, Seeke the kingdome of heauen, wherein doth consist their victorie and glorie.
They should serve the Lord the King of Kings in Fear, Embrace the son, advance true Religion, Seek the Kingdom of heaven, wherein does consist their victory and glory.
This they will doe, if they be zealous in Gods cause, if they be in deede the Nurces of his Church, they will hate his enemies with perfect hatred, they will punish transgressors, protect the innocent, execute iustice and iudgement without respect of persons.
This they will do, if they be zealous in God's cause, if they be in deed the Nurses of his Church, they will hate his enemies with perfect hatred, they will Punish transgressors, Pact the innocent, execute Justice and judgement without respect of Persons.
These generals haue authority frō the Lord of Hosts to draw the sword against transgressors, and to execute martial law according to such limitatiō as God hath prescribed.
These generals have Authority from the Lord of Hosts to draw the sword against transgressors, and to execute martial law according to such limitation as God hath prescribed.
They must valiantly goe before, striue and stand for Gods cause, giue good example to their souldiers in honest behauiour, in painefull trauell, according to their callings:
They must valiantly go before, strive and stand for God's cause, give good Exampl to their Soldiers in honest behaviour, in painful travel, according to their callings:
So vpright in all their dooings, that the people may be enforced to iustifie them as the Israelites did their Samuel. Good captaines make good souldiers.
So upright in all their doings, that the people may be Enforced to justify them as the Israelites did their Samuel. Good Captains make good Soldiers.
If these men be dumme dogges and sound not the trumpet as well to forewarne as to guide Gods armie, The perishing bloud shall bee required at their handes by whom it hath beene betraied.
If these men be dumb Dogs and found not the trumpet as well to forewarn as to guide God's army, The perishing blood shall be required At their hands by whom it hath been betrayed.
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Therefore let them not shrinke nor cowardly runne away, but with an inuincible courage in an assured hope of the victorie abide all warrelike miseries sustained with the comfort of that reward which no man shall receiue, except he striue lawfully. No man that laieth his hand to the plough and looketh backeward is woorthie of the kingdome of heauen.
Therefore let them not shrink nor cowardly run away, but with an invincible courage in an assured hope of the victory abide all warlike misery's sustained with the Comfort of that reward which no man shall receive, except he strive lawfully. No man that Layeth his hand to the plough and looks backward is worthy of the Kingdom of heaven.
But our striuing for the most part is all awrie and wicked. Wee striue who may be the prowdest, pretending equalitie wee striue in deede for superioritie.
But our striving for the most part is all awry and wicked. we strive who may be the proudest, pretending equality we strive in deed for superiority.
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So soone as we professe to be Christs souldiers, as a malitious and fierce enemie hee inuadeth vs. My sonne if thou wilt come into the seruice of God, stand fast in righteousnesse, and feare:
So soon as we profess to be Christ Soldiers, as a malicious and fierce enemy he invadeth us My son if thou wilt come into the service of God, stand fast in righteousness, and Fear:
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And this malitious aduersarie hath spials in our armie, he laboureth by corruption to make a mutinie amongst vs, that whilest we striue amongst our selues, he may more easily eate vs vp.
And this malicious adversary hath espials in our army, he Laboureth by corruption to make a mutiny among us, that whilst we strive among our selves, he may more Easily eat us up.
Fleshly lusts fight against the soule. And thus we haue enemies on euerie side, yea and that which is most dangerous of all within vs, which daily giue vs fore assaults.
Fleshly Lustiest fight against the soul. And thus we have enemies on every side, yea and that which is most dangerous of all within us, which daily give us before assaults.
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For loue of the victorie and shame of this cowardlinesse, and feare of that dreadfull and eternall captiuitie, let vs put on our armour, the girdle of trueth, the brest plate of righteousnesse, the helmet of saluation,
For love of the victory and shame of this cowardliness, and Fear of that dreadful and Eternal captivity, let us put on our armour, the girdle of truth, the breast plate of righteousness, the helmet of salvation,
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The Israelites would change Manna the foode of Angels for the flesh pots of Egypt. The wauering Iewes changed Christ for Barrabas, their Sauiour for a murtherer.
The Israelites would change Manna the food of Angels for the Flesh pots of Egypt. The wavering Iewes changed christ for Barabbas, their Saviour for a murderer.
This is euen the last houre: the worlde cannot continue long. Mathusela liued 969. yeres. If in our age wee reache to 80. it is with sorowe and labour.
This is even the last hour: the world cannot continue long. Mathusela lived 969. Years. If in our age we reach to 80. it is with sorrow and labour.
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This mightie king, this great Prince CHARLES THE FRENCH KING whose funerall we now celebrate, in his young yeeres, in his flourishing age, in the perfect strength of his bodie,
This mighty King, this great Prince CHARLES THE FRENCH KING whose funeral we now celebrate, in his young Years, in his flourishing age, in the perfect strength of his body,
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Let vs expect our change, and pray the Lord to increase our faith, that wee may bee able to stand before him in that day, that dreadfull day of his iust iudgement.
Let us expect our change, and pray the Lord to increase our faith, that we may be able to stand before him in that day, that dreadful day of his just judgement.
Therefore saith S. Iames, let vs not appoint for to morowe but with conditions, If the Lorde will, and if we liue. The Egyptians considering the vncertaintie of mans daies were accustomed at their great feasts in the midst of their iollitie to haue one sodainely come foorth with an image of death,
Therefore Says S. James, let us not appoint for to morrow but with conditions, If the Lord will, and if we live. The egyptians considering the uncertainty of men days were accustomed At their great feasts in the midst of their jollity to have one suddenly come forth with an image of death,
And the Israelites dwelt in tents, vncertaine of their abode euer readie to shift: whereby they represent vnto vs our peregrination in this mortalitie;
And the Israelites dwelled in tents, uncertain of their Abided ever ready to shift: whereby they represent unto us our peregrination in this mortality;
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wisedome would haue vs to put our selues in readinesse looking for our change the end of this bad life, that it may be to vs the beginning of a better.
Wisdom would have us to put our selves in readiness looking for our change the end of this bad life, that it may be to us the beginning of a better.
Let vs watche therefore with the wise virgins, hauing our lampes continually burning, waiting for the comming of the bridegroome, that wee may enter with him into his ioie.
Let us watch Therefore with the wise Virgins, having our lamps continually burning, waiting for the coming of the bridegroom, that we may enter with him into his joy.
But Christ hath set downe certaine tokens of the ende which all are fulfilled, and amongst others he saith, Iniquitte shall abound; charitie shall waxe colde;
But christ hath Set down certain tokens of the end which all Are fulfilled, and among Others he Says, Iniquitte shall abound; charity shall wax cold;
First if we slumber and sleepe in securitie, if we accustome our selues with sinning, not looking for our chaunge neither remembring the fearefull comming of our Lord;
First if we slumber and sleep in security, if we accustom our selves with sinning, not looking for our change neither remembering the fearful coming of our Lord;
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23 Secondly it is daungerous in respect of the sodaine taking away which happeneth to many, in so much that they haue not time sufficiently to think vpon God,
23 Secondly it is dangerous in respect of the sudden taking away which Happeneth to many, in so much that they have not time sufficiently to think upon God,
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Dathan with his complices eatē vp of the earth; Herode sodainely deuoured with lice; The riche man after all his prouision sodainely smitten with death;
Dathan with his accomplices eaten up of the earth; Herod suddenly devoured with lice; The rich man After all his provision suddenly smitten with death;
24 The third danger is, that in driuing off to the lest day we shall finde hard time then to turne vnto our God. Sickenesse wil sore disquiet vs; Satan wil extremely tempt vs;
24 The third danger is, that in driving off to the lest day we shall find hard time then to turn unto our God. Sickness will soar disquiet us; Satan will extremely tempt us;
& so in this extremitie to turn to God that hee in our extreme case may turne his mercie towardes vs. And as S. Augustine saith, The remedies come too late when perill of death is neere.
& so in this extremity to turn to God that he in our extreme case may turn his mercy towards us And as S. Augustine Says, The remedies come too late when peril of death is near.
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Remember that which hee also saith elsewhere, Hee that hath liued well cannot die ill: and hee can hardlie die well that hath liued ill. Hee saith hardly; not vnpossibly, but questionlesseverie hardly.
remember that which he also Says elsewhere, He that hath lived well cannot die ill: and he can hardly die well that hath lived ill. He Says hardly; not unpossibly, but questionlesseverie hardly.
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Let vs now imitate that woorthie souldier who after long warring vnder Adrian the Emperor, returned home and liued as Christs souldier a most godlie life, and after 7• yeeres died,
Let us now imitate that worthy soldier who After long warring under Adrian the Emperor, returned home and lived as Christ soldier a most godly life, and After 7• Years died,
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and caused to be written on his tombe, Here lyeth Similis a man, that was many yeres, and liued but seuen. Let vs these fewe yeres that we haue liue them to God.
and caused to be written on his tomb, Here lies Similis a man, that was many Years, and lived but seuen. Let us these few Years that we have live them to God.
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For that onely is woorthie to be called a life which bringeth vs from a transitorie life to an eternall, from a miserable to a most blessed and glorious.
For that only is worthy to be called a life which brings us from a transitory life to an Eternal, from a miserable to a most blessed and glorious.
Truly if we shal rightly consider the vanitie of the worlde, the miserable estate of man, that we are here but pilgrims and haue no permanent citie, that whilest we liue in this rotten tabernacle wee are meere straungers and men from home, that wee daily slide yea and fall into sinne, that our righteous God hateth it,
Truly if we shall rightly Consider the vanity of the world, the miserable estate of man, that we Are Here but pilgrim's and have no permanent City, that whilst we live in this rotten tabernacle we Are mere Strangers and men from home, that we daily slide yea and fallen into sin, that our righteous God hates it,
and withall propose before our eyes the celestiall kingdome, the crowne of glorie, the eternall felicites which the Lord hath prepared in heauen for such as loue his comming, we wil not onely watchefully looke for but most greedily desire the same;
and withal propose before our eyes the celestial Kingdom, the crown of glory, the Eternal felicities which the Lord hath prepared in heaven for such as love his coming, we will not only watchefully look for but most greedily desire the same;
In our heart wee wil daily crie with S. Iohn, Come quickely Lord Iesu; wee wil bee like affected to S. Paul desiring to depart hence and to be with Christ;
In our heart we will daily cry with S. John, Come quickly Lord Iesu; we will be like affected to S. Paul desiring to depart hence and to be with christ;
we wil sigh and mourne as hee did, O wretched man that I am, who shall deliuer me frō the bodie of this death? We wil with Iob euen be wearie of our liues,
we will sighs and mourn as he did, Oh wretched man that I am, who shall deliver me from the body of this death? We will with Job even be weary of our lives,
we will vtterly contemne this earthly trash, worldely vanities, and transitorie things, and desire and seeke those things which are aboue where Christ sitteth on the right hand of God;
we will utterly contemn this earthly trash, worldly vanities, and transitory things, and desire and seek those things which Are above where christ Sitteth on the right hand of God;
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and although wee tread this earth, yet our conuersation wil be in heauen, from whence also we looke for the Sauiour the Lord Iesus Christ, who will change our vile bodie that it may bee fashioned like to his glorious bodie according to the working whereby he is able to subdue all things vnto himselfe.
and although we tread this earth, yet our Conversation will be in heaven, from whence also we look for the Saviour the Lord Iesus christ, who will change our vile body that it may be fashioned like to his glorious body according to the working whereby he is able to subdue all things unto himself.
wherein both the generals, the captaines, the trumpetors and common souldiers, that is the prince, the nobilitie, the ministers and the people must take to them a good courage, be faithful, dutiful and manfull in fighting the battle of the Lorde, euerie man keepe his standing and answere his office.
wherein both the generals, the Captains, the trumpeters and Common Soldiers, that is the Prince, the Nobilt, the Ministers and the people must take to them a good courage, be faithful, dutiful and manful in fighting the battle of the Lord, every man keep his standing and answer his office.
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We must put on the armour of God, resist the diuell and he will flie from vs, crucifie the world, chasten our flesh and bring it into subiection vnto the more noble part, our spirit.
We must put on the armour of God, resist the Devil and he will fly from us, crucify the world, chasten our Flesh and bring it into subjection unto the more noble part, our Spirit.
All the world is mutable, and of all thinges in the world man most mutable. We would change our condition, our magistrates, our ministers, our religion, all things.
All the world is mutable, and of all things in the world man most mutable. We would change our condition, our Magistrates, our Ministers, our Religion, all things.
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Let vs expect the comming of Christ. Hee commeth in post, the forewarnings are fulfilled; Iniquitie aboundeth, Christian charitie is frosen, the Gospell is preached: Then is the ende.
Let us expect the coming of christ. He comes in post, the forewarnings Are fulfilled; Iniquity Aboundeth, Christian charity is frozen, the Gospel is preached: Then is the end.
Man often is sodainely smitten, that he hath no time to repent. In his last daie he is disquieted by sickenesse, by Satan, yea by his friendes, yea by his owne conscience.
Man often is suddenly smitten, that he hath no time to Repent. In his last day he is disquieted by sickness, by Satan, yea by his Friends, yea by his own conscience.
And lastly recounting the vanitie of the worlde, the miserable state of this life, and the inestimable blessednesse of the life to come, let vs with Iohn, Paul, Elias, the blessed seruants and Saints of God looke for the appearance of the comming of Christ Iesus:
And lastly recounting the vanity of the world, the miserable state of this life, and the inestimable blessedness of the life to come, let us with John, Paul, Elias, the blessed Servants and Saints of God look for the appearance of the coming of christ Iesus:
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who will place vs vpon the right hand of his father, and giue vs possession of our inheritance, that we may haue the perfect fruition of all the treasures prepared for vs by our God in heauen.
who will place us upon the right hand of his father, and give us possession of our inheritance, that we may have the perfect fruition of all the treasures prepared for us by our God in heaven.
We are rich in al speech and vnderstanding, but in deedes ful poore and barren. We know much but litle doe we, although amongst other things knowne this be one;
We Are rich in all speech and understanding, but in Deeds full poor and barren. We know much but little do we, although among other things known this be one;
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that the Gospel of saluation beare not witnesse against vs and condemne vs: that the words which Christ hath spoken vnto vs heape not iudgement vpon our heads:
that the Gospel of salvation bear not witness against us and condemn us: that the words which christ hath spoken unto us heap not judgement upon our Heads:
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Where he saith that wee are deliuered out of the hands of our enemies, it argueth that we once were in their hands. We are freed; therefore we were bond.
Where he Says that we Are Delivered out of the hands of our enemies, it argue that we once were in their hands. We Are freed; Therefore we were bound.
bond vnto Satan, and seruaunts vnto wickednesse, the deserued reward whereof is death, euen double death, this our present mortalitie, and euerlasting damnation.
bound unto Satan, and Servants unto wickedness, the deserved reward whereof is death, even double death, this our present mortality, and everlasting damnation.
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with him we were expelled out of paradise, cast vpon the face of the cursed earth, throwen into the hands of our cruell enemie whose liuerie wee did put on,
with him we were expelled out of paradise, cast upon the face of the cursed earth, thrown into the hands of our cruel enemy whose livery we did put on,
In this fall from God we lost our immortalitie, we lost our freewill, wee lost our wisedome, our vertue, our light, our glorie, our ioie, our heauen, our God.
In this fallen from God we lost our immortality, we lost our freewill, we lost our Wisdom, our virtue, our Light, our glory, our joy, our heaven, our God.
Our peruerse heart became prone to all euill and full of all sinnefulnesse, we became vnwise in our iudgement, disobedient to our God, deceiued and deceiuing, seruing lusts and deadly pleasures, liuing in malitiousnesse and enuie, hatefull and hating one another.
Our perverse heart became prove to all evil and full of all sinnefulnesse, we became unwise in our judgement, disobedient to our God, deceived and deceiving, serving Lustiest and deadly pleasures, living in malitiousnesse and envy, hateful and hating one Another.
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and by vanquishing brought our enemie Satan vnder our feete for euer. On the crosse with his bloud hee blotted out the handewriting that was against vs;
and by vanquishing brought our enemy Satan under our feet for ever. On the cross with his blood he blotted out the handwriting that was against us;
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he burst the gates & cheines of hell, and set our feete in a place of great libertie, hee cloathed vs with his righteousnesse, reconciled vs to his father, of enemies made vs friends, of no people the people of God, of straungers citizens with Angels and inhabitants of heauen, free denisons with the children of God,
he burst the gates & chains of hell, and Set our feet in a place of great liberty, he clothed us with his righteousness, reconciled us to his father, of enemies made us Friends, of no people the people of God, of Strangers Citizens with Angels and inhabitants of heaven, free Denizons with the children of God,
Heereunto all the Prophets beare witnesse, that whosoeuer shall beleeue in him, by his name he shall receiue remission of sinnes, and withall eternall life.
Hereunto all the prophets bear witness, that whosoever shall believe in him, by his name he shall receive remission of Sins, and withal Eternal life.
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5 And as Christ hath deliuered all his out of the captiuitie of Satan and sinne, so hath he also vs after a more speciall and peculiar maner out of that denne of theeues, out of that prison of Romish seruitude, out of the bloudie clawes of that cruel and proud Antichrist.
5 And as christ hath Delivered all his out of the captivity of Satan and sin, so hath he also us After a more special and peculiar manner out of that den of thieves, out of that prison of Romish servitude, out of the bloody claws of that cruel and proud Antichrist.
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Our God hath vsed our Moses to deliuer vs from Egyptiacal seruitude, that we may serue him henceforward in freedome of conscience, he hath led vs out of a maruellous darknesse into a maruellous light, hee hath giuen vs (for his gift it is) an vnderstanding heart to knowe God the father and him whom he hath sent Iesus Christ,
Our God hath used our Moses to deliver us from Egyptiacal servitude, that we may serve him henceforward in freedom of conscience, he hath led us out of a marvelous darkness into a marvelous Light, he hath given us (for his gift it is) an understanding heart to know God the father and him whom he hath sent Iesus christ,
To performe this couenant of grace and mercie made vnto our fathers, and comprehending also vs, he gaue vp his only begotten sonne in the fulnesse of time to death.
To perform this Covenant of grace and mercy made unto our Father's, and comprehending also us, he gave up his only begotten son in the fullness of time to death.
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God in mercie made couenant of our deliuerance, in mercie confirmed it with an othe, in mercie through the merits of Christ performed his promise to vs,
God in mercy made Covenant of our deliverance, in mercy confirmed it with an other, in mercy through the merits of christ performed his promise to us,
Wee may well wonder that God with so mercifull eies looked vpon so miserable and so sinfull creatures, that the sonne of God would die for the redemption of his enemies.
we may well wonder that God with so merciful eyes looked upon so miserable and so sinful creatures, that the son of God would die for the redemption of his enemies.
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This doth in deede commend his loue, seeing that all which he hath doone is of meere mercie in himselfe, without any shadowe of merite in vs. 7 Nowe that Christ hath deliuered vs from Satan, and that with so deare a prise, let vs fall no more into the clawes of that roaring Lyon, least he vtterly deuoure vs. Hee is cast out of our house;
This does in deed commend his love, seeing that all which he hath done is of mere mercy in himself, without any shadow of merit in us 7 Now that christ hath Delivered us from Satan, and that with so deer a prize, let us fallen no more into the claws of that roaring lion, lest he utterly devour us He is cast out of our house;
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Secondly we must serue no other but him. Thirdly him we must serue without feare. We were created, man is borne vnto seruice and labour, as birdes vnto flight.
Secondly we must serve no other but him. Thirdly him we must serve without Fear. We were created, man is born unto service and labour, as Birds unto flight.
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And although that God hath giuen him ouer into a dull and senselesse minde, his eares beeing so dammed vp that nothing can haue entraunce to mooue or touche his hard heart:
And although that God hath given him over into a dull and senseless mind, his ears being so dammed up that nothing can have Entrance to move or touch his hard heart:
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doest thou not knowe that thy wealth shall melt like snow before the sunne? thinkest thou still to holde it? O foole this night shall they t•ke away thy soule, perhaps this instant, and then whose is all this? After that Zacheus fell to the seruice of Christ,
dost thou not know that thy wealth shall melt like snow before the sun? Thinkest thou still to hold it? Oh fool this night shall they t•ke away thy soul, perhaps this instant, and then whose is all this? After that Zacchaeus fell to the service of christ,
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and that Christ entred into his house, hee presently forsooke the seruice of Mammon, made a large restitution of that which he had gained by such vnlawfull meanes,
and that christ entered into his house, he presently forsook the service of Mammon, made a large restitution of that which he had gained by such unlawful means,
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Well this one thing we knowe. This woord that proceedeth out of Gods mouth against vsurie shall not returne in vaine: if it cannot worke reformation; it wil worke confusion.
Well this one thing we know. This word that Proceedeth out of God's Mouth against Usury shall not return in vain: if it cannot work Reformation; it will work confusion.
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all things to all men that somewhat may be gained or saued to himselfe. Hee maketh no difference betweene the Masse and the Communion, Christ and Beliall;
all things to all men that somewhat may be gained or saved to himself. He makes no difference between the Mass and the Communion, christ and Belial;
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Such a one was Leontius Bishop of Antioch, who being in heart an Arrian, couered his religion and ioined with the counsell of Nice in outward profession of the trueth.
Such a one was Leontius Bishop of Antioch, who being in heart an Arrian, covered his Religion and joined with the counsel of Nicaenae in outward profession of the truth.
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12 Some and those many are seruauntes of men, as those which in matters of religion wholly hang their soules vpon humane authorities and iudgements. So did the Corinthians;
12 some and those many Are Servants of men, as those which in matters of Religion wholly hang their Souls upon humane authorities and Judgments. So did the Corinthians;
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And so doe those that choose to themselues newe masters, newe teachers, according to their itching and wandering •ares, esteeming such and despising others.
And so do those that choose to themselves new Masters, new Teachers, according to their itching and wandering •ares, esteeming such and despising Others.
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So doe they which praise and flatter men in their follie, thereby to winne themselues estimation with them which haue mens persons in admiration for gaines sake.
So do they which praise and flatter men in their folly, thereby to win themselves estimation with them which have men's Persons in admiration for gains sake.
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Finally so doe they which repose their trust in the merits of men, that seeke iustification or remission of sinnes eyther by their owne woorkes or by the desertes of others.
Finally so do they which repose their trust in the merits of men, that seek justification or remission of Sins either by their own works or by the deserts of Others.
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And hee entertaineth no seruants but such as be like himselfe, whose wages are fire, cheines, brimstone, darkenesse, wailing, howling and gnashing of teeth, in a word euerlasting death and damnation.
And he entertaineth no Servants but such as be like himself, whose wages Are fire, chains, brimstone, darkness, wailing, howling and gnashing of teeth, in a word everlasting death and damnation.
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But wee are redeemed to serue him onely, to serue our Christ, our redeemer that hath full deerely bought vs. Thou shalt worship the Lord thy God, and him onely shalt thou serue.
But we Are redeemed to serve him only, to serve our christ, our redeemer that hath full dearly bought us Thou shalt worship the Lord thy God, and him only shalt thou serve.
The beleeuing Christian, the regenerate childe of God, who through faith in Christ is certaine of his deliuerance from the diuell and from hell, assured of remission of sinnes and of life euerlasting in the death and resurrection of Iesus Christ our Sauiour, he serueth in the reuerent feare of loue,
The believing Christian, the regenerate child of God, who through faith in christ is certain of his deliverance from the Devil and from hell, assured of remission of Sins and of life everlasting in the death and resurrection of Iesus christ our Saviour, he serveth in the reverent Fear of love,
For ye haue not saith the Apostle, receiued againe the spirite of bondage vnto feare, but ye haue receiued the spirit of adoption by which wee crie Abba father.
For you have not Says the Apostle, received again the Spirit of bondage unto Fear, but you have received the Spirit of adoption by which we cry Abba father.
But the spirite of adoption by the preaching of the Gospel telleth vs that in Christ we haue remission of sinnes, we are reconciled vnto God and adopted by him, we are his chosen children and may boldly and ioyfully call him father.
But the Spirit of adoption by the preaching of the Gospel Telleth us that in christ we have remission of Sins, we Are reconciled unto God and adopted by him, we Are his chosen children and may boldly and joyfully call him father.
And this certainetie of our saluation the spirit of God testifieth to our spirit, whereby we put away all seruile feare of punishment beeing assured of Gods constant fauour and eternall loue towardes vs:
And this certainty of our salvation the Spirit of God Testifieth to our Spirit, whereby we put away all servile Fear of punishment being assured of God's constant favour and Eternal love towards us:
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A lamentable, discomfortable, and miserable estate. Here it is in one woord confounded. For Zacharie saith we are redeemed to serue him without feare or doubtfulnesse.
A lamentable, discomfortable, and miserable estate. Here it is in one word confounded. For Zacharias Says we Are redeemed to serve him without Fear or doubtfulness.
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For where doubt is there is feare, and what greater feare than of a thing so fearefull? Hee that will serue God must serue him in a quiet and ioiefull conscience with a sure and vndoubted confidence of mercie and saluation in Christ the Lord of mercy.
For where doubt is there is Fear, and what greater Fear than of a thing so fearful? He that will serve God must serve him in a quiet and joyful conscience with a sure and undoubted confidence of mercy and salvation in christ the Lord of mercy.
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As if hee should say, Thou art full of clemencie and compassion, and therfore we serue thee with a reuerent and without a seruile feare, being perswaded of thy great mercie.
As if he should say, Thou art full of clemency and compassion, and Therefore we serve thee with a reverent and without a servile Fear, being persuaded of thy great mercy.
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The honest and well natured wife that truely loueth her husband, for the same cause feareth and taketh great heede least in any thing she should offend him.
The honest and well natured wife that truly loves her husband, for the same cause fears and Takes great heed lest in any thing she should offend him.
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If Israell had loued and truely feared God, they would not haue loathed Manna, despised magistrates, followed fleshly lusts, murthered the Prophets, crucified Christ and persecuted his Apostles.
If Israel had loved and truly feared God, they would not have loathed Manna, despised Magistrates, followed fleshly Lustiest, murdered the prophets, Crucified christ and persecuted his Apostles.
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If the Corinthians had feared God, they would not haue beene so contentious, so proude, so adulterous, neither would they so vncharitably haue iudged their brethren in things indifferent:
If the Corinthians had feared God, they would not have been so contentious, so proud, so adulterous, neither would they so uncharitably have judged their brothers in things indifferent:
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When there are amongst vs many that breede contention and make diuision, that lend out their monie vpon vsurie, that pollute their neighbours bed with adulterie, that shut vp the bowels of mercie and compassion,
When there Are among us many that breed contention and make division, that lend out their money upon Usury, that pollute their neighbours Bed with adultery, that shut up the bowels of mercy and compassion,
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and suffer Christ to begge, crie and starue in the streetes, that neither regard the heauenly message of their saluation nor esteeme the messenger by whom it is brought, that shewe no reuerence to the woord of God,
and suffer christ to beg, cry and starve in the streets, that neither regard the heavenly message of their salvation nor esteem the Messenger by whom it is brought, that show no Reverence to the word of God,
19 If the feare of God were in vs would wee deale with the seruaunts of God as wee nowe doe? The dealing of Hanun the sonne of Nahash towards Dauids seruaunts was not more villanous than the dealings of the world are with the honorable Embassadors of the most high God at this day.
19 If the Fear of God were in us would we deal with the Servants of God as we now do? The dealing of Hanun the son of Nahash towards David Servants was not more villainous than the dealings of the world Are with the honourable ambassadors of the most high God At this day.
Thinkest thou that Dauid doth honour thy father ▪ or that he hath sent comforters vnto thee? Are they not rather sent as spies to searche the citie and so to ouerthrowe it? He had no sooner heard the name of a spie,
Thinkest thou that David does honour thy father ▪ or that he hath sent Comforters unto thee? are they not rather sent as spies to search the City and so to overthrown it? He had no sooner herd the name of a spy,
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but hands were laide vpon Dauids seruants, they were sent away with their beards halfe shauen and their coates cut off in the vnseemeliest place, to his owne euerlasting ignominie and shame which so despitefully vsed men sent vnto him of meere loue and heartie meaning.
but hands were laid upon David Servants, they were sent away with their beards half shaven and their coats Cut off in the vnseemeliest place, to his own everlasting ignominy and shame which so despitefully used men sent unto him of mere love and hearty meaning.
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Away they are sent loaden with spitefull words, with slanderous reproches, iniurious dealings, all kindes of contumelie and disgrace. But note of whome:
Away they Are sent loaded with spiteful words, with slanderous Reproaches, injurious dealings, all Kinds of contumely and disgrace. But note of whom:
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of the Ammonites which feare not God, of the prophanely minded Atheist, of the carnal gospeller, of the zealous hypocrite, of such in whom the feare of God or the care of their soules remaineth not;
of the Ammonites which Fear not God, of the profanely minded Atheist, of the carnal gospeler, of the zealous hypocrite, of such in whom the Fear of God or the care of their Souls remains not;
Hee comforted his faithfull messengers, sent them newe apparell, and caused them to remaine at an appointed place Iericho vntill their beardes were growne againe,
He comforted his faithful messengers, sent them new apparel, and caused them to remain At an appointed place Jericho until their beards were grown again,
And doeth not Christ our king esteeme the ignominie doone to his messengers as if it were doone to himselfe? Hath he not saide, He that despiseth you despiseth me? No doubt hee shall comfort his afflicted and despised messengers.
And doth not christ our King esteem the ignominy done to his messengers as if it were done to himself? Hath he not said, He that despises you despises me? No doubt he shall Comfort his afflicted and despised messengers.
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but vnto despisers tribulation and vengeance in the day when he shal shew himselfe from heauen with armies of Angels in flaming fire to the confusion of his enemies.
but unto despisers tribulation and vengeance in the day when he shall show himself from heaven with armies of Angels in flaming fire to the confusion of his enemies.
The Scribes and Pharisees thought themselues the onely men that serued God because of their long and often praying, their much fastings, their washings, their tithings, their giuing of almes:
The Scribes and Pharisees Thought themselves the only men that served God Because of their long and often praying, their much Fastings, their washings, their tithings, their giving of alms:
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but who required these thinges at their hands? Where hath God prescribed these kinds of outward seruice and worship to be done as being acceptable to him without inward holinesse and true righteousnesse? In the same ranke with these Pharisaicall deuises we may place those papall inuentions of Masses, Pilgrimages, Vowes, auricular confessions,
but who required these things At their hands? Where hath God prescribed these Kinds of outward service and worship to be done as being acceptable to him without inward holiness and true righteousness? In the same rank with these Pharisaical devises we may place those papal Inventions of Masses, Pilgrimages, Vows, auricular confessions,
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Holinesse hath relation to the former table, and righteousnesse to the latter: In holinesse is set foorth our dutie towardes God, in righteousnesse towards man.
Holiness hath Relation to the former table, and righteousness to the latter: In holiness is Set forth our duty towards God, in righteousness towards man.
24 It is true that when the Church is infected and polluted with idolatrie and superstition, when the house of praier is made a denne of theeues, the temple of God a synagogue of Satan,
24 It is true that when the Church is infected and polluted with idolatry and Superstition, when the house of prayer is made a den of thieves, the temple of God a synagogue of Satan,
But conuenticles or priuate meetings, when the gospell of God being strengthened with the ciuill hand, hath his free and safe passage, is publikely and syncerely preached,
But conventicles or private meetings, when the gospel of God being strengthened with the civil hand, hath his free and safe passage, is publicly and sincerely preached,
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It is the propertie of froward sectaries whose inuentions cannot abide the light, to make obscure conuenticles when the doctrine of truth is set at libertie.
It is the property of froward sectaries whose Inventions cannot abide the Light, to make Obscure conventicles when the Doctrine of truth is Set At liberty.
The Donatists, the Arrians, the Anabaptists, the Familie of loue with all others of the like sort, fostered vp their errors in secret and darke corners.
The Donatists, the Arians, the Anabaptists, the Family of love with all Others of the like sort, fostered up their errors in secret and dark corners.
25 Such stray sheepe therefore as will not of their owne accord assemble themselues to serue the Lorde in the midst of this holie congregation may lawfully and in reason ought to be constrained thereunto.
25 Such stray sheep Therefore as will not of their own accord assemble themselves to serve the Lord in the midst of this holy congregation may lawfully and in reason ought to be constrained thereunto.
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For though religion cannot bee driuen into men by force, yet men by force may be driuen to those ordinarie meanes whereby they are woont to be brought to the knowledge of the truth.
For though Religion cannot be driven into men by force, yet men by force may be driven to those ordinary means whereby they Are wont to be brought to the knowledge of the truth.
In dooing right vnto him we serue the Lord Iesus (whose commaundement this is) in righteousnesse. One lesson well obserued were sufficient for this matter.
In doing right unto him we serve the Lord Iesus (whose Commandment this is) in righteousness. One Lesson well observed were sufficient for this matter.
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If we could loue our neighbours with that kindenesse which we doe our selues, which is the precept of the Lawe, we would not want in any part of righteous duetie towards men.
If we could love our neighbours with that kindness which we do our selves, which is the precept of the Law, we would not want in any part of righteous duty towards men.
27 They which are in authoritie are called Iustices, to the end that their name might put them in minde of that duetie which they owe to the common wealth:
27 They which Are in Authority Are called Justices, to the end that their name might put them in mind of that duty which they owe to the Common wealth:
For that is right and to that end God hath made him rich, that he as a faithful steward might bestowe those riche blessings vpon the familie and houshold of God.
For that is right and to that end God hath made him rich, that he as a faithful steward might bestow those rich blessings upon the family and household of God.
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Iohn the Bishop of Constantinople who for his liberal releeuing of the needie was surnamed the Almner was woont to prouide daily meate for the poore and when it was made readie, to come foorth and himselfe see it serued.
John the Bishop of Constantinople who for his liberal relieving of the needy was surnamed the Almner was wont to provide daily meat for the poor and when it was made ready, to come forth and himself see it served.
To suffer him in his members so to begge who hath giuen thee all that thou hast is horrible ingratitude, it is not the part of a Christianly afdicted heart of one that serueth his Lord in righteousnesse.
To suffer him in his members so to beg who hath given thee all that thou hast is horrible ingratitude, it is not the part of a Christianly afdicted heart of one that serveth his Lord in righteousness.
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of what trade or vocation soeuer we be, this we must knowe, that hee onely serueth God in holinesse and righteousnesse, who denying impietie and worldly concupiscence liueth soberly, iustly and holily in this present world;
of what trade or vocation soever we be, this we must know, that he only serveth God in holiness and righteousness, who denying impiety and worldly concupiscence lives soberly, justly and holily in this present world;
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soberly as touching himselfe, iustly towards his neighbour, and holily as concerning God; he that casteth off the olde Adam and putteth on Iesus Christ;
soberly as touching himself, justly towards his neighbour, and holily as Concerning God; he that Cast off the old Adam and putteth on Iesus christ;
It is not true zeale but rather a brainsick giddinesse which causeth many to forsake their naturall home and to wander to Ierusalem there to woorship God;
It is not true zeal but rather a brainsick giddiness which Causes many to forsake their natural home and to wander to Ierusalem there to worship God;
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when they are sharpe without all sober and staied consideration, reproouing them openly whom they ought priuately to admonish, rashly condemning them whom they ought charitably to iudge as brethren.
when they Are sharp without all Sobrium and stayed consideration, reproving them openly whom they ought privately to admonish, rashly condemning them whom they ought charitably to judge as brothers.
Where nowe in what corner of this earth shall we finde a man in zeale comparable vnto Dauid, whom when the woord of God was contemned and his ministers despised the griefe the of had like to haue wasted away? My zeale saith he, hath euen melted me, because mine enemies haue forgotten thy words.
Where now in what corner of this earth shall we find a man in zeal comparable unto David, whom when the word of God was contemned and his Ministers despised the grief thee of had like to have wasted away? My zeal Says he, hath even melted me, Because mine enemies have forgotten thy words.
What a crosse, what atorment was the sinne of Sodom to the heart of iust Lot? The small remorse which we haue for sinne sheweth our zeale is not verie great.
What a cross, what atorment was the sin of Sodom to the heart of just Lot? The small remorse which we have for sin shows our zeal is not very great.
that wee may as Phinees with the sword of the holie ghost the wo•d of God run through, cut asunder and destroie all the filth and vncleannesse which lieth lurking in our hearts;
that we may as Phinehas with the sword of the holy ghost the wo•d of God run through, Cut asunder and destroy all the filth and uncleanness which lies lurking in our hearts;
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that wee may so mortifie the members of the bodie and rectifie the affections of the mind, that with a chast life in bodie and soule we may glorifie our God.
that we may so mortify the members of the body and rectify the affections of the mind, that with a chaste life in body and soul we may Glorify our God.
Let vs pray for the zeale that was in Christ Iesus, that wee may with the sharpe whippe of vnfained repentance driue out of our bodies which are the temples of Gods holie spirit all buying and selling, all couetousnesse, vsurie, enuie, lying, deceite;
Let us pray for the zeal that was in christ Iesus, that we may with the sharp whip of unfeigned Repentance driven out of our bodies which Are the Temples of God's holy Spirit all buying and selling, all covetousness, Usury, envy, lying, deceit;
that we may offer vp vnto God in the midst of these temples the sacrifice of an humble and of a contrite heart, the sacrifice of righteousnesse, the sacrifice of praise.
that we may offer up unto God in the midst of these Temples the sacrifice of an humble and of a contrite heart, the sacrifice of righteousness, the sacrifice of praise.
Let vs beseech him I say to inflame our hearts with true zeale, that earnestly seeking our owne saluation and the safetie of others, we may be zealous as the blessed Apostle was with the zeale of God:
Let us beseech him I say to inflame our hearts with true zeal, that earnestly seeking our own salvation and the safety of Others, we may be zealous as the blessed Apostle was with the zeal of God:
Such as we would seeme to be we must bee in deede, such we must appeare in truth before that Lorde who seeth our verie hearts and examineth our in most reines.
Such as we would seem to be we must be in deed, such we must appear in truth before that Lord who sees our very hearts and examineth our in most reins.
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Let vs euer remember that God looketh vpon vs with open eyes, he beholdeth in greatest darkenesse, hee seeth the vnsearchable heart and thought of man:
Let us ever Remember that God looks upon us with open eyes, he beholdeth in greatest darkness, he sees the unsearchable heart and Thought of man:
how much more should we be ouercome with shame and feare to sinne in the sight of that eternall God, who hath power ouer bodie and soule to cast them both into eternall fire?
how much more should we be overcome with shame and Fear to sin in the sighed of that Eternal God, who hath power over body and soul to cast them both into Eternal fire?
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Onely he that continueth to the end shall be saued, which saluation of our soules and bodies the Lord of his infinite mercies grant, that wee may aspire vnto him in this life,
Only he that Continueth to the end shall be saved, which salvation of our Souls and bodies the Lord of his infinite Mercies grant, that we may aspire unto him in this life,
OVR Apostle in the former part of this Chapter hath diligently set downe as well the office and authoritie of a magistrate, as also what dutie and obedience the subiects doe owe vnto him.
OUR Apostle in the former part of this Chapter hath diligently Set down as well the office and Authority of a magistrate, as also what duty and Obedience the Subjects do owe unto him.
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Hee was occasioned hereunto for that the Iewes the elect nation of God (who therefore claimed to be a free people) could not abide so to subiect thēselues as to liue obediently vnder forrein Princes.
He was occasioned hereunto for that the Iewes the elect Nation of God (who Therefore claimed to be a free people) could not abide so to Subject themselves as to live obediently under foreign Princes.
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The Gentiles which nowe were become Christians thought it not agreeable to their holie profession to yeelde obedience vnto wicked magistrates persecuters of true religion, who by euill meanes had attained vnto that authoritie and behaued themselues as ill in it.
The Gentiles which now were become Christians Thought it not agreeable to their holy profession to yield Obedience unto wicked Magistrates persecuters of true Religion, who by evil means had attained unto that Authority and behaved themselves as ill in it.
Another reason why euerie soule should liue in subiection to the higher power is, because whosoeuer resisteth the ordinaunce of God prouoketh the iudgement of God against himselfe.
another reason why every soul should live in subjection to the higher power is, Because whosoever Resisteth the Ordinance of God provoketh the judgement of God against himself.
For why should any man desire not to be subiect? Because he is afraide of the power of kings and rulers? Princes are a terror not to them that doe well, but to euill doers.
For why should any man desire not to be Subject? Because he is afraid of the power of Kings and Rulers? Princes Are a terror not to them that do well, but to evil doers.
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not onely for feare of punishment, he being the minister of Gods displeasure; but also for conscience sake, in that God requireth this obedience at our handes.
not only for Fear of punishment, he being the minister of God's displeasure; but also for conscience sake, in that God requires this Obedience At our hands.
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All this notwithstanding if magistrates should commaund that which is impious and which God forbiddeth, in such cases we haue our answere well warranted, Melius est obedire Deo quàm hominibus.
All this notwithstanding if Magistrates should command that which is impious and which God forbiddeth, in such cases we have our answer well warranted, Better est Obedire God quàm hominibus.
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they euer caring for the benefite of the common wealth, to represse the euill, to strengthen the good, to set vp vertue, to cast downe vice, to defend their people and countrie,
they ever caring for the benefit of the Common wealth, to repress the evil, to strengthen the good, to Set up virtue, to cast down vice, to defend their people and country,
Wherefore vnlesse ye wil be iniurious and withhold back from them that which is theirs euen by debt and not by courtesie, giue to all men their duetie:
Wherefore unless you will be injurious and withhold back from them that which is theirs even by debt and not by courtesy, give to all men their duty:
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The people of Israel bound themselues with solemne promise to pay this debt to their magistrate Iosua, whom the Lorde had giuen to bee their gouernour.
The people of Israel bound themselves with solemn promise to pay this debt to their magistrate Iosua, whom the Lord had given to be their governor.
Absolon rebelled and would not pay this debt of obedience to his father. But God quickely paide him that which was due to his rebellious and disloyall attempts.
Absalom rebelled and would not pay this debt of Obedience to his father. But God quickly paid him that which was due to his rebellious and disloyal attempts.
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God is stil the same God ▪ he hateth iniquitie and wil not suffer conspiracie, rebellion or treason against lawfull magistrates either vnreuealed or vnreuenged.
God is still the same God ▪ he hates iniquity and will not suffer Conspiracy, rebellion or treason against lawful Magistrates either unrevealed or unrevenged.
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And therefore let all subiects, as wel to auoide the wrath of God, as also for conscience sake, pay this debt of true obedience in all lawfull causes to their lawfull magistrate.
And Therefore let all Subjects, as well to avoid the wrath of God, as also for conscience sake, pay this debt of true Obedience in all lawful Causes to their lawful magistrate.
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7 Let the magistrate pay vnto the people the debt which he oweth them. The debt of the magistrate is the iust execution of lawfull punishment against transgressors.
7 Let the magistrate pay unto the people the debt which he owes them. The debt of the magistrate is the just execution of lawful punishment against transgressors.
or any man of any calling bee hee Prophet or Priest exempted from this iudgement. Salomon deposed Abiathar the high Priest. Iehu slewe the false Prophets. Elias the Baalites.
or any man of any calling be he Prophet or Priest exempted from this judgement. Solomon deposed Abiathar the high Priest. Iehu slew the false prophets. Elias the Baalites.
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8 Such as are magistrates to whom the deciding of causes & punishing offences is committed, should be chosen out of al the people the best and fittest men for their wisedome and courage;
8 Such as Are Magistrates to whom the deciding of Causes & punishing offences is committed, should be chosen out of all the people the best and Fittest men for their Wisdom and courage;
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and with the other peruerted iudgement. The eyes euen of the wise are blinded herewithall. Feare also, affection and commiseration, with desire to please men, are great hurts vnto iustice.
and with the other perverted judgement. The eyes even of the wise Are blinded herewithal. fear also, affection and commiseration, with desire to please men, Are great hurts unto Justice.
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to obserue his wholesome precepts, to followe him in life as hee followeth Christ; to loue him and to minister necessaries vnto him for his conuenient sustentation.
to observe his wholesome Precepts, to follow him in life as he follows christ; to love him and to minister necessaries unto him for his convenient sustentation.
11 The husband doeth owe vnto his wife due beneuolence, tender and faithfull loue, prouision for things needefull and honest, wise gouernement, good instruction, protection, custodie and honour:
11 The husband doth owe unto his wife due benevolence, tender and faithful love, provision for things needful and honest, wise government, good instruction, protection, custody and honour:
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The wife is indebted vnto her husband to honour him, to loue him, to obey him, to learne of him, to be gouerned by him, to liue vnder him in silence with all subiection, to ease him in the orderly nurturing of his children and the wise gouerning of his house;
The wife is indebted unto her husband to honour him, to love him, to obey him, to Learn of him, to be governed by him, to live under him in silence with all subjection, to ease him in the orderly nurturing of his children and the wise governing of his house;
12 Euerie man is to his neighbour a debtor not onely of that which himselfe boroweth, but of whatsoeuer his neighbour needeth, a debtor not onely to pay that he oweth,
12 Every man is to his neighbour a debtor not only of that which himself borroweth, but of whatsoever his neighbour needs, a debtor not only to pay that he owes,
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So that these ouerpaiments, the vsurie which hath spoiled and eaten vp many, the canker of the common wealth is vtterly both forbidden to man and abhorred of God.
So that these ouerpaiments, the Usury which hath spoiled and eaten up many, the canker of the Common wealth is utterly both forbidden to man and abhorred of God.
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neither any such matter meant but onely vnlawfull gaine of monie, the partie to forfeit his obligation because hee neither can nor meaneth such paiment,
neither any such matter meant but only unlawful gain of money, the party to forfeit his obligation Because he neither can nor means such payment,
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This woord of God man cannot dispence withall, and it shall not returne in vaine. If it cannot be a conuerting commaundement it shall bee a confounding iudgement.
This word of God man cannot dispense withal, and it shall not return in vain. If it cannot be a converting Commandment it shall be a confounding judgement.
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And yet in truth all reason and the verie Lawe of nature is against it, all Nations at all times haue condemned it as the verie bane and pestilence of a common wealth:
And yet in truth all reason and the very Law of nature is against it, all nations At all times have condemned it as the very bane and pestilence of a Common wealth:
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by swearing and forswearing, or by any such vsuall but vnlawfull meane. One lesson obserued serueth this matter: lend, as thou wouldst borrowe; sell, as thou wouldst buie;
by swearing and forswearing, or by any such usual but unlawful mean. One Lesson observed serveth this matter: lend, as thou Wouldst borrow; fell, as thou Wouldst buy;
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And vnto whom we owe it we neuer pay it except we acknowledge that we owe it stil. In this debt of loue we must consider why we must loue, whom wee must loue,
And unto whom we owe it we never pay it except we acknowledge that we owe it stil. In this debt of love we must Consider why we must love, whom we must love,
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Loue doth no euill or hurt to any, hee that loueth his neighbour will not take away his life, will not defile his bed, will not steale or rob him of his goods, will not witnesse vntruely against him, wil not in his heart couet any thing that is his:
Love does not evil or hurt to any, he that loves his neighbour will not take away his life, will not defile his Bed, will not steal or rob him of his goods, will not witness untruly against him, will not in his heart covet any thing that is his:
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It is friuolous for thee to obiect, hee is mine enemie, hee hath many waies wronged me, he hath raised slanderous reports of me, he hath practised against me, spoiled and robbed me:
It is frivolous for thee to Object, he is mine enemy, he hath many ways wronged me, he hath raised slanderous reports of me, he hath practised against me, spoiled and robbed me:
Our selues we loue not in woord and shew but in truth and in deede. If wee speake deceitfully euerie one to his neighbour, if we flatter with our lippes,
Our selves we love not in word and show but in truth and in deed. If we speak deceitfully every one to his neighbour, if we flatter with our lips,
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Which of vs beeing in his right minde doth lift vp his fist to strike himselfe? If any part of our bodies be out of frame, any bone out of ioint, we seeke by and by all the helpe we can to set it in.
Which of us being in his right mind does lift up his fist to strike himself? If any part of our bodies be out of frame, any bone out of joint, we seek by and by all the help we can to Set it in.
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we would not vndermine them, and wring them in bargaining; we would not so proudely contemne them, so spitefully enuie them, so impudently slander them,
we would not undermine them, and wring them in bargaining; we would not so proudly contemn them, so spitefully envy them, so impudently slander them,
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When wee suffer them for want to perish in our streetes, this is an euident token and manifest argument that wee neither loue God neither them that are of God: neither him, nor his.
When we suffer them for want to perish in our streets, this is an evident token and manifest argument that we neither love God neither them that Are of God: neither him, nor his.
what should we say but acknowledge the arrearages in which we are cast, and confesse that wee haue left that debt of loue which wee owe to our brethren vndischarged.
what should we say but acknowledge the arrearages in which we Are cast, and confess that we have left that debt of love which we owe to our brothers undischarged.
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the day when as God doeth visite vs in his mercie, calling vs to the knowledge of him and of his sonne Christ, by the preaching of the gospell to the sauing of our soules.
the day when as God doth visit us in his mercy, calling us to the knowledge of him and of his son christ, by the preaching of the gospel to the Saving of our Souls.
for either it is eaten vp by birds, or trodden downe by men. The stubborne-hearted and stiffe-necked Iewes were cast into this dead sleepe, establishing their owne righteousnesse,
for either it is eaten up by Birds, or trodden down by men. The stubbornhearted and Stiffnecked Iewes were cast into this dead sleep, establishing their own righteousness,
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and reiecting the righteousnesse that is in Christ Iesu, reposing saluation in their externall sacrifices & ceremonies, not seeking it there where it was onely to bee found, in Christ which was the sacrificed Lambe from the beginning of the worlde, that onely taketh away the sinnes of the worlde. As those were then; so nowe these are:
and rejecting the righteousness that is in christ Iesu, reposing salvation in their external Sacrifices & ceremonies, not seeking it there where it was only to be found, in christ which was the sacrificed Lamb from the beginning of the world, that only Takes away the Sins of the world. As those were then; so now these Are:
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who with the proude Pharisees iustifie themselues by their owne defiled woorkes, not regarding the true iustification which we haue in Christ thorough faith, preferring the sacrifice of the blasphemous masse the meere inuention of man or of Satan before the sweet and acceptable sacrifice which Christ made for vs vpon the crosse once, not to be renued; and sufficient not needing helpe.
who with the proud Pharisees justify themselves by their own defiled works, not regarding the true justification which we have in christ through faith, preferring the sacrifice of the blasphemous mass the mere invention of man or of Satan before the sweet and acceptable sacrifice which christ made for us upon the cross once, not to be renewed; and sufficient not needing help.
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Men they are of dull eares and of hard hearts, a rebellious and froward generation, to whom whatsoeuer we speake, this account we may make before hand, Surely they will not heare, neither will they arise from the error wherein Satan hath rockt them asleepe, crie the Prophets neuer so lowde & so often, Rise O Ierusalem, be inlightened,
Men they Are of dull ears and of hard hearts, a rebellious and froward generation, to whom whatsoever we speak, this account we may make before hand, Surely they will not hear, neither will they arise from the error wherein Satan hath rocked them asleep, cry the prophets never so loud & so often, Rise Oh Ierusalem, be enlightened,
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King Dauid fell into it, and continued in it, sleeping very soundly, neuer lifting vp his head for two yeres space, till at the length Nathan the Prophet at the commaundement of God awakened him.
King David fell into it, and continued in it, sleeping very soundly, never lifting up his head for two Years Molle, till At the length Nathan the Prophet At the Commandment of God awakened him.
Zacheus slept a long time pleasauntly in his vsurie with heapes of euill gotten goods vnder his heade, till the sonne of God himselfe called vpon him and lifted him vp, by whose voice hee was effectually and throughly wakened:
Zacchaeus slept a long time pleasantly in his Usury with heaps of evil got goods under his head, till the son of God himself called upon him and lifted him up, by whose voice he was effectually and thoroughly wakened:
insomuch that his eyes beeing nowe opened to see the ouglinesse of his sinne wherein he had so long time before slumbered, hee not onely made restitution but also gaue the one halfe of al his goods to the poore.
insomuch that his eyes being now opened to see the ugliness of his sin wherein he had so long time before slumbered, he not only made restitution but also gave the one half of all his goods to the poor.
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but rather to take delight and pleasure in it, to commit it as the Apostle saith with a kinde of greedinesse, to count sinne no sinne, to swallowe it down without any remorse or contradiction.
but rather to take delight and pleasure in it, to commit it as the Apostle Says with a kind of greediness, to count sin no sin, to swallow it down without any remorse or contradiction.
Such was the sleepe of that riche man, who hauing filled his barnes and prouided store for many yeeres incouraged himselfe to sensualitie, Soule take thy rest. You that loue the rest of your soules in deede, keepe your soules waking,
Such was the sleep of that rich man, who having filled his Barns and provided store for many Years encouraged himself to sensuality, Soul take thy rest. You that love the rest of your Souls in deed, keep your Souls waking,
God hath armed the verie elements against that thing, wherein notwithstanding we continue, as if we would trie whether hee which wakened them by sending water vpon the one and fire vpon the other, would waken vs by causing the earth to swallowe vs vp.
God hath armed the very elements against that thing, wherein notwithstanding we continue, as if we would try whither he which wakened them by sending water upon the one and fire upon the other, would waken us by causing the earth to swallow us up.
It is written of the people which were in Laish that because they had no businesse with any bodie nor any bodie with them, no man raised any tumult or vsurped any dominion in their Land,
It is written of the people which were in Laish that Because they had no business with any body nor any body with them, no man raised any tumult or usurped any dominion in their Land,
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They went vp being onely sixe hundred men, came to Laish, found the people without all mistrust of danger, put them to the sword, and burnt vp their citie. Their peace bred plentie; their plentie, securitie; their securitie, their destruction.
They went up being only sixe hundred men, Come to Laish, found the people without all mistrust of danger, put them to the sword, and burned up their City. Their peace bred plenty; their plenty, security; their security, their destruction.
And as in daungers of the bodie, so likewise or rather much more in perils which beset the soule we shal find those temptations most grieuous which assault vs at vnawares.
And as in dangers of the body, so likewise or rather much more in perils which beset the soul we shall find those temptations most grievous which assault us At unawares.
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Hee that falleth into temptation asleepe hardly riseth out of temptation aliue. For if they that watch continually be not conquerors but with much adoe:
He that falls into temptation asleep hardly Riseth out of temptation alive. For if they that watch continually be not conquerors but with much ado:
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what shall become of them, vpon whom Satan then laieth hands, when beeing lustie and strong hauing whatsoeuer their hearts can wish, they are at peace, take their rest,
what shall become of them, upon whom Satan then Layeth hands, when being lusty and strong having whatsoever their hearts can wish, they Are At peace, take their rest,
and because they haue no change, therefore feare not GOD? Surely their destruction is as the swelling of an high wall, it commeth sodainely downe and they are fearefully consumed.
and Because they have no change, Therefore Fear not GOD? Surely their destruction is as the swelling of an high wall, it comes suddenly down and they Are fearfully consumed.
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We haue entred our names into the profession of Christianitie in our Baptisme, we haue receiued the trueth by it, wee seeke saluation, wee haue beene long scholers, we ought nowe to growe to some good perfection:
We have entered our names into the profession of Christianity in our Baptism, we have received the truth by it, we seek salvation, we have been long Scholars, we ought now to grow to Some good perfection:
and the crowne we run for is immortall, let vs be earnest in the cause, let vs cast off all hinderaunces and striue industriously vnto that saluation which is set before vs. Nowe that wee are almost as it were within the reache of the crowne of glorie, let vs take strength vnto vs, let vs double our courage ▪ encrease our zeale, adde more and more vnto euerie good and perfect gift which wee haue receined from the father of light.
and the crown we run for is immortal, let us be earnest in the cause, let us cast off all hindrances and strive industriously unto that salvation which is Set before us Now that we Are almost as it were within the reach of the crown of glory, let us take strength unto us, let us double our courage ▪ increase our zeal, add more and more unto every good and perfect gift which we have received from the father of Light.
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yet he to whom the night and the light are all one in clearenesse, our eternall God hee seeth our cogitations, and searcheth our heart: he vnderstandeth all our waies.
yet he to whom the night and the Light Are all one in clearness, our Eternal God he sees our cogitations, and Searches our heart: he understandeth all our ways.
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30 Howbeit for that it sufficeth not to abstaine from euil but it is required that we should doe good, therefore the Apostle exhorteth vs not onely to cast away the woorkes of darkenesse,
30 Howbeit for that it Suffices not to abstain from evil but it is required that we should do good, Therefore the Apostle exhorteth us not only to cast away the works of darkness,
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Wherein looke what was saide why sinne should be called by the name of darknesse the like may on the contrarie side be saide why righteousnesse should bee termed by the name of light.
Wherein look what was said why sin should be called by the name of darkness the like may on the contrary side be said why righteousness should be termed by the name of Light.
First for that good woorkes are the fruits of the light of knowledge, wherein if we encrease more and more in loue and in all spirituall vnderstanding we shall not onely put a difference betwene those things that are more excellēt,
First for that good works Are the fruits of the Light of knowledge, wherein if we increase more and more in love and in all spiritual understanding we shall not only put a difference between those things that Are more excellent,
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but bee pure also and without offence vnto the day of Christ filled with the fruites of righteousnesse which commeth by Iesu Christ vnto the glorie and praise of God;
but be pure also and without offence unto the day of christ filled with the fruits of righteousness which comes by Iesu christ unto the glory and praise of God;
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For he that doth the trueth commeth to the light that his deedes may be made manifest, that they are done in God who is light and in him is no darknesse at all:
For he that does the truth comes to the Light that his Deeds may be made manifest, that they Are done in God who is Light and in him is no darkness At all:
FOR the better vnderstanding of the Prophet in these fewe words recited, it shall bee requisite to open vnto you a fewe circumstances concerning them wherein I will be short.
FOR the better understanding of the Prophet in these few words recited, it shall be requisite to open unto you a few Circumstances Concerning them wherein I will be short.
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And God appointeth the mountaines to be Iudges heerein, that is, as Ierome expoundeth it, the Angels of heauen, whom God often vseth as ministers for his glorie,
And God appoints the Mountains to be Judges herein, that is, as Jerome expoundeth it, the Angels of heaven, whom God often uses as Ministers for his glory,
secondly that he hath bestowed his manifold benefites vpon them, that he deliuered them out of the house of bondage, from the tyrannicall hands of cruell Pharao, whose slaues their fathers were;
secondly that he hath bestowed his manifold benefits upon them, that he Delivered them out of the house of bondage, from the tyrannical hands of cruel Pharaoh, whose slaves their Father's were;
and being doubtful by what meanes, or with what sacrifice, to please God, and appease his anger, enquireth, Wherewith shall I come before the Lord? The Prophet Micheas directeth the doubtfull minds of the people in this behalfe,
and being doubtful by what means, or with what sacrifice, to please God, and appease his anger, enquireth, Wherewith shall I come before the Lord? The Prophet Micheas directeth the doubtful minds of the people in this behalf,
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God with a mightie arme hath deliuered vs out of Egypt from the tyrannie of Pharao, not onely out of the cheines and deadly thraldome of Satan and sinne by the death and bloud of Iesus Christ our redeemer,
God with a mighty arm hath Delivered us out of Egypt from the tyranny of Pharaoh, not only out of the chains and deadly thraldom of Satan and sin by the death and blood of Iesus christ our redeemer,
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but also out of the seruile bondage of the great Pharao, though lesser than the former, the Romish Antichrist, who villanously bereaued vs of our spirituall libertie, robbed vs of that inestimable treasure the woorde of God,
but also out of the servile bondage of the great Pharaoh, though lesser than the former, the Romish Antichrist, who villanously bereaved us of our spiritual liberty, robbed us of that inestimable treasure the word of God,
and oppressed vs with the intollerable burthen of vnprofitable labours, trained vs vp in ignorance, forced vs in Idolatrie and superstition the waies to hel to seeke our safetie and euerlasting life:
and oppressed us with the intolerable burden of unprofitable labours, trained us up in ignorance, forced us in Idolatry and Superstition the ways to hell to seek our safety and everlasting life:
But God in his mercie hath remembred vs to doe vs good and to worke our deliuerance, of bondslaues to make vs freemen, of the children of darkenesse to make vs the sonnes of light in him,
But God in his mercy hath remembered us to do us good and to work our deliverance, of bondslaves to make us freemen, of the children of darkness to make us the Sons of Light in him,
God hath also blessed vs with good magistrates, hee hath not onely giuen vs his sonne Christ the Prince of his people who by offering vp himselfe a sacrifice for our sinnes procured vnto vs free remission of them,
God hath also blessed us with good Magistrates, he hath not only given us his son christ the Prince of his people who by offering up himself a sacrifice for our Sins procured unto us free remission of them,
He hath also giuen vs Aaron and Miriam, Priests and Prophets to minister vnto vs the heauenly bread the foode of our soules, the woord of God, the Sacraments of Christ,
He hath also given us Aaron and Miriam, Priests and prophets to minister unto us the heavenly bred the food of our Souls, the word of God, the Sacraments of christ,
And as I said of late in this place, so I say againe, England hath at no time heretofore beene blessed with so many and so faithfull preachers of Gods woord.
And as I said of late in this place, so I say again, England hath At no time heretofore been blessed with so many and so faithful Preachers of God's word.
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4 Which mercies and blessinges powred vpon vs in so great measure should in reason enforce vs to praise him our God and to serue him in true holinesse all the daies of our life, from the fountaine of whose vnspeakeable goodnesse we haue receiued them.
4 Which Mercies and blessings poured upon us in so great measure should in reason enforce us to praise him our God and to serve him in true holiness all the days of our life, from the fountain of whose unspeakable Goodness we have received them.
The Israelites (their strange deliuerance out of Egypt, their good Magistrates, their manifold blessings, benefites and graces notwithstanding) were found vnthankefull.
The Israelites (their strange deliverance out of Egypt, their good Magistrates, their manifold blessings, benefits and graces notwithstanding) were found unthankful.
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And if God shall enter into iudgement with vs, and throughly examine vs (as one day he will) may we not be accused and shall wee not bee found guiltie of the like ingratefull crime? Haue wee not a longing as they had vnto that from which the Lorde hath deliuered vs in great mercie? God hath blessed vs with both magistrates and ministers of great valewe,
And if God shall enter into judgement with us, and thoroughly examine us (as one day he will) may we not be accused and shall we not be found guilty of the like ingrateful crime? Have we not a longing as they had unto that from which the Lord hath Delivered us in great mercy? God hath blessed us with both Magistrates and Ministers of great valve,
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Thus truely considering our case, & entring into iudgement with God, we must with the Israelites pleade guiltie and as professe his mercies so confesse our faults.
Thus truly considering our case, & entering into judgement with God, we must with the Israelites plead guilty and as profess his Mercies so confess our Faults.
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5 The guiltie Israelites sought meanes howe to satisfie for their sinnes. Their meanes were to sacrifice to God and to offer vp calues, rammes and goates:
5 The guilty Israelites sought means how to satisfy for their Sins. Their means were to sacrifice to God and to offer up calves, rams and Goats:
Some by killing of Christ the first begotten sonne againe, sacrificing him afresh as they thought vpon their hill altars for the dead and the quicke: But they were deceiued.
some by killing of christ the First begotten son again, sacrificing him afresh as they Thought upon their hill Altars for the dead and the quick: But they were deceived.
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The Israelites doubted by what meane to satisfie for their sinne, what God would accept they could not tell, they were altogether vncertaine which way to please him.
The Israelites doubted by what mean to satisfy for their sin, what God would accept they could not tell, they were altogether uncertain which Way to please him.
Wherefore such as are doubtful our Prophet Micheas clearely resolueth, such as are out of the way he calleth into the right path, such as are ignorant he instructeth,
Wherefore such as Are doubtful our Prophet Micheas clearly resolveth, such as Are out of the Way he calls into the right path, such as Are ignorant he Instructeth,
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surely not to take vpon thee to satisfie for sin thy selfe, for that passeth thy power, all thy righteousnesse being but filthinesse in the pure sight of God;
surely not to take upon thee to satisfy for since thy self, for that passes thy power, all thy righteousness being but filthiness in the pure sighed of God;
not to offer vp any sacrifice, as being in it selfe propitiatorie for sinne, for that Christ onely hath doone on the crosse and that but once and that for all:
not to offer up any sacrifice, as being in it self propitiatory for sin, for that christ only hath done on the cross and that but once and that for all:
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The price of our saluation is neither golde nor siluer, but the pretious bloud of the innocent lambe of God Christ Iesus, shed for the sinnes of the worlde:
The price of our salvation is neither gold nor silver, but the precious blood of the innocent lamb of God christ Iesus, shed for the Sins of the world:
If thou confesse with thy mouth, and beleeue in thy heart, that thou art deliuered from thy sinne, by that one oblation of Christ offered vpon the crosse, that his merite hath made thee the childe of his father,
If thou confess with thy Mouth, and believe in thy heart, that thou art Delivered from thy sin, by that one oblation of christ offered upon the cross, that his merit hath made thee the child of his father,
let it appeare and be seene in thy works that thou art in deede, the louing and the iustified childe of God, readie & desirous to obeie and doe his will.
let it appear and be seen in thy works that thou art in deed, the loving and the justified child of God, ready & desirous to obey and do his will.
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And least in thy working thou shouldest followe thine owne phantasie, and doe that which is not acceptable in the sight of God, hee hath laide out thy way before thee.
And lest in thy working thou Shouldst follow thine own fantasy, and do that which is not acceptable in the sighed of God, he hath laid out thy Way before thee.
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His meaning was to teache vs that in the spirituall Tabernacle in matters of religion, perteining to the seruice & worship of God all things should be doone according to the rule of his owne will which is set downe in his written woord.
His meaning was to teach us that in the spiritual Tabernacle in matters of Religion, pertaining to the service & worship of God all things should be done according to the Rule of his own will which is Set down in his written word.
For hath he not saide in the Lawe, What I commmaund thee, that onely shalt thou doe, thou shalt neither adde nor diminish? He that addeth God shal adde vnto him all the plagues, he that taketh away God shal take from him all the blessings conteined in that booke.
For hath he not said in the Law, What I commmaund thee, that only shalt thou do, thou shalt neither add nor diminish? He that adds God shall add unto him all the plagues, he that Takes away God shall take from him all the blessings contained in that book.
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In the scriptures wherein is conteined all that is good and all that which God requireth or accepteth of, we finde no mention either of the name or of the thing of the Masse, the Pope, Purgatorie, praying on beades, hallowing of bels, either any such like popish trashe:
In the Scriptures wherein is contained all that is good and all that which God requires or Accepteth of, we find no mention either of the name or of the thing of the Mass, the Pope, Purgatory, praying on beads, hallowing of Bells, either any such like popish trash:
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For where doth God require any one of these or the like at our or their hands? That which is required in his name is this, To doe iudgement and to loue mercie, &c. Wherein is fully comprised our whole duetie both to God and man. 8 To doe iudgement.
For where does God require any one of these or the like At our or their hands? That which is required in his name is this, To do judgement and to love mercy, etc. Wherein is Fully comprised our Whole duty both to God and man. 8 To do judgement.
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This sentence receiueth sundrie expositions, and each of them yeeldeth vs sundrie good lessons. Ierome vnderstandeth by dooing of iudgement dooing all things with reason and ripe consideration.
This sentence receiveth sundry expositions, and each of them yields us sundry good Lessons. Jerome understandeth by doing of judgement doing all things with reason and ripe consideration.
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For minding to powre his plagues vpon Sodoma and Gomorra those sinfull cities hee saith first with himselfe, I wil goe downe nowe and see whether they haue doone altogether according vnto that crie which is come vnto me or not, that I may knowe.
For minding to pour his plagues upon Sodom and Gomorra those sinful cities he Says First with himself, I will go down now and see whither they have done altogether according unto that cry which is come unto me or not, that I may know.
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Herode without all reason and iudgement promised to his daunsing daughter whatsoeuer shee should demaund, and his keeping of promise was euen as vnaduised.
Herod without all reason and judgement promised to his dancing daughter whatsoever she should demand, and his keeping of promise was even as unadvised.
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who hath promised when we crie both to heare and to helpe vs. They are destitute both of reason and iudgement who vowe that which lieth not in their power to performe.
who hath promised when we cry both to hear and to help us They Are destitute both of reason and judgement who Voelli that which lies not in their power to perform.
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How vnable to beare this yoke the Popes owne legate was which forced this thing here in England vpon others, they well knewe which tooke him in the midst of his filth, to his owne euerlasting infamie and the great dishonour of Honorius the second from whom he was sent. Res notissima, negari non potuit:
How unable to bear this yoke the Popes own legate was which forced this thing Here in England upon Others, they well knew which took him in the midst of his filth, to his own everlasting infamy and the great dishonour of Honorius the second from whom he was sent. Rest notissima, negari non Potuit:
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Doest thou teache another and doest not teache thy selfe? Doest thou forbid mariage and thy selfe commit adulterie? Doest thou force that yoke vpon others which thy selfe so shamefully shakest off? What is emptinesse of reason and iudgement if this be not? The murther which Theodosius rashly committed without aduise or iudgement put him to great penance and wrought him much sorowe:
Dost thou teach Another and dost not teach thy self? Dost thou forbid marriage and thy self commit adultery? Dost thou force that yoke upon Others which thy self so shamefully shakest off? What is emptiness of reason and judgement if this be not? The murder which Theodosius rashly committed without advise or judgement put him to great penance and wrought him much sorrow:
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but written in such sort that a man vnacquainted with the strange blindenesse of their darkened mindes would certainely thinke that such a worke was rather published to mooue laughter amongst companions than to breede knowledge in the mindes of religious Christians.
but written in such sort that a man unacquainted with the strange blindness of their darkened minds would Certainly think that such a work was rather published to move laughter among Sodales than to breed knowledge in the minds of religious Christians.
and so it hath a speciall respect to such as are set in place of deciding causes and repressing sinnes, who are required by our Prophet to giue righteous and iust iudgement.
and so it hath a special respect to such as Are Set in place of deciding Causes and repressing Sins, who Are required by our Prophet to give righteous and just judgement.
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Iustice and iudgement are commonly in the scriptures ioined together because if there be a diuorce at any time betweene these two, Gods familie and the common wealth goe to wracke and ruine.
justice and judgement Are commonly in the Scriptures joined together Because if there be a divorce At any time between these two, God's family and the Common wealth go to wrack and ruin.
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10 I will briefly touche certaine properties which should be in such as are placed in Gods iudiciall seate and leaue the rest to your wise considerations.
10 I will briefly touch certain properties which should be in such as Are placed in God's judicial seat and leave the rest to your wise considerations.
The pitifull and deceitfull crie of the Gabionites, the appearance of their miserable estate and condition made the wise and woorthie iudge Iosua to swarue from iustice and to breake the commaundement of the almightie.
The pitiful and deceitful cry of the Gabionites, the appearance of their miserable estate and condition made the wise and worthy judge Iosua to swerve from Justice and to break the Commandment of the almighty.
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The exclaming of the people hath many times as much cause as had the harlots complaint made vnto Salomon that her childe was taken from her which her selfe had smothered.
The exclaiming of the people hath many times as much cause as had the harlots complaint made unto Solomon that her child was taken from her which her self had smothered.
But this fault of delaying iustice is laide vpon the Attorneies and Proctors, the Counsellers and Aduocates in the Lawe, who seeke their greater gaine and wealth through the greater trouble and losse of the people.
But this fault of delaying Justice is laid upon the Attorneies and Proctors, the Counsellers and Advocates in the Law, who seek their greater gain and wealth through the greater trouble and loss of the people.
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God therefore commaunded Moses to hang vp the princes of the people vpon gibbets that they might be examples of punishment who had beene examples in sinning.
God Therefore commanded Moses to hang up the Princes of the people upon gibbets that they might be Examples of punishment who had been Examples in sinning.
The seate, the iudgement, the sword is the Lordes, defend therefore his cause, see to the keeping of his statutes, enlarge his kingdome, aduaunce his glorie:
The seat, the judgement, the sword is the lords, defend Therefore his cause, see to the keeping of his statutes, enlarge his Kingdom, advance his glory:
his onely reason was, wee are brethren. But brotherhoode is nowe adaies no argument of agreement, our times are so vnlike their times, and we so vnlike them.
his only reason was, we Are brothers. But brotherhood is now adais no argument of agreement, our times Are so unlike their times, and we so unlike them.
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There were no better meane in my opinion to bridle these quarelling and contentious mindes of wranglers than to burthen such as faile in their cause with great expenses & amerciaments.
There were no better mean in my opinion to bridle these quarrelling and contentious minds of wranglers than to burden such as fail in their cause with great expenses & amerciaments.
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This mercie as Christ there teacheth wil shewe forth it selfe in three properties. First it will bridle that vncharitable rashnesse of iudging and condemning others. Nolite iudicare, Iudge not.
This mercy as christ there Teaches will show forth it self in three properties. First it will bridle that uncharitable rashness of judging and condemning Others. Nolite iudicare, Judge not.
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Christ neither forbiddeth the magistrate neither the publike minister to iudge according to the Lawe, neither the parent or master to iudge and correct their offending children or seruaunts.
christ neither forbiddeth the magistrate neither the public minister to judge according to the Law, neither the parent or master to judge and correct their offending children or Servants.
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Who art thou that so iudgest anothers seruaunt? Is it not to his own master only to whom he stands or fals? Who art thou that takest such seueritie vpon thee? that dealest so vnmercifully with thy brother? He is a sinner:
Who art thou that so Judges another's servant? Is it not to his own master only to whom he Stands or falls? Who art thou that Takest such severity upon thee? that dealest so unmercifully with thy brother? He is a sinner:
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Howbeit such as sit in iudgement ought to correct and not to remit, because they deale not with iniuries doone to themselues but to the lawes and common wealth or church:
Howbeit such as fit in judgement ought to correct and not to remit, Because they deal not with injuries done to themselves but to the laws and Common wealth or Church:
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If wee forgiue not others, it is in vaine to praie that which wee dailie praie, Forgiue vs. For so doth Ecclesiasticus wel teache vs. He that seeketh vengeance, shall finde vengeance of the Lord:
If we forgive not Others, it is in vain to pray that which we daily pray, Forgive us For so does Ecclesiasticus well teach us He that seeks vengeance, shall find vengeance of the Lord:
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first bee reconciled to thy brother; and then come, and offer thy gift. Whereunto S. Chrysostome alluding, saith, That God had rather want thy sacrifice due to him:
First be reconciled to thy brother; and then come, and offer thy gift. Whereunto S. Chrysostom alluding, Says, That God had rather want thy sacrifice due to him:
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Are we not woorse than Iewes, if we suffer our Christ, at whose hands we haue receiued all our riches, in his naked and hungrie members to beg his bread at our dores,
are we not Worse than Iewes, if we suffer our christ, At whose hands we have received all our riches, in his naked and hungry members to beg his bred At our doors,
& pitifully to die euen in the midst of our streetes for distresse, for colde and hunger? If our gospell bring foorth in steade of mercie this crueltie, in stead of kindenesse this hardnesse of heart, doubtlesse God will take his pretious gospell from vs,
& pitifully to die even in the midst of our streets for distress, for cold and hunger? If our gospel bring forth in stead of mercy this cruelty, in stead of kindness this hardness of heart, doubtless God will take his precious gospel from us,
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And if the matter were taken in hande by them by whom it should, I doe not doubt but GOD would touche the hearts of many a man with tender mercie that they would both cheerefully and liberally contribute to this worke of mercie, which God doth more esteeme than any other sacrifice,
And if the matter were taken in hand by them by whom it should, I do not doubt but GOD would touch the hearts of many a man with tender mercy that they would both cheerfully and liberally contribute to this work of mercy, which God does more esteem than any other sacrifice,
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20 All which notwithstanding, the bowels of compassion are in some men so maruellously dried and closed vp, that they turne away their faces from all men that desire any thing at their hands,
20 All which notwithstanding, the bowels of compassion Are in Some men so marvellously dried and closed up, that they turn away their faces from all men that desire any thing At their hands,
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Iudas himselfe that solde his master for monie was not more cruel harted I suppose than these men are who for monie deuoure their brethren. Their hearts are yron hearts.
Iudas himself that sold his master for money was not more cruel hearted I suppose than these men Are who for money devour their brothers. Their hearts Are iron hearts.
If Chrysostome thought that one euill gotten groate laide vp amongest a chestful of monie would be as a canker to fret out and eate vp the rest, what shall become then of so much gotten by so vnmerciful & vngodlie meanes? Where is loue, where is mercie,
If Chrysostom Thought that one evil got groat laid up amongst a chestful of money would be as a canker to fret out and eat up the rest, what shall become then of so much got by so unmerciful & ungodly means? Where is love, where is mercy,
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22 To walke with him is to be syncerely and heartily carefull to set forward his cause, to promote his gospell, to defende his trueth, to amplifie his kingdome to the vttermost of our powers.
22 To walk with him is to be sincerely and heartily careful to Set forward his cause, to promote his gospel, to defend his truth, to amplify his Kingdom to the uttermost of our Powers.
Princes and they that iudge the earth whome God hath blessed with so high an honour especially should in feare and reuerence serue their God, loue his woord and gospell, earnestly & cheerefully aduaunce, maintaine and defend true religion.
Princes and they that judge the earth whom God hath blessed with so high an honour especially should in Fear and Reverence serve their God, love his word and gospel, earnestly & cheerfully advance, maintain and defend true Religion.
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Bishops and ministers the dispensers of Gods blessed mysteries should carefully trauell in their Lords cause and glorie, in season and out of season to preache the gospell,
Bishops and Ministers the dispensers of God's blessed Mysteres should carefully travel in their lords cause and glory, in season and out of season to preach the gospel,
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or else the Vae of God which hangeth ouer our heads shall be powred downe vpon vs. But the saying of S. Paul is verified in these our daies vpon al sorts of people, All men seeke their owne.
or Else the Vae of God which hangs over our Heads shall be poured down upon us But the saying of S. Paul is verified in these our days upon all sorts of people, All men seek their own.
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Theodosius for want of this warmenesse & zeale in Gods quarell suffered by his too much lenitie the Arrians who denied Christ to be God quietly to spreade abroad their heresies in his dominions without checke or controlling.
Theodosius for want of this warmness & zeal in God's quarrel suffered by his too much lenity the Arians who denied christ to be God quietly to spread abroad their heresies in his Dominions without check or controlling.
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London, Westminster, the Innes of Court and Chancerie, from whence the best and most of you doe flow, are as a fountaine from whence should spring all true religion, all pietie, vertue and godlie conuersation.
London, Westminster, the Inns of Court and Chancery, from whence the best and most of you do flow, Are as a fountain from whence should spring all true Religion, all piety, virtue and godly Conversation.
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If blasphemous poperie full of idolatrie and superstition, if vaine and puffed vp pride, if wicked auarice and intollerable vsurie the great canker of the common wealth,
If blasphemous popery full of idolatry and Superstition, if vain and puffed up pride, if wicked avarice and intolerable Usury the great canker of the Common wealth,
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Hee that tasteth of this sweete gift of God the gospell of Christ and falleth backe from it, he is a tormenter as much as in him lieth and a crucifier of the Lord of glorie.
He that tasteth of this sweet gift of God the gospel of christ and falls back from it, he is a tormenter as much as in him lies and a crucifier of the Lord of glory.
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It is to be feared that many mens woonted zeale is transformed into colde securitie, their liberalitie into greedinesse and biting vsurie, charitie into enuie, sobrietie into wantonnesse, humilitie into pride and hawtinesse.
It is to be feared that many men's wonted zeal is transformed into cold security, their liberality into greediness and biting Usury, charity into envy, sobriety into wantonness, humility into pride and haughtiness.
There are many which walke, saith he, of whom I haue tolde you often and now tell you weeping, they are enemies of the crosse of Christ, their bellie is their God, their glorie is in their shame, their end is damnation.
There Are many which walk, Says he, of whom I have told you often and now tell you weeping, they Are enemies of the cross of christ, their belly is their God, their glory is in their shame, their end is damnation.
he looked vpon Cain shedding his brothers bloud: hee perceiued the secrete sinnes of Sodome: he vnderstood the corruption of Giezi and made it manifest:
he looked upon Cain shedding his Brother's blood: he perceived the secret Sins of Sodom: he understood the corruption of Gehazi and made it manifest:
he sawe the double heart of Iudas who kissed his master and betraied him: he beheld Siba when hee falsly and traiterously accused Mephiboseth vnto Dauid.
he saw the double heart of Iudas who kissed his master and betrayed him: he beheld Siba when he falsely and traitorously accused Mephibosheth unto David.
I beseeche you learne it and remember it, that it may teache you to walke alwaies as in the sight of the Lord, who will be a swift witnesse and a fierce iudge against euill doers who walke with Satan.
I beseech you Learn it and Remember it, that it may teach you to walk always as in the sighed of the Lord, who will be a swift witness and a fierce judge against evil doers who walk with Satan.
Which thing rightly and duly considered and weied would bridle these vntamed affections of ours, and terrifie men from these heinous and wilfull sinnes.
Which thing rightly and duly considered and weighed would bridle these untamed affections of ours, and terrify men from these heinous and wilful Sins.
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Our Lorde graunt this good effect for his great mercies sake. Thus haue you heard the occasion, explication and application of these the prophets woords:
Our Lord grant this good Effect for his great Mercies sake. Thus have you herd the occasion, explication and application of these the Prophets words:
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To this God, euen our good and mercifull father, with his sonne our sauiour & the holy ghost our sanctifier, three persons and one God bee all honour and glorie world without end. Amen.
To this God, even our good and merciful father, with his son our Saviour & the holy ghost our sanctifier, three Persons and one God be all honour and glory world without end. Amen.
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Salomon that wise and mightie king, Iehosaphat, Ezechias, Iosias, Zorobabel, with others most religious and woorthie men which bare excellent rule in their dominions haue painfully trauelled not onely to builde, to amplifie and to inlarge the kingdome of God by setting forwarde true religion,
Solomon that wise and mighty King, Jehoshaphat, Hezekiah, Iosias, Zerubbabel, with Others most religious and worthy men which bore excellent Rule in their Dominions have painfully traveled not only to build, to amplify and to enlarge the Kingdom of God by setting forward true Religion,
and afterward with like care and diligence visite them to see in what state they stood, that if any thing were gone to decaie it might in time be repaired.
and afterwards with like care and diligence visit them to see in what state they stood, that if any thing were gone to decay it might in time be repaired.
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Christ the annointed king and priest, the great sheepeheard of the sheepe, the perfect example giuen vs to followe did not onely goe about through all Galilee and the costs of Iurie preaching the glad tidings of the gospell and confirming his heauenly doctrine with woonderfull miracles,
christ the anointed King and priest, the great shepherd of the sheep, the perfect Exampl given us to follow did not only go about through all Galilee and the costs of Jury preaching the glad tidings of the gospel and confirming his heavenly Doctrine with wondered Miracles,
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but as it is in this present historie declared perceiuing that through the subtiltie of Satan and couetousnesse of the priests the temple of God was prophaned, in his pastorall care he visited it and in the zeale of God voided them out which did defile it.
but as it is in this present history declared perceiving that through the subtlety of Satan and covetousness of the Priests the temple of God was Profaned, in his pastoral care he visited it and in the zeal of God voided them out which did defile it.
Howe the fathers of the Church and chiefe pastors haue with great care and diligence euerie where at all times in al ages doone the like I neede not declare vnto you, the histories are plaine and plentifull.
Howe the Father's of the Church and chief Pastors have with great care and diligence every where At all times in all ages done the like I need not declare unto you, the histories Are plain and plentiful.
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And thus considering my calling and the charge committed vnto me, I thought my selfe by these former examples in dutie forced and in conscience bound, not onely as much as in me lieth to feede the flocke of Christ,
And thus considering my calling and the charge committed unto me, I Thought my self by these former Examples in duty forced and in conscience bound, not only as much as in me lies to feed the flock of christ,
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2 That we may learne by the doctrine and example of Christ howe we ought to vse our selues in the house of God, as well for the establishing of true religion & of the syncere seruing of God,
2 That we may Learn by the Doctrine and Exampl of christ how we ought to use our selves in the house of God, as well for the establishing of true Religion & of the sincere serving of God,
as also for the expelling of that which is vaine, corrupt and counterfeit, there are in this action of Christ two thinges especially to be considered of:
as also for the expelling of that which is vain, corrupt and counterfeit, there Are in this actium of christ two things especially to be considered of:
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3 Christ comming towards Ierusalem was at the first highly magnified and receiued with applause of the people crying, Hosanna, Blessed is he that commeth king in the name of the Lorde, peace in heauen and glorie on high.
3 christ coming towards Ierusalem was At the First highly magnified and received with applause of the people crying, Hosanna, Blessed is he that comes King in the name of the Lord, peace in heaven and glory on high.
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yea the people which before gaue so great applause crying, Hosanna, soone after cried with a lowde voice, Crucifige. The gospell in prosperitie hath many pretensed friends and fauourers:
yea the people which before gave so great applause crying, Hosanna, soon After cried with a loud voice, Crucifige. The gospel in Prosperity hath many pretenced Friends and favourers:
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but when it is persecuted by the wise and mightie men of the worlde, then these counterfeits shewe themselues in their owne colours, the hollownesse of their hearts is then descried.
but when it is persecuted by the wise and mighty men of the world, then these counterfeits show themselves in their own colours, the hollowness of their hearts is then descried.
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Let the minister therefore which mindeth indeede the glorie of God beware that he neuer depend vpon men whose mindes are changeable and alwaies wauering;
Let the minister Therefore which minds indeed the glory of God beware that he never depend upon men whose minds Are changeable and always wavering;
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4 Being come to the citie hee streight way entered into the temple, either as Gregorie noteth, to declare quòd ex culpa Sacerdotum ruina populi, that the fault of the priestes is the ruine of the people,
4 Being come to the City he straight Way entered into the temple, either as Gregory notes, to declare quòd ex culpa Sacerdotum ruina People, that the fault of the Priests is the ruin of the people,
He entred into the temple, threwe out the men that bought and solde, whipped out the beasts, powred out the changers monie, turned their tables vpside downe, ouerthrewe the seates of them that sold doues,
He entered into the temple, threw out the men that bought and sold, whipped out the beasts, poured out the changer's money, turned their tables upside down, overthrew the seats of them that sold Dove,
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7 In that wee reade howe Christ did all these things, wee are thereby giuen to vnderstand at whose hands wee must expect reformation of things amisse in the Church of God.
7 In that we read how christ did all these things, we Are thereby given to understand At whose hands we must expect Reformation of things amiss in the Church of God.
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The persons therefore to whom this worke of reformation belongeth are not al men indifferently but they onely to whom hee hath graunted the seate of speciall authoritie in his Church.
The Persons Therefore to whom this work of Reformation belongeth Are not all men indifferently but they only to whom he hath granted the seat of special Authority in his Church.
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as Moses or as Aaron to rule and gouerne it vntill his comming shal in such maner as agreeth with their seueral places and callings performe his dutie in the church of Christ, whosoeuer in such proceedings withstandeth them the same vndoubtedly rebelleth against God.
as Moses or as Aaron to Rule and govern it until his coming shall in such manner as agreeth with their several places and callings perform his duty in the Church of christ, whosoever in such proceedings withstandeth them the same undoubtedly rebelleth against God.
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neither is it lawfull for subiects of what degree and order soeuer by themselues to attempt alteration and chaunge in the church of God though it be from woorse to better.
neither is it lawful for Subjects of what degree and order soever by themselves to attempt alteration and change in the Church of God though it be from Worse to better.
In the daies of Iosias Helchiah although he were the Lords high priest & knew things to be very much out of order, did not thereupon according to the custome of the turbulent and seditious, by woord or writing alienate and estrange the mindes of the people from the present kind of gouernment either of the Church or publike weale,
In the days of Iosias Helchiah although he were the lords high priest & knew things to be very much out of order, did not thereupon according to the custom of the turbulent and seditious, by word or writing alienate and estrange the minds of the people from the present kind of government either of the Church or public weal,
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who perceiuing the things which were amisse, went immediatly vp to the house of the Lord with all the men of Iuda and the inhabitants of Ierusalem with him,
who perceiving the things which were amiss, went immediately up to the house of the Lord with all the men of Iuda and the inhabitants of Ierusalem with him,
and the priests and prophets & al the people, where the faults and abuses being cleerely set down that euerie one might see them, he gaue commandement to Helchiah the high priest,
and the Priests and Prophets & all the people, where the Faults and Abuses being clearly Set down that every one might see them, he gave Commandment to Helchiah the high priest,
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Seeing therefore we haue on the one side (the name of the Lord be blessed for it) the highest power zealous for the glorie of God as theirs was, let not vs whom this care ought especially to touche, shewe our selues lesse readie than they were to bring out of the temple of the Lord all such filthie corruptions as are crept into it by the wicked dealings of those vngodlie men which care not howe shamefully they pollute and defile it, let not vs whom the Lord hath made the ouerseers of his house be slothfull in proceeding to sweepe, cleanse and purge it according as Lawes and statutes haue wisely prouided in this behalfe;
Seeing Therefore we have on the one side (the name of the Lord be blessed for it) the highest power zealous for the glory of God as theirs was, let not us whom this care ought especially to touch, show our selves less ready than they were to bring out of the temple of the Lord all such filthy corruptions as Are crept into it by the wicked dealings of those ungodly men which care not how shamefully they pollute and defile it, let not us whom the Lord hath made the Overseers of his house be slothful in proceeding to sweep, cleanse and purge it according as Laws and statutes have wisely provided in this behalf;
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let vs consider that we are the Lords labourers, that the worke we haue in hand is his husbandrie, that our duetie is as well to destroie as to build, to roote out as to plant.
let us Consider that we Are the lords labourers, that the work we have in hand is his Husbandry, that our duty is as well to destroy as to built, to root out as to plant.
8 But what is that which we must labour to destroie? what weedes be those which we must indeuour to root out? We reade here that our Sauiour did cast buyers and sellers out of the temple terming them Theeues. For although to buy and sell be actions in themselues lawfull and honest:
8 But what is that which we must labour to destroy? what weeds be those which we must endeavour to root out? We read Here that our Saviour did cast buyers and sellers out of the temple terming them Thieves. For although to buy and fell be actions in themselves lawful and honest:
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It is written in the Law, Thou shalt eate before the Lord thy God in the place which he shall choose to cause his name to dwell there, the tithe of thy corne, of thy wine and of thine oyle,
It is written in the Law, Thou shalt eat before the Lord thy God in the place which he shall choose to cause his name to dwell there, the tithe of thy corn, of thy wine and of thine oil,
And if the way bee too long for thee, so that thou art not able to carie it because the place is farre from thee where the Lorde thy God shall choose to set his name,
And if the Way be too long for thee, so that thou art not able to carry it Because the place is Far from thee where the Lord thy God shall choose to Set his name,
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Vnder pretense of prouiding that according to this lawe men which dwelt farre off might alwaies at their comming to the temple haue sacrifices there and offerings in a readinesse to present before the Lord, their couetous humor fed it selfe vpon the people without all feare of God, without any reuerence at all of his sanctuarie.
Under pretense of providing that according to this law men which dwelled Far off might always At their coming to the temple have Sacrifices there and offerings in a readiness to present before the Lord, their covetous humour fed it self upon the people without all Fear of God, without any Reverence At all of his sanctuary.
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May they not iustly be termed Theeues, who pretending thus to serue the Lord in his sacrifices, robbed and spoiled him in his Saintes? No doubt Ierusalem had shee knowen the things which belonged to her peace would haue blest the houre wherein the Lorde of the house came to ease that holy place of so intollerable burthens, to rid his temple of so noisome filth.
May they not justly be termed Thieves, who pretending thus to serve the Lord in his Sacrifices, robbed and spoiled him in his Saints? No doubt Ierusalem had she known the things which belonged to her peace would have blessed the hour wherein the Lord of the house Come to ease that holy place of so intolerable burdens, to rid his temple of so noisome filth.
9 Now because the roote from whence these abuses and corruptions grewe, was the setled wickednesse wherewith the hearts both of the priests and people were possest,
9 Now Because the root from whence these Abuses and corruptions grew, was the settled wickedness wherewith the hearts both of the Priests and people were possessed,
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therefore wee may without swaruing from the true intent of this historie, take occasion heere to note some speciall pollutions of the mysticall Temple of GOD which is his Church,
Therefore we may without swerving from the true intent of this history, take occasion Here to note Some special pollutions of the mystical Temple of GOD which is his Church,
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Wherein (as the present occasion of our assemblie at this time requireth) I will especially touche such as properly belong to that part of the Church which hath the spirituall regiment of the other.
Wherein (as the present occasion of our assembly At this time requires) I will especially touch such as properly belong to that part of the Church which hath the spiritual regiment of the other.
This therefore is the principall matter which now we haue to obserue in the fact of our Lord and master Christ, that if in visiting our temples wee finde them possessed with wicked pastors, they are not there to bee suffered, the rodde of seueritie must whippe them out.
This Therefore is the principal matter which now we have to observe in the fact of our Lord and master christ, that if in visiting our Temples we find them possessed with wicked Pastors, they Are not there to be suffered, the rod of severity must whip them out.
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The good sheepeheard loueth his flocke intirely, it grieueth him not to powre out his verie soule for their sakes, he gathereth them as Lambes into his armes, carieth them in his bosome, and kindely intreateth them.
The good shepherd loves his flock entirely, it grieves him not to pour out his very soul for their sakes, he gathereth them as Lambs into his arms, Carrieth them in his bosom, and kindly intreateth them.
hee breaketh not in by violence but waiteth till the porter open vnto him, till they giue him entrance to whom Christ hath giuen power and authoritie to ordeine.
he breaks not in by violence but waits till the porter open unto him, till they give him Entrance to whom christ hath given power and Authority to ordain.
But theeues and robbers clime vp another way, they winde in themselues by vnlawful meanes, with monie they purchase the roomes which they occupie in the Church of Christ.
But thieves and robbers climb up Another Way, they wind in themselves by unlawful means, with money they purchase the rooms which they occupy in the Church of christ.
A thing both condemned by the commendable Lawes, decrees, and constitutions of sundrie Councels, and also by the blessed Apostle S. Peter so grieuously accursed in him whose heart was first therewith infected, that in the whole bodie of the sacred Scripture a note of the like indignation conceiued against any other sinne (as I am perswaded) can scarcely be found.
A thing both condemned by the commendable Laws, decrees, and constitutions of sundry Counsels, and also by the blessed Apostle S. Peter so grievously accursed in him whose heart was First therewith infected, that in the Whole body of the sacred Scripture a note of the like Indignation conceived against any other sin (as I am persuaded) can scarcely be found.
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For why? If they which bought and solde but the beasts of the field and birds of the aire, doues, sheepe and oxen in the place which God had sanctified to himselfe, were therefore termed by a name that declareth their dealings to haue beene as much abhorred in his sight as if they had spent all the daies of their life in theft & robberie,
For why? If they which bought and sold but the beasts of the field and Birds of the air, Dove, sheep and oxen in the place which God had sanctified to himself, were Therefore termed by a name that Declareth their dealings to have been as much abhorred in his sighed as if they had spent all the days of their life in theft & robbery,
how can we think any bitternesse of speeche or sharpnesse of punishment too great for so extreme licētiousnes as theirs that make sale of the cure of soules, that bargain for the gifts of the holie Ghost? For so they are.
how can we think any bitterness of speech or sharpness of punishment too great for so extreme licentiousness as theirs that make sale of the cure of Souls, that bargain for the Gifts of the holy Ghost? For so they Are.
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The making of Bishops, the bestowing of benefices, the presēting, instituting and inducting of pastors, the placing of teachers, guides and ouerseers in the Church, is and should be accounted the very work of the holie Ghost.
The making of Bishops, the bestowing of Benefices, the presenting, instituting and inducting of Pastors, the placing of Teachers, guides and Overseers in the Church, is and should be accounted the very work of the holy Ghost.
Attend, saith S. Paul, take heed to your selues and to the whole flocke, wherein the holie Ghost hath placed you Bishops to rule the Church of God which hee hath purchased with his owne bloud.
Attend, Says S. Paul, take heed to your selves and to the Whole flock, wherein the holy Ghost hath placed you Bishops to Rule the Church of God which he hath purchased with his own blood.
Whosoeuer therfore be the man that presumeth to staine a thing so holie with the execrable filth of indirect dealing, of buying, selling, couenanting, bargaining either for monie or monie worth, may it not as iustly bee saide to him as to Magus, Thy monie perish with thee because thou thinkest that the gift of God may be obteined with monie:
Whosoever Therefore be the man that Presumeth to stain a thing so holy with the execrable filth of indirect dealing, of buying, selling, covenanting, bargaining either for money or money worth, may it not as justly be said to him as to Magus, Thy money perish with thee Because thou Thinkest that the gift of God may be obtained with money:
and in the bonds of this iniquitie, betime to repent them of their wickednesse, and to praie vnto God that if it bee possible the thoughts of their hearts may be forgiuen them.
and in the bonds of this iniquity, betime to Repent them of their wickedness, and to pray unto God that if it be possible the thoughts of their hearts may be forgiven them.
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But howe behaued he himselfe in this his purchased function? Began he not immediatly to drawe his brethren to the customes of the Gentiles? Did hee not by and by change their Lawes and policies,
But how behaved he himself in this his purchased function? Began he not immediately to draw his brothers to the customs of the Gentiles? Did he not by and by change their Laws and policies,
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and bring vp newe statutes contrarie to their Lawe? As the good sheepeheard entring in at the doore when he is entred, guideth his sheepe as Dauid in the discretion of his hands, feedeth them carefully with wholesome doctrine,
and bring up new statutes contrary to their Law? As the good shepherd entering in At the door when he is entered, guideth his sheep as David in the discretion of his hands, feeds them carefully with wholesome Doctrine,
wherein doe we differ from theeues and robbers? Is not our intent and purpose the very selfesame with theirs? Wherefore S. Peters exhortation is, Feede the flocke of God caring for it not for filthie lucre but of a readie minde.
wherein do we differ from thieves and robbers? Is not our intent and purpose the very selfsame with theirs? Wherefore S. Peter's exhortation is, Feed the flock of God caring for it not for filthy lucre but of a ready mind.
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if he vse this vocation than which nothing is more pretious and holie onely as a way or trade to liue by, whatsoeuer hee receiueth with such a minde he stealeth rather than receiueth it.
if he use this vocation than which nothing is more precious and holy only as a Way or trade to live by, whatsoever he receiveth with such a mind he steals rather than receiveth it.
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yet will they leane vpon the Lord and say, Is not the Lord among vs? And againe, These sheepeheards cannot vnderstand, they all looke to their owne way, euerie one for his aduantage and for his owne purpose.
yet will they lean upon the Lord and say, Is not the Lord among us? And again, These shepherds cannot understand, they all look to their own Way, every one for his advantage and for his own purpose.
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Moses blessing Leuie before his death saith first, They shall teache Iacob thy iudgements and Israel thy Lawe, they shall put incense before thy face, and then addeth, Blesse O Lord his substance, accept the worke of his hands.
Moses blessing Levy before his death Says First, They shall teach Iacob thy Judgments and Israel thy Law, they shall put incense before thy face, and then adds, Bless Oh Lord his substance, accept the work of his hands.
As if he should haue saide, So long as Leuie and his sonnes doe not seeke their owne commoditie but thy glorie, thou art righteous and canst not forget to prouide in large maner both for them and theirs.
As if he should have said, So long as Levy and his Sons do not seek their own commodity but thy glory, thou art righteous and Canst not forget to provide in large manner both for them and theirs.
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As indeede till the men of that sacred order tooke fleshhookes in their hands and sought to better their estate by force, til they became like to greedie mastiues, rauening curres, who euer sawe the Leuite of the Lord forsaken,
As indeed till the men of that sacred order took fleshhooks in their hands and sought to better their estate by force, till they became like to greedy mastiffs, ravening curs, who ever saw the Levite of the Lord forsaken,
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In the prime and first appearing of Christian religion as long as that heroicall contempt of earthly things continued in the guides and leaders of the people, what heapes of worldly treasure were brought and laide downe euen at their feete? Men thought themselues to performe nothing worthie of that profession into which they were entred,
In the prime and First appearing of Christian Religion as long as that heroical contempt of earthly things continued in the guides and leaders of the people, what heaps of worldly treasure were brought and laid down even At their feet? Men Thought themselves to perform nothing worthy of that profession into which they were entered,
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The contrarie to which affection as in other parts of the Christian world, so in this also hath taken such roote and is growen nowe so strong, that God may iustly charge vs as sometime he did his owne people saying, Ye haue spoiled me, euen this whole Nation.
The contrary to which affection as in other parts of the Christian world, so in this also hath taken such root and is grown now so strong, that God may justly charge us as sometime he did his own people saying, You have spoiled me, even this Whole nation.
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If therefore we be grieued (as who is not grieued?) to see the hauocke that is made of the Church of GOD, let vs change our earthly and worldly affection that he may change the condition of his Church.
If Therefore we be grieved (as who is not grieved?) to see the havoc that is made of the Church of GOD, let us change our earthly and worldly affection that he may change the condition of his Church.
and either cannot or wil not doe it, what doth he else but kil and destroie? Moses speaking of the obedience of Israel to the Lawes and statutes of their God, This is, saith he, your wisedome. But howe came Israel by that wisedome? Did they naturally knowe the Lord as beasts doe naturally knowe their dammes? No, The Lord said vnto me, saith Moses, Gather the people together and I wil cause them to heare my woordes, that they may learne to feare me all the daies that they shall liue vpon the earth,
and either cannot or will not do it, what does he Else but kill and destroy? Moses speaking of the Obedience of Israel to the Laws and statutes of their God, This is, Says he, your Wisdom. But how Come Israel by that Wisdom? Did they naturally know the Lord as beasts do naturally know their dammes? No, The Lord said unto me, Says Moses, Gather the people together and I will cause them to hear my words, that they may Learn to Fear me all the days that they shall live upon the earth,
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So they came neere and stoode vnder the mountaine, and were taught of God which spake vnto them out of the midst of the fire. Thus God taught Israel then.
So they Come near and stood under the mountain, and were taught of God which spoke unto them out of the midst of the fire. Thus God taught Israel then.
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Neither hath God at any time ceased and left off, but from the beginning of the world to this verie houre he hath giuen men knowledge by instruction and saued his elect by teaching.
Neither hath God At any time ceased and left off, but from the beginning of the world to this very hour he hath given men knowledge by instruction and saved his elect by teaching.
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But why doe we talke of his absolute power when his wil is that Cornelius be taught by Peter, Lydia by Paul, Paul by Ananias, the Eunuch by Philip, euerie soule that is wise in the doctrine of saluation by Apostles, Prophets, Euangelists, teachers appointed for the gathering together of the Saints for the worke of the ministerie and for the edification of the bodie of Christ.
But why do we talk of his absolute power when his will is that Cornelius be taught by Peter, Lydia by Paul, Paul by Ananias, the Eunuch by Philip, every soul that is wise in the Doctrine of salvation by Apostles, prophets, Evangelists, Teachers appointed for the gathering together of the Saints for the work of the Ministry and for the edification of the body of christ.
Wherefore when the Lorde meant a blessing to his people hee made them this promise, I will giue you pastors according to my heart which shall feede you with knowledge and vnderstanding.
Wherefore when the Lord meant a blessing to his people he made them this promise, I will give you Pastors according to my heart which shall feed you with knowledge and understanding.
Come nowe, saith the prophet, all ye beasts of the field, come to deuoure euen all the beasts of the forrest, this people cannot continue nowe, they must needes perish:
Come now, Says the Prophet, all you beasts of the field, come to devour even all the beasts of the forest, this people cannot continue now, they must needs perish:
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For howsoeuer it bee debased by some, yet is it so farre off God be thanked from the state of the Iewish Clergie in those daies, that I am perswaded there neither is nor euer was a more learned ministerie in any nation vnder heauen.
For howsoever it be debased by Some, yet is it so Far off God be thanked from the state of the Jewish Clergy in those days, that I am persuaded there neither is nor ever was a more learned Ministry in any Nation under heaven.
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Neuerthelesse I acknowledge, It is much to be lamented that the glorious Gospel of Christ nowe shining with so perfect beautie as it doth, in the midst of so great light so many should still remaine in darkenesse, liuing as men without God in this present world,
Nevertheless I acknowledge, It is much to be lamented that the glorious Gospel of christ now shining with so perfect beauty as it does, in the midst of so great Light so many should still remain in darkness, living as men without God in this present world,
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as if when they against all both religion and reason haue drawne vnto themselues those possessions which ought to maintaine such as labour in the Gospel, a Bishop by striking the earth with one foote might raise vp learned pastors sufficient to furnish a whole prouince.
as if when they against all both Religion and reason have drawn unto themselves those possessions which ought to maintain such as labour in the Gospel, a Bishop by striking the earth with one foot might raise up learned Pastors sufficient to furnish a Whole province.
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But whosoeuer bee the principall cause of this disorder, they vndoubtedly cannot wash their hands of it that presume to take vpon them the charge of soules for which they knowe themselues vnfit and altogether vnsufficient.
But whosoever be the principal cause of this disorder, they undoubtedly cannot wash their hands of it that presume to take upon them the charge of Souls for which they know themselves unfit and altogether unsufficient.
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In these which destroie because they cannot saue there is onely a defect, which although it woorthily deserue punishment doeth neuerthelesse mooue some pitie and compassion if there be a willingnesse to do that which there wanteth abilitie to performe.
In these which destroy Because they cannot save there is only a defect, which although it worthily deserve punishment doth nevertheless move Some pity and compassion if there be a willingness to do that which there Wants ability to perform.
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But against such as wittingly and wilfully suffer the sheepe for which Christ died to die for want of instruction, the soules of them that perish doe crie as the bloud of Abel against Cain for vengeaunce and wrath.
But against such as wittingly and wilfully suffer the sheep for which christ died to die for want of instruction, the Souls of them that perish do cry as the blood of Abel against Cain for vengeance and wrath.
Giue attendaunce therefore to reading, to exhortation, to doctrine, exercise these things and giue your selues vnto them that al may see how you profite and howe the Church doth profite by you.
Give attendance Therefore to reading, to exhortation, to Doctrine, exercise these things and give your selves unto them that all may see how you profit and how the Church does profit by you.
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But with what conscience doe ye this, if they which minister vnto your necessities reape not that at your hands for which they minister? You can perhaps alleage many colourable excuses for your selues.
But with what conscience do you this, if they which minister unto your necessities reap not that At your hands for which they minister? You can perhaps allege many colourable excuses for your selves.
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But wil you alleage the same in that day when a strict account of your stewardship shalbe required by him, that cōmeth to iudge both quicke and dead? Consider these things and be ye stedfast, vnmoueable, abounding alwaies in the worke of the Lord, knowing that your labour in the Lord is not in vaine.
But will you allege the same in that day when a strict account of your stewardship shall required by him, that comes to judge both quick and dead? Consider these things and be you steadfast, Unmovable, abounding always in the work of the Lord, knowing that your labour in the Lord is not in vain.
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15 They which are saued must bee sanctified in truth: they which are of the truth must be consummate and made perfect in one. They are no better therefore than soule-murtherers be they neuer so paineful in their teaching that teache such doctrines as doe either poison the Church with heresie or dismember & rent it asunder with schisme.
15 They which Are saved must be sanctified in truth: they which Are of the truth must be consummate and made perfect in one. They Are no better Therefore than Soul-murderers be they never so painful in their teaching that teach such doctrines as do either poison the Church with heresy or dismember & rend it asunder with Schism.
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Of heretikes S. Paul forewarning the Church of Ephesus saith, I knowe that after my departure there will rauening woolues enter in among you not sparing the flocke.
Of Heretics S. Paul forewarning the Church of Ephesus Says, I know that After my departure there will ravening wolves enter in among you not sparing the flock.
They haue ouer them a king, to wit the Angel of the bottomlesse pit whose name in Hebrue is called Abaddon, that is to say a destroier. Their pestilent properties S. Iohn sheweth by comparing the harme which they doe in the Church to the torments which they suffer that are stung with scorpions.
They have over them a King, to wit the Angel of the bottomless pit whose name in Hebrew is called Abaddon, that is to say a destroyed. Their pestilent properties S. John shows by comparing the harm which they do in the Church to the torments which they suffer that Are stung with scorpions.
16 Now as these destroie by ill teaching, so likewise there are others who teaching well but liuing ill, doe more harme by their life in one houre than good by their doctrine in many yeres.
16 Now as these destroy by ill teaching, so likewise there Are Others who teaching well but living ill, do more harm by their life in one hour than good by their Doctrine in many Years.
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Sozomene writeth that when barbarous nations saw how the Christian priests which were captiues, did by their sober and reuerend behauiour damme vp the mouthes of euil speakers, they thought them to be men full of wisedome and vnderstanding,
Sozomene Writeth that when barbarous Nations saw how the Christian Priests which were captives, did by their Sobrium and reverend behaviour dam up the mouths of evil Speakers, they Thought them to be men full of Wisdom and understanding,
Could the auncient Prophets, the blessed Apostles, the holie Fathers in former times haue inlarged the bounds of the Church in so strange wise as they did had they not conuerted moe by the rare integrity of their maners than by the force aud power of their words? Not without cause therefore doth the Prophet make request in the Psalme that the priests of the Lord may put on righteousnesse as a garment.
Could the ancient prophets, the blessed Apostles, the holy Father's in former times have enlarged the bounds of the Church in so strange wise as they did had they not converted more by the rare integrity of their manners than by the force and power of their words? Not without cause Therefore does the Prophet make request in the Psalm that the Priests of the Lord may put on righteousness as a garment.
For if their shame be seene who shall hide the nakednesse of the people? Thus we see what should especially be reformed in the principall part of the house of God.
For if their shame be seen who shall hide the nakedness of the people? Thus we see what should especially be reformed in the principal part of the house of God.
For howsoeuer they b• nowe abused by men of corrupt mindes, the cause for which they were first established was the maintenance of truth, the rooting out of heresie, the confirming of good orders, the redressing of things amisse, the continuing of religion, peace & innocencie amongst men.
For howsoever they b• now abused by men of corrupt minds, the cause for which they were First established was the maintenance of truth, the rooting out of heresy, the confirming of good order, the redressing of things amiss, the Continuing of Religion, peace & innocence among men.
and let the other consider the example of Christ which proceeded no lesse seuerely in punishing than orderly in searching out the faults and abuses of the Temple.
and let the other Consider the Exampl of christ which proceeded no less severely in punishing than orderly in searching out the Faults and Abuses of the Temple.
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It is noted that in the daies of Iason a dissolute and carelesse high priest, the inferior sort of priests being let alone were no more diligent about the seruice of the altar,
It is noted that in the days of Iason a dissolute and careless high priest, the inferior sort of Priests being let alone were no more diligent about the service of the altar,
but despised the temple and regarded not the sacrifices, they became frequenters of games & heathenish exercises, not without great disgrace to their calling.
but despised the temple and regarded not the Sacrifices, they became frequenters of games & Heathenish exercises, not without great disgrace to their calling.
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When Nehemias returning from captiuitie found that Eliashab the high priest had chambered his kinsman Tobia in the court of the house of God, where aforetime the offerings, the incense, the tithes of corne, of wine and of oyle appointed for the Leuites had beene laide, by which meanes it came to passe that they receiuing not their portions were fled,
When Nehemiah returning from captivity found that Eliashab the high priest had chambered his kinsman Tobias in the court of the house of God, where aforetime the offerings, the incense, the Tithes of corn, of wine and of oil appointed for the Levites had been laid, by which means it Come to pass that they receiving not their portions were fled,
But whence grewe this fault? Where did Nehemias laie the blame but in the gouernours? I reprooued, saith he, the rulers, and saide vnto them, Why is the house of God forsaken? If iniquitie doe abound for want of punishment, they which haue authoritie bee it Ciuil or Ecclesiasticall to represse sinne must answere it.
But whence grew this fault? Where did Nehemiah lay the blame but in the Governors? I reproved, Says he, the Rulers, and said unto them, Why is the house of God forsaken? If iniquity do abound for want of punishment, they which have Authority be it Civil or Ecclesiastical to repress sin must answer it.
19 It is not sufficient for them to mislike sinne, but they must proceede against it, and that so farre till they haue throughly redressed things amisse.
19 It is not sufficient for them to mislike sin, but they must proceed against it, and that so Far till they have thoroughly Redressed things amiss.
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Christ did not cease pursuing theeues till their catell were gone, their tables ouerthrowne, their monie scattered, themselues expelled and driuen out.
christ did not cease pursuing thieves till their cattle were gone, their tables overthrown, their money scattered, themselves expelled and driven out.
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as with a plague? Why doe wee not speedily with rigor of publike punishment cut vp the verie rootes of such iniquitie? The Angel of the Church of Thyatira did not performe his dutie in this behalfe so long as Iesabel was permitted to teach;
as with a plague? Why do we not speedily with rigor of public punishment Cut up the very roots of such iniquity? The Angel of the Church of Thyatira did not perform his duty in this behalf so long as Jezebel was permitted to teach;
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20 This can neuer bee doone where there lacketh zeale, for want wherof in the Church of Ierusalem their corruptions grewe so fast that there was no place left free and cleare, the leprosie of their sinne cleaued euen to the wals of the house of God, till hee came whom the zeale of that house did as it were consume and deuoure.
20 This can never be done where there lacketh zeal, for want whereof in the Church of Ierusalem their corruptions grew so fast that there was no place left free and clear, the leprosy of their sin cleaved even to the walls of the house of God, till he Come whom the zeal of that house did as it were consume and devour.
If there were any sparke of the like zeale remaining in any Pope or Prelate of the Church of Rome, could they choose but bewaile the vnhallowing of their temple? could they patiently abide to see it possessed by heathenish despisers of Gods Law, to see it made a denne of theeues, a kenel for dogs and vncleane beasts? There haue not wanted euen of their owne which haue put them in minde of things to be reformed in the bodie of their Church, in their Pope and Court of Rome, in their Bishops and Prelates, in their seuerall orders of religious men, in their Clergie and in their Laitie;
If there were any spark of the like zeal remaining in any Pope or Prelate of the Church of Rome, could they choose but bewail the unhallowing of their temple? could they patiently abide to see it possessed by Heathenish despisers of God's Law, to see it made a den of thieves, a kenel for Dogs and unclean beasts? There have not wanted even of their own which have put them in mind of things to be reformed in the body of their Church, in their Pope and Court of Rome, in their Bishops and Prelates, in their several order of religious men, in their Clergy and in their Laity;
If God haue vouchsafed to choose himselfe an holie dwelling place amongst vs, ought not we to doe the best we can to cast out all that steineth and marreth the perfect beautie of his Church?
If God have vouchsafed to choose himself an holy Dwelling place among us, ought not we to do the best we can to cast out all that staineth and marreth the perfect beauty of his Church?
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21 What to amend both in our selues particularly and generally in the bodie of the whole Church, together with the right and orderly meanes of woorking this amendement, it is not humane policie that can teache vs. But Scriptum est, It is written what God requireth.
21 What to amend both in our selves particularly and generally in the body of the Whole Church, together with the right and orderly means of working this amendment, it is not humane policy that can teach us But Scriptum est, It is written what God requires.
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Iosias heard the woords of the booke of the Lawe and then reformed his Realme, binding himselfe and all the people by couenant to walke after the Lorde, to keepe his commaundements and his testimonies,
Iosias herd the words of the book of the Law and then reformed his Realm, binding himself and all the people by Covenant to walk After the Lord, to keep his Commandments and his testimonies,
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So in the daies of Nehemias when it was found written in the booke that the Ammonite and the Moabite should not enter into the congregation of God, when they had heard the lawe, they separated from Israel all those that were mingled with them.
So in the days of Nehemiah when it was found written in the book that the Ammonite and the Moabite should not enter into the congregation of God, when they had herd the law, they separated from Israel all those that were mingled with them.
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The same booke was opened and red vnto vs. It was found that our fathers had not obeyed the woords of that booke, to doe according vnto all which is written therein for vs. Hereupon our gratious Soueraigne wel following the blessed example of Christ Iesus did that in her dominions for which shee hath as woorthily as euer any Prince deserued that praise whereof the Prophet speaketh, saying, Thou shalt be called the repairer of the breach,
The same book was opened and read unto us It was found that our Father's had not obeyed the words of that book, to do according unto all which is written therein for us Hereupon our gracious Sovereign well following the blessed Exampl of christ Iesus did that in her Dominions for which she hath as worthily as ever any Prince deserved that praise whereof the Prophet speaks, saying, Thou shalt be called the repairer of the breach,
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She hath caused the vessels that were made for Baal and for the host of heauen to be defaced, she hath broken downe the losts that were builded for idolatrie, shee hath turned out the priestes that burnt incense vnto false gods, she hath ouerthrowne all polluted and defiled altars, she hath abolished darkenesse and caused the light of Gods eternall truth gloriously to shine as we see it doth in the Church of England at this day.
She hath caused the vessels that were made for Baal and for the host of heaven to be defaced, she hath broken down the losts that were built for idolatry, she hath turned out the Priests that burned incense unto false God's, she hath overthrown all polluted and defiled Altars, she hath abolished darkness and caused the Light of God's Eternal truth gloriously to shine as we see it does in the Church of England At this day.
22 Our Sauiour alleaging the words of Scripture before mentioned doth not onely hereby warrant his owne deede and lay open the grosnesse of their fault, but also instruct them in the right vse of that which hitherto they had so greatly abused.
22 Our Saviour alleging the words of Scripture before mentioned does not only hereby warrant his own deed and lay open the grossness of their fault, but also instruct them in the right use of that which hitherto they had so greatly abused.
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In which woords wee learne first that the Church is consecrated to the seruice of God, in respect whereof it is called his house; secondly what seruice it is which he requireth, My house shal bee called the house of praier; thirdly of whom this seruice is required, namely of all Nations.
In which words we Learn First that the Church is consecrated to the service of God, in respect whereof it is called his house; secondly what service it is which he requires, My house shall be called the house of prayer; Thirdly of whom this service is required, namely of all nations.
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23 It addeth much to the wickednesse of the sonnes of Hely and prooueth the sinne of the young men to haue beene verie great in the sight of the Lorde, that they shewed their rauening nature vpon the purest and holiest things, that they made no difference betweene the offerings of the Lorde and common flesh, that they shamefully abused themselues with women euen in the dore of the tabernacle of God.
23 It adds much to the wickedness of the Sons of Hely and proveth the sin of the young men to have been very great in the sighed of the Lord, that they showed their ravening nature upon the Purest and Holiest things, that they made no difference between the offerings of the Lord and Common Flesh, that they shamefully abused themselves with women even in the door of the tabernacle of God.
The Prophet Daniel hath set it downe as a note of extreme impietie in Balthazar that hee with his Princes wiues and concubines drunke wine in the golden and siluer vessels which were taken out of the temple at Ierusalem.
The Prophet daniel hath Set it down as a note of extreme impiety in Balthazar that he with his Princes wives and concubines drunk wine in the golden and silver vessels which were taken out of the temple At Ierusalem.
When the men of Tyrus brought fish and other wares and solde them on the Sabaoth to the children of Iuda, Nehemias reprooued the rulers of Iuda and saide vnto them, What euill thing is this that ye doe, breaking the Sabaoth day? Did not your fathers thus,
When the men of Tyre brought Fish and other wares and sold them on the Sabaoth to the children of Iuda, Nehemiah reproved the Rulers of Iuda and said unto them, What evil thing is this that you do, breaking the Sabaoth day? Did not your Father's thus,
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The prophaning therfore of the temple, the house of God, the place of praier, is an euident token that amongst the Iewes all religion was now trodden vnder feete, all reuerence of God abolished.
The profaning Therefore of the temple, the house of God, the place of prayer, is an evident token that among the Iewes all Religion was now trodden under feet, all Reverence of God abolished.
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Is this house become a denne of theeues whereupon my name is called before your eyes? What reuerence or seruice is it likely that they would shewe other-where vnto the Lorde, who liued as theeues in that glorious sanctuarie where all the earth should tremble before him?
Is this house become a den of thieves whereupon my name is called before your eyes? What Reverence or service is it likely that they would show otherwhere unto the Lord, who lived as thieves in that glorious sanctuary where all the earth should tremble before him?
therefore he hath saide, My house shalbe called the house of praier. In Deuteronomie it is called the place which God chose to cause his name to dwel there.
Therefore he hath said, My house shall called the house of prayer. In Deuteronomy it is called the place which God chosen to cause his name to dwell there.
It is true indeede, saith Salomon, that God will dwell on the earth? No doubt where his truth is syncerely professed, where his sacraments are rightly and duely ministred, where his name is called vpon by heartie praier, where two or three are gathered together in his name, that is to say to serue him in these things, there the woorking of his spirite is so forcible and effectuall, his mercie is so obiect euen vnto sense, his grace is in such sort felt, seene and tasted, that he seemeth as it were to stand before mens eyes, to walke, to inhabite,
It is true indeed, Says Solomon, that God will dwell on the earth? No doubt where his truth is sincerely professed, where his Sacraments Are rightly and duly ministered, where his name is called upon by hearty prayer, where two or three Are gathered together in his name, that is to say to serve him in these things, there the working of his Spirit is so forcible and effectual, his mercy is so Object even unto sense, his grace is in such sort felt, seen and tasted, that he seems as it were to stand before men's eyes, to walk, to inhabit,
They reioice when they heare men say, We wil goe into the house of the Lord, the house of praier, where as many as call vpon the name of the Lord shall vndoubtedly bee saued.
They rejoice when they hear men say, We will go into the house of the Lord, the house of prayer, where as many as call upon the name of the Lord shall undoubtedly be saved.
But because no man can call on him in whom he doeth not beleeue, nor beleeue without hearing the word of God, requisite therefore it is that the house of publike praier should also be the house of publike preaching.
But Because no man can call on him in whom he doth not believe, nor believe without hearing the word of God, requisite Therefore it is that the house of public prayer should also be the house of public preaching.
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so we in our Churches haue both the Gospell preached, and the Sacramentes which are seales of the Gospel administred, knowing that Christ hath commanded both alike.
so we in our Churches have both the Gospel preached, and the Sacraments which Are Seals of the Gospel administered, knowing that christ hath commanded both alike.
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Therefore as often as we speake vnto you out of these places, as often as here we minister the Sacrament of baptisme to your children in token of their new spirituall birth,
Therefore as often as we speak unto you out of these places, as often as Here we minister the Sacrament of Baptism to your children in token of their new spiritual birth,
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as often as we doe here present our selues at the Lords table to eat of his bread and to drinke of the wine which he hath prepared for the comfortable nourishment of our soules, wee keepe the Lordes institution and not our owne, wee doe as he hath commaunded, not as we haue deuised, we vse the house of God not as theeues but as Saints.
as often as we do Here present our selves At the lords table to eat of his bred and to drink of the wine which he hath prepared for the comfortable nourishment of our Souls, we keep the lords Institution and not our own, we do as he hath commanded, not as we have devised, we use the house of God not as thieves but as Saints.
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Therefore the twelue told the rest of the Disciples (as it is in the historie of their Acts) We will giue our selues continually vnto praier and ministration of the word.
Therefore the twelue told the rest of the Disciples (as it is in the history of their Acts) We will give our selves continually unto prayer and ministration of the word.
The request which Salomon made vnto GOD in the first dedication of the temple, was, that if his people Israel should at any time for their sinnes be ouerthrowen before the enemie,
The request which Solomon made unto GOD in the First dedication of the temple, was, that if his people Israel should At any time for their Sins be overthrown before the enemy,
or grassehopper, or caterpiller, if the enemie should beseege thē, if they should fall into any aduersitie whether it were of bodie or of minde, his eares might alwaies bee open to the praiers which they should make before the Lord in the house of praier.
or grasshopper, or caterpillar, if the enemy should besiege them, if they should fallen into any adversity whither it were of body or of mind, his ears might always be open to the Prayers which they should make before the Lord in the house of prayer.
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27 Nor only their supplications, but moreouer Salomon addeth, As touching the straunger that is not of thy people Israel, who shall come out of a farre countrie for thy names sake,
27 Nor only their supplications, but moreover Solomon adds, As touching the stranger that is not of thy people Israel, who shall come out of a Far country for thy names sake,
and doe according to all that the stranger calleth for vnto thee, that all the people of the earth may knowe thy name and feare thee as thy people Israel doe.
and do according to all that the stranger calls for unto thee, that all the people of the earth may know thy name and Fear thee as thy people Israel do.
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Agreeable wherevnto are the words of the prophet Esay, It shal be in the last daies that the mountaine of the house of the Lord shall be prepared in the top of the mountaines,
Agreeable whereunto Are the words of the Prophet Isaiah, It shall be in the last days that the mountain of the house of the Lord shall be prepared in the top of the Mountains,
For myne house shall be called an house of prayer for all nations. This prooueth that article of our Christian faith to be most certain wherein we acknowledge the Church of Christ to be Catholike & vniuersal.
For mine house shall be called an house of prayer for all Nations. This proveth that article of our Christian faith to be most certain wherein we acknowledge the Church of christ to be Catholic & universal.
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For we must vnderstand that there was a time when the Lord gaue expresse charge & comandement, No vncircumcised in the flesh shall enter into my Sanctuarie.
For we must understand that there was a time when the Lord gave express charge & Commandment, No uncircumcised in the Flesh shall enter into my Sanctuary.
The adoption & the glory of the sons of God, ye couenants, the law, the seruice of God, the promises & al the riches wherwith the church of Christ is adorned did belong vnto Israel, & vnto none else;
The adoption & the glory of the Sons of God, you Covenants, the law, the service of God, the promises & all the riches wherewith the Church of christ is adorned did belong unto Israel, & unto none Else;
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But nowe the bounds of the Church are inlarged, her elders as it is in the booke of reuelation do now sing a new song, Thou hast redeemed vs to God by thy bloud out of euerie kindred, & tongue, & people, and nation.
But now the bounds of the Church Are enlarged, her Elders as it is in the book of Revelation do now sing a new song, Thou hast redeemed us to God by thy blood out of every kindred, & tongue, & people, and Nation.
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Wherfore remember, saith the Apostle, that ye being in time past Gentiles in the flesh, called vncircumcision of them which are called circumcision in the flesh made with hands, were at that time without Christ,
Wherefore Remember, Says the Apostle, that you being in time passed Gentiles in the Flesh, called uncircumcision of them which Are called circumcision in the Flesh made with hands, were At that time without christ,
This wee are willed to remember. For is it not a thing verie memorable, that in vs GOD should nowe accomplish the promise which hee made to his sonne so long before, Aske of me and I will giue thee the heathen for thine inheritaunce and the vttermost coasts of the earth for thy possessions? Is it not memorable that the furious rage of the whole world mightily opposing it selfe against the kingdome of Iesus Christ, it should notwithstanding growe so soone to this so exceeding greatnesse,
This we Are willed to Remember. For is it not a thing very memorable, that in us GOD should now accomplish the promise which he made to his son so long before, Ask of me and I will give thee the heathen for thine inheritance and the uttermost coasts of the earth for thy possessions? Is it not memorable that the furious rage of the Whole world mightily opposing it self against the Kingdom of Iesus christ, it should notwithstanding grow so soon to this so exceeding greatness,
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sith the Lord hath doone it for no other cause but onely to open the doore of saluation vnto vs, with how great ioie of heart ought wee to heare his voice when hee saith of the Gentiles, Let them ascend to mount Sion,
sith the Lord hath done it for no other cause but only to open the door of salvation unto us, with how great joy of heart ought we to hear his voice when he Says of the Gentiles, Let them ascend to mount Sion,
when hee saith of his house, It shall be called the house of praier for all Nations? Hee that will not shrowde himselfe vnder this vine, hee that entreth not into this arke, hee that will not be partaker of these celestiall treasures, these heauenly mysteries, this true bread of life so largely offered vnto all nations,
when he Says of his house, It shall be called the house of prayer for all nations? He that will not shroud himself under this vine, he that entereth not into this Ark, he that will not be partaker of these celestial treasures, these heavenly Mysteres, this true bred of life so largely offered unto all Nations,
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if his soule die the death who wil haue pitie or compassion of him? Wherefore to conclude let vs bee followers of Christ as becommeth his deare children, let vs learne by his example to be carefull and zealous for the house of God, to purge and cleanse it as much as in vs lyeth from al defilements, that as oft as we doe reuerently & religiously frequent it to heare the word of saluation, to receiue the blessed Sacraments of the Lord, to powre out our praiers and supplications before him, his spirite groaning with our spirits,
if his soul die the death who will have pity or compassion of him? Wherefore to conclude let us be followers of christ as becomes his deer children, let us Learn by his Exampl to be careful and zealous for the house of God, to purge and cleanse it as much as in us lies from all defilements, that as oft as we do reverently & religiously frequent it to hear the word of salvation, to receive the blessed Sacraments of the Lord, to pour out our Prayers and supplications before him, his Spirit groaning with our spirits,
and our requests ascending thorough the forcible intercession of that only mediator which is to bee heard for his reuerence sake, wee may reioice in our saluation and he be glorified by our reioysing.
and our requests ascending through the forcible Intercession of that only Mediator which is to be herd for his Reverence sake, we may rejoice in our salvation and he be glorified by our rejoicing.
ACTES 10. 34 Then Peter opened his mouth, and saide, Of a truth I perceiue that God is no accepter of persons, &c. THE doctrine of the Prophets and Apostles doth wholly tend to this ende, to declare vnto vs, that Iesus Christ crucified is the promised Messias, the redeemer and Sauiour of all that doe beleeue in him.
ACTS 10. 34 Then Peter opened his Mouth, and said, Of a truth I perceive that God is no accepter of Persons, etc. THE Doctrine of the prophets and Apostles does wholly tend to this end, to declare unto us, that Iesus christ Crucified is the promised Messias, the redeemer and Saviour of all that do believe in him.
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I will note somewhat in either of them seuerally for the better vnderstanding of that which the Sermon it selfe shall laie before vs. In Cornelius therefore first, what maner of man he was, on what occasion he sent for Peter,
I will note somewhat in either of them severally for the better understanding of that which the Sermon it self shall lay before us In Cornelius Therefore First, what manner of man he was, on what occasion he sent for Peter,
2 The curious description which S. Luke maketh of Cornelius here, declareth him to haue beene a notable and rare man, both by other circumstances of his person, and by his manners.
2 The curious description which S. Lycia makes of Cornelius Here, Declareth him to have been a notable and rare man, both by other Circumstances of his person, and by his manners.
Touching his countrie he was an Italian, an Ethnike, bred of Ethnike parents, trained vp amongst a people drowned in idolatrie and superstition, worshipping false gods, being ignorant of the true God.
Touching his country he was an Italian, an Ethnic, bred of Ethnic Parents, trained up among a people drowned in idolatry and Superstition, worshipping false God's, being ignorant of the true God.
This Italian captaine made his abode in Cesarea a famous citie inhabited by the Iewes. The whole lande of Iurie was brought in subiection to the Romane Empire:
This Italian captain made his Abided in Caesarea a famous City inhabited by the Iewes. The Whole land of Jury was brought in subjection to the Roman Empire:
and least the inhabitants thereof should reuolt, certaine garrisons of souldiers were placed in sundrie of the greater cities, to see them kept in obedience,
and lest the inhabitants thereof should revolt, certain garrisons of Soldiers were placed in sundry of the greater cities, to see them kept in Obedience,
we shall finde nothing but idolatrie & superstition, wee shall behold nothing but rape, robberie, murther, mischiefe, spoile, bloud-spilling, we shall see nothing but lewdenesse, prophanenesse, wicked maners, and cursed companie.
we shall find nothing but idolatry & Superstition, we shall behold nothing but rape, robbery, murder, mischief, spoil, blood-spilling, we shall see nothing but Lewdness, profaneness, wicked manners, and cursed company.
3 All the which occasions of corruption notwithstanding, he was deuoute, he feared God with his whole familie, hee gaue much almes to the people, and praied God continually.
3 All the which occasions of corruption notwithstanding, he was devout, he feared God with his Whole family, he gave much alms to the people, and prayed God continually.
5 Cornelius the Ethnike-captaine, being placed in Cesarea ouer the Iewes, putteth vs in minde howe the kingdome of Israel was taken from the Israelites, and giuen to others.
5 Cornelius the Ethnic-captain, being placed in Caesarea over the Iewes, putteth us in mind how the Kingdom of Israel was taken from the Israelites, and given to Others.
because of vnrighteous dealings, and wrongs, and riches gotten by deceit, and couetousnesse and pride. The things that destroied Sodome were pride, fulnesse of breade, aboundance of idlenesse,
Because of unrighteous dealings, and wrongs, and riches got by deceit, and covetousness and pride. The things that destroyed Sodom were pride, fullness of bread, abundance of idleness,
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The sinnes that consumed Gods people in the wildernesse, and of sixe hundred thousand left but two aliue, was loathing of the heauenly Manna, and lusting after the flesh-pots of Egypt, worshipping of idols, fleshly fornication, tempting of God, and muttering against magistrates.
The Sins that consumed God's people in the Wilderness, and of sixe hundred thousand left but two alive, was loathing of the heavenly Manna, and lusting After the fleshpots of Egypt, worshipping of Idols, fleshly fornication, tempting of God, and muttering against Magistrates.
as euer any people was? Is there not as much pride, belly-cheere, idlenesse, vnmercifulnesse in the citie of London as was in the citie of Sodome? Doe wee not as much loath the true bread of heauen? Cleaue we not as fast vnto idolatrie and superstition? Commit we not adulterie,
as ever any people was? Is there not as much pride, belly-cheer, idleness, unmercifulness in the City of London as was in the City of Sodom? Do we not as much loath the true bred of heaven? Cleave we not as fast unto idolatry and Superstition? Commit we not adultery,
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as the Israelites did in the wildernesse? Is there more trueth, mercie and knowledge of God, lesse swearing, lying, murther, theft, adulterie and bloudshed in England,
as the Israelites did in the Wilderness? Is there more truth, mercy and knowledge of God, less swearing, lying, murder, theft, adultery and bloodshed in England,
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howe can vnrighteous, couetous & proude England stand long? If God spared not the flourishing citie of Sodome, can he in his iustice spare the sinnefull citie of London? If God ouerthrewe the mightie people of Israel in the wildernesse for their sinnes:
how can unrighteous, covetous & proud England stand long? If God spared not the flourishing City of Sodom, can he in his Justice spare the sinful City of London? If God overthrew the mighty people of Israel in the Wilderness for their Sins:
will not God punish and plague our shamefull contempt, our wilfull disobedience? For these examples are written for vs, that we should not offend as they did,
will not God Punish and plague our shameful contempt, our wilful disobedience? For these Examples Are written for us, that we should not offend as they did,
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as iudging them happie whose common-wealth is ruled by such as are professors and fauourers of true religion, such as feare the Lord. Which is most true.
as judging them happy whose commonwealth is ruled by such as Are professors and favourers of true Religion, such as Fear the Lord. Which is most true.
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Howe much the greater care should Christian Princes haue to place none in authoritie but such as Cornelius, men that are truly religious and feare God:
Howe much the greater care should Christian Princes have to place none in Authority but such as Cornelius, men that Are truly religious and Fear God:
such as Constantius the woorthie christian Emperour retained in his Court, when hee cast out them who forsooke Christ, saying that they could not be faithful to their Prince, who were vnfaithfull to God.
such as Constantius the worthy christian Emperor retained in his Court, when he cast out them who forsook christ, saying that they could not be faithful to their Prince, who were unfaithful to God.
Nowe as Cornelius vsed them both: so by his example should euerie christian doe. For touching publike praier the Disciples of Christ continued altogether with one accord in it.
Now as Cornelius used them both: so by his Exampl should every christian doe. For touching public prayer the Disciples of christ continued altogether with one accord in it.
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Whereby we may learne, that they who refuse to ioine themselues in publike place the church of God to praie with other men, they are woorse than either Pharisees, or Publicanes.
Whereby we may Learn, that they who refuse to join themselves in public place the Church of God to pray with other men, they Are Worse than either Pharisees, or Publicans.
Christ appointed himselfe certaine times of priuate praier as in the garden, where hee praied in such earnest & vehement sort that there dropped from him both water and bloud.
christ appointed himself certain times of private prayer as in the garden, where he prayed in such earnest & vehement sort that there dropped from him both water and blood.
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It is written euen of the Heathenish Romans that when they honoured their idols with solemne praiers and procession, the cryers saide to euerie one whom they met, Hoc age, Set thy mind on this thing wholly.
It is written even of the Heathenish Roman that when they honoured their Idols with solemn Prayers and procession, the criers said to every one whom they met, Hoc age, Set thy mind on this thing wholly.
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But alas our praiers are for the most part onely for a fashion that men may behold vs. Furthermore the praier of Cornelius was continuall. Praie ye continually without intermission.
But alas our Prayers Are for the most part only for a fashion that men may behold us Furthermore the prayer of Cornelius was continual. Pray you continually without intermission.
yet he followed the example of Daniel, of the three young men, of the blessed Apostles, who did boldly preach and professe Christ when they were charged not to doe it.
yet he followed the Exampl of daniel, of the three young men, of the blessed Apostles, who did boldly preach and profess christ when they were charged not to do it.
The sinne that the people of Israel committed in woorshipping idols is laide to the charge of the kings of Israel, which either instituted them, defended them,
The sin that the people of Israel committed in worshipping Idols is laid to the charge of the Kings of Israel, which either instituted them, defended them,
Happie are thy men, happie are these thy seruaunts, which stand euer before thee, and heare thy wisedome. King Dauid was so careful, that he would not suffer as much as a lyer to remaine within his court.
Happy Are thy men, happy Are these thy Servants, which stand ever before thee, and hear thy Wisdom. King David was so careful, that he would not suffer as much as a liar to remain within his court.
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Giue, and it shall be giuen vnto you, saith the sonne of God. Hee that sheweth mercie shall finde mercie, and iudgement without mercie to the mercilesse.
Give, and it shall be given unto you, Says the son of God. He that shows mercy shall find mercy, and judgement without mercy to the merciless.
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A great reproche and slander it is to vs christians, that the Lord of Iewes and Gentiles, the sonne of God our sauiour Christ, who became poore to make vs riche, at whose mercifull hands of his free gift we haue receiued whatsoeuer we haue, to vs a great shame and confusion it is that we should fall so farre from all hūmanitie,
A great reproach and slander it is to us Christians, that the Lord of Iewes and Gentiles, the son of God our Saviour christ, who became poor to make us rich, At whose merciful hands of his free gift we have received whatsoever we have, to us a great shame and confusion it is that we should fallen so Far from all hummanitie,
so vtterly forget our christianitie to shewe our selues so hard and stonie hearted, so vnthankefull and without all naturall affection, to suffer our God, our Sauiour, our Christ whom wee professe, not onely to goe on begging,
so utterly forget our christianity to show our selves so hard and stony hearted, so unthankful and without all natural affection, to suffer our God, our Saviour, our christ whom we profess, not only to go on begging,
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Egypt was blessed for the straungers that dwelt there, but when the king of Egypt Pharao oppressed them, they groned and called vpon God, hee deliuered them and powred his manifolde plagues vpon Egypt.
Egypt was blessed for the Strangers that dwelled there, but when the King of Egypt Pharaoh oppressed them, they groaned and called upon God, he Delivered them and poured his manifold plagues upon Egypt.
Such as are strangers for the gospels sake, for the cause which we professe and maintaine are ioyfully to be receiued, cheerefully and liberally to be releeued.
Such as Are Strangers for the gospels sake, for the cause which we profess and maintain Are joyfully to be received, cheerfully and liberally to be relieved.
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For in receiuing them wee doe not onely receiue Angels as Abraham and Lot did, but we receiue & releeue Christ Iesus whom they professe and whose members they are.
For in receiving them we do not only receive Angels as Abraham and Lot did, but we receive & relieve christ Iesus whom they profess and whose members they Are.
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God is woont euer to blesse the countrie, for reteining and releeuing godlie religious strangers: so is he woont to powre his plagues on them that nourish Cananites among them.
God is wont ever to bless the country, for retaining and relieving godly religious Strangers: so is he wont to pour his plagues on them that nourish Canaanites among them.
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14 The papists abuse much these woords of the Angell, striuing thereby to set foorth their owne righteousnesse, to the ouerthrow of the merit and righteousnesse which we haue by Christ.
14 The Papists abuse much these words of the Angel, striving thereby to Set forth their own righteousness, to the overthrow of the merit and righteousness which we have by christ.
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For what preparation can there be in vs of our selues to grace, when S. Paul saith plainely, that wee are not able of our selues, as of our selues, to thinke any good? The naturall man perceiueth not the things of the spirit of God.
For what preparation can there be in us of our selves to grace, when S. Paul Says plainly, that we Are not able of our selves, as of our selves, to think any good? The natural man perceives not the things of the Spirit of God.
And howe can our praiers or almes which are not done in faith please God, when without faith it is impossible to please him? And if Cornelius had faith as it must needes be graunted he had that also was the gift of God as S. Paul teacheth vs. Nowe to attribute iustification to our merits or workes, is to make of none effect the merite of Christ, to make grace, no grace.
And how can our Prayers or alms which Are not done in faith please God, when without faith it is impossible to please him? And if Cornelius had faith as it must needs be granted he had that also was the gift of God as S. Paul Teaches us Now to attribute justification to our merits or works, is to make of none Effect the merit of christ, to make grace, no grace.
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wee are iustified freely, by the grace of God, through the redemption that is in Christ Iesus, whom God hath set foorth to be a reconciliation through faith in his bloud, to declare his righteousnesse by the forgiuenesse of the sinnes passed.
we Are justified freely, by the grace of God, through the redemption that is in christ Iesus, whom God hath Set forth to be a reconciliation through faith in his blood, to declare his righteousness by the forgiveness of the Sins passed.
Hee will not haue vs looke for reuelations from heauen but to giue eare and credit to the voice of his messengers to whom hee hath committed the word of reconciliation, whom he would haue esteemed for their office sake;
He will not have us look for revelations from heaven but to give ear and credit to the voice of his messengers to whom he hath committed the word of reconciliation, whom he would have esteemed for their office sake;
with what awe & reuerence should we giue eare to the voice of the son of God Christ Iesus? Whensoeuer the gospel is preached, Christ is present, Christ speaketh to vs. The godly tremble at his word as we reade in Esay, To whom wil I looke? To him saith the Lord, to him that is poore,
with what awe & Reverence should we give ear to the voice of the son of God christ Iesus? Whensoever the gospel is preached, christ is present, christ speaks to us The godly tremble At his word as we read in Isaiah, To whom will I look? To him Says the Lord, to him that is poor,
Reason and experience would haue told Cornelius howe dangerons it was publikely to professe a strange and hated religion, it might not only tend to the losse of his office, but of his life too.
Reason and experience would have told Cornelius how dangerous it was publicly to profess a strange and hated Religion, it might not only tend to the loss of his office, but of his life too.
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He might haue disputed also with himselfe, What is Peter? Some odde sectarie fled from Ierusalem, who for feare least he with his errors should be condemned, hideth himselfe in a tanners house.
He might have disputed also with himself, What is Peter? some odd sectary fled from Ierusalem, who for Fear lest he with his errors should be condemned, Hideth himself in a tanners house.
And let vs consider one another, (saith S. Paul) to prouoke vnto loue, and to good woorkes, not forsaking the fellowship that we haue among our selues,
And let us Consider one Another, (Says S. Paul) to provoke unto love, and to good works, not forsaking the fellowship that we have among our selves,
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Which thing the Apostle reprooueth exhorting them not to contemne their brethren, but rather one prouoke another charitably to ioine together in pietie, in hearing of the woord, and receiuing of the Sacraments.
Which thing the Apostle Reproveth exhorting them not to contemn their brothers, but rather one provoke Another charitably to join together in piety, in hearing of the word, and receiving of the Sacraments.
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As Esay did foreshewe that the faithfull in Christs time should say one to another, Come and let vs goe vp to the mountaines of the Lord, to the house of the God of Iacob:
As Isaiah did foreshow that the faithful in Christ time should say one to Another, Come and let us go up to the Mountains of the Lord, to the house of the God of Iacob:
But alas this zeale of the glorie of God, this loue towardes our brethren is worne away in vs, I feare me wee will neither goe our selues to heare the word,
But alas this zeal of the glory of God, this love towards our brothers is worn away in us, I Fear me we will neither go our selves to hear the word,
If we mislike the minister, shall we mislike the message also? If we cannot brooke the messenger, shal we be at defiance with him that sent him? God graunt vs such hearts as Cornelius had, that in liking and loue we may prouoke one another to pietie and godlinesse:
If we mislike the minister, shall we mislike the message also? If we cannot brook the Messenger, shall we be At defiance with him that sent him? God grant us such hearts as Cornelius had, that in liking and love we may provoke one Another to piety and godliness:
yea as Christ Iesus, yea if it had beene possible, they would haue plucked out their owne eyes, and giuen them him. But our times are altered: men are otherwise affected.
yea as christ Iesus, yea if it had been possible, they would have plucked out their own eyes, and given them him. But our times Are altered: men Are otherwise affected.
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Here we learne howe dangerously religious honour is giuen to any creature. It cannot be thought that either Cornelius or Iohn would robbe God of his glorie,
Here we Learn how dangerously religious honour is given to any creature. It cannot be Thought that either Cornelius or John would rob God of his glory,
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But yet they were forbidden to doe that which they did, least they should attribute more to the messenger of God than they ought through preposterous zeale.
But yet they were forbidden to do that which they did, lest they should attribute more to the Messenger of God than they ought through preposterous zeal.
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This beastly pride declareth him neither to be Christs vicar nor Peters successor, but rather his childe who saide to Christ in the mount, All these will I giue thee, if thou wilt fall downe and worship me.
This beastly pride Declareth him neither to be Christ vicar nor Peter's successor, but rather his child who said to christ in the mount, All these will I give thee, if thou wilt fallen down and worship me.
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If man who is the liuely image of God may not haue this worship, how much lesse stockes and stones, the dead images of men? For is it not more reasonable that the image-maker should be woorshipped than the workes of his hands?
If man who is the lively image of God may not have this worship, how much less stocks and stones, the dead Images of men? For is it not more reasonable that the image-maker should be worshipped than the works of his hands?
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The philosophers write euen by the Law, and rules of nature that the children can neuer yeeld woorthie thanks vnto their parents for their birth and breeding.
The Philosophers write even by the Law, and rules of nature that the children can never yield worthy thanks unto their Parents for their birth and breeding.
so fast as it entereth in at the other ▪ We may not let our mindes wander but comming of purpose to heare to our profite, we must beseeche God to giue vs memorie,
so fast as it entereth in At the other ▪ We may not let our minds wander but coming of purpose to hear to our profit, we must beseech God to give us memory,
But if hee shall reprooue their insolencie, pride and vanitie, their monstrous apparell, their excessiue feasting, their greedie couetousnesse, their biting vsurie, their halting hearts, their muttering mindes, their friendly words,
But if he shall reprove their insolency, pride and vanity, their monstrous apparel, their excessive feasting, their greedy covetousness, their biting Usury, their halting hearts, their muttering minds, their friendly words,
He may not adde to the written word neither take from it. Gods Lawe is perfect, it doth perfectly instruct and teache all things necessarie to saluation.
He may not add to the written word neither take from it. God's Law is perfect, it does perfectly instruct and teach all things necessary to salvation.
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The messengers found him at the sixth houre (which is twelue as wee count) fasting and praying on the house toppe, where he sawe a vision in his traunce, a sheete let out of heauen knit at foure corners, wherein were all fowre footed beasts of the earth,
The messengers found him At the sixth hour (which is twelue as we count) fasting and praying on the house top, where he saw a vision in his trance, a sheet let out of heaven knit At foure corners, wherein were all fowre footed beasts of the earth,
he forgat not Christs lesson giuen vnto him, If thou loue me, feede my sheepe: he knewe that the minister of the word ought to preache in season, and out of season.
he forgot not Christ Lesson given unto him, If thou love me, feed my sheep: he knew that the minister of the word ought to preach in season, and out of season.
and authoritie, in getting of whom he should also get a great sort, he should get an hundred souldiers who easily would be drawne to bee like affected with their Captaine:
and Authority, in getting of whom he should also get a great sort, he should get an hundred Soldiers who Easily would be drawn to be like affected with their Captain:
wherein he declareth that hee hath nowe learned that the Gospel of Christ, the doctrine of saluation doth as well pertaine to the Gentiles as to the Iewes.
wherein he Declareth that he hath now learned that the Gospel of christ, the Doctrine of salvation does as well pertain to the Gentiles as to the Iewes.
For man regardeth that which is before his eyes; but God regardeth the heart. The person heere is taken for the outward apparance, and qualities as you would say, or circumstances of persons: as circumcision, vncircumcision; man, woman; magistrate, subiect; Iewe, Gentile; English-man, French-man; master, seruaunt; riche, poore; faire, euill fauoured; a tall man, a dwarfe; a citizen, a countrie man; a wise man, a foole; a learned, an vnlearned.
For man Regardeth that which is before his eyes; but God Regardeth the heart. The person Here is taken for the outward appearance, and qualities as you would say, or Circumstances of Persons: as circumcision, uncircumcision; man, woman; magistrate, Subject; Iewe, Gentile; Englishman, Frenchman; master, servant; rich, poor; fair, evil favoured; a tall man, a dwarf; a citizen, a country man; a wise man, a fool; a learned, an unlearned.
There is no respect of persons with God, neither ought we to be caried away with externall shewes of magnifical pompe, of glorious titles, of great authority, much learning:
There is no respect of Persons with God, neither ought we to be carried away with external shows of magnifical pomp, of glorious titles, of great Authority, much learning:
whom our heauenly father hath commaunded vs to heare, saying, Heare you him. 30 In euerie nation he that feareth him, and woorketh righteousnesse is accepted of him.
whom our heavenly father hath commanded us to hear, saying, Hear you him. 30 In every Nation he that fears him, and worketh righteousness is accepted of him.
Such as feare God shall be strengthened to stand against all assaults of Satan; yea they shal continue and stand stedfast vnto the end, euen to the last gasp.
Such as Fear God shall be strengthened to stand against all assaults of Satan; yea they shall continue and stand steadfast unto the end, even to the last gasp.
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wee would not liue in such carelesse securitie as we doe, the Gospel would take better effect in vs and bring foorth more plentifull fruite, wee would at the length cast away impietie,
we would not live in such careless security as we do, the Gospel would take better Effect in us and bring forth more plentiful fruit, we would At the length cast away impiety,
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the riche would not suffer the giuer of their riches to goe on begging: the poore would endeuour to get spirituall treasures, and to be riche in Christ:
the rich would not suffer the giver of their riches to go on begging: the poor would endeavour to get spiritual treasures, and to be rich in christ:
Whatsoeuer is contained in the second table is comprehended in this word Righteousnesse. But how can we worke righteousnesse, who are as vncleane things,
Whatsoever is contained in the second table is comprehended in this word Righteousness. But how can we work righteousness, who Are as unclean things,
and al our righteousnesse as a filthie clowte? Of whom the prophet saieth, There is not one that doth good, no not one? In deede we are not able to worke perfect righteousnesse.
and all our righteousness as a filthy clout? Of whom the Prophet Saith, There is not one that does good, no not one? In deed we Are not able to work perfect righteousness.
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For if wee could then Christ had died in vaine, with whose perfect righteousnesse we must be cloathed by imputation, that wee may bee accepted as righteous in Gods sight.
For if we could then christ had died in vain, with whose perfect righteousness we must be clothed by imputation, that we may be accepted as righteous in God's sighed.
wee must endeuour to serue God in righteousnesse, and bring foorth good fruites though they be vnperfect, such as in this frailtie of the flesh we may.
we must endeavour to serve God in righteousness, and bring forth good fruits though they be unperfect, such as in this frailty of the Flesh we may.
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Wherefore in this sort we must worke righteousnesse, and follow sanctification. Hitherto howe all estates must apply themselues to worke righteousnesse.
Wherefore in this sort we must work righteousness, and follow sanctification. Hitherto how all estates must apply themselves to work righteousness.
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32 Omitting therfore others whom generally this toucheth, I will at this present remember children onely of a point of righteousnesse which they must worke in giuing due honour to their parents.
32 Omitting Therefore Others whom generally this touches, I will At this present Remember children only of a point of righteousness which they must work in giving due honour to their Parents.
For there is a great fault in many at this day, that wheras they are specially bound to their parents both by the linkes of nature and by the bonds of Gods word:
For there is a great fault in many At this day, that whereas they Are specially bound to their Parents both by the links of nature and by the bonds of God's word:
For the Lawe of God doeth not onely charge children generally to obey their parents in all thinges, but also particularly doth shewe by sundrie examples, that children ought to be giuen by their parents in mariage,
For the Law of God doth not only charge children generally to obey their Parents in all things, but also particularly does show by sundry Examples, that children ought to be given by their Parents in marriage,
But if youthfull children haue so litle reuerence both of God and men that such admonition wil not make them leaue such disordered mariages, it behooueth magistrates who are the common parentes of the weale publike, to bridle their lusts with seuere Lawes,
But if youthful children have so little Reverence both of God and men that such admonition will not make them leave such disordered marriages, it behooveth Magistrates who Are the Common Parents of the weal public, to bridle their Lustiest with severe Laws,
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Iesus Christ which is Lord of all, the preacher and author of peace, did faithfully performe the office for the which he was sent, preaching to the people the glad tidings of the Gospell,
Iesus christ which is Lord of all, the preacher and author of peace, did faithfully perform the office for the which he was sent, preaching to the people the glad tidings of the Gospel,
or flesh, nor world, if he saue vs, that can condemne vs. For who can condemn whom he doth iustifie? And whom he iustifieth not, who can saue? Christ is annointed.
or Flesh, nor world, if he save us, that can condemn us For who can condemn whom he does justify? And whom he Justifieth not, who can save? christ is anointed.
Least the Gentiles should conceiue that Iesus Christ was promised, and sent to be a Sauiour onely to the Iewes, hee answereth that obiection by a preuention (so to terme it) calling him Lord of all:
lest the Gentiles should conceive that Iesus christ was promised, and sent to be a Saviour only to the Iewes, he Answers that objection by a prevention (so to term it) calling him Lord of all:
He was made man for vs, that in our nature he might suffer for vs. He was sent of his father being equall with his father, and beeing in the forme of God he made himselfe of no reputation.
He was made man for us, that in our nature he might suffer for us He was sent of his father being equal with his father, and being in the Form of God he made himself of no reputation.
37 And here by Christ example all messengers of God and ministers of his woord are taught by the way, that before they meddle with dooing this office they must be lawfully sent thereto.
37 And Here by christ Exampl all messengers of God and Ministers of his word Are taught by the Way, that before they meddle with doing this office they must be lawfully sent thereto.
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and in him wee should seeke peace with men too, as farre as lyeth in vs. For the Gospel is the word of peace, not of contention, tumult and rebellion, as our aduersaries terme it:
and in him we should seek peace with men too, as Far as lies in us For the Gospel is the word of peace, not of contention, tumult and rebellion, as our Adversaries term it:
As soone as the wise men asked after Christ; Herode was troubled. As soone as Christ entred into Ierusalem to preache; all the citie was mooued. The truth hath many enemies.
As soon as the wise men asked After christ; Herod was troubled. As soon as christ entered into Ierusalem to preach; all the City was moved. The truth hath many enemies.
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to shewe vnto the world that the Lord of peace was come into the world. Peace is the badge that God giueth to discerne his from others. Loue is Christs Liuery-coate.
to show unto the world that the Lord of peace was come into the world. Peace is the badge that God gives to discern his from Others. Love is Christ Livery-coat.
He cannot bee at peace with God that is at warre with his neighbour. He cannot haue concord with Christ that nourisheth discord with a Christian. God hath made vs one:
He cannot be At peace with God that is At war with his neighbour. He cannot have concord with christ that Nourishes discord with a Christian. God hath made us one:
Hee hath laide our sinnes vpon his owne shoulders, hee hath borne the pese of his fathers heauie wrath and indignation, he hath satisfied Gods iustice,
He hath laid our Sins upon his own shoulders, he hath born the pese of his Father's heavy wrath and Indignation, he hath satisfied God's Justice,
and pacified his anger, and made a perfect peace betweene God and vs. Mans conscience can neuer rest nor be at peace vntil it be setled in the ful perswasion of remission of sinnes in the death and resurrection of Christ Iesus, whereby God receiueth vs into his fauour;
and pacified his anger, and made a perfect peace between God and us men conscience can never rest nor be At peace until it be settled in the full persuasion of remission of Sins in the death and resurrection of christ Iesus, whereby God receiveth us into his favour;
he is not ouercome with the feare of mans malice but will cheerefully and boldly say with S. Paul, If God be with vs, who can be against vs? And with the prophet, I will lay me downe, and sleepe in peace;
he is not overcome with the Fear of men malice but will cheerfully and boldly say with S. Paul, If God be with us, who can be against us? And with the Prophet, I will lay me down, and sleep in peace;
Let not your heart be troubled, nor feare. This peace is farre from the vngodlie: there is no peace, saith my God to the wicked. They are euer restlesse:
Let not your heart be troubled, nor Fear. This peace is Far from the ungodly: there is no peace, Says my God to the wicked. They Are ever restless:
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But he walked, he went abroade, he saide to his Disciples, Goe ye, Preacheye, he gaue the example himselfe, he lay not out of his Diocese, he was resident vpon his charge,
But he walked, he went abroad, he said to his Disciples, Go you, Preacheye, he gave the Exampl himself, he lay not out of his Diocese, he was resident upon his charge,
An example for the minister to teache the word of God and confirme it with doing what good soeuer he may according to the talents that the Lord hath giuen him.
an Exampl for the minister to teach the word of God and confirm it with doing what good soever he may according to the Talents that the Lord hath given him.
Finally an example for euerie faithfull Christian, to shewe foorth his beleefe by his conuersation, his faith by workes, to make his vocation and calling sure thereby. For God was with him.
Finally an Exampl for every faithful Christian, to show forth his belief by his Conversation, his faith by works, to make his vocation and calling sure thereby. For God was with him.
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Christ wrought his wonderfull workes by the power of God, and not (as the Scribes falsely charged him) by the power of Beelzebub: for God was with him.
christ wrought his wonderful works by the power of God, and not (as the Scribes falsely charged him) by the power of Beelzebub: for God was with him.
By his death and passion he hath cancelled and fastened vpon the crosse the hand-writing that was against vs. Hee hath pacified Gods wrath, hee hath procured Gods fauour, of enemies made vs friends, of strangers citizens, of the children of wrath the children of God,
By his death and passion he hath canceled and fastened upon the cross the handwriting that was against us He hath pacified God's wrath, he hath procured God's favour, of enemies made us Friends, of Strangers Citizens, of the children of wrath the children of God,
And we shall all stand before his iudgement seate that euery one may receiue the things doone in his bodie, according to that he hath doone whether it be good or euill.
And we shall all stand before his judgement seat that every one may receive the things done in his body, according to that he hath done whither it be good or evil.
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Nothing is hid from his eyes, he seeth the secrets of all hearts: he wil not be corrupted but giue vnto euerie one according to his woorkes. Christ is iudge.
Nothing is hid from his eyes, he sees the secrets of all hearts: he will not be corrupted but give unto every one according to his works. christ is judge.
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For priuate men to reuenge wrongs, is to vsurp Christs office, to take iudgement out of his handes whom God the father hath appointed iudge of the quicke and the dead.
For private men to revenge wrongs, is to usurp Christ office, to take judgement out of his hands whom God the father hath appointed judge of the quick and the dead.
We hope to be saued by him our onely priest, our sacrifice, our mediator. They haue shauen priests, and vnbloudie sacrifices, and infinite mediators both of Saints and Angels.
We hope to be saved by him our only priest, our sacrifice, our Mediator. They have shaven Priests, and unbloody Sacrifices, and infinite mediators both of Saints and Angels.
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They will be saued by themselues, their merits, their pardons, they impart the glorie of God vnto dead men, to images, to relikes, & to dumme creatures.
They will be saved by themselves, their merits, their Pardons, they impart the glory of God unto dead men, to Images, to Relics, & to dumb creatures.
The onely meanes that mooued God to bee mercifull freely to sinnefull man was that most acceptable sweete bloudie sacrifice which the innocent sonne of God offred vpon the crosse for our sinnes.
The only means that moved God to be merciful freely to sinful man was that most acceptable sweet bloody sacrifice which the innocent son of God offered upon the cross for our Sins.
He tooke our vnrighteousnesse vpon himselfe and cloathed vs with his iustice, and He who knewe no sinne was made sinne for vs, that we might be made the righteousnesse of God in him.
He took our unrighteousness upon himself and clothed us with his Justice, and He who knew no sin was made sin for us, that we might be made the righteousness of God in him.
To God the father, God the son, & God the holie Ghost, three persons & one almightie & almerciful God, be rendred all thanks & all glorie giuen for euer and for euer. Amen
To God the father, God the son, & God the holy Ghost, three Persons & one almighty & all-merciful God, be rendered all thanks & all glory given for ever and for ever. Amen
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The fifteenth Sermon. A Sermon preached at Strausborough in the time of Q. Maries reigne. 2. COR. 6. 2 Wee therefore as helpers, beseeche you that ye receiue not the grace of God in vaine.
The fifteenth Sermon. A Sermon preached At Strasbourg in the time of Q. Mary's Reign. 2. COR. 6. 2 we Therefore as helpers, beseech you that you receive not the grace of God in vain.
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indeuoureth to turn away our eyes frō too much gazing vpon our owne excellencie, by pointing as it were his finger at him, who is author of euerie good & perfect gift, saying, Hee made vs, and not we our selues.
endeavoureth to turn away our eyes from too much gazing upon our own excellency, by pointing as it were his finger At him, who is author of every good & perfect gift, saying, He made us, and not we our selves.
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who, being persecuted of his wicked & vnnatural son, & driuen from ye presence of that glorious tabernacle, which with great triumph & ioye himselfe had placed in the Citie of Dauid, where he was woont with the rest of the people to call vpon the name of the Lord; to heare the Lawe;
who, being persecuted of his wicked & unnatural son, & driven from you presence of that glorious tabernacle, which with great triumph & joy himself had placed in the city of David, where he was wont with the rest of the people to call upon the name of the Lord; to hear the Law;
conceiued such a deepe impression of griefe, by the sorowfull meditation of those sweete and heauenly comforts, whereof his soule had tasted in former times;
conceived such a deep impression of grief, by the sorrowful meditation of those sweet and heavenly comforts, whereof his soul had tasted in former times;
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but onely this, that he might not nowe be partaker of those inestimable benefites, and the comforts of minde and conscience, which he was woont to receiue at the hand of God, at such time as with the rest of the Israelites he resorted to the tabernacle, where God promised to be present,
but only this, that he might not now be partaker of those inestimable benefits, and the comforts of mind and conscience, which he was wont to receive At the hand of God, At such time as with the rest of the Israelites he resorted to the tabernacle, where God promised to be present,
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When shall I come to appeare before the presence of God? As if he should haue said, Shall I neuer? Neuer shall I be so happie? So the Israelites at such time as they were exiles in Babylon, declared their earnest desires this way, by their bitter teares:
When shall I come to appear before the presence of God? As if he should have said, Shall I never? Never shall I be so happy? So the Israelites At such time as they were exiles in Babylon, declared their earnest Desires this Way, by their bitter tears:
Yea, when afterward the spirite of God miraculously descending vpon them, had increased both their zeale and courage, they openly professed him, whom before they worshipped in secrete places.
Yea, when afterwards the Spirit of God miraculously descending upon them, had increased both their zeal and courage, they openly professed him, whom before they worshipped in secret places.
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cast out of the Churches wherein we were nurced and trained vp? Howe thankefull ought we to be to our heauenly father, who hath in so ample manner, in the midst of our manifold distresses & griefes, caused the light of his countenance to shine in the faces of vs his poore afflicted seruaunts? For althogh because we, our princes, our prophets & our people haue grieuously sinned in not esteeming so preciously,
cast out of the Churches wherein we were nursed and trained up? Howe thankful ought we to be to our heavenly father, who hath in so ample manner, in the midst of our manifold Distresses & griefs, caused the Light of his countenance to shine in the faces of us his poor afflicted Servants? For although Because we, our Princes, our Prophets & our people have grievously sinned in not esteeming so preciously,
Could wee wish for more at the hands of God, than beeing banished, and constreined to forsake all the profites and comforts which we inioied at home in our natiue countrie;
Could we wish for more At the hands of God, than being banished, and constrained to forsake all the profits and comforts which we enjoyed At home in our native country;
such free libertie to come together, to call vpon God in our common praiers, to heare his word syncerely and truly preached in our owne natural tongue, to the great and vnsearchable comfort of our soules;
such free liberty to come together, to call upon God in our Common Prayers, to hear his word sincerely and truly preached in our own natural tongue, to the great and unsearchable Comfort of our Souls;
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if the Lorde himselfe had not gone before, as it were to make readie, & to prouide for vs? O what tokens of mercie & special fauour, hath our kind & gratious father shewed vs in this our exile and distresse for his Gospell;
if the Lord himself had not gone before, as it were to make ready, & to provide for us? O what tokens of mercy & special favour, hath our kind & gracious father showed us in this our exile and distress for his Gospel;
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Our countrie-men are become our enemies, and strangers are made our friends; Being persecuted by our natiue rulers, foraine magistrates haue shewed vs fauour;
Our countrymen Are become our enemies, and Strangers Are made our Friends; Being persecuted by our native Rulers, foreign Magistrates have showed us favour;
In banishment, wee haue a place to dwell in; In anguish, we abound with comfort: And, as the Apostle speaketh, hauing nothing, we are as possessing all things.
In banishment, we have a place to dwell in; In anguish, we abound with Comfort: And, as the Apostle speaks, having nothing, we Are as possessing all things.
Truly God is here, euen present amongst vs. We doe clearely and plainely perceiue, that our fathers and mothers, our friends and familiars hauing forsaken vs;
Truly God is Here, even present among us We do clearly and plainly perceive, that our Father's and mother's, our Friends and familiars having forsaken us;
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furthering vs, and setting vs forwarde in the course of our saluation, not onely by teaching the woord of reconcilement, remission of sinnes, free mercie in the death and through the merites of Christ crucified:
furthering us, and setting us forward in the course of our salvation, not only by teaching the word of reconcilement, remission of Sins, free mercy in the death and through the merits of christ Crucified:
so no doubt we ought all to bee helpers euerie one to another, according to our calling, in distributing and communicating such gifts as we haue receiued at the bountiful hands of God.
so no doubt we ought all to be helpers every one to Another, according to our calling, in distributing and communicating such Gifts as we have received At the bountiful hands of God.
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the holy Ghost diuideth and bestoweth vpon eache, breathing where and as he listeth, according to the secrete pleasure of his will. Thorough it we haue saluation;
the holy Ghost Divideth and bestoweth upon each, breathing where and as he lists, according to the secret pleasure of his will. Thorough it we have salvation;
In his death our sinne is pardoned: by his bloud, our filthinesse is washed away: by his resurrection, we are reconciled to his father, and made at one with God.
In his death our sin is pardoned: by his blood, our filthiness is washed away: by his resurrection, we Are reconciled to his father, and made At one with God.
and plentifully powred on vs. Yea his grace will encrease the wofulnesse of our destruction. 7 Grace is offered and receiued by two especiall outwarde meanes: the preaching of the Gospel;
and plentifully poured on us Yea his grace will increase the wofulnesse of our destruction. 7 Grace is offered and received by two especial outward means: the preaching of the Gospel;
These two are the instruments, or rather the hands, by the which the holie Ghost doth offer, exhibite, seale and deliuer the grace of God vnto vs. 8 And there bee two sorts of men to whom grace is offered by the word in vaine.
These two Are the Instruments, or rather the hands, by the which the holy Ghost does offer, exhibit, seal and deliver the grace of God unto us 8 And there be two sorts of men to whom grace is offered by the word in vain.
For it fareth with the woord preached, as with the seede sowen. Some are so dissolute and rechelesse, that they let it in at the one eare, and out at the other.
For it fareth with the word preached, as with the seed sown. some Are so dissolute and rechelesse, that they let it in At the one ear, and out At the other.
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The hearts of some be so be so hardened, and parched, because they want the watering of Gods spirit; (which doth only mollifie) that his word can take no roote in them.
The hearts of Some be so be so hardened, and parched, Because they want the watering of God's Spirit; (which does only mollify) that his word can take no root in them.
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Whilest by their hypocrisie they labour to deceiue others; they deceiue, yea and damne themselues. To this sort of men therefore the word is offered: but all in vaine. Either they receiue it not:
Whilst by their hypocrisy they labour to deceive Others; they deceive, yea and damn themselves. To this sort of men Therefore the word is offered: but all in vain. Either they receive it not:
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O Lord howe many haue shrunke, yea and vtterly fallen from it? Howe many persecuters nowe which then were professors? Not one amongst fourtie hath taried the beame and blase of his burning and trying sunne.
Oh Lord how many have shrunk, yea and utterly fallen from it? Howe many persecuters now which then were professors? Not one among fourtie hath tarried the beam and blaze of his burning and trying sun.
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and the greatest talkers, oftentimes the idlest workers: and such as haue bragged most; when it came to be tried i• the field, haue first fled. Such are Gods iudgements;
and the greatest talkers, oftentimes the idlest workers: and such as have bragged most; when it Come to be tried i• the field, have First fled. Such Are God's Judgments;
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Christ hath instituted and left in his Church for our comfort and the confirmation of our faith two sacraments or seales: Baptisme; and the Lordes supper.
christ hath instituted and left in his Church for our Comfort and the confirmation of our faith two Sacraments or Seals: Baptism; and the lords supper.
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In the Eucharist or supper of the Lord, our corporall tasting of the visible elements, bread and wine, sheweth the heauenly nourishing of our soules vnto life, by the mysticall participation of the glorious bodie & bloud of Christ.
In the Eucharist or supper of the Lord, our corporal tasting of the visible elements, bred and wine, shows the heavenly nourishing of our Souls unto life, by the mystical participation of the glorious body & blood of christ.
hee giueth vs plainely to vnderstand, that all the graces which may flowe from the bodie and bloud of Christ Iesus, are in a mysterie heere not represented onely,
he gives us plainly to understand, that all the graces which may flow from the body and blood of christ Iesus, Are in a mystery Here not represented only,
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that is to say, that in this sacrament there is offered vnto the Church that verie true and heauenly bread, which feedeth and nourisheth vs vnto life eternall;
that is to say, that in this sacrament there is offered unto the Church that very true and heavenly bred, which feeds and Nourishes us unto life Eternal;
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ours his passions, ours his merits, ours his victorie, ours his glorie, and therefore hee giueth himselfe and all his in this sacrament wholly vnto vs. The reason and course whereof is this.
ours his passion, ours his merits, ours his victory, ours his glory, and Therefore he gives himself and all his in this sacrament wholly unto us The reason and course whereof is this.
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Gods gift without sealing, is sure; as hee himselfe is al one, without changing: yet to beare with our infirmitie, and to make vs more secure of his promise;
God's gift without sealing, is sure; as he himself is all one, without changing: yet to bear with our infirmity, and to make us more secure of his promise;
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but with good consideration of the woorthinesse of this gift present we our selues with a feruent zeale, that we may come woorthily to this holy table.
but with good consideration of the worthiness of this gift present we our selves with a fervent zeal, that we may come worthily to this holy table.
My heart is sound: I neede no Physitian? What one man is there amongst vs all, who hath loued God as he ought to doe? or tendered his neighbours case as he would his owne? We may dallie with our selues,
My heart is found: I need no physician? What one man is there among us all, who hath loved God as he ought to do? or tendered his neighbours case as he would his own? We may dally with our selves,
Haue wee being terrefied by the horror of their example, withheld our hands and bridled our affections from euerie vnlawful and forbidden thing? Corah, Dathan and Abiram with their fauourites and confederates, were swallowed vp of the earth for whispering against Moses and against Aaron.
Have we being terrified by the horror of their Exampl, withheld our hands and bridled our affections from every unlawful and forbidden thing? Corah, Dathan and Abiram with their favourites and confederates, were swallowed up of the earth for whispering against Moses and against Aaron.
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so if it inwardly pierce vs to the quick of our hearts and soules, if we be truly wounded and humbled in deede with the grieuous remembrance of our former sinnes:
so if it inwardly pierce us to the quick of our hearts and Souls, if we be truly wounded and humbled in deed with the grievous remembrance of our former Sins:
It is to day, so long as that voice of Iohn the Baptist is heard, Repent; So long as wisedome vttereth her voice in the streetes, and crieth, Turne; so long as our Lord and Sauiour saith, Come, it is to day.
It is to day, so long as that voice of John the Baptist is herd, repent; So long as Wisdom uttereth her voice in the streets, and cries, Turn; so long as our Lord and Saviour Says, Come, it is to day.
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These so often callings and so sweete admonitions, ought to be of force sufficient to set vs forward to repent, to turne and come to our mercifull Sauiour in this day of saluation;
These so often callings and so sweet admonitions, ought to be of force sufficient to Set us forward to Repent, to turn and come to our merciful Saviour in this day of salvation;
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Whilest men are at ease and haue rest in the flesh, grace is no grace, the promises of God cannot haue their effectuall and powrefull operations, no not in the very elect of God.
Whilst men Are At ease and have rest in the Flesh, grace is no grace, the promises of God cannot have their effectual and powerful operations, no not in the very elect of God.
16 The onely way to shewe our selues woorthie receiuers of grace, is by heartie and vnfeined repentaunce to acknowledge that we haue sinned in peruerting righteousnesse,
16 The only Way to show our selves worthy Receivers of grace, is by hearty and unfeigned Repentance to acknowledge that we have sinned in perverting righteousness,
and to amende that which we knowe and acknowledge to bee amisse. If wee thinke to be receiued into his fauour without this; brethren, wee deceiue our selues. He is gratious; but to the penitent:
and to amend that which we know and acknowledge to be amiss. If we think to be received into his favour without this; brothers, we deceive our selves. He is gracious; but to the penitent:
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so the memorie of sinne being dead vnto her, she liueth stil in the glorious remembraunce of that righteousnesse which penitent sinners obteine by faith.
so the memory of sin being dead unto her, she lives still in the glorious remembrance of that righteousness which penitent Sinners obtain by faith.
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For they who in this fort denie vngodlinesse and worldly lusts; will surely according to the blessed Apostles exhortation which followeth, giue offence to none.
For they who in this fort deny ungodliness and worldly Lustiest; will surely according to the blessed Apostles exhortation which follows, give offence to none.
and for such like things of their owne inuention, toyes of no importance? Nay did not the most charitable deedes of Christ himselfe offend these peeuish hypocrites? It is true;
and for such like things of their own invention, toys of no importance? Nay did not the most charitable Deeds of christ himself offend these peevish Hypocrites? It is true;
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that sith God hath graunted vs fauour in the eyes of this people with whom we presently conuerse, it were a thing most intollerable for vs, with Iacobs children to commit such crimes,
that sith God hath granted us favour in the eyes of this people with whom we presently converse, it were a thing most intolerable for us, with Iacobs children to commit such crimes,
or giue such offences as might make vs odious and lothsome in their sight. The Gospel hath nowe gotten honour and renowne by these our sufferings for it:
or give such offences as might make us odious and loathsome in their sighed. The Gospel hath now got honour and renown by these our sufferings for it:
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Let vs forsomuch as our heauenly father for the merites of his sonne, and by the ministration of his spirite, doth gratiously offer and exhibite vnto vs his manifold mercies and benefites, especially in his holie woord and sacraments;
Let us forsomuch as our heavenly father for the merits of his son, and by the ministration of his Spirit, does graciously offer and exhibit unto us his manifold Mercies and benefits, especially in his holy word and Sacraments;
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giuing offence to no man, no not to those which are without, but walking quietly, honestly and orderly in all things, that men seeing our blamelesse and inoffensiue conuersation may glorifie God the giuer of all goodnesse, and the eternall father.
giving offence to no man, no not to those which Are without, but walking quietly, honestly and orderly in all things, that men seeing our blameless and inoffensive Conversation may Glorify God the giver of all Goodness, and the Eternal father.
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might, not after a brutish & beastly maner, but in al honestie & cleanlines bring forth the honorable fruit of his bodie, that so Gods creation and work might be continued his kingdom inlarged,
might, not After a brutish & beastly manner, but in all honesty & cleanliness bring forth the honourable fruit of his body, that so God's creation and work might be continued his Kingdom enlarged,
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For being called to a mariage, he, his mother and kinsfolke gladly went, there to feast with others, where it pleased him miraculously to increase their cheere and withal their honour.
For being called to a marriage, he, his mother and kinsfolk gladly went, there to feast with Others, where it pleased him miraculously to increase their cheer and withal their honour.
For it is not nothing which this doth adde to the holy and reuerend estimation thereof, that the first miracle which Christ wrought, was wrought at a mariage,
For it is not nothing which this does add to the holy and reverend estimation thereof, that the First miracle which christ wrought, was wrought At a marriage,
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besides this that Christ did allow and many waies approoue the same, yea and moreouer vouchsafed to resemble his spirituall coniunction with his Church vnto this estate, we finde that the Patriarkes, the Priests and Prophets, the holiest men of God, Abraham, Moses, Aaron,
beside this that christ did allow and many ways approve the same, yea and moreover vouchsafed to resemble his spiritual conjunction with his Church unto this estate, we find that the Patriarchs, the Priests and prophets, the Holiest men of God, Abraham, Moses, Aaron,
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4 Concerning the second point, that is to say the honour which riseth from the causes, for which GOD did institute the state of wedlocke, the scripture noteth especially three.
4 Concerning the second point, that is to say the honour which Riseth from the Causes, for which GOD did institute the state of wedlock, the scripture notes especially three.
yet this is so much against the dignitie of humane nature, that such broodes haue beene alwaies basely accounted of, by men which haue had but the bare light of naturall vnderstanding.
yet this is so much against the dignity of humane nature, that such broods have been always basely accounted of, by men which have had but the bore Light of natural understanding.
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why are men & women so desirous to see the fruit of their bodies? Why was Anna so exceeding in crauing children at the hands of God? Why was barrennesse so grieuous vnto Sara? Why did it seeme reprocheful vnto Elizabeth? Is it a small benefit that God hath raised out of the bodie of Abraham,
why Are men & women so desirous to see the fruit of their bodies? Why was Anna so exceeding in craving children At the hands of God? Why was Barrenness so grievous unto Sarah? Why did it seem reprocheful unto Elizabeth? Is it a small benefit that God hath raised out of the body of Abraham,
such a multitude not onely of men of reputation on earth, but also of blessed saints and citizens in heauen? If it were an honour vnto Abraham to be a father of many nations:
such a multitude not only of men of reputation on earth, but also of blessed Saints and Citizens in heaven? If it were an honour unto Abraham to be a father of many Nations:
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7 Thus much beeing spoken of the causes for which honour is giuen vnto mariage: I wil briefly speake of the duties of honour required betweene parties maried.
7 Thus much being spoken of the Causes for which honour is given unto marriage: I will briefly speak of the duties of honour required between parties married.
and that is Christ, the true spouse to his Church, the congregation of the faithfull. The husband ought to loue his wife, euen as Christ did his Church.
and that is christ, the true spouse to his Church, the congregation of the faithful. The husband ought to love his wife, even as christ did his Church.
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to instruct & frame her to discretion, sobrietie, al matron-like vertues, & all godlinesse: A wise wife maketh a happy husband and in her goodnes he shal find gladnes.
to instruct & frame her to discretion, sobriety, all matronlike Virtues, & all godliness: A wise wife makes a happy husband and in her Goodness he shall find gladness.
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And as S. Paul in the place aboue mentioned, so S. Peter in this which was last alleaged, sheweth reasons why the husband should giue this honour to the wife.
And as S. Paul in the place above mentioned, so S. Peter in this which was last alleged, shows Reasons why the husband should give this honour to the wife.
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8 Giue honour vnto her, velut infirmiori, as to the weaker. This may seeme rather to bee a cause to contemne, than to honour. For such is the vse. The rich despise the poore; the learned, the ignorant; the strong, the weake. But this vse is wicked.
8 Give honour unto her, velut infirmiori, as to the Weaker. This may seem rather to be a cause to contemn, than to honour. For such is the use. The rich despise the poor; the learned, the ignorant; the strong, the weak. But this use is wicked.
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Hath not God chosen the weake of this worlde to ouercome the strong, the foolish to confound the wise? Are not the ignoraunt as well as the learned Gods? Haue the riche one foote more of possessions in heauen than haue the poore? Despise not therfore the weaker creatures,
Hath not God chosen the weak of this world to overcome the strong, the foolish to confound the wise? are not the ignorant as well as the learned God's? Have the rich one foot more of possessions in heaven than have the poor? Despise not Therefore the Weaker creatures,
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and not to broache it abroade. For in dishonouring her, he dishonesteth his owne bodie. Wee easily forgiue children when they offend by reason of their age.
and not to broach it abroad. For in Dishonoring her, he dishonesteth his own body. we Easily forgive children when they offend by reason of their age.
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The third cause why the wife should bee well esteemed of, is for vnities sake. For contempt doth breede contention, and contention is an hinderance to deuotion.
The third cause why the wife should be well esteemed of, is for unities sake. For contempt does breed contention, and contention is an hindrance to devotion.
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that by their chast and milde life, and the sweetenesse of their godlie maners, they might winne their euil husbands vnto God; and of Atheists make Christians.
that by their chaste and mild life, and the sweetness of their godly manners, they might win their evil Husbands unto God; and of Atheists make Christians.
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& dutifully behauing themselues the one towards the other, either of them bearing wisely the others infirmities, doubtlesse they shall reape ioye and comfort by their mariage, they shall finde this their estate which is honourable in all, happie and profitable vnto them.
& dutifully behaving themselves the one towards the other, either of them bearing wisely the Others infirmities, doubtless they shall reap joy and Comfort by their marriage, they shall find this their estate which is honourable in all, happy and profitable unto them.
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10 Nowe that we see the honour which is due vnto mariage in respect of the author, causes and duties thereunto belonging, it remaineth that wee consider by what meanes that honour is in eche of these defaced.
10 Now that we see the honour which is due unto marriage in respect of the author, Causes and duties thereunto belonging, it remains that we Consider by what means that honour is in eke of these defaced.
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and partly through their lewde and corrupt affections, who not denying this ordinance to be from him, enter notwithstanding carelesly into it without such reuerend consideration as is requisite in things which he hath established.
and partly through their lewd and corrupt affections, who not denying this Ordinance to be from him, enter notwithstanding carelessly into it without such reverend consideration as is requisite in things which he hath established.
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Satan the sworne enemie of all godlinesse, hath euer by all meanes laboured to vndermine, deface and ouerthrow the credite of this kinde of life, vsing the ministerie of many wicked and forsaken heretikes, by whom it hath beene not onely misliked as troublesome,
Satan the sworn enemy of all godliness, hath ever by all means laboured to undermine, deface and overthrow the credit of this kind of life, using the Ministry of many wicked and forsaken Heretics, by whom it hath been not only misliked as troublesome,
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The Manichees condemned mariage as a thing whereof satan was the first author, they denied vtterly that God created male and female, they affirmed as many as like the vse of matrimonie to be impes of satan, not seruaunts of God.
The manichees condemned marriage as a thing whereof satan was the First author, they denied utterly that God created male and female, they affirmed as many as like the use of matrimony to be imps of satan, not Servants of God.
Others allowing mariage so it were but once; if happily it were iterated, disallowed it: with which error some of the auncient fathers themselues, as it seemeth, were ouertaken.
Others allowing marriage so it were but once; if happily it were iterated, disallowed it: with which error Some of the ancient Father's themselves, as it seems, were overtaken.
Against these howesoeuer in their sole & single life they pretende great puritie and perfection as it were of Angels (although their glorie most commonly hath beene their shame,
Against these howsoever in their sole & single life they pretend great purity and perfection as it were of Angels (although their glory most commonly hath been their shame,
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11 This state therefore, whatsoeuer heretikes haue taught to the contrarie, being in consideration of the first ordeiner thereof honourable, we ought in no wise vnaduisedly, lightly or wantonly to take in hand a matter of such weight and of so graue importance,
11 This state Therefore, whatsoever Heretics have taught to the contrary, being in consideration of the First ordeiner thereof honourable, we ought in no wise unadvisedly, lightly or wantonly to take in hand a matter of such weight and of so graven importance,
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In entring therefore into mariage the first caution is that which S. Paul hath to the Corinthians, whom he teacheth howe their widowes should bestowe themselues.
In entering Therefore into marriage the First caution is that which S. Paul hath to the Corinthians, whom he Teaches how their Widows should bestow themselves.
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Of persons vnfit to be yoked in wedlock by reason of ye natural bonds wherwith they are alreadie coupled, ye law hath plainly said, None shall come neere to any of the kindred of his flesh.
Of Persons unfit to be yoked in wedlock by reason of you natural bonds wherewith they Are already coupled, the law hath plainly said, None shall come near to any of the kindred of his Flesh.
The vnrulie desires of men which presume to go further in these cases than the shamefastnes of natural honestie doth permit, must be restrained & repressed.
The unruly Desires of men which presume to go further in these cases than the shamefastness of natural honesty does permit, must be restrained & repressed.
For this cause S. Paul dealt so sharpely and seuerely in the cause of that lewde Corinthian, with whose foule and vnnaturall fault the whole Church of Corinth was much disgraced.
For this cause S. Paul dealt so sharply and severely in the cause of that lewd Corinthian, with whose foul and unnatural fault the Whole Church of Corinth was much disgraced.
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For the eldest & therefore by likelyhoode the discreetest seruaunt of his house, yea and the trustiest as it seemeth, (for he had rule ouer al which Abraham did possesse) was not permitted to deale in this matter without taking a corporal oath before hand.
For the eldest & Therefore by likelihood the discreetest servant of his house, yea and the trustiest as it seems, (for he had Rule over all which Abraham did possess) was not permitted to deal in this matter without taking a corporal oath before hand.
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I wil make thee sweare, saith Abraham, by the Lord God of heauen and God of the earth, that thou shalt not take a wife vnto my sonne of the daughters of the Cananites amōgst whom I dwell.
I will make thee swear, Says Abraham, by the Lord God of heaven and God of the earth, that thou shalt not take a wife unto my son of the daughters of the Canaanites amongst whom I dwell.
Hee remembred what had come of such mariages in the age before him, when the sonnes of God tooke them wiues of the daughters of men onely for their beautie, without regard of religion or honestie.
He remembered what had come of such marriages in the age before him, when the Sons of God took them wives of the daughters of men only for their beauty, without regard of Religion or honesty.
GOD gaue his people expresse charge concerning this, that they should beware in ioyning mariage with Amorites and Cananites, the indwellers of that prophane Countrie, not onely forbidding this kinde of mariage,
GOD gave his people express charge Concerning this, that they should beware in joining marriage with amorites and Canaanites, the indwellers of that profane Country, not only forbidding this kind of marriage,
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but also shewing the reason why his people should forbeare it, least idolatrous wiues should make their husbands also to become idolators, least they make thy sonnes goe a whoring after their gods.
but also showing the reason why his people should forbear it, lest idolatrous wives should make their Husbands also to become Idolaters, lest they make thy Sons go a whoring After their God's.
Whereof wee haue a notable example in Salomon, whose pitifull fall being so wise a prince to so horrible impietie, ought to be admonition sufficient vnto vs, to submit our wisedome to the wisedome of the almightie,
Whereof we have a notable Exampl in Solomon, whose pitiful fallen being so wise a Prince to so horrible impiety, ought to be admonition sufficient unto us, to submit our Wisdom to the Wisdom of the almighty,
This kinde of mariage therefore seemed so wicked vnto Esdras, that hee caused the Israelites after their returne out of captiuitie, to put away their strange not women only,
This kind of marriage Therefore seemed so wicked unto Ezra, that he caused the Israelites After their return out of captivity, to put away their strange not women only,
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14 But the common sort of men in making their matches this way haue chiefly two outward vntoward respects, regarding nothing in their choise except it be either beautie or monie.
14 But the Common sort of men in making their Matches this Way have chiefly two outward untoward respects, regarding nothing in their choice except it be either beauty or money.
Such as marie for monie, as the monie wasteth, so their loue weareth, neither is there any loue or friendship constant, saue onely that which is grounded on constant causes,
Such as marry for money, as the money wastes, so their love weareth, neither is there any love or friendship constant, save only that which is grounded on constant Causes,
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In mariage therefore it behooueth vs to be carefull, that they whom we choose bee of the houshold of God, professing one true religion with vs, the disparagement wherein is the cause of all dissension, true friendeship being a louing consent,
In marriage Therefore it behooveth us to be careful, that they whom we choose be of the household of God, professing one true Religion with us, the disparagement wherein is the cause of all dissension, true friendship being a loving consent,
For although the parties maried be such as the lawe of the Lorde alloweth to come together, yet can it not be saide that they marie in the Lord, except they also marie in such sort as the lawe prescribeth.
For although the parties married be such as the law of the Lord alloweth to come together, yet can it not be said that they marry in the Lord, except they also marry in such sort as the law prescribeth.
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For orderly entring into the state of matrimonie, it is required that they which be vnder the tuition and gouernement of others haue the ful consent of their parents, tutors,
For orderly entering into the state of matrimony, it is required that they which be under the tuition and government of Others have the full consent of their Parents, tutors,
And what honour is giuen vnto parents, if in this chiefe case beeing the weightiest one of them that can happen in all their life, their aduise, wisedome, authoritie and commaundement be contemned? The lawe saith, If a man finde a maide that is not betrothed,
And what honour is given unto Parents, if in this chief case being the Weightiest one of them that can happen in all their life, their advise, Wisdom, Authority and Commandment be contemned? The law Says, If a man find a maid that is not betrothed,
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If promises made to GOD without consent of parents are of no effect, can promises made to men be effectuall where the parents consent is not had? Children, saith the Apostle, obey your parents in all things.
If promises made to GOD without consent of Parents Are of no Effect, can promises made to men be effectual where the Parents consent is not had? Children, Says the Apostle, obey your Parents in all things.
& the other partie was named, hee aunswered, I like that matche well, Sed mater adolescentulae non adest, cuius voluntatem, vt nosti, requirere debemus, but the mother of the young damsel is not present, whose good will (as you knowe well ynough) wee must aske.
& the other party was nam, he answered, I like that match well, said mater adolescentulae non adest, cuius voluntatem, vt Nosti, requirere debemus, but the mother of the young damsel is not present, whose good will (as you know well enough) we must ask.
hauing the full consent of their parents or tutors, doubtlesse God is no author of their mariage, it is not he that coupleth and ioyneth them together, their estate is base and not honourable in his sight.
having the full consent of their Parents or tutors, doubtless God is no author of their marriage, it is not he that Coupleth and Joineth them together, their estate is base and not honourable in his sighed.
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But the mouths of fooles are alwaies open to aggrauate the incombraunces, troubles and sorowes which the maried are woont to sustaine in the flesh, neuer remembring the helpes and comfortes which notwithstanding men religiously yoked in the Lord, must needes acknowledge far to exceede all those grieuaunces both in number and measure.
But the mouths of Fools Are always open to aggravate the incombraunces, Troubles and sorrows which the married Are wont to sustain in the Flesh, never remembering the helps and comforts which notwithstanding men religiously yoked in the Lord, must needs acknowledge Far to exceed all those grievances both in number and measure.
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A vertuous sonne is his mothers glorie, they that see him count the wombe that bare him blessed. Yea, though his father die yet is he as if he were not dead, because he leaueth one behinde him like him.
A virtuous son is his mother's glory, they that see him count the womb that bore him blessed. Yea, though his father die yet is he as if he were not dead, Because he Leaveth one behind him like him.
But are they dissolute & disobedient? Doe they trouble vs as Simeon and Leuie did their father? Doe they make vs abhorred amongst the inhabitants of the land? By and by wee grudge,
But Are they dissolute & disobedient? Do they trouble us as Simeon and Levy did their father? Do they make us abhorred among the inhabitants of the land? By and by we grudge,
If therefore we neede it and doe not vse it, howe doe we honour it? S. Paul was so careful in this respect that euen where he giueth the highest commendation to single life, there he addeth, This I speake for your cōmoditie, not to tangle you in a snare,
If Therefore we need it and do not use it, how do we honour it? S. Paul was so careful in this respect that even where he gives the highest commendation to single life, there he adds, This I speak for your commodity, not to tangle you in a snare,
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Otherwise were it not better to vse an honourable remedy, than to nourish and increase an incurable sore? Let vs take heede howe we feede the flesh in her vnlawful desires.
Otherwise were it not better to use an honourable remedy, than to nourish and increase an incurable soar? Let us take heed how we feed the Flesh in her unlawful Desires.
For it cannot be in vaine that God should speake so directly and as it were so particularly vnto euerie one that lewdely defileth & prophaneth the temple of the holie spirite, Perdet te Deus, Thee God shall destroie.
For it cannot be in vain that God should speak so directly and as it were so particularly unto every one that lewdly Defileth & prophaneth the temple of the holy Spirit, Perdet te Deus, Thee God shall destroy.
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For which cause it is strang to cōsider how he hath dulled the hearts of many by setling a strong perswasion in them, that although they frie in the heate of their vile affections,
For which cause it is strange to Consider how he hath dulled the hearts of many by settling a strong persuasion in them, that although they fry in the heat of their vile affections,
What a puddle of vncleannesse, what a sinke of filth, what ouglie abhominations haue growne in the worlde vnder this pretense to the great displeasure of almightie God ▪ The dishonor of mariage, the slaunder and shame of Christian profession, the inlarging of the kingdome of sinne and darkenesse, the sending of soules innumerable downe to hell, time will not suffer mee to discourse.
What a puddle of uncleanness, what a sink of filth, what ugly abominations have grown in the world under this pretense to the great displeasure of almighty God ▪ The dishonour of marriage, the slander and shame of Christian profession, the enlarging of the Kingdom of sin and darkness, the sending of Souls innumerable down to hell, time will not suffer me to discourse.
The companie and felowship of maried folkes, if discreetely, louingly and religiously they performe those needefull dueties eche vnto other which God requireth at the handes of both,
The company and fellowship of married folks, if discreetly, lovingly and religiously they perform those needful duties eke unto other which God requires At the hands of both,
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But if there want discretion in them, wee see what contentions, strifes and heart-burnings are wont to grow betweehe couples, to the great disquieting of their owne mindes inwardly,
But if there want discretion in them, we see what contentions, strifes and heartburnings Are wont to grow betweehe couples, to the great disquieting of their own minds inwardly,
How vnsweete and vnpleasaunt such a life is, the wise man sheweth, by comparing a troublesome and contentious wife to a continuall dropping: as contrariwise, If there bee in her tongue gentlenesse, meekenesse and wholesome talke, then is not her husband like other men.
How unsweet and unpleasant such a life is, the wise man shows, by comparing a troublesome and contentious wife to a continual dropping: as contrariwise, If there be in her tongue gentleness, meekness and wholesome talk, then is not her husband like other men.
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and what enemie can deuise so great a torment against them as they exercise continually vpon themselues? Doe they not finde that daily whereof Iob complaineth as of a thing which touched him neerer to the quicke than any other crosse,
and what enemy can devise so great a torment against them as they exercise continually upon themselves? Do they not find that daily whereof Job Complaineth as of a thing which touched him nearer to the quick than any other cross,
and what sinne is there so heinous, what iniquitie so huge whereunto they are not alwaies in daunger one to bee perswaded by the other? When Satan despaireth, of al other meanes he vseth this as the surest to speede in accomplishing wicked purposes.
and what sin is there so heinous, what iniquity so huge whereunto they Are not always in danger one to be persuaded by the other? When Satan despaireth, of all other means he uses this as the Surest to speed in accomplishing wicked Purposes.
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Heereby the honourable ordinaunce of God is loathed and condemned of loose wantons as a thing which bringeth infinite miseries with it, a thing wherin there is nothing but griefe, no quietnesse of heart, no repose of minde.
Hereby the honourable Ordinance of God is loathed and condemned of lose wantons as a thing which brings infinite misery's with it, a thing wherein there is nothing but grief, no quietness of heart, no repose of mind.
Thus I haue shewed you the author of mariage God himselfe, the causes of mariage, mutuall comfort and helpe, procreation, and auoyding of vncleannesse;
Thus I have showed you the author of marriage God himself, the Causes of marriage, mutual Comfort and help, procreation, and avoiding of uncleanness;
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God graunt that whether we bee called to this honourable estate of mariage, or haue receiued the gift to liue otherwise, we may keepe both our soules and bodies vnstained,
God grant that whither we be called to this honourable estate of marriage, or have received the gift to live otherwise, we may keep both our Souls and bodies unstained,
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The seuenteenth Sermon. A Sermon preached at Pauls Crosse at his first comming to the Bishopricke of London. IOHN 6. 1 After these things, Iesus went his way ouer the sea of Galile of Tiberias.
The Seventeenth Sermon. A Sermon preached At Paul's Cross At his First coming to the Bishopric of London. JOHN 6. 1 After these things, Iesus went his Way over the sea of Galilee of Tiberias.
OVR Lord and Sauiour Iesus Christ the Archpastor and great sheepheard of our soules, casting his eyes towarde the Citie of Ierusalem bewailed the lamentable estate thereof, and that with teares.
OUR Lord and Saviour Iesus christ the Archpastor and great shepherd of our Souls, casting his eyes toward the city of Ierusalem bewailed the lamentable estate thereof, and that with tears.
This office requireth a perfect man to teache, gouerne and guide this learned and wise people, this great and large Diocesse doth wish for one furnished as Samuel,
This office requires a perfect man to teach, govern and guide this learned and wise people, this great and large Diocese does wish for one furnished as Samuel,
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yet such are the difficulties, so many are the perils whereunto they are subiect which labour in it, that the richest in all spirituall graces, the most plentifully indued with rare and excellent gifts of God might haue good cause to •eare least (the frailtie of flesh and bloud being so great) a burthen so heauie should make them faint.
yet such Are the difficulties, so many Are the perils whereunto they Are Subject which labour in it, that the Richest in all spiritual graces, the most plentifully endued with rare and excellent Gifts of God might have good cause to •eare lest (the frailty of Flesh and blood being so great) a burden so heavy should make them faint.
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2. It is no easie matter to til the Lords ground, to weede his field to bring in his haruest, to trimme his vineyard, to feede his flocke, to builde his house, to watche ouer his citie, to preache his woord, to distribute his sacraments, to execute his discipline, to gouerne his Church, to performe so many partes as are required in him by whome this great and high charge is vndertaken.
2. It is no easy matter to till the lords ground, to weed his field to bring in his harvest, to trim his vineyard, to feed his flock, to build his house, to watch over his City, to preach his word, to distribute his Sacraments, to execute his discipline, to govern his Church, to perform so many parts as Are required in him by whom this great and high charge is undertaken.
Where should one finde a seruaunt of that fidelitie and wisdome which the cure of soules doth aske? a seruaunt that knoweth how to minister seasonably vnto euerie soule;
Where should one find a servant of that Fidis and Wisdom which the cure of Souls does ask? a servant that Knoweth how to minister seasonably unto every soul;
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to confirme me• established in the truth, and reclaime them that slide from it; to wound and bruise the hearts of the obstinate who bende themselues wilfully against God,
to confirm me• established in the truth, and reclaim them that slide from it; to wound and bruise the hearts of the obstinate who bend themselves wilfully against God,
3 Neither is the pastor pressed onely with these burthens which are peculiar and proper to himselfe, but euen those which are common to others with him are also, heauier vnto him than others.
3 Neither is the pastor pressed only with these burdens which Are peculiar and proper to himself, but even those which Are Common to Others with him Are also, Heavier unto him than Others.
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they vertuous and honest, he such a paterne of vertue and honestie, that he may say with S. Paul, Be ye followers of vs, walke as ye haue vs for an example.
they virtuous and honest, he such a pattern of virtue and honesty, that he may say with S. Paul, Be you followers of us, walk as you have us for an Exampl.
no blemish be it neuer so great in others halfe so soone found or halfe so much pointed at as the least and lightest thing awry in vs, at whose handes notwithstanding it is required to walke vnreprooueable.
no blemish be it never so great in Others half so soon found or half so much pointed At as the least and Lightest thing awry in us, At whose hands notwithstanding it is required to walk unreprovable.
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4. Now if vnto these so many and so weightie considerations, to this endlesse care and thought which a good sheepeheard taketh day and night in attending both to himselfe that hee may walke without blame,
4. Now if unto these so many and so weighty considerations, to this endless care and Thought which a good shepherd Takes day and night in attending both to himself that he may walk without blame,
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and to his flocke that it may conueniently be gouerned, wee adioyne those continual labours of studying, meditating, reading and writing, whereunto the depth of the mysteries of God doe necessarily inforce him that must lay them open before others (which if he doe not a woe ineuitable hangeth ouer him;
and to his flock that it may conveniently be governed, we adjoin those continual labours of studying, meditating, reading and writing, whereunto the depth of the Mysteres of God do necessarily enforce him that must lay them open before Others (which if he do not a woe inevitable hangs over him;
if he doe, the trauell of dooing it is such that the Apostle himselfe cryeth out, Who is sufficient for these things?) All this being duely and throughly weyed, wee may well conclude that hee which desireth the roome of a Bishop in the Church, desireth as a good,
if he do, the travel of doing it is such that the Apostle himself Cries out, Who is sufficient for these things?) All this being duly and thoroughly weighed, we may well conclude that he which Desires the room of a Bishop in the Church, Desires as a good,
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For not speaking against sinne the Lord threateneth death, If thou doest not speake to admonish the wicked of his wicked waie, his bloud will I require at thine hand;
For not speaking against sin the Lord threateneth death, If thou dost not speak to admonish the wicked of his wicked Way, his blood will I require At thine hand;
and for speaking against sinne Elias was persecuted, Zacharias stoned, Esaias cut in pieces, Ieremias cast into a dungeon, Iohn Baptist, Stephen, Paul, Iames, Peter, Iustine, Athanasius, Cyprian, Polycarp, of our owne Bishops and teachers not a fewe, in other nations huge multitudes both heeretofore and of late in most cruel and sauage maner tormented, with all extremitie that might be deuised to increase the bitternesse of their death.
and for speaking against sin Elias was persecuted, Zacharias stoned, Isaiah Cut in Pieces, Jeremiah cast into a dungeon, John Baptist, Stephen, Paul, James, Peter, Justin, Athanasius, Cyprian, Polycarp, of our own Bishops and Teachers not a few, in other Nations huge Multitudes both heretofore and of late in most cruel and savage manner tormented, with all extremity that might be devised to increase the bitterness of their death.
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6 Many auncient Prophets and woorthie Fathers of the primitiue Church casting these accounts in their minds, haue shunned and laboured by what meanes they could to auoide this office.
6 Many ancient prophets and worthy Father's of the primitive Church casting these accounts in their minds, have shunned and laboured by what means they could to avoid this office.
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and in consideration of mans vnablenesse to performe it, haue made so many so loath to enter vpon a charge of such difficultie and daunger before God and the world, what may I then thinke of my selfe? From the bottom of my heart I confesse with S. Paul, Minimus sum, I am the least of the Apostles, not woorthie to bee called an Apostle.
and in consideration of men unableness to perform it, have made so many so loath to enter upon a charge of such difficulty and danger before God and the world, what may I then think of my self? From the bottom of my heart I confess with S. Paul, Minimus sum, I am the least of the Apostles, not worthy to be called an Apostle.
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yet beeing called to this great, this wise and riche people, remembring my vnfitnesse thereunto, I sawe no aunswere more conuenient for me than that of Moses before mentioned.
yet being called to this great, this wise and rich people, remembering my unfitness thereunto, I saw no answer more convenient for me than that of Moses before mentioned.
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Si passeres non cadunt in terram absque prouidentia diuina, fortuito fient Episcopi? If sparrowes fall not on the grounde without the prouidence of the almightie, are Bishops made at all aduenture, saith S. Cyprian? Here I see God hath placed mee by the hand of his chiefe minister, with the aduise of her wise & honourable counsellers,
Si passeres non cadunt in terram absque Providence Divine, fortuito fient Bishops? If sparrows fallen not on the ground without the providence of the almighty, Are Bishops made At all adventure, Says S. Cyprian? Here I see God hath placed me by the hand of his chief minister, with the advise of her wise & honourable Counsellers,
I haue therefore submitted my selfe and taken vpon me this heauie yoke (as the searcher of all secrets will beare me record) vnwillingly & willingly. In respect of my many imperfections, my vnfitnesse to execute this great and weightie office in such sort as it ought to bee performed, I receiue it vnwillingly:
I have Therefore submitted my self and taken upon me this heavy yoke (as the searcher of all secrets will bear me record) unwillingly & willingly. In respect of my many imperfections, my unfitness to execute this great and weighty office in such sort as it ought to be performed, I receive it unwillingly:
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Wherein it shall not bee a thing vnnecessarie for your better vnderstanding somewhat to consider of the circumstances & occasions wherepon the words which I haue red doe depend.
Wherein it shall not be a thing unnecessary for your better understanding somewhat to Consider of the Circumstances & occasions whereon the words which I have read do depend.
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Christ hauing cured a poore sicke man which had beene eight and thirtie yeres diseased, whom he found lying by the pond of Bethsaida, desirous of remedie,
christ having cured a poor sick man which had been eight and thirtie Years diseased, whom he found lying by the pond of Bethsaida, desirous of remedy,
but lacking one to helpe him into the water where it was to be had, the blinde Iewes because this was doone vpon the Sabaoth day, found themselues much grieued, and thereupon persecuted Iesus:
but lacking one to help him into the water where it was to be had, the blind Iewes Because this was done upon the Sabaoth day, found themselves much grieved, and thereupon persecuted Iesus:
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who after an Apologie made in defence of that holie action, perceiuing their malice to be increased thereby rather than abated, left them and went beyond the sea of Galilee.
who After an Apology made in defence of that holy actium, perceiving their malice to be increased thereby rather than abated, left them and went beyond the sea of Galilee.
Howbeit the multitude left not him, but because they had seene the signes and woonders which hee wrought, miraculously recouering the sicke and restoring them to perfect health,
Howbeit the multitude left not him, but Because they had seen the Signs and wonders which he wrought, miraculously recovering the sick and restoring them to perfect health,
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When Iesus therefore had lifted vp his eyes, and sawe that a very great multitude came vnto him, hee saith to Philip, Whence shall we buie bread that these may eate?
When Iesus Therefore had lifted up his eyes, and saw that a very great multitude Come unto him, he Says to Philip, Whence shall we buy bred that these may eat?
8 The first reason therefore why Christ forsooke Ierusalem and went beyond the sea of Galilee, was to the ende hee might conuey himselfe from the tyrannie and persecution of the wicked.
8 The First reason Therefore why christ forsook Ierusalem and went beyond the sea of Galilee, was to the end he might convey himself from the tyranny and persecution of the wicked.
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Whereby wee are giuen to vnderstand, that if our liues be particularly sought, wee may lawfully flee from the cruell and bloudie hands of our persecutors.
Whereby we Are given to understand, that if our lives be particularly sought, we may lawfully flee from the cruel and bloody hands of our persecutors.
Christ foretelling his Disciples of the grieuous & heauie entertainement which they should finde at the handes of the worlde, giueth them this lesson, Beware of men, and withall this license, When they shall persecute you in this Citie, flie into an other. Herein I neede not much to perswade, fraile and fearefull flesh is euer readie to flie perill.
christ foretelling his Disciples of the grievous & heavy entertainment which they should find At the hands of the world, gives them this Lesson, Beware of men, and withal this license, When they shall persecute you in this city, fly into an other. Herein I need not much to persuade, frail and fearful Flesh is ever ready to fly peril.
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But what scripture those wen can alleage for themselues that flie not for the Gospel but from the Gospell, that flie before they be persecuted or their bloud sought as yet I cannot learne.
But what scripture those wen can allege for themselves that fly not for the Gospel but from the Gospel, that fly before they be persecuted or their blood sought as yet I cannot Learn.
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they which syncerely professe it are full of clemencie, and altogether ruled by pietie; our Church consisteth of milde sheepe and not of cruel woolues;
they which sincerely profess it Are full of clemency, and altogether ruled by piety; our Church Consisteth of mild sheep and not of cruel wolves;
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we seeke reformation and not destruction, knowing that Christian hearts are to be perswaded by the Scriptures and not by fire and fagot to be inforced.
we seek Reformation and not destruction, knowing that Christian hearts Are to be persuaded by the Scriptures and not by fire and faggot to be enforced.
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Yet doe I not meane by this speeche but that the obstinate, the resisters and disturbers of religion, the false prophets and deceiuers of the people may be lawfully cut off:
Yet do I not mean by this speech but that the obstinate, the resisters and disturbers of Religion, the false Prophets and deceivers of the people may be lawfully Cut off:
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Fugit impius nemine persequente, the wicked man flyeth when no man pursueth him, he trembleth where nothing is to be feared, the wagging of a leafe doeth make him shake because his heart is euill.
Fugitive Impius Nemine persequente, the wicked man flies when no man pursueth him, he Trembleth where nothing is to be feared, the wagging of a leaf doth make him shake Because his heart is evil.
9 Another cause why Christ went aside into the wildernesse, may seeme to haue beene a desire of taking some rest after the great and manifold trauels that hee and his Disciples had susteined,
9 another cause why christ went aside into the Wilderness, may seem to have been a desire of taking Some rest After the great and manifold travels that he and his Disciples had sustained,
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but he limiteth and restraineth his permission saying, Rest a while. For by too much rest men are not made the more fit but the lesse willing to take paine.
but he limiteth and restraineth his permission saying, Rest a while. For by too much rest men Are not made the more fit but the less willing to take pain.
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Hee that tilleth his land shall he satisfied with bread, &c. Againe indeuouring to set out the liuely paterne of a perfect woman, such a one as can hardly be found amongst a thousand, hee noteth this as a chiefe and principall vertue in her, She laboureth cheerefully, her candle goeth not out, she ouerseeth the waies of her houshold and eateth not the bread of idlenesse.
He that Tilleth his land shall he satisfied with bred, etc. Again endeavouring to Set out the lively pattern of a perfect woman, such a one as can hardly be found among a thousand, he notes this as a chief and principal virtue in her, She Laboureth cheerfully, her candle Goes not out, she overseeth the ways of her household and Eateth not the bred of idleness.
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sometime by setting their forlorne estate before mens eyes, I passed by the field of the slothfull and by the vineyard of the man destitute of vnderstanding,
sometime by setting their forlorn estate before men's eyes, I passed by the field of the slothful and by the vineyard of the man destitute of understanding,
sometimes by describing their lasie gestures, As the dore turneth vpon his hinges, so doth the slothfull man vpon his bed, he hideth his hand in his bosome and it grieueth him to put it to his owne mouth;
sometime by describing their lazy gestures, As the door turns upon his hinges, so does the slothful man upon his Bed, he Hideth his hand in his bosom and it grieves him to put it to his own Mouth;
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Wherefore though wearinesse, though labour and trauell doe cause thee to desire necessarie rest, yet beware that the sweetnes of rest doe not cause thee to thinke that labour is vnnecessarie. Rest, but rest a litle.
Wherefore though weariness, though labour and travel do cause thee to desire necessary rest, yet beware that the sweetness of rest do not cause thee to think that labour is unnecessary. Rest, but rest a little.
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It seemeth strange that Christ the example of all good order & behauiour should flie from this solemne feast of Easter which he himselfe by his Prophet Moses had straitly commaunded to be obserued and kept.
It seems strange that christ the Exampl of all good order & behaviour should fly from this solemn feast of Easter which he himself by his Prophet Moses had straitly commanded to be observed and kept.
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For what societie hath righteousnesse with vnrighteousnesse? what communion hath light with darkenesse? what concord hath Christ with Belial? what part hath the beleeuer with the infidell? what agreement hath the temple of God with idols.
For what society hath righteousness with unrighteousness? what communion hath Light with darkness? what concord hath christ with Belial? what part hath the believer with the infidel? what agreement hath the temple of God with Idols.
In this we ought all to followe Christ, all to flie as he did from the place where the seruice of God is openly prophaned, and his name intolerably blasphemed.
In this we ought all to follow christ, all to fly as he did from the place where the service of God is openly Profaned, and his name intolerably blasphemed.
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Choose rather to suffer want in the wildernes with Christ than to enioye the pleasures of the worlde with an euil conscience, to be partakers of the word of life in a desert,
Choose rather to suffer want in the Wilderness with christ than to enjoy the pleasures of the world with an evil conscience, to be partakers of the word of life in a desert,
God be praised for euer, in our Churches of England to our great comfort, God is serued euen in such sort as him selfe by his holie woord hath prescribed.
God be praised for ever, in our Churches of England to our great Comfort, God is served even in such sort as him self by his holy word hath prescribed.
Which thing not many yeeres sithence I alleaging vnto one of no small account nowe in Louain, his aunswere was, I must confesse that is good which you haue in your Churches,
Which thing not many Years since I alleging unto one of no small account now in Louvain, his answer was, I must confess that is good which you have in your Churches,
11 As these considerations droue Christ into the wildernes, so the Euangelist setteth foorth some motiues which caused so great a multitude to followe him.
11 As these considerations drove christ into the Wilderness, so the Evangelist sets forth Some motives which caused so great a multitude to follow him.
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13 Sundrie there were which followed for a desire which they had of bodilie health. For Christ went about healing euerie maladie, and euerie infirmitie in the people.
13 Sundry there were which followed for a desire which they had of bodily health. For christ went about healing every malady, and every infirmity in the people.
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to preserue the bodie from griefe and sickenesse who is not carefull? but where is hee that studieth howe to auoide the diseases of the soule, that mortifieth the noysome desires of the fleshe, that keepeth his heart in awe and subiection, that dieteth himselfe according to the rules which that blessed Physitian hath prescribed? Chrysostome findeth great fault with parents in this behalfe, who if their children fall sicke in bodie, weepe and lament,
to preserve the body from grief and sickness who is not careful? but where is he that studieth how to avoid the diseases of the soul, that mortifieth the noisome Desires of the Flesh, that Keepeth his heart in awe and subjection, that dieteth himself according to the rules which that blessed physician hath prescribed? Chrysostom finds great fault with Parents in this behalf, who if their children fallen sick in body, weep and lament,
Thus you see the causes why Christ was followed of the multitude. 15 Christ was quietly set with his Disciples in the mount when this people approched.
Thus you see the Causes why christ was followed of the multitude. 15 christ was quietly Set with his Disciples in the mount when this people approached.
the inheritors whereof are alwaies delighted to clime vpward, to seeke those thinges that be aboue, to take pleasure in nothing but that which is from heauen.
the inheritors whereof Are always delighted to climb upward, to seek those things that be above, to take pleasure in nothing but that which is from heaven.
But S. Marke more liuely expressing the great zeale and desire they had to the Gospel of Christ, saith, They ran flocking thither on foote out of all Cities.
But S. Mark more lively expressing the great zeal and desire they had to the Gospel of christ, Says, They ran flocking thither on foot out of all Cities.
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Shall not this people rise vp in iudgement, thinke you, against vs, whom God hath by so many blessings allured and as it were entised to come vnto him,
Shall not this people rise up in judgement, think you, against us, whom God hath by so many blessings allured and as it were enticed to come unto him,
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and notwithstanding findeth vs so farre from this cheerefull and gladsome following of him, that when hee doth followe and seeke after vs we turne our backes and flie from him? Could wee doe thus, if indeede we did beleeue that he hath the woords of eternall life, and that as many as continue with him to the end, they shall be saued?
and notwithstanding finds us so Far from this cheerful and gladsome following of him, that when he does follow and seek After us we turn our backs and fly from him? Could we do thus, if indeed we did believe that he hath the words of Eternal life, and that as many as continue with him to the end, they shall be saved?
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18 The thirde thing especially to be noted in this people is, that their willingnesse to come was not greater then their readynesse to obey him vnto whom they came.
18 The Third thing especially to be noted in this people is, that their willingness to come was not greater then their readiness to obey him unto whom they Come.
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For when they were willed to sit downe vpon the grasse, although they were so many and had so little in sight before them (for what were fiue loaues and two fishes to relieue almost fiue thowsand men?) neuerthelesse they made no aunswere, they gainsaide not,
For when they were willed to fit down upon the grass, although they were so many and had so little in sighed before them (for what were fiue loaves and two Fish to relieve almost fiue thowsand men?) nevertheless they made no answer, they gainsaid not,
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But a Prince in great fauour and authoritie with the king replyed against the man of God, Though the Lorde woulde make windowes in the heauen could this thing come to passe.
But a Prince in great favour and Authority with the King replied against the man of God, Though the Lord would make windows in the heaven could this thing come to pass.
The same Prophet sent one to Naman the Syrian with this message, Goe and washe thee in Iordan seuen times and thy fleshe shall come vnto thee againe and thou shalt bee cleansed.
The same Prophet sent one to Naman the Syrian with this message, Go and wash thee in Iordan seuen times and thy Flesh shall come unto thee again and thou shalt be cleansed.
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But Naman replied, Are not Abanah & Pharphar riuers of Damascus better than all the waters of Israell? may I not wash me in them and be clensed? This is the manner of the wise ones in the worlde:
But Naman replied, are not Abanah & Pharpar Rivers of Damascus better than all the waters of Israel? may I not wash me in them and be cleansed? This is the manner of the wise ones in the world:
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Hence Ministers Pastours and Teachers may learne, that sith God hath ordained them as the meanes whereby the elect must be brought to the obedience of Christ Iesus, they cannot approue their fidelitie vnto him except they bee carefull to fulfill the worke for which he hath appointed them.
Hence Ministers Pastors and Teachers may Learn, that sith God hath ordained them as the means whereby the elect must be brought to the Obedience of christ Iesus, they cannot approve their Fidis unto him except they be careful to fulfil the work for which he hath appointed them.
Wherefore S. Paule professeth that for this cause he receiued grace and Apostleship, that obedience might be yeelded to the faith amongst all nations. For this he laboured as in other places so in Corinth also, both deliuering them the doctrine which he had receiued,
Wherefore S. Paul Professes that for this cause he received grace and Apostleship, that Obedience might be yielded to the faith among all Nations. For this he laboured as in other places so in Corinth also, both delivering them the Doctrine which he had received,
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But there are deceiptfull workmen which haue entred by a postern gate into the Church, which preache and deliuer not what they haue receiued at the handes of Christ,
But there Are deceitful workmen which have entered by a postern gate into the Church, which preach and deliver not what they have received At the hands of christ,
22 That which hitherto we haue obserued in these Disciples is both allowed of God and written that it might be followed of vs. Another thing there is which we may not let passe although it be a blemish and a staine in them.
22 That which hitherto we have observed in these Disciples is both allowed of God and written that it might be followed of us another thing there is which we may not let pass although it be a blemish and a stain in them.
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For when Christ spake vnto them of feeding the multitude, one aunswered, two hundred peniworth of breade is not sufficient for them that euerie man may take a morsell.
For when christ spoke unto them of feeding the multitude, one answered, two hundred pennyworth of bread is not sufficient for them that every man may take a morsel.
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Another said, here is a boy that hath fiue loaues and two fishes but what are they among so many? The like we reade of the seruaunt of Elisha in the seconde of Kinges.
another said, Here is a boy that hath fiue loaves and two Fish but what Are they among so many? The like we read of the servant of Elisha in the seconde of Kings.
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it caused Ananias to withdraw a portion of the price of his fearme, it caused Vespasian to lay an vnsauory imposition vppon the people to paie monie (be it spoken with good manner) for their very vrine;
it caused Ananias to withdraw a portion of the price of his fearme, it caused Vespasian to lay an unsavoury imposition upon the people to pay money (be it spoken with good manner) for their very urine;
it caused Iudas to betraie his Maister, it caused the Israelites when their citie was besieged to make ther bellies their cofers, to eate their goulde.
it caused Iudas to betray his Master, it caused the Israelites when their City was besieged to make their bellies their coffers, to eat their gold.
Vndoubtedly their heartes are not touched with any pitie or compassion at all ouer Gods people who for their owne priuate gaine and commoditie thrust such pastours vpon the Church that when the Church hath them it may iustly be saide, it hath no pastours.
Undoubtedly their hearts Are not touched with any pity or compassion At all over God's people who for their own private gain and commodity thrust such Pastors upon the Church that when the Church hath them it may justly be said, it hath no Pastors.
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25 The other cause that moued Christ to compassion was, that the people which had taried long with him were hungrie & in the wildernes coulde get no meate.
25 The other cause that moved christ to compassion was, that the people which had tarried long with him were hungry & in the Wilderness could get no meat.
I shall therefore exhorte you the citizens of London & in Christ Iesus require it at your handes that such order may be taken that the poore may bee prouided for and not suffred to crie in your streetes.
I shall Therefore exhort you the Citizens of London & in christ Iesus require it At your hands that such order may be taken that the poor may be provided for and not suffered to cry in your streets.
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26 The last thing which I purpose to note in the person of our Sauiour is that he did not onely conceiue an inwarde pitie and therewith content him selfe:
26 The last thing which I purpose to note in the person of our Saviour is that he did not only conceive an inward pity and therewith content him self:
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But first he gaue thanks to his heauenly father, leauing vs an example thankfully to acknowledge that whatsoeuer wee receiue it commeth from him as from the principall authour,
But First he gave thanks to his heavenly father, leaving us an Exampl thankfully to acknowledge that whatsoever we receive it comes from him as from the principal author,
although it bee at the handes of men, yet is it vnto vs as if Christ him selfe in his owne person did reach out his hand from heauen to feede vs. They are therefore too nice which refuse their meate,
although it be At the hands of men, yet is it unto us as if christ him self in his own person did reach out his hand from heaven to feed us They Are Therefore too Nicaenae which refuse their meat,
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The Lord blesse the seede of his word sowne amongest vs, and giue it a plentifull and a large in crease, to his owne glorie and our comfort, through the merite of Iesus Christ by the gracious operation of the holie Ghost, to whom &c.
The Lord bless the seed of his word sown amongst us, and give it a plentiful and a large in crease, to his own glory and our Comfort, through the merit of Iesus christ by the gracious operation of the holy Ghost, to whom etc.
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LVKE. 21. 25 Then there shall be signes in the Sunne, and in the Moone and in the Starres, &c. GOD bethinking him selfe, and as it were musing vppon the benefites and blessinges, which he had in great abūdaunce of mercie bestowed from time to time vppon the people of Israell, breaketh out by his prophet into these wordes:
LUKE. 21. 25 Then there shall be Signs in the Sun, and in the Moon and in the Stars, etc. GOD bethinking him self, and as it were musing upon the benefits and blessings, which he had in great abundance of mercy bestowed from time to time upon the people of Israel, breaks out by his Prophet into these words:
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What might I doe for my vine, which I haue not done? The graces, wherewith he enriched them were infinite, their prerogatiues aboue all other people of the worlde were manifolde, and for the preciousnesse and rarenesse of them most wonderful:
What might I do for my vine, which I have not done? The graces, wherewith he enriched them were infinite, their prerogatives above all other people of the world were manifold, and for the preciousness and rareness of them most wondered:
according to the letter, but not according to the spirit, after their own conceipts, but not agreeablie to his blessed will reuealed in his holie word.
according to the Letter, but not according to the Spirit, After their own conceits, but not agreeably to his blessed will revealed in his holy word.
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Their crie was still, The Temple of the Lord, the Temple of the Lorde, but through their prophanation, they made the temple of the Lord, a den of theeues.
Their cry was still, The Temple of the Lord, the Temple of the Lord, but through their profanation, they made the temple of the Lord, a den of thieves.
they wondred at the stones, and goodlie buildinges, at the gorgeous furniture and precious guiftes, wherewith it was both outwardly and inwardly adorned, and enriched.
they wondered At the stones, and goodly buildings, At the gorgeous furniture and precious Gifts, wherewith it was both outwardly and inwardly adorned, and enriched.
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For thirtie eight yeares after that they had crucified Christ, their promised Messias the Lorde of glorie, God raysed vppe the seruauntes of his wrath Vespasian and Titus Emperours of Rome, who beseeged conquered and rased their Ierusalem, made hauocke of the people as of dogges, murdered eleuen hundred thousande, man woman and childe of that cursed nation.
For thirtie eight Years After that they had Crucified christ, their promised Messias the Lord of glory, God raised up the Servants of his wrath Vespasian and Titus emperors of Room, who besieged conquered and rased their Ierusalem, made havoc of the people as of Dogs, murdered eleuen hundred thousande, man woman and child of that cursed Nation.
Yea the violence of the Romaines proceeded farther and pulled downe the Temple, and layde flat with the grounde their onely glorie, insomuch that according to the expresse wordes of our Sauiours prophecie they left not one stone vpon another.
Yea the violence of the Romans proceeded farther and pulled down the Temple, and laid flat with the ground their only glory, insomuch that according to the express words of our Saviour's prophecy they left not one stone upon Another.
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4 The causes, why this house, this costlie building, and temple of God, was so miserablie destroyed, Christ himselfe declareth, saying, Because thou hast not knowne the time of thy visitation.
4 The Causes, why this house, this costly building, and temple of God, was so miserably destroyed, christ himself Declareth, saying, Because thou hast not known the time of thy Visitation.
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the written lawe of God, they mightely transgressed, his messages they contemned, the Prophetes and Messengers they derided, euill entreated, murdered, lastly to adde a crowne to all their former wickednesse, their promised Messias their king, Christ Iesus the Sonne of the liuing God, they most spitefully cruelly and villanouslie crucified.
the written law of God, they mightily transgressed, his messages they contemned, the prophets and Messengers they derided, evil entreated, murdered, lastly to add a crown to all their former wickedness, their promised Messias their King, christ Iesus the Son of the living God, they most spitefully cruelly and villanously Crucified.
he gaue them ouer into the hands of their enimies and they that hated them were Lordes ouer them, he cast them into exile and miserable bondage, he burnt vp their holie citie, he destroied their glorious temple, he left them to be deuoured with pestilence, with hunger,
he gave them over into the hands of their enemies and they that hated them were lords over them, he cast them into exile and miserable bondage, he burned up their holy City, he destroyed their glorious temple, he left them to be devoured with pestilence, with hunger,
6 Now all these thinges came vnto them not onely for their punishment but also for examples vnto others, & were written to admonish vs, vpon whom the endes of the world are come.
6 Now all these things Come unto them not only for their punishment but also for Examples unto Others, & were written to admonish us, upon whom the ends of the world Are come.
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God hauing so straungly, so farre beyond all hope, so much beside our expectation, and more besides our desert so many times and so many wayes deliuered vs, not out of one Aegypt, from vnder one Pharao, through the middest of one sea,
God having so strangely, so Far beyond all hope, so much beside our expectation, and more beside our desert so many times and so many ways Delivered us, not out of one Egypt, from under one Pharaoh, through the midst of one sea,
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but out of sundrie places, of most grieuous, irkesome, and tedious captiuitie, from vnder the heauie yooke of sundrie cruell tyrants, through the middest of sundrie maine seas of troubles and afflictions:
but out of sundry places, of most grievous, irksome, and tedious captivity, from under the heavy yooke of sundry cruel Tyrants, through the midst of sundry main Seas of Troubles and afflictions:
We are wearie of the Gospell, the foode of life is reiected as a thing vnsauorie, we haue no liking to feede as the Lordes table, our desire is rather to franke vp our selues with that which we shoulde abhorre and loath:
We Are weary of the Gospel, the food of life is rejected as a thing unsavoury, we have no liking to feed as the lords table, our desire is rather to frank up our selves with that which we should abhor and loath:
Euerie house and corner is full of idolatrie and superstition, of sinne and filthinesse, full of murmuring against God, full of grudging and repyning against the Lords annointed.
Every house and corner is full of idolatry and Superstition, of sin and filthiness, full of murmuring against God, full of grudging and repining against the lords anointed.
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than they are here at home, in the time of the Gospell, in these our dayes? wee are become in your sight and vsed as if wee were the refuse and paringes of the worlde.
than they Are Here At home, in the time of the Gospel, in these our days? we Are become in your sighed and used as if we were the refuse and parings of the world.
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Euerie mouth is spitefully opened, euerie tooth is sharpened and whetted against vs. Harde it is to finde one foorth, that will loue and reuerence vs as fathers, obey vs as gouernours, honour vs as Gods embassadours, learne of vs as of schoolemaisters, here and follow vs as sheepeheardes, giue vs worthie wages as workemen that take paines for your saluation.
Every Mouth is spitefully opened, every tooth is sharpened and whetted against us Hard it is to find one forth, that will love and Reverence us as Father's, obey us as Governors, honour us as God's Ambassadors, Learn of us as of Schoolmasters, Here and follow us as shepherds, give us worthy wages as workmen that take pains for your salvation.
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But it spreadeth wider, & regardeth as little the throne of Dauid, as the chaire of Moses, the sworde as the booke, the Prince as the Prophet, the ciuill as the ecclesiasticall state. Some desire a chaunge.
But it spreadeth wider, & Regardeth as little the throne of David, as the chair of Moses, the sword as the book, the Prince as the Prophet, the civil as the ecclesiastical state. some desire a change.
Others not onely desire it but conspire for it too and contriue treacherie, greedelie expecting their looked for time, the daie of their felicitie and of their great ioy.
Others not only desire it but conspire for it too and contrive treachery, greedily expecting their looked for time, the day of their felicity and of their great joy.
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What gayned they who desired the chaunge of Samuell for Saull, of Christ for Barrabas? they procured Gods wrath, their owne confusion, & perpetuall slauerie.
What gained they who desired the change of Samuel for Saull, of christ for Barabbas? they procured God's wrath, their own confusion, & perpetual slavery.
Can our God thinke you winke at so manifest or holde his hande at so grieuous sinne? If he spared not the braunches of the true oliue, not his first borne Israell, not his elect people,
Can our God think you wink At so manifest or hold his hand At so grievous sin? If he spared not the branches of the true olive, not his First born Israel, not his elect people,
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whar can wee, which are but as wilde twigges, whose father was an Ammorite and whose mother an Hittite, who haue not harkned to his worde sent from heauen, who haue defiled his sacred temple,
whar can we, which Are but as wild twigs, whose father was an Amorite and whose mother an Hittite, who have not hearkened to his word sent from heaven, who have defiled his sacred temple,
and euen crucified his Christ, looke for any other, but Gods great plagues, and dreadfull vengeance to be powred vpon vs to our eternall miserie? doubtlesse we haue deepely prouoked him vnto anger.
and even Crucified his christ, look for any other, but God's great plagues, and dreadful vengeance to be poured upon us to our Eternal misery? doubtless we have deeply provoked him unto anger.
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The onely way to pacifie and appease his wrath, to mitigate his indignation, and to remoue his plagues from vs, which euen now hange ouer vs, is our earnest repentāce, to turne vnto our God, with our whole harte, that he may turne to vs;
The only Way to pacify and appease his wrath, to mitigate his Indignation, and to remove his plagues from us, which even now hang over us, is our earnest Repentance, to turn unto our God, with our Whole heart, that he may turn to us;
They asked as I sayde three seuerall thinges, of the destruction of Ierusalem, of the seconde comming of Christ, of the ende of the worlde, which two later are indeede but one.
They asked as I said three several things, of the destruction of Ierusalem, of the seconde coming of christ, of the end of the world, which two later Are indeed but one.
An other reason why the time both of our owne particular ende, and of the generall consummation of all thinges is left vncertaine, is that we might at all times make readie and prepare for it, seeing it might happen at any time euen at any instant.
an other reason why the time both of our own particular end, and of the general consummation of all things is left uncertain, is that we might At all times make ready and prepare for it, seeing it might happen At any time even At any instant.
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that when we see the messengers and forerunners of him, which commeth swyftly to iudge quicke and dead wee may lift vp our heades, knowing that our redeemer and redemption is neere at hande.
that when we see the messengers and forerunners of him, which comes swiftly to judge quick and dead we may lift up our Heads, knowing that our redeemer and redemption is near At hand.
Others whom in this I do rather followe, referre the former signes, as false prophets, warre, sedition, earthquakes, famine, pestilence, persecution, hatred of the Disciples of Christ,
Others whom in this I do rather follow, refer the former Signs, as false Prophets, war, sedition, earthquakes, famine, pestilence, persecution, hatred of the Disciples of christ,
12 A day the Lorde hath set, in the which he will iudge the worlde in righteousnesse by that man whom he hath appointed, whereof he hath giuen an assuraunce to all men, in that he hath raysed him from the deade.
12 A day the Lord hath Set, in the which he will judge the world in righteousness by that man whom he hath appointed, whereof he hath given an assurance to all men, in that he hath raised him from the dead.
With God (sayeth the Apostle speaking to the faithfull which suffred tribulation for the name of Christ) with God it is a righteous thing to recompence tribulation to them that trouble you,
With God (Saith the Apostle speaking to the faithful which suffered tribulation for the name of christ) with God it is a righteous thing to recompense tribulation to them that trouble you,
Therfore it cannot be but that God hath appointed a day heereafter to iudge the worlde with that iustice which shall giue vnto euerie man according to that he hath done, be it good or euil,
Therefore it cannot be but that God hath appointed a day hereafter to judge the world with that Justice which shall give unto every man according to that he hath done, be it good or evil,
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Wherefore S. Peter threatning false prophetes and lying maisters which bring in sectes of perdition and denie him that bought them euen the Lord, sayeth that their iudgement long agoe was not farre off, and their perdition sleepeth not.
Wherefore S. Peter threatening false Prophets and lying masters which bring in Sects of perdition and deny him that bought them even the Lord, Saith that their judgement long ago was not Far off, and their perdition Sleepeth not.
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First he is more priuie to our thoughtes, wordes and deedes, then we our selues are, he seeth in darkenesse as well as in light, at midnight as at noone day;
First he is more privy to our thoughts, words and Deeds, then we our selves Are, he sees in darkness as well as in Light, At midnight as At noon day;
He sawe Adam when he ate of the fruite which was forbidden him, he looked vpon Cain when he slewe his onely brother, he behelde Cham when he discouered his fathers nakednesse, he tooke a viewe of Sara when she laught behinde the doore, of the sonnes of Iacob when they solde their brother Ioseph into Egypt.
He saw Adam when he ate of the fruit which was forbidden him, he looked upon Cain when he slew his only brother, he beheld Cham when he discovered his Father's nakedness, he took a view of Sarah when she laughed behind the door, of the Sons of Iacob when they sold their brother Ioseph into Egypt.
The oppression of Achab, the crueltie of Iesabell, the pride of Haman, the couetous heart of Balaam and of Geze, the pride and hypocrisie of the Pharisee could not be kept from him.
The oppression of Ahab, the cruelty of Jezebel, the pride of Haman, the covetous heart of balaam and of Geze, the pride and hypocrisy of the Pharisee could not be kept from him.
He looketh downe from heauen and beholdeth all the children of men from the habitation of his dwelling place, he beholdeth all them that dwell on the earth:
He looks down from heaven and beholdeth all the children of men from the habitation of his Dwelling place, he beholdeth all them that dwell on the earth:
Hee shall be both a iudge, and a witnesse in that day of all the wicked deedes which the vngodly haue committed and of all the cruell speakinges which wicked sinners haue vttered against him and his, who,
He shall be both a judge, and a witness in that day of all the wicked Deeds which the ungodly have committed and of all the cruel speakings which wicked Sinners have uttered against him and his, who,
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Hee taketh no rewards, his scepter is streight, his iudgement righteous, his eye simple, he will not be intreated of the wicked, neither shew them any mercie.
He Takes no rewards, his sceptre is straight, his judgement righteous, his eye simple, he will not be entreated of the wicked, neither show them any mercy.
By this which hath beene spoken we see that we haue to looke for a day wherein the worlde shall be iudged and we see who it is that in that day shall iudge the world.
By this which hath been spoken we see that we have to look for a day wherein the world shall be judged and we see who it is that in that day shall judge the world.
16 Of this the Lorde hath sufficiently assured vs. For when diuerse thinges are spoken of before they come to passe, the perfourmaunce of the first is the assurance of the rest.
16 Of this the Lord hath sufficiently assured us For when diverse things Are spoken of before they come to pass, the performance of the First is the assurance of the rest.
What can the vncleane fornicator, the couetous vsurer, the mightie oppressor, the proude contemner, the ambitious climer, the enuious hypocrite, the bloudie murderer, the false deceauer, the cruell prince, the vnfeeding pastor, the vniust iudge, the deceitfull merchaunt, what may they aunswere in that day but pleade guiltie;
What can the unclean fornicator, the covetous usurer, the mighty oppressor, the proud contemner, the ambitious climer, the envious hypocrite, the bloody murderer, the false deceauer, the cruel Prince, the unfeeding pastor, the unjust judge, the deceitful merchant, what may they answer in that day but plead guilty;
There are mockers which walke after their owne lustes, and these aske, Where is the promise of his comming? Since the fathers died which were ouerwhelmed by the floude of Noah all thinges continue as they were from their first creation.
There Are mockers which walk After their own lusts, and these ask, Where is the promise of his coming? Since the Father's died which were overwhelmed by the flood of Noah all things continue as they were from their First creation.
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Otherwise they that are so wittie in reasoning against the truth of Gods promises might knowe this, that the power of the worde which created the worlde,
Otherwise they that Are so witty in reasoning against the truth of God's promises might know this, that the power of the word which created the world,
and kept it till the day appointed for the punishment of the wicked by water, doth also nowe keepe the heauens and the earth in store and reserue them to fire against the day of iudgement,
and kept it till the day appointed for the punishment of the wicked by water, does also now keep the heavens and the earth in store and reserve them to fire against the day of judgement,
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Hauing stopped their mouthes with this aunswere he leaueth them without any further instruction, because they were but swine and the doctrine of the iudgement to come is precious.
Having stopped their mouths with this answer he Leaveth them without any further instruction, Because they were but Swine and the Doctrine of the judgement to come is precious.
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For as in the dayes before the floude, they did eate and drinke, marrie and giue in marriage and knewe nothing till the floude came and tooke them all away:
For as in the days before the flood, they did eat and drink, marry and give in marriage and knew nothing till the flood Come and took them all away:
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In the howre that ye thinke not will the sonne of man come, in a day and in an howre which no man knoweth, no not the Angels of heauen, but the father onely.
In the hour that you think not will the son of man come, in a day and in an hour which no man Knoweth, no not the Angels of heaven, but the father only.
In watching, which is commaunded, howe carelesse are wee? And howe curious in seeking out the time and season, which to do we are so oft and so expressely forbidden?
In watching, which is commanded, how careless Are we? And how curious in seeking out the time and season, which to do we Are so oft and so expressly forbidden?
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and in the starres. &c. These signes shall appeare before the comming of Christ, partly that the worlde may be admonished of the fearefull iudgement that is at hande, and thereby prouoked to repentance;
and in the Stars. etc. These Signs shall appear before the coming of christ, partly that the world may be admonished of the fearful judgement that is At hand, and thereby provoked to Repentance;
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partly that it may appeare that the creatures which haue serued sinnefull man against their will, will nowe no longer serue the enemies of their creatour;
partly that it may appear that the creatures which have served sinful man against their will, will now no longer serve the enemies of their creator;
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Whereunto the wordes of S. Matthew also do agree, The sunne shall be obscured, and the moone shall not yeelde hir light, the stars shall fall from heauen,
Whereunto the words of S. Matthew also do agree, The sun shall be obscured, and the moon shall not yield his Light, the Stars shall fallen from heaven,
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The starres of heauen & the planets thereof shall not giue their light, the sunne shalbe darkened in his going foorth, and the moone shall not cause her light to shine.
The Stars of heaven & the planets thereof shall not give their Light, the sun shall darkened in his going forth, and the moon shall not cause her Light to shine.
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19 The wordes being literally thus vnderstoode, may be morally applied not without great fruite vnto the vnderstanding and wise hearer, which can discerne betweene interpretation of scripture & application thereof.
19 The words being literally thus understood, may be morally applied not without great fruit unto the understanding and wise hearer, which can discern between Interpretation of scripture & application thereof.
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20 The sunne in this sence is most euidently in this our age darkned, Christ is obscured, by that great enimie Antichrist the man of sinne who hath set himselfe in Christs peculiar place and will be exalted aboue all that is called God.
20 The sun in this sense is most evidently in this our age darkened, christ is obscured, by that great enemy Antichrist the man of sin who hath Set himself in Christ peculiar place and will be exalted above all that is called God.
To seeke else where remission of sinnes, iustification, redemption, sanctification or saluation than only in this Iesus & in him crucified doth darken & make dimme both him and his merites.
To seek Else where remission of Sins, justification, redemption, sanctification or salvation than only in this Iesus & in him Crucified does darken & make dim both him and his merits.
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I would neuer haue beleeued that any professing learning or hauing had but a glimse of the course of the woorde of God, could haue beene so grosse in such sort to haue eclipsed the brightnesse of Christ Iesus by giuing his glorie vnto earthly creatures,
I would never have believed that any professing learning or having had but a glimpse of the course of the word of God, could have been so gross in such sort to have eclipsed the brightness of christ Iesus by giving his glory unto earthly creatures,
Surely the Romish strumpet hath rubbed hir forehead, hir children are become altogether shamelesse, whatsoeuer shee determineth they make it equiualent with the written word of God.
Surely the Romish strumpet hath rubbed his forehead, his children Are become altogether shameless, whatsoever she determineth they make it equivalent with the written word of God.
If this doe not derogate from him and stoppe the brightnesse of his glorie, who is the only once offered propitiation for all our sinnes, by whose bloud we are only purged, whose death only hath made vs free from death,
If this do not derogate from him and stop the brightness of his glory, who is the only once offered propitiation for all our Sins, by whose blood we Are only purged, whose death only hath made us free from death,
if this doe not obscure the glorious beautie of Christ Iesus, if this doe not deface the woorthinesse of his merites, what doeth? or what can do? Hath the glorious sonne of God sacrificed his precious life for our sakes vpon the crosse, that Thomas of Caunterburies bloud powred out in an earthly quarrell should make passage to heauen for vs? Is there any man in whose heart the light of the glorie of God hath shined, which seeth not how this fogge doth darken this blessed sunne?
if this do not Obscure the glorious beauty of christ Iesus, if this do not deface the worthiness of his merits, what doth? or what can do? Hath the glorious son of God sacrificed his precious life for our sakes upon the cross, that Thomas of Canterburys blood poured out in an earthly quarrel should make passage to heaven for us? Is there any man in whose heart the Light of the glory of God hath shined, which sees not how this fog does darken this blessed sun?
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The mercilesse rich men which wring and oppresse by deceitfull and iniurious dealing, which neglect and despise their afflicted brethren, the needie members of Christ, doe not they blaspheme the woorthie name wherewith both they and we are named? It were a great deale better neuer to haue professed then not to practise, neuer to haue receaued then not to obserue, neuer to haue knowne then not to obey the word of truth.
The merciless rich men which wring and oppress by deceitful and injurious dealing, which neglect and despise their afflicted brothers, the needy members of christ, do not they Blaspheme the worthy name wherewith both they and we Are nam? It were a great deal better never to have professed then not to practise, never to have received then not to observe, never to have known then not to obey the word of truth.
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For men shall be louers of themselues, couetous, boasters, proude, cursed speakers, disobedient to parentes, vnthankefull, vnholy, without naturall affection, truce breakers, false accusers, intemperate, fierce, despisers of them which are good, traitours, headie, high minded, louers of pleasure more than louers of God, hauing a shewe of godlinesse,
For men shall be lovers of themselves, covetous, boaster's, proud, cursed Speakers, disobedient to Parents, unthankful, unholy, without natural affection, truce breakers, false accusers, intemperate, fierce, despisers of them which Are good, Traitors, heady, high minded, lovers of pleasure more than lovers of God, having a show of godliness,
sometimes shee ouer spreadeth the face of the whole earth, at other times she is brought to so narrowe streightes that mortall eye is vnable to espie hir.
sometime she over spreadeth the face of the Whole earth, At other times she is brought to so narrow straights that Mortal eye is unable to espy his.
Heereby it commeth to passe that shee which looketh as the morning and is faire like the moone, chaungeth hir outwarde shape and figure and appeareth in the eyes of them that beholde hir like a garment dyed in bloud.
Hereby it comes to pass that she which looks as the morning and is fair like the moon, changeth his outward shape and figure and appears in the eyes of them that behold his like a garment died in blood.
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Shee was neuer I thinke in greater distresse, the enemie neuer more cruellie bent, Christ in his members neuer more bloudilie crucified then euen in these our dayes,
Shee was never I think in greater distress, the enemy never more cruelly bent, christ in his members never more bloodily Crucified then even in these our days,
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I am blacke O daughters of Ierusalem, (sayeth the spouse) blacke, but comely. Through ignominie shee commeth vnto glorie, by tribulation to a kingdome, by the crosse to ioye,
I am black O daughters of Ierusalem, (Saith the spouse) black, but comely. Through ignominy she comes unto glory, by tribulation to a Kingdom, by the cross to joy,
Vnto starres wee may verie well compare teachers, pastours, and guides, the brightnesse of whose doctrine and conuersation shoulde giue light to such as liue in this worldes mistie darkenesse.
Unto Stars we may very well compare Teachers, Pastors, and guides, the brightness of whose Doctrine and Conversation should give Light to such as live in this world's misty darkness.
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But these daungerous dayes haue made manie of these starres to fall from the firmament of heauenlie doctrine to the dregges and dreames of mans learning.
But these dangerous days have made many of these Stars to fallen from the firmament of heavenly Doctrine to the dregs and dreams of men learning.
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The starre which falleth to the earth becommeth earthly, looseth the light which it had and like a brande which is smoothered spendeth and wasteth it selfe to nothing.
The star which falls to the earth becomes earthly, loses the Light which it had and like a brand which is smothered spendeth and wastes it self to nothing.
He that hath beene once illuminated like a starre and receiued the heauenly gift and beene partaker of Gods holie spirite and hath tasted of the good woorde of GOD and of the powers of the worlde to come,
He that hath been once illuminated like a star and received the heavenly gift and been partaker of God's holy Spirit and hath tasted of the good word of GOD and of the Powers of the world to come,
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For touching our owne countreymen and brethren according to the fleshe, the greatest withstanders of the trueth at this day are such as haue beene eyther preachers or earnest professors of that which nowe they hate so deadlie,
For touching our own countrymen and brothers according to the Flesh, the greatest withstanders of the truth At this day Are such as have been either Preachers or earnest professors of that which now they hate so deadly,
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and by impugning so fiercely persecute. They are fallen from heauen to earth; Christ they haue forsaken and betaken them selues to the man of sinne Christes aduersarie;
and by impugning so fiercely persecute. They Are fallen from heaven to earth; christ they have forsaken and betaken them selves to the man of sin Christ's adversary;
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Had it not beene better that these Apostataes had neuer knowen, this blessed way, than knowing it so traiterouslie and so damnablie to shrinke from it? But to leaue them to their desperate resolution others there are that stande in doctrine but fall in life and manners whose conuersation is not in heauen,
Had it not been better that these Apostates had never known, this blessed Way, than knowing it so traitorously and so damnably to shrink from it? But to leave them to their desperate resolution Others there Are that stand in Doctrine but fallen in life and manners whose Conversation is not in heaven,
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but altogether vppon the earth, beeing worldly minded, not like starres of light but like cloudes of darkenesse, teaching others and not themselues; that say and doe not;
but altogether upon the earth, being worldly minded, not like Stars of Light but like Clouds of darkness, teaching Others and not themselves; that say and do not;
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Well by that which hitherto hath beene spoken we see how Christ the sonne of righteousnesse the brightnesse of his father is obscured as well by false doctrine as by wicked conuersation:
Well by that which hitherto hath been spoken we see how christ the son of righteousness the brightness of his father is obscured as well by false Doctrine as by wicked Conversation:
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thirdlie howe the people, which are in number as the starres, be in nature and disposition so farre remooued from heauen, that the verie naming of thinges aboue as of thinges which doe not concerne them is become euen tedious and odious vnto them.
Thirdly how the people, which Are in number as the Stars, be in nature and disposition so Far removed from heaven, that the very naming of things above as of things which do not concern them is become even tedious and odious unto them.
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howe the auncient vertues which haue beene in high and honourable callinges haue left their place and are not founde, they are fallen like starres from heauen.
how the ancient Virtues which have been in high and honourable callings have left their place and Are not found, they Are fallen like Stars from heaven.
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There shall bee vppon earth trouble among the nations, with perplexitie. By the nations, (sayeth Saint Augustine) he meaneth those that shall stande on the left hande, and not those that are of the seede of Abraham and shall bee blessed.
There shall be upon earth trouble among the Nations, with perplexity. By the Nations, (Saith Saint Augustine) he means those that shall stand on the left hand, and not those that Are of the seed of Abraham and shall be blessed.
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Those dogges, goates, hypocrites and counterfaite Christians, which are without the folde of Christ, hauing their owne conscience to accuse and beare witnesse against them that they haue despised the sonne of GOD,
Those Dogs, Goats, Hypocrites and counterfeit Christians, which Are without the fold of christ, having their own conscience to accuse and bear witness against them that they have despised the son of GOD,
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that they haue reiected his Gospell, resisted the trueth, weltered in all vncleannesse and sinne like beastes, shall at that day fall headlong into deepe desperation knowing that at the handes of that iust and seuere iudge they shall receiue the due rewarde of their frowardnesse and iniquitie.
that they have rejected his Gospel, resisted the truth, weltered in all uncleanness and sin like beasts, shall At that day fallen headlong into deep desperation knowing that At the hands of that just and severe judge they shall receive the due reward of their frowardness and iniquity.
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These terrible signes shall smite such feare into their heartes, and so woonderfully amase them, that whatsoeuer they beholde, they shall tremble at it;
These terrible Signs shall smite such Fear into their hearts, and so wonderfully amaze them, that whatsoever they behold, they shall tremble At it;
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Mens mindes shall be troubled, their faith shall wither and wast away as an vntimely plant, they shall vtterly fall from GOD, and all hope of saluation.
Men's minds shall be troubled, their faith shall wither and wast away as an untimely plant, they shall utterly fallen from GOD, and all hope of salvation.
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For if nowe their mindes be troubled to see the present confusion of thinges in the worlde, to see kingdomes and nations in armour one against another, to see so much monstrous crueltie shewed,
For if now their minds be troubled to see the present confusion of things in the world, to see kingdoms and Nations in armour one against Another, to see so much monstrous cruelty showed,
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to see the matter of saluation, euen the woord of God called into question, so earnestlie and doubtfullie to be disputed of euen amonges the learned sorte with most hatefull and despitefull contention, whereof there is like to the eye of man to bee no ende;
to see the matter of salvation, even the word of God called into question, so earnestly and doubtfully to be disputed of even among the learned sort with most hateful and despiteful contention, whereof there is like to the eye of man to be no end;
euen the elect of God, and when the powers of heauen shall be mooued? When these thinges are, doubtlesse mens hartes must needes faile them for extreame feare,
even the elect of God, and when the Powers of heaven shall be moved? When these things Are, doubtless men's hearts must needs fail them for extreme Fear,
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It was tolde the Disciples before whose faces Christ was receaued vp into glorie, This Iesus which is taken vppe from you into heauen shall so come as yee haue seene him goe.
It was told the Disciples before whose faces christ was received up into glory, This Iesus which is taken up from you into heaven shall so come as ye have seen him go.
and which obey not the Gospel of our Lorde Iesus Christ, which shall be punished with euerlasting perdition from the presence of the Lorde and from the glorie of his power,
and which obey not the Gospel of our Lord Iesus christ, which shall be punished with everlasting perdition from the presence of the Lord and from the glory of his power,
Which burning shall bee as it were the fining of goulde in the fornace, not consuming but purging the substaunce of these creatures from the drosse of those alterable qualities whereunto they are nowe subiect.
Which burning shall be as it were the fining of gold in the furnace, not consuming but purging the substance of these creatures from the dross of those alterable qualities whereunto they Are now Subject.
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Wee looke for newe heauens, and a newe earth, (sayeth Saint Peter) These heauens shall passe away with a noyse, these elementes shall melt with heate, this earth with the workes that are there in shall be burnt vp.
we look for new heavens, and a new earth, (Saith Saint Peter) These heavens shall pass away with a noise, these elements shall melt with heat, this earth with the works that Are there in shall be burned up.
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yet at length must needes melt as waxe, and to loose his soule, which if it were not lost, might liue in blisse for euer? Loue not, seeke not the things of this world;
yet At length must needs melt as wax, and to lose his soul, which if it were not lost, might live in bliss for ever? Love not, seek not the things of this world;
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and of terrour, the deriders of Christ, the contemners of his worde, the workers of iniquitie, shall tremble and quake and desire through despaire that the mountaines may fall on them,
and of terror, the deriders of christ, the contemners of his word, the workers of iniquity, shall tremble and quake and desire through despair that the Mountains may fallen on them,
in the one, what workes of mercie hee hath required at our handes, in the other what fruites of mercilesse affection the grounde of our stonie heartes hath yeelded.
in the one, what works of mercy he hath required At our hands, in the other what fruits of merciless affection the ground of our stony hearts hath yielded.
The periured, the vsurer, the adulterer, the lyer, the idolater shall be cast into the lake which burneth with fire and brimstone, into that vtter darkenesse where shall be wayling, weeping, gnashing of teeth, endlesse horror and euerlasting woe.
The perjured, the usurer, the adulterer, the liar, the idolater shall be cast into the lake which burns with fire and brimstone, into that utter darkness where shall be wailing, weeping, gnashing of teeth, endless horror and everlasting woe.
But the elect which haue liued a sober, a iust and a godly life, which haue loued the comming of Christ Iesus more than this worlde or their present liues, they shall enter into the kingdome of their Lorde, they shall be glorified with Christ and possesse with him that euerlasting enheritaunce, hauing hearde that most ioyfull sentence, Come ye blessed of my father, possesse the kingdome prepared for you from the first foundations of the worlde.
But the elect which have lived a Sobrium, a just and a godly life, which have loved the coming of christ Iesus more than this world or their present lives, they shall enter into the Kingdom of their Lord, they shall be glorified with christ and possess with him that everlasting inheritance, having heard that most joyful sentence, Come you blessed of my father, possess the Kingdom prepared for you from the First foundations of the world.
27 Heereuppon Saint Peter inferreth this conclusion, seeing all these thinges must be dissolued, what manner persons ought yee to be in holie conuersation and godlinesse looking for and hasting vnto the comming of the day of God? And Saint Luke this threefolde exhortation, Take heede to your selues, watch, pray continually.
27 Hereupon Saint Peter infers this conclusion, seeing all these things must be dissolved, what manner Persons ought ye to be in holy Conversation and godliness looking for and hasting unto the coming of the day of God? And Saint Lycia this threefold exhortation, Take heed to your selves, watch, pray continually.
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For sith wee knowe not what time the Lorde will come, expedient it is that wee shoulde bee in continuall expectation of him that wensoeuer hee come wee may bee readie with ioye to meete him.
For sith we know not what time the Lord will come, expedient it is that we should be in continual expectation of him that wensoeuer he come we may be ready with joy to meet him.
S. Ierome did so liue in continuall watching and waiting for this daie of redemption, that the sounde of that voyce was still in his eares, Arise yee deade, and come to iudgement.
S. Jerome did so live in continual watching and waiting for this day of redemption, that the sound of that voice was still in his ears, Arise ye dead, and come to judgement.
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The like wee reade of the Prophet Dauid whose watchfulnesse was such that the watchman standing vppon his warde being wearie of the discomfortablenesse of the night doth not so eye the rising of the morning as hee did the glorious appearing of the Lorde.
The like we read of the Prophet David whose watchfulness was such that the watchman standing upon his ward being weary of the discomfortablenesse of the night does not so eye the rising of the morning as he did the glorious appearing of the Lord.
The Lorde of his infinite mercie graunt that being thus prepared to meete the Lorde in the day when he commeth to iudge the quicke and the deade, we may be founde worthy to enter with him into that rest which hee by the shedding of his most precious bloude hath purchased for all the blessed of his father, to whome, &c.
The Lord of his infinite mercy grant that being thus prepared to meet the Lord in the day when he comes to judge the quick and the dead, we may be found worthy to enter with him into that rest which he by the shedding of his most precious blood hath purchased for all the blessed of his father, to whom, etc.
THIS short historie doth by way of a type or figure set forth the state of the Church, putting vs in minde that the waie to the kingdom of God is rough, that wee must enter into ioy through much sorrowe, that here wee must be alwayes on the suffring side, that the whole life of a Christian man vpō earth is a warfare, that such as will be disciples of Christ must beare the crosse, that as many as will bee in the same ship with him must prepare them selues vnto daungerous stormes.
THIS short history does by Way of a type or figure Set forth the state of the Church, putting us in mind that the Way to the Kingdom of God is rough, that we must enter into joy through much sorrow, that Here we must be always on the suffering side, that the Whole life of a Christian man upon earth is a warfare, that such as will be Disciples of christ must bear the cross, that as many as will be in the same ship with him must prepare them selves unto dangerous storms.
The sea of this wicked worlde is troublesome, the Church of God is beaten and tossed like a boate, it is disfigured with sharpe and stormie weather. Feeble is all flesh; manifoulde are our infirmities; faint is our faith;
The sea of this wicked world is troublesome, the Church of God is beaten and tossed like a boat, it is disfigured with sharp and stormy weather. Feeble is all Flesh; manifoulde Are our infirmities; faint is our faith;
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But beholde the disciples of Christ haue taught vs by their example where helpe is to be sought in the middest of these manifolde and great distresses:
But behold the Disciples of christ have taught us by their Exampl where help is to be sought in the midst of these manifold and great Distresses:
And that is onely in Christ who is alwayes a present helper of them which seeke him in time of neede, who hath ouercome and victoriously triumphed on the crosse against Satan, sinne, the worlde, hell, death and condemnation.
And that is only in christ who is always a present helper of them which seek him in time of need, who hath overcome and victoriously triumphed on the cross against Satan, sin, the world, hell, death and condemnation.
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He is that Samson which by his owne death hath slaine his foes, that Dauid which hath dasht out the braines of Goliah the grād enemy of Gods people, that seede which hath brused the serpents head, that almighty which rebuketh windes, ceaseth stormes, easeth the burthens of them that mourne, washeth awaie iniquitie, freelie forgiueth sinne, heareth and deliuereth out of trouble.
He is that samson which by his own death hath slain his foes, that David which hath dashed out the brains of Goliath the grand enemy of God's people, that seed which hath Bruised the Serpents head, that almighty which Rebuketh winds, ceases storms, eases the burdens of them that mourn, washes away iniquity, freely forgives sin, hears and Delivereth out of trouble.
If we crie with the disciples in our distresse Helpe Lord, he will in mercie awake and heare vs, through his mighty power he wil both cause the raging of the sea to cease,
If we cry with the Disciples in our distress Help Lord, he will in mercy awake and hear us, through his mighty power he will both cause the raging of the sea to cease,
2 But to the ende wee may more particularly gather such lessons out of this parcell of Scripture as may most tende to Gods glorie and our edifying, I meane to stande while this time will permit vppon these pointes, shewing first that wee must followe Christ into the ship,
2 But to the end we may more particularly gather such Lessons out of this parcel of Scripture as may most tend to God's glory and our edifying, I mean to stand while this time will permit upon these points, showing First that we must follow christ into the ship,
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secondly that as many as will saile with him shall be in daunger, thirdly that in their daunger they shall not be destitute of helpe if they seeke it at his hands.
secondly that as many as will sail with him shall be in danger, Thirdly that in their danger they shall not be destitute of help if they seek it At his hands.
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but Tertullian & Chrysostom do note that this ship representeth the church of Christ tossed with the surges of temptatiō, with the stormy waues of calamity & trouble in this presēt world.
but Tertullian & Chrysostom do note that this ship Representeth the Church of christ tossed with the surges of temptation, with the stormy waves of calamity & trouble in this present world.
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and the tables of the testament. In the tables was the written word of God; Manna was a figure of that mysticall foode wherewith we are nourished to eternall life;
and the tables of the Testament. In the tables was the written word of God; Manna was a figure of that mystical food wherewith we Are nourished to Eternal life;
So that where nothing is taught but according to the written worde, where the sacramentes are sincerely ministred, where the rod and scepter of gouerment is vsed, there is Christ, there is the Church.
So that where nothing is taught but according to the written word, where the Sacraments Are sincerely ministered, where the rod and sceptre of government is used, there is christ, there is the Church.
And wee may thanke our God for euer that in his meruelous great mercie hee hath made vs pertakers of these so rich and precious blessings, whereby we knowe assuredly that God is amongst vs, that he sitteth in the midst of our assemblies, that this church is vnto vs as the arke of Noah,
And we may thank our God for ever that in his marvelous great mercy he hath made us partakers of these so rich and precious blessings, whereby we know assuredly that God is among us, that he Sitteth in the midst of our assemblies, that this Church is unto us as the Ark of Noah,
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4 When the Romaines minded to leaue the citie, Scipio tooke an ensigne in his hād & set forwardes towards the capitol saying, Quicun { que } vult remp.
4 When the Romans minded to leave the City, Scipio took an ensign in his hand & Set forwards towards the capitol saying, Quicun { que } vult remp.
When the Ephesians which had vsed curious Artes were conuerted to the faith of Christ, they brought their bookes and burned them as many as were worth by estimation fiftie thowsand peeces of siluer.
When the Ephesians which had used curious Arts were converted to the faith of christ, they brought their books and burned them as many as were worth by estimation fiftie thowsand Pieces of silver.
By the writinges of Athenagoras, Clemens, Iustine martyr, Arnobius, Minutius, Lactantius, and many other of the Auncientes it appeareth that the verie first thing which those men of famous memorie did in their conuersion from Gentilitie to the truth was openly to proclaime defiance to that impietie wherein they had bene nuzled and trayned vp.
By the writings of Athenagoras, Clemens, Justin martyr, Arnobius, Minutius, Lactantius, and many other of the Ancients it appears that the very First thing which those men of famous memory did in their conversion from Gentility to the truth was openly to proclaim defiance to that impiety wherein they had be nuzzled and trained up.
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Constantine considering with him selfe the liues and doinges of former Emperours, and finding that their estate had bene alwaies worse which had worshipped the gods of the nations, that they which gaue greatest credit to Idolatrous spirites of diuinatiō were but deluded, that none had fairer promises of prosperous euentes then they whose endes were most infortunate, that his father onely amongest the rest putting his trust in the God which created heauen and earth had by experience all the time of his life founde him a mightie protectour and a bountifull rewarder of them that feare him:
Constantine considering with him self the lives and doings of former emperors, and finding that their estate had be always Worse which had worshipped the God's of the Nations, that they which gave greatest credit to Idolatrous spirits of divination were but deluded, that none had Fairer promises of prosperous events then they whose ends were most infortunate, that his father only amongst the rest putting his trust in the God which created heaven and earth had by experience all the time of his life found him a mighty protector and a bountiful rewarder of them that Fear him:
when it pleased God by this meane to bring him to a loue and liking of the truth, he began forthwith to shew great tokens of fauour vnto Christians, to haue conference with their Bishops and chiefe professours, to restore them whom crueltie had cast out of their lawfull possessions for beeleuing in the name of Christ, to erect houses of great charge for prayer and holie exercises of the Church, to doe whatsoeuer might any way be deuised not onely for the succour and needeful reliefe but also for the honour and dignitie of Christians.
when it pleased God by this mean to bring him to a love and liking of the truth, he began forthwith to show great tokens of favour unto Christians, to have conference with their Bishops and chief professors, to restore them whom cruelty had cast out of their lawful possessions for beeleuing in the name of christ, to erect houses of great charge for prayer and holy exercises of the Church, to do whatsoever might any Way be devised not only for the succour and needful relief but also for the honour and dignity of Christians.
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that S. Luke recordeth howe the Ephesians burned all their impious bookes; that the fathers in their first conuersion wrote so vehemently against paganisme;
that S. Lycia recordeth how the Ephesians burned all their impious books; that the Father's in their First conversion wrote so vehemently against paganism;
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If we looke into our euill and corrupt nature wee shall finde nothing but that which leadeth vs cleane from Christ, nothing but rebellion against the spirite, distrust in the prouidence of almightie God, ioy and delight in earthlie thinges, blindenesse of minde, hardnesse of heart.
If we look into our evil and corrupt nature we shall find nothing but that which leads us clean from christ, nothing but rebellion against the Spirit, distrust in the providence of almighty God, joy and delight in earthly things, blindness of mind, hardness of heart.
Shall we refuse to do this, when Christ him selfe hath said I seeke not to haue mine owne will but the will of him that sent me? And againe, it is meate vnto mee to doe his will. And in his greatest agonie, Not as I will O father but as thou wilt.
Shall we refuse to do this, when christ him self hath said I seek not to have mine own will but the will of him that sent me? And again, it is meat unto me to do his will. And in his greatest agony, Not as I will Oh father but as thou wilt.
It is the fault of our corrupt flesh, we thinke too highly of our selues, we are too much wedded to our owne wils, the blessed Apostle (as we thinke) speaketh like a man besides himselfe when hee saith.
It is the fault of our corrupt Flesh, we think too highly of our selves, we Are too much wedded to our own wills, the blessed Apostle (as we think) speaks like a man beside himself when he Says.
For the grace of God our Sauiour, sayth the Apostle, hath appeared to all men teaching vs that denying impietie and wordly desires we liue soberlie and iustly and godly in this present worlde.
For the grace of God our Saviour, say the Apostle, hath appeared to all men teaching us that denying impiety and wordly Desires we live soberly and justly and godly in this present world.
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so there wee must followe him by walking as wee haue him for our example, purging our selues euen as he is pure, & shewing forth the vertues of him that hath called vs out of darknesse into his meruelous light.
so there we must follow him by walking as we have him for our Exampl, purging our selves even as he is pure, & showing forth the Virtues of him that hath called us out of darkness into his marvelous Light.
As according to his similitude and likenesse wee were at the first created, so now according to the same similitude we must also bee framed and fashioned anew.
As according to his similitude and likeness we were At the First created, so now according to the same similitude we must also be framed and fashioned anew.
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Sith we were first light and became darkenesse afterwarde, and are made now againe of darknes light in the Lord, it is no reason that wee should any more frame our selues vnto the lustes of our ignoraunce, but as he which hath called vs is holie, so likewise ought we to bee holie in all manner of conuersation.
Sith we were First Light and became darkness afterward, and Are made now again of darkness Light in the Lord, it is no reason that we should any more frame our selves unto the lusts of our ignorance, but as he which hath called us is holy, so likewise ought we to be holy in all manner of Conversation.
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When the Iewes boasted that they had Abraham to their father, their vanitie was reproued, If ye were the sonnes of Abraham, sayth Christ, ye woulde do the workes of Abraham:
When the Iewes boasted that they had Abraham to their father, their vanity was reproved, If you were the Sons of Abraham, say christ, you would do the works of Abraham:
& teachers be a rebellious generation, a generatiō that set not their heart aright, and whose spirit is not faithfull vnto God, then are they no presidentes for vs to follow:
& Teachers be a rebellious generation, a generation that Set not their heart aright, and whose Spirit is not faithful unto God, then Are they not Presidents for us to follow:
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but be followers of vs, so long as we are followers of Christ, & are examples vnto you, in word, in conuersation, in loue, in spirite, in faith, in purenesse.
but be followers of us, so long as we Are followers of christ, & Are Examples unto you, in word, in Conversation, in love, in Spirit, in faith, in pureness.
Whatsoeuer thinges are true whatsoeuer thinges are honest, whatsoeuer thinges are iust, whatsoeuer thinges are pure, whatsoeuer things pertaine to loue, whatsoeuer thinges are of good report,
Whatsoever things Are true whatsoever things Are honest, whatsoever things Are just, whatsoever things Are pure, whatsoever things pertain to love, whatsoever things Are of good report,
if there bee anie vertue, if there be any praise, thinke on these thinges which ye haue both learned and receiued and hearde and seene in me, these thinges doe,
if there be any virtue, if there be any praise, think on these things which you have both learned and received and heard and seen in me, these things do,
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10 Their estate in the worlde which follow Christ in such wise as hath bene shewed is here resembled by a ship tossed and grieuouslie shaken with a tempest.
10 Their estate in the world which follow christ in such wise as hath be showed is Here resembled by a ship tossed and grievously shaken with a tempest.
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It is & euer hath bene, yea & wilbe their lot whether they be vpon sea or land, to be in perill, to stande in feare, to haue winde and weather against them.
It is & ever hath be, yea & will their lot whither they be upon sea or land, to be in peril, to stand in Fear, to have wind and weather against them.
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yet in that shortnesse good Lord vnto how mane chāces & chāges are we subiect? In the end wee die and who doth knowe what becommeth of vs? our graues keepe vs secret.
yet in that shortness good Lord unto how mane chances & changes Are we Subject? In the end we die and who does know what becomes of us? our graves keep us secret.
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O how bitter is this to such as put their trust in, vncertaine riches? how dreadfull is the remembrance of death vnto the wicked? But they onely are not subiect vnto death:
Oh how bitter is this to such as put their trust in, uncertain riches? how dreadful is the remembrance of death unto the wicked? But they only Are not Subject unto death:
the sorrowes of the graue take holde on all in asmuch as all haue sinned. Howbeit in these afflictions which come as punishmentes vnto all there is a difference.
the sorrows of the graven take hold on all in as as all have sinned. Howbeit in these afflictions which come as punishments unto all there is a difference.
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They come not vnto all with like intent of him that sendeth them: they fall vpon the godly for their correction, but they bring confusion vnto the wicked.
They come not unto all with like intent of him that sends them: they fallen upon the godly for their correction, but they bring confusion unto the wicked.
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12 There are other afflictions proper to beleeuers, tribulatiōs which God doth sende as speciall tokens of fauour to his dearest Saints, trials which are vnto thē that beare them patiently, seales & assurāces that they are counted worthy of the kingdom of God for which they suffer.
12 There Are other afflictions proper to believers, tribulations which God does send as special tokens of favour to his dearest Saints, trials which Are unto them that bear them patiently, Seals & assurances that they Are counted worthy of the Kingdom of God for which they suffer.
Not euerie one which beareth any manner of crosse, but he which taketh it vp, that is to saie which is willing to beare it he shall receiue an immortall crowne of glorie.
Not every one which bears any manner of cross, but he which Takes it up, that is to say which is willing to bear it he shall receive an immortal crown of glory.
The wicked kick against the prick, the godly submit them selues to the yoke, knowing that they are striken with a tender hand, that he which humbleth them loueth them & shall turne all things to their good.
The wicked kick against the prick, the godly submit them selves to the yoke, knowing that they Are stricken with a tender hand, that he which Humbleth them loves them & shall turn all things to their good.
Yea they take vp not only their own crosses but also the griefes & suffrings of others vpon their backs, they are content to feele the smart euen of other mens stripes, to put their shoulders vnder the burthēs of their brethren, to weepe for the sorrowes of other men as much as for their owne,
Yea they take up not only their own Crosses but also the griefs & sufferings of Others upon their backs, they Are content to feel the smart even of other men's stripes, to put their shoulders under the burdens of their brothers, to weep for the sorrows of other men as much as for their own,
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Though they offer themselues vnto all kindes of torture, yet because they suffer not for the truth but against the truth, they cannot looke for that rest which is promised to Gods afflicted when the Lorde shall shew him selfe from heauen accompanied, with his mighty angels.
Though they offer themselves unto all Kinds of torture, yet Because they suffer not for the truth but against the truth, they cannot look for that rest which is promised to God's afflicted when the Lord shall show him self from heaven accompanied, with his mighty Angels.
for heresie, for popery, for superstitiō, sedition, selfe will & singularity: Non ex passione certa est iustitia, sed ex iustitia passio gloriosa est, saith S. Augustin:
for heresy, for popery, for Superstition, sedition, self will & singularity: Non ex passion Certa est iustitia, sed ex iustitia passio gloriosa est, Says S. Augustin:
13 To these afflictions whereof wee haue hitherto spoken the church hath alwaies bene subiect, from the beginning it hath ben tossed and much troubled.
13 To these afflictions whereof we have hitherto spoken the Church hath always be Subject, from the beginning it hath been tossed and much troubled.
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How it fared with his disciples after him, & after them with the churches which they had planted it may appeare by the history partly of their acts & partly of those times wherein Nero, Traiā, Domitian, Diocletian & others of the like disposition liued.
How it fared with his Disciples After him, & After them with the Churches which they had planted it may appear by the history partly of their acts & partly of those times wherein Nero, Traiā, Domitian, Diocletian & Others of the like disposition lived.
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The church coulde hide it selfe in no corner of any kingdom in the whole worlde but his tyranny found it out to vexe it to persecute it and to spoile it.
The Church could hide it self in no corner of any Kingdom in the Whole world but his tyranny found it out to vex it to persecute it and to spoil it.
If the ship be in danger, how can they be without perill that are in it? As soone as we professe the name of Christ, the Deuill stirreth vp his stormes & tempests of temptation to make vs deny & forsake our profession:
If the ship be in danger, how can they be without peril that Are in it? As soon as we profess the name of christ, the devil stirs up his storms & tempests of temptation to make us deny & forsake our profession:
So it pleased God to chastise & keepe vnder euery sonne whom he receiueth. And if we would be without affliction then were we bastardes & not children.
So it pleased God to chastise & keep under every son whom he receiveth. And if we would be without affliction then were we bastards & not children.
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This we finde to haue bene true in the Prophets, in the Apostles & in others, that frō time to time haue borne the roomes of ouerseers in the Church. Quem prophetarum non persecuti sunt. sayth Christ.
This we find to have be true in the prophets, in the Apostles & in Others, that from time to time have born the rooms of Overseers in the Church. Whom prophetarum non persecuti sunt. say christ.
What Prophet can be named which hath not bene persecuted? The time would not suffer me to make but onely a bare rehersall either of the ancient worthy guides of the church, which haue ben most cruelly entreated & murthered in former times,
What Prophet can be nam which hath not be persecuted? The time would not suffer me to make but only a bore rehearsal either of the ancient worthy guides of the Church, which have been most cruelly entreated & murdered in former times,
The most neere & immediate cause of their troble which are tossed vpō the sea is the rising of windes & the raging of the waters. This is manifest vnto sense.
The most near & immediate cause of their trouble which Are tossed upon the sea is the rising of winds & the raging of the waters. This is manifest unto sense.
They that go downe to the sea in ships & vse trafficke in great waters do see that when the stormie winde ariseth & lifteth vp the waues, they which are in the ship mount vp to heauen & descēd to the deepe,
They that go down to the sea in ships & use traffic in great waters do see that when the stormy wind arises & lifts up the waves, they which Are in the ship mount up to heaven & descend to the deep,
Wherfore the blustring winds & the stormy seas were the sensible cause why the ship wherein Christ with his disciples sayled was sore tossed & greatly dangered.
Wherefore the blustering winds & the stormy Seas were the sensible cause why the ship wherein christ with his Disciples sailed was soar tossed & greatly dangered.
Now if we looke into the sea of the world we shall finde that all our griefe & vexation cōmeth from those vnquiet motions which are raised by our spirituall and ghostly enemy who neuer resteth but tumbleth to and fro raising one tempestuous storme in the necke of an other.
Now if we look into the sea of the world we shall find that all our grief & vexation comes from those unquiet motions which Are raised by our spiritual and ghostly enemy who never rests but tumbleth to and from raising one tempestuous storm in the neck of an other.
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What maruell then if the church be troubled, or rather how can it be otherwise then troubled & sore assalted seeing Satan hath so many waies to molest it & vseth as many as he hath? Sometimes he stirreth vp cruell & bloudy persecution.
What marvel then if the Church be troubled, or rather how can it be otherwise then troubled & soar assaulted seeing Satan hath so many ways to molest it & uses as many as he hath? Sometime he stirs up cruel & bloody persecution.
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If that will not serue hee vseth such windes as are somwhat more calme, but no whit lesse dangerous, the windes of diuision and contention then which nothing doth sooner hazard the church of Christ.
If that will not serve he uses such winds as Are somewhat more Cam, but no whit less dangerous, the winds of division and contention then which nothing does sooner hazard the Church of christ.
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Hetherto (such is is the mercy of almighty God) our enemies haue not preuayled against vs although they bee many, and wee but fewe; they strong, and wee weake.
Hitherto (such is is the mercy of almighty God) our enemies have not prevailed against us although they be many, and we but few; they strong, and we weak.
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But if a few sillie weake ones be miserably diuided, what may wee looke for but ineuitable ruine? It is lamentable that the Gospell of peace should bring forth schisme.
But if a few silly weak ones be miserably divided, what may we look for but inevitable ruin? It is lamentable that the Gospel of peace should bring forth Schism.
Vnto them whom Satan hath abused as his instruments to worke this euill, I may speake in a maner as the clearke of Ephesus did to the people when they were in an vprore without cause.
Unto them whom Satan hath abused as his Instruments to work this evil, I may speak in a manner as the clerk of Ephesus did to the people when they were in an uproar without cause.
If Demetrius & the craftes men which are with him haue any thing cōcerning other maters, there is authority, we haue courts, there are lawfull assemblies to heare to discusse & to determine thē.
If Demetrius & the crafts men which Are with him have any thing Concerning other maters, there is Authority, we have Courts, there Are lawful assemblies to hear to discuss & to determine them.
When they refuse the peaceable meanes wherby strife may be ended, & will followe no course but that which breedeth confusion & raiseth tumultes, may they not iustly be accused as clamorous troblers of the church of God,
When they refuse the peaceable means whereby strife may be ended, & will follow no course but that which breeds confusion & Raiseth tumults, may they not justly be accused as clamorous troblers of the Church of God,
for as much as there cā be no iust & alowable reason aleaged of these their troublesom & vnquiet dealings? Shall we be followers of mē in contention & that about friuolous & vaine things,
for as much as there can be no just & allowable reason alleged of these their troublesome & unquiet dealings? Shall we be followers of men in contention & that about frivolous & vain things,
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Now the God of patiēce & cōsolatiō grant that at ye lēgth we may be like minded one toward another according to Christ Iesus, that with one minde & one mouth we may praise God euē ye father of our Lord Iesus Christ.
Now the God of patience & consolation grant that At you length we may be like minded one towards Another according to christ Iesus, that with one mind & one Mouth we may praise God even you father of our Lord Iesus christ.
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The stormes which trouble the particular members of the church are our own rebellious & disordred desires which neuer suffer vs to enioy any long rest of minde.
The storms which trouble the particular members of the Church Are our own rebellious & disordered Desires which never suffer us to enjoy any long rest of mind.
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Miserable mā who shall deliuer me? Whē these things haue so shaken vs that our soules are therby brused, thē doth Satā raise the greatest storme of all other.
Miserable man who shall deliver me? When these things have so shaken us that our Souls Are thereby Bruised, them does Satā raise the greatest storm of all other.
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He layth our sins before our eies, & perswadeth with vs as he did with Cain & Iudas that our iniquity is greater thē can be pardoned, our sores past cure, our breaches such as are without hope of remedy.
He layth our Sins before our eyes, & Persuadeth with us as he did with Cain & Iudas that our iniquity is greater them can be pardoned, our sores passed cure, our Breaches such as Are without hope of remedy.
It is therefore good to resist sin betimes, least when the conscience is therewith ouerburdened if the Diuel cast our sin before vs together with the iudegment of God against sinne, we make shipwrack of our faith.
It is Therefore good to resist since betimes, lest when the conscience is therewith overburdened if the devil cast our since before us together with the iudegment of God against sin, we make shipwreck of our faith.
18 Now when these troubles are not quieted by such causes as haue power to appease thē, thē are the causes (although not properly but figuratiuely) said to be aslepe.
18 Now when these Troubles Are not quieted by such Causes as have power to appease them, them Are the Causes (although not properly but figuratively) said to be asleep.
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So the Lord whē he seeth children to be afflicted, or suffreth the wicked for a time to goe vnpunished, till he deliuer the one and plague the other, is to our seeming as if he slept.
So the Lord when he sees children to be afflicted, or suffers the wicked for a time to go unpunished, till he deliver the one and plague the other, is to our seeming as if he slept.
19 If the maister and gouernour of the ship who sitteth at the helme fal asleepe the ship cannot keepe hir right course vnguided but will fall vpon euerie sande, rush vpon euerie rocke and so hazard whatsoeuer is in it.
19 If the master and governor of the ship who Sitteth At the helm fall asleep the ship cannot keep his right course unguided but will fallen upon every sand, rush upon every rock and so hazard whatsoever is in it.
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There was sometime a Sergeant that now resteth (I hope in peace) who when a poore man craued his aduise in a matter and offered him no mony, aunswered I heare thee but I feele thee not.
There was sometime a sergeant that now rests (I hope in peace) who when a poor man craved his advise in a matter and offered him no money, answered I hear thee but I feel thee not.
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Wherefore there coulde not a greater plague happen to the people of God then that whereof the Prophet Esaie maketh mentiō, Their watchmen are all blinde, they lie asleepe and delight in sleeping.
Wherefore there could not a greater plague happen to the people of God then that whereof the Prophet Isaiah makes mention, Their watchmen Are all blind, they lie asleep and delight in sleeping.
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21 But sith he that keepeth Israell will neither slumber nor sleepe, it may be marueiled how that thing which he keepeth can be subiect to so many stormes & tempestes which might be preuented if hee did not suffer him selfe or vs,
21 But sith he that Keepeth Israel will neither slumber nor sleep, it may be marveled how that thing which he Keepeth can be Subject to so many storms & tempests which might be prevented if he did not suffer him self or us,
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vpon our flesh he seemeth many times to shut his eyes, although in truth the eyes of his fatherly prouidence bee alwayes open euen vpon that, not permitting vs therein to bee tried and tempted aboue our strength.
upon our Flesh he seems many times to shut his eyes, although in truth the eyes of his fatherly providence be always open even upon that, not permitting us therein to be tried and tempted above our strength.
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And although it be grieuous, yet is it meete & expedient yea good & profitable for vs that our heartes, our soules, our spirits being so surely and safely kept, God shoulde somtimes winke at the troubles of our flesh as if he saw them not.
And although it be grievous, yet is it meet & expedient yea good & profitable for us that our hearts, our Souls, our spirits being so surely and safely kept, God should sometimes wink At the Troubles of our Flesh as if he saw them not.
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22 The disciples in their great feare and daunger went vnto Christ, and wakened him with their cries, Helpe we perish. Doest thou see vs cast away and not consider it? Of the like complaints of the people of God in the middest of their distresses we reade in sundry places especially of the Psalmes:
22 The Disciples in their great Fear and danger went unto christ, and wakened him with their cries, Help we perish. Dost thou see us cast away and not Consider it? Of the like complaints of the people of God in the midst of their Distresses we read in sundry places especially of the Psalms:
Wherefore hidest thou thy face, and forgettest our miserie and our affliction? Our soule is beaten downe vnto the dust, our bellie cleaueth vnto the grounde, rise vp for our succour & redeeme vs for thy mercies sake.
Wherefore hidest thou thy face, and forgettest our misery and our affliction? Our soul is beaten down unto the dust, our belly cleaveth unto the ground, rise up for our succour & Redeem us for thy Mercies sake.
The crie of Daniell stopped the mouthes of Lions, Paul and Sylas being in bondes praied and their chaines fell loose from them, the doores opened and gaue them passage.
The cry of Daniell stopped the mouths of Lions, Paul and Silas being in bonds prayed and their chains fell lose from them, the doors opened and gave them passage.
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Although wee bee plunged neuer so low, although the floudes run cleane ouer vs, in so much that wee seeme to our selues as it were past helpe and recouerie,
Although we be plunged never so low, although the floods run clean over us, in so much that we seem to our selves as it were passed help and recovery,
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In deed we see that men are altogether amazed and in a manner bereft of wit and vnderstanding when they feele them selues daungerouslie tossed to and fro.
In deed we see that men Are altogether amazed and in a manner bereft of wit and understanding when they feel them selves dangerously tossed to and from.
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wee are redeemed not by goulde and siluer, but by the innocent bloude of the immaculate lambe, to serue him that hath deliuered vs out of the handes of our enemies in holynesse and righteousnesse all the dayes of our life;
we Are redeemed not by gold and silver, but by the innocent blood of the immaculate lamb, to serve him that hath Delivered us out of the hands of our enemies in holiness and righteousness all the days of our life;
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wee are called to bee the children of God, citizens of the heauenly Ierusalem, and to bee fellowe heyres with Christ of that his eternall kingdome, that wee shoulde bee obedience and louing Children, trustie and duetiefull citizens, that we may bee not onely called,
we Are called to be the children of God, Citizens of the heavenly Ierusalem, and to be fellow Heirs with christ of that his Eternal Kingdom, that we should be Obedience and loving Children, trusty and duetiefull Citizens, that we may be not only called,
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2 For (sayeth Peter) the ende of all thinges hangeth ouer vs. In which wordes the Apostle doth both comfort vs, and exhort vs. Such as are afflicted, oppressed with wrong, burdened with pouertie, vexed with sickenesse, slaundered, persecuted or hated of the worlde, heere they may receiue comfort.
2 For (Saith Peter) the end of all things hangs over us In which words the Apostle does both Comfort us, and exhort us Such as Are afflicted, oppressed with wrong, burdened with poverty, vexed with sickness, slandered, persecuted or hated of the world, Here they may receive Comfort.
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Euen about one time Mahomet appeared, and the Pope swarued from the true faith of Christ, the one renouncing him in name the other in deede, the one quite blotting out the mention of Christ and denying at all to professe him in woorde.
Eve about one time Mahomet appeared, and the Pope swerved from the true faith of christ, the one renouncing him in name the other in deed, the one quite blotting out the mention of christ and denying At all to profess him in word.
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And Saint Peter There shall come in the last dayes mockers, that walke after their owne lustes and say, where is the promise of his comming? Thus heretiques and Atheistes haue fallen from Christ and Christian faith.
And Saint Peter There shall come in the last days mockers, that walk After their own lusts and say, where is the promise of his coming? Thus Heretics and Atheists have fallen from christ and Christian faith.
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We gladly graunt that we are fallen away from the Bishoppe of Rome, who long agoe fell from Christ, wee doe vtterly abandon, his vsurped and proude authoritie, we haue happely forsaken that Synagogue of Satan, that den of theeues, that polluted Church, that simoniacall temple,
We gladly grant that we Are fallen away from the Bishop of Room, who long ago fell from christ, we do utterly abandon, his usurped and proud Authority, we have happily forsaken that Synagogue of Satan, that den of thieves, that polluted Church, that simoniacal temple,
In our liues we woorship the Lord alone and in yeelding vp our soules, we flie for mercie onely to the merites of Christ Iesus our mercifull sauiour. This is our Apostasie.
In our lives we worship the Lord alone and in yielding up our Souls, we fly for mercy only to the merits of christ Iesus our merciful Saviour. This is our Apostasy.
we haue left that man of sinne, that rosecolored harlot with whom the kinges of the earth haue committed fornication, that triple crowned beast, that doublesworded Tyrant, that theefe and murderer, who hath robbed so many soules of saluation and sucked so much innocent bloud of Christian martyrs, that aduersarie vnto Christ, that pretensed vicar, who hath displaced the person not onely taking vpon him Christes roome and office,
we have left that man of sin, that rosecolored harlot with whom the Kings of the earth have committed fornication, that triple crowned beast, that doublesworded Tyrant, that thief and murderer, who hath robbed so many Souls of salvation and sucked so much innocent blood of Christian Martyrs, that adversary unto christ, that pretenced vicar, who hath displaced the person not only taking upon him Christ's room and office,
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Daniell in his prophesies, Paule in his Epistles, and Iohn in his Reuelations haue most liuely described & pointed him foorth euen as it were with the finger.
Daniell in his prophecies, Paul in his Epistles, and John in his Revelations have most lively described & pointed him forth even as it were with the finger.
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Yea through his pride and ambition, his vsurping authoritie and worldly rule, his tyrannie and persecuting of Christ in his members, hee hath sufficiently reuealed and detected him selfe,
Yea through his pride and ambition, his usurping Authority and worldly Rule, his tyranny and persecuting of christ in his members, he hath sufficiently revealed and detected him self,
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Seeing therfore that this man of sin is not only reuealed but in a maner ouerthrowne too, doubtles the Lord is comming and the ende of all thinges draweth neere.
Seeing Therefore that this man of since is not only revealed but in a manner overthrown too, doubtless the Lord is coming and the end of all things draws near.
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Iniquitie (sayth our sauiour) shall abounde, and charitie shall waxe colde, the Gospell shalbe preached in the whole worlde and then an ende. Iniquitie doeth abounde:
Iniquity (say our Saviour) shall abound, and charity shall wax cold, the Gospel shall preached in the Whole world and then an end. Iniquity doth abound:
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Gods woorde neuer sounded more shrill, neuer was preached more sincerely than at this day. It is not bound or shut vp in straightes it hath free and large passage.
God's word never sounded more shrill, never was preached more sincerely than At this day. It is not bound or shut up in straights it hath free and large passage.
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Iniquitie thus flowing, charitie thus ebbing, and Gods Gospell thus sounding throughout the worlde, I may conclude with S. Peter, The ende is neere at hande.
Iniquity thus flowing, charity thus ebbing, and God's Gospel thus sounding throughout the world, I may conclude with S. Peter, The end is near At hand.
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7 This comming of Christ will be a ioyfull day for Gods children they shall lift vp their heades, but to Antichrist to the enemies of Gods Gospell to the workers of iniquitie it will be a day of wrath indignation and all affliction.
7 This coming of christ will be a joyful day for God's children they shall lift up their Heads, but to Antichrist to the enemies of God's Gospel to the workers of iniquity it will be a day of wrath Indignation and all affliction.
decking, feeding, pampering themselues, though they knowe not whether the next or this night, the next or this moment their soule shall be taken from them.
decking, feeding, pampering themselves, though they know not whither the next or this night, the next or this moment their soul shall be taken from them.
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Loue not the worlde therefore neither the thinges that are in the worlde, but be ye sober and watching in prayer and aboue all things haue feruent loue amongest you.
Love not the world Therefore neither the things that Are in the world, but be you Sobrium and watching in prayer and above all things have fervent love amongst you.
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This is S. Peters exhortation in this place: wherein we learne our duetie towardes God, and our dutie towardes our neighbour. Towardes God: be sober, watch, and pray;
This is S. Peter's exhortation in this place: wherein we Learn our duty towards God, and our duty towards our neighbour. Towards God: be Sobrium, watch, and pray;
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Inward sobrietie, as Origen defineth, is that whereby we keepe our affections and desires within listes, that no man take more vppon him then is meete,
Inward sobriety, as Origen defineth, is that whereby we keep our affections and Desires within lists, that no man take more upon him then is meet,
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We are all tainted with this fault, whereby it commeth to passe, that we wast (sayeth Seneca) a great part of our life in dooing nothing, a greater in doing euill the greatest of all in medling with those thinges which are not for vs. They that in matters of religion will knowe more than God hath reuealed, thinke not soberlie, but arrogantly of themselues.
We Are all tainted with this fault, whereby it comes to pass, that we wast (Saith Senecca) a great part of our life in doing nothing, a greater in doing evil the greatest of all in meddling with those things which Are not for us They that in matters of Religion will know more than God hath revealed, think not soberly, but arrogantly of themselves.
Nature is contented with a little: but where sobrietie wanteth, nothing is ynough. The bodie must haue sufficient least it faint in the middest of necessarie duties:
Nature is contented with a little: but where sobriety Wants, nothing is enough. The body must have sufficient lest it faint in the midst of necessary duties:
but beware of gluttonie and drunkennesse. And Christ sayth, take ye heede ouerloade not your heartes with these burthens of excesse. Be not drunken with wine.
but beware of gluttony and Drunkenness. And christ say, take you heed overload not your hearts with these burdens of excess. Be not drunken with wine.
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These lessons are fit for Englande where auncient sobrietie hath giuen place to superfluitie: where manie such rich men are, as fare daintely day by day.
These Lessons Are fit for England where ancient sobriety hath given place to superfluity: where many such rich men Are, as fare daintily day by day.
God graunt their ende be not like his, who riotouslie wasting beere the creatures of God wanted afterwarde a droppe of water when hee would gladly haue had it.
God grant their end be not like his, who riotously wasting beer the creatures of God wanted afterward a drop of water when he would gladly have had it.
Our excesse this way is intollerable and abhominable, we striue to equall almost Vitellius, who had serued vnto him at one feast 2000. fishes & 7000. birds:
Our excess this Way is intolerable and abominable, we strive to equal almost Vitellius, who had served unto him At one feast 2000. Fish & 7000. Birds:
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For as the grounde if it receiue too much raine is not watered but drowned and turneth into myre which is neither fit for tillage nor for yeelding of fruite:
For as the ground if it receive too much rain is not watered but drowned and turns into mire which is neither fit for tillage nor for yielding of fruit:
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The herbes that growe about it will be lothsome and stinking weedes, as brawling, chiding, blasphemie, slaunder, periurie, hatred, manslaughter and such like bad workes of drunkennesse and darkenesse.
The herbs that grow about it will be loathsome and stinking weeds, as brawling, chiding, blasphemy, slander, perjury, hatred, manslaughter and such like bad works of Drunkenness and darkness.
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Is it not perillous trow you, to pamper & make strong our aduersarie, or haue we a greater or stronger enemie than our rebellious flesh? Ful bellied drunkards are no better then traytors in this spirituall warre.
Is it not perilous trow you, to pamper & make strong our adversary, or have we a greater or Stronger enemy than our rebellious Flesh? Full bellied drunkards Are no better then Traitors in this spiritual war.
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Ge•deon a figure of Christ, would no other souldiers to fight against the Madianites, but such as stood & tooke vp water in their hād & lickt it out, of such there were but 300. in number, the rest yt were afraide or lay downe to drinke their fill, he sent away they were not for his purpose.
Ge•deon a figure of christ, would no other Soldiers to fight against the Midianites, but such as stood & took up water in their hand & licked it out, of such there were but 300. in number, the rest that were afraid or lay down to drink their fill, he sent away they were not for his purpose.
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Saint Paule is verie earnest with women, and requireth them to goe in sober apparell decking themselues with shamfastnes and modestie, not with brodered haire, or with golde, or pearles, or sumptuous attire, but as becommeth women that professe the feare of God.
Saint Paul is very earnest with women, and requires them to go in Sobrium apparel decking themselves with shamefastness and modesty, not with broidered hair, or with gold, or Pearls, or sumptuous attire, but as becomes women that profess the Fear of God.
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The vaine and monstrous apparell of all other countries and nations Englande hath scraped together and in a brauerie put it on, the estimation whereof is this.
The vain and monstrous apparel of all other countries and Nations England hath scraped together and in a bravery put it on, the estimation whereof is this.
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Wherefore it greatly behooueth al estates and conditions of men both inwardly in minde, and outwardly in diet, attire, speech, and gesture to be sober.
Wherefore it greatly behooveth all estates and conditions of men both inwardly in mind, and outwardly in diet, attire, speech, and gesture to be Sobrium.
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Let it suffice the soules of men to haue slept in the lappe of Antichrist 700. yeares and to haue beene rocked so long in the cradell of that deadly errour.
Let it suffice the Souls of men to have slept in the lap of Antichrist 700. Years and to have been rocked so long in the cradle of that deadly error.
arise Ierusalem from death to life, frō errour to truth, from darkenesse to light, from Antichrist to Christ, who by his holy spirite will illuminate thee that thou mayst knowe God the father,
arise Ierusalem from death to life, from error to truth, from darkness to Light, from Antichrist to christ, who by his holy Spirit will illuminate thee that thou Mayest know God the father,
The seconde note is that which Chrysostome mentioneth, Who so in blasphemie yelleth and howleth with a foule and open mouth against the trueth he is a wolfe.
The seconde note is that which Chrysostom mentioneth, Who so in blasphemy yelleth and howleth with a foul and open Mouth against the truth he is a wolf.
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But because as S. Paul sayth, neither planting nor watering will helpe, except God himself do giue encrease: because our watching as the prophet witnesseth is in vaine, neither can sobrietie and heedefulnes serue to keepe a citie, except the Lorde himselfe doe keepe it:
But Because as S. Paul say, neither planting nor watering will help, except God himself do give increase: Because our watching as the Prophet Witnesseth is in vain, neither can sobriety and heedefulnes serve to keep a City, except the Lord himself do keep it:
When S. Paul hath armed Gods souldier he biddeth him pray. Man be he neuer so well appointed for defence, neuer so stronge and perfit, cannot stande without Gods strength.
When S. Paul hath armed God's soldier he bids him pray. Man be he never so well appointed for defence, never so strong and perfect, cannot stand without God's strength.
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And God graunt for his Christ our Iesus sake, that in fayth and loue wee may lift vp pure hands, sincere affections & hartie grones vnto our Lorde that we may ouercome our many & dreadfull enemies, purchase pardon, and glorifie God.
And God grant for his christ our Iesus sake, that in faith and love we may lift up pure hands, sincere affections & hearty groans unto our Lord that we may overcome our many & dreadful enemies, purchase pardon, and Glorify God.
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in so much that lying vpon his death bed, his disciples requesting to haue one lessō frō him before his departure, he was able to deuise no one thing more needful to be spokē of then this which he had oftē said, Loue one another my litle childrē.
in so much that lying upon his death Bed, his Disciples requesting to have one Lesson from him before his departure, he was able to devise no one thing more needful to be spoken of then this which he had often said, Love one Another my little children.
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If God loue vs, his mercie is as a cloke that hideth all our shame, he seeth no blemish or deformity in vs. If we loue our brethren, our charity is as a vaile before our eies: we behold not their faults.
If God love us, his mercy is as a cloak that Hideth all our shame, he sees no blemish or deformity in us If we love our brothers, our charity is as a veil before our eyes: we behold not their Faults.
Be harborus one toward another without grudging. S. Paul is of the same iudgement. For hauing vsed this exhortation, Let brotherly loue continue, he immediatly addeth:
Be harborus one towards Another without grudging. S. Paul is of the same judgement. For having used this exhortation, Let brotherly love continue, he immediately adds:
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But we no doubt in receiuing these strangers which wander from place to place beeing cast out of their countries for confessing and professing Christ, receiue not Angels but the Lorde of Angelles.
But we not doubt in receiving these Strangers which wander from place to place being cast out of their countries for confessing and professing christ, receive not Angels but the Lord of Angels.
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In doing good to straungers, we doe good also to our selues, for great shall be the benefit when Christ shall say, I was a straunger and yee harboured me.
In doing good to Strangers, we do good also to our selves, for great shall be the benefit when christ shall say, I was a stranger and ye Harboured me.
For in shewing of beneuolence there are three speciall vertues, which if they be wanting, our benefits loose their grace and goodnesse. The first is willingnesse:
For in showing of benevolence there Are three special Virtues, which if they be wanting, our benefits lose their grace and Goodness. The First is willingness:
Shall I take my breade and my water and the flesh of my beastes that I haue killed for my shearers and giue it to men whom I knowe not, eyther who or whence they are? Others with the prodigall sonne wast that vnthriftilie wherewith they should releeue the poore and comfort straungers.
Shall I take my bread and my water and the Flesh of my beasts that I have killed for my shearers and give it to men whom I know not, either who or whence they Are? Others with the prodigal son wast that unthriftily wherewith they should relieve the poor and Comfort Strangers.
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S. Peter doeth seeme chiefly as it were to point vnto two sortes of high and principall stewardes, at whose handes an especiall reckoning of the graces of God will be required: the magistrate and the minister.
S. Peter doth seem chiefly as it were to point unto two sorts of high and principal Stewards, At whose hands an especial reckoning of the graces of God will be required: the magistrate and the minister.
and to the aduauncement of them that doe well, the other is to bee preached in season and out of season, to the confirmation of the trueth, the refutation of errour, the exhortation to vertue, the disswasion from vice, that the man of God may be perfectly inabled to euerie good worke.
and to the advancement of them that do well, the other is to be preached in season and out of season, to the confirmation of the truth, the refutation of error, the exhortation to virtue, the dissuasion from vice, that the man of God may be perfectly enabled to every good work.
and as stones in one building, or members in one bodie, so is euerie man interessed and inuested in the possession ech one of an other, to the ende no man should seeke his owne thinges,
and as stones in one building, or members in one body, so is every man interested and invested in the possession each one of an other, to the end no man should seek his own things,
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and remember to followe it, and followe to continue and perseuer in it, we should not onely declare our selues to be good dispensers of the manifolde gifts and graces of God,
and Remember to follow it, and follow to continue and persever in it, we should not only declare our selves to be good dispensers of the manifold Gifts and graces of God,
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but heare also that blessed voice, Euge serue bone & fidelis, Come my good and faithful seruant, I haue set thee ouer a few small things, I wil henceforth place thee ouer more and greater, come and enter into thy maisters ioy:
but hear also that blessed voice, Euge serve bone & Fidelis, Come my good and faithful servant, I have Set thee over a few small things, I will henceforth place thee over more and greater, come and enter into thy masters joy:
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whereunto he bring vs that so dearelie bought it for vs, euen Iesus the price of our redemption, to whome with the father and the holie ghost a trinitie in vnitie be rendered all thankes and all glorie giuen from this time forth and for euer more. Amen.
whereunto he bring us that so dearly bought it for us, even Iesus the price of our redemption, to whom with the father and the holy ghost a trinity in unity be rendered all thanks and all glory given from this time forth and for ever more. Amen.
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THE occasion why the Princely prophet wrote this Psalme is the great distresse, whereunto he was brought by the monstrous & vnnaturall rebellion which his ambitious sonne Absalon raised against him.
THE occasion why the Princely Prophet wrote this Psalm is the great distress, whereunto he was brought by the monstrous & unnatural rebellion which his ambitious son Absalom raised against him.
First he crieth vnto God for deliueraunce from this wicked conspirasie, Heare me when I call O God of my righteousnesse, thou hast set me at libertie when I was in distresse, haue mercie vpon me and hearken vnto my prayer.
First he cries unto God for deliverance from this wicked conspirasie, Hear me when I call Oh God of my righteousness, thou hast Set me At liberty when I was in distress, have mercy upon me and harken unto my prayer.
Secondly he reprooueth the wicked enterprise of his foes, and therewithall moueth them to repentance, O ye sonnes of men howe long will ye turne my glorie into shame, louing vanitie and seeking lies? For be yee sure that the Lorde hath chosen to himselfe a godly man, the Lorde will heare when I call vnto him;
Secondly he Reproveth the wicked enterprise of his foes, and therewithal moves them to Repentance, Oh you Sons of men how long will you turn my glory into shame, loving vanity and seeking lies? For be ye sure that the Lord hath chosen to himself a godly man, the Lord will hear when I call unto him;
Thirdlie as one assured of present helpe, he turneth his talke againe vnto God, and reioyceth in the sweete and comfortable feeling of his grace, saying:
Thirdly as one assured of present help, he turns his talk again unto God, and rejoices in the sweet and comfortable feeling of his grace, saying:
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Many say who will shewe vs any good? but Lorde lift vp the light of thy countenaunce vpon vs, thou hast giuen me more ioy of heart than they haue had when their wheate and their wine did abounde, I will lay me downe and also sleepe in peace,
Many say who will show us any good? but Lord lift up the Light of thy countenance upon us, thou hast given me more joy of heart than they have had when their wheat and their wine did abound, I will lay me down and also sleep in peace,
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2 The prophet in calling vpon the name of God maketh mention of his owne innocencie, Heare me when I call O God of my righteousnes. Not that he thought himselfe so iust & righteous that God could not charge him with any sin,
2 The Prophet in calling upon the name of God makes mention of his own innocence, Hear me when I call Oh God of my righteousness. Not that he Thought himself so just & righteous that God could not charge him with any since,
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nay we cannot alleage him one for a thousande, why then doth the prophet speake of innocencie? Why doth he vse this phrase of speach? Heare me O God of my righteousnesse? Surelie he knewe that God is a mercifull defender of them whome the world doth vndeseruedlie hate and persecute.
nay we cannot allege him one for a thousande, why then does the Prophet speak of innocence? Why does he use this phrase of speech? Hear me Oh God of my righteousness? Surely he knew that God is a merciful defender of them whom the world does undeservedly hate and persecute.
And in respect of his enemies, for anie cause which they had so to conspire and rebell against him, he might iustlie and trulie euen in the sight of God protest him selfe to be innocent.
And in respect of his enemies, for any cause which they had so to conspire and rebel against him, he might justly and truly even in the sighed of God protest him self to be innocent.
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He was a mercifull and a iust prince neuer offering wrong to anie, his rebellious sonne he had sundrie times spared but neuer offended, he neuer greeued his wicked counseller Achitophel,
He was a merciful and a just Prince never offering wrong to any, his rebellious son he had sundry times spared but never offended, he never grieved his wicked Counsellor Ahithophel,
In respect hereof he alleageth his righteousnesse and innocencie, his hart being a witnesse vnto him that towardes them he had euer shewed him selfe milde and mercifull.
In respect hereof he allegeth his righteousness and innocence, his heart being a witness unto him that towards them he had ever showed him self mild and merciful.
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3 The Prophet hauing thus professed his vprightnesse vrgeth and prouoketh God to take the defence of his cause now as at all times he had heretofore protected him, Thou hast set me at libertie when I was in distresse.
3 The Prophet having thus professed his uprightness urges and provoketh God to take the defence of his cause now as At all times he had heretofore protected him, Thou hast Set me At liberty when I was in distress.
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For if ye compare a younling with one of perfect age, a simple shephard with a souldier exercised in feates of armes, one of smale stature, with a vast giant, a naked manne with one most stronglie armed, the combat could not choose but seeme in all pointes verie vnequall, in so much that the Philistine plainlie contemned him.
For if you compare a younling with one of perfect age, a simple shepherd with a soldier exercised in feats of arms, one of small stature, with a vast giant, a naked man with one most strongly armed, the combat could not choose but seem in all points very unequal, in so much that the Philistine plainly contemned him.
Besides this, he deliued him also from the fraud & trechery of wicked Doeg, from the treason of the men of Caila and Ziph, which laboured to giue him into his enemies handes.
Beside this, he deliued him also from the fraud & treachery of wicked Doeg, from the treason of the men of Caila and Ziph, which laboured to give him into his enemies hands.
Vpon this experience of Gods former mercies he cōceiueth great confidence and sure hope, that his protector woulde not leaue him now in the bryers, that the God of whose mercie hee had so often tasted, seeing that his cause was iust, woulde not nowe leaue him as a praie to his enemies,
Upon this experience of God's former Mercies he conceiveth great confidence and sure hope, that his protector would not leave him now in the briers, that the God of whose mercy he had so often tasted, seeing that his cause was just, would not now leave him as a pray to his enemies,
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first for that they laboured to displace the prince whom God had set ouer them, wherein the ignominie which they did vnto him was not so great as the iniurie which they offred vnto God.
First for that they laboured to displace the Prince whom God had Set over them, wherein the ignominy which they did unto him was not so great as the injury which they offered unto God.
If I shoulde enter into prophane histories and receite vnto you the authors and contriuers of ciuel seditions from time to time, it woulde appeare that they were for the most part filij viri. It is sometime otherwise.
If I should enter into profane histories and receit unto you the Authors and contrivers of ciuel seditions from time to time, it would appear that they were for the most part filij viri. It is sometime otherwise.
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For wee reade that simple men, that men whose names are not spoken of without some speciall note of extreeme basenesse, haue notwithstanding stirred vp daungerous tumultes.
For we read that simple men, that men whose names Are not spoken of without Some special note of extreme baseness, have notwithstanding stirred up dangerous tumults.
But if potent and mighty persons attempt the ouerthrow of a state, except they be discouered and cut of at the first they ouerwhelme all like a maine sea.
But if potent and mighty Persons attempt the overthrow of a state, except they be discovered and Cut of At the First they overwhelm all like a main sea.
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It is not safe to thinke of mercie when the mighty haue determined to cast downe them whom God hath set vp, to displace whom he hath setled, to bring into ignominie whom he hath aduanced to the seate of honour.
It is not safe to think of mercy when the mighty have determined to cast down them whom God hath Set up, to displace whom he hath settled, to bring into ignominy whom he hath advanced to the seat of honour.
6 The continuance of these wicked ones in their traiterous purpose sheweth both their cankred and incorrigible malice ▪ and also the patience and long suffring of that good king.
6 The Continuance of these wicked ones in their traitorous purpose shows both their cankered and incorrigible malice ▪ and also the patience and long suffering of that good King.
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so curteous that he kissed thē, he lamented that they were not wel entreated, that their causes were not indifferently heard, that they were oppressed with grauntes from the king wherein priuate mens gaine was sought and the common wealth much hindered, hee wished the publique benefit were better considered of.
so courteous that he kissed them, he lamented that they were not well entreated, that their Causes were not indifferently herd, that they were oppressed with grants from the King wherein private men's gain was sought and the Common wealth much hindered, he wished the public benefit were better considered of.
Touching religion because it was generally wel liked, therefore hee neglected no occasion wherin he might make any plausible shewe of a minde most religeouslie enclined.
Touching Religion Because it was generally well liked, Therefore he neglected no occasion wherein he might make any plausible show of a mind most religeouslie inclined.
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While he pretended the seruing of God according to the law, he minded a lawlesse rebellion against God and his anointed, most vnnaturallie conspiring against his deare father.
While he pretended the serving of God according to the law, he minded a lawless rebellion against God and his anointed, most unnaturally conspiring against his deer father.
Manie of the nobles suspecting no treason liked well of him, honoured him as chiefe next to kinge Dauid and accompanied him to Hebron the chiefe citie.
Many of the Nobles suspecting no treason liked well of him, honoured him as chief next to King David and accompanied him to Hebron the chief City.
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In the meane while hee sent closely abroade his secret messengers, his sworne men whom hee trusted best, in euerie coast at one certaine daie and houre to proclaime him king:
In the mean while he sent closely abroad his secret messengers, his sworn men whom he trusted best, in every coast At one certain day and hour to proclaim him King:
Achitophel giueth shrewd coūsel forthwith to apprehend the king & to surprise the city with all ye treasure artillery & other munitiōs of war that were therin.
Ahithophel gives shrewd counsel forthwith to apprehend the King & to surprise the City with all the treasure Artillery & other munitions of war that were therein.
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It is the nature of the wicked the longer they continew in sinne the lesse to be werie of it, they haue no soner brought one thing to passe but immediatly they deuise another, there is no ende of their malice:
It is the nature of the wicked the longer they continue in sin the less to be weary of it, they have no sooner brought one thing to pass but immediately they devise Another, there is no end of their malice:
8 The wonderfull patience of the good king in bearing with these rebels whose former faultes he had often winked at and sundrie times pardoned did thē no good, his lenitie was abused,
8 The wonderful patience of the good King in bearing with these rebels whose former Faults he had often winked At and sundry times pardoned did them no good, his lenity was abused,
The obdurate heart of Pharao will neuer be mollified, Tygres will not be tamed, it is almost impossible that one which hath drunke of the cup of that harlot shoulde retaine in his heart any droppe of loyall bloud,
The obdurate heart of Pharaoh will never be mollified, Tigers will not be tamed, it is almost impossible that one which hath drunk of the cup of that harlot should retain in his heart any drop of loyal blood,
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9 But the Prophet goeth on condemning their madnesse, for as much as the thing which they deuised was but vanitie. They might sooth thēselues in their purpose for a time:
9 But the Prophet Goes on condemning their madness, for as much as the thing which they devised was but vanity. They might sooth themselves in their purpose for a time:
How long will you turne my glory into shame louing vanitie, and seeking lies? They pleased them selues in their subtile inuentions deuises and counsels, not considering that there is no deuise no counsell that can preuaile against the Lord.
How long will you turn my glory into shame loving vanity, and seeking lies? They pleased them selves in their subtle Inventions devises and Counsels, not considering that there is no devise no counsel that can prevail against the Lord.
The Prophet knewe that hee which dwelleth in heauen did laugh and had them in derision, that he woulde make Achitophell to snare him selfe in his owne deuises;
The Prophet knew that he which dwells in heaven did laugh and had them in derision, that he would make Achitophel to snare him self in his own devises;
The consideration hereof (if we way it as we should) may giue vs courage and strength against that man of bloud which at this day doth so cruelly persecute the professours of the Gospell,
The consideration hereof (if we weigh it as we should) may give us courage and strength against that man of blood which At this day does so cruelly persecute the professors of the Gospel,
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What occasion haue I giuen you thus to set your selues against me? I haue dealt righteouslie and graciouslie with you, I haue bene mercifull not cruell ouer you, I haue sought your safetie more than mine owne.
What occasion have I given you thus to Set your selves against me? I have dealt righteously and graciously with you, I have be merciful not cruel over you, I have sought your safety more than mine own.
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Consider these things, waigh what wickednesse you haue taken in hande, and be quiet, be still. Cease from rebellion and obey peaceably the prince whom God hath placed ouer you.
Consider these things, weigh what wickedness you have taken in hand, and be quiet, be still. Cease from rebellion and obey peaceably the Prince whom God hath placed over you.
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but to what purpose so long as he mindeth murther stirreth rebellion, and maliciouslie persecuteth the spouse of Christ? Sacrifice the sacrifices of righteousnes, offer God repentance for your former faults,
but to what purpose so long as he minds murder stirs rebellion, and maliciously persecuteth the spouse of christ? Sacrifice the Sacrifices of righteousness, offer God Repentance for your former Faults,
In the time of the Gospell the Apostles had and at this daie also Christians haue their sacrifices which being faithfully offered are graciouslie accepted in the sight of God.
In the time of the Gospel the Apostles had and At this day also Christians have their Sacrifices which being faithfully offered Are graciously accepted in the sighed of God.
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12 Sacrificing is a voluntarie action whereby wee worshippe God offring him somewhat, in token that we acknowledge him to be the Lorde and our selues his seruauntes.
12 Sacrificing is a voluntary actium whereby we worship God offering him somewhat, in token that we acknowledge him to be the Lord and our selves his Servants.
He is a priest for euer according to the order of Melchisedeck, a king & a priest, a God & a mā, perfectinnocēt, vndefiled, vnspotted, seuered from sinners:
He is a priest for ever according to the order of Melchisedeck, a King & a priest, a God & a man, perfectinnocent, undefiled, unspotted, severed from Sinners:
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This he did willingly, He made himselfe an offering for sinne. Hee did it perfectly, without offring hee consecrated for euer them that are sanctified.
This he did willingly, He made himself an offering for sin. He did it perfectly, without offering he consecrated for ever them that Are sanctified.
The bloud of Iesus clenseth vs from all sinne: The bloude of Iesus once shed, the offring of the bodie of Iesus Christ once. So that there remaineth no other sacrific to be dailie offered,
The blood of Iesus Cleanseth us from all sin: The blood of Iesus once shed, the offering of the body of Iesus christ once. So that there remains no other sacrific to be daily offered,
euen so it is against all equitie and right that the labour of preaching the Gospell shoulde rest vpon any mans backand the maintenance due for the same be withheld and kept from him.
even so it is against all equity and right that the labour of preaching the Gospel should rest upon any men backand the maintenance due for the same be withheld and kept from him.
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It hath beene tolde you often, and some haue beene angrie to heare it so often tolde that the ministerie is too much pinched, the liuing of the Church so fleesed that manie worthy ministers haue scarce,
It hath been told you often, and Some have been angry to hear it so often told that the Ministry is too much pinched, the living of the Church so flees that many worthy Ministers have scarce,
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17 To come from the minister to the magistrate, when heynous crimes are detected and brought to light, there is then a speciall sacrifice of righteousnesse required at his handes:
17 To come from the minister to the magistrate, when heinous crimes Are detected and brought to Light, there is then a special sacrifice of righteousness required At his hands:
such a sacrifice as Ioas offered, who following the good aduise of Iehoida the high priest his faithfull counsellour, put Athalia which had murthered the kinges children and vsurped the kingdome to the sworde.
such a sacrifice as Joash offered, who following the good advise of Jehoida the high priest his faithful counselor, put Athalia which had murdered the Kings children and usurped the Kingdom to the sword.
The Lorde sometime doth so deale with his people, that they plainely see his wrath to be kindled and his heauie indignatiō impossible to be appeased til this sacrifice be offred him.
The Lord sometime does so deal with his people, that they plainly see his wrath to be kindled and his heavy Indignation impossible to be appeased till this sacrifice be offered him.
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God requireth as well the sacrifice of iustice as of mercie, yea he sometimes accepteth iustice for a sacrifice and plagueth mercie as a grieuous sinne.
God requires as well the sacrifice of Justice as of mercy, yea he sometime Accepteth Justice for a sacrifice and plagueth mercy as a grievous sin.
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19 To haue the sacrifice of the bodie offered S. Paul is verie earnest with the Romaines, I beseech you brethren by the mercies of God that yee giue vp your bodies a liuing sacrifice holie and acceptable vnto God.
19 To have the sacrifice of the body offered S. Paul is very earnest with the Romans, I beseech you brothers by the Mercies of God that ye give up your bodies a living sacrifice holy and acceptable unto God.
But the most precious sacrifice of the bodie is when being mortified it is also offered to the crosse for the testimonie of Iesus Christ, in whose cause the death of the Saints is deere in the sight of God.
But the most precious sacrifice of the body is when being mortified it is also offered to the cross for the testimony of Iesus christ, in whose cause the death of the Saints is deer in the sighed of God.
Let vs therefore liue no longer in this our senslesse securitie, but offer him sacrifice as of our bodies so likewise of our mindes, repentance and praise.
Let us Therefore live no longer in this our senseless security, but offer him sacrifice as of our bodies so likewise of our minds, Repentance and praise.
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The Magistrates are for the most part colde in Gods cause, they are not eaten vp with the zeale of his house, iustice & iudgement they commonly omit & wickedly peruert.
The Magistrates Are for the most part cold in God's cause, they Are not eaten up with the zeal of his house, Justice & judgement they commonly omit & wickedly pervert.
and if because of our vnrighteous dealing he should (as he hath done many a time and oft vnto nations farre greater and mightier then ours) power vs as it were out of one vessell into an other, translate the scepter of this kingdom from hand to hand, in steede of a gracious and religious Lady cause an hypocrite to raigne ouer vs (which the Lord neuer suffer these eyes to see) what could we saie,
and if Because of our unrighteous dealing he should (as he hath done many a time and oft unto Nations Far greater and Mightier then ours) power us as it were out of one vessel into an other, translate the sceptre of this Kingdom from hand to hand, in steed of a gracious and religious Lady cause an hypocrite to Reign over us (which the Lord never suffer these eyes to see) what could we say,
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but God were iust in al his waies & had brought that vpon vs which our sinnes haue deserued? To appease his wrath and to staie these or the like plagues from breaking in and from ouerwhelming the land, there is no other waie but speedily to offer vp the sacrifice of righteousnesse.
but God were just in all his ways & had brought that upon us which our Sins have deserved? To appease his wrath and to stay these or the like plagues from breaking in and from overwhelming the land, there is no other Way but speedily to offer up the sacrifice of righteousness.
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Being mindfull therefore of these his mercies let vs as thankfull seruauntes offer vnto this our mercifull God this sacrifice of righteousnesse, neuer ceasing to magnifie and praise his name.
Being mindful Therefore of these his Mercies let us as thankful Servants offer unto this our merciful God this sacrifice of righteousness, never ceasing to magnify and praise his name.
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Let vs herein with humble and penitent heartes, with sure trust that God will heare vs out of heauen, craue at his mercifull handes the deliueraunce of his annointed our Soueraigne Ladie out of all distresse, from the rebellion of Absolon, from the counsell of Achitophell, from the rage and furie of all that conspire to do hir harme.
Let us herein with humble and penitent hearts, with sure trust that God will hear us out of heaven, crave At his merciful hands the deliverance of his anointed our Sovereign Lady out of all distress, from the rebellion of Absalom, from the counsel of Achitophel, from the rage and fury of all that conspire to do his harm.
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bridle O Lorde hir enemies and ours, let them knowe their madnes, open their eies and cause them plainely to see that they cannot preuaile against thy chosen seruaunt, that they cannot cast downe or bring into ignominy hir whom thou hast set vp and placed in honour.
bridle Oh Lord his enemies and ours, let them know their madness, open their eyes and cause them plainly to see that they cannot prevail against thy chosen servant, that they cannot cast down or bring into ignominy his whom thou hast Set up and placed in honour.
Giue grace, O Lorde, if it bee thy good pleasure, that they may enter into themselues, examine their own heartes, see their sinne, repent them of their wickednesse, abstaine from farther proceeding, that thou in thie mercy maiest shew them grace and fauour in the ende.
Give grace, Oh Lord, if it be thy good pleasure, that they may enter into themselves, examine their own hearts, see their sin, Repent them of their wickedness, abstain from farther proceeding, that thou in Thief mercy Mayest show them grace and favour in the end.
euen the sacrifice of righteousnesse, that the minister of thy worde may sincerely and diligently preach thy Gospell, that being a good example to the flocke and leading a godlie & an vpright life, he maie bring thee the offrings of many soules vnto the stretching out of thy glorious kingdome amongst men.
even the sacrifice of righteousness, that the minister of thy word may sincerely and diligently preach thy Gospel, that being a good Exampl to the flock and leading a godly & an upright life, he may bring thee the offerings of many Souls unto the stretching out of thy glorious Kingdom among men.
Grant that princes & Magistrats whom thou hast set in authority may without feare or fauor offer also this sacrifice in vpright deciding of controuersed causes, and seuere punishing of malefactours.
Grant that Princes & Magistrates whom thou hast Set in Authority may without Fear or favour offer also this sacrifice in upright deciding of controversed Causes, and severe punishing of malefactors.
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Finallie giue this grace O Lorde wee beseech thee to thy whole flocke (for wee are thy flocke, the sheepe of thy pasture) that wee all may offer vnto thee our goodes, our bodyes and our soules, for they are thyne.
Finally give this grace Oh Lord we beseech thee to thy Whole flock (for we Are thy flock, the sheep of thy pasture) that we all may offer unto thee our goods, our bodies and our Souls, for they Are thine.
that wee may mortefie our bodyes and cheerefullie offer them if neede so require to anye kynde of tormente for thie sake, that in soule wee maye offer thee the sacrifice of true repentance for our sinnes, of hartie thankes for thy great grace,
that we may mortefie our bodies and cheerfully offer them if need so require to any kind of tormente for Thief sake, that in soul we may offer thee the sacrifice of true Repentance for our Sins, of hearty thanks for thy great grace,
& of earnest sute for continuance of thy mercie and fauour towardes vs. We humblie beseech thee O father for the merites of thy deere sonne vpon whom as vpon our aultar we offer vp all our sacrifice, bowe downe thy mercifull eare to our petitions, extend thy mercies to thy litle flocke, preserue our gracious Queene and so direct the heartes of all which beare authority vnder hir, that by their good gouernment wee may leade a peaceable and a quiet life in all godlynesse and honestie.
& of earnest suit for Continuance of thy mercy and favour towards us We humbly beseech thee Oh father for the merits of thy deer son upon whom as upon our altar we offer up all our sacrifice, bow down thy merciful ear to our petitions, extend thy Mercies to thy little flock, preserve our gracious Queen and so Direct the hearts of all which bear Authority under his, that by their good government we may lead a peaceable and a quiet life in all godliness and honesty.
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To thee O mercifull father with thy Sonne Christ Iesus our onely redeemer and that blessed spirit our sweete comforter three persons & one God be all honour and praise both now and euer.
To thee Oh merciful father with thy Son christ Iesus our only redeemer and that blessed Spirit our sweet comforter three Persons & one God be all honour and praise both now and ever.
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A Sermon preached at Pauls Crosse at his remouing to Yorke. 1. COR. 13. 11 For the rest, brethren fare yee well, be perfect, be of good comforte, be of one minde, liue in peace:
A Sermon preached At Paul's Cross At his removing to York. 1. COR. 13. 11 For the rest, brothers fare ye well, be perfect, be of good Comfort, be of one mind, live in peace:
AFTER that our Apostle S. Paul as a faithfull teacher, a wise stewarde, a louing father, a vigilant watchman, a diligent labourer, a seuere punisher of all sinne, had with a good conscience painefully trauailed a long time with the famous citie of Corinth;
AFTER that our Apostle S. Paul as a faithful teacher, a wise steward, a loving father, a vigilant watchman, a diligent labourer, a severe punisher of all sin, had with a good conscience painfully travailed a long time with the famous City of Corinth;
The citie is like, the people are like, my departure from you is like, but the performing of my office amongest you, I must confesse, hath ben much vnlike. And good cause why:
The City is like, the people Are like, my departure from you is like, but the performing of my office amongst you, I must confess, hath been much unlike. And good cause why:
And in doctrine which is the chiefest point I dare affirme euen the same which the holy Apostle doth, I haue deliuered no other vnto you then that which I haue receiued of the Lord:
And in Doctrine which is the chiefest point I Dare affirm even the same which the holy Apostle does, I have Delivered no other unto you then that which I have received of the Lord:
And this testimonie of conscience that I haue dealt sincerely in the house of God as touching doctrine hath bene my great reliefe and comfort in all the stormy troubles which by the mighty assistance of almighty God I haue waded throwe.
And this testimony of conscience that I have dealt sincerely in the house of God as touching Doctrine hath be my great relief and Comfort in all the stormy Troubles which by the mighty assistance of almighty God I have waded throw.
The nurce was neuer more willing to giue the breast vnto hir childe, then I haue beene that you shoulde sucke not onely milke but also bloude from mee,
The nurse was never more willing to give the breast unto his child, then I have been that you should suck not only milk but also blood from me,
In vsing correction I haue sought reformation and not reuenge, to punish hath bene a punishment to my selfe, I neuer did it but with great griefe, I haue alwaies laboured rather by perswasion to reclaime transgressors then by correction:
In using correction I have sought Reformation and not revenge, to Punish hath be a punishment to my self, I never did it but with great grief, I have always laboured rather by persuasion to reclaim transgressors then by correction:
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But nowe that by his prouidence not by my procurement, I am called from hence to serue elswhere in the church of Christ, I will with S. Paule take my leaue of you:
But now that by his providence not by my procurement, I am called from hence to serve elsewhere in the Church of christ, I will with S. Paul take my leave of you:
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and that the more willingly as well because it is Gods good will and appointment, as also for that I trust the chaunge shall bee good and profitable vnto you.
and that the more willingly as well Because it is God's good will and appointment, as also for that I trust the change shall be good and profitable unto you.
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a man to vndertake this great charge so well inabled for strength, courage, grauitie, wisedome, skill in gouernement, knowledge as in manie other thinges so especiallie in the heauenlie mysteries of God, that I doubt not but my departure shall turne verie much to your aduauntage:
a man to undertake this great charge so well enabled for strength, courage, gravity, Wisdom, skill in government, knowledge as in many other things so especially in the heavenly Mysteres of God, that I doubt not but my departure shall turn very much to your advantage:
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Amongest whom sith a great parte of my life is nowe spent, and a fewe euill daies doe remaine otherwhere to bee bestowed, I must vse the wordes of the blessed Apostle, For that which remaineth my brethren fare ye well, my deere and faithfull flocke farewell, my crowne and my ioy farewell, againe (with griefe I speake it) farewell.
Amongst whom sith a great part of my life is now spent, and a few evil days do remain otherwhere to be bestowed, I must use the words of the blessed Apostle, For that which remains my brothers fare you well, my deer and faithful flock farewell, my crown and my joy farewell, again (with grief I speak it) farewell.
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and I shall not cease (God forbid I shoulde) to powre out my prayers before the almightie in your behalfe, that the greate sheepeherd of the sheepe of the Lorde Iesus Christ may take charge of you,
and I shall not cease (God forbid I should) to pour out my Prayers before the almighty in your behalf, that the great sheepeherd of the sheep of the Lord Iesus christ may take charge of you,
In like sorte I most hartelie craue at your handes that yee bee not vnmindefull to praie also for mee, tha• I may walke worthely in my calling and fulfill the ministerie which I haue receiued, that God may open vnto mee the doore of vtteraunce to speake the misteries of Christ as becommeth mee to speake, that I maie in faith and boldnesse do his message, that hee maie deliuer mee from the disobedient,
In like sort I most heartily crave At your hands that ye be not unmindful to pray also for me, tha• I may walk worthily in my calling and fulfil the Ministry which I have received, that God may open unto me the door of utterance to speak the Mysteres of christ as becomes me to speak, that I may in faith and boldness do his message, that he may deliver me from the disobedient,
3 And nowe brethren for my last and longe farewell I can vse no fitter wordes of exhortation then these are, Bee perfect, haue consolation, bee of one minde, liue in peace,
3 And now brothers for my last and long farewell I can use no fitter words of exhortation then these Are, be perfect, have consolation, be of one mind, live in peace,
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and wee are promised that so doing the God of loue and peace shall remaine with vs. The first parte of the exhortation is as it were the roote a•d fountayne of the seconde,
and we Are promised that so doing the God of love and peace shall remain with us The First part of the exhortation is as it were the root a•d fountain of the seconde,
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and the seconde likewise of the laste. For perfection breedeth comforte, and comforte causeth peace. But let vs particularlie consider of euerie braunch of the exhortation. Bee perfect.
and the seconde likewise of the laste. For perfection breeds Comfort, and Comfort Causes peace. But let us particularly Consider of every branch of the exhortation. be perfect.
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Hee is light, perfect light, there is no darkenesse in him. Hee is the fountaine from whence all perfection floweth, euerie perfect gift is from aboue.
He is Light, perfect Light, there is no darkness in him. He is the fountain from whence all perfection flows, every perfect gift is from above.
Hee which planted the eare shall not hee heare? hee that formed the eye shal not hee see? He that teacheth man knowledge shall not hee vnderstande? sayth the Prophet.
He which planted the ear shall not he hear? he that formed the eye shall not he see? He that Teaches man knowledge shall not he understand? say the Prophet.
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The lawe, saith hee, brought nothing vnto perfection. It is true that the lawe in it selfe is perfect, able to saue and make perfit all such as are able perfitlie to obserue it.
The law, Says he, brought nothing unto perfection. It is true that the law in it self is perfect, able to save and make perfect all such as Are able perfectly to observe it.
Wherefore that which was impossible to the lawe, in as much as it was weake because of the fleshe, God sending his owne sonne in the similitude of sinfull flesh and for sinne, condemned sinne in the flesh that the righteousnes of the lawe might be fulfilled.
Wherefore that which was impossible to the law, in as much as it was weak Because of the Flesh, God sending his own son in the similitude of sinful Flesh and for sin, condemned sin in the Flesh that the righteousness of the law might be fulfilled.
When he had made heauen and earth, sea and lande, fishe, foule, man, beast, and whatsoeuer is contained within the compasse of the whole world, hauing finished all he behelde the works of his owne handes,
When he had made heaven and earth, sea and land, Fish, foul, man, beast, and whatsoever is contained within the compass of the Whole world, having finished all he beheld the works of his own hands,
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For woe bee to him that saith to his father, what hast thou begotten? or to his mother what hast thou brought forth? Shall the claie saie to the workeman, what makest thou? dust and ashes to the creator of heauen and earth, it is not good and perfit which thou doest?
For woe be to him that Says to his father, what hast thou begotten? or to his mother what hast thou brought forth? Shall the clay say to the workman, what Makest thou? dust and Ashes to the creator of heaven and earth, it is not good and perfect which thou dost?
Vnto euerie sonne of Adam it may iustlie be saide, Thou wast perfit in thy waies from the day that thou wast created, till iniquitie was founde in thee.
Unto every son of Adam it may justly be said, Thou wast perfect in thy ways from the day that thou wast created, till iniquity was found in thee.
But our sanctification being once defiled and polluted with sinne, he which liketh no vncleane or vnperfect thing if hee looke vppon vs as wee are in our selues cannot but loath vs. Wherefore except the perfection of righteousnes which is in Christ be imputed vnto vs and accounted as ours,
But our sanctification being once defiled and polluted with sin, he which liketh no unclean or unperfect thing if he look upon us as we Are in our selves cannot but loath us Wherefore except the perfection of righteousness which is in christ be imputed unto us and accounted as ours,
except in him we be made the righteousnes of God, howe should we euer hope to appeare without spot and wrincle in the sight of God? He therefore is perfect whose imperfections Christ with his perfection hath couered.
except in him we be made the righteousness of God, how should we ever hope to appear without spot and wrinkle in the sighed of God? He Therefore is perfect whose imperfections christ with his perfection hath covered.
8 But the perfection wherof S. Paul heere speaketh is nothing else but the finishing of that which the grace of Christ hath alreadie begun to worke in our hearts, our growing and increasing in true godlinesse, our proceeding and going forwarde from vertue to vertue, from strength to strength, till we come vnto that whereunto we striue.
8 But the perfection whereof S. Paul Here speaks is nothing Else but the finishing of that which the grace of christ hath already begun to work in our hearts, our growing and increasing in true godliness, our proceeding and going forward from virtue to virtue, from strength to strength, till we come unto that whereunto we strive.
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Brethren (sayeth the Apostle) I count not my selfe as if I had attained it, or were alreadie perfect. But one thing, I forget that which is behinde and endeuour my selfe vnto that which is before,
Brothers (Saith the Apostle) I count not my self as if I had attained it, or were already perfect. But one thing, I forget that which is behind and endeavour my self unto that which is before,
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vnto this all doctrine and exhortation doth tende, that being builded together to be the habitation of God by the spirite wee might rise to a perfect man vnto the measure of the age of the fulnesse of Christ, and in all things growe vp into him which is the head:
unto this all Doctrine and exhortation does tend, that being built together to be the habitation of God by the Spirit we might rise to a perfect man unto the measure of the age of the fullness of christ, and in all things grow up into him which is the head:
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10 The worde of truth which is the Gospell, was fruitfull among the Colossians from the very first day that they hearde and truely knewe the grace of God.
10 The word of truth which is the Gospel, was fruitful among the colossians from the very First day that they heard and truly knew the grace of God.
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Yet S. Paule ceased not still to pray for them and to desire that they might be fulfilled with the knowledge of his will in all wisedome & spirituall vnderstanding, that they might encrease in the knowledge of God, and so be perfect.
Yet S. Paul ceased not still to pray for them and to desire that they might be fulfilled with the knowledge of his will in all Wisdom & spiritual understanding, that they might increase in the knowledge of God, and so be perfect.
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and from the first principles of the word of God, that at the length they might come to some perfection. We must all confesse euen the best learned amongst vs all that as yet we are but beginning to learne, we knowe but little, our skill is of small and tender growth.
and from the First principles of the word of God, that At the length they might come to Some perfection. We must all confess even the best learned among us all that as yet we Are but beginning to Learn, we know but little, our skill is of small and tender growth.
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It behooueth vs therefore to pray continually with the prophet, Lord teach vs thy statutes, make vs to vnderstande the way of thy preceptes, that we may profit in meditating of thy lawe, leade vs on in our way by the gracious conduction of thy holy spirite,
It behooveth us Therefore to pray continually with the Prophet, Lord teach us thy statutes, make us to understand the Way of thy Precepts, that we may profit in meditating of thy law, lead us on in our Way by the gracious conduction of thy holy Spirit,
so direct our course that we may run out the race into which we are entred, not ceasing till thou hast brought vs into all truth, fully instructed vs in thy righteousnesse, made vs absolute and perfect vnto all good workes.
so Direct our course that we may run out the raze into which we Are entered, not ceasing till thou hast brought us into all truth, Fully instructed us in thy righteousness, made us absolute and perfect unto all good works.
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11 Where there is backwardnesse in knowledge, there must needes be also weakenes of faith: if we growe in the one, we are the nearer to perfection in the other.
11 Where there is backwardness in knowledge, there must needs be also weakness of faith: if we grow in the one, we Are the nearer to perfection in the other.
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Howe great care the blessed Apostle had that the faith of as many as did beleeue through his preaching might be perfited, let that one speach of his to them of Thessalonica serue to shewe in steede of manie.
Howe great care the blessed Apostle had that the faith of as many as did believe through his preaching might be perfited, let that one speech of his to them of Thessalonica serve to show in steed of many.
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Bretheren wee had consolation in you in all our affliction and necessitie through your faith. For nowe are we aliue if we stande stedfast in the Lorde.
Brethren we had consolation in you in all our affliction and necessity through your faith. For now Are we alive if we stand steadfast in the Lord.
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What thankes can we recompence to God againe for you for all the ioy for which we reioyce for your sakes before God, night and day, praying exceedinglie that we might see your face,
What thanks can we recompense to God again for you for all the joy for which we rejoice for your sakes before God, night and day, praying exceedingly that we might see your face,
and might accomplish that which is lacking in your faith? If he were thus carefull for the faith of others, shall we neglect to make perfect our owne? When we heare that this is the victorie which ouercometh the world euen our faith;
and might accomplish that which is lacking in your faith? If he were thus careful for the faith of Others, shall we neglect to make perfect our own? When we hear that this is the victory which Overcometh the world even our faith;
then considering that by how much our faith is more stedfast by so much we are the more certainlie assured of all these thinges, let vs ioyne in request with the disciples of Christ, and beg of him to increase faith in vs; let vs crie euen with teares, Lorde helpe our incredulitie.
then considering that by how much our faith is more steadfast by so much we Are the more Certainly assured of all these things, let us join in request with the Disciples of christ, and beg of him to increase faith in us; let us cry even with tears, Lord help our incredulity.
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and the glorie which is of God onelie ye seeke not? How should we growe vnto fulnesse of faith, which are so emptie and void of godlinesse? The complaint of the Prophet might neuer be more trulie and generallie applied:
and the glory which is of God only you seek not? How should we grow unto fullness of faith, which Are so empty and void of godliness? The complaint of the Prophet might never be more truly and generally applied:
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Thus because our profiting in all these partes of inwarde perfection hath beene hitherto very slowe, it is therefore needefull to put you in minde of this present exhortation, Concerning that which remayneth brethren be perfect.
Thus Because our profiting in all these parts of inward perfection hath been hitherto very slow, it is Therefore needful to put you in mind of this present exhortation, Concerning that which remaineth brothers be perfect.
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and that through his works his faith was made perfect? Are we sincerely religious towardes God? Pure religion and vndefiled before God euen the father is this, to visite the fatherlesse and widowes in their aduersitie,
and that through his works his faith was made perfect? are we sincerely religious towards God? Pure Religion and undefiled before God even the father is this, to visit the fatherless and Widows in their adversity,
15 The mouth of the foole (sayth Salomon) is fedde with foolishnesse. But let your speech, (sayth the Apostle) be gracious alwayes and powdered with salt.
15 The Mouth of the fool (say Solomon) is fed with foolishness. But let your speech, (say the Apostle) be gracious always and powdered with salt.
Therefore as many as desire to be perfect must keepe a continuall watch before their lippes, that if an vnsauourie worde escape them they may lay their handes on their mouthes betimes, that if they haue spoken vnaduisedlie once they may answere no more,
Therefore as many as desire to be perfect must keep a continual watch before their lips, that if an unsavoury word escape them they may lay their hands on their mouths betimes, that if they have spoken unadvisdely once they may answer no more,
or if twise yet proceede no further This vse shall breede such perfection in the end that all our talke shall be gratious, all out words well seasoned, all our speech and communication become such as that whereof the wise man speaketh in the booke of Ecclesiasticus, saying:
or if twice yet proceed no further This use shall breed such perfection in the end that all our talk shall be gracious, all out words well seasoned, all our speech and communication become such as that whereof the wise man speaks in the book of Ecclesiasticus, saying:
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16 With these thinges if we ioyne that perfection also which S. Iames mentioneth, Let patience haue her perfect worke, wee shall then fully answere our Apostles exhortation, we shall be perfect and entire lacking nothing.
16 With these things if we join that perfection also which S. James mentioneth, Let patience have her perfect work, we shall then Fully answer our Apostles exhortation, we shall be perfect and entire lacking nothing.
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There is no one part or degree of perfection wherin the righteous & godly do not finde many great occasions offred, quite to discourage and daunt their hearts.
There is no one part or degree of perfection wherein the righteous & godly do not find many great occasions offered, quite to discourage and daunt their hearts.
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S. Paul was perfect and ripe in the knowledge of Iesus Christ, and it was obiected against him as a token of extreme furie, Multae literae te ad insaniam redigunt, much learning makes thee mad.
S. Paul was perfect and ripe in the knowledge of Iesus christ, and it was objected against him as a token of extreme fury, Multitude literae te ad insaniam redigunt, much learning makes thee mad.
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but howe sore were those assaultes that withstoode his hope and assurance in the promise? The godlines of Iob was so absolute and perfect that God him selfe doth as it were make a vaunt of him vnto Satan, Has• thou not considered my seruant Iob, howe none is like him in the earth,
but how soar were those assaults that withstood his hope and assurance in the promise? The godliness of Job was so absolute and perfect that God him self does as it were make a vaunt of him unto Satan, Has• thou not considered my servant Job, how none is like him in the earth,
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an vpright and iust man, one that feareth God & escheweth euill? Yet howe neere was he brought to the gulfe of destruction both of bodie and soule? The loue wherewith the holie Apostle embraced the Church of Corinth was so strong and perfect, that hee wished euen to be bestowed and spent for their soules:
an upright and just man, one that fears God & escheweth evil? Yet how near was he brought to the gulf of destruction both of body and soul? The love wherewith the holy Apostle embraced the Church of Corinth was so strong and perfect, that he wished even to be bestowed and spent for their Souls:
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but his wrestlings and striuinges with the wicked were so irkesome and tedious vnto him, that he seemed sometimes more then halfe resolued to giue ouer all,
but his wrestlings and strivings with the wicked were so irksome and tedious unto him, that he seemed sometime more then half resolved to give over all,
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Thinke it therefore no strange thing for the perfect to suffer, be not discomforted or dismayde at it, knowing that the same afflictions are accomplished in your brethren which are in the worlde.
Think it Therefore no strange thing for the perfect to suffer, be not discomforted or dismayed At it, knowing that the same afflictions Are accomplished in your brothers which Are in the world.
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It is true that the godlie, the iust and perfect haue fierce aduersaries, mightie enemies, the diuell with his lost and forsaken traine, the worlde full of baites and allurements vnto euill, the flesh euer readie and greedie to take them.
It is true that the godly, the just and perfect have fierce Adversaries, mighty enemies, the Devil with his lost and forsaken train, the world full of baits and allurements unto evil, the Flesh ever ready and greedy to take them.
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So that the man which feareth God, which walketh vprightly in his sight hauing the testimonie of a good conscience cannot want matter of consolation, hee hath wherfore in the Lord to reioyce alwaies, God hath giuen enough for his continuall comfort.
So that the man which fears God, which walks uprightly in his sighed having the testimony of a good conscience cannot want matter of consolation, he hath Wherefore in the Lord to rejoice always, God hath given enough for his continual Comfort.
These fruites of vnitie & peace are not gathered but where integritie and comfort haue taken roote. One tēple was builded for the people of God, one lawe written by the finger of God, that the Church of God might in all things be one.
These fruits of unity & peace Are not gathered but where integrity and Comfort have taken root. One temple was built for the people of God, one law written by the finger of God, that the Church of God might in all things be one.
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And therefore although an Angell should come from heauen with all shew of learning & all appearaunce of vnspotted and vndefiled puritie, teaching thinges contrarie to that one trueth which you haue receiued, reach him no hande, salute him not in token of consent:
And Therefore although an Angel should come from heaven with all show of learning & all appearance of unspotted and undefiled purity, teaching things contrary to that one truth which you have received, reach him no hand, salute him not in token of consent:
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But if all be builded vpon the setled foundation of Gods trueth, if all be members of one body, seruauntes to one maister, souldiers fighting vnder one banner, children of one and the same father,
But if all be built upon the settled Foundation of God's truth, if all be members of one body, Servants to one master, Soldiers fighting under one banner, children of one and the same father,
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& vpon our ministers, and shall thence distill to the lower partes as it were to the vallies that lie vnder the one and to the skirtes of the others garmentes, the fruite that shall thereby growe vnto vs and the pleasure which all beholders shall conceiue of it is vnspeakeable.
& upon our Ministers, and shall thence distil to the lower parts as it were to the valleys that lie under the one and to the skirts of the Others garments, the fruit that shall thereby grow unto us and the pleasure which all beholders shall conceive of it is unspeakable.
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Wherefore with Saint Paul, I beseech you brethren by the name of our Lorde Iesus Christ that you all speake one thing •nd that there be no dissensions among you,
Wherefore with Saint Paul, I beseech you brothers by the name of our Lord Iesus christ that you all speak one thing •nd that there be no dissensions among you,
And as it is sayd that the last lesson which Saint Iohn the Euangelist gaue to his disciples was Filiol• diligite vos inuicem, my little children loue one another:
And as it is said that the last Lesson which Saint John the Evangelist gave to his Disciples was Filiol• Diligite vos Inuicem, my little children love one Another:
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That God which hath so much commended peace vnto vs, that God who is so much delighted in loue, yt God which is the author of loue & peace, yt God which is peace and loue it selfe, he will be with you:
That God which hath so much commended peace unto us, that God who is so much delighted in love, that God which is the author of love & peace, that God which is peace and love it self, he will be with you:
He will feede you with the food of life, he will augm•nt and increase your faith, confirme and stablish you in all truth, his loue to the ende shall continue with you, his peace he will giue you and leaue among you;
He will feed you with the food of life, he will augm•nt and increase your faith, confirm and establish you in all truth, his love to the end shall continue with you, his peace he will give you and leave among you;
hee will stande alwaies at your right hande, maintaine your lot, leade you through this vale of teares and conduct you safelie to the lande of promise;
he will stand always At your right hand, maintain your lot, lead you through this vale of tears and conduct you safely to the land of promise;
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he will pull from your shoulders this miserable coate of your corruption, and cloth you with the robes of immortalitie, he will change this vile bodie and make it like the glorious bodie of Iesus Christ.
he will pull from your shoulders this miserable coat of your corruption, and cloth you with the robes of immortality, he will change this vile body and make it like the glorious body of Iesus christ.
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All this that God which can not lie, hath promised, all this that omnipotent mightie and mercifull God will performe euen to all such as labour to become perfect,
All this that God which can not lie, hath promised, all this that omnipotent mighty and merciful God will perform even to all such as labour to become perfect,
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Our vineyard hath florished The Church of God like a vineyarde, which must first be cleansed; then planted; and thirdly fensed, to the ende it may flourish,
Our vineyard hath flourished The Church of God like a vineyard, which must First be cleansed; then planted; and Thirdly fenced, to the end it may flourish,
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The reason why we pray for al men and for princes, putteth both princes and al other men in mind of their duties. Princes that they should studie to make the people liue in peace.
The reason why we pray for all men and for Princes, putteth both Princes and all other men in mind of their duties. Princes that they should study to make the people live in peace.
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Of the outward signes in y• Eucharist; and how the inward grace therof is reaped, not by carnall and grosse deuouring; but by spirituall and heauenly feeding vpon the bodie and bloud of Christ Iesus.
Of the outward Signs in y• Eucharist; and how the inward grace thereof is reaped, not by carnal and gross devouring; but by spiritual and heavenly feeding upon the body and blood of christ Iesus.
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The visible elements of bread & wine are neither chaunged in substance by vertue of consecration; and they should in administration be giuen both vnto all; not one without the other vnto priest or people.
The visible elements of bred & wine Are neither changed in substance by virtue of consecration; and they should in administration be given both unto all; not one without the other unto priest or people.
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Three things performed in the words of S. Paul: he moueth vnto vnitie; taketh away lets which hinder vnitie; sheweth y• meanes whereby vnitie is maintained.
Three things performed in the words of S. Paul: he moves unto unity; Takes away lets which hinder unity; shows y• means whereby unity is maintained.
The vnitie which is in ye Church of England at this day touching religiō; the disagreement about some smaller things outwardly apperteining to religion.
The unity which is in the Church of England At this day touching Religion; the disagreement about Some smaller things outwardly aPPERTAINING to Religion.
The loue and vnitie which should be in the mysticall bodie of Christ which is the companie of men professing the Christiā faith, shewed by comparison of that vnitie which is seene in the parts & members of a natural body.
The love and unity which should be in the mystical body of christ which is the company of men professing the Christian faith, showed by comparison of that unity which is seen in the parts & members of a natural body.
Such are all they towards God who professe the truth in word and in life denie the power of it; towardes men, they which fawne vpon them whom in heart they abhorre.
Such Are all they towards God who profess the truth in word and in life deny the power of it; towards men, they which fawn upon them whom in heart they abhor.
The miracle which Christ wrought, and the circumstāces which are to be considered in the people, in his disciples, and in himselfe. The people were the vulgar sort.
The miracle which christ wrought, and the Circumstances which Are to be considered in the people, in his Disciples, and in himself. The people were the Vulgar sort.
