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A SERMON OF CHRISTES DEATH out of the second Chapter of Saint Paul to the Philippians.
A SERMON OF CHRIST'S DEATH out of the second Chapter of Saint Paul to the Philippians.
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THey (dearely beloued in Christ) which behold the powers of the minde, and they which haue writtē any thing of the same, do for this cause commende and extoll memorie, that it is an incomparable treasure of things that be past,
THey (dearly Beloved in christ) which behold the Powers of the mind, and they which have written any thing of the same, do for this cause commend and extol memory, that it is an incomparable treasure of things that be past,
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and a most faithfull preseruer of the same.
and a most faithful preserver of the same.
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Further because great héede must bée taken lest those excellent things giuen vnto men by nature be not violated through our default,
Further Because great heed must been taken lest those excellent things given unto men by nature be not violated through our default,
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therefore must not euerie thing, but those things which bee most excellent and most profitable, be committed vnto memory.
Therefore must not every thing, but those things which be most excellent and most profitable, be committed unto memory.
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And among the workes of almightie God there is nothing in the worlde that doth either profite vs more,
And among the works of almighty God there is nothing in the world that does either profit us more,
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or is worthie of greater admiration.
or is worthy of greater admiration.
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Wherefore he that most of all loueth vs and all thinges belonging to vs, hath often commanded vs by his lawes that we should continually without ceasing beare in minde the woonderfull acts which he hath wrought for our saluation.
Wherefore he that most of all loves us and all things belonging to us, hath often commanded us by his laws that we should continually without ceasing bear in mind the wondered acts which he hath wrought for our salvation.
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He not onelie would haue the people to beare in mind that he euen at the beginning made the workemanship of the world for our profite,
He not only would have the people to bear in mind that he even At the beginning made the workmanship of the world for our profit,
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but he also commaunded straitlie that by obseruation of the Sabbaoth among them, the same should be perpetually remembred.
but he also commanded straitly that by observation of the Sabbaoth among them, the same should be perpetually remembered.
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He commanded those which were brought into freedome, to shewe continually how he had deliuered the Israelites from the tyrannie of Pharao: and that the remembrance might be helped by an outward signe he tooke order to renew euerie yeare the feast and sacrifice of the Passouer.
He commanded those which were brought into freedom, to show continually how he had Delivered the Israelites from the tyranny of Pharaoh: and that the remembrance might be helped by an outward Signen he took order to renew every year the feast and sacrifice of the Passover.
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And he doth not take it in good part that at any time his Church shoulde forget, that in the last age of the world he deliuered his onely begotten sonne to the death and to the Crosse for the redemption of the world.
And he does not take it in good part that At any time his Church should forget, that in the last age of the world he Delivered his only begotten son to the death and to the Cross for the redemption of the world.
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Wherefore he not only prouided that the death of Christ should bée recorded in the bookes of the holie scriptures both of the new and olde testament, Wherefore he not only provided that the death of christ should been recorded in the books of the holy Scriptures both of the new and old Testament,
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but also when he should goe out of the world vnto the father, hée left vnto his disciples an institution of the Sacrament of the Eucharist to be continuallie exercised among the faithfull.
but also when he should go out of the world unto the father, he left unto his Disciples an Institution of the Sacrament of the Eucharist to be continually exercised among the faithful.
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Now then séeing this is the chiefe and principall benefite which euer God bestowed vpon mankinde, let vs neuer suffer obliuion to blot the same out of our remembrance.
Now then seeing this is the chief and principal benefit which ever God bestowed upon mankind, let us never suffer oblivion to blot the same out of our remembrance.
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And that this may not happen, the yearely reuolution of the dayes of the world which haue nowe passed since the time wherin we beléeue that Christ was crucified, doe perswade me to expound• vnto you in such sort as I can his infinite loue, whereby he refused not for our sakes to suffer death.
And that this may not happen, the yearly revolution of the days of the world which have now passed since the time wherein we believe that christ was Crucified, do persuade me to expound• unto you in such sort as I can his infinite love, whereby he refused not for our sakes to suffer death.
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But because there is laide before me a huge heape of thinges to speake of,
But Because there is laid before me a huge heap of things to speak of,
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least my spéech through the violence of the waues and heape of the flouds should either stray from the right course,
lest my speech through the violence of the waves and heap of the floods should either stray from the right course,
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or fall into the depth of confusion:
or fallen into the depth of confusion:
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we must chuse some place of the scriptures, which as a certaine and stedfast lodestone may direct both you in your hearing and me in my speaking.
we must choose Some place of the Scriptures, which as a certain and steadfast Loadstone may Direct both you in your hearing and me in my speaking.
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And this we will take out of the second chapter to the Philippians.
And this we will take out of the second chapter to the Philippians.
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Let the same minde be in you that was in Christ Iesu, who being in the forme of God, thought it no robbery to be equal with God, Let the same mind be in you that was in christ Iesu, who being in the Form of God, Thought it no robbery to be equal with God,
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but made himselfe of no reputation, taking vpon him the forme of a seruant, and made in the likenesse of men,
but made himself of no reputation, taking upon him the Form of a servant, and made in the likeness of men,
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and was found in habite as a man. He humbled himselfe, being made obedient vnto the death, euē the death of the crosse:
and was found in habit as a man. He humbled himself, being made obedient unto the death, even the death of the cross:
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for the which also God exalted him, and gaue him a name, which is aboue euerie name, that in the name of Iesus euerie knee should bowe, both of things in heauen,
for the which also God exalted him, and gave him a name, which is above every name, that in the name of Iesus every knee should bow, both of things in heaven,
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and things in earth, & things vnder the earth:
and things in earth, & things under the earth:
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and that euerie tongue shoulde confesse that the Lord is Iesus Christ to the glorie of God the father. and that every tongue should confess that the Lord is Iesus christ to the glory of God the father.
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And that God may further the purpose which we haue begun, let vs according to the accustomed manner craue his assistance by prayer.
And that God may further the purpose which we have begun, let us according to the accustomed manner crave his assistance by prayer.
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They which iudge of the nature of the waters, doe by taste make a triall of their swéetenesse, by sight do trie their clearenesse, they diligently examine their weight,
They which judge of the nature of the waters, do by taste make a trial of their sweetness, by sighed do try their clearness, they diligently examine their weight,
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and finally they mark from what fountaine they spring.
and finally they mark from what fountain they spring.
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Euen so in expounding the sentences of the scriptures, not onely the signification of the words, the sense of the sentences, the things that went before and the things which followe must be considered,
Eve so in expounding the sentences of the Scriptures, not only the signification of the words, the sense of the sentences, the things that went before and the things which follow must be considered,
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but also with a speciall héede taking we must sée with what minde or to what purpose are spoken those things which were set foorth.
but also with a special heed taking we must see with what mind or to what purpose Are spoken those things which were Set forth.
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Remember at the beginning of this Chapter the words of the Apostle. His minde is to exhort vnto charitie and vnto vnitie one with another.
remember At the beginning of this Chapter the words of the Apostle. His mind is to exhort unto charity and unto unity one with Another.
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The two plagues of these vertues are contention and vaineglorie. The two rootes of them, submission and the indeuour of helping our neighbours.
The two plagues of these Virtues Are contention and vainglory. The two roots of them, submission and the endeavour of helping our neighbours.
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Hereunto he not onely exhorteth vs, but setteth foorth Christ for an example vnto vs: For hee is the image of God whereunto we are made.
Hereunto he not only exhorteth us, but sets forth christ for an Exampl unto us: For he is the image of God whereunto we Are made.
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Amongst men there is no fit example, it must be taken out of heauen.
among men there is no fit Exampl, it must be taken out of heaven.
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The example of the Decii is set before the eies of souldiers, in whom are two warly policies.
The Exampl of the Decii is Set before the eyes of Soldiers, in whom Are two warly policies.
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They, to the intent the armie might follow them, were carried with a courage against their enimies,
They, to the intent the army might follow them, were carried with a courage against their enemies,
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and pacified God by their death. The first doth Cicero in his booke de Natura Deorum, graunt: the other he denyeth.
and pacified God by their death. The First does Cicero in his book de Nature Gods, grant: the other he denyeth.
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We as touching the death of Christ doe acknowledge aswell the one as the other, both that it is to be followed,
We as touching the death of christ do acknowledge aswell the one as the other, both that it is to be followed,
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and also that it hath made God merciful vnto vs. Paul would that the same minde should be in vs:
and also that it hath made God merciful unto us Paul would that the same mind should be in us:
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for if we be lead by the spirite of Christ, & doe liue in him, we ought to haue the selfesame minde with him. for if we be led by the Spirit of christ, & do live in him, we ought to have the selfsame mind with him.
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By this, as by a generall thing, all that followeth must be considered of. When he declareth that Christ must be followed, he starteth not from his commaundements.
By this, as by a general thing, all that follows must be considered of. When he Declareth that christ must be followed, he starts not from his Commandments.
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Learne of me, for I am meeke and lowlie of heart. Learn of me, for I am meek and lowly of heart.
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I haue giuen you an example, that euen as I &c. The disciple is not aboue his master. I have given you an Exampl, that even as I etc. The disciple is not above his master.
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So haue they doone vnto the Prophets which were before you. If they haue persecuted me, they will also persecute you.
So have they done unto the prophets which were before you. If they have persecuted me, they will also persecute you.
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Hee that taketh not vp his crosse and followeth mee, cannot bee my disciple. He that Takes not up his cross and follows me, cannot be my disciple.
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First therefore he sheweth, who this is that we ought to follow, to wit God & man.
First Therefore he shows, who this is that we ought to follow, to wit God & man.
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Secondly wherein he was obedient, namely vnto death, euen the death of the crosse. Thirdlie what he obtained for these things, euen a name which is aboue euerie name.
Secondly wherein he was obedient, namely unto death, even the death of the cross. Thirdly what he obtained for these things, even a name which is above every name.
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He extolleth the worthinesse of Christ:
He extolleth the worthiness of christ:
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that since he humbled himselfe from so great a maiestie, we that are but wormes, should not puffe vp our selues and be proude,
that since he humbled himself from so great a majesty, we that Are but worms, should not puff up our selves and be proud,
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yea let vs depart from our owne right, which if we could abase our selues lower thā Christ did,
yea let us depart from our own right, which if we could abase our selves lower than christ did,
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yet are we not to be compared vnto him, which in comparisō of him are but wormes, being in the forme of God, that is to wit, in maiestie, in shewe, in comlinesse, in dignitie, in glorie, &c. From these things he seuered himselfe for a time:
yet Are we not to be compared unto him, which in comparison of him Are but worms, being in the Form of God, that is to wit, in majesty, in show, in comeliness, in dignity, in glory, etc. From these things he severed himself for a time:
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euen as a prince which bearing good will to a maide of meane calling, goeth like a priuate man to her house.
even as a Prince which bearing good will to a maid of mean calling, Goes like a private man to her house.
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In his kingly maiestie, hee declareth his power, but he concealeth his loue: in the habit of a commoner he hideth his maiestie, but sheweth his burning desire.
In his kingly majesty, he Declareth his power, but he concealeth his love: in the habit of a commoner he Hideth his majesty, but shows his burning desire.
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First did the power of the worde of God thine by his creation and prouidence, nowe is his charitie shewed.
First did the power of the word of God thine by his creation and providence, now is his charity showed.
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He that séeth not the diuinitie of Christ, séeth nothing.
He that seeth not the divinity of christ, seeth nothing.
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Some say, that The forme dooth not signifie his nature or essence, but his ornament, maiestie and glorie, as wee haue saide.
some say, that The Form doth not signify his nature or essence, but his ornament, majesty and glory, as we have said.
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Howbeit these were no lyes nor fained things, and therefore they declare him to be God.
Howbeit these were no lies nor feigned things, and Therefore they declare him to be God.
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I will not giue mine honour to anie other: I will not give mine honour to any other:
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But if hee giue vnto him his maiestie, glorie, comlinesse &c. he is not another from him but is God.
But if he give unto him his majesty, glory, comeliness etc. he is not Another from him but is God.
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Paul vseth the worde (Forme) both wayes, aswell touching a seruant as touching God, that thou maist knowe that neither nature is changed into other.Paul uses the word (Form) both ways, aswell touching a servant as touching God, that thou Mayest know that neither nature is changed into other.
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It is not the propertie of forme to marre but to preserue. If Christ had béene a creature as Arrius would, he shoulde haue béene a seruant,
It is not the property of Form to mar but to preserve. If christ had been a creature as Arius would, he should have been a servant,
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for euerie creature serueth God, and he should not haue taken the forme of a seruant.
for every creature serveth God, and he should not have taken the Form of a servant.
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We receiue not that which we haue, but that which we haue not. Further thou hearest a pluralitie of persons, and an equalitie.
We receive not that which we have, but that which we have not. Further thou Hearst a plurality of Persons, and an equality.
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He thought it no robberie to be equall with God. These things hath Chrysostome in his Homily De consubstātialitate Trinitatis. The same father saith:He Thought it no robbery to be equal with God. These things hath Chrysostom in his Homily De consubstātialitate Trinitatis. The same father Says:
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Arrius confesseth Christ to be verie man:Arius Confesses christ to be very man:
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but there is the worde Forme. He tooke vpon him the forme of a seruant, therefore when he saieth, The forme of God, he vnderstandeth God.
but there is the word Form. He took upon him the Form of a servant, Therefore when he Saith, The Form of God, he understandeth God.
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The forme of any thing suffereth no varietie of being from that thing whose forme it is.
The Form of any thing suffers no variety of being from that thing whose Form it is.
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A man hath not the forme of an Angel, because he cannot be an Angel:
A man hath not the Form of an Angel, Because he cannot be an Angel:
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a brute beast hath not the forme of a man, because he can not be a man.
a brutus beast hath not the Form of a man, Because he can not be a man.
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The same Chrysostome reasoneth from the ende which the Apostle maketh, hee exhorted the Philippians being equall, that one should giue place to the other, he perswaded not that the seruants shoulde obey their masters.
The same Chrysostom reasoneth from the end which the Apostle makes, he exhorted the Philippians being equal, that one should give place to the other, he persuaded not that the Servants should obey their Masters.
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Wherefore the argument must bee taken from equals.
Wherefore the argument must be taken from equals.
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If the sonne were vnequall to the father, he would not haue vsed perswasion to these men of that thing which hee woulde:
If the son were unequal to the father, he would not have used persuasion to these men of that thing which he would:
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hee was equall to the father and obeyed him, he was equall vnto other men in nature, and gaue place vnto them. The sense is;
he was equal to the father and obeyed him, he was equal unto other men in nature, and gave place unto them. The sense is;
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He was in the forme of God. But there is added an other particle for the better explaning thereof:He was in the Form of God. But there is added an other particle for the better explaining thereof:
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he perceiued, he knew and he iudged himselfe to be equall vnto God, and not according to robberie,
he perceived, he knew and he judged himself to be equal unto God, and not according to robbery,
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and yet did he giue place to the empyre of his father. He boasted not of his dignitie, which he might haue doone:
and yet did he give place to the empire of his father. He boasted not of his dignity, which he might have done:
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but he humbled himselfe and tooke vppon him the forme of a seruaunt. Wee be seruants and take vpon vs the forme of God.
but he humbled himself and took upon him the Form of a servant. we be Servants and take upon us the Form of God.
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Woe be vnto vs. He put not off the Godhead, he cannot denie himselfe, and he which is the cause that all things be, ceaseth not himselfe to be:
Woe be unto us He put not off the Godhead, he cannot deny himself, and he which is the cause that all things be, ceases not himself to be:
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onely he hidde himselfe vnder man, and the same most abiect. He abased himselfe as touching both the natures:
only he hid himself under man, and the same most abject. He abased himself as touching both the nature's:
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For hee hid his diuinitie and submitted his humanitie:
For he hid his divinity and submitted his humanity:
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yet did he not so put off the diuinitie, but that he shewed it after a sort.
yet did he not so put off the divinity, but that he showed it After a sort.
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The father gaue out a voice, the Angels sang, the heauens opened, a Dooue came downe, the aire was darkened, the windes ceased, the Sea became calme, it was made firme vnder his féete and the féete of his Apostle, the earth trembled, the Rockes riued in sunder, the vaile of the temple brake, the graues opened, the earth yéelded out her deade, the water was turned into wine, the bread and the fishes were increased, the figge trée was withered, the diseases of men departed, Simeon, Anna, the theefe,
The father gave out a voice, the Angels sang, the heavens opened, a Dove Come down, the air was darkened, the winds ceased, the Sea became Cam, it was made firm under his feet and the feet of his Apostle, the earth trembled, the Rocks rived in sunder, the veil of the temple brake, the graves opened, the earth yielded out her dead, the water was turned into wine, the bred and the Fish were increased, the fig tree was withered, the diseases of men departed, Simeon, Anna, the thief,
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and Iohn, the diuell, and the wife of Pilate confessed, and he himselfe prophesied and saw the cogitations of the heart.
and John, the Devil, and the wife of Pilate confessed, and he himself prophesied and saw the cogitations of the heart.
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So much as was sufficient to those which are predestinate, he shewed the glorie of the diuine nature,
So much as was sufficient to those which Are predestinate, he showed the glory of the divine nature,
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and others had nothing to accuse him of, yet did he put the vaile of humanitie betwéene, whereby he was hidden.
and Others had nothing to accuse him of, yet did he put the veil of humanity between, whereby he was hidden.
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So was he obscured as we sée the sunne, when there is a cloud betwéene vs and it. Whereupon he prayeth:
So was he obscured as we see the sun, when there is a cloud between us and it. Whereupon he Prayeth:
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Glorifie me oh father, God thou wast hidden and we knew it not. Paul saith: After the resurrection he was declared to be the Sonne of God. glorify me o father, God thou wast hidden and we knew it not. Paul Says: After the resurrection he was declared to be the Son of God.
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These things did he wel mingle & temper. He being made a seruant would not be in his owne power. These things did he well mingle & temper. He being made a servant would not be in his own power.
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He was a faithful seruant, for he tooke not counsell of the flesh nor yet of men.
He was a faithful servant, for he took not counsel of the Flesh nor yet of men.
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God had commaunded that hee should redéeme vs by the crosse: the flesh shunneth it and giueth no héede thereunto.
God had commanded that he should Redeem us by the cross: the Flesh shunneth it and gives no heed thereunto.
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Peter disswadeth him and is reprooued. The Iewes woulde make him king: The flesh liketh it, he woulde not haue it so.Peter dissuadeth him and is reproved. The Iewes would make him King: The Flesh liketh it, he would not have it so.
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Compare the ill seruaunt with him which was the first man: he séeth that which liketh him, he taketh it:
Compare the ill servant with him which was the First man: he seeth that which liketh him, he Takes it:
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he desireth the forme of God, he giueth eare to the diuell and to his wife, not vnto God: therefore be ye ends contrarie.
he Desires the Form of God, he gives ear to the Devil and to his wife, not unto God: Therefore be you ends contrary.
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He cast away himself & vs: Christ profited himselfe & vs. By the disobedience of one, manie are made sinners:
He cast away himself & us: christ profited himself & us By the disobedience of one, many Are made Sinners:
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by the obediēce of one, manie are made righteous. by the Obedience of one, many Are made righteous.
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Therefore we wil iudge of actions according to ye word of God, not according to mans sense.
Therefore we will judge of actions according to you word of God, not according to men sense.
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Let the same mind be in vs yt was in Christ: he serued God, he serued men, he was the minister of the circumcisiō; Let the same mind be in us that was in christ: he served God, he served men, he was the minister of the circumcision;
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he came not to be ministred vnto, but to minister.
he Come not to be ministered unto, but to minister.
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He was founde in the similitude of men and in the figure, &c. Here doe the Marcionites triumph:He was found in the similitude of men and in the figure, etc. Here do the Marcionites triumph:
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they say, he séemed to be man, but he was not. So the transubstantiatours: It séemeth to be bread, yet it is not:
they say, he seemed to be man, but he was not. So the transubstantiators: It Seemeth to be bred, yet it is not:
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it séemeth to be wine, yet it is not. But they erre, for Paul speaketh of the conuersation that was like vnto other men.
it Seemeth to be wine, yet it is not. But they err, for Paul speaks of the Conversation that was like unto other men.
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Hée did eate, he dranke, he slept, hée walked, he hungred, he thirsted, &c. He shewed that his diuine nature did not confounde his humane,
He did eat, he drank, he slept, he walked, he hungered, he thirsted, etc. He showed that his divine nature did not confound his humane,
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neither as touching the essence, nor yet as touching the conuersation.
neither as touching the essence, nor yet as touching the Conversation.
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Moreouer (as saith Chrysost. ) he was not in all respects as other men be:
Moreover (as Says Chrysostom) he was not in all respects as other men be:
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he was not borne of the séed of man, neither was he born wt sinne: he was not a mere man, for he was God.
he was not born of the seed of man, neither was he born with sin: he was not a mere man, for he was God.
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In the 22. Psalme, A worme and no man. In ye Hebrewe it is not Adam but Ish, yt is a man:
In the 22. Psalm, A worm and no man. In the Hebrew it is not Adam but Is, that is a man:
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wherefore he denieth not the humane nature, but the glorie of it.
Wherefore he Denieth not the humane nature, but the glory of it.
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But he humbled himselfe, hee was like the young braunche in a drie lande (as Esaie saith) without leaues and flowers:
But he humbled himself, he was like the young branch in a dry land (as Isaiah Says) without leaves and flowers:
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such there be in drie places. Many would not beléeue, they expected a mightie Monarche.
such there be in dry places. Many would not believe, they expected a mighty Monarch.
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There commeth one which hath not where to rest his head, which rideth vppon an Asse, liueth of Almes, is hated of the high Priests and Princes, is vpbrayded to be the sonne of a Carpenter, that he is a Galilean, that he is one of Nazareth, that he is a friend of sinners and a drinker of wine, a Samaritan that hath the diuell, a sorcerer, a furious and mad fellowe, a seducer,
There comes one which hath not where to rest his head, which rides upon an Ass, lives of Alms, is hated of the high Priests and Princes, is upbraided to be the son of a Carpenter, that he is a Galilean, that he is one of Nazareth, that he is a friend of Sinners and a drinker of wine, a Samaritan that hath the Devil, a sorcerer, a furious and mad fellow, a seducer,
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and one that desireth the kingdome.
and one that Desires the Kingdom.
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He is a Priest, not of the stocke of Leuie, he sacrificeth not, he putteth not on the high Priests garment, he entereth not into the innermost sanctuarie, who will acknowledge him for his? He is a king, he hath no Scepter, no Diademe, no Garde,
He is a Priest, not of the stock of Levy, he Sacrificeth not, he putteth not on the high Priests garment, he entereth not into the innermost sanctuary, who will acknowledge him for his? He is a King, he hath no Sceptre, no Diadem, no Guard,
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therefore is he not receiued for Messias. We sawe him, and there was no beautie in him,
Therefore is he not received for Messias. We saw him, and there was no beauty in him,
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and wee thought him to haue bin smitten of God.
and we Thought him to have been smitten of God.
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Beholde now the Church erreth, yea and that in matters necessarie to saluation, because it excludeth the true Messias. Some fewe holy men imbrace Christ: Behold now the Church erreth, yea and that in matters necessary to salvation, Because it excludeth the true Messias. some few holy men embrace christ:
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the Church of the Scribes, Bishops and Priests doe not receiue him.
the Church of the Scribes, Bishops and Priests do not receive him.
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Therefore the Gospell which condemneth the flesh, represseth frée will, reason, mans strength, the dooing of that which is in vs to doe, saieth that the workes of the vnfaithfull are sinnes, denieth a regeneration by good workes, is refused,
Therefore the Gospel which Condemneth the Flesh, represseth free will, reason, men strength, the doing of that which is in us to do, Saith that the works of the unfaithful Are Sins, Denieth a regeneration by good works, is refused,
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as being hidden with these follies. But we which haue the spirit of faith doe receiue Christ in this ignominie:
as being hidden with these follies. But we which have the Spirit of faith do receive christ in this ignominy:
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yea and we sée that he by his afflictions sanctified all aduersities. I will blesse thy curses.
yea and we see that he by his afflictions sanctified all adversities. I will bless thy curses.
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By his bodie, he sanctified the waters vnto Baptisme when he descended into Iordan: why did he not by the touching of the Crosse, sanctifie all the aduersities of death and scourges? These be his reliques.
By his body, he sanctified the waters unto Baptism when he descended into Iordan: why did he not by the touching of the Cross, sanctify all the adversities of death and scourges? These be his Relics.
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This remained vnto vs of his Cuppe. These reliques many woulde not haue, they flie from them.
This remained unto us of his Cup. These Relics many would not have, they fly from them.
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Many séeke for the Crosse to adore the same: when it toucheth them, they flie from it.
Many seek for the Cross to adore the same: when it touches them, they fly from it.
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Manie kisse the same very willingly, but when they be pressed thereby they reiect it, and they shun and detest them that be afflicted.
Many kiss the same very willingly, but when they be pressed thereby they reject it, and they shun and detest them that be afflicted.
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But let not vs so say, but rather say with Paul: God forbid that I should glorie but in the crosse of my Lorde Iesus Christ, I will glorie in my infirmities, bearing the markes of my Lord in my flesh.
But let not us so say, but rather say with Paul: God forbid that I should glory but in the cross of my Lord Iesus christ, I will glory in my infirmities, bearing the marks of my Lord in my Flesh.
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All the things which we suffer be the reliques of Christ, for being compared vnto them they are nothing.
All the things which we suffer be the Relics of christ, for being compared unto them they Are nothing.
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If the paines of sicknesse be compared with his thornes and nayles, it is nothing.
If the pains of sickness be compared with his thorns and nails, it is nothing.
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If thou be compelled to doe that thou wouldest not, or to leaue those thinges which thou wouldest:
If thou be compelled to do that thou Wouldst not, or to leave those things which thou Wouldst:
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it is nothing if thou compare it with Christ being bounde, and tossed to and fro.
it is nothing if thou compare it with christ being bound, and tossed to and from.
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And thou railed vppon, what is this to the mockings of Christ? Was he not accounted among the wicked? Thou oughtest to withstande thy lustes:
And thou railed upon, what is this to the mockings of christ? Was he not accounted among the wicked? Thou Ought to withstand thy lusts:
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but the flesh of Christ was wounded, torne and beaten. Doe they hate thée? Beholde Christ which prayed for them that crucified him.
but the Flesh of christ was wounded, torn and beaten. Do they hate thee? Behold christ which prayed for them that Crucified him.
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But there heauie things laide vpon thée? Behold Christ which did sweate in the Garden.
But there heavy things laid upon thee? Behold christ which did sweat in the Garden.
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It is a wicked thing that the seruaunt should take his pleasure, and he so straitely handled.
It is a wicked thing that the servant should take his pleasure, and he so straitely handled.
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Thou art guiltie, and he is most innocent.
Thou art guilty, and he is most innocent.
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As the birds called Alcyones in the middest of Winter are quiet, so thou if thou consider of these things wilt shewe thy selfe ioyfull in the middest of tribulations:
As the Birds called Alcyones in the midst of Winter Are quiet, so thou if thou Consider of these things wilt show thy self joyful in the midst of tribulations:
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and thou shalt sée farre more vnworthie things doone against Christ than against thy selfe: there shalt thou sée godlines in stead of vngodlines, punished:
and thou shalt see Far more unworthy things done against christ than against thy self: there shalt thou see godliness in stead of ungodliness, punished:
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wisedome in stead of foolishnesse, mocked: trueth in stead of a lie, denied: righteousnesse in stead of vnrighteousnesse, ouerthrowen: mercie for crueltie, miserably intreated:
Wisdom in stead of foolishness, mocked: truth in stead of a lie, denied: righteousness in stead of unrighteousness, overthrown: mercy for cruelty, miserably entreated:
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blessednes for miserie, spunged with Vinegar:
blessedness for misery, sponged with Vinegar:
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and that which is most swéete, for the bitternesse of sinne to be fedde with gall:
and that which is most sweet, for the bitterness of sin to be fed with Gall:
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innocencie to be condemned for guiltinesse: and life to die fo the dead.
innocence to be condemned for guiltiness: and life to die fo the dead.
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If thou perceiue not these thinges, thou art more senselesse than all creatures, which in the death of the Lorde shewed a féeling of this indignitie.
If thou perceive not these things, thou art more senseless than all creatures, which in the death of the Lord showed a feeling of this indignity.
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These things perfourmed he, that he might profite vs:
These things performed he, that he might profit us:
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if the selfe same sense coulde take place in vs, which did in Christ, wee also shoulde beare the infirmities of the weake, &c. Doest thou iudge thy selfe to bee strong,
if the self same sense could take place in us, which did in christ, we also should bear the infirmities of the weak, etc. Dost thou judge thy self to be strong,
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because thou wilt vse thy strength to oppression, that thy selfe mightest be borne? Why doest thou not rather beare and support the infirmitie of others? [ Thou saiest ] he hateth me, be thou then reconciled.
Because thou wilt use thy strength to oppression, that thy self Mightest be born? Why dost thou not rather bear and support the infirmity of Others? [ Thou Sayest ] he hates me, be thou then reconciled.
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Thou wilt helpe a part of thy bodie when it is cut from the bodie:
Thou wilt help a part of thy body when it is Cut from the body:
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straight waie thou runnest to the Phisition that it may be ioyned to the rest of the bodie,
straight Way thou runnest to the physician that it may be joined to the rest of the body,
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why doest thou not the selfe same to thy brother? He is sicke, wilt thou forsake him in his sickenesse? His charitie wareth colde,
why dost thou not the self same to thy brother? He is sick, wilt thou forsake him in his sickness? His charity wareth cold,
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then doe thou kindle him againe with the charitie. They that be whole néede not the phisition, but they that be sicke.
then do thou kindle him again with the charity. They that be Whole need not the Physician, but they that be sick.
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Thou despisest him, yet was he so beloued of Christ, as when he was his enemie, he would die for him.
Thou Despisest him, yet was he so Beloved of christ, as when he was his enemy, he would die for him.
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Now hath he Christ for his head, for his garment, for his table, for his spouse,
Now hath he christ for his head, for his garment, for his table, for his spouse,
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for his light, for his life.
for his Light, for his life.
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If thou hate him, thou art as Caine. How shalt thou stand before the face of God? Thou art harder than a stone,
If thou hate him, thou art as Cain. How shalt thou stand before the face of God? Thou art harder than a stone,
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and more darke than hell, vnlesse this seruitude which Christ tooke vpon him for thée, doe indure thée to be of the selfesame minde towardes thy neighbour,
and more dark than hell, unless this servitude which christ took upon him for thee, do endure thee to be of the selfsame mind towards thy neighbour,
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and to be affected in the selfesame sort towardes him.
and to be affected in the selfsame sort towards him.
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Plato in his second booke of Commonweale, would haue children brought vnto ye Campe, that through beholding of ye battaile, they might be incouraged:Plato in his second book of Commonweal, would have children brought unto you Camp, that through beholding of the battle, they might be encouraged:
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euen so ought we to come to the crosse of Christ: He was made obedient to the death, euen to the death of the Crosse.
even so ought we to come to the cross of christ: He was made obedient to the death, even to the death of the Cross.
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Here are reckoned vp all the mysteries of our saluation. We must obey in the selfesame sort that Christ obeyed.
Here Are reckoned up all the Mysteres of our salvation. We must obey in the selfsame sort that christ obeyed.
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He obeyed with all the heart, & withall ye minde.
He obeyed with all the heart, & withal you mind.
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But how did he it with all the heart, since in the garden he did striue against it,
But how did he it with all the heart, since in the garden he did strive against it,
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and did sweate water and bloud, and said:
and did sweat water and blood, and said:
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Not my will be doone, but thine? Sinne in respect of vs is considered two waies.Not my will be done, but thine? Sin in respect of us is considered two ways.
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First we are ledde by pleasure, and doe transgresse the lawe: we sinne, but we delight our selues, and perceiue not the destruction:
First we Are led by pleasure, and do transgress the law: we sin, but we delight our selves, and perceive not the destruction:
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so is death blind, and the crosse insensible, yet are we in verie déede crucified and destroyed. Secondlie, the lawe is giuen:
so is death blind, and the cross insensible, yet Are we in very deed Crucified and destroyed. Secondly, the law is given:
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there doe we now féele the crosse and our owne euill, our conscience tormenteth vs, ye wrath of God hangeth ouer vs, we sée our selues to be in death and in damnation.
there do we now feel the cross and our own evil, our conscience torments us, you wrath of God hangs over us, we see our selves to be in death and in damnation.
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Sinne after the first manner had no place in Christ, but onelie in the second manner.
Sin After the First manner had no place in christ, but only in the second manner.
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For he felt the wrath of God, and he sorrowed, and suffered, as if he had committed all sinnes.
For he felt the wrath of God, and he sorrowed, and suffered, as if he had committed all Sins.
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But yet is there still a difference betwéene him and vs: because we through sinne suffer those euils with some ill affection of minde.
But yet is there still a difference between him and us: Because we through sin suffer those evils with Some ill affection of mind.
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We iudge that God dealeth ouer rigorouslie with vs, we would haue no such lawes to be made against vs, we complaine of our fortune, which thinges are not doone without sinne.
We judge that God deals over rigorously with us, we would have no such laws to be made against us, we complain of our fortune, which things Are not done without sin.
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Christ sinned not after this manner, he had all good affections:
christ sinned not After this manner, he had all good affections:
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Onelie he stroue against death, in that respect that it is an enemie vnto nature and destroyeth the same.
Only he strove against death, in that respect that it is an enemy unto nature and Destroyeth the same.
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So he might be delighted with swéete and delicate meates, because they were agréeable to nature, without anie selfe loue for the loue of pleasure, séeking his owne:
So he might be delighted with sweet and delicate Meats, Because they were agreeable to nature, without any self love for the love of pleasure, seeking his own:
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and therefore there was not anie ill affection therein, as Adam might haue doone the like in his first state:
and Therefore there was not any ill affection therein, as Adam might have done the like in his First state:
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but so cannot we doe séeing we be corrupted with ill affections. So although we doe thinges like as Christ did, yet doe we sinne:
but so cannot we do seeing we be corrupted with ill affections. So although we do things like as christ did, yet do we sin:
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whereas he did no sinne. Wherefore it is said vnto the Hebrewes the 4. Chapter: He was tempted in all thinges like vnto vs, and yet without sinne. whereas he did no sin. Wherefore it is said unto the Hebrews the 4. Chapter: He was tempted in all things like unto us, and yet without sin.
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Now lawe of God forbiddeth to sorrowe for death if it be offered. God would that he should sorrowe, and he layd it vppon him as a punishment.
Now law of God forbiddeth to sorrow for death if it be offered. God would that he should sorrow, and he laid it upon him as a punishment.
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Now then that sadnesse was no hindrance, but that he loued with all the heart and with all the strength.
Now then that sadness was no hindrance, but that he loved with all the heart and with all the strength.
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To suffer such kinde of death being innocent is beyond mans power, but our power is leuened with ye corruption of originall sinne:
To suffer such kind of death being innocent is beyond men power, but our power is leavened with you corruption of original sin:
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therefore whatsoeuer it toucheth, it dooth defile. A cleane hand if it touch fine linnen, dooth not defile the same:
Therefore whatsoever it touches, it doth defile. A clean hand if it touch fine linen, doth not defile the same:
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but an vncleane hand doth make it foule. To the cleane all thinges are cleane, because the vncleanesse is all onelie not imputed.
but an unclean hand does make it foul. To the clean all things Are clean, Because the uncleanness is all only not imputed.
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The verie same may we say as touching that which Christ said:
The very same may we say as touching that which christ said:
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My God, my God, why hast thou forsaken me? This did Christ crie out without sinne, My God, my God, why hast thou forsaken me? This did christ cry out without sin,
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but we might not doe it without imperfection and fault.
but we might not do it without imperfection and fault.
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So then he was truelie obedient with all the heart, with all the soule, &c. He declared the chéerefulnesse of obedience, that euen as a shéepe, he was led vnto death, he cryed not out, he resisted not, insomuch as the president did maruell at his silence.
So then he was truly obedient with all the heart, with all the soul, etc. He declared the cheerfulness of Obedience, that even as a sheep, he was led unto death, he cried not out, he resisted not, insomuch as the president did marvel At his silence.
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Yet did he not forsake his cause by holding his peace: For so manifest was his innocencie, as it had no néede of defence:
Yet did he not forsake his cause by holding his peace: For so manifest was his innocence, as it had no need of defence:
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The president knewe it, his wife knewe it, Iudas knew it, which said that he had betraied the innocent bloud.
The president knew it, his wife knew it, Iudas knew it, which said that he had betrayed the innocent blood.
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Also the Iewes knew it, which would not put vp the price into the Treasurie as an vncleane thing.
Also the Iewes knew it, which would not put up the price into the Treasury as an unclean thing.
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The same did the Théefe vppon the Crosse, & the Centurion testifie: Wherefore there néeded not manie wordes for his defence.
The same did the Thief upon the Cross, & the Centurion testify: Wherefore there needed not many words for his defence.
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Eue and Adam would defend themselues in an euill cause, and made the same woorse by their excuse. Eue and Adam would defend themselves in an evil cause, and made the same Worse by their excuse.
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But Christ presented himselfe to the Magistrate, and was obedient vnto him, & in obedience sought to winne him euen to the death.
But christ presented himself to the Magistrate, and was obedient unto him, & in Obedience sought to win him even to the death.
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Excéeding great therefore was his obedience, and it came of his owne accord: because no man could take away his life from him, he himselfe layd it downe. Exceeding great Therefore was his Obedience, and it Come of his own accord: Because no man could take away his life from him, he himself laid it down.
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Yet in this obaying he became not lesse than his father as touching the Godhead:
Yet in this obeying he became not less than his father as touching the Godhead:
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he obeyed as a friend toward a friend, not as an inferiour, vnto the death. The Lord of life submitted himselfe vnto death, and being immortall he dyed.
he obeyed as a friend towards a friend, not as an inferior, unto the death. The Lord of life submitted himself unto death, and being immortal he died.
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For a king ought to die for his people: a shepheard putteth his life for his shéepe, and the sacrifice is slaine for sinne.
For a King ought to die for his people: a shepherd putteth his life for his sheep, and the sacrifice is slain for sin.
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It was méete he should be a sacrifice. Where a sacrifice is, there God is reconciled, and sinne is destroyed: brieflie therein consisted our iustification.
It was meet he should be a sacrifice. Where a sacrifice is, there God is reconciled, and sin is destroyed: briefly therein consisted our justification.
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But how is it applyed vnto vs? Some thinke that Christ sitteth as a Iudge,
But how is it applied unto us? some think that christ Sitteth as a Judge,
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and that to thē which best runne and woorke, he giueth this righteousnesse.
and that to them which best run and work, he gives this righteousness.
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Howbeit, It is neither in him that willeth, nor in him that runneth, but in God that taketh mercie:
Howbeit, It is neither in him that wills, nor in him that Runneth, but in God that Takes mercy:
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& we are not iustified by woorkes, and those things that be doone before regeneration, are sinnes.& we Are not justified by works, and those things that be done before regeneration, Are Sins.
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Others say that this iustification is applied vnto vs by Masses, but ye Masse is an inuention of man,
Others say that this justification is applied unto us by Masses, but you Mass is an invention of man,
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and so farre is it off, that it offereth Christes benefites vnto vs, as it suppresseth the same:
and so Far is it off, that it Offereth Christ's benefits unto us, as it suppresses the same:
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for it hideth the principall wordes by mumbling, and it saith all in Latine, and as it is vsed, it is opus operatum, that is to say, a woorke wrought.
for it Hideth the principal words by mumbling, and it Says all in Latin, and as it is used, it is opus operatum, that is to say, a work wrought.
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Others say that Christ fréelie dyed, and freelie giueth grace, faith, hope, and charitie, and all good woorkes, and for them giueth righteousnesse.
Others say that christ freely died, and freely gives grace, faith, hope, and charity, and all good works, and for them gives righteousness.
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But these good woorkes, hope and charitie, doe follow iustification, they goe not before it, and are vnperfect with sinne.
But these good works, hope and charity, do follow justification, they go not before it, and Are unperfect with sin.
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Herein standeth the trueth, that righteousnesse is set before vs by the word of God, it is also manifested and signified by the Sacramentes, which he visible wordes of God.
Herein Stands the truth, that righteousness is Set before us by the word of God, it is also manifested and signified by the Sacraments, which he visible words of God.
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Therewithall comes faith, which is the gift of God, and by it we doe apprehend the righteousnesse that is shewed.
Therewithal comes faith, which is the gift of God, and by it we do apprehend the righteousness that is showed.
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Wherefore Christ sent his Apostles, saying: Preach ye the Gospell to all creatures: and he added, He that beleeueth, and is baptised, shall be saued.
Wherefore christ sent his Apostles, saying: Preach you the Gospel to all creatures: and he added, He that Believeth, and is baptised, shall be saved.
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In Esai the 53. Chapter is said, that with his knowledge he shall iustifie manie.
In Isaiah the 53. Chapter is said, that with his knowledge he shall justify many.
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This is the life eternall, that they may know thee the onelie God, and whome thou hast sent Iesus Christ. This is the life Eternal, that they may know thee the only God, and whom thou hast sent Iesus christ.
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The death of the Crosse is a new kinde of sacrifice, and therefore a new altar. The death of the Cross is a new kind of sacrifice, and Therefore a new altar.
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He fastened to his crosse the handwriting of ordinances that was against vs, and he triumphed ouer his enemies.
He fastened to his cross the handwriting of ordinances that was against us, and he triumphed over his enemies.
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This is the triumphant chariot of Christ. The crosse was the cuppe wherein the bloud of Christ was hanged vp.
This is the triumphant chariot of christ. The cross was the cup wherein the blood of christ was hanged up.
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It was giuen a price for the whole worlde:
It was given a price for the Whole world:
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and vnlesse it had bin better than the whole world, it had not redéemed the world.
and unless it had been better than the Whole world, it had not redeemed the world.
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Here it should behooue vs to runne through all the gréefes which the Lord suffered vppon the Crosse for vs, but that is vnpossible.
Here it should behoove us to run through all the griefs which the Lord suffered upon the Cross for us, but that is unpossible.
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For euen as wise painters doe shewe vnto the world more than they paint, so dooth there here remaine more to be considered of than can be spoken,
For even as wise Painters do show unto the world more than they paint, so doth there Here remain more to be considered of than can be spoken,
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euen of those that should haue an iron voyce, an hundreth tongues, and an hundreth mouthes.
even of those that should have an iron voice, an Hundredth tongues, and an Hundredth mouths.
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But yet wil I distribute the griefes of Christ into certaine principall partes:
But yet will I distribute the griefs of christ into certain principal parts:
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otherwise as mercies did abound so it should be necessarie that miseries should abound, but vnlesse that mercies had conquered the miseries, we should still haue bin in miserie.
otherwise as Mercies did abound so it should be necessary that misery's should abound, but unless that Mercies had conquered the misery's, we should still have been in misery.
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The first calamitie is, to lose estimation. The théefe was preferred abooue Christ, Barrabas was dismissed, Christ was accounted among the wicked. An other calamitie;
The First calamity is, to loose estimation. The thief was preferred above christ, Barabbas was dismissed, christ was accounted among the wicked. an other calamity;
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As touching bodilie deliuerance, he was left destitute of Gods helpe:
As touching bodily deliverance, he was left destitute of God's help:
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My God, my God, why hast thou forsaken me? Augustine vnto Honoratus maketh a difference betwéene the new and old Testament. My God, my God, why hast thou forsaken me? Augustine unto Honoratus makes a difference between the new and old Testament.
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In the new Testament, the holie men doe not receaue redemption that they may haue a better resurrection,
In the new Testament, the holy men do not receive redemption that they may have a better resurrection,
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therefore are they left in death, that they may haue eternall life:
Therefore Are they left in death, that they may have Eternal life:
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But in the olde Testament they were in ieopardie as touching their goods, & as touching ye life of their bodie:
But in the old Testament they were in jeopardy as touching their goods, & as touching the life of their body:
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but they were deliuered, a hundreth fould was restored them, there were Iudges giuen for ye deliuerie of them, &c. Not yt there were some in ye olde time which were not left in death,
but they were Delivered, a Hundredth fouled was restored them, there were Judges given for you delivery of them, etc. Not that there were Some in you old time which were not left in death,
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as Abel, Nabaoth, Esay, &c. they had the portion of the new Testament, and manie also in the new Testament are sometime deliuered:
as Abel, Nabaoth, Isaiah, etc. they had the portion of the new Testament, and many also in the new Testament Are sometime Delivered:
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But Augustine speaketh as in the most part, and of the publike state, and of the promises.
But Augustine speaks as in the most part, and of the public state, and of the promises.
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And therefore Christ the head of the new Testament was forsaken, and truelie cryed: My God thou hast forsaken me.
And Therefore christ the head of the new Testament was forsaken, and truly cried: My God thou hast forsaken me.
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And that the contrarie may be knowen, it is said in the 22. psalme: The fathers cryed and were deliuered, they cryed and were not confounded:
And that the contrary may be known, it is said in the 22. psalm: The Father's cried and were Delivered, they cried and were not confounded:
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But I am a worme and no man, and the wordes of my faultes are farre from my saluation. But I am a worm and no man, and the words of my Faults Are Far from my salvation.
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The third griefe was suffered at the handes of ill ministers:
The third grief was suffered At the hands of ill Ministers:
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Namelie of the Iewes, of Iudas, and of the priestes, and also for many euil and vngratefull persons vnto whome that death should bring no commoditie. The fourth:
Namely of the Iewes, of Iudas, and of the Priests, and also for many evil and ungrateful Persons unto whom that death should bring no commodity. The fourth:
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He was forsaken of his owne. Moses when he sawe his rodde turned into a Serpent, fled from it.
He was forsaken of his own. Moses when he saw his rod turned into a Serpent, fled from it.
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Christ deliuered manie from sundrie diseases: None stepped forth amongest his persecutors and said. Abstaine ye from this man, for he is holie: christ Delivered many from sundry diseases: None stepped forth amongst his persecutors and said. Abstain you from this man, for he is holy:
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this or that hath he doone for me. The fifth calamitie:
this or that hath he done for me. The fifth calamity:
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They which remained, and were present to behold, increased his temptation, they mocked him, they thought him to be vniust,
They which remained, and were present to behold, increased his temptation, they mocked him, they Thought him to be unjust,
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and with whome God was angrie. So did Eliphas the Themanite thinke of Iob, that he was an enemie of God.
and with whom God was angry. So did Eliphaz the Themanite think of Job, that he was an enemy of God.
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So the Apostles thought of him that was borne blinde. So the inhabitantes of Melitum iudged of Paul because of the viper. So the Apostles Thought of him that was born blind. So the inhabitants of Melitum judged of Paul Because of the viper.
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But an extreme temptation was that when they said: But an extreme temptation was that when they said:
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He trusted in God, let him deliuer him, let him saue him if he will haue him. He trusted in God, let him deliver him, let him save him if he will have him.
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They doubted whether God loued him and predestinated him.
They doubted whither God loved him and predestinated him.
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[ We say ] O Christ deliuer vs from this temptation at our death, but when it cōmeth let vs hold our peace:
[ We say ] Oh christ deliver us from this temptation At our death, but when it comes let us hold our peace:
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let vs imitate Christ & say vnto ye father: Into thy handes I commend my spirit.
let us imitate christ & say unto you father: Into thy hands I commend my Spirit.
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Also let vs imitate the théefe yt had so great a faith, who when all men denied him, confessed him:
Also let us imitate the thief that had so great a faith, who when all men denied him, confessed him:
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Remēber me when thou commest into thy kingdome. He aunswered him: This daie shalt thou be with me in Paradise. remember me when thou Comest into thy Kingdom. He answered him: This day shalt thou be with me in Paradise.
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O good Iesu, thou wert fastened to the crosse, and yet thou wilt bring this man vnto heauen.
Oh good Iesu, thou Wertenberg fastened to the cross, and yet thou wilt bring this man unto heaven.
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Howe? with what kay wilt thou open? vndoubtedly great was the faith of this theefe, which hoped in so miserable a Christ.
Howe? with what kay wilt thou open? undoubtedly great was the faith of this thief, which hoped in so miserable a christ.
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Let others woonder at the darkenesse of the Sunne, at the shaking of the earth, at the renting of the Rockes, &c. This doe I maruell at, that the théefes heart could be in such wise inflamed with so great a faith.
Let Others wonder At the darkness of the Sun, At the shaking of the earth, At the renting of the Rocks, etc. This do I marvel At, that the thieves heart could be in such wise inflamed with so great a faith.
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Peter denied him vppon the earth; this man confessed him vppon the crosse. He had not séene the miracles of Christ:
Peter denied him upon the earth; this man confessed him upon the cross. He had not seen the Miracles of christ:
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Christ had not saide vnto him:
christ had not said unto him:
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I will make thee a fisher of men, I will make thee sit vppon the twelft throne: I will make thee a fisher of men, I will make thee fit upon the twelft throne:
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and yet hee not onelie beléeued, but he also confessed, he opened his sinne, and had a care of the saluation of his neighbour.
and yet he not only believed, but he also confessed, he opened his sin, and had a care of the salvation of his neighbour.
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There is no king, that assoone as he commeth into his kingdome, taketh a théefe to be his companion.
There is no King, that As soon as he comes into his Kingdom, Takes a thief to be his Companion.
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Christ did this and did not defile Paradise, but rather made it more honourable, because it had such a Lorde that could straightwaie so purifie théeues and harlots,
christ did this and did not defile Paradise, but rather made it more honourable, Because it had such a Lord that could straightway so purify thieves and harlots,
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as they should be méete for the kingdome of heauen. The sixt affliction of Christ was, that his bodie was on euerie side tormented.
as they should be meet for the Kingdom of heaven. The sixt affliction of christ was, that his body was on every side tormented.
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God in verie déede did cause to fall vppon him all our iniquities and punishmentes. God in very deed did cause to fallen upon him all our iniquities and punishments.
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In the Hebrewe it is said Hiphghibat. These be waters which Dauid saide did passe through euen vnto the soule:
In the Hebrew it is said Hiphghibat. These be waters which David said did pass through even unto the soul:
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a most déep mire wherin there was no steddy groūd. Howbeit if we will fruitfully beholde these things, euerie one of vs wil say:
a most deep mire wherein there was no steady ground. Howbeit if we will fruitfully behold these things, every one of us will say:
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My pride fasteneth ye thornes to christs head, my couetousnes be his nailes, my leawdnes openeth his hart as a launce, the vniuersal corruption of all my sins doth disquiet all his whole bodie.
My pride fasteneth you thorns to Christ's head, my covetousness be his nails, my Lewdness Openeth his heart as a lance, the universal corruption of all my Sins does disquiet all his Whole body.
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When we beholde all these thinges, I beséech you let vs with the eies of faith looke into the most sacred brest of the Lorde,
When we behold all these things, I beseech you let us with the eyes of faith look into the most sacred breast of the Lord,
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and we shall sée the incredible flame of charitie, and inestimable fire of his loue, whereby the whole world might be kindled,
and we shall see the incredible flame of charity, and inestimable fire of his love, whereby the Whole world might be kindled,
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if it were acknowledged with one worde.
if it were acknowledged with one word.
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As he made ye world he might haue redéemed vs, but he would not to the intent we might vnderstande his loue.
As he made you world he might have redeemed us, but he would not to the intent we might understand his love.
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He forgetteth the euils which were doone vnto him, prayed for them that crucified him, that is, he prayeth for vs, which through our sinnes crucified him.
He forgetteth the evils which were done unto him, prayed for them that Crucified him, that is, he Prayeth for us, which through our Sins Crucified him.
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Forgiue them, for they knowe not what they doe. Without doubt this is an vnspeakeable loue. Forgive them, for they know not what they do. Without doubt this is an unspeakable love.
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But herewithall the will of his sonne sprang of the will of the father: he in so louing vs obeyed his Father.
But herewithal the will of his son sprang of the will of the father: he in so loving us obeyed his Father.
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Now may we be sure yt the father loueth vs: For he so loued the worlde that hee gaue his onelie begotten sonne.
Now may we be sure that the father loves us: For he so loved the world that he gave his only begotten son.
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This is, to bee drawen vnto the father by the sonne. This is, to be drawn unto the father by the son.
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This is to sée the sunne, not in the East but in the West when it shineth vppon the wales.
This is to see the sun, not in the East but in the West when it shines upon the wales.
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In the death of Christ the loue of the father shineth vppon vs. He that in beholding of these thinges, entereth into the bath of this heate and charitie, doeth afterwarde greatlie abhorre cold,
In the death of christ the love of the father shines upon us He that in beholding of these things, entereth into the bath of this heat and charity, doth afterward greatly abhor cold,
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and doth not easilie abide to sinne.
and does not Easily abide to sin.
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He séeth Christ to haue died for him, and the father to haue deliuered him [ to death, ] not that ye father is bitter or cruel:
He seeth christ to have died for him, and the father to have Delivered him [ to death, ] not that you father is bitter or cruel:
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he delighteth not in euil as it is euil. He deliuered one mēber for all the rest.
he delights not in evil as it is evil. He Delivered one member for all the rest.
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Further he so deliuered ye same, as it shoulde not perish for euermore, but that it should be in excellent state, yt thervppon might followe a pacification,
Further he so Delivered you same, as it should not perish for evermore, but that it should be in excellent state, that thereupon might follow a pacification,
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and that we, when we shoulde be made sure of saluation, should then haue examples of all vertues.
and that we, when we should be made sure of salvation, should then have Examples of all Virtues.
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Here there was made a great societie betwéene Christ and vs. He vnto vs gaue his righteousnes and tooke vpon him our sinnes.
Here there was made a great society between christ and us He unto us gave his righteousness and took upon him our Sins.
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He in verie trueth suffered our infirmities, & he himself bare our griefes. He put in him al our offences:
He in very truth suffered our infirmities, & he himself bore our griefs. He put in him all our offences:
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For the sins of the people haue I striken him. He became subiect to the lawe, that he might deliuer vs from the law: For the Sins of the people have I stricken him. He became Subject to the law, that he might deliver us from the law:
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He became accursed, that he might deliuer vs from the curse. More are we beholding vnto him than vnto the Phisition:He became accursed, that he might deliver us from the curse. More Are we beholding unto him than unto the physician:
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For he cureth the sickenesse without taking the disease vppon him: but Christ so healed vs, as he tooke our euils vpon him.
For he cureth the sickness without taking the disease upon him: but christ so healed us, as he took our evils upon him.
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Vnlesse wee shall make so great an account of this benefit yt the same be perceiued in vs that is in Christ, we shall be reprooued as guiltie of his blood and death,
Unless we shall make so great an account of this benefit that the same be perceived in us that is in christ, we shall be reproved as guilty of his blood and death,
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as hauing troden vnder foote the bloode of the sonne of God.
as having trodden under foot the blood of the son of God.
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Christ gaue a great price for vs, I beséech you with how great vsurie and gaine will he require the same againe at our handes? Since he hath bought vs so déere, let vs cease I beséech you to bee vile in our owne sight,
christ gave a great price for us, I beseech you with how great Usury and gain will he require the same again At our hands? Since he hath bought us so dear, let us cease I beseech you to be vile in our own sighed,
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and let vs serue sins no longer.
and let us serve Sins no longer.
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We haue heard of the death and passion and bitter sorrowes of Christ, but doe we thinke that the same is finished? No verilie:
We have herd of the death and passion and bitter sorrows of christ, but do we think that the same is finished? No verily:
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he euen at this daie suffereth the selfe same thinges in his members and in his Church.
he even At this day suffers the self same things in his members and in his Church.
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Hée is there forsaken because faith faileth, and when the sonne of man commeth, do ye thinke that hee shall finde faith? The charitie of manie waxeth colde, the dangerous times are at hande,
He is there forsaken Because faith Faileth, and when the son of man comes, do you think that he shall find faith? The charity of many Waxes cold, the dangerous times Are At hand,
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and men be louers of them selues.
and men be lovers of them selves.
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Christ in some of his members that remaine is called a seducer, an heretike, is communicated,
christ in Some of his members that remain is called a seducer, an heretic, is communicated,
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and cast out of the synagogue.
and cast out of the synagogue.
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About him there standes dogges, calues, fat Buls, Lions, and Elephantes, as it is described in the 27. Psalme, Popes, Cardinals, false Bishops, our Maisters:
About him there Stands Dogs, calves, fat Bulls, Lions, and Elephants, as it is described in the 27. Psalm, Popes, Cardinals, false Bishops, our Masters:
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these be they which afflict him as much as they can.
these be they which afflict him as much as they can.
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The bones and members of Christ are vexed, bloode is shed like water, the soules almost in no place are healed.
The bones and members of christ Are vexed, blood is shed like water, the Souls almost in no place Are healed.
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The tongue of Christ waxeth drie in a manner like a potsharde, for fewe doe preach his gospell purelie,
The tongue of christ Waxes dry in a manner like a potsharde, for few do preach his gospel purely,
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and the trueth is not taught.
and the truth is not taught.
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Great is the number of Dogges which neither can nor will barke, and these be most impudent and vnsatiable.
Great is the number of Dogs which neither can nor will bark, and these be most impudent and unsatiable.
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The head is pricked with thornes:
The head is pricked with thorns:
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For the Prelates of the Church being loaden with riches & such kinde of cares, doe presse Christ, but further him not:
For the Prelates of the Church being loaded with riches & such kind of Cares, do press christ, but further him not:
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They liue to their bellie and to their glorie, they onelie giue their minde to the cares of this life,
They live to their belly and to their glory, they only give their mind to the Cares of this life,
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and are vnmeete to handle diuine things. He is clothed in purple because in their great powers he is maruelously deluded.
and Are unmeet to handle divine things. He is clothed in purple Because in their great Powers he is marvelously deluded.
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A réede is giuen him in his handes, the vanitie of the doctors and diuines, subtil shifts of sophisters which sauor more of Aristotle than of the holy Scripture.
A reed is given him in his hands, the vanity of the Doctors and Divines, subtle shifts of sophisters which savour more of Aristotle than of the holy Scripture.
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They knéele, they perpetually inuent fained worshippings:
They kneel, they perpetually invent feigned worshippings:
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For they builde huge Temples, within there is nothing but Idols, signes, perfumes, waxe lights, bleating,
For they build huge Temples, within there is nothing but Idols, Signs, perfumes, wax lights, bleating,
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and such like, so that the Altar of Damascus is translated into ye temple of God.
and such like, so that the Altar of Damascus is translated into you temple of God.
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There is no ende of yéerelie obites and of Masses.
There is no end of yearly Obits and of Masses.
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They smite Christ on the head, for they make decrées that one kind doth suffice, that transubstantiation should be beléeued, that matrimonie should be plucked away from clergie men,
They smite christ on the head, for they make decrees that one kind does suffice, that transubstantiation should be believed, that matrimony should be plucked away from Clergy men,
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and other things of like sort. They crucifie Christ among théeues, when they account all professors of the Gospell among théeues:
and other things of like sort. They crucify christ among thieves, when they account all professors of the Gospel among thieves:
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They torment him in his whole bodie, when by their wicked decrées, they strayten, binde and rent in sunder the consciences, they would haue men to haue no part in the kingdome of heauen,
They torment him in his Whole body, when by their wicked decrees, they straiten, bind and rend in sunder the Consciences, they would have men to have no part in the Kingdom of heaven,
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vnlesse he will confesse all his sinnes.
unless he will confess all his Sins.
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The garments of Christ, that is, the Scriptures wherein he is cladde, they diuide into many senses, historicall, allegoricall, tropologicall,
The garments of christ, that is, the Scriptures wherein he is clad, they divide into many Senses, historical, allegorical, tropological,
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and anagogicall, so that they now contemne the literall sense, and the people of God is deceaued by mens dreames:
and anagogical, so that they now contemn the literal sense, and the people of God is deceived by men's dreams:
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and through the libertie of glossing and diuiding, they so rent in sunder and dismember all things,
and through the liberty of glossing and dividing, they so rend in sunder and dismember all things,
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as there is nothing whole remaining.
as there is nothing Whole remaining.
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They cast lots vpon Christs garment, for the Popes answere must bée attended before the matter be defined:
They cast lots upon Christ garment, for the Popes answer must been attended before the matter be defined:
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a determination must bée expected from the secresie of his brest: neither is it lawfull for the Councell of Trent to decrée without the Pope.
a determination must been expected from the secrecy of his breast: neither is it lawful for the Council of Trent to Decree without the Pope.
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Is not this to deale by lot, for the answeres of a diuelish brest doe disagrée.
Is not this to deal by lot, for the answers of a devilish breast do disagree.
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Hereof it comes that in the Schooles, and in the Vniuersities nothing is suffered to be intreated of but by the way of question,
Hereof it comes that in the Schools, and in the Universities nothing is suffered to be entreated of but by the Way of question,
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for disputation sake, and after the manner of the maister of the Sentences, but not definitiuely nor determinately.
for disputation sake, and After the manner of the master of the Sentences, but not definitively nor determinately.
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They all protest that they will say nothing against the Church: which is that Church? The Romish Church:
They all protest that they will say nothing against the Church: which is that Church? The Romish Church:
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which Romish Church? The Pope.
which Romish Church? The Pope.
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Oh good Christ, when shall thy people bee deliuered out of their handes? Oh God, art thou angrie for euer? We be the shéepe of thy pasture, we be the worke of thy handes:
O good christ, when shall thy people be Delivered out of their hands? O God, art thou angry for ever? We be the sheep of thy pasture, we be the work of thy hands:
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wilt thou haue thy Church thus to liue vnder the Crosse till the ende of the world? Oh howsoeuer it be, giue it constancie,
wilt thou have thy Church thus to live under the Cross till the end of the world? O howsoever it be, give it constancy,
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and in death forsake it not. For the which also God exalted him.
and in death forsake it not. For the which also God exalted him.
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The Crosse of Christ was a triumphant chariot wherein he was caried vnto the Capitol of Gods kingdome. He being God, tooke the forme of a seruaunt.
The Cross of christ was a triumphant chariot wherein he was carried unto the Capitol of God's Kingdom. He being God, took the Form of a servant.
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Tyrantes dare neuer laie aside their kingly pompe, and principall garde of their body.
Tyrants Dare never lay aside their kingly pomp, and principal guard of their body.
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For they bee afraide of themselues, least if they should once laie it awaie, they shall not be able to resume it againe.
For they be afraid of themselves, lest if they should once lay it away, they shall not be able to resume it again.
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Whereuppon Dionysius the Tyrant trusted no man, he issued not out of his Castle without his garde.
Whereupon Dionysius the Tyrant trusted no man, he issued not out of his Castle without his guard.
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But those which be borne kings doe sometimes liue like priuate men, neither doe they séeme to haue their kingdome taken from them:
But those which be born Kings do sometime live like private men, neither do they seem to have their Kingdom taken from them:
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so did Christ, and so ought we to doe, to giue place willingly vnto our neighbours,
so did christ, and so ought we to do, to give place willingly unto our neighbours,
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and to humble our selues, euen as Christ gaue place: For wee shal be exalted, and that greatly exalted;
and to humble our selves, even as christ gave place: For we shall be exalted, and that greatly exalted;
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For the passions of this life are not worthie of the glorie to come which shall be reuealed in vs. And, If we shall suffer together with him, we shall also raigne together with him. For the passion of this life Are not worthy of the glory to come which shall be revealed in us And, If we shall suffer together with him, we shall also Reign together with him.
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It behooued him to suffer, and so to enter into his glorie, and so doeth it behooue vs. For he hath quickened vs together with him,
It behooved him to suffer, and so to enter into his glory, and so doth it behoove us For he hath quickened us together with him,
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and made vs sit in the heauenly places. and made us fit in the heavenly places.
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He exalted him, that he might sit at his right hand, and he put all things vnder his féete.
He exalted him, that he might fit At his right hand, and he put all things under his feet.
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Séeing he cast him downe vnder all mortall men, he aduaunced him aboue all creatures: from the Crosse vnto the throne of his diuinitie.
Seeing he cast him down under all Mortal men, he advanced him above all creatures: from the Cross unto the throne of his divinity.
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This exaltation must be vnderstoode according to his humanitie: for his diuine nature was neuer diminished.
This exaltation must be understood according to his humanity: for his divine nature was never diminished.
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Onely in respect of mans iudgement it may be saide to be exalted: for it did not declare it selfe.
Only in respect of men judgement it may be said to be exalted: for it did not declare it self.
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He gaue him a name which is aboue euerie name, that is to wit, dignitie, power, and degree. He gave him a name which is above every name, that is to wit, dignity, power, and degree.
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Vnto the Ephesians it it written: Aboue euerie name that is named in this worlde or in the worlde to come.
Unto the Ephesians it it written: Above every name that is nam in this world or in the world to come.
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Christ is made the head of the Church, that in the name of Iesus euerie knee shoulde bow. christ is made the head of the Church, that in the name of Iesus every knee should bow.
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A place taken out of Esaie and cited in the 14. Chapter to the Romanes: The Lorde liueth, to mee shall euerie knee bow.
A place taken out of Isaiah and cited in the 14. Chapter to the Romans: The Lord lives, to me shall every knee bow.
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There is meant Adoration, and that such as is due vnto God, not vnto a name or syllables,
There is meant Adoration, and that such as is due unto God, not unto a name or syllables,
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as fooles dooe, which hearing the name of Iesus, doe vncouer their head, and thinke nothing of the thing it selfe.
as Fools do, which hearing the name of Iesus, do uncover their head, and think nothing of the thing it self.
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So doe they also behaue themselues towards the outward elements of the sacrament, & giue little héede vnto the thing signified.
So do they also behave themselves towards the outward elements of the sacrament, & give little heed unto the thing signified.
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Knéeling is an outward signification of the inward worshipping.
Kneeling is an outward signification of the inward worshipping.
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Whether is this adoration giuen to the humanitie or to the diuinitie? Vnto whole Christ, the natures are not separated.
Whither is this adoration given to the humanity or to the divinity? Unto Whole christ, the nature's Are not separated.
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Neither when we honour a king doe wee bid him put off his purple robe: albeit that the reason of worshipping him is taken from his diuinitie.
Neither when we honour a King do we bid him put off his purple robe: albeit that the reason of worshipping him is taken from his divinity.
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But Paul vnto the Romanes séemeth to say, that it will come to passe in the day of iudgement, that euery knée shall bowe.
But Paul unto the Romans Seemeth to say, that it will come to pass in the day of judgement, that every knee shall bow.
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True it is, but nowe that honour is begun, then it shall be perfect when all his enemies shall be put vnder his footestoole.
True it is, but now that honour is begun, then it shall be perfect when all his enemies shall be put under his footstool.
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Hereby also appeareth ye diuinitie of Christ, since adoration is attributed vnto him.
Hereby also appears you divinity of christ, since adoration is attributed unto him.
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Some babble certaine things of Purgatory, because the knées of things that are belowe shall bowe.
some babble certain things of Purgatory, Because the knees of things that Are below shall bow.
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But what shall be doone in the time of iudgement, when they shall bee no longer in Purgatorie? Shall the honour of Christ then cease? Doe not the Diuels beléeue and tremble,
But what shall be done in the time of judgement, when they shall be no longer in Purgatory? Shall the honour of christ then cease? Do not the Devils believe and tremble,
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and while Christ was in the worlde, they did confesse and worship, and desired him that he woulde not torment them.
and while christ was in the world, they did confess and worship, and desired him that he would not torment them.
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Were there not many of the dead raised vp by the Apostles and other holy men in the name of Christ,
Were there not many of the dead raised up by the Apostles and other holy men in the name of christ,
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and hell obeyed the name of the Lord? Also ye diuels at this day cannot tempt any more than Christ willeth and suffereth.
and hell obeyed the name of the Lord? Also you Devils At this day cannot tempt any more than christ wills and suffers.
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Doe they not perceiue the figuratiue kinde of spéeche? Angels haue no knées.
Do they not perceive the figurative kind of speech? Angels have no knees.
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The meaning is, that he shall be the Lorde of all, and shall be worshipped of all and in euerie place.
The meaning is, that he shall be the Lord of all, and shall be worshipped of all and in every place.
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Euerie tongue shall confesse him to be Christ, and that vnto the praise and glorie of God. Every tongue shall confess him to be christ, and that unto the praise and glory of God.
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This triumph laide before our eyes is in Christ, that we may vnderstande wee shall be partakers of him,
This triumph laid before our eyes is in christ, that we may understand we shall be partakers of him,
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if we will humble our selues with him. Let no man therefore be ashamed to be humbled, and suffer afflictions.
if we will humble our selves with him. Let no man Therefore be ashamed to be humbled, and suffer afflictions.
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If we be not mortified with Christ, we shall die euerlastingly with the Diuell. Better therefore it is to suffer with Christ:
If we be not mortified with christ, we shall die everlastingly with the devil. Better Therefore it is to suffer with christ:
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for what are these sufferings in comparison of hell? What are they in comparison of vnquenchable fire, what are they to the worme that dieth not, what are they to the gnashing of téeth,
for what Are these sufferings in comparison of hell? What Are they in comparison of unquenchable fire, what Are they to the worm that Dieth not, what Are they to the gnashing of tooth,
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and what, to the vttermost darkenesse? Without doubt it is better nowe to suffer easily, than to indure those extremities.
and what, to the uttermost darkness? Without doubt it is better now to suffer Easily, than to endure those extremities.
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Againe, compare these things with the eternall glory:
Again, compare these things with the Eternal glory:
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Is not that so great, as wee ought for the same to leade all the time of this life in torment and vexation? Verilie as vnto the Corinthians it is saide:
Is not that so great, as we ought for the same to lead all the time of this life in torment and vexation? Verily as unto the Corinthians it is said:
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This momentanie and easie affliction, shall procure vnto vs a great weight of glorie. This momentary and easy affliction, shall procure unto us a great weight of glory.
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But I am wide, if I require sufferings that should be like vnto the passions of Christ,
But I am wide, if I require sufferings that should be like unto the passion of christ,
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since we cā not despise money, since we cannot choose but make much thereof as though it shoulde neuer perish,
since we can not despise money, since we cannot choose but make much thereof as though it should never perish,
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as if we our selues shoulde neuer die. We cannot be content with things that be necessarie:
as if we our selves should never die. We cannot be content with things that be necessary:
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vnlesse we maintaine multitudes of seruaunts, we recken it nothing: vnlesse all be of silke and siluer, all is nothing worth.
unless we maintain Multitudes of Servants, we reckon it nothing: unless all be of silk and silver, all is nothing worth.
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Vndoubtedly this is not the crosse of Christ. Christ sheweth that ye should goe one waie, but ye goe another.
Undoubtedly this is not the cross of christ. christ shows that you should go one Way, but you go Another.
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Vnlesse ye take this key, how shall heauen be opened vnto you? If thy Crosse séeme to be heauie and grieuous, take thou the wood which was throwen into the waters of Marath, I meane the death of Christ,
Unless you take this key, how shall heaven be opened unto you? If thy Cross seem to be heavy and grievous, take thou the wood which was thrown into the waters of Marath, I mean the death of christ,
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and thereby thy afflictions will bee seasoned. The Crosse of Christ maketh all things fauourie, so it be takē vp by faith.
and thereby thy afflictions will be seasoned. The Cross of christ makes all things favour, so it be taken up by faith.
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By it are our sinnes forgiuen vs, our concupiscence is broken, and is not imputed vnto vs: the Diuill is vanquished:
By it Are our Sins forgiven us, our concupiscence is broken, and is not imputed unto us: the devil is vanquished:
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we be deliuered from the lawe, from death and condemnation.
we be Delivered from the law, from death and condemnation.
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By it is the wall broken which made diuision betwéene vs and the Iewes, we be reconciled vnto the heauenly things, thereby God shewed what account he made of vs,
By it is the wall broken which made division between us and the Iewes, we be reconciled unto the heavenly things, thereby God showed what account he made of us,
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and on the other side there is kindled in vs a loue towardes him.
and on the other side there is kindled in us a love towards him.
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By it is the iustice of God satisfied, God (who otherwise is angrie for our sinnes) is well pleased with vs, righteousnesse being fréely giuen vs. By it, are shewed all examples of liuing well.
By it is the Justice of God satisfied, God (who otherwise is angry for our Sins) is well pleased with us, righteousness being freely given us By it, Are showed all Examples of living well.
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Christ hath drawen all things vnto him. He is remembred in all the Sacraments, and is comprehended by faith. By it is hell conquered.
christ hath drawn all things unto him. He is remembered in all the Sacraments, and is comprehended by faith. By it is hell conquered.
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Wherefore let vs not disdaine to vndergoe the Crosse with Christ, otherwise we are crucified for sinne.
Wherefore let us not disdain to undergo the Cross with christ, otherwise we Are Crucified for sin.
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Thereby we are broken in péeces vnder the wrath of God and damnation, except wee be with Christ:
Thereby we Are broken in Pieces under the wrath of God and damnation, except we be with christ:
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but we féele not our Crosse of sinne, vntill the lawe be brought thereunto: There doe wée perceiue our wickednesse.
but we feel not our Cross of sin, until the law be brought thereunto: There do we perceive our wickedness.
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By this we being stirred vp doe come vnto Christ, and doe offer our selues with a willing minde to suffer those things which he would haue vs to suffer.
By this we being stirred up do come unto christ, and do offer our selves with a willing mind to suffer those things which he would have us to suffer.
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Christ hauing suffered in the flesh, arme your selues with the selfe same minde: especially since he, as it is said vnto the Hebrues, suffered such gainesaying of sinners.
christ having suffered in the Flesh, arm your selves with the self same mind: especially since he, as it is said unto the Hebrews, suffered such gainsaying of Sinners.
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And againe Peter said, Christ suffered for vs, leauing an example that ye shoulde followe his steppes.
And again Peter said, christ suffered for us, leaving an Exampl that you should follow his steps.
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An Oration concerning the Resurrection of Christ.
an Oration Concerning the Resurrection of christ.
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CHrist in the Prophets is called the Sunne, not onely because it lighteneth, but because it setteth & afterward riseth againe:
christ in the prophets is called the Sun, not only Because it lighteneth, but Because it sets & afterwards Riseth again:
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So Christ died and rose againe. So christ died and rose again.
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He called himselfe a wheate corne which sufficeth not to be sowen, for vnlesse it be corrupted and deade, it brings foorth no fruite:
He called himself a wheat corn which Suffices not to be sown, for unless it be corrupted and dead, it brings forth no fruit:
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so was it not ynough for Christ to be borne, but he would die, that he might bring foorth fruite.
so was it not enough for christ to be born, but he would die, that he might bring forth fruit.
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We haue made mention of his death: now will we speake of his resurrection. First we shall sée that Christ is risen:
We have made mention of his death: now will we speak of his resurrection. First we shall see that christ is risen:
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Secondlie that we are risen together with him: Thirdlie what we must now doe being raised vp.
Secondly that we Are risen together with him: Thirdly what we must now do being raised up.
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As touching the first, Matthew saith that the women came earlie in the morning.
As touching the First, Matthew Says that the women Come early in the morning.
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They say that vnto women was first shewed the resurrection, to the intent that they which first brought death into the worlde, might first bring tidings of the resurrection:
They say that unto women was First showed the resurrection, to the intent that they which First brought death into the world, might First bring tidings of the resurrection:
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because they be weake, and Christ vseth the ministerie of féeble things. Leauing these allegations, we must rather say, that they had earnestly sorrowed at his death,
Because they be weak, and christ uses the Ministry of feeble things. Leaving these allegations, we must rather say, that they had earnestly sorrowed At his death,
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and for a certaine recompence it was good right that they should first reioyce.
and for a certain recompense it was good right that they should First rejoice.
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So do the penitent with sorrow for the death of Christ, especiallie because they crucified him, receiue comfort.
So do the penitent with sorrow for the death of christ, especially Because they Crucified him, receive Comfort.
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Further they sought Christ, and they which séeke him, lose not their labour. Wherefore if we do not finde Christ, it is for that we do not repent,
Further they sought christ, and they which seek him, loose not their labour. Wherefore if we do not find christ, it is for that we do not Repent,
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and because we séeke him not. These women worshipped him while he liued: also they meant to do him the last honours, when he was deade.
and Because we seek him not. These women worshipped him while he lived: also they meant to do him the last honours, when he was dead.
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They did not as doth the world, which first killeth the saintes, and afterwarde worshippeth them when they be deade.
They did not as does the world, which First kills the Saints, and afterward Worshippeth them when they be dead.
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Howbeit if we shall speake the trueth, the zeale and feruencie of these women was without faith and without a iust knowledge.
Howbeit if we shall speak the truth, the zeal and fervency of these women was without faith and without a just knowledge.
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They had heard Christ tell them as touching his resurrection, euen as the Angell tolde them nowe:
They had herd christ tell them as touching his resurrection, even as the Angel told them now:
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and yet they carried oyntments & confections, as though he shoulde not rise againe: either they beléeued verie little, or else they were forgetfull.
and yet they carried ointments & confections, as though he should not rise again: either they believed very little, or Else they were forgetful.
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They were onely mooued of a certaine affection, but not of faith. Therefore they dealt vnwisely in their iourney.
They were only moved of a certain affection, but not of faith. Therefore they dealt unwisely in their journey.
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At the length came to their minde the rowling away of the graue stone: At the length Come to their mind the rolling away of the graven stone:
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which if they had considered of before, they might haue brought one or two men with them.
which if they had considered of before, they might have brought one or two men with them.
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So doth it happen, where the wisedome of faith is not.
So does it happen, where the Wisdom of faith is not.
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So did Peter thinke that hee had doone worthily when drawing out his sworde, he cut off the eare of the high Priests seruant. So did Peter think that he had done worthily when drawing out his sword, he Cut off the ear of the high Priests servant.
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When we deale without faith, manie thinges are foolishlie committed, and oftentimes is giuen to God that which he requireth not:
When we deal without faith, many things Are foolishly committed, and oftentimes is given to God that which he requires not:
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as these women which vainely carried these swéete oyntments with them:
as these women which vainly carried these sweet ointments with them:
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and as many at this day vse masses, and choise of meates, and such other kinde of thinges.
and as many At this day use masses, and choice of Meats, and such other kind of things.
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An Angel descended from heauen, the testimonies of men wanted, an Angell was present to shewe the resurrection.
an Angel descended from heaven, the testimonies of men wanted, an Angel was present to show the resurrection.
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By one and the same worke in the selfe same thing is shewed the state of the life to come.
By one and the same work in the self same thing is showed the state of the life to come.
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Wee shalbe as the Angels of God, and shining as the sunne: Wherefore the Angel did shine marueilously.
we shall as the Angels of God, and shining as the sun: Wherefore the Angel did shine marvelously.
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There was made an earthquake, because in the resurrection is inuerted the nature of things. And it behooued that the kéepers were terrified.
There was made an earthquake, Because in the resurrection is inverted the nature of things. And it behooved that the keepers were terrified.
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The women at the sight of the Angell were afraide, by reason of the discorde which through sinne sprung vp betwéene our nature and the nature of Angels, with whom neuerthelesse we ought to be familiar, for they be our kéepers.
The women At the sighed of the Angel were afraid, by reason of the discord which through sin sprung up between our nature and the nature of Angels, with whom nevertheless we ought to be familiar, for they be our keepers.
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This dissention will indure vntill we haue put off our bodie.
This dissension will endure until we have put off our body.
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The kéepers became as it were deade men, they meant to haue kept downe Christ in the graue.
The keepers became as it were dead men, they meant to have kept down christ in the graven.
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So woulde princes at this day by armes and councels haue the gospell to be buried.
So would Princes At this day by arms and Counsels have the gospel to be buried.
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Let mans counsell breake out, it can preuaile nothing against God, nay rather all things do happen quite otherwise.
Let men counsel break out, it can prevail nothing against God, nay rather all things do happen quite otherwise.
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They meant to terrifie all such as came, and they themselues were made afraid.
They meant to terrify all such as Come, and they themselves were made afraid.
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They intended to let Christ from comming foorth, and they themselues were let, and became as deade men. The Angell comforteth the women:
They intended to let christ from coming forth, and they themselves were let, and became as dead men. The Angel comforts the women:
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Feare ye not. The Godly after feare, doe receiue comfort by Angels, because they speake the words of God, fear you not. The Godly After Fear, do receive Comfort by Angels, Because they speak the words of God,
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and the worde of God doth comfort vs. The kéepers are not comforted, because they be enimies of God, and in enmitie doe perseuere.
and the word of God does Comfort us The keepers Are not comforted, Because they be enemies of God, and in enmity do persevere.
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He is risen, he is not heere. The bodie of Christ is not eueriewhere. Tydings is brought vnto the disciples. He is risen, he is not Here. The body of christ is not eueriewhere. Tidings is brought unto the Disciples.
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When we haue obtained any good thing we must communicate it with others. He shall goe before into Galile. Yet appeared he vnto them the viij. dayes together wherein they were to tarry at Ierusalem by reason of the feast.
When we have obtained any good thing we must communicate it with Others. He shall go before into Galilee. Yet appeared he unto them the viij. days together wherein they were to tarry At Ierusalem by reason of the feast.
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They were to returne into Galile, because from thence they came. The Lord was oftentimes conuersant with them in that place.
They were to return into Galilee, Because from thence they Come. The Lord was oftentimes conversant with them in that place.
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Vntill the time of Pentecost it behooued them to returne to Ierusalem: then vpon mount Oliuet they saw him ascend into heauen, Until the time of Pentecost it behooved them to return to Ierusalem: then upon mount Olivet they saw him ascend into heaven,
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and they were commaunded to tarrie at Ierusalem, vntill they should be indued with power from heauen.
and they were commanded to tarry At Ierusalem, until they should be endued with power from heaven.
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Nowe that the Lord is risen againe, it appeareth by the testimonie of the Angel, of the women, and of the Euangelist.
Now that the Lord is risen again, it appears by the testimony of the Angel, of the women, and of the Evangelist.
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But in the olde testament wheresoeuer we read that Christ shal reigne for euer, there is shewed his resurrection.
But in the old Testament wheresoever we read that christ shall Reign for ever, there is showed his resurrection.
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In the oppression and deliuerance of the godly, which is read in the olde Testament, we haue the death and resurrection of Christ, not in a figure but truely,
In the oppression and deliverance of the godly, which is read in the old Testament, we have the death and resurrection of christ, not in a figure but truly,
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because Christ truelie suffereth in his members:
Because christ truly suffers in his members:
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As for example, Saule Saule, whie doost thou persecute me? Ionas shewed both, as Christ saith. And Dauid saith:
As for Exampl, Saule Saule, why dost thou persecute me? Ionas showed both, as christ Says. And David Says:
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Thou shalt not leaue my Soule in hel, nor suffer thy holie one to see corruption. Christ foreshewed the same:Thou shalt not leave my Soul in hell, nor suffer thy holy one to see corruption. christ foreshowed the same:
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Destroy this temple, and in three dayes I will builde it vp againe. And in other places he oftentimes spake of betraying the sonne of man. Destroy this temple, and in three days I will build it up again. And in other places he oftentimes spoke of betraying the son of man.
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He prooued his resurrection by appearing the space of fortie daies.
He proved his resurrection by appearing the Molle of fortie days.
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He saith to his disciples in Emaus, that Moses, the Prophets, and the Psalmes doe beare witnesse that it behooued Christ should suffer and so enter into his glorie. He Says to his Disciples in Emaus, that Moses, the prophets, and the Psalms do bear witness that it behooved christ should suffer and so enter into his glory.
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Vnto the Corin. If Christ be not risen againe, vaine is our preaching and vaine is your faith. We are founde false witnesses:
Unto the Corin. If christ be not risen again, vain is our preaching and vain is your faith. We Are found false Witnesses:
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They that bee deade in Christ are perished. Neither should Christ haue béene the Lorde of the liuing and of the deade.
They that be dead in christ Are perished. Neither should christ have been the Lord of the living and of the dead.
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And vnto the Romans it is saide vnto this ende he is risen againe. This much for the first point.
And unto the Romans it is said unto this end he is risen again. This much for the First point.
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We are risen vp together with him. For to the intent he might shewe this:
We Are risen up together with him. For to the intent he might show this:
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when hée rose vp, he had manie bodies of the saintes with him which appeared vnto others. when he rose up, he had many bodies of the Saints with him which appeared unto Others.
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Further he rose not to himselfe but vnto others, vnto vs I meane, séeing hee is our head.
Further he rose not to himself but unto Others, unto us I mean, seeing he is our head.
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If he himself be risen, the members also are raised vp with him. Example of those that bee drowned in the waters.
If he himself be risen, the members also Are raised up with him. Exampl of those that be drowned in the waters.
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To the Rom. Seeing he hath giuen his sonne, howe shall hee not with him giue all thinges? But and if he haue giuen all thinges, hee hath also giuen resurrection. To the Rom. Seeing he hath given his son, how shall he not with him give all things? But and if he have given all things, he hath also given resurrection.
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Vnto the Ephesians: When ye were dead in your sinnes he quickened you together with him, Unto the Ephesians: When you were dead in your Sins he quickened you together with him,
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and not onelie quickened you, but also made you to sit together on the right hand in the heauenlie places. and not only quickened you, but also made you to fit together on the right hand in the heavenly places.
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And in the same Epistle to the Ephesians, What is the exceeding greatnes of his power towards vs which beleue according to ye working of his mightie power, which he wrought in Christ when he raised him from the deade, &c. Furthermore he is risen vp vnto vs,
And in the same Epistle to the Ephesians, What is the exceeding greatness of his power towards us which believe according to the working of his mighty power, which he wrought in christ when he raised him from the dead, etc. Furthermore he is risen up unto us,
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and sitteth at the right hande of the father and obtaineth for vs the spirite, which was in him the beginning of the resurrection.
and Sitteth At the right hand of the father and obtaineth for us the Spirit, which was in him the beginning of the resurrection.
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For vnto the Romanes it is saide:
For unto the Romans it is said:
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If the spirite of him which raised vp Christ from the deade doe dwell in you, hee will quicken also your mortall bodies, If the Spirit of him which raised up christ from the dead do dwell in you, he will quicken also your Mortal bodies,
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because of the spirit that dwelleth in you. Because of the Spirit that dwells in you.
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Also vnto the Romanes the sixt Chapter, Likewise thinke yee also that ye are deade to sinne,
Also unto the Romans the sixt Chapter, Likewise think ye also that you Are dead to sin,
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but are aliue to God in Christ Iesus. Weare all dead through Adam, and doe presentlie taste of death.but Are alive to God in christ Iesus. Wear all dead through Adam, and do presently taste of death.
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Wherefore if we will not make Christ to bee worser than Adam, let vs saie that he also gaue a newe life which we maie now presentlie tast.
Wherefore if we will not make christ to be Worse than Adam, let us say that he also gave a new life which we may now presently taste.
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Christ is the first fruits of them that rise againe, as it is saide vnto the Corinthians. First fruites doe not so goe before other fruites,
christ is the First fruits of them that rise again, as it is said unto the Corinthians. First fruits do not so go before other fruits,
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but that they be together with them, indéede they be not ripe, but yet they are nowe extant:
but that they be together with them, indeed they be not ripe, but yet they Are now extant:
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so likewise our resurrection, although it be not ripe, yet is it. And as Christ by Baptisme hath drawen vs with him into his death and buriall,
so likewise our resurrection, although it be not ripe, yet is it. And as christ by Baptism hath drawn us with him into his death and burial,
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so hath he drawen vs out vnto life.
so hath he drawn us out unto life.
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This doeth the dipping into the water and the issuing foorth againe signifie, when we are baptised.
This doth the dipping into the water and the issuing forth again signify, when we Are baptised.
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It is saide vnto the Romanes: But and if wee confesse the Lorde Iesus to haue risen from the dead, wee shall be saued.
It is said unto the Romans: But and if we confess the Lord Iesus to have risen from the dead, we shall be saved.
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Wherefore the resurrection of Christ pertayneth to our resurrection. For we cannot be saued, vnlesse we be pertakers of the same.
Wherefore the resurrection of christ pertaineth to our resurrection. For we cannot be saved, unless we be partakers of the same.
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Hee was deliuered to death for our sinnes, and rose againe for our iustification &c. If ye bee risen together with Christ, seeke ye those thinges which are aboue, &c. The minor proposition must bee added. He was Delivered to death for our Sins, and rose again for our justification etc. If you be risen together with christ, seek you those things which Are above, etc. The minor proposition must be added.
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But ye are risen together with Christ, therefore ye ought to seeke those things that be aboue. But you Are risen together with christ, Therefore you ought to seek those things that be above.
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He that beleeueth in the sonne hath eternall life. By hope wee are saued. Howbeit we are yet still after a sort vnder death.He that Believeth in the son hath Eternal life. By hope we Are saved. Howbeit we Are yet still After a sort under death.
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Neither doe we saie, as doe the Libertines, that the resurrection is alreadie past: wee onelie affirme that it is begunne.
Neither do we say, as do the Libertines, that the resurrection is already past: we only affirm that it is begun.
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For God bringeth not by and by vnto the high and perfect degrée, he first giueth certaine entrances and beginninges.
For God brings not by and by unto the high and perfect degree, he First gives certain entrances and beginnings.
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Before that Moses colde be declared captaine of the people of God, if we shall giue credite to Iosephus, he cast vppon the ground the diademe of Pharao, and trode it vnder his féete, he slewe an Egyptian,
Before that Moses cold be declared captain of the people of God, if we shall give credit to Iosephus, he cast upon the ground the diadem of Pharaoh, and trodden it under his feet, he slew an Egyptian,
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and made peace betwéene the Israelites:
and made peace between the Israelites:
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whereby is declared that hee was partaker of his vocation, although it were not as yet fullie reuealed.
whereby is declared that he was partaker of his vocation, although it were not as yet Fully revealed.
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Also Dauid being a childe slew Lyons and Beares, and being a young man killed Goliath: whereby he beganne nowe to bée a partaker of the gouernment of the Israelites,
Also David being a child slew Lyons and Bears, and being a young man killed Goliath: whereby he began now to been a partaker of the government of the Israelites,
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although he were not declared king.
although he were not declared King.
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So wee, although we haue not as yet obteyned a perfect resurrection, yet are we conuersant therein.
So we, although we have not as yet obtained a perfect resurrection, yet Are we conversant therein.
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Now must we sée wherein this resurrection of ours standeth. First in good woorkes, which are nothing else but enterances and beginninges of eternall life.
Now must we see wherein this resurrection of ours Stands. First in good works, which Are nothing Else but entrances and beginnings of Eternal life.
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They are degrées whereby God draweth vs vnto a perfect life. They are no merites but pathes and imperfect beginninges.
They Are Degrees whereby God draws us unto a perfect life. They Are no merits but paths and imperfect beginnings.
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We are debters not to liue after the fleshe, but after the spirite: We Are debtors not to live After the Flesh, but After the Spirit:
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for if according to the spirite yee mortifie the deedes of the fleshe, yee shall liue.
for if according to the Spirit ye mortify the Deeds of the Flesh, ye shall live.
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Mortifie your members which bee vppon the earth. Mortify your members which be upon the earth.
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And those doeth Paul expresse to bee Fornication, couetousnesse, and Idolatrie, &c. And our olde man the more he is destroied, the more hee is euerie daie renewed. And those doth Paul express to be Fornication, covetousness, and Idolatry, etc. And our old man the more he is destroyed, the more he is every day renewed.
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Also in the seconde Epistle to the Corinthians: He died for all men, that hee which nowe liueth maie not liue to himselfe,
Also in the seconde Epistle to the Corinthians: He died for all men, that he which now lives may not live to himself,
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but vnto him which died for vs. Whereuppon Paul: I liue, yet not I nowe, but Christ liueth in mee. but unto him which died for us Whereupon Paul: I live, yet not I now, but christ lives in me.
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We must take héede that not onelie we testifie in woordes that Christ is risen againe,
We must take heed that not only we testify in words that christ is risen again,
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but to shewe that hee is also risen againe in vs. Christ when he was risen againe, entered into the glorie of the father, that we in this resurrection begun, might prooue our selues to be the children of God, as we bée.
but to show that he is also risen again in us christ when he was risen again, entered into the glory of the father, that we in this resurrection begun, might prove our selves to be the children of God, as we been.
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Wherefore it is saide vnto the Romanes: Christ is defined or rather declared to bee the sonne of God, by his rising againe from the dead.
Wherefore it is said unto the Romans: christ is defined or rather declared to be the son of God, by his rising again from the dead.
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All things are subdued vnto Christ: so ought we to ouercome all thinges and to faint in nothing.
All things Are subdued unto christ: so ought we to overcome all things and to faint in nothing.
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Let vs stande out in temptations and triumph ouer our tribulations. Christ is aboue, and let our conuersation be in heauen. Finallie let vs perseuere:
Let us stand out in temptations and triumph over our tribulations. christ is above, and let our Conversation be in heaven. Finally let us persevere:
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For in that Christ dyed, he died once and death hath no more dominion ouer him, &c.
For in that christ died, he died once and death hath no more dominion over him, etc.
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An Oration or Sermon of D. P. Martyr, out of the 1. Chapter of the Prophet Hagge.
an Oration or Sermon of D. P. Martyr, out of the 1. Chapter of the Prophet Hag.
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THe most royall Temple (dearelie beloued) which was erected vnto God almightie at Ierusalem, & which in euerie mans mouth was called, The house of God:
THe most royal Temple (dearly Beloved) which was erected unto God almighty At Ierusalem, & which in every men Mouth was called, The house of God:
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we reade was not for one cause alone either defiled or burned. For by ye armie of ye Caldeās, it was burned;
we read was not for one cause alone either defiled or burned. For by the army of the Chaldaeans, it was burned;
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by the Macedonians, it was defiled by an Image of Iupitur Olympus: finallie, the couetous nation of the Iewes abused the same for a Market to buy and sell in, to satisfie their gréedinesse.
by the Macedonians, it was defiled by an Image of Iupitur Olympus: finally, the covetous Nation of the Iewes abused the same for a Market to buy and fell in, to satisfy their greediness.
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Howbeit, God who suffereth not that which belongeth to him to be perpetuallie trodden vnder foote, procured by Nehemias, Esdras, Zorobabel, Ihesus the sonne of Iosadeck, Hagge, Zacharie, and Malachie, that his holie house which had long time lien ouerthrowen, should be againe restored.
Howbeit, God who suffers not that which belongeth to him to be perpetually trodden under foot, procured by Nehemiah, Ezra, Zerubbabel, Ihesus the son of Iosadeck, Hag, Zacharias, and Malachi, that his holy house which had long time lain overthrown, should be again restored.
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And he in like manner did so prosper the valiant indeuours of Iudas Machabaeus & his warlike prowesse,
And he in like manner did so prosper the valiant endeavours of Iudas Maccabees & his warlike prowess,
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as the Temple which the wicked licentiousnesse of the Gretians did defile, was againe cleansed by the godlie and famous stock of the Assamonites. Also Christ Iesus our Lord inflamed with a godlie wrath, made a whippe of cordes, whereby he not onelie ouerthrewe the chaires of them that soulde Dooues,
as the Temple which the wicked licentiousness of the Gretians did defile, was again cleansed by the godly and famous stock of the Assamonites. Also christ Iesus our Lord inflamed with a godly wrath, made a whip of cords, whereby he not only overthrew the chairs of them that sold Dove,
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and the tables of the monie changers, but with an incredible authoritie cast out of his fathers Temple the shamefull Marchantes.
and the tables of the money changer's, but with an incredible Authority cast out of his Father's Temple the shameful Merchants.
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Wherefore since the Church of Christ, which is the true house of God hath a long while lien broken downe,
Wherefore since the Church of christ, which is the true house of God hath a long while lain broken down,
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and almost subuerted, through the doctrine of externall thinges and idolatrous superstition, and hath bin foulie abused by the filthie gaine of couetous Ministers, it is without controuersie the part of godlie men, together with Christ, Iudas Machabaeus, Nehemias, Esdras, Aggeus, and Malachie, the same house being famous and holie, to build it vp againe.
and almost subverted, through the Doctrine of external things and idolatrous Superstition, and hath been foully abused by the filthy gain of covetous Ministers, it is without controversy the part of godly men, together with christ, Iudas Maccabees, Nehemiah, Ezra, Aggeus, and Malachi, the same house being famous and holy, to built it up again.
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Which that it may be doone of vs the more readilie, and with greater diligence, seeing I am appointed this day to preach, I haue determined by the fauour of God to handle before you the first Chapter of the Prophet Hagge. And that such fruite may succeed hereof as is to be desired, I think it good that before we beginne with the doctrine which we haue in hand, we repaire vnto ye Lord with our prayers.
Which that it may be done of us the more readily, and with greater diligence, seeing I am appointed this day to preach, I have determined by the favour of God to handle before you the First Chapter of the Prophet Hag. And that such fruit may succeed hereof as is to be desired, I think it good that before we begin with the Doctrine which we have in hand, we repair unto you Lord with our Prayers.
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First we giue thée most heartie thankes O most gratious and almightie God, that thou hast giuen vs leaue safelie and without danger to assemble together in thy name within this holy place:
First we give thee most hearty thanks Oh most gracious and almighty God, that thou hast given us leave safely and without danger to assemble together in thy name within this holy place:
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We iointlie desire thée, that thou wilt inspire our heartes with the holie ghost, that aswell I may vtter thy holy mysteries,
We jointly desire thee, that thou wilt inspire our hearts with the holy ghost, that aswell I may utter thy holy Mysteres,
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as also that the brethren which be here present, may faithfullie receaue those thinges which shall be spoken, to the glorie of thy name,
as also that the brothers which be Here present, may faithfully receive those things which shall be spoken, to the glory of thy name,
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and saluation of their owne soules, through our Lord Iesus Christ thy most deare beloued sonne, Amen.
and salvation of their own Souls, through our Lord Iesus christ thy most deer Beloved son, Amen.
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I haue noted foure speciall things which we finde in the distinguishing of this Chapter.
I have noted foure special things which we find in the distinguishing of this Chapter.
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First, that the sinne of them which were returned out of Babylon whē they neglected to build vp the house of the Lord, is for iust cause blamed.
First, that the sin of them which were returned out of Babylon when they neglected to built up the house of the Lord, is for just cause blamed.
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Secondlie are reckoned vp the punishmentes which GOD laid vppon the people for such an haynous sinne.
Secondly Are reckoned up the punishments which GOD laid upon the people for such an heinous sin.
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Moreouer, the holie ghost sheweth by his Prophet what was néedefull to be doone. Fourthlie & lastlie is shewed howe profitable and fruitfull was the Sermon of our Prophet.
Moreover, the holy ghost shows by his Prophet what was needful to be done. Fourthly & Lastly is showed how profitable and fruitful was the Sermon of our Prophet.
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As concerning ye first art of building, who so will call it to minde from the ofspring and first originall, shall perceaue it to haue had this manner of beginning.
As Concerning you First art of building, who so will call it to mind from the offspring and First original, shall perceive it to have had this manner of beginning.
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In the olde time, men after a brutish and wilde manner dwelled here and there abroad in the fieldes:
In the old time, men After a brutish and wild manner dwelled Here and there abroad in the fields:
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And to auoid the heate of the sunne, stormes, and other distemperatures of the heauens, they digged the ground,
And to avoid the heat of the sun, storms, and other distemperatures of the heavens, they dug the ground,
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and by woorkmanship made to themselues Caues and Dennes, others made coueringes of leaues, vnder which they saued themselues from the heate of the sunne,
and by workmanship made to themselves Caves and Dens, Others made coverings of leaves, under which they saved themselves from the heat of the sun,
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and from stormes, others were more ingenious, who set vp forkes, and wound in réedes, daubed them with claie, to the intent that the walles might be the stronger.
and from storms, Others were more ingenious, who Set up forks, and wound in reeds, daubed them with clay, to the intent that the walls might be the Stronger.
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Finallie was applyed the aduise of wise men, whereby the forme of those walles being drawen, they ioyned their habitations together, they compassed them about with a trench,
Finally was applied the advise of wise men, whereby the Form of those walls being drawn, they joined their habitations together, they compassed them about with a trench,
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and thereof beganne Townes and Cities.
and thereof began Towns and Cities.
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And when they dwelled together, wisedome increased, Counsels and imitations beganne to haue place, and there increased a maruelous plentie of goods, riches, and other helpes.
And when they dwelled together, Wisdom increased, Counsels and imitations began to have place, and there increased a marvelous plenty of goods, riches, and other helps.
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Whereupon houses beganne to be builded, partlie of stone, and partlie of timber, which although they had no glorious shewe,
Whereupon houses began to be built, partly of stone, and partly of timber, which although they had no glorious show,
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and trimme decking, yet had they frugalitie with great profit ioyned therewith.
and trim decking, yet had they frugality with great profit joined therewith.
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And to conclude, they, to our great harme, waxed puissant with inuasions, ouer great power, excesse, arrogancie,
And to conclude, they, to our great harm, waxed puissant with invasions, over great power, excess, arrogancy,
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and intollerable pride, and men being pricked foreward by these pestilent thinges, beganne to waxe madde in building:
and intolerable pride, and men being pricked forward by these pestilent things, began to wax mad in building:
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They raysed excéeding great Piramides, Theaters, woonderfull circuites, arches triumphant of infinite woorke.
They raised exceeding great Pyramids, Theaters, wondered circuits, arches triumphant of infinite work.
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All which buildings since they brought verie small profit or none at all, they onelie made the beholders to woonder & be amazed;
All which buildings since they brought very small profit or none At all, they only made the beholders to wonder & be amazed;
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and yet was it so farre from making the Cities of the longer continuance, as we reade alwayes in the Histories, that these monsterous buildinges were most manifest signes of the ruines néere at hand.
and yet was it so Far from making the Cities of the longer Continuance, as we read always in the Histories, that these monstrous buildings were most manifest Signs of the ruins near At hand.
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After this manner dooth it happen in ye Church before the calling of God commeth, by reason of the sinne which came by Adam: Men liue together being instructed after a worldlie manner and by ciuill wisedome.
After this manner doth it happen in you Church before the calling of God comes, by reason of the sin which Come by Adam: Men live together being instructed After a worldly manner and by civil Wisdom.
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Then commeth the wisedome of Christ, and doctrine of the Apostles and Prophets, whereby, they being called vnto Christ, are gathered into one congregation of the Church, wherein ye first fathers at ye verie beginning were contented with meane and moderate building:
Then comes the Wisdom of christ, and Doctrine of the Apostles and prophets, whereby, they being called unto christ, Are gathered into one congregation of the Church, wherein you First Father's At you very beginning were contented with mean and moderate building:
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for they were onelie ledde by the rule of the holy scriptures.
for they were only led by the Rule of the holy Scriptures.
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Which kinde of building though it wanted ornamentes, and was farre from oftentation, yet did it bring vnto the Christian Citizens, a rich and plentifull fruite of the spirit.
Which kind of building though it wanted Ornament, and was Far from ostentation, yet did it bring unto the Christian Citizens, a rich and plentiful fruit of the Spirit.
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After this manner did the forefathers liue a long while.
After this manner did the Forefathers live a long while.
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But in processe of time, peace was giuen vnto the Churches, in a great time of quietnesse mens deuises were added vnto them.
But in process of time, peace was given unto the Churches, in a great time of quietness men's devises were added unto them.
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Whereuppon pride, vanitie, ambition, & such kinde of pestilent vices crept in by little little.
Whereupon pride, vanity, ambition, & such kind of pestilent vices crept in by little little.
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And then the building beganne no longer to be made of the diuine oracles, but of mens traditions, decrées of Councels, and Decretals of Popes:
And then the building began no longer to be made of the divine oracles, but of men's traditions, decrees of Counsels, and Decretals of Popes:
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& in processe of time, these thinges were gathered together into so great a heap, that they haue oppressed euen the word of GOD,
& in process of time, these things were gathered together into so great a heap, that they have oppressed even the word of GOD,
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and the forme of the Church, and due comlinesse in all things fell away, and such a pompe of outward rites and ceremonies haue so farre foorth preuailed at the last,
and the Form of the Church, and due comeliness in all things fell away, and such a pomp of outward Rites and ceremonies have so Far forth prevailed At the last,
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as while they haue made oftentation of humane thinges, diuine thinges haue béene vtterlie obscured.
as while they have made ostentation of humane things, divine things have been utterly obscured.
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Wherefore the iust and godlie buildinges being fallen downe, all men by the Prophet are called to the Lord, to ye building againe of the Church of Christ, with a sound and lawfull building.
Wherefore the just and godly buildings being fallen down, all men by the Prophet Are called to the Lord, to the building again of the Church of christ, with a found and lawful building.
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But least we doe amisse in the worke, I thinke it méete first of all that by a rude and plaine definitiō it should be laid before our eyes, that we be not ignorant what is to be reedified.
But lest we do amiss in the work, I think it meet First of all that by a rude and plain definition it should be laid before our eyes, that we be not ignorant what is to be reedified.
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Moreouer it shall be verie good to determine in what thinges the generall consideration of our building must be placed.
Moreover it shall be very good to determine in what things the general consideration of our building must be placed.
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The newe repairing of the house is a spirituall building, whereby the liuelie stones are ioyned together vppon Christ the foundation, to receaue the testimonie of God, and to confesse his name.
The new repairing of the house is a spiritual building, whereby the lively stones Are joined together upon christ the Foundation, to receive the testimony of God, and to confess his name.
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Since this building of ours is called spirituall, it is distinguished aswell from the outward temple which is builded of stones and timber,
Since this building of ours is called spiritual, it is distinguished aswell from the outward temple which is built of stones and timber,
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as also from euerie societie of this world. That we be liuelie stones, Peter testifieth in his first Epistle the 2. Chapter.
as also from every society of this world. That we be lively stones, Peter Testifieth in his First Epistle the 2. Chapter.
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And that Christ is the foundation, the Apostle taught in the first Epistle to the Corinthians. And that we be the Temple of God, he taught most aptlie in the selfesame Epistle.
And that christ is the Foundation, the Apostle taught in the First Epistle to the Corinthians. And that we be the Temple of God, he taught most aptly in the selfsame Epistle.
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The liuelie stones are drawen vnto this building, by faith, which springeth from the word of God,
The lively stones Are drawn unto this building, by faith, which springs from the word of God,
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and are compact together by the power of the holie ghost which holdeth more surelie than anie lime or pitch.
and Are compact together by the power of the holy ghost which holds more surely than any lime or pitch.
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And why they be vnited, two causes may be yéelded:
And why they be united, two Causes may be yielded:
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First that they should receaue the testimonie of God, and the other is, that they should confesse his name.
First that they should receive the testimony of God, and the other is, that they should confess his name.
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The testimonie of God we haue not elsewhere, than out of the scriptures of God:
The testimony of God we have not elsewhere, than out of the Scriptures of God:
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for in them God testifieth how much he hath loued vs, which hath chosen vs before the foundations of the world,
for in them God Testifieth how much he hath loved us, which hath chosen us before the foundations of the world,
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and hath giuen his sonne vnto the crosse for our sake.
and hath given his son unto the cross for our sake.
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He testifieth moreouer what he would haue vs to doe, when he teacheth vs his comfortable preceptes as touching manners, and good life.
He Testifieth moreover what he would have us to do, when he Teaches us his comfortable Precepts as touching manners, and good life.
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Finallie he testifieth what he hath determined to doe with vs, if we please him and obey his sayinges.
Finally he Testifieth what he hath determined to do with us, if we please him and obey his sayings.
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He is minded to blesse vs euerlastinglie:
He is minded to bless us everlastingly:
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but if we shall be obstinate and rebellious, he will destroy vs with the euerlasting destruction of hell fire.
but if we shall be obstinate and rebellious, he will destroy us with the everlasting destruction of hell fire.
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Wherefore these testimonies are perpetuallie exercised betwéene the preacher, and them that be hearers.
Wherefore these testimonies Are perpetually exercised between the preacher, and them that be hearers.
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Which, when they be heard & perceaued, it straightway followeth that we confesse the name of God:
Which, when they be herd & perceived, it straightway follows that we confess the name of God:
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for we acknowledge these to be the benefites of God, and that excéeding great benefites, and, as méete it is, doe giue him thankes.
for we acknowledge these to be the benefits of God, and that exceeding great benefits, and, as meet it is, do give him thanks.
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And further we doe then chieflie perswade our selues, that these be the true testimonies of God,
And further we do then chiefly persuade our selves, that these be the true testimonies of God,
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when we receiue the Sacramentes, Seales and holy bondes of them:
when we receive the Sacraments, Seals and holy bonds of them:
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And it is a noble kinde of confession to communicate often in the Sacramentes of Christ.
And it is a noble kind of Confessi to communicate often in the Sacraments of christ.
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Also we confesse the strength and power of God, when we acknowledge our owne weakenesse, and that those thinges which the Lord would haue vs to doe are so hard,
Also we confess the strength and power of God, when we acknowledge our own weakness, and that those things which the Lord would have us to do Are so hard,
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as vnlesse he bestowe the gift, we are not able to performe ye same.
as unless he bestow the gift, we Are not able to perform you same.
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And hereof ariseth inuocation, whereby we labour in verie deede that our actions may be conformeable to the will of God.
And hereof arises invocation, whereby we labour in very deed that our actions may be conformable to the will of God.
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And we confesse the testimonie of God to be true, when we willinglie helpe the poore with our substance,
And we confess the testimony of God to be true, when we willingly help the poor with our substance,
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and doe liue a pure and godlie life.
and do live a pure and godly life.
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And that the congregation is gathered together to this ende, Dauid in the 122. Psalme testifieth, when he saith:
And that the congregation is gathered together to this end, David in the 122. Psalm Testifieth, when he Says:
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Thither went vp the tribes of the Lord, for a testimonie vnto Israel, to confesse vnto the name of the Lord. Thither went up the tribes of the Lord, for a testimony unto Israel, to confess unto the name of the Lord.
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Now of building of the house, we haue said enough.
Now of building of the house, we have said enough.
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Now the manner of the building we finde in Vetruuius, namely that in building wee must regard the strength, profite and comelinesse.
Now the manner of the building we find in Vetruuius, namely that in building we must regard the strength, profit and comeliness.
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If we will make Christ to be the foundation as the Apostle commandeth vs, there shall want no strength:
If we will make christ to be the Foundation as the Apostle commands us, there shall want no strength:
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also the walles will be sounde, thicke, and well compact together, when wee indeuour to bring thereunto a great abundance of liuely stones.
also the walls will be sound, thick, and well compact together, when we endeavour to bring thereunto a great abundance of lively stones.
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But herein standeth the profite of building, that wée bestowe not the time in disputations, such I meane as be light and of no importance:
But herein Stands the profit of building, that we bestow not the time in disputations, such I mean as be Light and of no importance:
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for it is a foolish thing to contende for trifling matters.
for it is a foolish thing to contend for trifling matters.
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Let vs teache most rightly of iustification, and of the Sacramentes, and that purelie and aptly.
Let us teach most rightly of justification, and of the Sacraments, and that purely and aptly.
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This doe they chiefely at this day, to the intent that the Church may be cleansed from her filthinesse.
This do they chiefly At this day, to the intent that the Church may be cleansed from her filthiness.
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Also there must be vsed comelinesse, that aswel in manners as in Ceremonies, such decensie and blamelesse conuersatiō may be vsed,
Also there must be used comeliness, that aswell in manners as in Ceremonies, such decensie and blameless Conversation may be used,
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as none but by his owne fault may be offended therwith. Vnto this holie building of the temple of God doeth the Prophet stirre vs vp:
as none but by his own fault may be offended therewith. Unto this holy building of the temple of God doth the Prophet stir us up:
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and since he reprooueth the Iewes, that they ceased from so godlie a worke, it shall bée necessarie to sée what causes they were that stayed them.
and since he Reproveth the Iewes, that they ceased from so godly a work, it shall been necessary to see what Causes they were that stayed them.
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The first is, that they alleaged that the time was not yet come wherein the house of God should be builded.
The First is, that they alleged that the time was not yet come wherein the house of God should be built.
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Wherin they bewrayed their negligence, and vnskilfulnesse of the Scriptures. The Lorde had decréed by Ieremie, that after seuentie yéeres, his temple should be reedified:
Wherein they bewrayed their negligence, and unskilfulness of the Scriptures. The Lord had decreed by Ieremie, that After seuentie Years, his temple should be reedified:
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which yéeres being passed ouer, they shewed them selues to be vnmindfull of this Oracle. But by the same reason the Scribes and Pharisées receaued not Christ:
which Years being passed over, they showed them selves to be unmindful of this Oracle. But by the same reason the Scribes and Pharisées received not christ:
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for if they had diligentlie made a computation of Danielles wéekes, and had considered the prophesie of Iacob, who foretolde that the Scepter should not be taken away from the Iewes except Messias were come, they might easilie haue knowen that the Sauiour of the world was euen at the doore.
for if they had diligently made a computation of Danielles weeks, and had considered the prophesy of Iacob, who foretold that the Sceptre should not be taken away from the Iewes except Messias were come, they might Easily have known that the Saviour of the world was even At the door.
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And therefore Christ béewailed them, that they knewe not the time of their visitation.
And Therefore christ béewailed them, that they knew not the time of their Visitation.
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And we also at this day, if we would apply our minde to the Scriptures, should not be ignoraunt, that the Church must be perpetuallie builded.
And we also At this day, if we would apply our mind to the Scriptures, should not be ignorant, that the Church must be perpetually built.
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Christ saith, that it must not be builded, as the fooles build vpon the sande, but as wise men build, vppon the sounde rocke.
christ Says, that it must not be built, as the Fools built upon the sand, but as wise men built, upon the sound rock.
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Paule saith that vppon the foundation which is Christ, we must not build chaffe, nor heye, Paul Says that upon the Foundation which is christ, we must not built chaff, nor heye,
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nor stubble, but golde, siluer, and precious stones. Vnto the Romanes it is saide: Let euerie man please his neighbour, in that which is good & to edification. nor stubble, but gold, silver, and precious stones. Unto the Romans it is said: Let every man please his neighbour, in that which is good & to edification.
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Verily the Apostle saith vnto the Corinthians, that power is giuen, not for destruction but for edification.
Verily the Apostle Says unto the Corinthians, that power is given, not for destruction but for edification.
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And in the first Epistle to the Corinthians, he writeth that we are Gods building. And Peter sheweth, that euerie one of vs, And in the First Epistle to the Corinthians, he Writeth that we Are God's building. And Peter shows, that every one of us,
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as liuelie stones are builded into the house of God. And this doth the Scripture euerie where teach:
as lively stones Are built into the house of God. And this does the Scripture every where teach:
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but our dull hearts will not be persuaded.
but our dull hearts will not be persuaded.
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An other cause stayed the Iewes from the holie building, that they beheld not the verie fitte occasions, which the Lorde had giuen, to the intent his house shoulde be restored.
an other cause stayed the Iewes from the holy building, that they beheld not the very fit occasions, which the Lord had given, to the intent his house should be restored.
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King Cyrus had giuen leaue to the people to depart into Iurie, & he restored vnto the Iewes the precious vessels, which Nabuchad-nezer had taken awaie:
King Cyrus had given leave to the people to depart into Jury, & he restored unto the Iewes the precious vessels, which Nabuchad-nezer had taken away:
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and commaunded that the house of God should be builded againe at Ierusalem. At the same time flourished Edras, Nehemias, Zorobabel, Iesus the sonne of Iosadec, Hagge and Zacharie the Prophetes:
and commanded that the house of God should be built again At Ierusalem. At the same time flourished Edras, Nehemiah, Zerubbabel, Iesus the son of Iosadec, Hag and Zacharias the prophets:
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All which things were of great moment to repaire the Temple: but since the Iewes did not consider of them, they did profite nothing at all.
All which things were of great moment to repair the Temple: but since the Iewes did not Consider of them, they did profit nothing At all.
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In like manner Christ, when he came, wrought great myracles, signes and woonders innumerable, which shoulde haue mooued euerie man to imbrace Christ.
In like manner christ, when he Come, wrought great Miracles, Signs and wonders innumerable, which should have moved every man to embrace christ.
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Moreouer he spread abrode the world most wholsome and swéete doctrine: but yet such as in all respects is agréeable to the foreshewings of the Prophets,
Moreover he spread abroad the world most wholesome and sweet Doctrine: but yet such as in all respects is agreeable to the foreshewings of the prophets,
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and to those things which are contained in the Lawe touching Messias: wherewithall the Lorde ioyned an innocent life, pure and holy manners, which iustly did become the Lorde Christ.
and to those things which Are contained in the Law touching Messias: wherewithal the Lord joined an innocent life, pure and holy manners, which justly did become the Lord christ.
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But they omitting all these thinges, persisted in the ignorance of their darkenesse.
But they omitting all these things, persisted in the ignorance of their darkness.
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There happen also at this day many things, which should stirre vp our mindes to restore the temple of God.
There happen also At this day many things, which should stir up our minds to restore the temple of God.
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First of al, ye face of the Church is so to be lamented and pitied, as it may mooue any hard heart to take pitie thereof.
First of all, you face of the Church is so to be lamented and pitied, as it may move any hard heart to take pity thereof.
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There was neuer so great a light of ye scriptures since the Apostles time as is at this day.
There was never so great a Light of you Scriptures since the Apostles time as is At this day.
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There be verie many skilfull in languages and good Artes, which, if they would, they might excéedingly further this restauration.
There be very many skilful in languages and good Arts, which, if they would, they might exceedingly further this restauration.
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The kings Maiestie desireth nothing more: the Magistrates pretend a great good wil hereunto: the tyrannie of the Romane Antichrist which might haue letted, is taken away:
The Kings Majesty Desires nothing more: the Magistrates pretend a great good will hereunto: the tyranny of the Roman Antichrist which might have letted, is taken away:
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And to speake of our students in Oxford, we haue here many noble wittes, and such as be exercised in no meane learnings:
And to speak of our Students in Oxford, we have Here many noble wits, and such as be exercised in no mean learning's:
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many Colledges are builded which be well indued, wherein meate & drinke and things necessarie for scholers are prouided,
many Colleges Are built which be well endued, wherein meat & drink and things necessary for Scholars Are provided,
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so yt they want nothing to a happie state. Al which commodities being neglected and contemned, the house of God lyeth fallen downe flat.
so that they want nothing to a happy state. All which commodities being neglected and contemned, the house of God lies fallen down flat.
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Thirdly, ye Iewes were hindered from building of the Temple, by the lets and threatenings of ye Princes néere adioyning,
Thirdly, the Iewes were hindered from building of the Temple, by the lets and threatenings of the Princes near adjoining,
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as we may gather out of the bookes of Esdras & Nehemias. The Thathanai, the Tharpelai, Stharbusanai, & others, partly Samaritans,
as we may gather out of the books of Ezra & Nehemiah. The Thathanai, the Tharpelai, Stharbusanai, & Others, partly Samaritans,
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& partly Idumeans did perpetually resist them that builded, and wrote against them to the king of Persians.
& partly Idumeans did perpetually resist them that built, and wrote against them to the King of Persians.
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In like maner of Christ, ye feare of the Romanes was a hinderaunce that he could not be receiued of the Iewes:
In like manner of christ, you Fear of the Romans was a hindrance that he could not be received of the Iewes:
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for the high Priests feared least they and all that they had should perish, if they receiued an other king besides Caesar. And our people doe at this day say, that the Gospell must not bee receiued,
for the high Priests feared lest they and all that they had should perish, if they received an other King beside Caesar. And our people do At this day say, that the Gospel must not be received,
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because that Fraunce being so great a kingdome doeth resist it, Spaine consenteth not vnto it, Italie repugneth against it:
Because that France being so great a Kingdom doth resist it, Spain consenteth not unto it, Italy repugneth against it:
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and will we alone be wiser than all Christendome besides? But O my brethren,
and will we alone be Wiser than all Christendom beside? But Oh my brothers,
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if this were a good reason, it shoulde haue behooued the Apostles to cease from preaching:
if this were a good reason, it should have behooved the Apostles to cease from preaching:
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for the whole world spake against them.
for the Whole world spoke against them.
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The Ethnicks (no doubt) confessed God to be the Lorde of heauen, but they committed Idolatrie with the Idols and Images receiued of their Fathers.
The Ethnics (no doubt) confessed God to be the Lord of heaven, but they committed Idolatry with the Idols and Images received of their Father's.
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The Iewes contended that their fathers lawes were to be retained, and would not suffer, that the Lawes of Moses should be changed.
The Iewes contended that their Father's laws were to be retained, and would not suffer, that the Laws of Moses should be changed.
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Since the Apostles were assured of the matter, they contemned the iudgement of the world: and it is not méete that Religion should be subiect to the slaunders of men,
Since the Apostles were assured of the matter, they contemned the judgement of the world: and it is not meet that Religion should be Subject to the slanders of men,
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and to haue her confirmation by the consent of mans reason.
and to have her confirmation by the consent of men reason.
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Otherwise if this Argument were of any great force, wée might bid Christ farewell, since a great part of the world doe at this day resist him.
Otherwise if this Argument were of any great force, we might bid christ farewell, since a great part of the world do At this day resist him.
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The Turkish vncleannesse at this day occupieth many regions, infinite is the heape of the Iewes, the Epicures & Atheistes are without number:
The Turkish uncleanness At this day occupieth many regions, infinite is the heap of the Iewes, the Epicureans & Atheists Are without number:
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therefore we which worship after a right maner, are alwayes but a small & weake companie.
Therefore we which worship After a right manner, Are always but a small & weak company.
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Fourthly the Prophet remembreth our cause when the building of the Iewish Temple should he differred:
Fourthly the Prophet Remember our cause when the building of the Jewish Temple should he differed:
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namely, because euery mā regarded his owne houses, decked them and seeled them, as also because they were occupied in those thinges yt were their owne proper:
namely, Because every man regarded his own houses, decked them and seeled them, as also Because they were occupied in those things that were their own proper:
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but the house of GOD was neglected.
but the house of GOD was neglected.
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In like manner the Scribes and high Priests of the Iewes, because they would haue their owne place and their owne honour saued, reiected Christ who was nowe come.
In like manner the Scribes and high Priests of the Iewes, Because they would have their own place and their own honour saved, rejected christ who was now come.
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After the selfe same manner doe ours thinke:
After the self same manner do ours think:
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if the Gospel shall be published, there will be a consideration had of discipline, it shall not be lawfull for euerie man to doe what he list,
if the Gospel shall be published, there will be a consideration had of discipline, it shall not be lawful for every man to do what he list,
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and they which shall be founde méete and apt for teaching, shall be thrust foorth into labour:
and they which shall be found meet and apt for teaching, shall be thrust forth into labour:
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vnto the flockes which be destitute of Masters and teachers, shall their pastors be restored which are so farre off and haue béene so long from them:
unto the flocks which be destitute of Masters and Teachers, shall their Pastors be restored which Are so Far off and have been so long from them:
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some meane and measure would be appointed of pleasures, delightes, riches, pryde, pompe, and idlenesse.
Some mean and measure would be appointed of pleasures, delights, riches, pride, pomp, and idleness.
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These thinges doe they ponder which are affected to their owne commodities, and doe wholy giue themselues to pleasures.
These things do they ponder which Are affected to their own commodities, and do wholly give themselves to pleasures.
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Then doe they incline to their owne wit: They say, that the time of building is not yet come:
Then do they incline to their own wit: They say, that the time of building is not yet come:
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and when there can bee no other reason pretended, they take holde of this which is dayly spoken eueriewhere, that in very déede the séeking is not to restore Religion,
and when there can be no other reason pretended, they take hold of this which is daily spoken eueriewhere, that in very deed the seeking is not to restore Religion,
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but that this is the onely indeuour of noble men, to make a spoile of the Ecclesiasticall goods.
but that this is the only endeavour of noble men, to make a spoil of the Ecclesiastical goods.
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An ill cogitatiō doubtlesse & an vngodly counsell:
an ill cogitation doubtless & an ungodly counsel:
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and I would neuer say, it were well doone, yt those things which were appoynted for maintenance of the Ecclesiasticall ministerie, shoulde be conuerted to other vses.
and I would never say, it were well done, that those things which were appointed for maintenance of the Ecclesiastical Ministry, should be converted to other uses.
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Howbeit we must not thinke it a méete cause to flie from the vocation laide vppon vs,
Howbeit we must not think it a meet cause to fly from the vocation laid upon us,
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because the Church goods and riches are diminished:
Because the Church goods and riches Are diminished:
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for it were great shame that godlinesse wherein standeth the chéefe stay of mans saluation, should depend of the things of this world.
for it were great shame that godliness wherein Stands the chief stay of men salvation, should depend of the things of this world.
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What else is this than to preferre riches before Christ, and that wée will not receiue him,
What Else is this than to prefer riches before christ, and that we will not receive him,
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vnlesse he come loaden with gold & siluer? If we were wise, we shuld say with Iob: The Lord hath giuen and the Lord hath taken away:
unless he come loaded with gold & silver? If we were wise, we should say with Job: The Lord hath given and the Lord hath taken away:
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as it hath pleased the Lord, euen so is it done. as it hath pleased the Lord, even so is it done.
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The counsels of God (beléeue me) are great déepes & vnsearchable, perhaps he hateth these riches as goods ill gotten. Micheas the Prophet saith:
The Counsels of God (believe me) Are great deeps & unsearchable, perhaps he hates these riches as goods ill got. Micheas the Prophet Says:
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They are of the hire of an harlot, and to an harlots hire shall they be returned againe. They Are of the hire of an harlot, and to an harlots hire shall they be returned again.
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It hath béene thought that the Masse is of great moment to saluation, and hence haue sprung so many Altars and béene made so many foundations.
It hath been Thought that the Mass is of great moment to salvation, and hence have sprung so many Altars and been made so many foundations.
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It was beléeued a great while, that by masses the soules of the deade are redéemed from the paines of Purgatorie:
It was believed a great while, that by masses the Souls of the dead Are redeemed from the pains of Purgatory:
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for which cause, they, which would haue their parents or friends to be deliuered from the torments of Purgatorie, did excéedinglie enrich the Church.
for which cause, they, which would have their Parents or Friends to be Delivered from the torments of Purgatory, did exceedingly enrich the Church.
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Wherefore since in oblations the Lord doth chiefely consider the will, purpose and ende, it displeased him that men shoulde be so deceaued,
Wherefore since in Oblations the Lord does chiefly Consider the will, purpose and end, it displeased him that men should be so deceived,
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as to thinke that whatsoeuer they themselues should offer vnto God were it lawfull or vnlawfull, should be acceptable vnto him:
as to think that whatsoever they themselves should offer unto God were it lawful or unlawful, should be acceptable unto him:
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since in all our actions God hath a regarde how right and syncere a faith wée haue.
since in all our actions God hath a regard how right and sincere a faith we have.
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But yet I woulde not haue it to be thought that I speake this, as though I maintained the spoile and auarice of some:
But yet I would not have it to be Thought that I speak this, as though I maintained the spoil and avarice of Some:
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onely this I admonish and haue regarde vnto, that our minds be not so offended by these spoyles, that either we shoulde flie from the ministerie,
only this I admonish and have regard unto, that our minds be not so offended by these spoils, that either we should fly from the Ministry,
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or doubt but that they be doone by the great wisedome of God.
or doubt but that they be done by the great Wisdom of God.
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He promised to his Apostles that there should neuer be anie want to them which labour in the Gospell.
He promised to his Apostles that there should never be any want to them which labour in the Gospel.
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Heauen and earth shall perish before any iot of the promises of God shalbe left vnperformed.
Heaven and earth shall perish before any jot of the promises of God shall left unperformed.
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What should we feare? Christ hath opened vnto vs the barnes, houses, and treasuries of al rich men,
What should we Fear? christ hath opened unto us the Barns, houses, and treasuries of all rich men,
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yea and of al the world. For of him it is saide:
yea and of all the world. For of him it is said:
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He that leaueth father or mother, house or land for my sake, and for the Gospell, shall receiue a hundreth folde in this life, He that Leaveth father or mother, house or land for my sake, and for the Gospel, shall receive a Hundredth fold in this life,
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and euerlasting felicitie in the worlde to come. and everlasting felicity in the world to come.
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When the good man of the house thrusteth foorth laborers into his vineyeard, he forsaketh them not,
When the good man of the house thrusts forth laborers into his vineyard, he Forsaketh them not,
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but rewardeth them with a pennie a day, and that so liberally, as he withdraweth not the same from them that labour least:
but Rewardeth them with a penny a day, and that so liberally, as he withdraweth not the same from them that labour least:
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which rewarde, if thou interpret, Eternall life, I denie it not: but I thinke it may be gathered, He vouchsafeth heauenly rewardes to his seruaunts.
which reward, if thou interpret, Eternal life, I deny it not: but I think it may be gathered, He vouchsafeth heavenly rewards to his Servants.
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Neither will he take away from them that be of little faith, the small helps of this life.
Neither will he take away from them that be of little faith, the small helps of this life.
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Beholde the birds of the aire and lyllies of the fielde, which though they be idle and labour not in the Church, are not forsaken of the father:
Behold the Birds of the air and lillies of the field, which though they be idle and labour not in the Church, Are not forsaken of the father:
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and shall the ministers of the Church be destitute of thinges necessarie to their liuing? First seeke the kingdome of god,
and shall the Ministers of the Church be destitute of things necessary to their living? First seek the Kingdom of god,
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and then al these things shalbe ministred vnto you. and then all these things shall ministered unto you.
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Let not your heauenly mindes (my deare brethren) be troubled for these vile and base goods:
Let not your heavenly minds (my deer brothers) be troubled for these vile and base goods:
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all these things doe the Gentiles séeke after.
all these things do the Gentiles seek After.
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If they do not so largely abound euerie where as the flesh desireth, shall the Church therefore be forsaken? Certainlie thus haue not the seruaunts of God vsed to doe,
If they do not so largely abound every where as the Flesh Desires, shall the Church Therefore be forsaken? Certainly thus have not the Servants of God used to do,
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but the false Prophets which alwayes prophesied for meate and money. They powred cold things vpon colde, they corrupted diuine things with humane.
but the false prophets which always prophesied for meat and money. They poured cold things upon cold, they corrupted divine things with humane.
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The least points they saide were matters of saluation.
The least points they said were matters of salvation.
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This one thing they regarded and with great care prouided, to wit, that they might speake that which was plausible.
This one thing they regarded and with great care provided, to wit, that they might speak that which was plausible.
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672
When meate séemed in mans reason to faile, Helias was fedde by the ministerie of a Rauen.
When meat seemed in men reason to fail, Elias was fed by the Ministry of a Raven.
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Wherefore giuing ouer this care, let vs be mooued with compassion towards the Church, on euerie side troubled, and miserablie afflicted.
Wherefore giving over this care, let us be moved with compassion towards the Church, on every side troubled, and miserably afflicted.
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I speak not nowe of outwarde temples which are made of wood and stone, but of the Church which is our mother, the spouse of Iesus Christ,
I speak not now of outward Temples which Are made of wood and stone, but of the Church which is our mother, the spouse of Iesus christ,
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and for the which the sonne of God gaue his life and shed his bloude vppon the crosse.
and for the which the son of God gave his life and shed his blood upon the cross.
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676
O good God, O bring thou to passe in thy heauenly good will, that the walles of Ierusalem may be builded vp:
O good God, Oh bring thou to pass in thy heavenly good will, that the walls of Ierusalem may be built up:
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The time commeth to take pitie vppon her:
The time comes to take pity upon her:
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O God the time is come, she is torne in sunder, and scattered, so that no one bone cleaueth to another,
Oh God the time is come, she is torn in sunder, and scattered, so that no one bone cleaveth to Another,
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neither is one sinow knit with another.
neither is one sinow knit with Another.
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Truely it is néedefull that thou sende a most wise Phisitian vnto her, such a one as the Poets feigne Esculapius to haue béene, who may restore againe the bodie hewen in péeces and rent in sunder.
Truly it is needful that thou send a most wise physician unto her, such a one as the Poets feign Esculapius to have been, who may restore again the body hewn in Pieces and rend in sunder.
av-j pn31 vbz j cst pns21 vvb dt av-ds j n1 p-acp pno31, d dt pi p-acp dt n2 vvi np1 pc-acp vhi vbn, r-crq vmb vvi av dt n1 vvn p-acp n2 cc vvn p-acp av.
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681
But it is more néedefull that thou thy selfe come, for vnlesse the Lord builde the house, they labour in vaine which build it.
But it is more needful that thou thy self come, for unless the Lord build the house, they labour in vain which built it.
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Stir vp (we beséech thée) the indeuour of godly men, that they may méete with all inconueniences,
Stir up (we beseech thee) the endeavour of godly men, that they may meet with all inconveniences,
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and further thy holy temple, and helpe Bezeleel, Salamon, Esdras, Nehemias, and such like, which in these daungerous dayes indeuour with all their might to builde.
and further thy holy temple, and help Bezaleel, Solomon, Ezra, Nehemiah, and such like, which in these dangerous days endeavour with all their might to build.
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684
This doe I desire of God that we may sée in our selues this so great slouth and idlenesse, that we can finde opportunities in all things except it be to the building of Gods house:
This do I desire of God that we may see in our selves this so great sloth and idleness, that we can find opportunities in all things except it be to the building of God's house:
d vdb pns11 vvb pp-f np1 cst pns12 vmb vvi p-acp po12 n2 d av j n1 cc n1, cst pns12 vmb vvi n2 p-acp d n2 c-acp pn31 vbb p-acp dt n-vvg pp-f npg1 n1:
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time to eate, to drinke, to dine, to suppe, to sléepe, to marrie, to buy and sell,
time to eat, to drink, to dine, to sup, to sleep, to marry, to buy and fell,
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and finally to all manner of actions:
and finally to all manner of actions:
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but onely to the building of the Church of God, we can applie no time at al. Neither is our heart perced being frosen and benummed on euerie side with frost and colde,
but only to the building of the Church of God, we can apply no time At all Neither is our heart pierced being frozen and benumbed on every side with frost and cold,
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nor yet are our bowels mooued:
nor yet Are our bowels moved:
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689
and if at any time some man doe promise that one day the house of God shalbe erected, there appeareth no effect of mans promises.
and if At any time Some man do promise that one day the house of God shall erected, there appears no Effect of men promises.
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Wherefore except the Lorde helpe from aboue, we are no lesse to be accused than the Iewes were now blamed by the Prophet Hagge, because intending to their owne priuate buildings, they left the holie building neglected.
Wherefore except the Lord help from above, we Are not less to be accused than the Iewes were now blamed by the Prophet Hag, Because intending to their own private buildings, they left the holy building neglected.
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But now how great the wrath of God is in this kinde of offence, it may be learned by the second proposition of this Prophet,
But now how great the wrath of God is in this kind of offence, it may be learned by the second proposition of this Prophet,
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692
when we shall heare the causes whereby the people of Israel was withdrawen from the Lordes worke.
when we shall hear the Causes whereby the people of Israel was withdrawn from the lords work.
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693
Consider your owne waies in your heart. The Iewes liued in great distresse of things:Consider your own ways in your heart. The Iewes lived in great distress of things:
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694
The holie Ghost saith that this came, because they suffered the temple of God to lie ruinated,
The holy Ghost Says that this Come, Because they suffered the temple of God to lie ruinated,
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and that vnlesse they woulde indeuour them selues to a godlie building thereof, he threateneth that hee woulde yet bring most gréeuous plagues vppon them.
and that unless they would endeavour them selves to a godly building thereof, he threateneth that he would yet bring most grievous plagues upon them.
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696
Hée first of all warneth them that they shoulde not bee vnconstant.
He First of all warneth them that they should not be unconstant.
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697
Weigh ye diligentlie with your selues (saith hee) what misfortunes haue oftentimes happened vnto you,
Weigh you diligently with your selves (Says he) what misfortunes have oftentimes happened unto you,
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698
and inquire & search out the causes thereof. Doe not thinke that these things haue béene doone by chance.
and inquire & search out the Causes thereof. Do not think that these things have been done by chance.
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For since that this life is maintained in the worlde by a perpetual and stedfast order, wée must not thinke that mens affaires are by God committed vnto Fortune and happe hazarde.
For since that this life is maintained in the world by a perpetual and steadfast order, we must not think that men's affairs Are by God committed unto Fortune and happen hazard.
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700
If anie man perswade himselfe that this is the course of the world, let him weigh with himselfe, that nature is lead by a guide and Captaine.
If any man persuade himself that this is the course of the world, let him weigh with himself, that nature is led by a guide and Captain.
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701
And against them which affirme that the motion of the starres do beare a sway herein, let him affirme that there is a God, which vseth the power of the starres,
And against them which affirm that the motion of the Stars do bear a sway herein, let him affirm that there is a God, which uses the power of the Stars,
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702
and motions of heauen at his owne wil and pleasure: wherefore these men must finde other causes of the present euils. The haruest is small:
and motions of heaven At his own will and pleasure: Wherefore these men must find other Causes of the present evils. The harvest is small:
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703
Are the husbande men in fault thereof? No verilie, they sowed a great deale. Bodies are féeble and weak:
are the husband men in fault thereof? No verily, they sowed a great deal. Bodies Are feeble and weak:
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704
the number, varietie, and naughtinesse of diseases increase:
the number, variety, and naughtiness of diseases increase:
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705
doeth this come because litle meate is eaten? Or rather doe we not eate till our gorge be full? Men goe perpetuallie sadde, heauie and carefull.
doth this come Because little meat is eaten? Or rather do we not eat till our gorge be full? Men go perpetually sad, heavy and careful.
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706
Perhappes they neuer chéere vp themselues with drinke: Oh they drinke & that very largely, but they shake not off their sadnesse.
Perhaps they never cheer up themselves with drink: O they drink & that very largely, but they shake not off their sadness.
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707
They rather become drunke, and are brought asléepe, than put off their sorrowe and care.
They rather become drunk, and Are brought asleep, than put off their sorrow and care.
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708
They séeme perpetuallie to be a colde, and the naturall heate is daielie more and more weakened.
They seem perpetually to be a cold, and the natural heat is daily more and more weakened.
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709
Whence commeth so great a change of the naturall heat? Truelie there is no want of garmentes,
Whence comes so great a change of the natural heat? Truly there is no want of garments,
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710
but when they be put on and doubled, they auaile not.
but when they be put on and doubled, they avail not.
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711
Artificers, craftes men, all they that be néedie doe labour, doe get monie, and doe set to sale.
Artificers, crafts men, all they that be needy doe labour, do get money, and do Set to sale.
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712
What a mysterie is this? They which in a broken bagge doe laie vp monie or wages that they haue gotten, doe gaine much indéede,
What a mystery is this? They which in a broken bag do lay up money or wages that they have got, do gain much indeed,
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713
but the expenses bee chargeable, the monie is not pure, and it hath lost his first goodnesse.
but the expenses be chargeable, the money is not pure, and it hath lost his First Goodness.
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714
Besides this, they be giuen to riot, to gluttonie, to dice and to harlots: all which things are worthilie called broken vessels.
Beside this, they be given to riot, to gluttony, to dice and to harlots: all which things Are worthily called broken vessels.
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715
Finallie, so great is their lust and couetousnesse, as they are neuer satisfied:
Finally, so great is their lust and covetousness, as they Are never satisfied:
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716
& albeit they gaine much, yet as though they had gotten nothing, they neuer saie ho:
& albeit they gain much, yet as though they had got nothing, they never say ho:
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717
and it is all one as if their monie were put into a broken bagge.
and it is all one as if their money were put into a broken bag.
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718
Againe thou must consider with thy selfe that the nature of things created is so ordered, that what soeuer profite or vtilitie they bring vnto men, all that commeth by the power of the worde of GOD, which lieth hidden within them:
Again thou must Consider with thy self that the nature of things created is so ordered, that what soever profit or utility they bring unto men, all that comes by the power of the word of GOD, which lies hidden within them:
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719
so as if thou withdrawe that from them, thou shalt not inioy them. Yee looke for much, but beholde it commeth to little.
so as if thou withdraw that from them, thou shalt not enjoy them. Ye look for much, but behold it comes to little.
av c-acp cs pns21 vvi cst p-acp pno32, pns21 vm2 xx vvi pno32. pn22 vvb p-acp d, cc-acp vvb pn31 vvz p-acp j.
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720
It oftentimes happeneth in the time of haruest, that husbandmen make account of aboundance of fruite, which then euen in the gathering together séemeth to perishe.
It oftentimes Happeneth in the time of harvest, that husbandmen make account of abundance of fruit, which then even in the gathering together Seemeth to perish.
pn31 av vvz p-acp dt n1 pp-f n1, cst n2 vvb n1 pp-f n1 pp-f n1, r-crq av av-j p-acp dt vvg av vvz pc-acp vvi.
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721
They thinke they haue gathered much into the barne, little do they sée what will befall in baking and brewing.
They think they have gathered much into the bairn, little do they see what will befall in baking and brewing.
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722
Whereof shall wee thinke that these thinges come? The Lorde aunswereth the Prophet, I, euen I, I saie, do blowe vpon these things.
Whereof shall we think that these things come? The Lord Answers the Prophet, I, even I, I say, do blow upon these things.
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723
The weapons of God, wherewith he reuengeth the contumely doone vnto him, and our negligence of diuine things be gréeuous:
The weapons of God, wherewith he revenges the contumely done unto him, and our negligence of divine things be grievous:
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724
and he which is woont to be a most milde father, a most louing husbande,
and he which is wont to be a most mild father, a most loving husband,
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725
and like a tender and gentle mother, when he is angrie with sinnes and wickednesse, becommeth a Lion, a Beare, a Libarde, a serpent,
and like a tender and gentle mother, when he is angry with Sins and wickedness, becomes a lion, a Bear, a Libard, a serpent,
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726
as Ieremie, Amos, and Osee doe testifie.
as Ieremie, Amos, and Hosea do testify.
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727
Oh the vnhappy and miserable condition of men, when they haue God to be their enemie!
O the unhappy and miserable condition of men, when they have God to be their enemy!
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728
The God of Sabboth is the God of hoastes: All the creatures obaie him, as their captayne and parent.
The God of Sabbath is the God of hosts: All the creatures obey him, as their captain and parent.
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729
I will forbid heauen (saith he) that it shall not raine. I will forbid heaven (Says he) that it shall not rain.
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730
A gréeuous punishment (truelie) when heauen is shutte vp, which then we sée commeth to passe,
A grievous punishment (truly) when heaven is shut up, which then we see comes to pass,
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when raine and faire weather are not giuen in due time, when the gratious influences gathered together be kept backe,
when rain and fair weather Are not given in due time, when the gracious influences gathered together be kept back,
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and when in recompence of drith the morning dewe is withholden, whereas the corne, grasse, and fruites shoulde be refreshed thereby.
and when in recompense of drith the morning dew is withholden, whereas the corn, grass, and fruits should be refreshed thereby.
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But because that husbande men when the raine & dewe faileth, and that the heate burneth vp the thinges which growe vppon the earth, are woont with great labours to carie water or to digge riuers whereby they maie water the medowes and fieldes:
But Because that husband men when the rain & dew Faileth, and that the heat burns up the things which grow upon the earth, Are wont with great labours to carry water or to dig Rivers whereby they may water the meadows and fields:
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therefore the Lorde saith, I will call a drith vppon the lande, whereby the want of moisture shall euerie where be felt,
Therefore the Lord Says, I will call a drith upon the land, whereby the want of moisture shall every where be felt,
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and no lesse shall the fountaines and riuers denie their flowing, than the heauen shall drawe vnto it both the dew and raine.
and no less shall the fountains and Rivers deny their flowing, than the heaven shall draw unto it both the due and rain.
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Wherefore since the Lorde is the Iudge, distributer and gouernour of all these afflictions both of the earth and of heauen, no industrie of husband men shall auaile,
Wherefore since the Lord is the Judge, distributer and governor of all these afflictions both of the earth and of heaven, no industry of husband men shall avail,
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but all the fruite of corne will be destroyed by the wrath of God. Neither doeth Gods reuenge here staie it selfe:
but all the fruit of corn will be destroyed by the wrath of God. Neither doth God's revenge Here stay it self:
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but from the fruites of the fielde, it procéedeth to the flockes and herdes: and afterwarde followeth a great dearth of cattel:
but from the fruits of the field, it Proceedeth to the flocks and herds: and afterward follows a great dearth of cattle:
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and vnles that which hath béene doone amisse be amended, a gréeuous plague will light vpon men themselues.
and unless that which hath been done amiss be amended, a grievous plague will Light upon men themselves.
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The wrath of God groweth by little and little, that there maie bee giuen a time of repentaunce.
The wrath of God grows by little and little, that there may be given a time of Repentance.
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First of all are destroyed the fruites of the fielde, then the cattell and bruite beastes are made awaie,
First of all Are destroyed the fruits of the field, then the cattle and bruit beasts Are made away,
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and last of all men (from whome sprang the originall of the euils) are destroyed by a generall plague.
and last of all men (from whom sprang the original of the evils) Are destroyed by a general plague.
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Homer also in his Iliads, saith that the plague was not at the first sent vppon men,Homer also in his Iliads, Says that the plague was not At the First sent upon men,
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but doth fable yt the same began first at the bruite beastes.
but does fable that the same began First At the bruit beasts.
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Nowe lastlie why the Lorde bringeth these euils, let vs sée in the booke of Ieremie the 44. Chapter.
Now Lastly why the Lord brings these evils, let us see in the book of Ieremie the 44. Chapter.
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When the Iewes were reprooued by the Prophet, because they sacrificed to the hoast of the Quéene of heauen, they aunswered verie obstinatelie and proudly, that when before time they offered sacrifices to the quéene of heauen they were filled with bread and they liued in peace and quietnesse:
When the Iewes were reproved by the Prophet, Because they sacrificed to the host of the Queen of heaven, they answered very obstinately and proudly, that when before time they offered Sacrifices to the queen of heaven they were filled with bred and they lived in peace and quietness:
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but yt when they ceased from those sacrifices, all maner of euils & misfortunes fell vpon them:
but that when they ceased from those Sacrifices, all manner of evils & misfortunes fell upon them:
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wherefore they determined to stande to their accustomed Idolatrie.
Wherefore they determined to stand to their accustomed Idolatry.
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After the same manner the Romanes, when they had nowe receaued Christianitie, and perceiued the common weale to growe weake,
After the same manner the Romans, when they had now received Christianity, and perceived the Common weal to grow weak,
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and the Empire to fall awaie, they sorrowed for the losse of their former felicitie, and accursed Christ.
and the Empire to fallen away, they sorrowed for the loss of their former felicity, and accursed christ.
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And they thought that the Gods did punish the neglecting of their worshippe, and the forsaking of their Altars.
And they Thought that the God's did Punish the neglecting of their worship, and the forsaking of their Altars.
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Hereof Augustine in his booke De Ciuitate Dei was constrained to write, and before him Cyprian against Demetrianus, verie wel bestowed his labour in the selfe same Argument,
Hereof Augustine in his book De Ciuitate Dei was constrained to write, and before him Cyprian against Demetrianus, very well bestowed his labour in the self same Argument,
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and first of all declared that it might séeme no maruell, if all thinges become euerie daie worse, insomuch as the worlde waxeth older and older:
and First of all declared that it might seem no marvel, if all things become every day Worse, insomuch as the world Waxes older and older:
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and that the Sunne in his setting, shineth not with that force that it doth at noonetide,
and that the Sun in his setting, shines not with that force that it does At noontide,
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when it is mounted ouer our heade.
when it is mounted over our head.
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Also the Mooue is of much lesse strength when it waneth, than when it sheweth his globe on euerie side filled with light.
Also the Move is of much less strength when it waneth, than when it shows his Globe on every side filled with Light.
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In like manner a trée, when it is ouer much spent with bearing, it ceaseth to bring foorth fruite.
In like manner a tree, when it is over much spent with bearing, it ceases to bring forth fruit.
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And fountaines otherwhile dried vp through long continuance, do flowe more sparinglie than they did before.
And fountains otherwhile dried up through long Continuance, do flow more sparingly than they did before.
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And such is the condition of other things, that when they be sprung vp, and growen by dailie increases, at the last do waxe olde, be deminished, and do fall awaie.
And such is the condition of other things, that when they be sprung up, and grown by daily increases, At the last doe wax old, be diminished, and do fallen away.
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And it is a maruell also (saith he) but that olde man shoulde in like manner complaine of the Religion of Christ,
And it is a marvel also (Says he) but that old man should in like manner complain of the Religion of christ,
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because they haue lesse strength by reason of it, than whē they flourished in their young age.
Because they have less strength by reason of it, than when they flourished in their young age.
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In which place it is added, that Christ foretolde vs that there shoulde bee great calamities when the last daie of iudgement shall come.
In which place it is added, that christ foretold us that there should be great calamities when the last day of judgement shall come.
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Since therefore we drawe néerer and néerer vnto him, we ought not to complaine if we sée all thinges fall to the worse:
Since Therefore we draw nearer and nearer unto him, we ought not to complain if we see all things fallen to the Worse:
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For since Christ shewed vs before hande that they shoulde come to passe, it must of necessitie be so. Last of all hee writeth:
For since christ showed us before hand that they should come to pass, it must of necessity be so. Last of all he Writeth:
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that these so gréeuous thinges doe not vexe mankinde because the worshipping of Christ is brought into the worlde,
that these so grievous things do not vex mankind Because the worshipping of christ is brought into the world,
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but because he is not receaued as he shoulde be, and that Idolaters are still detained in their vnfaithfulnesse.
but Because he is not received as he should be, and that Idolaters Are still detained in their unfaithfulness.
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But nowe they crie out that we are commonlie afflicted, because the pestiferous masse is abolished, the images plucked downe, pilgrimages forbidden, Monasteries ouerthrowen, inuocation of saintes and an infinite of such other euils taken awaie.
But now they cry out that we Are commonly afflicted, Because the pestiferous mass is abolished, the Images plucked down, Pilgrimages forbidden, Monasteries overthrown, invocation of Saints and an infinite of such other evils taken away.
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But that this is not the cause, let vs heare what our Prophete saith, Euerie one of you flyeth vnto your owne house, & my house remaineth desolate.
But that this is not the cause, let us hear what our Prophet Says, Every one of you flies unto your own house, & my house remains desolate.
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But is it so gréeuous a crime to neglect the house of God? If thou shalt marke what we saide in the definition thereof at the beginning,
But is it so grievous a crime to neglect the house of God? If thou shalt mark what we said in the definition thereof At the beginning,
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and wilt diligently weigh those things, thou shalt perceiue that it excéedeth in crueltie whatsoeuer the Poetes haue feigned of Thyestes, Atreus, of the Cyclopes and Gentiles.
and wilt diligently weigh those things, thou shalt perceive that it exceedeth in cruelty whatsoever the Poets have feigned of Thyestes, Atreus, of the Cyclopes and Gentiles.
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Oh my brethren, my brethren, is it not horrible to be spoken, yt the fieldes are tilled, the Cities fortified, magnificent Colleges builded, chambers appeare as they were Tēples,
O my brothers, my brothers, is it not horrible to be spoken, that the fields Are tilled, the Cities fortified, magnificent Colleges built, chambers appear as they were Temples,
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& the house of the Lorde lieth forsaken? O slothfull and wicked men that we be, what godlie man can forbeare from wéeping and teares? Princes doe sooner priuatelie build their owne houses:
& the house of the Lord lies forsaken? O slothful and wicked men that we be, what godly man can forbear from weeping and tears? Princes do sooner privately built their own houses:
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and Magistrates doe altogether dote in building not of houses but Pallaces and Castles, who oftentimes build in bloud:
and Magistrates do altogether dote in building not of houses but Palaces and Castles, who oftentimes built in blood:
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and as Abacuck said in 2. Chapter:
and as Habakkuk said in 2. Chapter:
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The stone cryeth out of the wall, and the beame out of the timber against his Maister giueth a testimonie. The stone Cries out of the wall, and the beam out of the timber against his Master gives a testimony.
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Manie build vppon the teares of the poore, with the oppression of warres and spoile of Orphans,
Many built upon the tears of the poor, with the oppression of wars and spoil of Orphans,
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777
but the house of the Lord remaineth desert and in ruine, and is contemned in a maner of all sortes of men.
but the house of the Lord remains desert and in ruin, and is contemned in a manner of all sorts of men.
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The poore which ought to set their hope in God, doe despise prayers, they curse men, they blaspheme God,
The poor which ought to Set their hope in God, do despise Prayers, they curse men, they Blaspheme God,
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779
and doe proudlie and obstinatelie rebell: they obey not the lawes, and they followe idlenesse beyond measure.
and do proudly and obstinately rebel: they obey not the laws, and they follow idleness beyond measure.
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Is this to build the house of the Lord? It was the souldiers condition to defend their countrie, to defend religion, to be content with their pay, to beate no man:
Is this to built the house of the Lord? It was the Soldiers condition to defend their country, to defend Religion, to be content with their pay, to beat no man:
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when warre was finished, to returne to the artes of peace and to labour.
when war was finished, to return to the arts of peace and to labour.
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But now contrariwise they robbe, they set vppon men in the highway, they exercise théeuerie, they perpetuallie complaine of their wages, it gréeueth them to cease from warre,
But now contrariwise they rob, they Set upon men in the highway, they exercise thievery, they perpetually complain of their wages, it Grieveth them to cease from war,
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783
and they refuse to returne to their former labours:
and they refuse to return to their former labours:
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and this is not to put their helpe to the holy building, but maruelouslie to contemne and hinder the same.
and this is not to put their help to the holy building, but marvelously to contemn and hinder the same.
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Princes and Magistrates which are bound to take care for the making and defending of good lawes, to condemne the guiltie,
Princes and Magistrates which Are bound to take care for the making and defending of good laws, to condemn the guilty,
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& to set frée ye innocent, are euerie where accused that they doe otherwise;
& to Set free the innocent, Are every where accused that they do otherwise;
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they are ill reported of, to be like the birdes called Harpii, which deuoure the labours & liuing of the people, that they take rewardes,
they Are ill reported of, to be like the Birds called Harpii, which devour the labours & living of the people, that they take rewards,
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& that in all thinges they séeke their owne profit, not the commoditie of the people.
& that in all things they seek their own profit, not the commodity of the people.
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By which kinde of dealinges, verilie they may ouerthrowe the house of God, but not build it vp being fallen downe.
By which kind of dealings, verily they may overthrown the house of God, but not built it up being fallen down.
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790
The Ministers of Churches should haue béene our Promethei in fetching fire out of heauen, our Ieremies and our Mercuries, by whome we should knowe the aunsweres of God, and as Christ said, The light of the worlde,
The Ministers of Churches should have been our Promethei in fetching fire out of heaven, our Jeremiahs and our Mercuries, by whom we should know the answers of God, and as christ said, The Light of the world,
dt n2 pp-f n2 vmd vhi vbn po12 np1 p-acp vvg n1 av pp-f n1, po12 np1 cc po12 np1, p-acp ro-crq pns12 vmd vvi dt n2 pp-f np1, cc p-acp np1 vvd, dt n1 pp-f dt n1,
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791
and the Salt of the earth, that all their works might shine and be seasoned of salt,and the Salt of the earth, that all their works might shine and be seasoned of salt,
cc dt n1 pp-f dt n1, cst d po32 n2 vmd vvi cc vbi vvn pp-f n1,
(561) sermon (DIV2)
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792
and might not wither away with rottēnesse.
and might not wither away with rottenness.
cc vmd xx vvi av p-acp n1.
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18
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793
It was their part moreouer, to haue a good vnderstanding of the holy scriptures, whereby they might instruct others with great indeuour and painfull diligence;
It was their part moreover, to have a good understanding of the holy Scriptures, whereby they might instruct Others with great endeavour and painful diligence;
pn31 vbds po32 n1 av, pc-acp vhi dt j n1 pp-f dt j n2, c-crq pns32 vmd vvi n2-jn p-acp j n1 cc j n1;
(561) sermon (DIV2)
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794
and that their doctrine might be more gratious and better accepted, to liue purelie and innocentlie,
and that their Doctrine might be more gracious and better accepted, to live purely and innocently,
cc cst po32 n1 vmd vbi av-dc j cc av-jc vvn, pc-acp vvi av-j cc av-jn,
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795
and house by house to séeke the saluation of all the soules committed to their charge.
and house by house to seek the salvation of all the Souls committed to their charge.
cc n1 p-acp n1 pc-acp vvi dt n1 pp-f d dt n2 vvn p-acp po32 n1.
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796
But a lamentable case it is:
But a lamentable case it is:
p-acp dt j n1 pn31 vbz:
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797
They liue in idlenesse, like slowbellies and dissolute creatures, they fraught themselues, they maruelouslie swell in arrogancie and pride, they are miserablie possessed with ignorance, the shéepe which they haue the charge of, are shamefullie neglected of them:
They live in idleness, like slowbellies and dissolute creatures, they fraught themselves, they marvelously swell in arrogancy and pride, they Are miserably possessed with ignorance, the sheep which they have the charge of, Are shamefully neglected of them:
pns32 vvb p-acp n1, av-j n2 cc j n2, pns32 vvd px32, pns32 av-j vvi p-acp n1 cc n1, pns32 vbr av-j vvn p-acp n1, dt n1 r-crq pns32 vhb dt n1 pp-f, vbr av-j vvn pp-f pno32:
(561) sermon (DIV2)
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798
and since they edifie none, they offend innumerable with their vnpure and filthie life. Wherefore euen they also are most farre from the building which we call vpon.
and since they edify none, they offend innumerable with their unpure and filthy life. Wherefore even they also Are most Far from the building which we call upon.
cc c-acp pns32 vvi pix, pns32 vvb j p-acp po32 j cc j n1. c-crq av-j pns32 av vbr av-ds av-j p-acp dt n-vvg r-crq pns12 vvb p-acp.
(561) sermon (DIV2)
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799
Also young men doe excéedinglie flie from this woorke. For they earnestlie complaine that the rewards of vertues are now taken away:
Also young men do exceedingly fly from this work. For they earnestly complain that the rewards of Virtues Are now taken away:
av j n2 vdb av-vvg vvi p-acp d n1. p-acp pns32 av-j vvi cst dt n2 pp-f n2 vbr av vvn av:
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800
when I shall continuallie (say they) giue my trauel to learning, and in a manner kill my selfe with studie, what reward shall I reape? I shall be a Pastor of xx. pound a yeare, at the most. Away with diuinitie:
when I shall continually (say they) give my travel to learning, and in a manner kill my self with study, what reward shall I reap? I shall be a Pastor of xx. pound a year, At the most. Away with divinity:
c-crq pns11 vmb av-j (vvb pns32) vvb po11 n1 p-acp n1, cc p-acp dt n1 vvb po11 n1 p-acp n1, r-crq n1 vmb pns11 vvi? pns11 vmb vbi dt n1 pp-f n1. n1 dt n1, p-acp dt av-ds. av p-acp n1:
(561) sermon (DIV2)
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801
giue me the lawes, giue me phisick, giue me Astrologie or anie thing else rather than ye holy scriptures, I am poore ynough of my selfe,
give me the laws, give me physic, give me Astrology or any thing Else rather than you holy Scriptures, I am poor enough of my self,
vvb pno11 dt n2, vvb pno11 n1, vvb pno11 n1 cc d n1 av av-c cs pn22 j n2, pns11 vbm j av-d pp-f po11 n1,
(561) sermon (DIV2)
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802
& haue no néede of diuinitie to make me more beggarlie.
& have no need of divinity to make me more beggarly.
cc vhb dx n1 pp-f n1 pc-acp vvi pno11 av-dc j.
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803
And on the other part the Maisters, teachers and heades, whose part should be to exhort them to the building, doe charge them by threatninges and faire spéeches to kéepe still their olde error, that they should flie from these ordinances,
And on the other part the Masters, Teachers and Heads, whose part should be to exhort them to the building, do charge them by threatenings and fair Speeches to keep still their old error, that they should fly from these ordinances,
cc p-acp dt j-jn n1 dt n2, n2 cc n2, rg-crq n1 vmd vbi pc-acp vvi pno32 p-acp dt n1, vdb vvi pno32 p-acp n2-vvg cc j n2 pc-acp vvi av po32 j n1, cst pns32 vmd vvi p-acp d n2,
(561) sermon (DIV2)
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804
and that they should not laie away those thinges which they were brought vp in euen from their childhood.
and that they should not lay away those things which they were brought up in even from their childhood.
cc cst pns32 vmd xx vvi av d n2 r-crq pns32 vbdr vvn a-acp p-acp av p-acp po32 n1.
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805
Moreouer there be of the elder sort which runne about the fieldes, enter into houses, frequent shoppes and tauernes,
Moreover there be of the elder sort which run about the fields, enter into houses, frequent shops and taverns,
av pc-acp vbi pp-f dt jc-jn n1 r-crq vvb p-acp dt n2, vvb p-acp n2, j n2 cc n2,
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806
and with all their indeuour perswade that no reformation of godlinesse should be receaued, that this newe reformation would not long continue, that the olde state of thinges shall returne within a yeare or twaine:
and with all their endeavour persuade that no Reformation of godliness should be received, that this new Reformation would not long continue, that the old state of things shall return within a year or twaine:
cc p-acp d po32 n1 vvi cst dx n1 pp-f n1 vmd vbi vvn, cst d j n1 vmd xx av-j vvi, cst dt j n1 pp-f n2 vmb vvi p-acp dt n1 cc crd:
(561) sermon (DIV2)
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807
and on this wise doe all men build after the woorst manner.
and on this wise do all men built After the worst manner.
cc p-acp d j vdb d n2 vvi p-acp dt js n1.
(561) sermon (DIV2)
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808
So then we complaine, that God afflicteth vs with vnaccustomed oppressions, and with a penurie of all thinges,
So then we complain, that God afflicts us with unaccustomed oppressions, and with a penury of all things,
av cs pns12 vvb, cst np1 vvz pno12 p-acp j n2, cc p-acp dt n1 pp-f d n2,
(561) sermon (DIV2)
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809
when as we perish, not through his ouergreat seuerity, but through our owne méere follie.
when as we perish, not through his overgreat severity, but through our own mere folly.
c-crq c-acp pns12 vvb, xx p-acp po31 j n1, cc-acp p-acp po12 d j n1.
(561) sermon (DIV2)
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810
The building of the house of God must either not be medled with all, or else we must with all diligence take care of the same.
The building of the house of God must either not be meddled with all, or Else we must with all diligence take care of the same.
dt n-vvg pp-f dt n1 pp-f np1 vmb av-d xx vbi vvn p-acp d, cc av pns12 vmb p-acp d n1 vvb n1 pp-f dt d.
(561) sermon (DIV2)
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811
The cause why we be disquieted, is not the remoouing of the Masse, the taking away of superstitions,
The cause why we be disquieted, is not the removing of the Mass, the taking away of superstitions,
dt n1 c-crq pns12 vbb vvn, vbz xx dt n-vvg pp-f dt n1, dt vvg av pp-f n2,
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812
but it is the leauing of the house of God ruinous and desert. Superstitions haue no power to deliuer from calamities.
but it is the leaving of the house of God ruinous and desert. Superstitions have no power to deliver from calamities.
cc-acp pn31 vbz dt vvg pp-f dt n1 pp-f np1 j cc n1. n2 vhb dx n1 pc-acp vvi p-acp n2.
(561) sermon (DIV2)
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813
Consider I beséech you how it fareth with Hungarie, which was earnestlie inclined to Masses and superstitions.
Consider I beseech you how it fareth with Hungary, which was earnestly inclined to Masses and superstitions.
np1 pns11 vvb pn22 c-crq pn31 vvz p-acp np1, r-crq vbds av-j vvn p-acp n2 cc n2.
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814
Behold Italie, especiallie the countrie of Milaine, whence nothing at all is gone from the papisticall abuses.
Behold Italy, especially the country of Milaine, whence nothing At all is gone from the papistical Abuses.
vvb np1, av-j dt n1 pp-f n1, c-crq pix p-acp d vbz vvn p-acp dt j n2.
(561) sermon (DIV2)
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815
Let vs behold other partes of Christendome, where the Masse priestes doe still reigne:
Let us behold other parts of Christendom, where the Mass Priests do still Reign:
vvb pno12 vvi j-jn n2 pp-f np1, c-crq dt n1 n2 vdb av vvi:
(561) sermon (DIV2)
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816
and finallie let Rome it selfe be in our eye, which is the ringleader of all corrupt ceremonies and erronious opinions:
and finally let Room it self be in our eye, which is the ringleader of all corrupt ceremonies and erroneous opinions:
cc av-j vvb vvi pn31 n1 vbi p-acp po12 n1, r-crq vbz dt n1 pp-f d j n2 cc j n2:
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817
vndoubtedlie they be all oppressed and disquieted with most gréeuous calamities and troubles.
undoubtedly they be all oppressed and disquieted with most grievous calamities and Troubles.
av-j pns32 vbb d vvn cc vvn p-acp ds j n2 cc n2.
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818
These are but light burdens, therefore when banishmentes and stripes will preuaile but little, more gréeuous thinges are to be feared. But they say:
These Are but Light burdens, Therefore when banishments and stripes will prevail but little, more grievous things Are to be feared. But they say:
d vbr p-acp j n2, av c-crq n2 cc n2 vmb vvi p-acp j, av-dc j n2 vbr pc-acp vbi vvn. p-acp pns32 vvb:
(561) sermon (DIV2)
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819
Nothing is yet firmelie and stronglie prooued. For those thinges which we haue recited maie aswell agrée to the olde forsaken religion,
Nothing is yet firmly and strongly proved. For those things which we have recited may aswell agree to the old forsaken Religion,
pix vbz av av-j cc av-j vvn. p-acp d n2 r-crq pns12 vhb vvn vmb av vvi p-acp dt j j-vvn n1,
(561) sermon (DIV2)
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820
as to the newe coldlie restored.
as to the new coldly restored.
c-acp p-acp dt j av-jn vvn.
(561) sermon (DIV2)
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821
What Iudge now shall be had of this controuersie? Euen our Prophet, who saith, Ascend ye to the mountaine,
What Judge now shall be had of this controversy? Eve our Prophet, who Says, Ascend you to the mountain,
q-crq n1 av vmb vbi vhn pp-f d n1? np1 po12 n1, r-crq vvz, vvb pn22 p-acp dt n1,
(561) sermon (DIV2)
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822
and there cut ye downe •imber for the house of the Lord:
and there Cut you down •imber for the house of the Lord:
cc pc-acp vvi pn22 a-acp j c-acp dt n1 pp-f dt n1:
(561) sermon (DIV2)
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823
And the mountaine which he would haue to be ascēded vnto sheweth vs those things which we haue from aboue, I meane the diuine Oracles.
And the mountain which he would have to be ascended unto shows us those things which we have from above, I mean the divine Oracles.
cc dt n1 r-crq pns31 vmd vhi pc-acp vbi vvn p-acp vvz pno12 d n2 r-crq pns12 vhb p-acp a-acp, pns11 vvb dt j-jn n2.
(561) sermon (DIV2)
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824
Wherefore he commaundeth that we séeke our building from the holy scriptures, being the wisedome of religion:
Wherefore he commandeth that we seek our building from the holy Scriptures, being the Wisdom of Religion:
c-crq pns31 vvz cst pns12 vvb po12 n-vvg p-acp dt j n2, vbg dt n1 pp-f n1:
(561) sermon (DIV2)
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825
as the Poets feigne of Minerua that she sprang out of the head of Iupiter. For we haue receaued from aboue, that which is necessarie vnto religion,
as the Poets feign of Minerva that she sprang out of the head of Iupiter. For we have received from above, that which is necessary unto Religion,
c-acp dt n2 vvi pp-f np1 cst pns31 vvd av pp-f dt n1 pp-f np1. c-acp pns12 vhb vvn p-acp a-acp, cst r-crq vbz j p-acp n1,
(561) sermon (DIV2)
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826
therefore we must not after our owne imagination, feigne vnto our selues a religion. The timber for building is sought from the mountaine:
Therefore we must not After our own imagination, feign unto our selves a Religion. The timber for building is sought from the mountain:
av pns12 vmb xx p-acp po12 d n1, vvi p-acp po12 n2 dt n1. dt n1 p-acp n1 vbz vvn p-acp dt n1:
(561) sermon (DIV2)
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827
For the decrées of men are nothing but subtiltie, pride, concupiscence, and curiositie.
For the decrees of men Are nothing but subtlety, pride, concupiscence, and curiosity.
c-acp dt n2 pp-f n2 vbr pix p-acp n1, n1, n1, cc n1.
(561) sermon (DIV2)
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828
Euen as those which be the institutions of God, doe stirre vp a man vnto God:
Eve as those which be the institutions of God, do stir up a man unto God:
np1 p-acp d r-crq vbb dt n2 pp-f np1, vdb vvi a-acp dt n1 p-acp np1:
(561) sermon (DIV2)
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829
so the religion deuised by men (euen as Circe did) transformeth men into beastes.
so the Religion devised by men (even as circe did) Transformeth men into beasts.
av dt n1 vvn p-acp n2 (av-j c-acp np1 vdd) vvz n2 p-acp n2.
(561) sermon (DIV2)
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830
Men say it is great safetie for them that sléepe abroad in summer to lie in the thrée leafe grasse,
Men say it is great safety for them that sleep abroad in summer to lie in the thrée leaf grass,
np1 vvb pn31 vbz j n1 p-acp pno32 cst vvb av p-acp n1 pc-acp vvi p-acp dt crd n1 n1,
(561) sermon (DIV2)
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831
because no Serpent at anie time shrowdeth therein:
Because no Serpent At any time shrowdeth therein:
c-acp dx n1 p-acp d n1 vvz av:
(561) sermon (DIV2)
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832
Euen so to rest our selues in the holy scriptures is ye safest way of all other:
Even so to rest our selves in the holy Scriptures is the Safest Way of all other:
av av pc-acp vvi po12 n2 p-acp dt j n2 vbz dt js n1 pp-f d n-jn:
(561) sermon (DIV2)
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833
for in them is offered vs no poyson nor perill.
for in them is offered us no poison nor peril.
c-acp p-acp pno32 vbz vvn pno12 dx n1 ccx n1.
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834
Some men complaine that they be so hard that by them the house of God can be builded of few.
some men complain that they be so hard that by them the house of God can be built of few.
d n2 vvb cst pns32 vbb av j cst p-acp pno32 dt n1 pp-f np1 vmb vbi vvn pp-f d.
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835
Howbeit these men ought to know that those thinges which be necessarie vnto saluation, are easilie vnderstood of all men.
Howbeit these men ought to know that those things which be necessary unto salvation, Are Easily understood of all men.
a-acp d n2 vmd pc-acp vvi cst d n2 r-crq vbb j p-acp n1, vbr av-j vvn pp-f d n2.
(561) sermon (DIV2)
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836
God no lesse prouideth for men in this behalfe, than he dooth in the nature of thinges, where vndoubtedlie we sée that those thinges which are necessarie for life, are not hard to be gotten.
God no less Provideth for men in this behalf, than he doth in the nature of things, where undoubtedly we see that those things which Are necessary for life, Are not hard to be got.
np1 av-dx av-dc vvz p-acp n2 p-acp d n1, cs pns31 vdz p-acp dt n1 pp-f n2, c-crq av-j pns12 vvb cst d n2 r-crq vbr j p-acp n1, vbr xx j pc-acp vbi vvn.
(561) sermon (DIV2)
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837
Then it is but a feigning of vs, to say that those thinges which helpe vnto saluation are verie intricate and obscure vnto vs in the holie scriptures.
Then it is but a feigning of us, to say that those things which help unto salvation Are very intricate and Obscure unto us in the holy Scriptures.
cs pn31 vbz p-acp dt n-vvg pp-f pno12, pc-acp vvi cst d n2 r-crq vvb p-acp n1 vbr av j cc j p-acp pno12 p-acp dt j n2.
(561) sermon (DIV2)
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838
Let the places be diligentlie conferred one with an other, and we shall often finde it that that which in some one place séemeth to be intricate and obscure vnto vs, is else where declared after a manifest manner.
Let the places be diligently conferred one with an other, and we shall often find it that that which in Some one place Seemeth to be intricate and Obscure unto us, is Else where declared After a manifest manner.
vvb dt n2 vbb av-j vvn pi p-acp dt n-jn, cc pns12 vmb av vvi pn31 cst d r-crq p-acp d crd n1 vvz pc-acp vbi j cc j p-acp pno12, vbz av c-crq vvn p-acp dt j n1.
(561) sermon (DIV2)
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839
The opinion of iustification which the aduersaries defend, compared with ours:
The opinion of justification which the Adversaries defend, compared with ours:
dt n1 pp-f n1 r-crq dt n2 vvb, vvn p-acp png12:
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840
if we goe to the meaning of the scriptures, it will soone appeare to be erroneous.
if we go to the meaning of the Scriptures, it will soon appear to be erroneous.
cs pns12 vvb p-acp dt n1 pp-f dt n2, pn31 vmb av vvi pc-acp vbi j.
(561) sermon (DIV2)
18
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841
They would haue vs to vse a strange tongue in our seruice: But Paul iudgeth farre otherwise. Images are allowed of them:
They would have us to use a strange tongue in our service: But Paul Judgeth Far otherwise. Images Are allowed of them:
pns32 vmd vhi pno12 pc-acp vvi dt j n1 p-acp po12 n1: cc-acp np1 vvz av-j av. n2 vbr vvn pp-f pno32:
(561) sermon (DIV2)
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842
The mountaine of the scripture altogether forbiddeth them to be vsed in Religion.
The mountain of the scripture altogether forbiddeth them to be used in Religion.
dt n1 pp-f dt n1 av vvz pno32 pc-acp vbi vvn p-acp n1.
(561) sermon (DIV2)
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843
They iudge it good that in the communion one should receaue the Sacrament for the multitude:
They judge it good that in the communion one should receive the Sacrament for the multitude:
pns32 vvb pn31 j cst p-acp dt n1 pi vmd vvi dt n1 p-acp dt n1:
(561) sermon (DIV2)
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844
In the mountaine of the scriptures, Christ saith: Eate and drinke ye all of this.
In the mountain of the Scriptures, christ Says: Eat and drink you all of this.
p-acp dt n1 pp-f dt n2, np1 vvz: vvb cc vvi pn22 d pp-f d.
(561) sermon (DIV2)
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845
Neither shalt thou finde it otherwise as touching the inuocation of Saintes, and infinite other things, which the wicked Pope without the holie scriptures thrusteth vppon the Church.
Neither shalt thou find it otherwise as touching the invocation of Saints, and infinite other things, which the wicked Pope without the holy Scriptures thrusts upon the Church.
av-dx vm2 pns21 vvi pn31 av c-acp vvg dt n1 pp-f np1, cc j j-jn n2, r-crq dt j n1 p-acp dt j n2 vvz p-acp dt n1.
(561) sermon (DIV2)
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846
But why doe so fewe ascend vnto this mountaine, that they may prouide for themselues rules to build withall? The maruell is not so great,
But why do so few ascend unto this mountain, that they may provide for themselves rules to built withal? The marvel is not so great,
p-acp q-crq vdb av d vvb p-acp d n1, cst pns32 vmb vvi p-acp px32 vvz pc-acp vvi av? dt n1 vbz xx av j,
(561) sermon (DIV2)
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847
since they be not openlie handled as they ought to be and of priuate men in their houses,
since they be not openly handled as they ought to be and of private men in their houses,
c-acp pns32 vbb xx av-j vvn c-acp pns32 vmd pc-acp vbi cc pp-f j n2 p-acp po32 n2,
(561) sermon (DIV2)
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848
and are not read in the Churches.
and Are not read in the Churches.
cc vbr xx vvn p-acp dt n2.
(561) sermon (DIV2)
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849
Now is the doctrine of Christ by the commaundement of the kinges sacred maiestie set foorth in the mother tongue,
Now is the Doctrine of christ by the Commandment of the Kings sacred majesty Set forth in the mother tongue,
av vbz dt n1 pp-f np1 p-acp dt n1 pp-f dt ng1 j n1 vvd av p-acp dt n1 n1,
(561) sermon (DIV2)
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850
but men walke vp & downe, neither doe they which be in the Temple, giue anie héede thereunto:
but men walk up & down, neither do they which be in the Temple, give any heed thereunto:
cc-acp n2 vvb a-acp cc a-acp, av-dx vdb pns32 r-crq vbb p-acp dt n1, vvb d n1 av:
(561) sermon (DIV2)
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851
the Ministers remaine shut vp in the Quire:
the Ministers remain shut up in the Choir:
dt n2 vvb vvd a-acp p-acp dt n1:
(561) sermon (DIV2)
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852
they say the diuine seruice hastilie and rashlie, as though they should speake it to themselues onelie.
they say the divine service hastily and rashly, as though they should speak it to themselves only.
pns32 vvb dt j-jn n1 av-j cc av-j, c-acp cs pns32 vmd vvi pn31 p-acp px32 av-j.
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853
Neither doe they prouide, that others may vnderstād it.
Neither do they provide, that Others may understand it.
av-dx vdb pns32 vvi, cst n2-jn vmb vvb pn31.
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854
Vpon Sundaies are verie profitable Homilies read, but yet with a lowe voyce, and with spitting and coffing,
Upon Sundaies Are very profitable Homilies read, but yet with a low voice, and with spitting and coffing,
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so as it may sufficientlie appeare that manie of those which reade them, doe neither attend to that they say,
so as it may sufficiently appear that many of those which read them, do neither attend to that they say,
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856
nor yet suffer that those which stand by maie receaue anie profit of the same.
nor yet suffer that those which stand by may receive any profit of the same.
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In old time there were Ecclesiasticall méetinges, wherein it was lawfull to heare, to aske questions, & to aunswere:
In old time there were Ecclesiastical meetings, wherein it was lawful to hear, to ask questions, & to answer:
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& there men dealt not onelie as concerning the trueth of doctrine, but also of discipline:
& there men dealt not only as Concerning the truth of Doctrine, but also of discipline:
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859
And of those thinges Paul vnto the Corinthians, and Ambrose interpreting his wordes maketh mention that they were vsed among the Hebrewes.
And of those things Paul unto the Corinthians, and Ambrose interpreting his words makes mention that they were used among the Hebrews.
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We haue it much in Luke, when the child Iesus in the middest of the doctors, both asked questions and aunswered:
We have it much in Lycia, when the child Iesus in the midst of the Doctors, both asked questions and answered:
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but at this day this so comfortable custome is left, to the great detriment of the Church:
but At this day this so comfortable custom is left, to the great detriment of the Church:
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and how coldlie we deale in Catechising, the thing it selfe declareth.
and how coldly we deal in Catechising, the thing it self Declareth.
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They thinke, they haue wrought a great matter, when they haue had him once at the board:
They think, they have wrought a great matter, when they have had him once At the board:
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but the indeuour and attentiuenesse of children is not such, that they can in so short space put off their naturall ignoraunce and bashfulnesse.
but the endeavour and attentiveness of children is not such, that they can in so short Molle put off their natural ignorance and bashfulness.
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When the Prophet had now warned what is needefull to be doone, namelie to ascende vnto the hill,
When the Prophet had now warned what is needful to be done, namely to ascend unto the hill,
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and from thence to bring timber to the building:
and from thence to bring timber to the building:
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If this worke be doone he ioyneth promises therewithall, It shall be acceptable vnto me and I will be glorified therin. If this work be done he Joineth promises therewithal, It shall be acceptable unto me and I will be glorified therein.
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If the congregation of the faithfull be both well instituted and rightlie assembled, the Lord promiseth that it shall be to his wel liking:
If the congregation of the faithful be both well instituted and rightly assembled, the Lord promises that it shall be to his well liking:
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for he himselfe promiseth that he will be in the middest of them that helpe, and will heare the petitions and vowes of them that pray.
for he himself promises that he will be in the midst of them that help, and will hear the petitions and vows of them that pray.
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Those things are alwaies acceptable vnto God, and receaue the fruites of the promises, which are doone according to the rule of Gods word:
Those things Are always acceptable unto God, and receive the fruits of the promises, which Are done according to the Rule of God's word:
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when as contrariwise, whatsoeuer men shall bring to passe without it, is not onelie vnprofitable and vaine,
when as contrariwise, whatsoever men shall bring to pass without it, is not only unprofitable and vain,
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but the Lord now reprooueth vs thereof by Esaie: Who hath required these things at your hands in that house which was to be builded? God promiseth that he would become glorious:
but the Lord now Reproveth us thereof by Isaiah: Who hath required these things At your hands in that house which was to be built? God promises that he would become glorious:
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which assuredlie was brought to passe, when his name was there published openlie by the Messias and the Apostles.
which assuredly was brought to pass, when his name was there published openly by the Messias and the Apostles.
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Men also at this day ought so to preach in the Church, as they should abound in good workes, which others séeing might glorifie the father which is in heauen.
Men also At this day ought so to preach in the Church, as they should abound in good works, which Others seeing might Glorify the father which is in heaven.
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Furthermore the glorie of God doth not shine more in any other congregation, than it doth in a Church well and godlie ordained.
Furthermore the glory of God does not shine more in any other congregation, than it does in a Church well and godly ordained.
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Whereuppon Paule to the Cor. saith:
Whereupon Paul to the Cor. Says:
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If an vnbeleeuing or vnlearned man come into the Church, and see all things doone well as touching the administration of doctrine, he will fall downe on his face and worship the Lorde, If an unbelieving or unlearned man come into the Church, and see all things done well as touching the administration of Doctrine, he will fallen down on his face and worship the Lord,
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and shall bee constrained to confesse that God is in vs. But alas for pitie, they haue nowe transferred this honour of the Church to incense, to lights, to stoles, to vestments of gold and silke, to golden vessels,and shall be constrained to confess that God is in us But alas for pity, they have now transferred this honour of the Church to incense, to lights, to stoles, to vestments of gold and silk, to golden vessels,
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and vessels set with precious stones, and infinite such other more than worldly deckings.
and vessels Set with precious stones, and infinite such other more than worldly deckings.
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Wherfore we yt will do an acceptable thing vnto God, and would haue God to be glorified in vs, let vs edifie our neighbors when we perceiue them to be sicke of pride, enuie, lust, wrath, weakenesse of faith,
Wherefore we that will do an acceptable thing unto God, and would have God to be glorified in us, let us edify our neighbours when we perceive them to be sick of pride, envy, lust, wrath, weakness of faith,
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and coldnesse of charitie, and with other diseases of the minde: and this we are accustomed to doe in the sickenesse of the bodie.
and coldness of charity, and with other diseases of the mind: and this we Are accustomed to do in the sickness of the body.
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882
Let vs call Phisitians vnto vs, not of euerie sort, but (as Chrysostom hath taught vs in a certaine homilie vnto the people of Antioch) Matthew, Luke, Iohn, Marke, and the rest of the Apostles and Prophets,
Let us call Physicians unto us, not of every sort, but (as Chrysostom hath taught us in a certain homily unto the people of Antioch) Matthew, Luke, John, Mark, and the rest of the Apostles and prophets,
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and from thence let vs séeke to get medicines and wholesome remedies for our brethren.
and from thence let us seek to get medicines and wholesome remedies for our brothers.
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Such Phisitians as these are most skillfull, and there is no kinde of infirmities of our soules hidden from them, vpon them is bestowed no expense of monie:
Such Physicians as these Are most skilful, and there is no kind of infirmities of our Souls hidden from them, upon them is bestowed no expense of money:
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and they shewe not themselues hard to helpe, but if the sicke wil, they be conuersant with them day and night:
and they show not themselves hard to help, but if the sick will, they be conversant with them day and night:
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neither shall we finde them at contention one with an other, in such sort as by their Emulation they would the sooner bring to death those whom they should heale.
neither shall we find them At contention one with an other, in such sort as by their Emulation they would the sooner bring to death those whom they should heal.
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887
This is to fetch Timber, as the Prophet saith, from the mountaine to the building of the Lordes house.
This is to fetch Timber, as the Prophet Says, from the mountain to the building of the lords house.
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888
This worke belongeth vnto all them which are called Christians, as the Prophet Ezechiell saide, They which builde the Citie of Ierusalem, shall bee of all the tribes.
This work belongeth unto all them which Are called Christians, as the Prophet Ezekiel said, They which build the city of Ierusalem, shall be of all the tribes.
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889
And our Hagge héere maketh mention of Zorobabell, to whom being the Ciuill Magistrate was assigned Iesus the sonne Iosadeck the high Priest.
And our Hag Here makes mention of Zerubbabel, to whom being the Civil Magistrate was assigned Iesus the son Iosadeck the high Priest.
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Also the Prophets themselues did helpe: as did Zachary, Hagge, and Malachie, and finallie all the people are reckoned with them:
Also the prophets themselves did help: as did Zachary, Hag, and Malachi, and finally all the people Are reckoned with them:
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891
whereby we are taught that from euerie place are to be gathered the builders of the Temple.
whereby we Are taught that from every place Are to be gathered the Builders of the Temple.
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892
But at this day the Popes Ministers take it in ill part, if they perceiue a lay man, (as they say) to haue the holie Scriptures,
But At this day the Popes Ministers take it in ill part, if they perceive a lay man, (as they say) to have the holy Scriptures,
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as though this building belonged not vnto them.
as though this building belonged not unto them.
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894
But they them selues, whereas they challenge vnto themselues the Ministerie of the Church, and are inriched with many fatte and goodly benefites, doe vtterly neglect to edifie by their doctrine:
But they them selves, whereas they challenge unto themselves the Ministry of the Church, and Are enriched with many fat and goodly benefits, do utterly neglect to edify by their Doctrine:
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when notwithstanding Paul vnto the Ephesians reckoning vp Apostles, Prophets, and Euangelistes, as it were diuerse giftes graunted to the Church, afterwarde ioyned therewithall Pastors, and Teachers.
when notwithstanding Paul unto the Ephesians reckoning up Apostles, prophets, and Evangelists, as it were diverse Gifts granted to the Church, afterward joined therewithal Pastors, and Teachers.
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Which saying when Ierom interpreteth, he noteth it diligently: and among other things, thus he wrote:
Which saying when Jerom interpreteth, he notes it diligently: and among other things, thus he wrote:
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897
Neither let any man in the Church, although he be holy, take to himselfe the name of a Pastor, Neither let any man in the Church, although he be holy, take to himself the name of a Pastor,
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vnlesse both he can and will teach them whom he feedeth. And a litle after:unless both he can and will teach them whom he feeds. And a little After:
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But doth it not séeme to you yt there be false Pastors in the Church, which féede not the shéepe with doctrine,
But does it not seem to you that there be false Pastors in the Church, which feed not the sheep with Doctrine,
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900
but, as it were hyrelings, do thinke nothing at all of ye saluation of their flocke:
but, as it were hirelings, do think nothing At all of you salvation of their flock:
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not correcting that which went astraie, nor yet séeking yt which was lost:
not correcting that which went astray, nor yet seeking that which was lost:
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but all onely taking of the shéepe milke, and wooll, that is to wit, meate and garments.
but all only taking of the sheep milk, and wool, that is to wit, meat and garments.
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903
Wherefore the Ministers of the Church, and the Princes haue their part in building:
Wherefore the Ministers of the Church, and the Princes have their part in building:
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and without doubt, if at any time these kindes of men doe erre, this neuer happeneth without a common losse:
and without doubt, if At any time these Kinds of men do err, this never Happeneth without a Common loss:
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euen in like manner as the Eclipsies of the Sunne draw therewith many inconueniences vppon the world.
even in like manner as the Eclipsies of the Sun draw therewith many inconveniences upon the world.
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906
When the Lorde woulde builde the Church of Ierusalem, he specially adorned the Prince and Priest Moses and Aaron, whose conduct and authoritie they should vse in all things.
When the Lord would build the Church of Ierusalem, he specially adorned the Prince and Priest Moses and Aaron, whose conduct and Authority they should use in all things.
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907
Albeit as the holy historie doth not suppresse in silence the infirmities of them both,
Albeit as the holy history does not suppress in silence the infirmities of them both,
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908
so was the people more easily giuen to followe their offences, than readie to vse the benefite of their good gouernment.
so was the people more Easily given to follow their offences, than ready to use the benefit of their good government.
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909
And it must not be passed ouer, that the building of this second house was to bee perfourmed of the people after seuentie yéeres.
And it must not be passed over, that the building of this second house was to be performed of the people After seuentie Years.
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910
The number of seuen is woont to bee reckoned with the Sabboth. He teacheth plainely that it behooued the builders to rest from all their labour.
The number of seuen is wont to be reckoned with the Sabbath. He Teaches plainly that it behooved the Builders to rest from all their labour.
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911
Neither are we ignorant, that they be our workes, which haue procéeded from nature corrupted without the guiding of the holy spirit.
Neither Are we ignorant, that they be our works, which have proceeded from nature corrupted without the guiding of the holy Spirit.
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912
For no man ought to be lead either for gaine, or ambition, or any couetousnesse, or else by any reasons of man to restore the Temple of the Lorde.
For no man ought to be led either for gain, or ambition, or any covetousness, or Else by any Reasons of man to restore the Temple of the Lord.
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Further, as Paule hath taught vs, we ought to builde onely vppon Christ which is the foundation:
Further, as Paul hath taught us, we ought to build only upon christ which is the Foundation:
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914
and we must take héede with all our indeuour that we builde not haie or stubble or timber, that is to say, fond trifles and humane reasons:
and we must take heed with all our endeavour that we build not hay or stubble or timber, that is to say, found trifles and humane Reasons:
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Golde, siluer and precious stones must bee vsed in this building.
Gold, silver and precious stones must be used in this building.
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Neither is knowledge sufficient for the building of the Common wealth of Christ, which in verie déede is oftentimes fearefull when it is taken by it selfe:
Neither is knowledge sufficient for the building of the Common wealth of christ, which in very deed is oftentimes fearful when it is taken by it self:
av-d vbz n1 j p-acp dt n-vvg pp-f dt j n1 pp-f np1, r-crq p-acp j n1 vbz av j c-crq pn31 vbz vvn p-acp pn31 n1:
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wherefore charitie must néedes be ioyned therewith, which Paul shewes doth edifie.
Wherefore charity must needs be joined therewith, which Paul shows does edify.
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And no man must maruell, if so notable instruments are required to this worke, since it is a matter of great moment to change men from that they were.
And no man must marvel, if so notable Instruments Are required to this work, since it is a matter of great moment to change men from that they were.
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I woulde to God the Romish Priests would also consider this, and woulde not account all their honour to consist herein, that they haue transubstantiated or chaunged the nature of breade (which is but a legerdemaine and a vaine deuise:) but that they finally vnderstoode themselues to be called by God vnto this ende, that by the worde and doctrine as also by good manners and examples, they should transubstantiate men into Christ,
I would to God the Romish Priests would also Consider this, and would not account all their honour to consist herein, that they have Transubstantiated or changed the nature of bread (which is but a legerdemain and a vain devise:) but that they finally understood themselves to be called by God unto this end, that by the word and Doctrine as also by good manners and Examples, they should transubstantiate men into christ,
pns11 vmd p-acp np1 dt jp n2 vmd av vvi d, cc vmd xx vvi d po32 n1 pc-acp vvi av, cst pns32 vhb vvn cc vvn dt n1 pp-f n1 (r-crq vbz p-acp dt n1 cc dt j n1:) cc-acp cst pns32 av-j vvd px32 pc-acp vbi vvn p-acp np1 p-acp d n1, cst p-acp dt n1 cc n1 c-acp av p-acp j n2 cc n2, pns32 vmd vvi n2 p-acp np1,
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920
and make them his liuely members. This change haue men perpetually before their eyes, when they handle the holy mysteries.
and make them his lively members. This change have men perpetually before their eyes, when they handle the holy Mysteres.
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921
The same do the scriptures of God vrge in euerie place, which then lyeth contemned and neglected,
The same do the Scriptures of God urge in every place, which then lies contemned and neglected,
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922
when they with all their power contende for an Altar which is none at all. Now haue we heard of the prophet what is néedefull to be doone:
when they with all their power contend for an Altar which is none At all. Now have we herd of the Prophet what is needful to be done:
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namely, that the Church of God, according to Gods appointment should be builded. Nowe fourthly is taught what fruit this sermon of our Hagge obtained.
namely, that the Church of God, according to God's appointment should be built. Now fourthly is taught what fruit this sermon of our Hag obtained.
av, cst dt n1 pp-f np1, vvg p-acp ng1 n1 vmd vbi vvn. av j vbz vvn r-crq n1 d n1 pp-f po12 n1 vvn.
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924
Zorobabel (saith he) heard, and Iesus (saith he) the sonne of Iosadeck, and all the people heard the worde of the Lorde.Zerubbabel (Says he) herd, and Iesus (Says he) the son of Iosadeck, and all the people herd the word of the Lord.
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925
They not onely heard with their eares, as the Scribes and Pharises heard Christ, but their hearts by the power of the holy spirite were open, and they feared.
They not only herd with their ears, as the Scribes and Pharisees herd christ, but their hearts by the power of the holy Spirit were open, and they feared.
pns32 xx av-j vvn p-acp po32 n2, c-acp dt n2 cc np2 vvn np1, cc-acp po32 n2 p-acp dt n1 pp-f dt j n1 vbdr j, cc pns32 vvd.
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926
This is the proper effect of the holy scriptures. First we are reprooued by the authoritie of Gods lawe:
This is the proper Effect of the holy Scriptures. First we Are reproved by the Authority of God's law:
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927
For the hearts of those hearers are stirred vp by repentance, which is described in feare.
For the hearts of those hearers Are stirred up by Repentance, which is described in Fear.
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928
But it followeth not heere that the Prophet is heard, and that they which heard him, doe feare,
But it follows not Here that the Prophet is herd, and that they which herd him, do Fear,
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vnlesse he be receiued as the messenger of the Lord.
unless he be received as the Messenger of the Lord.
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930
For so long as we thinke of him that buildeth, that he dealeth by mans reason, we wilbe moued nothing at all.
For so long as we think of him that builds, that he deals by men reason, we will moved nothing At all.
p-acp av j c-acp pns12 vvb pp-f pno31 cst vvz, cst pns31 vvz p-acp ng1 n1, pns12 vmb|vbi vvn pix p-acp av-d.
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931
Perhaps we will maruell at the wisedome and prudence of his doctrine, but doe turne neuer a whit the more vnto God.
Perhaps we will marvel At the Wisdom and prudence of his Doctrine, but do turn never a whit the more unto God.
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932
But when faith comes therewithall, and that we thinke it is the worde of God which is proposed:
But when faith comes therewithal, and that we think it is the word of God which is proposed:
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933
by and by feare & repentance enter into our hearts.
by and by Fear & Repentance enter into our hearts.
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934
They that feare and tremble, straightway the voyce of the Lorde comforteth them, wherein he saith:
They that Fear and tremble, straightway the voice of the Lord comforts them, wherein he Says:
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935
I am with you. God is with them, not which be magnificall, mightie and proude men of this world,I am with you. God is with them, not which be magnifical, mighty and proud men of this world,
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936
but with the broken and contrite of heart, whose lot must not be counted vile & abiect:
but with the broken and contrite of heart, whose lot must not be counted vile & abject:
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937
but since they haue God with them, there can bee no want of good.
but since they have God with them, there can be no want of good.
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938
This was said to the blessed virgin and to many of the saincts when any harde matter was to be taken in hand, that they should ponder it in their mind,
This was said to the blessed Virgae and to many of the Saints when any harden matter was to be taken in hand, that they should ponder it in their mind,
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939
and that they should not doubt of their successe.
and that they should not doubt of their success.
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940
If God shall be with vs, who can either hinder vs or stay vs from the building? O yée that be the heades of this Vniuersitie of Oxforde, I would to God that I also might truely and faithfullie say:
If God shall be with us, who can either hinder us or stay us from the building? O the that be the Heads of this university of Oxford, I would to God that I also might truly and faithfully say:
cs np1 vmb vbi p-acp pno12, r-crq vmb d vvi pno12 cc vvb pno12 p-acp dt n1? sy pn22 cst vbb dt n2 pp-f d n1 pp-f np1, pns11 vmd p-acp np1 cst pns11 av vmd av-j cc av-j vvi:
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941
God is with you. Assuredly I shoulde then preach vnto you a most profitable, and vnto me most acceptable glad tidings of the Gospel.God is with you. Assuredly I should then preach unto you a most profitable, and unto me most acceptable glad tidings of the Gospel.
np1 vbz p-acp pn22. av-vvn pns11 vmd av vvi p-acp pn22 dt av-ds j, cc p-acp pno11 av-ds j j n2 pp-f dt n1.
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942
And the Lord stirred vp the spirite of Zorobabel, and the spirite of Iesus the sonne of Iosadeck, and the spirite of the people, that in comming they should do the work of their God.
And the Lord stirred up the Spirit of Zerubbabel, and the Spirit of Iesus the son of Iosadeck, and the Spirit of the people, that in coming they should do the work of their God.
cc dt n1 vvd a-acp dt n1 pp-f np1, cc dt n1 pp-f np1 dt n1 pp-f np1, cc dt n1 pp-f dt n1, cst p-acp vvg pns32 vmd vdi dt n1 pp-f po32 n1.
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943
It is the Lord that stirreth vs vp to do well, not onely in calling vs by the outward worde,
It is the Lord that stirs us up to do well, not only in calling us by the outward word,
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944
but also by chaunging of our minde. For by the most comfortable féele of perswasion, hee of vnwilling maketh vs willing.
but also by changing of our mind. For by the most comfortable feel of persuasion, he of unwilling makes us willing.
cc-acp av p-acp vvg pp-f po12 n1. p-acp p-acp dt av-ds j vvb pp-f n1, pns31 pp-f j vvz pno12 j.
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945
Then is the outwarde preaching fruitfull, because the heart of the hearers is inwardly mollified by God.
Then is the outward preaching fruitful, Because the heart of the hearers is inwardly mollified by God.
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946
This is to stirre vp the spirite of the Prophet.
This is to stir up the Spirit of the Prophet.
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947
Nowe do we also perceiue by this place that the building belongeth to all sorts of men, which are so described seuerally.
Now do we also perceive by this place that the building belongeth to all sorts of men, which Are so described severally.
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948
Not onely the magistrate and highpriest, but together with al is the whole people ioyned.
Not only the magistrate and High Priest, but together with all is the Whole people joined.
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949
We must vnderstand that the order and placing of thinges is not negligently set downe vnto vs by the prophet.
We must understand that the order and placing of things is not negligently Set down unto us by the Prophet.
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950
In which place is shewed the word of God:
In which place is showed the word of God:
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951
the faith of them that heare the Lords worde is mingled therewith, feare and repentance is stirred vp:
the faith of them that hear the lords word is mingled therewith, Fear and Repentance is stirred up:
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952
The Lorde is in them and dwelleth in them, and mooueth them to take good workes in hande.
The Lord is in them and dwells in them, and moveth them to take good works in hand.
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953
Last of all are placed those workes which do not please God vnlesse we be iustified by faith, replenished with the grace of God,
Last of all Are placed those works which do not please God unless we be justified by faith, replenished with the grace of God,
ord pp-f d vbr vvn d n2 r-crq vdb xx vvi np1 cs pns12 vbb vvn p-acp n1, vvn p-acp dt n1 pp-f np1,
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954
and mooued by the inspiration of the holie Ghost to doe them.
and moved by the inspiration of the holy Ghost to do them.
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955
O miserable city, which hast so long béene without the word of God and holie sermons:
O miserable City, which hast so long been without the word of God and holy Sermons:
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956
No maruell if, being destitute of the spirite of God, thou hast so much neglected to builde vp his Church.
No marvel if, being destitute of the Spirit of God, thou hast so much neglected to build up his Church.
uh-dx n1 cs, vbg j pp-f dt n1 pp-f np1, pns21 vh2 av av-d vvn pc-acp vvi a-acp po31 n1.
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957
Truelie I cannot well tell, whether I should here blame the minde of ministers, or the sloth of the people, or faintnesse of the magistrate:
Truly I cannot well tell, whither I should Here blame the mind of Ministers, or the sloth of the people, or faintness of the magistrate:
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958
since they haue all sinned verie gréeuously. The Pastors teach not, vnlesse they be driuen therunto by threatnings and statutes:
since they have all sinned very grievously. The Pastors teach not, unless they be driven thereunto by threatenings and statutes:
c-acp pns32 vhb d vvn av av-j. dt ng1 vvi xx, cs pns32 vbb vvn av p-acp n2-vvg cc n2:
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959
and the people which daily bewayleth the déerenesse of thinges and the scarcitie of corne, complaineth nothing at all of want of the holy worde.
and the people which daily bewaileth the déerenesse of things and the scarcity of corn, Complaineth nothing At all of want of the holy word.
cc dt n1 r-crq av-j vvz dt n1 pp-f n2 cc dt n1 pp-f n1, vvz pix p-acp d pp-f n1 pp-f dt j n1.
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960
Those being kindled and stirred vp with the words of the Prophet came and did the worke of God.
Those being kindled and stirred up with the words of the Prophet Come and did the work of God.
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961
Make yée hast also my most déere brethren, and builde yée quicklie the house of God:
Make the hast also my most dear brothers, and build the quickly the house of God:
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962
For the byrds of heauen haue their nests, and the foxes haue their holes: but the sonne of man hath not where to lay his heade.
For the Birds of heaven have their nests, and the foxes have their holes: but the son of man hath not where to lay his head.
c-acp dt n2 pp-f n1 vhb po32 n2, cc dt n2 vhb po32 n2: cc-acp dt n1 pp-f n1 vhz xx c-crq pc-acp vvi po31 n1.
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963
The house of Ierusalem lay ruinated onely 70. yeares, and yet God made so great shewe of his indignation:
The house of Ierusalem lay ruinated only 70. Years, and yet God made so great show of his Indignation:
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964
And how doe ye thinke his furie is nowe kindled when he séeth his Church to be cast downe, defiled and wasted so manie ages together? Let so great a matter mooue you,
And how do you think his fury is now kindled when he seeth his Church to be cast down, defiled and wasted so many ages together? Let so great a matter move you,
cc q-crq vdb pn22 vvi po31 n1 vbz av vvn c-crq pns31 vvz po31 n1 pc-acp vbi vvn a-acp, vvn cc vvn av d n2 av? vvb av j dt n1 vvb pn22,
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965
and differ you no longer this holy building.
and differ you no longer this holy building.
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966
But & if your mindes indeuouring to come vnto God, haue béene any thing kindled by this sermon, I desire you hartely that yée will not extinguish the same,
But & if your minds endeavouring to come unto God, have been any thing kindled by this sermon, I desire you heartily that the will not extinguish the same,
p-acp cc cs po22 n2 vvg pc-acp vvi p-acp np1, vhb vbn d n1 vvn p-acp d n1, pns11 vvb pn22 av-j cst pn22 vmb xx vvi dt d,
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967
but that yée will with holie communications and talke of the scriptures nourish it. Now that the sin of negligence hath béene blamed out of the worde of God,
but that the will with holy communications and talk of the Scriptures nourish it. Now that the since of negligence hath been blamed out of the word of God,
cc-acp cst pn22 vmb p-acp j n2 cc n1 pp-f dt n2 vvb pn31. av cst dt n1 pp-f n1 vhz vbn vvn av pp-f dt n1 pp-f np1,
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968
and hath béene made manifest by the Prophet after what manner and fashion we ought to builde,
and hath been made manifest by the Prophet After what manner and fashion we ought to build,
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969
and lastly that we haue vnderstoode what vtilitie such exhortations hath brought vnto the hearers: I might séeme to haue performed those things which I promised at the beginning.
and lastly that we have understood what utility such exhortations hath brought unto the hearers: I might seem to have performed those things which I promised At the beginning.
cc ord cst pns12 vhb vvd r-crq n1 d n2 vhz vvn p-acp dt n2: pns11 vmd vvi pc-acp vhi vvn d n2 r-crq pns11 vvd p-acp dt n1.
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970
But since we are minded to mooue earnestly by examples, I haue determined before I make an ende to bring foorth a good and diligent builder, whereby ye may haue an example, whereunto if yée regard, ye shal at the length performe the worke which yée haue taken in hand.
But since we Are minded to move earnestly by Examples, I have determined before I make an end to bring forth a good and diligent builder, whereby you may have an Exampl, whereunto if the regard, you shall At the length perform the work which the have taken in hand.
cc-acp c-acp pns12 vbr vvn pc-acp vvi av-j p-acp n2, pns11 vhb vvn c-acp pns11 vvb dt n1 pc-acp vvi av dt j cc j n1, c-crq pn22 vmb vhi dt n1, c-crq cs pn22 vvb, pn22 vmb p-acp dt n1 vvi dt n1 r-crq pn22 vhb vvn p-acp n1.
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971
And because such is the miserie of the time present, as of them that be aliue there is no example extant,
And Because such is the misery of the time present, as of them that be alive there is no Exampl extant,
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972
therefore am I compelled whether I will or no to flie vnto writings.
Therefore am I compelled whither I will or not to fly unto writings.
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973
Let Paul the most chosen vessell of God shewe himselfe vnto vs. He, as he hath written in the 2. Epistle to the Corinthians ye 11. Chapter, attempted all manner of wayes to addresse those that were his to bee as a chast and pure spouse vnto our husbande Christ, he sought not for himselfe that which he diligentlie builded by doctrine, he lead them thereby vnto Christ as a faithfull seruant.
Let Paul the most chosen vessel of God show himself unto us He, as he hath written in the 2. Epistle to the Corinthians you 11. Chapter, attempted all manner of ways to address those that were his to be as a chaste and pure spouse unto our husband christ, he sought not for himself that which he diligently built by Doctrine, he led them thereby unto christ as a faithful servant.
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Neither did he onely indeuour to conuert them, but with carefull trauell he prouided, that they in a sound faith and certaine maidenly religion might cleaue vnto their spouse.
Neither did he only endeavour to convert them, but with careful travel he provided, that they in a found faith and certain maidenly Religion might cleave unto their spouse.
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I am afraide (saith he) least as the serpent deceiued Eue, so ye should be deceiued by euill and false teachers. I am afraid (Says he) least as the serpent deceived Eue, so you should be deceived by evil and false Teachers.
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Now verily was the Apostle Paul in feare, wherein he was vigilant, not about his owne commodities,
Now verily was the Apostle Paul in Fear, wherein he was vigilant, not about his own commodities,
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but about the saluation of many.
but about the salvation of many.
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Yée sée the end of the Church, which a good builder must set before his eyes:
The see the end of the Church, which a good builder must Set before his eyes:
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namely that to bring manie vnto Christ, and so perpetually to take care of them and instruct them, that they flie not from building of the Church.
namely that to bring many unto christ, and so perpetually to take care of them and instruct them, that they fly not from building of the Church.
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But when they shal labour in this building, it shalbe good to heare Paul himself what and how great things hee indured: In labours, more abundant: In stripes, aboue measure: In prison, more plenteouslie: In perils of death, often:
But when they shall labour in this building, it shall good to hear Paul himself what and how great things he endured: In labours, more abundant: In stripes, above measure: In prison, more plenteously: In perils of death, often:
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Of the Iewes receiued I fiue times fortie stripes saue one; I was thrise beaten with rods: I was once stoned: I suffered thrise shipwarke:
Of the Iewes received I fiue times fortie stripes save one; I was thrice beaten with rods: I was once stoned: I suffered thrice shipwarke:
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I liued night and day in the deepe sea: In iourneying I was often in perils of waters: In perils of robbers:
I lived night and day in the deep sea: In journeying I was often in perils of waters: In perils of robbers:
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in perils of mine owne nation: in perils among the Gentiles: In perils in the citie: in perils in the wildernesse: in perils in the sea: in perils among false brethren: in labour and in painefulnesse:
in perils of mine own Nation: in perils among the Gentiles: In perils in the City: in perils in the Wilderness: in perils in the sea: in perils among false brothers: in labour and in painfulness:
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in watching often, in hunger and thirst, in fastings often, in cold and nakednesse:
in watching often, in hunger and thirst, in Fastings often, in cold and nakedness:
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besides the things which happened outwardly, I am cumbred daily with the care of all the Churches:
beside the things which happened outwardly, I am cumbered daily with the care of all the Churches:
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who is weake, and I am not weake? who is offended, and I burne not? Al which things to remember my most deare brethren, haue in them a verie large sea of temptations.who is weak, and I am not weak? who is offended, and I burn not? All which things to Remember my most deer brothers, have in them a very large sea of temptations.
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987
He liued in continual carefulnes, we would be ridde of all care and thought, whereby we inioy our welth and quietnesse.
He lived in continual carefulness, we would be rid of all care and Thought, whereby we enjoy our wealth and quietness.
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He was exercised in continuall labours and perils, and we will not put our selues in any daunger for religion:
He was exercised in continual labours and perils, and we will not put our selves in any danger for Religion:
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And yet do they say at this day:
And yet do they say At this day:
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although those things which be spokē in this Euangelicall reformation be true, yet will I expect a yeare or two.
although those things which be spoken in this Evangelical Reformation be true, yet will I expect a year or two.
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991
Thou wilt kéepe thy selfe safe, that if the state alter, thou be not so incumbered,
Thou wilt keep thy self safe, that if the state altar, thou be not so encumbered,
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but that thou maist easily be at libertie.
but that thou Mayest Easily be At liberty.
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993
He if any were weake woulde bée weake together with them, and did burne because of offenses.
He if any were weak would been weak together with them, and did burn Because of offenses.
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But we though that manie be offended, doe eate and drinke, and we threaten others, we play and laugh.
But we though that many be offended, do eat and drink, and we threaten Others, we play and laugh.
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995
What maruell then if the Church lie in ruins? O happie builder is he, that can say with Paul: I haue fought a good fight, I haue runne my course, I haue kept the faith.
What marvel then if the Church lie in ruins? O happy builder is he, that can say with Paul: I have fought a good fight, I have run my course, I have kept the faith.
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996
So carefull was this Paul of the holie building that he would most willingly both spende and be spent for these members of Christ, & for their soules:
So careful was this Paul of the holy building that he would most willingly both spend and be spent for these members of christ, & for their Souls:
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but we suffer all to perish rather than any profite and commoditie of ours shoulde perish.
but we suffer all to perish rather than any profit and commodity of ours should perish.
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998
He saide, I seeke not those things that be yours, but you. He said, I seek not those things that be yours, but you.
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Neither ought the children to lay vp for the parents, but the parents for the children.
Neither ought the children to lay up for the Parents, but the Parents for the children.
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But we can do the contrarie: We séeke not you, but those things that bée yours:
But we can do the contrary: We seek not you, but those things that been yours:
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nothing is looked for at our handes. He was made all things to all men, that he might winne some to Christ.
nothing is looked for At our hands. He was made all things to all men, that he might win Some to christ.
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But wee are made all things vnto all men, that we may alienate our selues and all others with vs from Christ.
But we Are made all things unto all men, that we may alienate our selves and all Others with us from christ.
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Paul had manie whom he edified, as the signes of his Apostleship:Paul had many whom he edified, as the Signs of his Apostleship:
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but wée many whom we haue grieuouslie displeased and offended, which are manifest signes of our office and calling forsaken.
but we many whom we have grievously displeased and offended, which Are manifest Signs of our office and calling forsaken.
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Wherefore I pray and beséech you that by conuerting and changing your indeuours, yée will imitate this noble artificer and chiefe master builder.
Wherefore I pray and beseech you that by converting and changing your endeavours, the will imitate this noble Artificer and chief master builder.
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Which that it may be graunted vnto you of almightie God, let vs call vppon him with our prayers after this manner:
Which that it may be granted unto you of almighty God, let us call upon him with our Prayers After this manner:
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WE beséech the O heauenlie father for thine infinite & gratious mercy, yt since thou hast vouchsafed to make choice of thy spouse the Church vppon the earth,
WE beseech thee Oh heavenly father for thine infinite & gracious mercy, that since thou hast vouchsafed to make choice of thy spouse the Church upon the earth,
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and to honour it with all kinde of spirituall ornamentes, despise not the same now being deformed, defiled, and in a manner ouerthrowen.
and to honour it with all kind of spiritual Ornament, despise not the same now being deformed, defiled, and in a manner overthrown.
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Stirre vp, (I beséech thée) and kindle with thy holie spirite the Princes, Pastors, Teachers,
Stir up, (I beseech thee) and kindle with thy holy Spirit the Princes, Pastors, Teachers,
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and all them that be here present to a restitution thereof, and giue them patience, diligence and strength while they bée doing the worke, to the ende that they may prepare a place for thée, where thou liuest and raignest together with the sonne and the holie Ghost:
and all them that be Here present to a restitution thereof, and give them patience, diligence and strength while they been doing the work, to the end that they may prepare a place for thee, where thou Livest and Reignest together with the son and the holy Ghost:
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To thee be glorie for euer, world without end, Amen.
To thee be glory for ever, world without end, Amen.
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1012
A Sermon out of the xx. Chapter of Iohn vpon this place:
A Sermon out of the xx. Chapter of John upon this place:
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Christ the first daie of the Sabboth (that is vppon the Lordes daie) at the euening tide appeared to his disciples, being gathered together, the doores being shut,
christ the First day of the Sabbath (that is upon the lords day) At the evening tide appeared to his Disciples, being gathered together, the doors being shut,
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and shewed vnto them his handes and side, saying, Peace be with you. When they had seene the Lord, they reioyced. Afterward he added:
and showed unto them his hands and side, saying, Peace be with you. When they had seen the Lord, they rejoiced. Afterwards he added:
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As my father hath sent mee, so sende I you. And when he had thus saide, hee breathed vppon them and saide vnto them: Receaue yee the holie Ghost.
As my father hath sent me, so send I you. And when he had thus said, he breathed upon them and said unto them: Receive ye the holy Ghost.
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Whose sinnes soeuer yee remit, they are remitted: and whose sinnes soeuer yee retaine, they are retained.
Whose Sins soever ye remit, they Are remitted: and whose Sins soever ye retain, they Are retained.
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CHrist in one action perfourmed thrée thinges. First by his appearing he prooued his resurrection. Secondlie he comforted them by the gift of peace.
christ in one actium performed thrée things. First by his appearing he proved his resurrection. Secondly he comforted them by the gift of peace.
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Thirdlie he sent them away to comfort others, giuing vnto them the power of the keyes.
Thirdly he sent them away to Comfort Others, giving unto them the power of the keys.
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As touching the first which is of the appearing of Christ, thou shalt note that it was doone vppon the Lordes daie:
As touching the First which is of the appearing of christ, thou shalt note that it was done upon the lords day:
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For it is saide, In the first of the Sabbothes. The Apostles were assembled together secretlie and were sadde: and no maruell.
For it is said, In the First of the Sabbaths. The Apostles were assembled together secretly and were sad: and no marvel.
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1021
For sadnesse commeth either of the feare of some euill hanging ouer our heades, or else of an euill that is present.
For sadness comes either of the Fear of Some evil hanging over our Heads, or Else of an evil that is present.
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The present euill was, that they wanted their beloued Master. They had lost him being put to a shamefull death.
The present evil was, that they wanted their Beloved Master. They had lost him being put to a shameful death.
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Further it séemed to thē, that they were now become infamous as though they had béene the Disciples of one that was a seducer and an euil man.
Further it seemed to them, that they were now become infamous as though they had been the Disciples of one that was a seducer and an evil man.
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1024
They feared also least it would come to passe that such examples shoulde bee shewed vpon them:
They feared also lest it would come to pass that such Examples should be showed upon them:
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For it séemed that the Iewes woulde rage against them also. They were gathered together, and were sadde because of these thinges.
For it seemed that the Iewes would rage against them also. They were gathered together, and were sad Because of these things.
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1026
Perhappes they consulted together what they shoulde doe: howbeit the counsels of men were but weake. Beholde Christ is present:
Perhaps they consulted together what they should do: howbeit the Counsels of men were but weak. Behold christ is present:
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For hee neuer faileth thē that be his euen in the greatest perils. The doores were close shut:
For he never Faileth them that be his even in the greatest perils. The doors were close shut:
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perhappes they gaue place, perhappes Christ came in at the windowes, or at the roofe of the house:
perhaps they gave place, perhaps christ Come in At the windows, or At the roof of the house:
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or if hée did pearce the doores, it was a miacle, which will be granted by the holie scriptures.
or if he did pierce the doors, it was a miacle, which will be granted by the holy Scriptures.
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Howbeit the Transubstantiators must not here inferre that the bodie of Christ is in manie places [ at once:
Howbeit the Transubstantiators must not Here infer that the body of christ is in many places [ At once:
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] for the scripture doeth not say that it was so, neither doth it affirme yt the substance of bread & wine doth depart.
] for the scripture doth not say that it was so, neither does it affirm that the substance of bred & wine does depart.
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1032
Such sadde persons are wee verie oftentimes, aswell for our ill conscience sake, as also for the darkenesse of the minde and infirmitie of the will.
Such sad Persons Are we very oftentimes, aswell for our ill conscience sake, as also for the darkness of the mind and infirmity of the will.
d j n2 vbr pns12 av av, av p-acp po12 j-jn n1 n1, c-acp av c-acp dt n1 pp-f dt n1 cc n1 pp-f dt n1.
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1033
Therewithall comes the feare of hell fire, and manie other calamities assaile vs, and vnlesse Christ be present, it fareth verie euill with vs. But Christ commeth:
Therewithal comes the Fear of hell fire, and many other calamities assail us, and unless christ be present, it fareth very evil with us But christ comes:
av vvz dt n1 pp-f n1 n1, cc d j-jn n2 vvb pno12, cc cs np1 vbb j, pn31 vvz av j-jn p-acp pno12 p-acp np1 vvz:
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1034
and if we by faith doe imbrace him, then all thinges are quiet and wee be made ioyful as the Apostles were at the sight of the Lord.
and if we by faith do embrace him, then all things Are quiet and we be made joyful as the Apostles were At the sighed of the Lord.
cc cs pns12 p-acp n1 vdb vvi pno31, cs d n2 vbr j-jn cc pns12 vbb vvn j p-acp dt n2 vbdr p-acp dt n1 pp-f dt n1.
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1035
For the gospel is a glad tidings: thereby Christ conmeth vnto vs, and maketh vs glad.
For the gospel is a glad tidings: thereby christ conmeth unto us, and makes us glad.
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1036
Christ our Lord is not, as be the Lords of this world, for if they come, they oppresse vs, they exact Tributes, they greeue vs and take awaie from vs. But Christ commeth not to doe hurt,
christ our Lord is not, as be the lords of this world, for if they come, they oppress us, they exact Tributes, they grieve us and take away from us But christ comes not to do hurt,
np1 po12 n1 vbz xx, c-acp vbi dt n2 pp-f d n1, c-acp cs pns32 vvb, pns32 vvb pno12, pns32 vvb n2, pns32 vvi pno12 cc vvb av p-acp pno12 p-acp np1 vvz xx pc-acp vdi vvi,
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1037
but he bringeth his giftes, and hee neuer commeth emptie. Let vs sée what he hath brought:
but he brings his Gifts, and he never comes empty. Let us see what he hath brought:
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1038
He hath brought peace, and ioye, and certeintie of the resurrection. But nowe passing ouer the proofe of the resurrection, let vs speake of peace.
He hath brought peace, and joy, and certainty of the resurrection. But now passing over the proof of the resurrection, let us speak of peace.
pns31 vhz vvn n1, cc n1, cc n1 pp-f dt n1. p-acp av vvg p-acp dt n1 pp-f dt n1, vvb pno12 vvi pp-f n1.
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1039
Peace is a quietnesse of order: Peace is a quietness of order:
n1 vbz dt n1 pp-f n1:
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1040
and order is a disposition of things like and vnlike, giuing to euerie one that which belongeth thereunto.
and order is a disposition of things like and unlike, giving to every one that which belongeth thereunto.
cc n1 vbz dt n1 pp-f n2 av-j cc av-j, vvg p-acp d pi cst r-crq vvz av.
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1041
But peace is of two sortes: one remooueth those thinges which trouble and bréede disquietnesse:
But peace is of two sorts: one Removeth those things which trouble and breed disquietness:
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1042
The other suffereth those thinges which doe afflict, to remaine still, but it comforteth and strengtheneth the mindes, to be strong and not to yéelde,
The other suffers those things which do afflict, to remain still, but it comforts and strengtheneth the minds, to be strong and not to yield,
dt n-jn vvz d n2 r-crq vdb vvi, pc-acp vvi av, cc-acp pn31 vvz cc vvz dt n2, pc-acp vbi j cc xx pc-acp vvi,
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1043
but to be glad and reioyce. The first peace is of the worlde, and the other is of God. As for example:
but to be glad and rejoice. The First peace is of the world, and the other is of God. As for Exampl:
cc-acp pc-acp vbi j cc vvi. dt ord n1 vbz pp-f dt n1, cc dt n-jn vbz pp-f np1. p-acp p-acp n1:
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1044
if a citie be beséeged, it maie haue peace if the seige be remooued: if a City be besieged, it may have peace if the siege be removed:
cs dt n1 vbi vvn, pn31 vmb vhi n1 cs dt n1 vbb vvn:
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1045
or else if the seige continue, the towne hauing victuals enough within, and that the Captaines bée good and the fortifications very strong.
or Else if the siege continue, the town having victuals enough within, and that the Captains been good and the fortifications very strong.
cc av cs dt n1 vvi, dt n1 vhg n2 av-d a-acp, cc cst dt n2 vbi j cc dt n2 av j.
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1046
Moreouer it is called the peace of the worlde, because the worlde maketh it. For pouertie may easily be driuen away by riches: sicknes by medicines:
Moreover it is called the peace of the world, Because the world makes it. For poverty may Easily be driven away by riches: sickness by medicines:
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1047
& base estate by ye fauor of the prince. Besides, it is called the peace of the worlde because the worlde knoweth it only.
& base estate by you favour of the Prince. Beside, it is called the peace of the world Because the world Knoweth it only.
cc j n1 p-acp pn22 n1 pp-f dt n1. p-acp, pn31 vbz vvn dt n1 pp-f dt n1 c-acp dt n1 vvz pn31 av-j.
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1048
The other [ is that ] which is present when tribulations remaine. But thou wilt demaund:
The other [ is that ] which is present when tribulations remain. But thou wilt demand:
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1049
Haue not the Philosophers sometime not weighed the outwarde troubles? I aunswere:
Have not the Philosophers sometime not weighed the outward Troubles? I answer:
vhb xx dt n2 av xx vvn dt j n2? pns11 vvb:
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1050
They came somewhat néere with their morall vertues, but they attained not to the peace which we speake of.
They Come somewhat near with their moral Virtues, but they attained not to the peace which we speak of.
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1051
Shadows & similituds those were of vertues: but no true & perfect vertues: & therfore whē they come to most gréeuous euils, they yéeld.
Shadows & Similitudes those were of Virtues: but no true & perfect Virtues: & Therefore when they come to most grievous evils, they yield.
n2 cc n2 d vbdr pp-f n2: cc-acp dx j cc j n2: cc av c-crq pns32 vvb p-acp ds j n2-jn, pns32 vvb.
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1052
Cato, Brutus & Cassius killed themselues, but ye Martyrs of Christ indure it māfully. Cato, Brutus & Cassius killed themselves, but you Martyrs of christ endure it manfully.
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1053
Moreouer a valiant morall man, when he for his countrie sake either dieth or entereth into gréeuous perils, hath his felicitie obscured through the greatnesse of the paine and labors, onelie he féeleth some light tast thereof,
Moreover a valiant moral man, when he for his country sake either Dieth or entereth into grievous perils, hath his felicity obscured through the greatness of the pain and labors, only he feeleth Some Light taste thereof,
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1054
when he hath respect to the ende: but in martyrs the spirite doeth then most of all shine and is of force.
when he hath respect to the end: but in Martyrs the Spirit doth then most of all shine and is of force.
c-crq pns31 vhz n1 p-acp dt n1: cc-acp p-acp n2 dt n1 vdz av ds pp-f d n1 cc vbz pp-f n1.
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1055
Nowe then the peace of Christ doth not remooue outward things, but it appeaseth the minde and reconcileth it vnto God:
Now then the peace of christ does not remove outward things, but it appeaseth the mind and reconcileth it unto God:
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1056
It lighteneth the vnderstanding, strengtheneth the will, and pacifieth the conscience, and maketh sure the hope, that these thinges shall once haue an ende,
It lighteneth the understanding, strengtheneth the will, and pacifieth the conscience, and makes sure the hope, that these things shall once have an end,
pn31 vvz dt n1, vvz dt n1, cc vvz dt n1, cc vvz av-j dt n1, cst d n2 vmb a-acp n1 dt n1,
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1057
and that they can neuer do vs hurt. In the midst of tribulatiōs it maketh vs quiet and calme.
and that they can never do us hurt. In the midst of tribulations it makes us quiet and Cam.
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1058
It changeth not the things but the men, and that by faith.
It changes not the things but the men, and that by faith.
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1059
For we perceaue that Christ our mediator is with vs, and that by him we please God: wherefore it doeth no hurt.
For we perceive that christ our Mediator is with us, and that by him we please God: Wherefore it doth not hurt.
c-acp pns12 vvb cst np1 po12 n1 vbz p-acp pno12, cc cst p-acp pno31 pns12 vvb np1: c-crq pn31 vdz xx vvi.
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1060
This is the peace of God, because onelie God maketh it, and they which be not spiritual do not know the same.
This is the peace of God, Because only God makes it, and they which be not spiritual do not know the same.
d vbz dt n1 pp-f np1, c-acp j np1 vvz pn31, cc pns32 r-crq vbb xx j vdb xx vvi dt d.
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1061
The peace of the world doeth remooue outward troubles, but changeth not men: for they remaine in their desperation, darkenesse, euill conscience, and sinnes.
The peace of the world doth remove outward Troubles, but changes not men: for they remain in their desperation, darkness, evil conscience, and Sins.
dt n1 pp-f dt n1 vdz vvi j n2, cc-acp vvz xx n2: c-acp pns32 vvb p-acp po32 n1, n1, j-jn n1, cc n2.
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1062
Wherefore the peace of God is more effectuall, the which protecteth and chaungeth vs, when the contrarie is yet present and displeaseth vs. For of faint hearts, it maketh vs hardie:
Wherefore the peace of God is more effectual, the which Protecteth and changeth us, when the contrary is yet present and displeaseth us For of faint hearts, it makes us hardy:
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1063
of feareful, it maketh vs valiaunt: of weake ones, it maketh vs strong.
of fearful, it makes us valiant: of weak ones, it makes us strong.
pp-f j, pn31 vvz pno12 j: pp-f j pi2, pn31 vvz pno12 j.
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1064
For when we apprehende Christ by faith, nothing can hurt vs that be ioyned to him, but we saie:
For when we apprehend christ by faith, nothing can hurt us that be joined to him, but we say:
p-acp c-crq pns12 vvb np1 p-acp n1, pix vmb vvi pno12 d vbi vvn p-acp pno31, cc-acp pns12 vvb:
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1065
The Lorde is my strength, I will not be afraide what man can do vnto me: The Lord is my strength, I will not be afraid what man can do unto me:
dt n1 vbz po11 n1, pns11 vmb xx vbi j r-crq n1 vmb vdi p-acp pno11:
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1066
If there rise vp warre against me, I will not despaire. The world accounteth this peace and tranquillitie of the godlie to bée but foolishnesse:If there rise up war against me, I will not despair. The world accounteth this peace and tranquillity of the godly to been but foolishness:
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1067
because they sée not the inwarde originall thereof.
Because they see not the inward original thereof.
c-acp pns32 vvb xx dt j n-jn av.
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1068
Euen as he which shoulde sée men in dauncing a farre off, yet heareth not their sounde woulde thinke them to bée madde:
Eve as he which should see men in dancing a Far off, yet hears not their sound would think them to been mad:
np1 c-acp pns31 r-crq vmd vvi n2 p-acp vvg dt av-j a-acp, av vvz xx po32 n1 vmd vvi pno32 pc-acp vbi j:
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1069
but if he approch and heare with his eares the musicall tunes, nowe will he also be stirred vp vnto the same motions:
but if he approach and hear with his ears the musical Tunis, now will he also be stirred up unto the same motions:
cc-acp cs pns31 vvb cc vvi p-acp po31 n2 dt j n2, av vmb pns31 av vbi vvn a-acp p-acp dt d n2:
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1070
so the worlde, when it féeleth not Christ in it selfe and hath no experience of his ioye and peace, thinketh it but a madnesse to reioyce in tribulations.
so the world, when it feeleth not christ in it self and hath no experience of his joy and peace, Thinketh it but a madness to rejoice in tribulations.
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1071
The Disciples reioyced because they sawe the Lorde.
The Disciples rejoiced Because they saw the Lord.
dt n2 vvd c-acp pns32 vvd dt n1.
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1072
For if we beholde the worlde or our owne selues, there is no where anie matter of reioycing,
For if we behold the world or our own selves, there is no where any matter of rejoicing,
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1073
nay rather they minister teares vnto vs. Wherefore if wee will reioyce, we had néede to behold Christ: There shall we be glad.
nay rather they minister tears unto us Wherefore if we will rejoice, we had need to behold christ: There shall we be glad.
uh-x av-c pns32 vvi n2 p-acp pno12 c-crq cs pns12 vmb vvi, pns12 vhd n1 pc-acp vvi np1: pc-acp vmb pns12 vbi j.
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1074
But when we our selues be at quiet and restored, it is néedfull that we communicate with others the good which we haue receiued. Wherefore Christ saith:
But when we our selves be At quiet and restored, it is needful that we communicate with Others the good which we have received. Wherefore christ Says:
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1075
As my father hath sent mee, so sende I you. Christ came not for himselfe, but hée came to saue others: As my father hath sent me, so send I you. christ Come not for himself, but he Come to save Others:
p-acp po11 n1 vhz vvn pno11, av vvb pns11 pn22. np1 vvd xx p-acp px31, cc-acp pns31 vvd pc-acp vvi n2-jn:
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1076
euen so must wee also séeke the saluation of others.
even so must we also seek the salvation of Others.
av av vmb pns12 av vvb dt n1 pp-f n2-jn.
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1077
And that this maie be profitablie doone, Christ gaue the holie Ghost by breathing, not that the breath was the holie Ghost,
And that this may be profitably done, christ gave the holy Ghost by breathing, not that the breath was the holy Ghost,
cc cst d vmb vbi av-j vdn, np1 vvd dt j n1 p-acp vvg, xx cst dt n1 vbds dt j n1,
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1078
but it was a signe whereby the holie ghost was signified. There is a Metaphor in the word Keyes:
but it was a Signen whereby the holy ghost was signified. There is a Metaphor in the word Keys:
cc-acp pn31 vbds dt n1 c-crq dt j n1 vbds vvn. pc-acp vbz dt n1 p-acp dt n1 n2:
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1079
for euen as some things are shut vp and opened with keyes: so in sinnes the mindes are otherwhile shut and detained, and otherwhile loosed.
for even as Some things Are shut up and opened with keys: so in Sins the minds Are otherwhile shut and detained, and otherwhile loosed.
c-acp av c-acp d n2 vbr vvn a-acp cc vvn p-acp n2: av p-acp n2 dt n2 vbr av vvn cc vvn, cc av vvn.
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1080
Certainly we are no otherway dispatched of our sinnes, than by knowledge through the faith of Christ.
Certainly we Are not otherways dispatched of our Sins, than by knowledge through the faith of christ.
av-j pns12 vbr xx av vvn pp-f po12 n2, cs p-acp n1 p-acp dt n1 pp-f np1.
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1081
We are bounde in sinnes, when we are left in vnbeliefe and obstinacie.
We Are bound in Sins, when we Are left in unbelief and obstinacy.
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1082
And that the matter may be well vnderstoode, we must consider that the selfe same thing is here taught by Iohn which is doone by Matthew and Marke, when it is said:
And that the matter may be well understood, we must Consider that the self same thing is Here taught by John which is done by Matthew and Mark, when it is said:
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1083
Goe and preach yee vnto euerie creature, for hee that beleeueth and is Baptized, shall be saued: Go and preach ye unto every creature, for he that Believeth and is Baptised, shall be saved:
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1084
He that beleeueth not, shall bee damned. But Iohn speaketh more fully, and saieth, That the holie Ghost was giuen: He that Believeth not, shall be damned. But John speaks more Fully, and Saith, That the holy Ghost was given:
pns31 cst vvz xx, vmb vbi vvn. p-acp np1 vvz av-dc av-j, cc vvz, cst dt j n1 vbds vvn:
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1085
for by him is vnderstoode the Scripture that it should be preached, and when it is preached, it is by the same holy Ghost beléeued of the hearers. Therefore he addeth:
for by him is understood the Scripture that it should be preached, and when it is preached, it is by the same holy Ghost believed of the hearers. Therefore he adds:
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1086
Whose sinnes ye remit they are remitted, &c. When Luke had spoken the selfe same thing at the ende of his Gospell, he saieth:Whose Sins you remit they Are remitted, etc. When Lycia had spoken the self same thing At the end of his Gospel, he Saith:
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1087
that Christ opened their vnderstanding, that they might vnderstand the Scriptures, which was doone by this breathing of the holy Ghost vpon them.
that christ opened their understanding, that they might understand the Scriptures, which was done by this breathing of the holy Ghost upon them.
cst np1 vvd po32 n1, cst pns32 vmd vvi dt n2, r-crq vbds vdn p-acp d n-vvg pp-f dt j n1 p-acp pno32.
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1088
This is to consecrate Ministers & Bishops, not with a Bishops Myter, a Crosier, and Vnction, &c. Wherefore the key is two manner of wayes vnderstoode:
This is to consecrate Ministers & Bishops, not with a Bishops Mitre, a Crosier, and Unction, etc. Wherefore the key is two manner of ways understood:
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1089
one is of preaching the word of God: the other is, of beléeuing when it is heard.
one is of preaching the word of God: the other is, of believing when it is herd.
pi vbz pp-f vvg dt n1 pp-f np1: dt n-jn vbz, pp-f vvg c-crq pn31 vbz vvn.
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1090
The one without the other doeth not open, nor yet release sinnes.
The one without the other doth not open, nor yet release Sins.
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1091
The Popes ministers thinke, that to them is giuen by God the authoritie of loosing and binding whom they will with the keyes of the kingdome of heauen.
The Popes Ministers think, that to them is given by God the Authority of losing and binding whom they will with the keys of the Kingdom of heaven.
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1092
But that key is in very déede nothing else but the word of God communicated no more to the Priest than to others, and vnto all Christians.
But that key is in very deed nothing Else but the word of God communicated no more to the Priest than to Others, and unto all Christians.
p-acp d n1 vbz p-acp j n1 pix av cc-acp dt n1 pp-f np1 vvn dx av-dc p-acp dt n1 cs p-acp n2-jn, cc p-acp d np1.
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And this worde of God is inspired by the holy Ghost, and is partly preached, and partly beléeued:
And this word of God is inspired by the holy Ghost, and is partly preached, and partly believed:
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and by this meanes the sinnes be forgiuen: but they be retained when men are vnbeléeuing, and are left in their incredulitie:
and by this means the Sins be forgiven: but they be retained when men Are unbelieving, and Are left in their incredulity:
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1095
and then GOD bindeth them in Heauen. For It shall be more easier for Sodom than for that people, &c. But they say:
and then GOD binds them in Heaven. For It shall be more Easier for Sodom than for that people, etc. But they say:
cc av np1 vvz pno32 p-acp n1. p-acp pn31 vmb vbi av-dc jc p-acp np1 cs p-acp d n1, av p-acp pns32 vvb:
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If it be so, then we neither binde nor loose, but God by his worde. Howbeit the actions of God are many times by his goodnesse communicated with men.
If it be so, then we neither bind nor lose, but God by his word. Howbeit the actions of God Are many times by his Goodness communicated with men.
cs pn31 vbb av, av pns12 d vvi ccx vvi, cc-acp np1 p-acp po31 n1. a-acp dt n2 pp-f np1 vbr d n2 p-acp po31 n1 vvn p-acp n2.
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For the elect are said to giue sight to the blinde, to cure the lame, to raise vp them that he dead:
For the elect Are said to give sighed to the blind, to cure the lame, to raise up them that he dead:
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1098
whereas these things be the workes of God.
whereas these things be the works of God.
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1099
So, they are said, to binde and loose, in respect that they vse the instrument of GOD, wherewith he himselfe looseth and bindeth.
So, they Are said, to bind and lose, in respect that they use the Instrument of GOD, wherewith he himself loses and binds.
np1, pns32 vbr vvn, pc-acp vvi cc vvi, p-acp n1 cst pns32 vvb dt n1 pp-f np1, c-crq pns31 px31 vvz cc vvz.
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1100
When the keyes were promised vnto Peter, they were not giuen him, but if they had bin giuen him, he alone should not haue had them,
When the keys were promised unto Peter, they were not given him, but if they had been given him, he alone should not have had them,
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1101
but with him all the other Apostles vnder whose person he aunswered: Thou art Christ the son of the liuing God.
but with him all the other Apostles under whose person he answered: Thou art christ the son of the living God.
cc-acp p-acp pno31 d dt j-jn n2 p-acp rg-crq n1 pns31 vvd: pns21 vb2r np1 dt n1 pp-f dt j-vvg np1.
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1102
For he spake this in the person of others, as before in the 6. of Iohn, when he said:
For he spoke this in the person of Others, as before in the 6. of John, when he said:
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1103
To whom shall we go? Thou hast the words of eternall life: To whom shall we go? Thou hast the words of Eternal life:
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1104
For wee knowe that thou art the sonne of the liuing God, &c. Where thou séest that he in the plurall number speaketh for them all.For we know that thou art the son of the living God, etc. Where thou See that he in the plural number speaks for them all.
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1105
Neither did he attribute this vnto him selfe that he should be aboue the rest. Nay rather in his first Epistle the 5. Chapter;
Neither did he attribute this unto him self that he should be above the rest. Nay rather in his First Epistle the 5. Chapter;
av-d vdd pns31 vvi d p-acp pno31 n1 cst pns31 vmd vbi p-acp dt n1. uh-x av-c p-acp po31 ord n1 dt crd n1;
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1106
He himselfe being an Elder, exhorted the Elders. He himselfe as saith Ierom differeth not from an Elder. He himself being an Elder, exhorted the Elders. He himself as Says Jerom differeth not from an Elder.
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1107
And of the same mind was Chrysost. vpō the Epistle to Titus.
And of the same mind was Chrysostom upon the Epistle to Titus.
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1108
Well then, there the keyes were promised, but where were they giuen? Some saie that they were then giuen,
Well then, there the keys were promised, but where were they given? some say that they were then given,
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1109
when it was said vnto Peter: I haue prayed for thee Peter that thy faith might not faile thee,
when it was said unto Peter: I have prayed for thee Peter that thy faith might not fail thee,
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1110
and that thou being once conuerted mightest confirme thy brethren. and that thou being once converted Mightest confirm thy brothers.
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1111
Howbeit this was nothing else but to comfort Peter, that he should not dispaire after sinne:
Howbeit this was nothing Else but to Comfort Peter, that he should not despair After sin:
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1112
and it is saide that he was restored to his former degree. Héere is nothing of the keyes.
and it is said that he was restored to his former degree. Here is nothing of the keys.
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1113
But and if they wil vrge the word of Confirming, then will they iudge as we doe.
But and if they will urge the word of Confirming, then will they judge as we do.
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1114
For neither Peter nor any of the Apostles confirmed the brethren but by the word of GOD:
For neither Peter nor any of the Apostles confirmed the brothers but by the word of GOD:
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1115
Wherefore the keyes shall be the word of God. Others say that then the keyes were giuen to Peter, when he was thrise demanded,
Wherefore the keys shall be the word of God. Others say that then the keys were given to Peter, when he was thrice demanded,
c-crq dt n2 vmb vbi dt n1 pp-f np1. ng2-jn vvb cst av dt n2 vbdr vvn p-acp np1, c-crq pns31 vbds av vvn,
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1116
whether he loued more than the rest and it was answered him:
whither he loved more than the rest and it was answered him:
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1117
Feede my Lambes. But Augustine and Cyrill write that these wordes were therefore spoken, that by thrise confessing he might make amendes for the blemish which he had for the thrise denying:Feed my Lambs. But Augustine and Cyril write that these words were Therefore spoken, that by thrice confessing he might make amends for the blemish which he had for the thrice denying:
vvb po11 n2. p-acp np1 cc np1 vvb cst d n2 vbdr av vvn, cst p-acp av vvg pns31 vmd vvi n2 p-acp dt n1 r-crq pns31 vhd p-acp dt av vvg:
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1118
but of the keyes there is no mention made.
but of the keys there is no mention made.
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1119
Howbeit if we should graunt them that the keyes in this place were giuen, what should they haue more than that which wee graunt? They should consist in Feeding: but this is doone (as we haue saide) by the word of God.
Howbeit if we should grant them that the keys in this place were given, what should they have more than that which we grant? They should consist in Feeding: but this is done (as we have said) by the word of God.
a-acp cs pns12 vmd vvi pno32 d dt n2 p-acp d n1 vbdr vvn, r-crq vmd pns32 vhb dc cs d r-crq pns12 vvb? pns32 vmd vvi p-acp vvg: p-acp d vbz vdn (c-acp pns12 vhb vvn) p-acp dt n1 pp-f np1.
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1120
Wherefore let them vnderstand it as they will, The keyes be the worde of God: For the soule is not fedde any other way but by the word of God.
Wherefore let them understand it as they will, The keys be the word of God: For the soul is not fed any other Way but by the word of God.
q-crq vvb pno32 vvi pn31 c-acp pns32 vmb, dt n2 vbb dt n1 pp-f np1: c-acp dt n1 vbz xx vvn d j-jn n1 cc-acp p-acp dt n1 pp-f np1.
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1121
Indéede there is also a keye, as concerning excommunication and reconciliation, yet those keyes be not generall,
Indeed there is also a key, as Concerning excommunication and reconciliation, yet those keys be not general,
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1122
but concerne onelie heynous sinnes, which he now publike and conuicted.
but concern only heinous Sins, which he now public and convicted.
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1123
And the keyes be generall things as touching all men which are to be brought vnto the Church, whose sinnes are to be forgiuen or retained.
And the keys be general things as touching all men which Are to be brought unto the Church, whose Sins Are to be forgiven or retained.
cc dt n2 vbb j n2 p-acp vvg d n2 r-crq vbr pc-acp vbi vvn p-acp dt n1, rg-crq n2 vbr pc-acp vbi vvn cc vvn.
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1124
But yet must we vnderstand, that that key also of excommunicating or reconciling, is not any other than the word of God.
But yet must we understand, that that key also of excommunicating or reconciling, is not any other than the word of God.
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1125
For when an open sinner is either excluded or reconciled, this is not doone but by the worde of God.
For when an open sinner is either excluded or reconciled, this is not done but by the word of God.
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1126
So that which way soeuer thou turne thee, that which we teach doth alwaies followe. The keyes are the worde of God.
So that which Way soever thou turn thee, that which we teach does always follow. The keys Are the word of God.
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1127
Wherefore there is no such great cause for the Massemakers to glorie. For there be two keyes:
Wherefore there is no such great cause for the Massemakers to glory. For there be two keys:
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1128
the one is of teaching and the other of beléeuing. They vse their key:
the one is of teaching and the other of believing. They use their key:
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1129
but that is not ynough for opening the kingdome of heauen, vnlesse that he which heareth doe vse his key, and doe beléeue.
but that is not enough for opening the Kingdom of heaven, unless that he which hears do use his key, and do believe.
cc-acp cst vbz xx av-d p-acp vvg dt n1 pp-f n1, cs cst pns31 r-crq vvz vdb vvi po31 n1, cc vdb vvi.
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1130
The holy Ghost is author of both, for neither doe men preach well nor yet beléeue rightly, vnlesse he doe assist them.
The holy Ghost is author of both, for neither doe men preach well nor yet believe rightly, unless he do assist them.
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1131
Yea and in trueth, when Christ himselfe preached, heauen was not opened vnto all men by his preaching,
Yea and in truth, when christ himself preached, heaven was not opened unto all men by his preaching,
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1132
neyther were sinnes forgiuen vnto all men, but to those onely which vsed his key and beleeued.
neither were Sins forgiven unto all men, but to those only which used his key and believed.
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1133
Wee confesse in déede that the worde of God of whom soeuer it be spoken, is all one as if it were spoken out of the mouth of GOD,
we confess in deed that the word of God of whom soever it be spoken, is all one as if it were spoken out of the Mouth of GOD,
pns12 vvb p-acp n1 cst dt n1 pp-f np1 pp-f ro-crq av pn31 vbb vvn, vbz d pi c-acp cs pn31 vbdr vvn av pp-f dt n1 pp-f np1,
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1134
howbeit this maketh not but that all men haue the keyes.
howbeit this makes not but that all men have the keys.
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1135
Yea and it is said as touching the beléeuers and hearers, He gaue them power to be made the sonnes of God.
Yea and it is said as touching the believers and hearers, He gave them power to be made the Sons of God.
uh cc pn31 vbz vvn p-acp vvg dt n2 cc n2, pns31 vvd pno32 n1 pc-acp vbi vvn dt n2 pp-f np1.
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1136
And neither is the key of vsing the worde of God onely giuen vnto Masse Priests, but to the whole Church.
And neither is the key of using the word of God only given unto Mass Priests, but to the Whole Church.
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1137
Now then it is the holy Ghost that giueth the keyes:
Now then it is the holy Ghost that gives the keys:
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1138
and all that beléeue haue the spirit of Christ, otherwise they should be none of his:
and all that believe have the Spirit of christ, otherwise they should be none of his:
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1139
wherefore they all haue the keyes. But yet must not all, as touching the outwarde function, preache and administer the Sacraments,
Wherefore they all have the keys. But yet must not all, as touching the outward function, preach and administer the Sacraments,
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1140
but Paul woulde haue all things to bee doone in order.
but Paul would have all things to be done in order.
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1141
Therefore are some of ye learneder & better sort chosen, which deale in place of the whole Church,
Therefore Are Some of you Learneder & better sort chosen, which deal in place of the Whole Church,
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1142
& they be called Ministers of the Church. For if we would all preach together, it would be like a noise of Frogges.
& they be called Ministers of the Church. For if we would all preach together, it would be like a noise of Frogs.
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1143
Howbeit euery priuate man hath keyes, with his neighbour, and may deale with him by the worde of God:
Howbeit every private man hath keys, with his neighbour, and may deal with him by the word of God:
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1144
and if he shall discouer vnto him his sinne, he may comfort, admonish and exhort him by the worde of God:
and if he shall discover unto him his sin, he may Comfort, admonish and exhort him by the word of God:
cc cs pns31 vmb vvi p-acp pno31 po31 n1, pns31 vmb vvi, vvb cc vvi pno31 p-acp dt n1 pp-f np1:
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1145
which worde of GOD, if he beléeue, his sinnes be forgiuen him, and heauen is opened:
which word of GOD, if he believe, his Sins be forgiven him, and heaven is opened:
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1146
but if he beléeue not, his sinnes are retained, and he is bounde. And thus much of the keyes.
but if he believe not, his Sins Are retained, and he is bound. And thus much of the keys.
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1147
Blessed bée God which hath giuen such power to men.
Blessed been God which hath given such power to men.
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1148
An Oration or Sermon out of the 2. Chapter of Malachie, of the profit and worthinesse of the holy Ministerie.
an Oration or Sermon out of the 2. Chapter of Malachi, of the profit and worthiness of the holy Ministry.
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1149
WHen it was thought méete (good people and deare brethren in Iesus Christ) that in this distribution of monie, somewhat should be said for the perswading and comforting of you, that euen as the outward want of the bodie is somewhat relieued,
WHen it was Thought meet (good people and deer brothers in Iesus christ) that in this distribution of money, somewhat should be said for the persuading and comforting of you, that even as the outward want of the body is somewhat relieved,
c-crq pn31 vbds vvn j (j n1 cc j-jn n2 p-acp np1 np1) cst p-acp d n1 pp-f n1, av vmd vbi vvn p-acp dt vvg cc vvg pp-f pn22, cst av-j c-acp dt j n1 pp-f dt n1 vbz av vvn,
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1150
so your mindes might be incouraged to goe foreward in the studie of Diuinitie.
so your minds might be encouraged to go forward in the study of Divinity.
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1151
It was laide vppon me, who albeit I want no good will to yéeld vnto honest and iust requestes,
It was laid upon me, who albeit I want no good will to yield unto honest and just requests,
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1152
yet doe I féele that those thinges doe in a manner faile wherewith I vse to exhort vnto that indeuour which is most necessarie to the Church, aswell for that my witte serues me not readilie to inuent,
yet do I feel that those things do in a manner fail wherewith I use to exhort unto that endeavour which is most necessary to the Church, aswell for that my wit serves me not readily to invent,
av vdb pns11 vvb cst d n2 vdb p-acp dt n1 vvb c-crq pns11 vvb pc-acp vvi p-acp d n1 r-crq vbz av-ds j p-acp dt n1, av p-acp d po11 n1 vvz pno11 xx av-j pc-acp vvi,
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1153
as because I haue both here and in the schooles oftentimes spoken of this matter.
as Because I have both Here and in the Schools oftentimes spoken of this matter.
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1154
And that all these thinges might nothing hinder me, I haue had in verie déede but small time to consider hereof, not onelie in respect of ye short space of time,
And that all these things might nothing hinder me, I have had in very deed but small time to Consider hereof, not only in respect of you short Molle of time,
cc cst d d n2 vmd pix vvi pno11, pns11 vhb vhn p-acp j n1 p-acp j n1 pc-acp vvi av, xx av-j p-acp n1 pp-f pn22 j n1 pp-f n1,
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1155
but by reason of the excéeding griefe of minde conceaued for the lamentable and vntimelie death of our most excellent king.
but by reason of the exceeding grief of mind conceived for the lamentable and untimely death of our most excellent King.
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Howbeit that I neglect not in this duetie those thinges which God would minister vnto vs, I will in fewe wordes set forth vnto you that which the text dooth offer. Howbeit that I neglect not in this duty those things which God would minister unto us, I will in few words Set forth unto you that which the text doth offer.
a-acp cst pns11 vvb xx p-acp d n1 d n2 r-crq np1 vmd vvi p-acp pno12, pns11 vmb p-acp d n2 vvd av p-acp pn22 d r-crq dt n1 vdz vvi.
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I beséech Christ, that those thinges which I shall speake to his glorie & your profit may reape such fruite as I desire:
I beseech christ, that those things which I shall speak to his glory & your profit may reap such fruit as I desire:
pns11 vvb np1, cst d n2 r-crq pns11 vmb vvi p-acp po31 n1 cc po22 n1 vmb vvi d n1 c-acp pns11 vvb:
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whereof I shall be in great hope, if you willinglie and diligentlie giue héede vnto me.
whereof I shall be in great hope, if you willingly and diligently give heed unto me.
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I sée déere brethren, that the chiefest cause why manie are called back from the studie of the holie scriptures,
I see dear brothers, that the chiefest cause why many Are called back from the study of the holy Scriptures,
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and from the Ministerie of the Church is because both this function at this day is accounted vnprofitable,
and from the Ministry of the Church is Because both this function At this day is accounted unprofitable,
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and as thinges goe at this day without estimation.
and as things go At this day without estimation.
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And therefore mans nature desiring profitable & goodlie thinges, flieth from the perfect knowledge of the holie scripture as a thing barren and vnfruiteful,
And Therefore men nature desiring profitable & goodly things, flies from the perfect knowledge of the holy scripture as a thing barren and unfruitful,
cc av vvz n1 vvg j cc j n2, vvz p-acp dt j n1 pp-f dt j n1 p-acp dt n1 j cc j,
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and it also refuseth the Ministerie of the Church, because there is scarcelie séene in it anie authoritie, anie honour or excellencie.
and it also Refuseth the Ministry of the Church, Because there is scarcely seen in it any Authority, any honour or excellency.
cc pn31 av vvz dt n1 pp-f dt n1, c-acp pc-acp vbz av-j vvn p-acp pn31 d n1, d n1 cc n1.
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Wherfore since herein consists the whole & summe of this matter, I thinke it good to set forth two thinges vnto you:
Wherefore since herein consists the Whole & sum of this matter, I think it good to Set forth two things unto you:
c-crq p-acp av vvz dt j-jn cc n1 pp-f d n1, pns11 vvb pn31 j pc-acp vvi av crd n2 p-acp pn22:
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First that there are singular commodities and great honour in the holie function.
First that there Are singular commodities and great honour in the holy function.
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Secondlie that the despising and contemning of the Ministers procéedeth of farre other causes, than from their nature and propertie:
Secondly that the despising and contemning of the Ministers Proceedeth of Far other Causes, than from their nature and property:
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the which if Ministers would take héede of, both they should be happie, and without doubt be had in great honor and estimation.
the which if Ministers would take heed of, both they should be happy, and without doubt be had in great honour and estimation.
dt r-crq cs np1 vmd vvi n1 pp-f, av-d pns32 vmd vbi j, cc p-acp n1 vbb vhn p-acp j n1 cc n1.
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These thinges if I shall make plaine, especiallie by the authoritie of the word of God, there shall be no more cause but that you may desire with a glad and chéerefull minde to enter into this office whereunto you be called.
These things if I shall make plain, especially by the Authority of the word of God, there shall be no more cause but that you may desire with a glad and cheerful mind to enter into this office whereunto you be called.
np1 n2 cs pns11 vmb vvi j, av-j p-acp dt n1 pp-f dt n1 pp-f np1, pc-acp vmb vbi dx dc n1 p-acp cst pn22 vmb vvi p-acp dt j cc j n1 pc-acp vvi p-acp d n1 c-crq pn22 vbb vvn.
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Albeit, there are in the holie scriptures manie thinges which doe much serue to this purpose,
Albeit, there Are in the holy Scriptures many things which do much serve to this purpose,
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yet will I at this time take in hand to interprete a péece of the 2. Chapter of the Prophet Malachie. And ye shall know that I haue sent this commaundement vnto you, that my couenant which I haue made with Leui might stand saith the Lord of hostes.
yet will I At this time take in hand to interpret a piece of the 2. Chapter of the Prophet Malachi. And you shall know that I have sent this Commandment unto you, that my Covenant which I have made with Levi might stand Says the Lord of hosts.
av vmb pns11 p-acp d n1 vvi p-acp n1 pc-acp vvi dt n1 pp-f dt crd n1 pp-f dt n1 np1. cc pn22 vmb vvi cst pns11 vhb vvn d n1 p-acp pn22, cst po11 n1 r-crq pns11 vhb vvn p-acp np1 vmd vvi vvz dt n1 pp-f n2.
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My couenant was with him of life and peace, and I gaue him feare, and he feared me,
My Covenant was with him of life and peace, and I gave him Fear, and he feared me,
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and was afraid before my name.
and was afraid before my name.
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The lawe of trueth was in his mouth, and there was no iniquitie found in his lippes.
The law of truth was in his Mouth, and there was no iniquity found in his lips.
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He walked with me in peace and equitie, and he turned manie from their vnrighteousnesse.
He walked with me in peace and equity, and he turned many from their unrighteousness.
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For the Priestes lippes shal keepe knowledge, and they shall seeke the lawe at his mouth,
For the Priests lips shall keep knowledge, and they shall seek the law At his Mouth,
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for he is the Ambassadour of the Lord of hostes.
for he is the Ambassador of the Lord of hosts.
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1177
But ye haue gone out of the way, ye haue caused manie to fall in the lawe, ye haue made voide the couenant of Leui saith the Lord of hostes.
But you have gone out of the Way, you have caused many to fallen in the law, you have made void the Covenant of Levi Says the Lord of hosts.
p-acp pn22 vhb vvn av pp-f dt n1, pn22 vhb vvn d pc-acp vvi p-acp dt n1, pn22 vhb vvn j dt n1 pp-f np1 vvz dt n1 pp-f n2.
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Therefore haue I also made you despised and vile before all the people, because ye kept not my waies,
Therefore have I also made you despised and vile before all the people, Because you kept not my ways,
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but haue beene partiall in the lawe.
but have been partial in the law.
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To the Priestes dooth the Lord say, that his purpose was euen from the beginning, that the couenant betwéene him and Leui, that is the order of Priesthood should be established.
To the Priests doth the Lord say, that his purpose was even from the beginning, that the Covenant between him and Levi, that is the order of Priesthood should be established.
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And séeing in a manner in the first wordes are comprehended whatsoeuer fruit and commoditie there is in the priesthood, I beséech you that ye will diligentlie consider of those wordes with me. And seeing in a manner in the First words Are comprehended whatsoever fruit and commodity there is in the priesthood, I beseech you that you will diligently Consider of those words with me.
cc vvg p-acp dt n1 p-acp dt ord n2 vbr vvn r-crq n1 cc n1 pc-acp vbz p-acp dt n1, pns11 vvb pn22 cst pn22 vmb av-j vvi pp-f d n2 p-acp pno11.
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The couenant (saith he) with him was of life and peace, and I gaue him those thinges, &c. Here first of all would I vnderstand of you what as the last and chiefe end should be desired.The Covenant (Says he) with him was of life and peace, and I gave him those things, etc. Here First of all would I understand of you what as the last and chief end should be desired.
dt n1 (vvz pns31) p-acp pno31 vbds pp-f n1 cc n1, cc pns11 vvd pno31 d n2, av av ord pp-f d vmd pns11 vvi pp-f pn22 q-crq p-acp dt ord cc j-jn n1 vmd vbi vvn.
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1183
I knowe you will say that felicitie is to be wished for. But the same vnlesse I be greatlie deceaued consistes in two thinges.
I know you will say that felicity is to be wished for. But the same unless I be greatly deceived consists in two things.
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First that there be no want of anie honest good thing which may serue to adorne and make vs perfect.
First that there be no want of any honest good thing which may serve to adorn and make us perfect.
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For our minde is neuer pacified nor yet is it euer at rest, vnlesse it haue attained to a ful measure of all good thinges.
For our mind is never pacified nor yet is it ever At rest, unless it have attained to a full measure of all good things.
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1186
And this dooth God now comprehend vnder the name of peace.
And this doth God now comprehend under the name of peace.
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Hereof it comes that the Hebrewes when they salute anie bodie, doe say, Schalomlac, Peace be vnto thee.
Hereof it comes that the Hebrews when they salute any body, do say, Schalomlac, Peace be unto thee.
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Euen as they testifie in the Gospell: Christ vnder the name hereof wished perfect health vnto his, saying:
Even as they testify in the Gospel: christ under the name hereof wished perfect health unto his, saying:
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Peace be vnto you: And he commaunded his Apostles that into what house soeuer they entred they should forthwith say: Peace be vnto this house. Peace be unto you: And he commanded his Apostles that into what house soever they entered they should forthwith say: Peace be unto this house.
n1 vbb p-acp pn22: cc pns31 vvd po31 n2 cst p-acp r-crq n1 av pns32 vvd pns32 vmd av vvi: n1 vbb p-acp d n1.
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And thus you your selues perceiue what God meant, when in the couenant which he made with the Leuites he promiseth peace:
And thus you your selves perceive what God meant, when in the Covenant which he made with the Levites he promises peace:
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1191
He promised in verie déede abundance and plentie of all good thinges to the Leuites. The other point of felicitie is, that it be not flitting, but firme and constant.
He promised in very deed abundance and plenty of all good things to the Levites. The other point of felicity is, that it be not flitting, but firm and constant.
pns31 vvd p-acp j n1 n1 cc n1 pp-f d j n2 p-acp dt np2. dt j-jn n1 pp-f n1 vbz, cst pn31 vbb xx vvg, cc-acp j cc j.
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1192
For the good thinges which we possesse séeme not to be fullie good, if they may be easilie taken away.
For the good things which we possess seem not to be Fully good, if they may be Easily taken away.
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1193
Wherefore to the intent that God might assure them of the stedfastnesse of his promise, he added, Of life, that they might not onelie know that they should haue peace,
Wherefore to the intent that God might assure them of the steadfastness of his promise, he added, Of life, that they might not only know that they should have peace,
c-crq p-acp dt n1 cst np1 vmd vvi pno32 pp-f dt n1 pp-f po31 n1, pns31 vvd, pp-f n1, cst pns32 vmd xx av-j vvi cst pns32 vmd vhi n1,
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but also that they should liue therein.
but also that they should live therein.
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So then séeing GOD would haue these promises annexed to the priesthood, can you perswade your selfe that the Ministerie is an vnprofitable, barren & vnfruitfull thing? Let others beléeue this,
So then seeing GOD would have these promises annexed to the priesthood, can you persuade your self that the Ministry is an unprofitable, barren & unfruitful thing? Let Others believe this,
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but he that vnderstandeth the way of the chiefe felicitie will not runne into the way of so strange and absurde an opinion.
but he that understandeth the Way of the chief felicity will not run into the Way of so strange and absurd an opinion.
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1197
Why then dooth our flesh complaine? Without doubt he that is not content with ye chiefe felicitie can finde nothing else wherein he may repose himself.
Why then doth our Flesh complain? Without doubt he that is not content with you chief felicity can find nothing Else wherein he may repose himself.
uh-crq av vdz po12 n1 vvi? p-acp n1 pns31 cst vbz xx j p-acp pn22 j-jn n1 vmb vvi pix av q-crq pns31 vmb vvi px31.
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He whose gréedinesse cannot be satisfied herewith, will neuer be satisfied by anie other meanes.
He whose greediness cannot be satisfied herewith, will never be satisfied by any other means.
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He that will not fullie replenish himselfe herewith, shall be vacāt & emptie whither soeuer he goe.
He that will not Fully replenish himself herewith, shall be vacant & empty whither soever he go.
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But for so great a commoditie promised vnto vs, what on ye other side dooth God because of ye couenant require of vs? Euen a due honor and obedience which in the Hebrewe he calleth Feare.
But for so great a commodity promised unto us, what on you other side doth God Because of the Covenant require of us? Eve a due honour and Obedience which in the Hebrew he calls fear.
p-acp p-acp av j dt n1 vvd p-acp pno12, r-crq p-acp pn22 j-jn n1 vdz np1 p-acp pp-f dt n1 vvi pp-f pno12? np1 dt j-jn n1 cc n1 r-crq p-acp dt njp pns31 vvz n1.
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And I gaue those thinges vnto him in respect of feare, and he feared me, he was afraid before my name, &c. These wordes he speaketh of Phinees the sonne of Eleazer, for with him the couenant was made,And I gave those things unto him in respect of Fear, and he feared me, he was afraid before my name, etc. These words he speaks of Phinehas the son of Eleazar, for with him the Covenant was made,
cc pns11 vvd d n2 p-acp pno31 p-acp n1 pp-f n1, cc pns31 vvd pno11, pns31 vbds j p-acp po11 n1, av d n2 pns31 vvz pp-f np1 dt n1 pp-f np1, p-acp p-acp pno31 dt n1 vbds vvn,
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and such thinges were then spoken vnto him.
and such things were then spoken unto him.
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But let euerie one of vs thinke them to be spoken vnto him, let him obey and reuerence God aboue all thinges, let him continuallie haue regard to his commaundementes, let the lawe neuer slippe out of his minde, let him be gréeuouslie afraid to violate euen the least of his commaundementes:
But let every one of us think them to be spoken unto him, let him obey and Reverence God above all things, let him continually have regard to his Commandments, let the law never slip out of his mind, let him be grievously afraid to violate even the least of his Commandments:
cc-acp vvb d crd pp-f pno12 vvi pno32 pc-acp vbi vvn p-acp pno31, vvb pno31 vvi cc vvi np1 p-acp d n2, vvb pno31 av-j vhi n1 p-acp po31 n2, vvb dt n1 av-x vvi av pp-f po31 n1, vvb pno31 vbi av-j j pc-acp vvi av dt ds pp-f po31 n2:
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against which, if at anie time he perceiue himselfe to haue committed anie thing, that let him with excéeding gréefe of minde and with great sorowe detest.
against which, if At any time he perceive himself to have committed any thing, that let him with exceeding grief of mind and with great sorrow detest.
p-acp r-crq, cs p-acp d n1 pns31 vvb px31 pc-acp vhi vvn d n1, cst vvb pno31 p-acp j-vvg n1 pp-f n1 cc p-acp j n1 vvi.
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This must be the first care of the Minister as touching integrite of life, and these two partes of the couenant are one aunswerable vnto the other.
This must be the First care of the Minister as touching integrite of life, and these two parts of the Covenant Are one answerable unto the other.
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God promiseth life and peace, let vs on the other side yeeld vnto him and his will, woorship, reuerence, and feare.
God promises life and peace, let us on the other side yield unto him and his will, worship, Reverence, and Fear.
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But because there hath bin enough spoken of the profite and commoditie, now let vs consider of the honour and dignitie. But Because there hath been enough spoken of the profit and commodity, now let us Consider of the honour and dignity.
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The lawe of trueth was in his mouth, and there was no iniquitie found in his lippes. The law of truth was in his Mouth, and there was no iniquity found in his lips.
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He walked in peace and in equitie, and turned manie from their wickednesse:
He walked in peace and in equity, and turned many from their wickedness:
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for the Priestes lippes shall keepe knowledge, and they shall seeke the lawe at his mouth,
for the Priests lips shall keep knowledge, and they shall seek the law At his Mouth,
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for he is the Ambassador of the Lord of hostes &c. If we wil know what maiestie, ornament,for he is the Ambassador of the Lord of hosts etc. If we will know what majesty, ornament,
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and honor God ioyned to the holy Ministerie, let vs consider the last wordes of the sentence rehearsed:
and honour God joined to the holy Ministry, let us Consider the last words of the sentence rehearsed:
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Because he is the Ambassador of the Lord of hostes &c. If it be a singular gift of God to be a man, not a brute beast,Because he is the Ambassador of the Lord of hosts etc. If it be a singular gift of God to be a man, not a brutus beast,
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so as manie euen of the Ethnickes thought méete to giue thankes to God for the same:
so as many even of the Ethnics Thought meet to give thanks to God for the same:
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againe if it be so glorious a thing to excell among men, so as in a manner all mens indeuors bend thereunto:
again if it be so glorious a thing to excel among men, so as in a manner all men's endeavours bend thereunto:
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now dooth this without all controuersie excell all nobilitie and excellencie, to knowe that we be not men but the messengers of God.
now doth this without all controversy excel all Nobilt and excellency, to know that we be not men but the messengers of God.
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It is no meane gift to be an Ambassador of anie prince, much more honorable to be sent of a noble king,
It is no mean gift to be an Ambassador of any Prince, much more honourable to be sent of a noble King,
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and yet more honorable to be sent of an Emperour.
and yet more honourable to be sent of an Emperor.
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But to haue a message in the name of God and of Christ as Paul said, is an incomparable honour.
But to have a message in the name of God and of christ as Paul said, is an incomparable honour.
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Looke how much heauenlie thinges excell worldlie, so much dooth the being of a messenger of God excell all the honours of this life.
Look how much heavenly things excel worldly, so much doth the being of a Messenger of God excel all the honours of this life.
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Wherefore yée haue heard the commodities and greatnesse of this vocation, it remaineth that we set foorth the duetie which wée our selues ought to shew, that we dishonour not so great and so worthie gifts: Wherefore the have herd the commodities and greatness of this vocation, it remains that we Set forth the duty which we our selves ought to show, that we dishonour not so great and so worthy Gifts:
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The lippes of the priest (saith he) shal keepe knowledge, and they shall seeke the lawe at his mouth, &c. This must they haue a speciall care of, that they be skilfull in holy & diuine thinges: The lips of the priest (Says he) shall keep knowledge, and they shall seek the law At his Mouth, etc. This must they have a special care of, that they be skilful in holy & divine things:
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but this shall they neuer obtaine, vnlesse that night and day they occupie themselues in reading the holy scriptures.
but this shall they never obtain, unless that night and day they occupy themselves in reading the holy Scriptures.
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And it is not without force that the minister is saide to kéepe knowledge and that with his lippes.
And it is not without force that the minister is said to keep knowledge and that with his lips.
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For this kéeping first of al consisteth herein, that he beware that no lie at any time procéede from him:
For this keeping First of all Consisteth herein, that he beware that no lie At any time proceed from him:
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secondly that hee alter not those things which he teacheth out of the holie scriptures,
secondly that he altar not those things which he Teaches out of the holy Scriptures,
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but that he defend them with a constant fortitude, but not of the flesh (for that belongeth to the magistrate) but with the lippes, that is, by most assured reasons drawne from the fountaines and treasure of the worde of God.
but that he defend them with a constant fortitude, but not of the Flesh (for that belongeth to the magistrate) but with the lips, that is, by most assured Reasons drawn from the fountains and treasure of the word of God.
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Moreouer forsomuch as so great a knowledge is prepared not for himselfe alone but for others, the minister must both be able and willing to aunswere concerning al things which belong vnto saluation.
Moreover forsomuch as so great a knowledge is prepared not for himself alone but for Others, the minister must both be able and willing to answer Concerning all things which belong unto salvation.
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For some there be, that iudge not woorst of religion, who are also learned, and (to say the trueth) not vnskilfull of the holie scriptures,
For Some there be, that judge not worst of Religion, who Are also learned, and (to say the truth) not unskilful of the holy Scriptures,
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but those things which they know they impart to others, either no way at all, or else maliciouslie.
but those things which they know they impart to Others, either no Way At all, or Else maliciously.
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But the messengers which are described by the Prophet are no such manner of men.
But the messengers which Are described by the Prophet Are no such manner of men.
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Because at their mouth the lawe of God is required, therefore let them do their duetie that they be the expounders of the will of God,
Because At their Mouth the law of God is required, Therefore let them do their duty that they be the expounders of the will of God,
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or else let them leaue off to be the ministers of the Church, or as the Prophet speaketh the messengers of the Lorde.
or Else let them leave off to be the Ministers of the Church, or as the Prophet speaks the messengers of the Lord.
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They verily (that we may still continue in things pertaining to men) are called lawiers, which giue counsell out of the lawe and interpret the lawes:
They verily (that we may still continue in things pertaining to men) Are called Lawyers, which give counsel out of the law and interpret the laws:
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For which cause these also, since they bee cunning in the scriptures of God, must both aunswere by them,
For which cause these also, since they be cunning in the Scriptures of God, must both answer by them,
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and must interpret them vnto the people of God.
and must interpret them unto the people of God.
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God by the right of the couenant promiseth vnto vs, as ye haue heard the honour of Angels:
God by the right of the Covenant promises unto us, as you have herd the honour of Angels:
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but on the other side he requireth of vs that we shoulde be studious in the worde of God,
but on the other side he requires of us that we should be studious in the word of God,
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and thereof to be good and liberall interpreters where, and at what time it is required of vs:
and thereof to be good and liberal Interpreters where, and At what time it is required of us:
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and required it is, when wée see the people of God vntaught, hungry, and in a manner perishing for lacke of succour,
and required it is, when we see the people of God untaught, hungry, and in a manner perishing for lack of succour,
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1241
& infected on euerie side with wicked and peruerse opinions. Which although it haue often héeretofore happened, and euen in other places doth easily happen:
& infected on every side with wicked and perverse opinions. Which although it have often heretofore happened, and even in other places does Easily happen:
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Notwithstanding we doe yet euen at this day, especially in Oxford so many of vs as haue an earnest zeale to learning, féele it to our great griefe.
Notwithstanding we do yet even At this day, especially in Oxford so many of us as have an earnest zeal to learning, feel it to our great grief.
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Heere the common sort of people is so vnskilful as ye Gospel séemes but a fable vnto them.
Here the Common sort of people is so unskilful as you Gospel seems but a fable unto them.
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Héere euen to this day after the feast of Easter are vsed no sermons publikely.
Here even to this day After the feast of Easter Are used no Sermons publicly.
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Héere are all thinges so clearely ridde of the iuyce of the pure and syncere doctrine, that euen the fountaines themselues growe drie and vncleane.
Here Are all things so clearly rid of the juice of the pure and sincere Doctrine, that even the fountains themselves grow dry and unclean.
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Howe in a manner all things are here infected with superstitious and peruerse opinions, howsoeuer wee dissemble it, the thing it selfe cannot be hidden.
Howe in a manner all things Are Here infected with superstitious and perverse opinions, howsoever we dissemble it, the thing it self cannot be hidden.
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1247
How manie Colleges (I beséech you) are in this Citie (let those which bee the faithfull and godlie distributers of the Almes declare) which either cannot or wil not yéelde so much as one professor or preacher of the Gospell.
How many Colleges (I beseech you) Are in this city (let those which bee the faithful and godly distributers of the Alms declare) which either cannot or will not yield so much as one professor or preacher of the Gospel.
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1248
Should not the wisemen which be héere thinke with themselues that the common welth, church,
Should not the Wise men which be Here think with themselves that the Common wealth, Church,
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and magistrate will thus say, Is this the profite that we reape by so great expenses? Is this the fruite that the common weale gathereth by ministring of liberall charges and things necessarie? Is this the earnest affection that we sée in these places of the Gospel publikely receiued? Is this the diligence that the pastors & gouernors of the Church vse to further ye godly indeuors of the kings maiestie? I beséech you what else is this but to foster in the bosome manie lurking enemies of godlinesse and poysoned serpents? neither are they ashamed in the meane time onely to send children to receiue the benefite of the almes,
and magistrate will thus say, Is this the profit that we reap by so great expenses? Is this the fruit that the Common weal gathereth by ministering of liberal charges and things necessary? Is this the earnest affection that we see in these places of the Gospel publicly received? Is this the diligence that the Pastors & Governors of the Church use to further you godly endeavours of the Kings majesty? I beseech you what Else is this but to foster in the bosom many lurking enemies of godliness and poisoned Serpents? neither Are they ashamed in the mean time only to send children to receive the benefit of the alms,
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but those in verie déede they do afterward instruct at home after their owne pleasure in vngodlinesse.
but those in very deed they do afterwards instruct At home After their own pleasure in ungodliness.
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1251
And some haue not béene content onely to thinke ill and to bée vnwilling to further the procéeding of godlinesse,
And Some have not been content only to think ill and to been unwilling to further the proceeding of godliness,
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but haue not satisfied their minde vnlesse they came foorth and testified for themselues and their associates that they woulde not allow of the trueth set foorth.
but have not satisfied their mind unless they Come forth and testified for themselves and their associates that they would not allow of the truth Set forth.
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1253
Who hath compelled any man to beléeue, who causeth any violence? Who constraineth any man to haue a good opinion or to professe the doctrine of the Gospell? Séeing therefore they cannot complaine hereof,
Who hath compelled any man to believe, who Causes any violence? Who constrains any man to have a good opinion or to profess the Doctrine of the Gospel? Seeing Therefore they cannot complain hereof,
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1254
why doe they then willingly and openly bewray the poyson and pestilence of their minde? Vndoubtedly wée haue not of al these companies neither do we looke for,
why do they then willingly and openly bewray the poison and pestilence of their mind? Undoubtedly we have not of all these companies neither do we look for,
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1255
except God as it is saide be present with vs, who according to the saying of the Prophet may preserue and kéepe knowledge with their lippes,
except God as it is said be present with us, who according to the saying of the Prophet may preserve and keep knowledge with their lips,
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1256
and of whose mouth the loue of God may be required and demanded.
and of whose Mouth the love of God may be required and demanded.
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1257
But least we should complaine that without any example God requireth these things of vs, our Malachie affirmeth that Phinees performed the same:
But lest we should complain that without any Exampl God requires these things of us, our Malachi Affirmeth that Phinehas performed the same:
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1258
The law of truth was in his mouth, and there was no iniquitie founde in his lippes: The law of truth was in his Mouth, and there was no iniquity found in his lips:
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1259
he walked with me in peace and equitie, and turned a great manie from their vngodlinesse, &c. First he rehearseth two things wherwith those most ancient priests were indued.he walked with me in peace and equity, and turned a great many from their ungodliness, etc. First he rehearseth two things wherewith those most ancient Priests were endued.
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1260
For as touching doctrine and preaching they were syncere and true.
For as touching Doctrine and preaching they were sincere and true.
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1261
For in opinions and iudgements they lied not at all, they vttered no otherwise with their mouth than they thought from their heart:
For in opinions and Judgments they lied not At all, they uttered no otherwise with their Mouth than they Thought from their heart:
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1262
and finally they had no respect of persons, some speaking one thing and some another, but they syncerely taught al things and euerie where to all men.
and finally they had no respect of Persons, Some speaking one thing and Some Another, but they sincerely taught all things and every where to all men.
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1263
Secondly as touching conuersation and life they had peace, namely being iustified by faith: for hereof procéedeth peace & tranquillitie in conscience towards God.
Secondly as touching Conversation and life they had peace, namely being justified by faith: for hereof Proceedeth peace & tranquillity in conscience towards God.
ord p-acp vvg n1 cc n1 pns32 vhd n1, av vbg vvn p-acp n1: c-acp av vvz n1 cc n1 p-acp n1 p-acp np1.
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1264
Afterward is added, In equitie: for that iustification in their hearts was not barren, void and fruitlesse,
Afterwards is added, In equity: for that justification in their hearts was not barren, void and fruitless,
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1265
but it yéelded abundance of fruite which euen of men themselues, so they would rightly iudge of them, might bée allowed.
but it yielded abundance of fruit which even of men themselves, so they would rightly judge of them, might been allowed.
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1266
And this is to preach not onely with pure doctrine but also with innocencie of life.
And this is to preach not only with pure Doctrine but also with innocence of life.
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1267
And what insueth hereof at length, our prophet declareth: And he turned away manie from their vngodlinesse.
And what ensueth hereof At length, our Prophet Declareth: And he turned away many from their ungodliness.
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1268
This is in verie déede to fish happilie for men, to winne vnto Christ the people committed to our charge,
This is in very deed to Fish happily for men, to win unto christ the people committed to our charge,
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1269
and to till the fielde of mens hearts, filling them with profitable and fruitfull séede.
and to till the field of men's hearts, filling them with profitable and fruitful seed.
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1270
These thinges are not brought to passe by armes, by the inuentions of men, by superstitious ceremonies, by vnctions, by shauings of the heade,
These things Are not brought to pass by arms, by the Inventions of men, by superstitious ceremonies, by unctions, by shavings of the head,
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1271
and by the marks of orders, but by the example of an innocent life & pure doctrine men are drawne vnto God,
and by the marks of order, but by the Exampl of an innocent life & pure Doctrine men Are drawn unto God,
cc p-acp dt n2 pp-f n2, cc-acp p-acp dt n1 pp-f dt j-jn n1 cc j n1 n2 vbr vvn p-acp np1,
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1272
and are perswaded to forsake their former vngodlinesse. Wherefore it is not sufficient for ministers to excell in Godly and sounde knowledge.
and Are persuaded to forsake their former ungodliness. Wherefore it is not sufficient for Ministers to excel in Godly and sound knowledge.
cc vbr vvn pc-acp vvi po32 j n1. c-crq pn31 vbz xx j p-acp n2 pc-acp vvi p-acp j cc av-j n1.
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1273
It is not ynough for them to liue in vpright and honest behauiour, vnlesse they indeuour to conuert men vnto God.
It is not enough for them to live in upright and honest behaviour, unless they endeavour to convert men unto God.
pn31 vbz xx av-d p-acp pno32 pc-acp vvi p-acp av-j cc j n1, cs pns32 n1 pc-acp vvi n2 p-acp np1.
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1274
These things did Christ require of the Apostles if we peruse the Gospels.
These things did christ require of the Apostles if we peruse the Gospels.
np1 n2 vdd np1 vvi pp-f dt n2 cs pns12 vvb dt ng1.
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1275
These things did Paul preach vnto Timothie, to Titus, and welnéere in all the Epistles if we will hearken vnto them, These things did Paul preach unto Timothy, to Titus, and wellnear in all the Epistles if we will harken unto them,
d n2 vdd np1 vvb p-acp np1, p-acp np1, cc av p-acp d dt n2 cs pns12 vmb vvi p-acp pno32,
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1276
neither did the garments of the priests in the old testament shadowe any other thing.
neither did the garments of the Priests in the old Testament shadow any other thing.
dx vdd dt n2 pp-f dt n2 p-acp dt j n1 vvi d j-jn n1.
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1277
In the brest was Vrim and Thumim which is light and perfection, because God would that by the light of doctrine they shoulde be famous,
In the breast was Urim and Thumim which is Light and perfection, Because God would that by the Light of Doctrine they should be famous,
p-acp dt n1 vbds j cc j r-crq vbz j cc n1, c-acp np1 vmd d p-acp dt n1 pp-f n1 pns32 vmd vbi j,
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1278
further that they should be of most pure maners and integritie of life.
further that they should be of most pure manners and integrity of life.
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1279
Also in the skirts of their garments there were belles, because it behooued that their doctrine should sounde and be hearde in the Church.
Also in the skirts of their garments there were Bells, Because it behooved that their Doctrine should sound and be heard in the Church.
av p-acp dt n2 pp-f po32 n2 a-acp vbdr n2, c-acp pn31 vvd cst po32 n1 vmd vvi cc vbi vvn p-acp dt n1.
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1280
And forsomuch as it was to be prouided that it shoulde not be doone with vaine noyse and iangling, to the belles were ioyned Pomgranats, a fruit doubtlesse pleasant and beautifull.
And forsomuch as it was to be provided that it should not be done with vain noise and jangling, to the Bells were joined Pomegranates, a fruit doubtless pleasant and beautiful.
cc av c-acp pn31 vbds pc-acp vbi vvn cst pn31 vmd xx vbi vdn p-acp j n1 cc vvg, p-acp dt n2 vbdr vvn n2, dt n1 av-j j cc j.
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1281
And that they might vnderstand, that there was a charge laide vpon them to draw men vnto God, they ware engrauen vpon their shoulders and brests the names of the xij. tribes.
And that they might understand, that there was a charge laid upon them to draw men unto God, they beware engraved upon their shoulders and breasts the names of the xij. tribes.
cc cst pns32 vmd vvi, cst a-acp vbds dt n1 vvn p-acp pno32 pc-acp vvi n2 p-acp np1, pns32 vvd vvn p-acp po32 n2 cc n2 dt n2 pp-f dt crd. n2.
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1282
But lastly they carried about them written vpon the cap which they ware, the most holy name of God whose messengers they were.
But lastly they carried about them written upon the cap which they beware, the most holy name of God whose messengers they were.
p-acp ord pns32 vvd p-acp pno32 vvn p-acp dt n1 r-crq pns32 vvd, dt av-ds j n1 pp-f np1 rg-crq n2 pns32 vbdr.
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1283
By all these thinges if you beare them in mind, ye may easilie gather the commodities and dignities of the holy ministerie.
By all these things if you bear them in mind, you may Easily gather the commodities and dignities of the holy Ministry.
p-acp d d n2 cs pn22 vvb pno32 p-acp n1, pn22 vmb av-j vvi dt n2 cc n2 pp-f dt j n1.
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1284
But nowe to holde you no longer in this matter than is méete, I will declare in fewe words by what fault of ours it comes to passe that the order of ecclesiasticall men is destitute of her commodities and of the common sort so greatlie contemned. But now to hold you no longer in this matter than is meet, I will declare in few words by what fault of ours it comes to pass that the order of ecclesiastical men is destitute of her commodities and of the Common sort so greatly contemned.
p-acp av pc-acp vvi pn22 av-dx av-jc p-acp d n1 cs vbz j, pns11 vmb vvi p-acp d n2 p-acp r-crq n1 pp-f png12 pn31 vvz pc-acp vvi cst dt n1 pp-f j n2 vbz j pp-f po31 n2 cc pp-f dt j n1 av av-j vvn.
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1285
But yee haue declined from mee, &c. It is as much as if he shoulde saie:But ye have declined from me, etc. It is as much as if he should say:
p-acp pn22 vhb vvn p-acp pno11, av pn31 vbz p-acp d c-acp cs pns31 vmd vvi:
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1286
It is your fault which haue not stoode to your promises and couenantes, therefore haue I spoyled you of your honours and profitable commodities.
It is your fault which have not stood to your promises and Covenants, Therefore have I spoiled you of your honours and profitable commodities.
pn31 vbz po22 n1 r-crq vhb xx vvn p-acp po22 n2 cc n2, av vhb pns11 vvn pn22 pp-f po22 n2 cc j n2.
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1287
You are salt without sauour, therefore shall yee be cast out of the doores and trodden vnder foote.
You Are salt without savour, Therefore shall ye be cast out of the doors and trodden under foot.
pn22 vbr n1 p-acp n1, av vmb pn22 vbi vvn av pp-f dt n2 cc vvn p-acp n1.
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1288
Yee be a light vnder a bushell, therefore shall yee be counted vile and dishonorable.
Ye be a Light under a bushel, Therefore shall ye be counted vile and dishonourable.
pn22 vbb dt n1 p-acp dt n1, av vmb pn22 vbi vvn j cc j.
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1289
Ye builde not the citie vpon a hill, that your good workes maie be manifest vnto all men,
the build not the City upon a hill, that your good works may be manifest unto all men,
dt vvi xx dt n1 p-acp dt n1, cst po22 j n2 vmb vbi j p-acp d n2,
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1290
but in the déepest valleies, where your buildings are defiled on euerie side with the mudde and mire of lustes.
but in the Deepest valleys, where your buildings Are defiled on every side with the mud and mire of lusts.
cc-acp p-acp dt js-jn n2, c-crq po22 n2 vbr vvn p-acp d n1 p-acp dt n1 cc n1 pp-f n2.
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1291
Therefore haue yée brought vpon you these euils: thus lost yee your commodities:
Therefore have the brought upon you these evils: thus lost ye your commodities:
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1292
on this wise haue ye your selues cast awaie the honour and noblenesse of your order.
on this wise have you your selves cast away the honour and nobleness of your order.
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1293
And yee haue caused manie to fall in the way, &c. Yee that should haue drawen men vnto God, ye haue both by peruerse doctrine, by example of most vnpure life,And ye have caused many to fallen in the Way, etc. Ye that should have drawn men unto God, you have both by perverse Doctrine, by Exampl of most unpure life,
cc pn22 vhb vvn d pc-acp vvi p-acp dt n1, av pn22 cst vmd vhi vvn n2 p-acp np1, pn22 vhb av-d p-acp j n1, p-acp n1 pp-f ds j n1,
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1294
and also by superstitious rites called them from the right course, when otherwise they were in a good forwardnesse.
and also by superstitious Rites called them from the right course, when otherwise they were in a good forwardness.
cc av p-acp j n2 vvd pno32 p-acp dt j-jn n1, c-crq av pns32 vbdr p-acp dt j n1.
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1295
Yee haue made voide the couenantes of Leuie saith the Lord of hoasts, &c. The conditions and couenauntes shoulde haue béene inuiolate on both sides.Ye have made void the Covenants of Levy Says the Lord of hosts, etc. The conditions and Covenants should have been inviolate on both sides.
pn22 vhb vvn j dt n2 pp-f vvi vvz dt n1 pp-f n2, av dt n2 cc n2 vmd vhi vbn j p-acp d n2.
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1296
Let vs consider whether of vs kept or brake the promises.
Let us Consider whither of us kept or brake the promises.
vvb pno12 vvi cs pp-f pno12 vvn cc vvd dt n2.
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1297
I as I promised vnto your Fathers, gaue you peace and life, for they liued a long time in great glorie and happie state.
I as I promised unto your Father's, gave you peace and life, for they lived a long time in great glory and happy state.
sy c-acp pns11 vvd p-acp po22 n2, vvd pn22 n1 cc n1, c-acp pns32 vvd dt j n1 p-acp j n1 cc j n1.
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1298
Yea verilie that same Phinees with whome I made my couenant liued a verie long time.
Yea verily that same Phinehas with whom I made my Covenant lived a very long time.
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1299
For as it is in the booke of Iudges, hee was yet on liue when all the Tribes made war against Beniamin. And if we shall giue credite to Iosephus, that people had from Aaron to the building of the Temple of Salomon onely 13. highpriests and all of one and the selfe same stocke namelie of Aaron, and in the meane space were welnéere fiue hundreth yeares.
For as it is in the book of Judges, he was yet on live when all the Tribes made war against Benjamin. And if we shall give credit to Iosephus, that people had from Aaron to the building of the Temple of Solomon only 13. highpriests and all of one and the self same stock namely of Aaron, and in the mean Molle were wellnear fiue Hundredth Years.
p-acp c-acp pn31 vbz p-acp dt n1 pp-f n2, pns31 vbds av p-acp vvi c-crq d dt n2 vvd n1 p-acp np1. cc cs pns12 vmb vvi n1 p-acp np1, cst n1 vhd p-acp np1 p-acp dt n-vvg pp-f dt n1 pp-f np1 av-j crd n2 cc d pp-f crd cc dt n1 d n1 av pp-f np1, cc p-acp dt j n1 vbdr av crd ord n2.
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1300
And no man can iustlie obiect but that they were accounted as the messengers of God.
And no man can justly Object but that they were accounted as the messengers of God.
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1301
Wherefore let vs confesse God to be faithfull, whose wordes abide euerlastinglie in most assured equitie and trueth.
Wherefore let us confess God to be faithful, whose words abide everlastingly in most assured equity and truth.
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1302
So nowe is the synceritie of Gods promise sufficiently prooued and made manifest.
So now is the sincerity of God's promise sufficiently proved and made manifest.
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1303
But on the other side (saith he) you haue broken the couenant to whome onelie this sufficed,
But on the other side (Says he) you have broken the Covenant to whom only this sufficed,
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1304
and this yee accounted for your chiefe and singular benefite, that your superstitious ceremonies, tithes and reuenues might remaine vntouched:
and this ye accounted for your chief and singular benefit, that your superstitious ceremonies, Tithes and revenues might remain untouched:
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1305
but as for trueth, knowledge, equitie and compassion of heart you had none.
but as for truth, knowledge, equity and compassion of heart you had none.
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1306
So farre were you off from bringing home and raising vp them that were fallen, that ye haue béene a hinderaunce euen to them that goe and stande vpright.
So Far were you off from bringing home and raising up them that were fallen, that you have been a hindrance even to them that go and stand upright.
av av-j vbdr pn22 a-acp p-acp vvg av-an cc vvg p-acp pno32 cst vbdr vvn, cst pn22 vhb vbn dt n1 av p-acp pno32 cst vvb cc vvi av-j.
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1307
Yée shewed not your selfe my Angels, that is my messengers:
The showed not your self my Angels, that is my messengers:
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1308
Naie rather ye haue pleaded for the aduersarie power, for the world, for darkenesse and for the Pope himselfe,
Nay rather you have pleaded for the adversary power, for the world, for darkness and for the Pope himself,
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1309
and sooner for anie power than for mine. And euen I also haue caused you to bee had in contempt.
and sooner for any power than for mine. And even I also have caused you to be had in contempt.
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1310
Nowe is the cause plaine why the ministers of God be cast downe, why they are vile, contemptible,
Now is the cause plain why the Ministers of God be cast down, why they Are vile, contemptible,
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1311
and in a manner despised of all men, and maie séeme of all men to be made a mocking stocke:
and in a manner despised of all men, and may seem of all men to be made a mocking stock:
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1312
Because yee haue not kept my waies, &c. Your calamitie is not ascribed to the fault of your order as though such were the condition and nature thereof:Because ye have not kept my ways, etc. Your calamity is not ascribed to the fault of your order as though such were the condition and nature thereof:
c-acp pn22 vhb xx vvn po11 n2, av po22 n1 vbz xx vvn p-acp dt n1 pp-f po22 n1 c-acp cs d vbdr dt n1 cc n1 av:
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1313
For all thinges which be created haue these properties which the worde of God hath giuen vnto them.
For all things which be created have these properties which the word of God hath given unto them.
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1314
Wherefore séeing wee perceaue them to be most surelie kept in other things, can the holie ministerie, which among the ordinances of God is so excellent, be iustlie accused of falling awaie either through fault of God or it selfe from the auncient & most excellent properties thereof? It is said here to haue happened farre otherwise:
Wherefore seeing we perceive them to be most surely kept in other things, can the holy Ministry, which among the ordinances of God is so excellent, be justly accused of falling away either through fault of God or it self from the ancient & most excellent properties thereof? It is said Here to have happened Far otherwise:
c-crq vvg pns12 vvb pno32 pc-acp vbi av-ds av-j vvn p-acp j-jn n2, vmb dt j n1, r-crq p-acp dt n2 pp-f np1 vbz av j, vbb av-j vvn pp-f vvg av av-d p-acp n1 pp-f np1 cc pn31 n1 p-acp dt j-jn cc av-ds j n2 av? pn31 vbz vvn av pc-acp vhi vvn av-j av:
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1315
For because yee haue not kept my wayes but haue beene partiall in the lawe, &c. I beséech you déere brethren, what is to bée parciall in the lawe & in the administration of the worde of God,For Because ye have not kept my ways but have been partial in the law, etc. I beseech you dear brothers, what is to been partial in the law & in the administration of the word of God,
c-acp c-acp pn22 vhb xx vvn po11 n2 cc-acp vhb vbn j p-acp dt n1, av pns11 vvb pn22 j-jn n2, r-crq vbz pc-acp vbi j p-acp dt n1 cc p-acp dt n1 pp-f dt n1 pp-f np1,
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1316
but to haue in ye holie ministerie a chiefe consideration of him selfe? To prouide especiallie that no harme come to his owne commodities, honours and substance that he hath gotten? To take héede that he offende not the rich, mightie, noble,
but to have in you holy Ministry a chief consideration of him self? To provide especially that no harm come to his own commodities, honours and substance that he hath got? To take heed that he offend not the rich, mighty, noble,
cc-acp pc-acp vhi p-acp pn22 j n1 dt j-jn n1 pp-f pno31 n1? p-acp vvi av-j cst dx n1 vvb p-acp po31 d n2, n2 cc n1 cst pns31 vhz vvn? p-acp vvi n1 cst pns31 vvb xx dt j, j, j,
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1317
nor principall men? To prouide with singular care, that they maie still retaine the partes and superstitious opinions which they haue once taken vppon them to defende? Let rather the trueth (say they) preuaile, let the scripture bee subiect to the traditions and inuentions of men.
nor principal men? To provide with singular care, that they may still retain the parts and superstitious opinions which they have once taken upon them to defend? Let rather the truth (say they) prevail, let the scripture be Subject to the traditions and Inventions of men.
ccx j-jn n2? p-acp vvi p-acp j n1, cst pns32 vmb av vvi dt n2 cc j n2 r-crq pns32 vhb a-acp vvn p-acp pno32 pc-acp vvi? vvb av-c dt n1 (vvb pns32) vvi, vvb dt n1 vbi j-jn p-acp dt n2 cc n2 pp-f n2.
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1318
Let the worde of God serue the priestlie maiestie or rather Tyrannie.
Let the word of God serve the priestly majesty or rather Tyranny.
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1319
And as for Religion, let not the heauenlie oracles of the diuine Scriptures, but rather our wils order the same.
And as for Religion, let not the heavenly oracles of the divine Scriptures, but rather our wills order the same.
cc c-acp p-acp n1, vvb xx dt j n2 pp-f dt j-jn n2, cc-acp av-c po12 n2 vvi dt d.
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1320
Verilie this saide the Prophete or rather God in him. And yee haue beene parciall in the lawe.
Verily this said the Prophet or rather God in him. And ye have been partial in the law.
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1321
Which thing the Apostles did not and the most godlie Prelates of the Church which liued in the best times thereof.
Which thing the Apostles did not and the most godly Prelates of the Church which lived in the best times thereof.
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1322
And in verie déede in the time of Moses and Aaron the Leuites were armed from gate to gate of the tentes, sparing neither mother nor brethren nor children,
And in very deed in the time of Moses and Aaron the Levites were armed from gate to gate of the tents, sparing neither mother nor brothers nor children,
cc p-acp j n1 p-acp dt n1 pp-f np1 cc np1 dt np2 vbdr vvn p-acp n1 p-acp n1 pp-f dt n2, vvg d n1 ccx n2 ccx n2,
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1323
and for this cause are saide to haue consecrated their handes therein.
and for this cause Are said to have consecrated their hands therein.
cc p-acp d n1 vbr j-vvn pc-acp vhi vvn po32 n2 av.
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1324
Therefore I heartilie pray & beséech you my brethren for Iesus Christ his sake, that so manie of you as either haue alreadie taken vppon you the holie ministerie or doe looke to come thereunto, ye will regarde the same not as an vnprofitable and vile thing.
Therefore I heartily pray & beseech you my brothers for Iesus christ his sake, that so many of you as either have already taken upon you the holy Ministry or do look to come thereunto, you will regard the same not as an unprofitable and vile thing.
av pns11 av-j vvb cc vvb pn22 po11 n2 p-acp np1 np1 po31 n1, cst av d pp-f pn22 p-acp d vhb av vvn p-acp pn22 dt j n1 cc vdb vvi pc-acp vvi av, pn22 vmb vvi dt d xx p-acp dt j-u cc j n1.
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1325
Consider diligentlie what bee the honours, commodities, and couenauntes thereof, stand ye to the promised conditions,
Consider diligently what bee the honours, commodities, and Covenants thereof, stand you to the promised conditions,
np1 av-j r-crq n1 dt n2, n2, cc n2 av, vvb pn22 p-acp dt j-vvn n2,
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1326
and doubt ye nothing of the faith of Almightie God, and of our sauiour Iesus Christ.
and doubt you nothing of the faith of Almighty God, and of our Saviour Iesus christ.
cc vvb pn22 pix pp-f dt n1 pp-f j-jn np1, cc pp-f po12 n1 np1 np1.
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1327
For he is true, stedfast and most assured in perfourming those thinges which hee hath promised:
For he is true, steadfast and most assured in performing those things which he hath promised:
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1328
Heauen and earth (saith the Lord) shall perish, but my wordes shall not perishe. Heaven and earth (Says the Lord) shall perish, but my words shall not perish.
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1329
And these thinges as touching the holie ministerie are spoken to you that be the Elders.
And these things as touching the holy Ministry Are spoken to you that be the Elders.
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1330
Nowe I thinke it good to saie somewhat vnto the younger sort, and to the children.
Now I think it good to say somewhat unto the younger sort, and to the children.
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