A fruitfull and godly sermon preached at Paules crosse before the Honourable audience and assemblie there, this present yeare 1592. Vpon the 5. chapter of the prophesie of Zacharie, 1, 2, 3, 4 verses. By A.W.
Zachar. chapter 5. verse 1. vnto the 5. IT is thus written (right Honourable, righte Worshipfull, and welbeloued in our Sauiour Christ) by the Prophet Zacharie, in the fift chapter of his prophesie:
Zachar chapter 5. verse 1. unto the 5. IT is thus written (right Honourable, right Worshipful, and well-beloved in our Saviour christ) by the Prophet Zacharias, in the fift chapter of his prophesy:
for as the Priest in the Law was able to discerne what parte of the sacrafise belonged vnto euery one, what part the Lord was to haue, what the people,
for as the Priest in the Law was able to discern what part of the sacrafise belonged unto every one, what part the Lord was to have, what the people,
The wise man sayth that the pretious stone turned euery way shineth, Prou. 17, 8. Much more the word of God, vpon what side soeuer it is turned, that is applied vnto all sortes and callings of men, from thense dooth issue and shine foorth a direction and light for euery mans duetie.
The wise man say that the precious stone turned every Way shines, Prou. 17, 8. Much more the word of God, upon what side soever it is turned, that is applied unto all sorts and callings of men, from thence doth issue and shine forth a direction and Light for every men duty.
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I haue therefore for the same purpose, made choyse as you see, of this present Text. Wherein the Prophet crieth out against two especiall sinnes of Israell, Theft & false Swearing:
I have Therefore for the same purpose, made choice as you see, of this present Text. Wherein the Prophet cries out against two especial Sins of Israel, Theft & false Swearing:
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And thus I doubt not, but in the opening of these words it shall appeare that there are fewe here present this day, that shall not finde the holy speech and admonition of the Prophet in some part to appertain and belong vnto them.
And thus I doubt not, but in the opening of these words it shall appear that there Are few Here present this day, that shall not find the holy speech and admonition of the Prophet in Some part to appertain and belong unto them.
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the whole is very well translated, as we read in our English translation, sauing that in the third verse, I doe find that there are diuers readings of those words, They shal be cut off on this side and on that:
the Whole is very well translated, as we read in our English Translation, Saving that in the third verse, I do find that there Are diverse readings of those words, They shall be Cut off on this side and on that:
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And this diuersitie riseth of the diuers acceptions and takings of the Hebrue word Nachah which is here vsed, which signifieth to absolue, to euacuat, or bring to nothing:
And this diversity Riseth of the diverse acceptions and takings of the Hebrew word Flow which is Here used, which signifies to absolve, to evacuate, or bring to nothing:
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Hierome sayth, secundum scriptum voluminis, On this side and that side of the booke, and so readeth Arias Montanus the septuagint, vnderstande it of the time, NONLATINALPHABET, Ex hoc, from this time:
Jerome say, secundum Scriptum voluminis, On this side and that side of the book, and so readeth Arias Montanus the Septuagint, understand it of the time,, Ex hoc, from this time:
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The best and safest reading of all these, in my iudgement is, as in our own translation, they shall be cut off on this side and on that side, that is on euerye hand, according to the writing of the booke.
The best and Safest reading of all these, in my judgement is, as in our own Translation, they shall be Cut off on this side and on that side, that is on every hand, according to the writing of the book.
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We see that the Euangelistes, in writing the story of the Gospell, do vse the same liberty, in other circumstance of words to exercise the same thinges:
We see that the Evangelists, in writing the story of the Gospel, do use the same liberty, in other circumstance of words to exercise the same things:
Augustine sayth vpon this place, Non est mendacium, cum dicens quisque aliquid aliud, quod etiā ille nondixit, de quo aliquid narrat, si voluntatem tamen eius hanc explicat, quam etiam ille, qui eius verba commemorat.
Augustine say upon this place, Non est Mendacium, cum dicens Quisque Aliquid Aliud, quod etiā Isle nondixit, de quo Aliquid Narrates, si voluntatem tamen eius hanc Explains, quam etiam Isle, qui eius verba commemorate.
and the other which hath, I am not worthy to loose his shooes, both doe expresse the selfe same meaning, shewing hereby the great humilitie of Iohn, howe much he abaseth himselfe in comparison of Christ.
and the other which hath, I am not worthy to lose his shoes, both do express the self same meaning, showing hereby the great humility of John, how much he abaseth himself in comparison of christ.
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In the vision wee must speake of the booke, which is described by twoe adiuncts, one of the qualitye, it is a swifte or flieng booke, the other of the quantity, it is 20. cubites long, and 10. cubits broad.
In the vision we must speak of the book, which is described by twoe adjuncts, one of the quality, it is a swift or flying book, the other of the quantity, it is 20. cubits long, and 10. cubits broad.
and general likewise & large, comprehending all the wicked of what state soeuer they be. In the interpretation, firste the sinnes or matter of Gods iudgement is set downe:
and general likewise & large, comprehending all the wicked of what state soever they be. In the Interpretation, First the Sins or matter of God's judgement is Set down:
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But first of all, somewhat would bee touched concerning visions, and apparition of aungels, for all this was shewed to the Prophet by an Angell in a vision.
But First of all, somewhat would be touched Concerning visions, and apparition of Angels, for all this was showed to the Prophet by an Angel in a vision.
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First therefore, that angels were seene in times past of the Patriarchs and Prophetes, euen with the eies of theyr flesh, no man can doubt, that is yea but a little exercised in the reading of the holy scriptures.
First Therefore, that Angels were seen in times past of the Patriarchs and prophets, even with the eyes of their Flesh, no man can doubt, that is yea but a little exercised in the reading of the holy Scriptures.
as Augustine thinketh that it was Phantasma Samuelis a shew onelye or phantasie of Samuell, which was seene of Saule, and not Samuell himselfe. 1. Kinges. 28. For the Apostles were afraide when they sawe Christ walking vpon the waters, thinking that they had seene a spirite, the word is NONLATINALPHABET, Mark. 6, 49. And Luke. 24, 37. they were likewise afraid,
as Augustine Thinketh that it was Phantasma Samuelis a show only or fantasy of Samuel, which was seen of Saule, and not Samuel himself. 1. Kings. 28. For the Apostles were afraid when they saw christ walking upon the waters, thinking that they had seen a Spirit, the word is, Mark. 6, 49. And Lycia. 24, 37. they were likewise afraid,
that is an euill spirit, such as you imagine me to be, & of the which you are afraid (for the Apostles would not haue feared the presence of good angels,
that is an evil Spirit, such as you imagine me to be, & of the which you Are afraid (for the Apostles would not have feared the presence of good Angels,
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for if Christe had meant al angels in so speaking, then would it followe that they neuer appeared in humane bodies, which the scripture setteth downe to haue beene otherwise.
for if Christ had meant all Angels in so speaking, then would it follow that they never appeared in humane bodies, which the scripture sets down to have been otherwise.
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for there is the outwarde and externall sense, the inward & internall, called the phantasie, and the intellectuall and vnderstanding part, which properly we cal the minde:
for there is the outward and external sense, the inward & internal, called the fantasy, and the intellectual and understanding part, which properly we call the mind:
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so according to this distinction, some visions were shewed to the outward sense, as when the yoong man with the prophet, hauing his eies opened saw all about vpon the mountains fierie chariots and horsse. 2 kin. 6. some are seen with the inward and interial sense,
so according to this distinction, Some visions were showed to the outward sense, as when the young man with the Prophet, having his eyes opened saw all about upon the Mountains fiery chariots and horse. 2 kin. 6. Some Are seen with the inward and interial sense,
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as 2. kin. 20, 1. The word of God came to Isai the prophet, being gone out from Hezekia, before he was come to the middle court There was no sound or voice herd from heauen,
as 2. kin. 20, 1. The word of God Come to Isaiah the Prophet, being gone out from Hezekiah, before he was come to the middle court There was no found or voice heard from heaven,
but the word of God was secretly infused into him. This vision, which the prophet saw in this place, seemeth to haue been altogither spiritual, as Stephēs was.
but the word of God was secretly infused into him. This vision, which the Prophet saw in this place, seems to have been altogether spiritual, as Stephēs was.
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We learne, that howsoeuer the prophets in times past were instructed by visions, yet nowe we are not to looke for such extraordinary reuellations, hauing a moste perfect rule of the word,
We Learn, that howsoever the Prophets in times past were instructed by visions, yet now we Are not to look for such extraordinary reuellations, having a most perfect Rule of the word,
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Wherefore away with all other Anabaptisticall dreames and reuelations, and all popish traditions, which both doe derogate and detract much from the integritie and perfection of the scriptures.
Wherefore away with all other Anabaptistical dreams and revelations, and all popish traditions, which both do derogate and detract much from the integrity and perfection of the Scriptures.
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but once for all, not diuersly, but after one and the selfe same manner, by him deliuering an absolute and intier patterne and fourme of doctrine, which shoulde remaine without any addition, alteration or change to the end of the worlde.
but once for all, not diversely, but After one and the self same manner, by him delivering an absolute and intier pattern and Form of Doctrine, which should remain without any addition, alteration or change to the end of the world.
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neither would he heare a man speaking ab inferis, from the deade, Luke, 16. 31. But the Gospell is lefte vnto vs in such perfection, that an angell from heauen, a superis, speaking against it, is not to bee heard.
neither would he hear a man speaking ab inferis, from the dead, Lycia, 16. 31. But the Gospel is left unto us in such perfection, that an angel from heaven, a superis, speaking against it, is not to be herd.
Now we see as in a glasse with open face, 2. Corint. 3. 18. Hee therefore that would leaue the worde and cleaue to vncertaine reuelations, is as one that not contented to see his face in a steele glasse, would behold it in the inconstant waters, whereof the wise man speaketh, Prou. 27, 19. Or as one that forsaketh the fountaine of liuing waters,
Now we see as in a glass with open face, 2. Corinth. 3. 18. He Therefore that would leave the word and cleave to uncertain revelations, is as one that not contented to see his face in a steel glass, would behold it in the inconstant waters, whereof the wise man speaks, Prou. 27, 19. Or as one that Forsaketh the fountain of living waters,
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and diggeth the broken pits of humane inuention, which can hold no water, Ierem. 2, 13. Moses receiued of God this especiall grace and fauour, that whereas the Lord spake to other prophets by vision and dreame, he would be knowne to Moses face to face, mouth to mouth, Numb, 12 7, 8. He then that refuseth the word and runneth to vnknowne traditions,
and diggeth the broken pits of humane invention, which can hold no water, Jeremiah 2, 13. Moses received of God this especial grace and favour, that whereas the Lord spoke to other Prophets by vision and dream, he would be known to Moses face to face, Mouth to Mouth, Numb, 12 7, 8. He then that Refuseth the word and Runneth to unknown traditions,
Let vs heare, what our sauiour sayth, scrutamini scripturas, search the scriptures Ioh. 5, 39 And S. Paule saith, they are able to make the man of God perfect to euerye good worke. 2. Timo. 3, 17. If then the worde of God doo bring perfection with it, what neede we any other helpes or furtherances, perfection being by the word already attained.
Let us hear, what our Saviour say, Search scripturas, search the Scriptures John 5, 39 And S. Paul Says, they Are able to make the man of God perfect to every good work. 2. Timothy 3, 17. If then the word of God do bring perfection with it, what need we any other helps or furtherances, perfection being by the word already attained.
The first is, the booke of his secrets as that which was shewed to Ezechiel. 2, 10. and that which Iohn saw, Reuel. 5, 1 None was found worthy to open it, but the lambe.
The First is, the book of his secrets as that which was showed to Ezechiel. 2, 10. and that which John saw, Revel. 5, 1 None was found worthy to open it, but the lamb.
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The seconde is the Lordes register booke, or his booke of recorde and remembrances, wherin al things doone in the worlde either good or euill, are as it were registred, Malachy. 3, 16. A copy or counterpane of this booke, euerie man hath in his conscience, which is called the booke of our conscience, Reuelations. 20, 12. The thirde is called the booke of life, which is nothing else, but the lords stedfast decree concerning those that shall be saued, Reuel. 20, 12. and another booke was opened, &c. This booke which the prophet heere saw, is as the firste, the decree of Gods iudgements, which he had determined to bring vpon the wicked.
The seconde is the lords register book, or his book of record and remembrances, wherein all things done in the world either good or evil, Are as it were registered, Malachy. 3, 16. A copy or counterpane of this book, every man hath in his conscience, which is called the book of our conscience, Revelations. 20, 12. The Third is called the book of life, which is nothing Else, but the Lords steadfast Decree Concerning those that shall be saved, Revel. 20, 12. and Another book was opened, etc. This book which the Prophet Here saw, is as the First, the Decree of God's Judgments, which he had determined to bring upon the wicked.
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euen vntill his old age, yet when Gods iudgmentes ouertake him at the length, then hec is constrained to cry out and confes, that the iudgments of God are swift indeed and too soone brought vpon him.
even until his old age, yet when God's Judgments overtake him At the length, then hec is constrained to cry out and confess, that the Judgments of God Are swift indeed and too soon brought upon him.
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The Lord spared the old world a thousande six hundred yeeres and more, yet when the floud came, no doubt the wicked, which perished in the waters, thought their destruction to bee too sudden.
The Lord spared the old world a thousande six hundred Years and more, yet when the flood Come, no doubt the wicked, which perished in the waters, Thought their destruction to be too sudden.
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So was the finall ouerthrow of Amaleck deferred 400. yeares from Moses time, vntill Saule, yet who wil not say, that they soone were brought to vtter ruine.
So was the final overthrow of Amalek deferred 400. Years from Moses time, until Saule, yet who will not say, that they soon were brought to utter ruin.
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Therefore is the destruction of the wicked likened to the putting out of a candle, which with one little blaste or puffe of wind is soone extinguished and put out.
Therefore is the destruction of the wicked likened to the putting out of a candle, which with one little blast or puff of wind is soon extinguished and put out.
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Psal. 73, 20. But some man will say, as Augustine speketh in their person. Ego iam senui, multos castos inuenes ante me sepeliui, multorum castorum funera ad sepulchrum deduxi.
Psalm 73, 20. But Some man will say, as Augustine Speaketh in their person. Ego iam senui, multos castos inuenes ante me sepeliui, multorum castorum funera ad Sepulchre deduxi.
when his life was ended, with all his vaine ioy, and his sorrows began, thinke you not, that euen then, the time past semed as nothing, no notas one day or one houre to him,
when his life was ended, with all his vain joy, and his sorrows began, think you not, that even then, the time past seemed as nothing, no notas one day or one hour to him,
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Therefore let no sinner flatter him selfe in his vngodlinesse, or thinke because the iudgementes of God are deferred, that eyther he regardeth not as the wicked and sinfull doe imagine,
Therefore let no sinner flatter him self in his ungodliness, or think Because the Judgments of God Are deferred, that either he Regardeth not as the wicked and sinful do imagine,
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yea rather than any of the vngodly shal be left out of this booke, it is written both within and without, Isach. 2, 10. Tropheh saith the prophet is prepared euen for the king.
yea rather than any of the ungodly shall be left out of this book, it is written both within and without, Isach. 2, 10. Tropheh Says the Prophet is prepared even for the King.
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but euen to the chin and the neck Isai. 8, 8. And although other fishers doo spred their net for the smaller fish, they cannot take the Leuiathan of the sea, the Whale or the whirlepoole with an hooke,
but even to the chin and the neck Isaiah 8, 8. And although other Fishers do spread their net for the smaller Fish, they cannot take the Leviathan of the sea, the Whale or the whirlpool with an hook,
or pierce his iawes with an angle, as the Lord saith to Iob. 40, 21. Yet the Lorde will come against the great Dragon and Crocodile of the riuers, he will take him with an hooke,
or pierce his Jaws with an angle, as the Lord Says to Job 40, 21. Yet the Lord will come against the great Dragon and Crocodile of the Rivers, he will take him with an hook,
Isai. 29, 4. By this then we do learne, that there are no such mighty potentates or powers vpon the earth, whome the Lord is not able to ouerthrow and to tread as mire of the streat vnder his feet, if they rebel against him.
Isaiah 29, 4. By this then we do Learn, that there Are no such mighty potentates or Powers upon the earth, whom the Lord is not able to overthrow and to tread as mire of the street under his feet, if they rebel against him.
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And therefore the church and people of God, neede neither to feare Pope nor Spaniard, no if all the kinges of the earth, were leagued togither against them,
And Therefore the Church and people of God, need neither to Fear Pope nor Spaniard, no if all the Kings of the earth, were leagued together against them,
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though they stande vppe as a huge mountaine againste our Zorobabell, yet shall they be made a plain as the prophet saith. Zach. 4, 7. Againe, seeing the iudgementes of God are reuealed againste all vnrighteousnesse, in whomsoeuer it is founde:
though they stand up as a huge mountain against our Zerubbabel, yet shall they be made a plain as the Prophet Says. Zach 4, 7. Again, seeing the Judgments of God Are revealed against all unrighteousness, in whomsoever it is found:
Why? Wee doo but vnfold the booke, the writing is the Lordes, Nunquid ego scripsi (saith Augustine) Nunquid primum ex ore meum exiit: that is, did we write it,
Why? we do but unfold the book, the writing is the lords, Whether ego Scripsi (Says Augustine) Whether primum ex over meum Exiit: that is, did we write it,
Chrisostome prettilie quippeth and checketh such proude men, that coulde not abide to be reproued, Quid tibi tantum arrogas homo? quia sublimi curra veheris? O foolish man,
Chrysostom prettily quippeth and checketh such proud men, that could not abide to be reproved, Quid tibi Tantum arrogas homo? quia sublimi curra veheris? Oh foolish man,
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But if so be that men are so dainty eared, that they will not heare a sharpe word, let them follow Augustines counsell: Emendate vitam, ego emendabo uerba.
But if so be that men Are so dainty eared, that they will not hear a sharp word, let them follow Augustine's counsel: Emendate vitam, ego emendabo uerba.
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when by violence or priuie pilfering, one spoileth another of that he hath, but likewise when anye wrong is offered and doon to our neybour, by craft or subtlety, by oppression or vsurie, by wrong iudgment or extortion,
when by violence or privy pilfering, one spoileth Another of that he hath, but likewise when any wrong is offered and done to our neybour, by craft or subtlety, by oppression or Usury, by wrong judgement or extortion,
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First, concerning open and plain theft, much I will not say, not because I think there are few that offend this way (for I am afrayd this sinne doth too too much abound both in citie and countrie) but thus I take it, that seeing there is straight prouision made by the Lawes of this land for the sinne of theft, which accordingly are executed,
First, Concerning open and plain theft, much I will not say, not Because I think there Are few that offend this Way (for I am afraid this sin does too too much abound both in City and country) but thus I take it, that seeing there is straight provision made by the Laws of this land for the sin of theft, which accordingly Are executed,
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if these poore miserable wretches will not be warned to take heede by those dayly examples of theeues and robbers which are brought foorth before their eies to execution, I must not looke that they shoulde bee much mooued by my speech,
if these poor miserable wretches will not be warned to take heed by those daily Examples of thieves and robbers which Are brought forth before their eyes to execution, I must not look that they should be much moved by my speech,
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That theft and priuie pilfering is too commonly practised, who seeth it not? No rare thing now a-daies for seruants to purloine from their maisters, children from their parents, one neighbour frō another.
That theft and privy pilfering is too commonly practised, who sees it not? No rare thing now adais for Servants to purloin from their masters, children from their Parents, one neighbour from Another.
The idle person that hath not beene brought vp vnto laboure, hee sayth, as it is Prouerb. 9, ver. 17. Hidden waters are pleasaunt, and stollen breade is sweete.
The idle person that hath not been brought up unto labour, he say, as it is Proverb. 9, ver. 17. Hidden waters Are pleasant, and stolen bread is sweet.
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It is a goodlye matter hee thinketh to liue of other mens sweat, when without anye great labour or trauayle, he can tell how to satisfie himselfe and mayntaine his familie.
It is a goodly matter he Thinketh to live of other men's sweat, when without any great labour or travail, he can tell how to satisfy himself and maintain his family.
But whosoeuer thus boasteth in himselfe, let him consider the end, and heare the counsayle of the wise man in the same place, in the next verse, hee remembreth not that hee is in the way to Hell and Destruction:
But whosoever thus boasts in himself, let him Consider the end, and hear the counsel of the wise man in the same place, in the next verse, he Remember not that he is in the Way to Hell and Destruction:
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for firste the shame of the worlde followeth, They are ashamed (sayeth the Prophet) as when a Theefe is taken, Ierem. 2, 26. But if they care not for the shame of men, let that fearefull sayeng of saint Paule mooue them;
for First the shame of the world follows, They Are ashamed (Saith the Prophet) as when a Thief is taken, Jeremiah 2, 26. But if they care not for the shame of men, let that fearful saying of saint Paul move them;
That theeues and couetous persons shall not inherite the kingdome of heauen, 1, Cor. 6, 9. See then, they doe not onelye hazarde their bodilye life - but they doe also incurre the eternall daunger of their soule.
That thieves and covetous Persons shall not inherit the Kingdom of heaven, 1, Cor. 6, 9. See then, they do not only hazard their bodily life - but they do also incur the Eternal danger of their soul.
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What foolishe, naye what madde men then are these, that for a morssell of bread, for a matter of small value, will thus desperatelye cast away their bodies and liues,
What foolish, nay what mad men then Are these, that for a morssell of bred, for a matter of small valve, will thus desperately cast away their bodies and lives,
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for if they woulde stretche foorth their hande to helpe and releeue those that are in neede, I am verelie persuaded wee should haue fewer Beggers, and not so manye Theeues.
for if they would stretch forth their hand to help and relieve those that Are in need, I am verily persuaded we should have fewer Beggars, and not so many Thieves.
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Let him that stole, steale no more, but let him rather labour and worke with his handes the thing that is good, that he may haue to giue to him that needeth.
Let him that stole, steal no more, but let him rather labour and work with his hands the thing that is good, that he may have to give to him that needs.
yet God shall so blesse thy trauell, that thou both shalt haue sufficient and not be without a pennie in thy purse, to giue to the needie. To close vp this point.
yet God shall so bless thy travel, that thou both shalt have sufficient and not be without a penny in thy purse, to give to the needy. To close up this point.
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Wee read that in king Alureds daies, a Saxon king sometime in this land, that this nation was so cleared and void of theft, that of purpose there were golden bruches nailed vp in the crosse waies vppon postes,
we read that in King Alureds days, a Saxon King sometime in this land, that this Nation was so cleared and void of theft, that of purpose there were golden bruches nailed up in the cross ways upon posts,
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whē as yet religion was as it were but in the infancie, a shame it shal be for vs in these daies of knowledge, to come so farre behind them in the practize of an honest life.
when as yet Religion was as it were but in the infancy, a shame it shall be for us in these days of knowledge, to come so Far behind them in the practice of an honest life.
In the next place now, we haue to deale with craftye and deceitfull men, whoe by their subtle and scandulent sleights in bargaining, do much abuse their simple brethren that come vnto them.
In the next place now, we have to deal with crafty and deceitful men, who by their subtle and scandulent sleights in bargaining, do much abuse their simple brothers that come unto them.
This is a trade well knowne to many merchantes in this Cittie, whoe what with bad and naughty wares what with excessiue and vnreasonable prises, doo euen no better, then steale from their brethren.
This is a trade well known to many Merchants in this city, who what with bad and naughty wares what with excessive and unreasonable prizes, do even no better, then steal from their brothers.
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Such men the prophet compareth to Fowlers, Hosh. 5, 1. for he that flattereth with his lippes, spreadeth a net for his neighbour, Prou. 29, 5. When a simple man walketh in the streets and heareth how merchants call in their chapmen,
Such men the Prophet compareth to Fowlers, Hush 5, 1. for he that Flattereth with his lips, spreadeth a net for his neighbour, Prou. 29, 5. When a simple man walks in the streets and hears how merchant's call in their chapmen,
Let there not bee a roote of bitternesse or Wormewoode amongst you, sayth Moses, Deutr. 29. 18. These flattering deceitfull men are very well compared vnto Wormewoode:
Let there not be a root of bitterness or Wormwood among you, say Moses, Deuteronomy 29. 18. These flattering deceitful men Are very well compared unto Wormwood:
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and giue goodly words, but begin to graple & chafe with them you shall find their dooings as bitter as gall ▪ But wil some say as Austin putteth the question, si innocentiam retinuero, pauper ero, If I vse playne dealing I shall bee but a beggar:
and give goodly words, but begin to grapple & chafe with them you shall find their doings as bitter as Gall ▪ But will Some say as Austin putteth the question, si innocentiam retinuero, pauper Ero, If I use plain dealing I shall be but a beggar:
Vt augeres aurum, fides diminuta est, attēdis luchra, damna non cogitas, to increase thy coyne, thy fayth and honestie is decreased, thou thinkest on thy gayne, but remembrest not thy life:
Vt augeres aurum, fides diminuta est, attends luchra, Damna non cogitas, to increase thy coin, thy faith and honesty is decreased, thou Thinkest on thy gain, but Rememberest not thy life:
then will they wish that neuer had they vsed deceite, and that with the losse of thousands they might redeem the peace of conscience, which before they let go for lesse.
then will they wish that never had they used deceit, and that with the loss of thousands they might Redeem the peace of conscience, which before they let go for less.
Next vnto these men which do vse fraudulent and deceitfull craftes, they are to be reckoned and adioined, which by any kind of oppression and hard dea ling, doo wring and grieue the people.
Next unto these men which do use fraudulent and deceitful crafts, they Are to be reckoned and adjoined, which by any kind of oppression and hard Dream ling, do wring and grieve the people.
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as hauing vnthriftilye wasted other mens goods, or craftily gathered them into their hands, doo seeke howe by all meanes, they may defeate their creditors of their owne:
as having vnthriftilye wasted other men's goods, or craftily gathered them into their hands, do seek how by all means, they may defeat their creditors of their own:
and that there might be some moderation and lenitie vsed, that in our common affaires Christians maye bee knowne and discerned from Papists, Turks, or Infidels.
and that there might be Some moderation and lenity used, that in our Common affairs Christians may be known and discerned from Papists, Turks, or Infidels.
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Gen. 18, 20. The third, is this greeuous sinne of oppression, so the Israelites cry being oppressed vnder Pharao, came vp into the presence of God, Exod. 2, 23. The Prophet Esaye dooth no better liken such, then to the milstones, which do grinde and weare the corne:
Gen. 18, 20. The third, is this grievous sin of oppression, so the Israelites cry being oppressed under Pharaoh, Come up into the presence of God, Exod 2, 23. The Prophet Isaiah doth not better liken such, then to the millstones, which do grind and wear the corn:
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What an vnreasonable thing is it saith he, speaking against vsurers, that they should sow their seed, hauing neither field to sow in, nor raine, nor plough. And indeed so it is:
What an unreasonable thing is it Says he, speaking against usurers, that they should sow their seed, having neither field to sow in, nor rain, nor plough. And indeed so it is:
and wet with the dew of heauen. Augustine thus saith of the couetous men: Ipsaebelluae modum habent, rapiunt quando esuriunt, cum satiantur praeda pariunt:
and wet with the due of heaven. Augustine thus Says of the covetous men: Ipsaebelluae modum habent, rapiunt quando esuriunt, cum satiantur Praeda pariunt:
The verye brute beastes keepe a meane, for they rauen onely, when they are hungry, they giue ouer the chase when they are full: onely couetousnes is neuer satisfied.
The very brutus beasts keep a mean, for they raven only, when they Are hungry, they give over the chase when they Are full: only covetousness is never satisfied.
If thou wilt needes put foorth thy money to vsurie, let God take it to lone, I would haue thee playe the vsurer for somewhat, not to purchase golde, but Heauen by thy vsurie.
If thou wilt needs put forth thy money to Usury, let God take it to lone, I would have thee play the usurer for somewhat, not to purchase gold, but Heaven by thy Usury.
Pro. 19, 17. He that hath mercy on the poore, lendeth vnto God, and the Lord will recompence him that which hee hath giuen, not rendering a reward as a debt or due by desart,
Pro 19, 17. He that hath mercy on the poor, dares unto God, and the Lord will recompense him that which he hath given, not rendering a reward as a debt or due by desert,
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Now therefore you rich men, seeyng you know how to make the best returne of your money, slacke not the time, distribute to the poore, sow your seede against the time of haruest.
Now Therefore you rich men, seeing you know how to make the best return of your money, slack not the time, distribute to the poor, sow your seed against the time of harvest.
but vnto the schol lers of the Vniuersities (to whome you haue opened your handes wide in former times) your beneuolence and liberality is much decreased,
but unto the schol lers of the Universities (to whom you have opened your hands wide in former times) your benevolence and liberality is much decreased,
If all poore ought to be releeued, the maimed, the lame and impotent, and other needy folks, to whom what is giuen is to releeue them, and help their present need.
If all poor ought to be relieved, the maimed, the lame and impotent, and other needy folks, to whom what is given is to relieve them, and help their present need.
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First the iudge, then the lawyer, thirdly with officers, scribes, clerks, notaries, &c. For by all these in their seuerall places & callings the people of god may be much greeued, wronged, & iniured.
First the judge, then the lawyer, Thirdly with Officers, Scribes, Clerks, notaries, etc. For by all these in their several places & callings the people of god may be much grieved, wronged, & injured.
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and keepe it as it were from staggering, which otherwise is in danger to bee dissolued, Psal. 75, 3. That is, the burthen of the common wealth resteth and staieth vppon their shoulders.
and keep it as it were from staggering, which otherwise is in danger to be dissolved, Psalm 75, 3. That is, the burden of the Common wealth rests and stayeth upon their shoulders.
They are therefore as nailes fastened in a sure place, vpon the which the whole waight of the land hangeth and dependeth, Isai 22, 23. They are as the strong men of the house,
They Are Therefore as nails fastened in a sure place, upon the which the Whole weight of the land hangs and dependeth, Isaiah 22, 23. They Are as the strong men of the house,
Eccl. 12, 3. Wherefore if the pillers be weakned, if the naile bee broken, or the strong men bow themselues, the earth, burthen, house and all falleth that leaneth vpon them.
Ecclesiastes 12, 3. Wherefore if the pillars be weakened, if the nail be broken, or the strong men bow themselves, the earth, burden, house and all falls that leaneth upon them.
and of all other, iudges ought to hate couetousnes, as Hobab, Moyses Father in law, gaue him counsell to make choise of such to iudge the people, Deut. 18, 21. For the wise man saith of a prince that harkeneth to lies, all his seruants are wicked, Pro. 29, 12.
and of all other, judges ought to hate covetousness, as Hobab, Moses Father in law, gave him counsel to make choice of such to judge the people, Deuteronomy 18, 21. For the wise man Says of a Prince that harkeneth to lies, all his Servants Are wicked, Pro 29, 12.
Augustine saith, Attendis viscūtuum, propter quod liberas non habes pennas; Thou art caught with birdelime, thy wings are pinioned, thou canst not flie.
Augustine Says, Attends viscūtuum, propter quod liberas non habes pennas; Thou art caught with birdelime, thy wings Are pinioned, thou Canst not fly.
if thou canst doo thy neighbour good to day, say not to him come to morrowe. Prou. 3, 28. Iob also protesteth of himselfe, that he caused not the eies of the widdowes to faile, 31, 16. He was a right patterne of a good iudge.
if thou Canst do thy neighbour good to day, say not to him come to morrow. Prou. 3, 28. Job also protesteth of himself, that he caused not the eyes of the widow's to fail, 31, 16. He was a right pattern of a good judge.
Hobab Moses ▪ father in lawe, thoughte it too much that the people shoulde waite for iudgement from morning to euen, Exod. 18, 14. What woulde hee saye if hee were now aliue, to see the people waite from moneth to moneth, from Tearme to Tearme, from yeare to yeare,
Hobab Moses ▪ father in law, Thought it too much that the people should wait for judgement from morning to even, Exod 18, 14. What would he say if he were now alive, to see the people wait from Monn to Monn, from Term to Term, from year to year,
and not to feare the face of man, Deut. 1, 17. for such a man will transgres for a peece of bread, Prou. 28, 21. That is a fearefull iudge that stādeth in feare of the mightye,
and not to Fear the face of man, Deuteronomy 1, 17. for such a man will transgress for a piece of bred, Prou. 28, 21. That is a fearful judge that Stands in Fear of the mighty,
There is a notable place for this purpose, 1. King. 20, 37. The prophet there being sent to reprooue the king for letting go the Lords enemie, the king of the Aramites, sayth vnto one, Smite me,
There is a notable place for this purpose, 1. King. 20, 37. The Prophet there being sent to reprove the King for letting go the lords enemy, the King of the Aramites, say unto one, Smite me,
Againe, the Prophet disguiseth himselfe and stoode in the kings way, and made as though he had beene a souldior, that had lost a man, taken in battaile and giuen him to keepe,
Again, the Prophet disguiseth himself and stood in the Kings Way, and made as though he had been a soldier, that had lost a man, taken in battle and given him to keep,
Thus then the case standeth, so long as we are in this life we are in a continual warfare, there is a cōtinuall fighte betweene the children of righteousnesse and the wicked.
Thus then the case Stands, so long as we Are in this life we Are in a continual warfare, there is a continual fight between the children of righteousness and the wicked.
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when a murtherer is broughte before you, he is as taken in the middest of bat taile, a man whome the Lorde hath appointed to die, take heede, let him not go, the sentence is giuen, Your life shall go for his, whosoeuer letteth him escape, that is, God will require it at your hands.
when a murderer is brought before you, he is as taken in the midst of bat tail, a man whom the Lord hath appointed to die, take heed, let him not go, the sentence is given, Your life shall go for his, whosoever lets him escape, that is, God will require it At your hands.
Concerning Lawyers & men of coūsell, to them I saye that they take heede they become not patrons and maintainers of the vniust and vnrighteous cause The wise man speaketh to wise men,
Concerning Lawyers & men of counsel, to them I say that they take heed they become not Patrons and maintainers of the unjust and unrighteous cause The wise man speaks to wise men,
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but sell it not, bee not hired for any mony to forgo the truth, and to sell thy counsell and helpe, to countenaunce out a false matter againste the truth,
but fell it not, be not hired for any money to forgo the truth, and to fell thy counsel and help, to countenance out a false matter against the truth,
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& sweet for bitter, doth not the hireling at the law euen so for with his sugred eloquence and fined toung, he giueth a sweet tast to the bitter & sower, that is, vntighteous cause,
& sweet for bitter, does not the hireling At the law even so for with his sugared eloquence and fined tongue, he gives a sweet taste to the bitter & sour, that is, vntighteous cause,
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yea to them the prophet speaketh, saieng wo vnto them that draw iniquitie with cords of vanitie, Esa. 5, 18. for their fair pretenses, their cunning gloses, their goodly circumstance of speeche,
yea to them the Prophet speaks, saying woe unto them that draw iniquity with cords of vanity, Isaiah 5, 18. for their fair pretences, their cunning gloss, their goodly circumstance of speech,
when I pleaded for thee in a false matter, and goe thy waye, seeke out thy aduersarye, restore vnto him that which by my means and false pleading thou wrongfully tookest away from him.
when I pleaded for thee in a false matter, and go thy Way, seek out thy adversary, restore unto him that which by my means and false pleading thou wrongfully tookest away from him.
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I say not, but that holy man Iohn Baptist sayeth vnto such, Bee coment with your stipende or wages, Luke 3, 13. Vse not extortion, oppresse not the poore people of God, inforce thē not to pay more than of righte belongeth vnto you.
I say not, but that holy man John Baptist Saith unto such, be comment with your stipend or wages, Lycia 3, 13. Use not extortion, oppress not the poor people of God, enforce them not to pay more than of right belongeth unto you.
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And you Maisters that keepe Scribes and clerks vnder you giue them for their labour, suffer them not to liue by the spoyle of others, to scrape and get together what they can, doe you not heare the clamor & noyse of the people,
And you Masters that keep Scribes and Clerks under you give them for their labour, suffer them not to live by the spoil of Others, to scrape and get together what they can, do you not hear the clamor & noise of the people,
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iudge you your selues how true & iust it is, Si quis (sayth Augustine) qui stipendia publice decreta consequitur, adhuc amplius quaerit, tanquā calūniator & concussor Ihoannis sententia cōdemnatur, He that is not contēt with the stipend by publike order alotted to him but seeketh for more, is condemned by the sentence of Iohn, as an oppressor & extortioner.
judge you your selves how true & just it is, Si quis (say Augustine) qui stipendia publice decreta consequitur, Adhoc Amplius Query, tanquā calunniator & concussor Ihoannis sententia cōdemnatur, He that is not content with the stipend by public order allotted to him but seeks for more, is condemned by the sentence of John, as an oppressor & extortioner.
Such men are fitly compared to the fish of the sea, their propertie is this, that if one be but a little bigger than his fellow, hee will knabble vppon him and consume him by peecemeale:
Such men Are fitly compared to the Fish of the sea, their property is this, that if one be but a little bigger than his fellow, he will knabble upon him and consume him by piecemeal:
It is the iust iudgement of God vpon extortioners, that while they prey vpon their inferiors as the smaller fishe, they themselues are but made a fatter prey to others, that are greater & mightier than they.
It is the just judgement of God upon extortioners, that while they prey upon their inferiors as the smaller Fish, they themselves Are but made a fatter prey to Others, that Are greater & Mightier than they.
for if there were not, the Prophet would not haue sayd of some, That they did steale away the word from the people, Ierem. 23, 30. First therefore we are to warne and admonish all negligent & carelesse pastors to attend vpon their charge,
for if there were not, the Prophet would not have said of Some, That they did steal away the word from the people, Jeremiah 23, 30. First Therefore we Are to warn and admonish all negligent & careless Pastors to attend upon their charge,
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& yet feed not the flock, Ezec. 34, 3. I speake vnto al, whether the vnskilfull Pastor that can not, the idle that doth not, the carelesse that will not feed and instruct the people.
& yet feed not the flock, Ezekiel 34, 3. I speak unto all, whither the unskilful Pastor that can not, the idle that does not, the careless that will not feed and instruct the people.
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One sayth very well of such, Qui non frangit panē, non dispensator est, sed dissipator, non speculator, sed spiculator, Hee that breaketh not the bread of life to the people, is not a disperser,
One say very well of such, Qui non Frangit panē, non dispensator est, sed dissipator, non speculator, said spiculator, He that breaks not the bred of life to the people, is not a disperser,
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It was decreed in a counsel of Lateran, an. 1179 euen vnder the popes nose, in the assembly of 300 Bishops, that it shoulde not be lawfull for any Priest,
It was decreed in a counsel of Lateran, an. 1179 even under the Popes nose, in the assembly of 300 Bishops, that it should not be lawful for any Priest,
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now it is high time we shold giue eare to the wise man Nunc cognosce faciem pecoris ▪ Prou. 27, 2• Now bee diligent to knowe the countenance and state of the flock,
now it is high time we should give ear to the wise man Nunc cognosce Face pecoris ▪ Prou. 27, 2• Now be diligent to know the countenance and state of the flock,
tuis, I will require their blood at thy hand, Ezechiel 33. And on the contrary side, vnspeakeable is the ioye, that shal redound in the end to faithful shepheards,
tuis, I will require their blood At thy hand, Ezechiel 33. And on the contrary side, unspeakable is the joy, that shall redound in the end to faithful shepherds,
when they shall stand forth with boldnesse in the daye of the Lorde, and say, Ecce ego dominum, & na•i, quos mihi dedisti, Isaie, 8, 18. Behold O Lord, here am I,
when they shall stand forth with boldness in the day of the Lord, and say, Ecce ego dominum, & na•i, quos mihi dedisti, Saiah, 8, 18. Behold Oh Lord, Here am I,
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But are Ministers, thinke you, all in faulte for Church matters that are amisse? Noe I trow not, there are others which are no great friends to the church I pray you what right haue laye men to the Leuits maintaynaunce, to liue of the Tythes which are alotted for Ministers.
But Are Ministers, think you, all in fault for Church matters that Are amiss? Noah I trow not, there Are Others which Are no great Friends to the Church I pray you what right have say men to the Leuits maintaynaunce, to live of the Tithes which Are allotted for Ministers.
nay we finde the contrary, for between the ministers and people there is a mutuall exchaunge, a matter of giuing & receiuing, Phi. 4. 15. They giue spirituall thinges and receiue temporal:
nay we find the contrary, for between the Ministers and people there is a mutual exchange, a matter of giving & receiving, Phi. 4. 15. They give spiritual things and receive temporal:
none therefore hath right to chalenge their tēporall thinges, but they which distribute amongst them spirituall, Augustine saith that tithes and other spiritual maintainaunce is due vnto the church, Quasi debitum fisco reddendum, As subsidies & taxes of the subiects are due to the exchequer, Si non haberet rempublicam Christus non haberet fiscū suum, Christ hath his commonwealth,
none Therefore hath right to challenge their temporal things, but they which distribute among them spiritual, Augustine Says that Tithes and other spiritual maintenance is due unto the Church, Quasi Debitum fisco reddendum, As subsidies & Taxes of the Subjects Are due to the exchequer, Si non haberet Res publicam Christus non haberet fiscū suum, christ hath his commonwealth,
In king Henry the third his daies there was sute made by the Bishops of this land to haue impropriate benefices that were annexed to Abbies •nd priories,
In King Henry the third his days there was suit made by the Bishops of this land to have impropriate Benefices that were annexed to Abbeys •nd priories,
But shall I tell you of a worse sorte of Church theeues and churchrobbers thā any I haue yet spoken of, they are these greedie & deuouring cormorants, corrupt and couetous patrons, who make sale of Church liuinges,
But shall I tell you of a Worse sort of Church thieves and Church robbers than any I have yet spoken of, they Are these greedy & devouring cormorants, corrupt and covetous Patrons, who make sale of Church livings,
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and by cunning sleights and deuises spoyle and rob, and make hauocke of the Church, these fretting Cankers and Caterpillers of spirituall liuinges (if they might haue their will) woulde bring it aboute,
and by cunning sleights and devises spoil and rob, and make havoc of the Church, these fretting Cankers and Caterpillars of spiritual livings (if they might have their will) would bring it about,
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for meate and drinke and a sute of apparell, and a fewe sickles of Siluer beside, Iudges, 17, 10. And they would gladlye see vs in that case that Elie his house was, to bow our selues for a peece of Siluer,
for meat and drink and a suit of apparel, and a few sickles of Silver beside, Judges, 17, 10. And they would gladly see us in that case that Ely his house was, to bow our selves for a piece of Silver,
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and whatsoeuer came vp was their owne, 2. Sam. 2, 13. So now do these fellowes deale with the ministers of the gospell, with their threetined flesh hooke they will take three parts of the liuing to themselues,
and whatsoever Come up was their own, 2. Sam. 2, 13. So now do these Fellows deal with the Ministers of the gospel, with their threetined Flesh hook they will take three parts of the living to themselves,
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Thus haue we deliuered vnto you the Prophets meaning, concerning suche sinnes and transgressions as are committed against our bretheren, which are cōprehended vnder the generall sinne of stealing.
Thus have we Delivered unto you the prophets meaning, Concerning such Sins and transgressions as Are committed against our brethren, which Are comprehended under the general sin of stealing.
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Now it followeth, that likewise we should declare what the Prophet vnderstandeth by false swearing, whereby such sinnes are deciphered as offende against the Maiestie of God,
Now it follows, that likewise we should declare what the Prophet understandeth by false swearing, whereby such Sins Are deciphered as offend against the Majesty of God,
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the former of these two is a sinne vsed now adaies very commōly, yea men are growne vnto such a custome in swearing, that manye times oathes breake from them,
the former of these two is a sin used now adais very commonly, yea men Are grown unto such a custom in swearing, that many times Oaths break from them,
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The Wise man sayth, that in the multitude of wordes there can not wante iniquitie, Prouerb. 10, 19. Howe greate then is the sinne which is committed in the multitude of othes.
The Wise man say, that in the multitude of words there can not want iniquity, Proverb. 10, 19. Howe great then is the sin which is committed in the multitude of Oaths.
The Leopards skinne is not fuller of spottes, Ieremie 13, 23, than their toung is full of lyes, their mouth full of othes, The thorns do not cracke faster vnder the potte,
The Leopards skin is not fuller of spots, Ieremie 13, 23, than their tongue is full of lies, their Mouth full of Oaths, The thorns do not Crac faster under the pot,
But after I vnderstoode howe greeuous a sinne it was, I called vppon God, and laboured against it, Nunc nihil mihi facilius, quam non iurare, nowe nothing is more easie vnto me then not to sweare.
But After I understood how grievous a sin it was, I called upon God, and laboured against it, Nunc nihil mihi Facilius, quam non Jurare, now nothing is more easy unto me then not to swear.
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Wherefore seeing with so small labour, and in so short time, with faithful praier and godly indeuour, this sinne may be ouercome, they are sure moste carelesse and re•chlesse men, that choose rather stil to cōtinue in their wickednes.
Wherefore seeing with so small labour, and in so short time, with faithful prayer and godly endeavour, this sin may be overcome, they Are sure most careless and re•chlesse men, that choose rather still to continue in their wickedness.
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Iam. 2, 19. But these men haue no feare of God, but are clean void of vnderstanding Their word shal fret as a canker. 2. Tim. 3, 17, theyr false oath shal be a bane to their soule,
Iam. 2, 19. But these men have no Fear of God, but Are clean void of understanding Their word shall fret as a canker. 2. Tim. 3, 17, their false oath shall be a bane to their soul,
Besides these false swearers, which pro perly offend in swearing vainly & falsely, There are other also which in a more large and generall sense doo faile in the worship of God,
Beside these false swearers, which Pro pearly offend in swearing vainly & falsely, There Are other also which in a more large and general sense do fail in the worship of God,
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First they which faile in iudgment of religion, and so we the seede of corrupt doctrine, are the chiefe troublers and disquieters of our Church, the Papistes and Romishe Catholikes.
First they which fail in judgement of Religion, and so we the seed of corrupt Doctrine, Are the chief troublers and disquieters of our Church, the Papists and Romish Catholics.
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For one saith truely, Non potest deum habere patrem, qui ecclesiam non habet matrem, Hee cannot haue God his father who denyeth the Church to be his mother.
For one Says truly, Non potest God habere patrem, qui Church non habet matrem, He cannot have God his father who denyeth the Church to be his mother.
they haue fallen into open rebellion, committed treason in the highest degree, and conspired the death of our Soueraign (whos life God of his mercy long preserue) the other as yet haue not proceeded so far,
they have fallen into open rebellion, committed treason in the highest degree, and conspired the death of our Sovereign (whose life God of his mercy long preserve) the other as yet have not proceeded so Far,
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First as touching our heretikes and Popish Catholikes, they are the briers and thornes, which the prophet Micah speaketh of. 7, 4. The best of them is a brier,
First as touching our Heretics and Popish Catholics, they Are the briers and thorns, which the Prophet micah speaks of. 7, 4. The best of them is a brier,
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Then the Dyuel raged as a Lion, when hee raised persecutiō against the church, another time he plaieth the wilye serpent, and priuilie lieth in waite.
Then the devil raged as a lion, when he raised persecution against the Church, Another time he playeth the wily serpent, and privily lies in wait.
But these enimies of the church, haue both waies vexed the people of God, both by laieng wast the sanctuarye of GOD, by their barbarous and cruell persecutions,
But these enemies of the Church, have both ways vexed the people of God, both by laying waste the sanctuary of GOD, by their barbarous and cruel persecutions,
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Exercent patientiam ecclesiae, They doo exercise where they may, the patience of the Churche, and as egregious Heretikes, Exercent sapientiam ecclesiae, They doo try the wisdome of the Church.
Exercent patientiam ecclesiae, They do exercise where they may, the patience of the Church, and as egregious Heretics, Exercent sapientiam ecclesiae, They do try the Wisdom of the Church.
We may say to them, nay the Church of Englande thus speaketh vnto them, as the wise woman to hir sonne, Prou. 31, 1, What my sonne, what the sonne of my wombe,
We may say to them, nay the Church of England thus speaks unto them, as the wise woman to his son, Prou. 31, 1, What my son, what the son of my womb,
Hath not the Church of Englande bread them and brought them vp? that knowledge vnderstanding and fayth that they haue, had they it not by our ministerie, haue not the spirituall fathers and pastors of our Church begotten them vnto God,
Hath not the Church of England bred them and brought them up? that knowledge understanding and faith that they have, had they it not by our Ministry, have not the spiritual Father's and Pastors of our Church begotten them unto God,
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What though the church of England be blacke, she hath hir infirmities, will they therefore make hir a keeper of vines, Cantic. 1, 5, that is, clean thrust hir out of dores,
What though the Church of England be black, she hath his infirmities, will they Therefore make his a keeper of vines, Cantic. 1, 5, that is, clean thrust his out of doors,
as the tower of Baebel was built, but in peace & loue, as Salomons temple was raised vp, the noise of a hammer was not hearde in the house, their stones and timber were squared in the mountaines,
as the tower of Baebel was built, but in peace & love, as Solomon's temple was raised up, the noise of a hammer was not heard in the house, their stones and timber were squared in the Mountains,
as the wise man giueth aduise, Prepare thy works abroad in the fields, and then build thy house, Pro. 24 27. So our hammering & hewing worke ought to be without:
as the wise man gives advise, Prepare thy works abroad in the fields, and then built thy house, Pro 24 27. So our hammering & hewing work ought to be without:
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& dirupit ecclesiam Christi, integrum corpus Christi manet inter manus persecutorū, &c. The tormentor came and brake not the legs of Iesus, Donatus the scismaticke came & brake the peace of the Church, the body of Christ remained sound and whole in the hands of persecutors,
& dirupit Church Christ, integrum corpus Christ manet inter manus persecutorū, etc. The tormentor Come and brake not the legs of Iesus, Donatus the Schematic Come & brake the peace of the Church, the body of christ remained found and Whole in the hands of persecutors,
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Thus hauing spent some time in dealing against our heretiks and scismatikes, we must also in few words admonish the hipocrits & dissembling professors of the gospell, who outwardly beare the name of Christians,
Thus having spent Some time in dealing against our Heretics and Schismatics, we must also in few words admonish the hipocrits & dissembling professors of the gospel, who outwardly bear the name of Christians,
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but inwardly their life is full of corruption & filthinesse, of oppression, couetousnesse, adulteries, prophaning of the Sabaoth, cōtempt of gods word, intollerable pride, with such like abhominations.
but inwardly their life is full of corruption & filthiness, of oppression, covetousness, adulteries, profaning of the Sabaoth, contempt of God's word, intolerable pride, with such like abominations.
The Israelits were commanded to make their garmets with fringes on the skirts in remembrance of the commandemēts, Nu. 15 ▪ 39. I see euery man hath shaped him an Israelitish garment, they would be called Christians,
The Israelites were commanded to make their Garments with fringes on the skirts in remembrance of the Commandments, Nu. 15 ▪ 39. I see every man hath shaped him an Israelitish garment, they would be called Christians,
There is now a famine of good workes, like as in Ieremie his time, when the Nobles sent their seruauntes with their pitchers to the fountains and welles for water, they returned without and were ashamed, Iere. 14, 3. So nowe adaies many that should be fountaines & welspringes of good life & examples to others are dried vp:
There is now a famine of good works, like as in Ieremie his time, when the Nobles sent their Servants with their pitchers to the fountains and wells for water, they returned without and were ashamed, Jeremiah 14, 3. So now adais many that should be fountains & wellsprings of good life & Examples to Others Are dried up:
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But yet I praye you let vs remember the ende of fruitles trees, They that bring not forth good fruit, shal be hewen downe & cast into the fire, Mat. 3. Wherfore as S. Paul sayth, let vs al couet the best gifts, knowledge is good, but loue is better:
But yet I pray you let us Remember the end of fruitless trees, They that bring not forth good fruit, shall be hewn down & cast into the fire, Mathew 3. Wherefore as S. Paul say, let us all covet the best Gifts, knowledge is good, but love is better:
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to offer the calues of our lippes is a free gift, but a contrite hart is the best sacrifise, Psal. 51, 17. and to giue our bodies a liuing and acceptable sacrifice, holy and acceptable vnto God, is the reasonable seruing and true worship of God, Rom. 12, 1. There remaineth now, hauing spoken of the sinnes which the Prophet cryeth out against, that we should also declare the iudgment denounced against them:
to offer the calves of our lips is a free gift, but a contrite heart is the best sacrifice, Psalm 51, 17. and to give our bodies a living and acceptable sacrifice, holy and acceptable unto God, is the reasonable serving and true worship of God, Rom. 12, 1. There remains now, having spoken of the Sins which the Prophet Cries out against, that we should also declare the judgement denounced against them:
All corrupt Iudges shal be cut off as Shebuah, Isai, 22, 18. Idle sheapheards shall be cut off, three taken away in one moneth, Zachar. 11, 8. All blasphemers shall be punished as the Egiptian was stoned to death, Leui. 24, 10 All false witnesses shal bee recompensed according to their deserts,
All corrupt Judges shall be Cut off as Shebuah, Isaiah, 22, 18. Idle shepherds shall be Cut off, three taken away in one Monn, Zachar 11, 8. All blasphemers shall be punished as the Egyptian was stoned to death, Levi 24, 10 All false Witnesses shall be recompensed according to their deserts,
as they that accused Daniel, 6, 24. Heretiks and Idolaters shall be slaine, their owne parents shall thrust them through, Zachar. 13, 3. Schismatiks shall not escape vnpunished,
as they that accused daniel, 6, 24. Heretics and Idolaters shall be slain, their own Parents shall thrust them through, Zachar 13, 3. Schismatics shall not escape unpunished,
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as Coran, Dathan, & Abiram, as they made a schisme and rent in Israell, so the earth was rent and diuided to swallowe them vp, Num. 16 ▪ All hypocrits and false harted and dissembling Christians maye be warned also by the feareful examples of Ananias & Saphyra, Act. 5. who for their hypocrisie were slayne by the mouth of Peter.
as Coran, Dathan, & Abiram, as they made a Schism and rend in Israel, so the earth was rend and divided to swallow them up, Num. 16 ▪ All Hypocrites and false hearted and dissembling Christians may be warned also by the fearful Examples of Ananias & Saphyra, Act. 5. who for their hypocrisy were slain by the Mouth of Peter.
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Leuit. 14, 45. So looke where the iudgement of God lighteth vpon any house or stocke, the Lord will continually afflict that house, the father, the children, the childrens children, till hee haue consumed them,
Levites 14, 45. So look where the judgement of God lights upon any house or stock, the Lord will continually afflict that house, the father, the children, the Children's children, till he have consumed them,
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But as for the righteous, hee shall growe as the Lille, and fasten his rootes as the trees of Libanon Hosy. 14, 6. and he shall be as the sunne when he ariseth in his strength and bewtie, Iudges. 5, 31.
But as for the righteous, he shall grow as the Lille, and fasten his roots as the trees of Lebanon Hosy. 14, 6. and he shall be as the sun when he arises in his strength and beauty, Judges. 5, 31.
Matthew. 7, 24. Terrena aedificatia a terra incipit, caelestis instructio a superno crescit exordio: A spirituall building (saith Augustine) must be built clean cōtrary to an earthly.
Matthew. 7, 24. Terrena aedificatia a terra incipit, caelestis Instruction a superno crescit exordio: A spiritual building (Says Augustine) must be built clean contrary to an earthly.
Let vs heare also a remedie for our selues, howe the Lordes wrath may bee appeased towardes vs. Truelye repentance is the onelye remedye for sinners, wee muste meete the Lorde our GOD in the way, Amos. 4, 12. As Abigail did. 1. Sam. 25. she met Dauid in the waye,
Let us hear also a remedy for our selves, how the lords wrath may be appeased towards us Truly Repentance is the only remedy for Sinners, we must meet the Lord our GOD in the Way, Amos. 4, 12. As Abigail did. 1. Sam. 25. she met David in the Way,
So the Prophet moueth vs to go foorth and meete the Lorde by repentance, before the sword be vpon vs. Let vs doo as Iacob did, who sent a present and gift before to his brother:
So the Prophet moves us to go forth and meet the Lord by Repentance, before the sword be upon us Let us do as Iacob did, who sent a present and gift before to his brother:
Pro. 18, 16. So let vs present the Lord, with contrite hartes, humble and sorrowfull spirits, bring forth worthy frutes of repentance, which are the most acceptable gifts vnto God.
Pro 18, 16. So let us present the Lord, with contrite hearts, humble and sorrowful spirits, bring forth worthy fruits of Repentance, which Are the most acceptable Gifts unto God.
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but to draw water before him, that is to weepe aboundantly for our sinnes, as the Israelites in Samuels time are said to drawe water before God. 1. Sam. 7, 6. Lastly, either we must iudge our selues or else the Lord will iudge vs. 1. Cor. 11, 31. Augustine saith, Peccatum puniendum est aut a te, aut a deo, si punitur a te, tunc punietur sine te, sivero a te non punitur, tecum punietur:
but to draw water before him, that is to weep abundantly for our Sins, as the Israelites in Samuels time Are said to draw water before God. 1. Sam. 7, 6. Lastly, either we must judge our selves or Else the Lord will judge us 1. Cor. 11, 31. Augustine Says, Peccatum puniendum est Or a te, Or a God, si punitur a te, tunc punietur sine te, sivero a te non punitur, tecum punietur:
the theefe from stealing, the crafty man from deceiuing, the couetous man from oppression, the iudge from corruption in iudg ment, the Lawyer from dealing vnfaithfully, the officer from extortion:
the thief from stealing, the crafty man from deceiving, the covetous man from oppression, the judge from corruption in judge ment, the Lawyer from dealing unfaithfully, the officer from extortion:
the idle pastor, from his carelesse and sinfull life: corrupt patrones from Churchrob bing: blasphemers from swearing: periured persons from forswearing: papists from Idolatry and superstition: Schismatikes from contention: Hyppocrites fró dissimulation.
the idle pastor, from his careless and sinful life: corrupt patroness from Churchrob bing: blasphemers from swearing: perjured Persons from forswearing: Papists from Idolatry and Superstition: Schismatics from contention: Hypocrites fró dissimulation.
and at the length, when we haue walked thorough the desart, the barren and vnfruitful wildernes of this world, the lord shal bring vs vnder the leading of our Captaine Iesus Christ into the promised lande, the Celestiall Canaan, and heauenlye Ierusalem:
and At the length, when we have walked through the desert, the barren and unfruitful Wilderness of this world, the lord shall bring us under the leading of our Captain Iesus christ into the promised land, the Celestial Canaan, and heavenly Ierusalem:
