The homilies or familiar sermons of M. Rodolph Gualther Tigurine vpon the prophet Ioel. Translated from Latine into Englishe, by Iohn Ludham vicar of Withersfielde
Norwithstanding that his credite and authoritie was great, it appeareth by the firste sermon of the Apostle Peter, wherin he vseth the testimonie of Ioel against the blasphemous scorners of the holy Ghost,
Notwithstanding that his credit and Authority was great, it appears by the First sermon of the Apostle Peter, wherein he uses the testimony of Joel against the blasphemous Scorner's of the holy Ghost,
I for my part agree with them, that deeme him to haue flourished in ye time of Esay ye prophet and to haue executed the office of teaching in the kingdom of Iuda: & euen thē verily,
I for my part agree with them, that deem him to have flourished in you time of Isaiah you Prophet and to have executed the office of teaching in the Kingdom of Iuda: & even them verily,
when as that most bloody warre first begā, which we reade was holden by Sennacharib the tyrāt of The assyrians agaynst Ezechias. For albeit the same Eezechias had restored the true seruice & worship of God, yet notwithstanding (as we may see in Esay ) there wanted not some, which laboured to keep still their old superstitions,
when as that most bloody war First began, which we read was held by Sennacherib the tyrant of The Assyrians against Hezekiah. For albeit the same Eezechias had restored the true service & worship of God, yet notwithstanding (as we may see in Isaiah) there wanted not Some, which laboured to keep still their old superstitions,
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Hereunto was added ye Egyptian league or couenāt, into which Ezechias, beeing otherwise a most excellent & religious prince, was drawen through ye crafty conueiance of some:
Hereunto was added you Egyptian league or Covenant, into which Hezekiah, being otherwise a most excellent & religious Prince, was drawn through you crafty conveyance of Some:
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Insomuch that such was then the conditiō of the Iewishe kingdome, as is nowe adayes for the most parte the state of the Churche vnder Christian Magistrates,
Insomuch that such was then the condition of the Jewish Kingdom, as is now adays for the most part the state of the Church under Christian Magistrates,
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when as some stand openly in defence of superstitiōs, & other some vnder pretence of ye gospel, liue too too licentiously, & repose their whole trust & cōsidēce in ye help of mā.
when as Some stand openly in defence of superstitions, & other Some under pretence of the gospel, live too too licentiously, & repose their Whole trust & confidence in you help of man.
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Which was the cause, that God sent vnto them the Assyrians, to destroy the ingrate & vnthankful rebels, to the intent they might learne by experience of their owne calamitie to submit thēselues vnto God, that had hitherto ouer malapertly despised his word.
Which was the cause, that God sent unto them the Assyrians, to destroy the ingrate & unthankful rebels, to the intent they might Learn by experience of their own calamity to submit themselves unto God, that had hitherto over malapertly despised his word.
Neuertheles he sent his prophets before, to admonish them of the danger to come, and the same being nowe at hand, to comfort & instruct the people in the doctrine of repētance:
Nevertheless he sent his Prophets before, to admonish them of the danger to come, and the same being now At hand, to Comfort & instruct the people in the Doctrine of Repentance:
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amongst whō is Ioel numbred, who inueigheth against sinne not so seuerely in deede, as the rest commonly are wont to do (inasmuch as they were nowe rather to be taught and comforted,
among whom is Joel numbered, who inveigheth against sin not so severely in deed, as the rest commonly Are wont to do (inasmuch as they were now rather to be taught and comforted,
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And these thinges he accomplisheth altogether in two Sermons, wherof the former summarily comprehēdeth, whatsoeuer serueth to the denouncing of the punishments and the course of repentance:
And these things he accomplisheth altogether in two Sermons, whereof the former summarily comprehendeth, whatsoever serveth to the denouncing of the punishments and the course of Repentance:
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the other declareth the selfe same thinges more at large, together with those pointes that belong to the punishments of the enemies and ye promised kingdome of Christ.
the other Declareth the self same things more At large, together with those points that belong to the punishments of the enemies and you promised Kingdom of christ.
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Yea, and hee so layeth his plagues vpon them, that in the meane time he hath a speciall consideration of his owne, whom he susteyneth with fatherly comfortes:
Yea, and he so Layeth his plagues upon them, that in the mean time he hath a special consideration of his own, whom he sustaineth with fatherly comforts:
Would God we might as wel remember our dueties, and not by our incurable stubburnnes against God, willingly and willingly plucke destruction upon our owne heads.
Would God we might as well Remember our duties, and not by our incurable stubburnnes against God, willingly and willingly pluck destruction upon our own Heads.
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Furthermore these thinges being thus premised, let vs goe in hand with the words of the Prophet, who according to the common maner of the Prophets, prefixeth a title to his prophesie in this sorte:
Furthermore these things being thus premised, let us go in hand with the words of the Prophet, who according to the Common manner of the prophets, prefixeth a title to his prophesy in this sort:
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The woorde of the Lorde that came to Ioel the sonne of Pethuel. In these wordes he both auoucheth his calling, and also procureth authoritie to his doctrine,
The word of the Lord that Come to Joel the son of Pethuel. In these words he both avoucheth his calling, and also procureth Authority to his Doctrine,
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with whome it is a verye common and ordinarye matter, to seeke on euery side occasions, whereby they may call the doctrine, that reproueth them, into question, and bryng it into batted.
with whom it is a very Common and ordinary matter, to seek on every side occasions, whereby they may call the Doctrine, that Reproveth them, into question, and bring it into batted.
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In the meane tyme wee are admonished, that in the Churche, whiche (as Paule sayth) is the house of the liuing GOD, there ought nothing to bee taught and set foorth but the woorde of God.
In the mean time we Are admonished, that in the Church, which (as Paul say) is the house of the living GOD, there ought nothing to be taught and Set forth but the word of God.
For if so bee this thynge were so diligently obserued of the Prophetes and Apostles, whose calling GOD confirmed by infinite argumentes and testimonies:
For if so be this thing were so diligently observed of the prophets and Apostles, whose calling GOD confirmed by infinite Arguments and testimonies:
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and that which eyther they them selues haue deuised, or else receyued from their most superstitions fathers, they thrust into the Churche for vndoubted oracles.
and that which either they them selves have devised, or Else received from their most superstitions Father's, they thrust into the Church for undoubted oracles.
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a stranger will they not follow, but will flie from him, because they knowe not the voyce of strangers. &c. Iohn 10. In the beginning of this first Sermon, hee procureth attention, whiche is verye needfull in conceiuing the worde of God.
a stranger will they not follow, but will fly from him, Because they know not the voice of Strangers. etc. John 10. In the beginning of this First Sermon, he procureth attention, which is very needful in conceiving the word of God.
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Notwithstanding, least he might seeme to speake onely to the Elders, he eftsoones calleth vpon all the inhabitantes of the lande of Israel, and exhorteth them not so muche to a vayne and idle hearing as vnto a diligent consideration of those things, which they had hitherto suffered,
Notwithstanding, lest he might seem to speak only to the Elders, he eftsoons calls upon all the inhabitants of the land of Israel, and exhorteth them not so much to a vain and idle hearing as unto a diligent consideration of those things, which they had hitherto suffered,
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Tel your childrē of it, & let your children shew their children, &c. Where wee are admonished first of all, that the word of belongeth to the information of all sortes of men:
Tell your children of it, & let your children show their children, etc. Where we Are admonished First of all, that the word of belongeth to the information of all sorts of men:
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for in as much as by the fall of sinne wee haue all of vs lost that true light of reason whiche was in our first Parentes, wee nowe stande all in neede of a newe light, which God vseth to offer vnto vs by his worde.
for in as much as by the fallen of sin we have all of us lost that true Light of reason which was in our First Parents, we now stand all in need of a new Light, which God uses to offer unto us by his word.
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And hitherto serueth it, that hee willeth the Elders especially to giue their attendance, whome wee saide euen nowe to goe before others in experience of thinges and in giuing of aduice.
And hitherto serveth it, that he wills the Elders especially to give their attendance, whom we said even now to go before Others in experience of things and in giving of Advice.
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First, it behoueth vs not onely to bee hearers of it, but also to marke the singuler examples of Gods iudgements, whereby he vseth to adde credite to his threatnings and oracles.
First, it behooves us not only to be hearers of it, but also to mark the singular Examples of God's Judgments, whereby he uses to add credit to his threatenings and oracles.
For vnlesse wee so doe, we shall euermore flatter our selues, and not thinke that those thinges will euer happen vnto vs, which hee threatneth to the breakers and transgressours of his lawe.
For unless we so do, we shall evermore flatter our selves, and not think that those things will ever happen unto us, which he threatens to the breakers and transgressors of his law.
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As oft therefore as wee heare his threatninges, whereby hee denounceth his indignation against Idolaters, Fornicators, Adulterers, couetous persons, mansleaers, drunkardes, &c. Let vs withall consider what hee hath decreed in times past against suche,
As oft Therefore as we hear his threatenings, whereby he Denounceth his Indignation against Idolaters, Fornicators, Adulterers, covetous Persons, mansleaers, drunkards, etc. Let us withal Consider what he hath decreed in times passed against such,
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Further let vs not thinke it enough to holde these thinges our selues, but let vs also commende the obseruation of them to our posteritie, This thing our duetie requireth, whereby God hath bounde vs vnto our children,
Further let us not think it enough to hold these things our selves, but let us also commend the observation of them to our posterity, This thing our duty requires, whereby God hath bound us unto our children,
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and in the Psalmes whereas it is written howe GOD ordeyned amongest his people, that fathers shoulde declare vnto their children his wonderous workes, to the ende that they also might learne to put their truste in God, and become obedient vnto him.
and in the Psalms whereas it is written how GOD ordained amongst his people, that Father's should declare unto their children his wondrous works, to the end that they also might Learn to put their trust in God, and become obedient unto him.
and doe righteousnesse and iudgement. &c. They therefore doe hyghlye deserue of Gods glory, religion and publike welfare of men, that eyther priuately instructe and bring vp their children in the knoweledge of gods workes,
and do righteousness and judgement. etc. They Therefore do highly deserve of God's glory, Religion and public welfare of men, that either privately instruct and bring up their children in the knowledge of God's works,
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or publikely lay before them the histories of their owne countrie, or also of other nations, to the intent yt out of them their posteritie may fetch examples of Gods iudgements,
or publicly lay before them the histories of their own country, or also of other Nations, to the intent that out of them their posterity may fetch Examples of God's Judgments,
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But greatly is the wretchednesse of our tyme to bee lamented, wherein the exercise of Gods word is of the most part neglected, the iudgementes of God marked of very fewe, histories corrupted through the peruerse affections of men,
But greatly is the wretchedness of our time to be lamented, wherein the exercise of God's word is of the most part neglected, the Judgments of God marked of very few, histories corrupted through the perverse affections of men,
and as for our children, they eyther not regarded at all, or els trayned vp in those thinges, that it had beene muche better for them neuer to haue knowen.
and as for our children, they either not regarded At all, or Else trained up in those things, that it had been much better for them never to have known.
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But seeing there haue now certaine yeeres together, one folowing in anothers necke, succeeded in a maner whatsoeuer is wont to bee hurtfull & noysome, to the fruits of the earth,
But seeing there have now certain Years together, one following in another's neck, succeeded in a manner whatsoever is wont to be hurtful & noisome, to the fruits of the earth,
you must of necessitie be very blockishe, yt haue not acknowledged the manifest and singuler iudgement of God, who would not only punish you with scarcitie & hunger,
you must of necessity be very blockish, that have not acknowledged the manifest and singular judgement of God, who would not only Punish you with scarcity & hunger,
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and in maner 〈 ◊ 〉 Caterpillers or canker wormes wast and destroy all that euer is both farre & neer• And yt this is the meaning of the Prophe• appeareth sufficiently by his woorde• following.
and in manner 〈 ◊ 〉 Caterpillars or canker worms wast and destroy all that ever is both Far & neer• And that this is the meaning of the Prophe• appears sufficiently by his woorde• following.
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when as• kinde of Grashoppers, altogether vnknowen before, came out of Italy alongest th• countries bordering vpon the Alpes by th• selfesame way, which the yeere next following the souldiers sent from the Pope directly held.
when as• kind of Grasshoppers, altogether unknown before, Come out of Italy alongst th• countries bordering upon the Alps by th• selfsame Way, which the year next following the Soldiers sent from the Pope directly held.
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so that he was faine to stoupe and crouch vnto Moses. The same happened to the Philistines. when as they were in their chiefe pride for the Arke of the couenant which they had taken.
so that he was feign to stoop and crouch unto Moses. The same happened to the philistines. when as they were in their chief pride for the Ark of the Covenant which they had taken.
In like manner wee reade of Antiochus, Herode, Sylla and diuers other eaten and gnawē of wormes & of most mightle monarchies vtterly su•uerted & ouerthrowen by people that we•• before obscure & vnknowē.
In like manner we read of Antiochus, Herod, Sylla and diverse other eaten and gnawen of worms & of most mightle monarchies utterly su•uerted & overthrown by people that we•• before Obscure & unknown.
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Whe••fore being mindefull of these things, let• obserue ye examples of gods iudgements and humble our selues vnder his might• hand, who will bountifully bestowe h•• grace vpon those yt turne vnto him, that 〈 ◊ 〉 they may preuaile ouer all dangers by faith in Iesus Christ our Lord:
Whe••fore being mindful of these things, let• observe you Examples of God's Judgments and humble our selves under his might• hand, who will bountifully bestow h•• grace upon those that turn unto him, that 〈 ◊ 〉 they may prevail over all dangers by faith in Iesus christ our Lord:
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An example hereof we haue in Ioel. For at yt time the Iewes sinned sundrily, notwithstanding that they had Ezechias for their king, a most excellent and religious priuce, as wee sayde of late.
an Exampl hereof we have in Joel For At that time the Iewes sinned sundrily, notwithstanding that they had Hezekiah for their King, a most excellent and religious Prince, as we said of late.
But when as hee preuayled nothing thereby, at the length hee mooued Warre against them by the Assyrians. And beeing in danger, hee gaue Ioel vnto them for to exhorte them to repentance,
But when as he prevailed nothing thereby, At the length he moved War against them by the Assyrians. And being in danger, he gave Joel unto them for to exhort them to Repentance,
Hee therefore to the intent hee might the more easily obtaine this at their handes, is very plentifull in describing the punishments, which he so layeth before them, that they might vnderstande that they came not to passe by haphazard,
He Therefore to the intent he might the more Easily obtain this At their hands, is very plentiful in describing the punishments, which he so Layeth before them, that they might understand that they Come not to pass by haphazard,
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yea and it commeth commonly to passe by the sinnes of the people, that eyther wicked princes are giuen vnto them, which bring all thinges out of order by their desperate counsayle,
yea and it comes commonly to pass by the Sins of the people, that either wicked Princes Are given unto them, which bring all things out of order by their desperate counsel,
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but also their sinnes, wherby they haue caused it, and to seeke the amendement of them, which is the very best and onely way, whereby they maye prouide both for the safety of themselues and of that which they haue.
but also their Sins, whereby they have caused it, and to seek the amendment of them, which is the very best and only Way, whereby they may provide both for the safety of themselves and of that which they have.
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Heereby it came to passe, that the Peeres of the realme neglected the common wealth, the Priestes dealt carelesly in their office, the Prophets by their flattering and fond sermons hardened the wicked more and more,
Hereby it Come to pass, that the Peers of the realm neglected the Common wealth, the Priests dealt carelessly in their office, the prophets by their flattering and found Sermons hardened the wicked more and more,
and the people, as well by their own intemperance, as also prouoked by the example of the states, ranne headlong without checke into all kind of sinne and abomination:
and the people, as well by their own intemperance, as also provoked by the Exampl of the states, ran headlong without check into all kind of sin and abomination:
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As though hee shoulde saye, Yee haue slept hitherto through stitch O yee drunken rioters, in whose feastes (that I may vse the wordes of Esay ) are the harpe and viole, timbrell and pipe,
As though he should say, Ye have slept hitherto through stitch Oh ye drunken rioters, in whose feasts (that I may use the words of Isaiah) Are the harp and violent, timbrel and pipe,
but yet he would vse this word, to the intent hee might taunt the scurrilitie of the Drunkardes, which are wont to giue sundrye and vnusuall names to their wine, that euē by yt means they might testifie their vnsatiable loue of wine.
but yet he would use this word, to the intent he might taunt the scurrility of the Drunkards, which Are wont to give sundry and unusual names to their wine, that even by that means they might testify their unsatiable love of wine.
Neither wanteth it great force, in that he saith it is pluckt from their mouth, to shew, that all hope was now quite gone from them, seeing that God had smitten the very cuppes out of their hands, which they were euen now about to set to their lippes.
Neither Wants it great force, in that he Says it is plucked from their Mouth, to show, that all hope was now quite gone from them, seeing that God had smitten the very cups out of their hands, which they were even now about to Set to their lips.
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And to the end hee might the better rouze them vp, hee layeth before them a description of the enemies and of the desolation by them made very fearefull and terrible, saying:
And to the end he might the better rouse them up, he Layeth before them a description of the enemies and of the desolation by them made very fearful and terrible, saying:
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For a nation commeth vpon my land, a nation (I say) mightie, and without number, whose teeth are like the teeth of a Lyon. &c. And by teeth he signifieth the inuincible strength and we apons of the Assyrians, such as are in the teeth and iawes of Lions very incredible.
For a Nation comes upon my land, a Nation (I say) mighty, and without number, whose teeth Are like the teeth of a lion. etc. And by teeth he signifies the invincible strength and we apons of the Assyrians, such as Are in the teeth and Jaws of Lions very incredible.
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That nation maketh my Vine waste, & pilleth off the barke of my fygtree. &c. In which wordes he signifieth a more thē ordinary crueltie of the enemies, who not contented to haue wreaked their fury vpon the bodies of men,
That Nation makes my Vine waste, & pilleth off the bark of my fygtree. etc. In which words he signifies a more them ordinary cruelty of the enemies, who not contented to have wreaked their fury upon the bodies of men,
euen vppon the land it selfe, and vppon the very trees, that all commoditie of dwelling in that lande might quite be taken from those, that had happily escaped their handes.
even upon the land it self, and upon the very trees, that all commodity of Dwelling in that land might quite be taken from those, that had happily escaped their hands.
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that so he might teach them, that hee woulde neuer haue suffred these thinges to come to passe except their wickednesse had enforced him, which had hitherto prophaned that lande, that ought to be consecrated to him alone and the very seate of his true worship.
that so he might teach them, that he would never have suffered these things to come to pass except their wickedness had Enforced him, which had hitherto Profaned that land, that ought to be consecrated to him alone and the very seat of his true worship.
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These men are wonte by their intemperate liuing to seeke for prayse and glory, and as though they were borne to consume the good fruites of the earth, they deuoure all things throughe their vnsatiable throates.
These men Are wont by their intemperate living to seek for praise and glory, and as though they were born to consume the good fruits of the earth, they devour all things through their unsatiable throats.
and that the lande it felfe be made waste and desolate, then that there shoulde be giuen matter and occasion to these filthy hogges of Epicures hearde, whereby to offende both against the common comlines of maners and also against the Glory of GOD himselfe without ceassing.
and that the land it self be made waste and desolate, then that there should be given matter and occasion to these filthy hogs of Epicureans heard, whereby to offend both against the Common comeliness of manners and also against the Glory of GOD himself without ceasing.
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That therefore came to passe which loel rehearseth in this place, and they, that before woulde not heare the Prophet, were afterwarde compelled to heare Rabsaketh, who with most shamefull woordes casting in their teeth the hunger, that they suffred in the time of the siege, sayde:
That Therefore Come to pass which Loel rehearseth in this place, and they, that before would not hear the Prophet, were afterward compelled to hear Rabsaketh, who with most shameful words casting in their teeth the hunger, that they suffered in the time of the siege, said:
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Neyther yet happened these thinges at that time alone, but when as afterwarde they returned to the selfe same manners, they had the desolation of seuentie yeeres brought vpon them by the Babylonians.
Neither yet happened these things At that time alone, but when as afterward they returned to the self same manners, they had the desolation of seuentie Years brought upon them by the Babylonians.
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And at length both the Citie and Temple beeing vtterlye subuerted by the Romanes, God (according as hee had threatned in the Lawe) wholy remooued his blessing from that lande, so as nowe it might seeme to bee of Brasse,
And At length both the city and Temple being utterly subverted by the Romans, God (according as he had threatened in the Law) wholly removed his blessing from that land, so as now it might seem to be of Brass,
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and to haue a firmament of yron, yt before flowed altogether with milke and Hony. Would to GOD they would consider these thinges now adayes, which doe so addict them selues to the practise of Drunkennesse, that they will bee refourmed neyther by admonitions nor examples, whereof there are store yet euery day both priuatly and publikely.
and to have a firmament of iron, that before flowed altogether with milk and Hony Would to GOD they would Consider these things now adays, which do so addict them selves to the practice of drunkenness, that they will be reformed neither by admonitions nor Examples, whereof there Are store yet every day both privately and publicly.
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For he willed these to mourne because of the wine taken from them, for as much as they make account of nothing to be so sweete and pleasant vnto them as wine.
For he willed these to mourn Because of the wine taken from them, for as much as they make account of nothing to be so sweet and pleasant unto them as wine.
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when as they could neither goe vp to the temple that dwelt in Iudea, neither also were the fruites sufficient for the daily sacrifices in that horible desolation of the whole land.
when as they could neither go up to the temple that dwelled in Iudea, neither also were the fruits sufficient for the daily Sacrifices in that horrible desolation of the Whole land.
For although it be lawfull for vs to lament our domesticall and priuate miseries (so that it be modestlie done) yet for so much as the worship of God ought before all other thinges to bee most deare vnto vs, it behooueth vs to mourne,
For although it be lawful for us to lament our domestical and private misery's (so that it be modestly done) yet for so much as the worship of God ought before all other things to be most deer unto us, it behooveth us to mourn,
and so muche the more bitter ought this griefe to bee vnto vs, for because this thing happeneth by our default, whose duetie it was by our continuall practise of godlinesse and innocencie, to mamtaine and defend the true seruice and worship of GOD.
and so much the more bitter ought this grief to be unto us, for Because this thing Happeneth by our default, whose duty it was by our continual practice of godliness and innocence, to mamtaine and defend the true service and worship of GOD.
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This thing bewrayeth the great wretchednesse of the people of our dayes, who are at a point, whatsoeuer the state of Gods worship and religion bee, so as they may keepe reuell route and enioy their goodes after their owne heartes desire.
This thing bewrayeth the great wretchedness of the people of our days, who Are At a point, whatsoever the state of God's worship and Religion be, so as they may keep revel rout and enjoy their goods After their own hearts desire.
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And forthwith he reckoneth vp diuers and sundry kindes, and sheweth that all is nowe quite taken awaye, which was wonte to bee a ioye and comforte vnto men.
And forthwith he Reckoneth up diverse and sundry Kinds, and shows that all is now quite taken away, which was wont to be a joy and Comfort unto men.
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Whiche blockishnesse to the ende hee might driue from them, he efte soones heapeth together and inculketh whatsoeuer was done contrary to the common maner of warfaring by the vnaccustomed fury of the souldiers:
Which blockishness to the end he might driven from them, he eft soon heapeth together and inculketh whatsoever was done contrary to the Common manner of warfaring by the unaccustomed fury of the Soldiers:
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For this blor••shnesse or stupiditie sticketh fast in all men, so as they cannot euen with most grieuous plagues be brought to the acknowledgement of their transgressions,
For this blor••shnesse or stupidity sticketh fast in all men, so as they cannot even with most grievous plagues be brought to the acknowledgement of their transgressions,
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Our mourning therefore being ioyned with a beastly astonishment, conteyneth nothing else then outcries and howlings, witnesses of our impatiencie and desperation, whereby we cause both our punishmentes to be more grieuous,
Our mourning Therefore being joined with a beastly astonishment, Containeth nothing Else then Outcries and howlings, Witnesses of our impatiency and desperation, whereby we cause both our punishments to be more grievous,
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and also prouoke Gods wrath so muche the more against vs. Let vs remember therefore, that wee haue so to mourne in the time of our troubles, that we may diligentlye obserue the causes of them,
and also provoke God's wrath so much the more against us Let us Remember Therefore, that we have so to mourn in the time of our Troubles, that we may diligently observe the Causes of them,
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14 Sanctifie you a fast, call a solemne assemblie, gather the elders, and all the inhabitantes of the land, into the house of the Lord your God, and crie vnto the Lorde.
14 Sanctify you a fast, call a solemn assembly, gather the Elders, and all the inhabitants of the land, into the house of the Lord your God, and cry unto the Lord.
IOel the Prophet is wholy occupied in this, namely, that hee might rouze vp the people of his time, whome the dangets of The Assyrian warre on euery side oppressed, to repentance.
Joel the Prophet is wholly occupied in this, namely, that he might rouse up the people of his time, whom the dangets of The assyrian war on every side oppressed, to Repentance.
Which to the intent hee might the better bring to passe, hee beginneth with the description of the punishments, which being amplisted with a diligent rehearsall of all the circumstances, he layeth before them:
Which to the intent he might the better bring to pass, he begins with the description of the punishments, which being amplisted with a diligent rehearsal of all the Circumstances, he Layeth before them:
Which two thinges forasmuch as they reigne euerye where nowe adayes, the diligence of the Prophete, which hee presently vseth, ought by no meanes to bee deemed superfluous,
Which two things forasmuch as they Reign every where now adays, the diligence of the Prophet, which he presently uses, ought by no means to be deemed superfluous,
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you whome God hath appointed to bee administers of the Sacrifices and of the whole outwarde seruice, Come, to wit, into the temple, neither put yee on your solemne and mysticall garments,
you whom God hath appointed to be administers of the Sacrifices and of the Whole outward service, Come, to wit, into the temple, neither put ye on your solemn and mystical garments,
But from hence wee haue to gather a generall doctrine, that as well the Ecclesiasticall as Temporall Magistrates when publike calamities are at hande, ought firste of all to be thinke them of repentaunce,
But from hence we have to gather a general Doctrine, that as well the Ecclesiastical as Temporal Magistrates when public calamities Are At hand, ought First of all to be think them of Repentance,
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For although GOD punisheth also the offences of the common people, yet for the most part is the sinne of the Magistrates and Prelates more grieuous, who oftentimes eyther through negligence doe foreslowe their office,
For although GOD Punisheth also the offences of the Common people, yet for the most part is the sin of the Magistrates and Prelates more grievous, who oftentimes either through negligence do foreslow their office,
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Whereupon wee may gather, that they doe worst of all prouide for theyr owne, and for the Publike welfare, which least they shoulde seeme at any time to haue doone amisse, perseuer and goe forwarde in theyr purpose of sinning,
Whereupon we may gather, that they do worst of all provide for their own, and for the Public welfare, which lest they should seem At any time to have done amiss, persever and go forward in their purpose of sinning,
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But heere must wee obserue also, that the Ministers of the woorde haue receyued this commaundemente from GOD himselfe, that they shoulde no lesse prouoke suche to repentaunce,
But Here must we observe also, that the Ministers of the word have received this Commandment from GOD himself, that they should no less provoke such to Repentance,
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This doeth Ioel heere in this place, and that hee dyd well therein, it may appeare by those woordes, whiche the Lorde speaketh vnto Ieremie: Beholde this day daye doe I make thee a defenced Citie, an yron pyller, and a brazen wall against the whole lande, against the kinges of Iuda,
This doth Joel Here in this place, and that he did well therein, it may appear by those words, which the Lord speaks unto Ieremie: Behold this day day do I make thee a defenced city, an iron pyller, and a brazen wall against the Whole land, against the Kings of Iuda,
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And that there is no other order of teaching prescribed in the Newe Testament, the precepte of Christe declareth, who commaundeth the Gospell to bee preached to all people of all sortes and degrees, and of this preaching hee appointeth two parts, to witte, repentance and remission of sinnes.
And that there is no other order of teaching prescribed in the New Testament, the precept of Christ Declareth, who commandeth the Gospel to be preached to all people of all sorts and Degrees, and of this preaching he appoints two parts, to wit, Repentance and remission of Sins.
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Certesse the first of them Iohn Baptist dealt more hardly and seuerely with none, then with the Pharisees, whose authoritie at that time was greatest in matters of religiō.
Certes the First of them John Baptist dealt more hardly and severely with none, then with the Pharisees, whose Authority At that time was greatest in matters of Religion.
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The same thought good not to spare euen Herode himselfe, when as hauing forgotten both his owne dignitie and publike honestie, hee kept to himselfe his brothers wife.
The same Thought good not to spare even Herod himself, when as having forgotten both his own dignity and public honesty, he kept to himself his Brother's wife.
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yet against the Priestes and Scribes inueigheth (as I may so say) with full sayle? And the Apostles folowing his example, doe publikelye in their Sermons hitte the Priestes in the teeth with their sinne of murthering the Sonne of GOD.
yet against the Priests and Scribes inveigheth (as I may so say) with full sail? And the Apostles following his Exampl, do publicly in their Sermons hit the Priests in the teeth with their sin of murdering the Son of GOD.
and offer the same to the Iewes & Turkes to bee laughed to scorne: they persesecute all those with fyre and sworde, that couet the restitution of sounde doctrine,
and offer the same to the Iewes & Turkes to be laughed to scorn: they persesecute all those with fire and sword, that covet the restitution of sound Doctrine,
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Comp•••ns of these men are all those princes and magistrates made, which whilest they openly sinne, will yet also suffer themselues to bee admonished and reprooued of none.
Comp•••ns of these men Are all those Princes and Magistrates made, which whilst they openly sin, will yet also suffer themselves to be admonished and reproved of none.
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But we reade howe Dauid, Ezechias, Iosias, & afterwarde Theodosius were farre otherwise minded, who in this behalfe procured to them selues most excellent commendation,
But we read how David, Hezekiah, Iosias, & afterward Theodosius were Far otherwise minded, who in this behalf procured to them selves most excellent commendation,
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First, sanctifie (sayth he) a fast. That is to say, proclaime such a fast, as all men at once forsaking al their prophane studies & delightes, may bende themselues onely to those things, that serue to Gods glory,
First, sanctify (say he) a fast. That is to say, proclaim such a fast, as all men At once forsaking all their profane studies & delights, may bend themselves only to those things, that serve to God's glory,
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When ye fast ye fast to your selues, and when yee eate, yee eate to your selues, &c,) But that the spirite myght haue and enioye this power and dominion in vs,
When you fast you fast to your selves, and when ye eat, ye eat to your selves, etc.,) But that the Spirit might have and enjoy this power and dominion in us,
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Ioel therefore prescribeth no superstitious thyng, but hee vegeth this at their handes, that reiectyng the baites and entysementes of sinne, they woulde prepare them selues vnto prayer and amendemente of lyfe. But some man may say:
Joel Therefore prescribeth no superstitious thing, but he vegeth this At their hands, that rejecting the baits and enticements of sin, they would prepare them selves unto prayer and amendment of life. But Some man may say:
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for so are mens mindes the more stirred vp by the examples of other, and those are euen for shame of the worlde kept from sinning, which were before touched with no religion:
for so Are men's minds the more stirred up by the Examples of other, and those Are even for shame of the world kept from sinning, which were before touched with no Religion:
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agayne, it is meete and conuenient, that such as were not ashamed to sinne openly, shoulde also not be ashamed of open repentance, whereby they may craue mercye at Gods hand.
again, it is meet and convenient, that such as were not ashamed to sin openly, should also not be ashamed of open Repentance, whereby they may crave mercy At God's hand.
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for why, it is cōuenient, that seeing al together haue by sinning prouoked God vnto anger, all likewise shoulde bee carefull howe to appease the same.
for why, it is convenient, that seeing all together have by sinning provoked God unto anger, all likewise should be careful how to appease the same.
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but for that as well the Temple it selfe, as also the things that were done in it by the appoint•• 〈 ◊ 〉 of the Lawe, represented the mysteries of Christ Iesus, who alone is able to pac••e Gods wrath, and reconcile vs vnto him.
but for that as well the Temple it self, as also the things that were done in it by the appoint•• 〈 ◊ 〉 of the Law, represented the Mysteres of christ Iesus, who alone is able to pac••e God's wrath, and reconcile us unto him.
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Thus therefore he sendeth them to the promised Sauior of mankinde, least they shoulde attribute any glory of merit either to their fasts or outward assēblies.
Thus Therefore he sends them to the promised Saviour of mankind, lest they should attribute any glory of merit either to their fasts or outward assemblies.
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nor praiers ought to bee tied to any certaine places (because that the true worshippers doe worshippe euery where in spirite and trueth) yet for orders sake, and to auoyde confusion, it behooueth vs to haue aplace certayne, wherein congregations may come together to heare the woorde of God, and vnto publique prayers.
nor Prayers ought to be tied to any certain places (Because that the true worshippers do worship every where in Spirit and truth) yet for order sake, and to avoid confusion, it behooveth us to have aplace certain, wherein congregations may come together to hear the word of God, and unto public Prayers.
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For seeyng God woulde haue vs eipecially to bee of one minde in religion, their consent can not but greatly please him, that meete together to praye that his wrath may bee turned from them.
For seeing God would have us eipecially to be of one mind in Religion, their consent can not but greatly please him, that meet together to pray that his wrath may be turned from them.
And hereof it came (as it seemeth vnto mee) that the auncient Fathers appoynted certayne houres of prayers, whereof there is mention in Daniel and in the Actes: to the ende that suche as coulde not come to the Churches, might at least ioyne their priuate praiers at home with the publique.
And hereof it Come (as it seems unto me) that the ancient Father's appointed certain hours of Prayers, whereof there is mention in daniel and in the Acts: to the end that such as could not come to the Churches, might At least join their private Prayers At home with the public.
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Nowe adayes the superstition, whiche by this occasion haue growen in force, there are many that set against it (and that worthily) but as touching the restoring of publike praiers, fewe or none make any question.
Now adays the Superstition, which by this occasion have grown in force, there Are many that Set against it (and that worthily) but as touching the restoring of public Prayers, few or none make any question.
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And he will haue them to direct their prayers vnto the Lord, least after the maner of the Gentiles and superstitious sorte, they shoulde craue ayde and helpe of the creatures.
And he will have them to Direct their Prayers unto the Lord, lest After the manner of the Gentiles and superstitious sort, they should crave aid and help of the creatures.
for howe fewe shall a man finde, that consider anye thing at all of fasting and of brideling of the fleshe? when as wee absteine not euen from vnlawfull and vngodly pleasures? There reigneth nowe among all sortes of men Iustfulnesse insatiable, pride outragious,
for how few shall a man find, that Consider any thing At all of fasting and of bridling of the Flesh? when as we abstain not even from unlawful and ungodly pleasures? There Reigneth now among all sorts of men Iustfulnesse insatiable, pride outrageous,
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And if there be any that deale with repentance, it is such as is counterfet and momentany, like vnto that that Hosee wh•• doth ye Israelites withall ▪ What do we then maruaile at the wrath and displeasure of God, hanging euery where ouer our heades,
And if there be any that deal with Repentance, it is such as is counterfeit and momentany, like unto that that Hosea wh•• does you Israelites withal ▪ What do we then marvel At the wrath and displeasure of God, hanging every where over our Heads,
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& dayly threatning more grieuous plagues vnto vs? God graunt for his mercies sake, that we being euen softened and mollified with scourges may returne vnto the Lorde, who hath giuen vs free accesse vnto the throne of his grace in Christ Iesus our onely Sauiour:
& daily threatening more grievous plagues unto us? God grant for his Mercies sake, that we being even softened and mollified with scourges may return unto the Lord, who hath given us free access unto the throne of his grace in christ Iesus our only Saviour:
for inasmuch as they suppose it to consist only in a certaine outward & stage like behauiour, it seemeth vnto thē to bee superfluous, whatsoeuer they heare spoken of the mortifiyng of the flesh, of mans renewing, of the amēdemēt of life & maners,
for inasmuch as they suppose it to consist only in a certain outward & stage like behaviour, it seems unto them to be superfluous, whatsoever they hear spoken of the mortifiyng of the Flesh, of men renewing, of the amendment of life & manners,
& wt al he sharply reproueth their more thē beastly blockishnes, which were so hardned at ye sense of gods wrath, that they were nothing at al moued with the euils yt on euery side oppressed thē.
& with all he sharply Reproveth their more them beastly blockishness, which were so hardened At you sense of God's wrath, that they were nothing At all moved with the evils that on every side oppressed them.
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Where wee are admonished, that they doe in vayne trust in the long sufferaunce of God, which cease not to prouoke his wrath by their continuall custome of sinning.
Where we Are admonished, that they do in vain trust in the long sufferance of God, which cease not to provoke his wrath by their continual custom of sinning.
But because he knewe them partly to be so blockish and senselesse, and partly so proude and desperate (to wit, by reason of the confidence they had in the Egyptian League,
But Because he knew them partly to be so blockish and senseless, and partly so proud and desperate (to wit, by reason of the confidence they had in the Egyptian League,
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and eftsoones repeateth what they had suffered, and withal setteth before their eyes the countenance of their present state and conditiō, that by the consideration of all these thinges, they might vnderstande the same to be preambles of greater mischiefes.
and eftsoons repeateth what they had suffered, and withal sets before their eyes the countenance of their present state and condition, that by the consideration of all these things, they might understand the same to be preambles of greater mischiefs.
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for why? the sacrifices of the Iewes were full of reioycement and comfort, as well because they renewed the memorie of Gods auncient benefites towardes them,
for why? the Sacrifices of the Iewes were full of reioycement and Comfort, as well Because they renewed the memory of God's ancient benefits towards them,
Because therefore there coulde no such thing bee done or accomplished in all the time of the warre, the Prophete mencioneth these thinges. And the sense is this:
Because Therefore there could not such thing be done or accomplished in all the time of the war, the Prophet mentioneth these things. And the sense is this:
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Neyther is penury alone entred into priuate houses, but it hath inuaded also the Temple, wherein are to bee seene no maner of printes at all of the former ioy and gladnesse.
Neither is penury alone entered into private houses, but it hath invaded also the Temple, wherein Are to be seen no manner of prints At all of the former joy and gladness.
Examples of this seuerity, we may set at this day throughout Greece, Asia, and Affrica, when as in those places doe reygne the detestable impiety of Mahomets sect, wherein in times past were the most flourishing Churches of Christ.
Examples of this severity, we may Set At this day throughout Greece, Asia, and Africa, when as in those places do Reign the detestable impiety of Mahomets sect, wherein in times past were the most flourishing Churches of christ.
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Moreouer, because the Iewes promised to themselues better thinges hereafter, & were not a little comforted with the hope of their haruest to come, the prophet taketh euen this also from thē, saying:
Moreover, Because the Iewes promised to themselves better things hereafter, & were not a little comforted with the hope of their harvest to come, the Prophet Takes even this also from them, saying:
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yea & the very barnes thēselues are not onely robbed & spoyled, but also subuerted and ouerthrowen, insomuch that out of them can now nothing at al be looked for.
yea & the very Barns themselves Are not only robbed & spoiled, but also subverted and overthrown, insomuch that out of them can now nothing At all be looked for.
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The Iewes grieuously offended in this behalfe, as may appeare in the Sermons of the Prophets, partly by intemperancie in eating and drinking (as wee saide of late) and partly by coueteousnes, wherthrough they hoi•ded vp the fruites of the earth, to the ende they might sell them the dearer afterward, being in the meane time no whitmoued with the miserie and outcries of the hungrie and needy.
The Iewes grievously offended in this behalf, as may appear in the Sermons of the prophets, partly by intemperancy in eating and drinking (as we said of late) and partly by covetousness, wherethrough they hoi•ded up the fruits of the earth, to the end they might fell them the Dearer afterwards, being in the mean time no whitmoued with the misery and Outcries of the hungry and needy.
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and also the couetous were brought to extreeme need and necessitie, so as they were constrained to leaue that for a pray vnto the enemies, which they coulde not finde in their heartes to bestowe vpon the poore.
and also the covetous were brought to extreme need and necessity, so as they were constrained to leave that for a prey unto the enemies, which they could not find in their hearts to bestow upon the poor.
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The like examples we haue euery where in histories, whereof this ought to bee the vse vnto vs, that wee may bee thankefull vnto God, that wee may moderately and soberly vse his giftes,
The like Examples we have every where in histories, whereof this ought to be the use unto us, that we may be thankful unto God, that we may moderately and soberly use his Gifts,
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but especially that wee may endeuour to bee liberall to the poore, whome hee hath so carefully commended vnto vs, &c. But that which hee had saide as touching the hope of the yeere to come already taken away, hee amplifieth by an example, where withall he so much the more reproueth their blockishnesse. Howe doe the beasts mourne:
but especially that we may endeavour to be liberal to the poor, whom he hath so carefully commended unto us, etc. But that which he had said as touching the hope of the year to come already taken away, he amplifieth by an Exampl, where withal he so much the more Reproveth their blockishness. How do the beasts mourn:
the signes and tokens heereof appeare in all ye Elements, yea and this whole frame of the world being greeued with the weight of our sinnes and malediction, groneth and wayteth for deliuerance.
the Signs and tokens hereof appear in all you Elements, yea and this Whole frame of the world being grieved with the weight of our Sins and malediction, groans and waiteth for deliverance.
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Onely man neither acknowledgeth God his benefactour, nor yet perceiueth his wrath and scourges, but as a blocke onely poareth and poddreth about seconde causes.
Only man neither acknowledgeth God his benefactor, nor yet perceives his wrath and scourges, but as a block only poareth and poddreth about seconde Causes.
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For although hee desire to bee deliuered from euils, and is greeued for them, yet doth hee very seldome thinke of GOD and of his sinnes, whereby hee hath proudked his wrath.
For although he desire to be Delivered from evils, and is grieved for them, yet does he very seldom think of GOD and of his Sins, whereby he hath proudked his wrath.
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Heerewithall the Prophet nowe interlaceth his owne example, and whilest hee telleth them what he himselfe will doe, hee admonisheth them also what they ought to doe.
Herewithal the Prophet now interlaceth his own Exampl, and whilst he Telleth them what he himself will do, he Admonisheth them also what they ought to do.
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And in these wordes, he betokeneth the rage of the enemies, or rather the horrible vengeance of God, which should shew foorth it self euen in wilde and desert places.
And in these words, he Betokeneth the rage of the enemies, or rather the horrible vengeance of God, which should show forth it self even in wild and desert places.
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And the greater that mens blockishnesse is, in not acknowledging theyr miserie, so much the more feruently haue wee to labour, to prouide for their health and safetie.
And the greater that men's blockishness is, in not acknowledging their misery, so much the more fervently have we to labour, to provide for their health and safety.
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But if all other thinges fayle, at least they shall deliuer their owne soules, &c. Last of all hee repeateth, that which hee had saide of the beastes crying vnto the Lorde.
But if all other things fail, At lest they shall deliver their own Souls, etc. Last of all he repeateth, that which he had said of the beasts crying unto the Lord.
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As though hee shoulde say, Why shoulde not I crie, when as the very beastes are inforced to crie, from whome this destruction haue taken away not onely the pastures,
As though he should say, Why should not I cry, when as the very beasts Are enforced to cry, from whom this destruction have taken away not only the pastures,
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and withal it reproueth the detestable distrustfulnesse of men, who refuse, to depende upon God, though his fatherly care towardes vs doe on euery side appeare.
and withal it Reproveth the detestable distrustfulness of men, who refuse, to depend upon God, though his fatherly care towards us doe on every side appear.
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For hee that heareth the voyces of Rauens crying vnto him, and the waylinges of hungrie beastes, cannot neglect vs vnto whome hee hath giuen free accesse to the throne of his grace by our Lorde Iesus Christe: to whome bee giuen blessing, honour, glory,
For he that hears the voices of Ravens crying unto him, and the wailings of hungry beasts, cannot neglect us unto whom he hath given free access to the throne of his grace by our Lord Iesus Christ: to whom be given blessing, honour, glory,
In the first, hee agayne describeth the danger, to the entent that they beeing wakened by the consideration therof might perceiue that they had neede of repentance.
In the First, he again Describeth the danger, to the intent that they being wakened by the consideration thereof might perceive that they had need of Repentance.
In the last, hee declareth the effectes or fruites thereof, and by that occasion prophesieth of the happie state of the Godly and destruction of the enemies, which finally is fulfilled in the kingdome of Christ. Now these things are so to bee considered of vs, that wee beeing distressed with aduersities and afflictions, may from hence fetch those thinges that serue to our instruction and comforce, at this time wee will onely examine the first part.
In the last, he Declareth the effects or fruits thereof, and by that occasion Prophesieth of the happy state of the Godly and destruction of the enemies, which finally is fulfilled in the Kingdom of christ. Now these things Are so to be considered of us, that we being distressed with adversities and afflictions, may from hence fetch those things that serve to our instruction and comforce, At this time we will only examine the First part.
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The beginning of his Sermon is very tragicall and warlike, wherein hee rouzeth vp the secure and carelesse, that they might prepare themselues for the punishmentes nowe readye to light vppon them.
The beginning of his Sermon is very tragical and warlike, wherein he rouzeth up the secure and careless, that they might prepare themselves for the punishments now ready to Light upon them.
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And because they were to bee punished with warre, he alluding to afeate of warre, willeth the watchmen or spies to sound out Alarum and proclaime the batteil.
And Because they were to be punished with war, he alluding to afeate of war, wills the watchmen or spies to found out Alarm and proclaim the battle.
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For the day of the Lord commeth, that is, the time is at hand, which God hath nowe long since appointed for vēgeāce, which euen now also waiteth at your dores.
For the day of the Lord comes, that is, the time is At hand, which God hath now long since appointed for vengeance, which even now also waits At your doors.
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For when they call these prophesiynges to minde, they vnderstande also that all these thinges are ordered by Gods gouernment, who because hee is faythfull and loueth vs, suffereth not his to be tempted aboue their strength,
For when they call these prophesiynges to mind, they understand also that all these things Are ordered by God's government, who Because he is faithful and loves us, suffers not his to be tempted above their strength,
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Againe it shall bee the parte of all those that will bee numbred amongest the people of GOD to tremble at the sound of Gods woorde, and with speedie repentance to preuente the daye of the Lorde.
Again it shall be the part of all those that will be numbered amongst the people of GOD to tremble At the found of God's word, and with speedy Repentance to prevent the day of the Lord.
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The Prophet admonisheth vs thereof, when hee sayth, it is at hande. For by that threatning he putteth them in hope, that they may as yet escape the punishmentes nowe ready to light vpon them,
The Prophet Admonisheth us thereof, when he say, it is At hand. For by that threatening he putteth them in hope, that they may as yet escape the punishments now ready to Light upon them,
And GOD truly for his parte executeth his office, neither want there faythfull watchmen by him raysed vp, whiche reprooue sinne and denounce the plagues hanging ouer vs. But in the meane time there want not such as are negligent also, who eyther by diminishing Gods threatnings do fauoure and maynetayne wickednes,
And GOD truly for his part Executeth his office, neither want there faithful watchmen by him raised up, which reprove sin and denounce the plagues hanging over us But in the mean time there want not such as Are negligent also, who either by diminishing God's threatenings do favour and maintain wickedness,
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This occasion euery lewde and wicked verlet catcheth holde of, and heerevppon it commeth that the carelesse libertie of sinning doeth euerye where preuayle,
This occasion every lewd and wicked varlet Catches hold of, and hereupon it comes that the careless liberty of sinning doth every where prevail,
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But Gods iudgement shall not slacke, who will rayse vppe most cruell enemies, that shall with their Alarum both terryfie those dumbe Dogges, and also theyr partakers.
But God's judgement shall not slack, who will raise up most cruel enemies, that shall with their Alarm both terryfie those dumb Dogs, and also their partakers.
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Nowe followeth a description of the vengeance which hee first propoundeth in generall, to the intent hee might signifie how great and grieuous it was like to be, A day of darkenes and blackenes, a day of Cloudes and obscuritie.
Now follows a description of the vengeance which he First propoundeth in general, to the intent he might signify how great and grievous it was like to be, A day of darkness and blackens, a day of Clouds and obscurity.
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As the morning is spred vpon the mountaines. By which similitude is betokened the vnauoydable necessitie and celeritie of an incredible vengeance: and the sense is this.
As the morning is spread upon the Mountains. By which similitude is betokened the unavoidable necessity and celerity of an incredible vengeance: and the sense is this.
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That like as no man can forbid the morning, but that she will rise, and stretche forth her rosecoulered fingers (as the Greeke Poets vse to speake) sodenly to the very toppes of the mountaines,
That like as no man can forbid the morning, but that she will rise, and stretch forth her rosecoulered fingers (as the Greek Poets use to speak) suddenly to the very tops of the Mountains,
so shall no man let God, but that he will stretch his wreakefull hand vnto you, whereby hee will sooner then can be told afflict and destroy all your whole land.
so shall no man let God, but that he will stretch his wreakefull hand unto you, whereby he will sooner then can be told afflict and destroy all your Whole land.
For there shal come (namely, cōducted by the Lord) a mighty & strong people, the like wherof was neuer seene in the world before, neither shall be hereafter. He meaneth the Assyrians, who in continuance of gouernement, in victories and puissance farre surmounted all peoples beside.
For there shall come (namely, conducted by the Lord) a mighty & strong people, the like whereof was never seen in the world before, neither shall be hereafter. He means the Assyrians, who in Continuance of government, in victories and puissance Far surmounted all peoples beside.
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For their kingdome began in the hundreth and one and thirtith yeere after the floode, which was from the creation of the world the seuenteene hundreth fourescore and nienth.
For their Kingdom began in the Hundredth and one and Thirtieth year After the flood, which was from the creation of the world the seuenteene Hundredth fourescore and nienth.
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There are reckoned from that time, vnto the fourteenth yeere of Ezechias, wherein this warre was made, a thousand foure hundred and two and forty yeeres.
There Are reckoned from that time, unto the fourteenth year of Hezekiah, wherein this war was made, a thousand foure hundred and two and forty Years.
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but rather the Kinges seate was remooued, and the name of the Assyrians continued still vntill the Monarchie came to the Persians and Medes. The Prophet therefore doeth not without a cause say, that this people excelled all others.
but rather the Kings seat was removed, and the name of the Assyrians continued still until the Monarchy Come to the Persians and Medes. The Prophet Therefore doth not without a cause say, that this people excelled all Others.
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when as hee can vse the most mighty nations and those that are furthest of from the knowledge of his name according to his owne good will and pleasure.
when as he can use the most mighty Nations and those that Are furthest of from the knowledge of his name according to his own good will and pleasure.
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The chiefe among these were, the fertilitie and plenteousnesse of the Lande, the greate distance of places betweene Iudea and the countries of the Assyrians, the harde passages throughe the mountaines, a huge number of strong and valiant men, together with moste strong townes and fortifications, whiche seemed to be such as might easily stoppe the comming of the enemies.
The chief among these were, the fertility and plenteousness of the Land, the great distance of places between Iudea and the countries of the Assyrians, the harden passages through the Mountains, a huge number of strong and valiant men, together with most strong Towns and fortifications, which seemed to be such as might Easily stop the coming of the enemies.
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For first of all the Assyrians shall come like a fire, and shall so hideouslye waste and destroye all thinges, that the Lande whiche nowe florisheth as a Paradise, shall after theyr departure become like vnto a huge and desolate wil•ernesse.
For First of all the Assyrians shall come like a fire, and shall so hideouslye waste and destroy all things, that the Land which now flourisheth as a Paradise, shall After their departure become like unto a huge and desolate wil•ernesse.
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Secondly, they shall come verye cruell and swift, and shall euen runne through the toppes of the Mountaynes, where there seemed to bee scarce any place for Horsemen to passe.
Secondly, they shall come very cruel and swift, and shall even run through the tops of the Mountains, where there seemed to be scarce any place for Horsemen to pass.
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on the other side your enemies shall runne hither and thither like Gyants, they shall scale the walles, they shall keepe their order with wonderfull diligence so as none shall bee a let vnto another:
on the other side your enemies shall run hither and thither like Giants, they shall scale the walls, they shall keep their order with wonderful diligence so as none shall be a let unto Another:
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Finally so great shal be the rage and astonishment of your people, that the earth it selfe shall tremble, the heauens shall mooue, the Sunne and Moone shall be darkened, and the Starres shall withdrawe their light.
Finally so great shall be the rage and astonishment of your people, that the earth it self shall tremble, the heavens shall move, the Sun and Moon shall be darkened, and the Stars shall withdraw their Light.
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That these thinges were fulfilled, wee may gather by the historie, especially out of Esay chap. 10. Where it is declared what way Sennacharib came to Hierusalem. And so GOD perfourmed in deede, that which hee had threatned before in the Law, to the wicked transgressours of his commandementes.
That these things were fulfilled, we may gather by the history, especially out of Isaiah chap. 10. Where it is declared what Way Sennacherib Come to Jerusalem. And so GOD performed in deed, that which he had threatened before in the Law, to the wicked transgressors of his Commandments.
In the consideration heereof we haue so to bee occupied, that wee bee not carried awaye with the confidence of our owne strength or munitions, to rebell agaynst the Lorde.
In the consideration hereof we have so to be occupied, that we be not carried away with the confidence of our own strength or munitions, to rebel against the Lord.
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For to let passe all olde examples, wee haue in our time seene manye of this forte, whiche maye teache vs howe vayne the Fortes and Defences are, that men doe prouide against GOD &c.
For to let pass all old Examples, we have in our time seen many of this fort, which may teach us how vain the Forts and Defences Are, that men do provide against GOD etc.
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Furthermore least any should attribute these thinges to the power or rage of the enemies, hee teacheth expressely, that God shall bee the Captayne of this Warre.
Furthermore lest any should attribute these things to the power or rage of the enemies, he Teaches expressly, that God shall be the Captain of this War.
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That is, all thinges shall come to passe by his conducte and assignemente, hee shall encourage the Assyrians, but shall terryfie you, as I sayde euen nowe.
That is, all things shall come to pass by his conduct and assignemente, he shall encourage the Assyrians, but shall terryfie you, as I said even now.
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For Gods armye is exceeding greate, and hee that executeth his commaundement (namely the Assyrian ) is strong: Terrible therefore and greate shall that day bee,
For God's army is exceeding great, and he that Executeth his Commandment (namely the assyrian) is strong: Terrible Therefore and great shall that day be,
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and hee acknowledgeth the Tyrant Sennacharib to bee the executioner of his woorde and commaundement. So in Esay hee calleth the same the staffe of his wrath or furye.
and he acknowledgeth the Tyrant Sennacherib to be the executioner of his word and Commandment. So in Isaiah he calls the same the staff of his wrath or fury.
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But GOD by his wisedome and iustice vseth theyr euill and malice to a good ende and purpose, to the intent he might eyther exercise the fayth of his chosen,
But GOD by his Wisdom and Justice uses their evil and malice to a good end and purpose, to the intent he might either exercise the faith of his chosen,
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Agayne it is for our comforte that wee knowe him to bee faythfull, who will not suffer his Children to bee tempted aboue theyr strength, and that in the meane time, hee prepareth a pitte for the vngodly (as the Psalme sayth) whilest by their helpe hee chasteneth his owne.
Again it is for our Comfort that we know him to be faithful, who will not suffer his Children to be tempted above their strength, and that in the mean time, he Prepareth a pit for the ungodly (as the Psalm say) whilst by their help he Chasteneth his own.
againe, let vs take it paciently, and turning vnto him embrace his sauing health, which hee offreth vnto vs in his sonne Iesus Christe: to whome be giuen blessing, honour, glory,
again, let us take it patiently, and turning unto him embrace his Saving health, which he Offereth unto us in his son Iesus Christ: to whom be given blessing, honour, glory,
Hee addeth therefore now the second part, wherein hee entreateth of true repentance, and first verily he teacheth in this presēt place, what euery one ought priuately to doe, intending afterwarde also to speake of those thinges, that serue to publike and solemne repentance.
He adds Therefore now the second part, wherein he entreateth of true Repentance, and First verily he Teaches in this present place, what every one ought privately to do, intending afterward also to speak of those things, that serve to public and solemn Repentance.
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insomuch that if you wil euen nowe, whilest your matters stande as it were vpon the rasers edge, turne and conuert vnto him, hee will graciously and louingly receiue you into fauour.
insomuch that if you will even now, whilst your matters stand as it were upon the rasers edge, turn and convert unto him, he will graciously and lovingly receive you into favour.
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For inasmuch as God in the Scriptures will bee called our father, he resembleth good and faithfull fathers, who seeke nothing so much as the conuersion and amendement of their children,
For inasmuch as God in the Scriptures will be called our father, he resembles good and faithful Father's, who seek nothing so much as the conversion and amendment of their children,
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Yea and hee himself by his Prophet saith, Haue I any desire that the wicked should die? and not rather that hee should turne from his euill wayes, and liue? Againe:
Yea and he himself by his Prophet Says, Have I any desire that the wicked should die? and not rather that he should turn from his evil ways, and live? Again:
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If wee acknowledge our sinnes, hee is faithfull and iust, to forgiue vs our sinnes, &c. But with infinit exāples are these promises confirmed, amōg which yt ought not to be lest accoūted off, wc is here set downe.
If we acknowledge our Sins, he is faithful and just, to forgive us our Sins, etc. But with infinite Examples Are these promises confirmed, among which that ought not to be lest accounted off, which is Here Set down.
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To the same ende also belongeth Manasses, who after all sortes of sinne and iniquitie turning vnto the Lorde, was of him heard and restored to his kingdome.
To the same end also belongeth Manasses, who After all sorts of sin and iniquity turning unto the Lord, was of him herd and restored to his Kingdom.
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Of all whiche this ought to be the vse vnto vs, that they may serue for our comfort against the terrors and temptations of conscience, wherewith Satan is wont to weaken our fayth:
Of all which this ought to be the use unto us, that they may serve for our Comfort against the terrors and temptations of conscience, wherewith Satan is wont to weaken our faith:
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and thou shalt straight-wayes perceyue Gods eares to bee open to thy prayers, &c. But wee ought more deepely to consider, what it is that God commaundeth in this cause.
and thou shalt straightways perceive God's ears to be open to thy Prayers, etc. But we ought more deeply to Consider, what it is that God commandeth in this cause.
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and rent your heart, and not your garmentes, &c. He comprehendeth in these woordes all, that may bee spoken of repentance, which we haue oftentimes saide, to bee properly a turning or conuersion vnto God.
and rend your heart, and not your garments, etc. He comprehendeth in these words all, that may be spoken of Repentance, which we have oftentimes said, to be properly a turning or conversion unto God.
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But to the intent the maner of this conuersion may the more plainely appeare, foure things in order are to be considered of vs. First, from whence this turning or conuersion ought to bee.
But to the intent the manner of this conversion may the more plainly appear, foure things in order Are to be considered of us First, from whence this turning or conversion ought to be.
These are generally our sinnes, wherby that we are deuided and seperated from God, hee himselfe testifieth in Esay. But vnder the title of sinne are reckned, not onely those grosse woordes and deeds, which by the common consent of men are accompted for filthy and vnlawfull,
These Are generally our Sins, whereby that we Are divided and separated from God, he himself Testifieth in Isaiah. But under the title of sin Are reckoned, not only those gross words and Deeds, which by the Common consent of men Are accounted for filthy and unlawful,
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For in asmuch as for these thinges sake, commeth the wrath of God vpon vs, we cannot looke for an ende of punishment so longe as wee continue in the same.
For in as as for these things sake, comes the wrath of God upon us, we cannot look for an end of punishment so long as we continue in the same.
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And such commonly is the popishe penance, which consisteth in the Lent fast & fantastical satisfactions. &c. Secondely wee are to consider, vnto whom we must turne. Euen vnto me, saith he.
And such commonly is the popish penance, which Consisteth in the Lent fast & fantastical satisfactions. etc. Secondly we Are to Consider, unto whom we must turn. Even unto me, Says he.
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The same is onely and alone Christ Iesus, the sonne of God the father, coeternall and consubstantiall with him, who in the time appointed was of ye virgin Mary made mā, to the end he might become a mediator betweene God and vs, and pacifie his wrath.
The same is only and alone christ Iesus, the son of God the father, coeternal and consubstantial with him, who in the time appointed was of the Virgae Marry made man, to the end he might become a Mediator between God and us, and pacify his wrath.
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For he alone by the sacrifice of his body and blood, purgeth & purifieth our sinnes, and there withall by the seed of his word begetteth them againe into the sonnes of God,
For he alone by the sacrifice of his body and blood, Purgeth & Purifieth our Sins, and there withal by the seed of his word begetteth them again into the Sons of God,
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And himselfe commaundeth them both to bee preached in his name. They therefore are deceyued that preach repentante without Christe, and place it in mens woorkes.
And himself commandeth them both to be preached in his name. They Therefore Are deceived that preach repentant without Christ, and place it in men's works.
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For without mee (saith hee) yee can doe nothing. Yea they that thinke they haue done any thing, goe so much the further off from God, by howe much they repose their trust and confidence in their owne workes and merites.
For without me (Says he) ye can do nothing. Yea they that think they have done any thing, go so much the further off from God, by how much they repose their trust and confidence in their own works and merits.
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Fourthly, the Prophete diligently declareth the maner of our turning or repentance, and toucheth all the thinges as well internall as externall, whiche are heere to bee obserued of vs. And first hee woulde haue vs to turne vnto God with our whole heart.
Fourthly, the Prophet diligently Declareth the manner of our turning or Repentance, and touches all the things as well internal as external, which Are Here to be observed of us And First he would have us to turn unto God with our Whole heart.
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Secondly, he requireth the sincere studie of godlinesse and true religion, and that, to the ende ye forsaking all things which are repugnant vnto God, wee may consecrate vnto him our heartes and al the powers both of our mind and body, according to that which is saide in the Lawe:
Secondly, he requires the sincere study of godliness and true Religion, and that, to the end you forsaking all things which Are repugnant unto God, we may consecrate unto him our hearts and all the Powers both of our mind and body, according to that which is said in the Law:
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For inasmuche as the hearte is the fountaine and welspring of all actions, they doe liue vnto GOD alone as many as are turned vnto him with their whole hearte.
For inasmuch as the heart is the fountain and wellspring of all actions, they do live unto GOD alone as many as Are turned unto him with their Whole heart.
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But forsomuch as wee are heere letted and hindred by the pride and naturall corruptions of the fleshe, hee inioyneth fasting, whereby hee meaneth not a superstitious abstinence,
But forsomuch as we Are Here letted and hindered by the pride and natural corruptions of the Flesh, he enjoin fasting, whereby he means not a superstitious abstinence,
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or difference of meates, but a discipline of the fleshe, wherethrough the nourishmentes of lust and pride or stubbornenesse are withdrawen, as wee saide before.
or difference of Meats, but a discipline of the Flesh, wherethrough the nourishments of lust and pride or stubbornenesse Are withdrawn, as we said before.
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Hee addeth vnto this weeping and lamenting or mourning, which conteine an outwarde profession of repentance, whereof wee haue neede, partly, that wee may testifie Gods righteousnesse,
He adds unto this weeping and lamenting or mourning, which contain an outward profession of Repentance, whereof we have need, partly, that we may testify God's righteousness,
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whilest wee confesse by this meanes that wee haue deserued punishment: and partly that wee may remedy the offence, which is publikely giuen to the weake.
whilst we confess by this means that we have deserved punishment: and partly that we may remedy the offence, which is publicly given to the weak.
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This did Dauid perceiue, who not contēted to haue bewayled his sins priuately, would publikely also in Psalmes testifie his griefe and heauinesse, to the intent hee might both celebrate the righteousnesse of God,
This did David perceive, who not contented to have bewailed his Sins privately, would publicly also in Psalms testify his grief and heaviness, to the intent he might both celebrate the righteousness of God,
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and also restraine those, that mought abuse his example to the libertie of sinning. They are therefore very farre off from true repentance, whosoeuer will not acknoweledge theyr sinnes,
and also restrain those, that might abuse his Exampl to the liberty of sinning. They Are Therefore very Far off from true Repentance, whosoever will not acknowledge their Sins,
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But least that any shoulde thinke repentāce to consist in outward weeping, hee repeateth that, wherein the substance of the whole matter standeth, when hee addeth:
But least that any should think Repentance to consist in outward weeping, he repeateth that, wherein the substance of the Whole matter Stands, when he adds:
namely that they should he broken in their hearts, and vnfeignedly detest their sinnes, and so vtterly retecting them returne vnto God, from whome before they were departed. For why:
namely that they should he broken in their hearts, and unfeignedly detest their Sins, and so utterly retecting them return unto God, from whom before they were departed. For why:
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and the same serue to Gods glory, and the edifiyng of others, where againe they are reprooued, which are wont to place all their repentance in most colde and frozen Ceremonies.
and the same serve to God's glory, and the edifying of Others, where again they Are reproved, which Are wont to place all their Repentance in most cold and frozen Ceremonies.
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But to this doctrine or exhortation hee annexeth reasons deriued from the person of God, whereby hee teacheth, that our repentance shall not bee vnprofitable or vnfruitefull.
But to this Doctrine or exhortation he annexeth Reasons derived from the person of God, whereby he Teaches, that our Repentance shall not be unprofitable or unfruitful.
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Least therefore any such thing shoulde happen also vnto these, hee assureth them of Gods grace and goodnes who will receiue them into fauour that turne vnto him.
lest Therefore any such thing should happen also unto these, he assureth them of God's grace and Goodness who will receive them into favour that turn unto him.
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Secondly, hee attributeth vnto him mercy, or rather (if you consider the Hebrwe word) the bowels of mercyes, wherby are signified the naturall affections of parents towardes their children.
Secondly, he attributeth unto him mercy, or rather (if you Consider the Hebrwe word) the bowels of Mercies, whereby Are signified the natural affections of Parents towards their children.
For he knoweth whereof we bee made, hee remembreth that wee are but dust, &c. Thirdly, hee sayth that hee is slowe to anger, that is to say, long suffering, and one that is not lightly prouoked.
For he Knoweth whereof we be made, he Remember that we Are but dust, etc. Thirdly, he say that he is slow to anger, that is to say, long suffering, and one that is not lightly provoked.
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that is to say, hee reuoketh the sentence of punishment alreadie pronounced, when he seeth them to bee amended and conuerted, vpon whom hee meant to execute the same.
that is to say, he revoketh the sentence of punishment already pronounced, when he sees them to be amended and converted, upon whom he meant to execute the same.
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Which wordes are not so to bee taken, as though they proceeded from one doubting of Gods grace and the remission of sinnes, which we with constant faith must beleeue:
Which words Are not so to be taken, as though they proceeded from one doubting of God's grace and the remission of Sins, which we with constant faith must believe:
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but to the ende they might serue God and yeelde vnto him his due worship. They are therfore a great way off from the nature and propertie of faith, who,
but to the end they might serve God and yield unto him his due worship. They Are Therefore a great Way off from the nature and property of faith, who,
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so they may abound in delight is and ydlenes, doe seldome or neuer bethinke themselues, eyther of the conseruation or instauration of Gods worship and glory.
so they may abound in delight is and idleness, do seldom or never bethink themselves, either of the conservation or instauration of God's worship and glory.
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It shall bee our parts to acknowledge the goodnesse of God, and forsaking our sinnes and errours to turne vnto him by fayth in Christ, who, both giueth vs repentance,
It shall be our parts to acknowledge the Goodness of God, and forsaking our Sins and errors to turn unto him by faith in christ, who, both gives us Repentance,
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so doe the scriptures teache no other way of escaping out of afflictions, but repentance, whereby men returne vnto God, from whom by sinning they went away.
so do the Scriptures teach no other Way of escaping out of afflictions, but Repentance, whereby men return unto God, from whom by sinning they went away.
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But for so much as in repentance it selfe there is much wandering and straying, the holy Ghost also boeth euery where set down the order and maner thereof,
But for so much as in Repentance it self there is much wandering and straying, the holy Ghost also both every where Set down the order and manner thereof,
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but of all other most diligently by Ioel, who is altogither in this, yt he might couze those vp to repentance that were in extreeme danger and withall declareth at large,
but of all other most diligently by Joel, who is altogether in this, that he might couze those up to Repentance that were in extreme danger and withal Declareth At large,
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which as it ought to be obserued of euery one, so it especially admonisheth them of their duetie, whom God hath appointed keepers & defenders of ye publike welfare.
which as it ought to be observed of every one, so it especially Admonisheth them of their duty, whom God hath appointed keepers & defenders of the public welfare.
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Blow the trumpet in Sion, sanctifie a fast, &c. For this place must bee vnderstoode of the holy trumpets, by the sounde whereof the feastfull dayes were proclaimed,
Blow the trumpet in Sion, sanctify a fast, etc. For this place must be understood of the holy trumpets, by the sound whereof the feastful days were proclaimed,
but publik, he speaketh this vnto those, especially vnto whom belonged the chiefe gouernement, and whose commaundementes it was no light matter to despise:
but public, he speaks this unto those, especially unto whom belonged the chief government, and whose Commandments it was no Light matter to despise:
For inasmuche as vnto these was committed the safetie of the people, vnto the same especially do appertaine the thinges which serue for their preseruation,
For inasmuch as unto these was committed the safety of the people, unto the same especially do appertain the things which serve for their preservation,
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For in as much as they knewe howe that God in teaching and deliuering the maner of his worship woulde vse the help and ministerie of Moses, who bare the chieft rule and authoritie among the people:
For in as much as they knew how that God in teaching and delivering the manner of his worship would use the help and Ministry of Moses, who bore the chieft Rule and Authority among the people:
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And that this thing belongeth as well to the times of the newe Testament, it may appeare by this that Dauid exhorteth kinges, to kisse and embrace Christ, and to submit themselues vnto his dominion:
And that this thing belongeth as well to the times of the new Testament, it may appear by this that David exhorteth Kings, to kiss and embrace christ, and to submit themselves unto his dominion:
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For howe shall they embrace Christ, or preserue his church like nourses, if they neglect those things, without the which neither the worship of God nor the publike welfare can consist:
For how shall they embrace christ, or preserve his Church like Nurse's, if they neglect those things, without the which neither the worship of God nor the public welfare can consist:
Heereupon grewe the imperiall lawes as touching diuine matters, for the reuiuing wherof in these dayes the princes and magistrates ought to be carefull, that are desirous of the safetie of the common weale.
Hereupon grew the imperial laws as touching divine matters, for the reviving whereof in these days the Princes and Magistrates ought to be careful, that Are desirous of the safety of the Common weal.
But let vs see, what the Prophet would haue instituted by publike authoritie, and the whole order of publike repentance wil appeare vnto vs which is contayned altogether in foure heades.
But let us see, what the Prophet would have instituted by public Authority, and the Whole order of public Repentance will appear unto us which is contained altogether in foure Heads.
But yee shall obserue agayne, that by the worde sanctifiyng is betokened the true ende and vse of fastings, which is, that they may both be holy vnto God and also serue to the mortifiyng of the fleshe,
But ye shall observe again, that by the word sanctifying is betokened the true end and use of Fastings, which is, that they may both be holy unto God and also serve to the mortifiyng of the Flesh,
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least it shoulde hinder the deuotion of the minde and the dueties of true christianitie: which also is the chief and principall point in priuate fastes.
lest it should hinder the devotion of the mind and the duties of true christianity: which also is the chief and principal point in private fasts.
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neither can they be approoued vnto God. Secondly, Call a solemne assemblie, sayth hee. The same hee touched also before, where wee shewed, that holye assemblies are therefore required,
neither can they be approved unto God. Secondly, Call a solemn assembly, say he. The same he touched also before, where we showed, that holy assemblies Are Therefore required,
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for that they make to the mutuall preuocation and deuotion of mindes, and for that they helpe and further prayers, which by the consent of many doe after a forte gather the greater strength.
for that they make to the mutual preuocation and devotion of minds, and for that they help and further Prayers, which by the consent of many doe After a fort gather the greater strength.
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And although it becommeth vs continually to bee in loue with this thing, yet is the same most chiefly necessary for vs when we come togither to the hearing of Gods word and vnto publike prayers,
And although it becomes us continually to be in love with this thing, yet is the same most chiefly necessary for us when we come together to the hearing of God's word and unto public Prayers,
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This except we doe, neyther shall we heare Gods worde with any fruite, neither shall our prayers bee accepted of God, which are accompanied with handes full of blood.
This except we do, neither shall we hear God's word with any fruit, neither shall our Prayers be accepted of God, which Are accompanied with hands full of blood.
and doe not onely giue ouer them selues to moste vile thoughtes and cogitations, but also minister matter vnto others of the like vile thoughtes and desires.
and do not only give over them selves to most vile thoughts and cogitations, but also minister matter unto Others of the like vile thoughts and Desires.
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They are of the number of those, of whome the Lorde speaketh by the Prophet: This people draweth neere vnto mee with their mouthes, and honoureth mee with their lippes,
They Are of the number of those, of whom the Lord speaks by the Prophet: This people draws near unto me with their mouths, and Honoureth me with their lips,
but their heartes are farre from mee. &c. But what shall wee say of the assemblies of our time, suche as are gathered together in the dedications of Churches and in very many feastes of the Christians, where a men shall see nothing but riot and superfluitie,
but their hearts Are Far from me. etc. But what shall we say of the assemblies of our time, such as Are gathered together in the dedications of Churches and in very many feasts of the Christians, where a men shall see nothing but riot and superfluity,
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They sanctifie their assemblies, not vnto God, but vnto Bacchus and Venus, and shall one day bee punished of God, whose name they so shamefully and and impudently abuse.
They sanctify their assemblies, not unto God, but unto Bacchus and Venus, and shall one day be punished of God, whose name they so shamefully and and impudently abuse.
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And by and by least any man should suppose himselfe not to be conteined vnder the name of people, hee specefieth two fortes or kindes, wherein hee comprehendeth all estates and degrees of men whatsoeuer.
And by and by least any man should suppose himself not to be contained under the name of people, he specefieth two forts or Kinds, wherein he comprehendeth all estates and Degrees of men whatsoever.
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euen so to the quenching of Gods wrath it becommeth all and euery one to sette to theyr helping handes, that will bee called and accounted good citizens.
even so to the quenching of God's wrath it becomes all and every one to Set to their helping hands, that will be called and accounted good Citizens.
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and the infantes, that the parents being prouoked by beholding thē, might acknowledge their offence, whereby they procured destruction not onely to themselues,
and the Infants, that the Parents being provoked by beholding them, might acknowledge their offence, whereby they procured destruction not only to themselves,
Greeuous therefore and shamefull is the errour of those, that either neuer come thēselues, or do not enure their children, to followe the exercises of godlines and religion.
Grievous Therefore and shameful is the error of those, that either never come themselves, or do not enure their children, to follow the exercises of godliness and Religion.
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For vnder the name of marriage and the companye betweene man and wife, hee comprehendeth all other thinges of like sorte, the vse wherof is otherwise lawfull.
For under the name of marriage and the company between man and wife, he comprehendeth all other things of like sort, the use whereof is otherwise lawful.
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yet shall it be their partes to weep with thē yt weepe, least they should seeme vtterly to renounce the fellowship which wee haue all of vs in Christ Iesus. Further seeing the corruption of our nature is such, that the things which are lawfull doe withdrawe vs from the exercises of fayth and prayer,
yet shall it be their parts to weep with them that weep, lest they should seem utterly to renounce the fellowship which we have all of us in christ Iesus. Further seeing the corruption of our nature is such, that the things which Are lawful do withdraw us from the exercises of faith and prayer,
euen for this cause ought the same to bee intermitted, that wee may the more feruently bee occupied in those thinges, that concerne Gods glory and our •wne saluation.
even for this cause ought the same to be intermitted, that we may the more fervently be occupied in those things, that concern God's glory and our •wne salvation.
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So Paule wi••e• married folkes to goe aparte some times by co•••t, that they might the more conueniently giue them selues to fasting and praye• ▪ Howe then shall wee think of those, who when afflictions doe euery where hang ouer them, seeke their owne priuate pleasures:
So Paul wi••e• married folks to go apart Some times by co•••t, that they might the more conveniently give them selves to fasting and praye• ▪ How then shall we think of those, who when afflictions do every where hang over them, seek their own private pleasures:
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and that the Priestes bare the person of Christ, it is better knowne out of the Epistle to the Hebrues, then that it needeth with many woordes to bee prooued.
and that the Priests bore the person of christ, it is better known out of the Epistle to the Hebrews, then that it needs with many words to be proved.
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For although the glory of intercession or atonement doe belong properly vnto Christ alone, yet is it their partes neuer to ceasse praying, whereby they may asswage the wrath of God,
For although the glory of Intercession or atonement do belong properly unto christ alone, yet is it their parts never to cease praying, whereby they may assuage the wrath of God,
For seeing GOD complaineth of this in the Prophets more then in one place or two, that no man woulde offer himselfe or stand in the breache of the wall, to stoppe the course of his wrath and fury:
For seeing GOD Complaineth of this in the prophets more then in one place or two, that no man would offer himself or stand in the breach of the wall, to stop the course of his wrath and fury:
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Assoone therefore as they see the professours of the true fayth and religion to bee in danger, by and by they cast them in the teeth with their fayth and worship of the true God:
As soon Therefore as they see the professors of the true faith and Religion to be in danger, by and by they cast them in the teeth with their faith and worship of the true God:
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But wee are taught in this place, how prayers as well publike as priuate ought to bee ordered, when publike calamities doe vrge and oppresse vs. First,
But we Are taught in this place, how Prayers as well public as private ought to be ordered, when public calamities do urge and oppress us First,
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Secondly least this hope should wauer as a thing vncertaine, wee must haue recourse to the couenant of God, which beeing made with our fathers and confirmed by the death of Christ, cannot at any time become voyde or frustrate.
Secondly lest this hope should waver as a thing uncertain, we must have recourse to the Covenant of God, which being made with our Father's and confirmed by the death of christ, cannot At any time become void or frustrate.
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And as the Prophete calleth these folke still the people and inheritance of God, notwithstanding that they were presently to bee punished for their sinnes:
And as the Prophet calls these folk still the people and inheritance of God, notwithstanding that they were presently to be punished for their Sins:
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but to thy name giue the glory, &c. Most detestable therefore is their sinne and iniquitie, who when they are not ignorant how Gods glory is blasphemed of the wicked by reason of their enormities and most corrupt maners,
but to thy name give the glory, etc. Most detestable Therefore is their sin and iniquity, who when they Are not ignorant how God's glory is blasphemed of the wicked by reason of their enormities and most corrupt manners,
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Let vs be mindefull of these things in these most dangerous dayes, and return vnto God, who will be mercifull to so many as conuert vnto him, through Iesus Christ his onely sonne our Lord:
Let us be mindful of these things in these most dangerous days, and return unto God, who will be merciful to so many as convert unto him, through Iesus christ his only son our Lord:
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GOD vseth indeede to punish mens sinnes with sundrie and greeuous penalties, and yet so many as returne vnto him, hee graciously receiueth into fauour.
GOD uses indeed to Punish men's Sins with sundry and grievous penalties, and yet so many as return unto him, he graciously receiveth into favour.
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There are extant of this matter many promises, which are confirmed with in•umerable examples, amongest which that is very notable, that is propounded and set foorth by Ioel. For hee in the first part of this Sermon terrified the Iewes with a greeuous denuntiation of the punishmentes, to the ende they might the better bee stirred vp to repentance.
There Are extant of this matter many promises, which Are confirmed with in•umerable Examples, amongst which that is very notable, that is propounded and Set forth by Joel For he in the First part of this Sermon terrified the Iewes with a grievous denunciation of the punishments, to the end they might the better be stirred up to Repentance.
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These things ought to comfort us in temptations, and therewithall to awaken vs, least wee despise Gods goodnes, wherthrough hee inuiteth vs no lesse in those day•• of repentance.
These things ought to Comfort us in temptations, and therewithal to awaken us, lest we despise God's Goodness, wherethrough he Inviteth us no less in those day•• of Repentance.
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The Lorde (saith hee) will bee ielous ouer his la•de, &c. Nowe ielousie is that loue, whereby the husbande through the secrete prou•cation of the spirite is so affected th••••es his wife, that he cannot abide that shee shoulde either bee subiect vnto other •e•,
The Lord (Says he) will be jealous over his la•de, etc. Now jealousy is that love, whereby the husband through the secret prou•cation of the Spirit is so affected th••••es his wife, that he cannot abide that she should either be Subject unto other •e•,
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but that it ••ght expresse the vehemencie of Gods •oue towarde vs, which is such & so great, that tooke what is doone to his Churche, whereof hee accounteth as of his spoust, hee deemeth done vnto himselfe:
but that it ••ght express the vehemency of God's •oue toward us, which is such & so great, that took what is done to his Church, whereof he accounteth as of his spoust, he deemeth done unto himself:
namely, that as he had made them his people, so had he consecrated their la•de to himselfe, to the ende is might bee, a• y•t woulde say, the certaine seate of his worship and religion according to that saying of the Psalme, God is knowen in Iury, &c. But if ye aske, from whence that zeale or ielousie of God commeth,
namely, that as he had made them his people, so had he consecrated their la•de to himself, to the end is might be, a• y•t would say, the certain seat of his worship and Religion according to that saying of the Psalm, God is known in Jury, etc. But if you ask, from whence that zeal or jealousy of God comes,
The Prophet therefore by the mention of ielousie sendeth them backe to Gods goodnesse, least for the doctrines sake of repentance, which hee had premised, they shoulde attribute any thing to their owne merits.
The Prophet Therefore by the mention of jealousy sends them back to God's Goodness, lest for the doctrines sake of Repentance, which he had premised, they should attribute any thing to their own merits.
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For why? if GOD did not with most feruent zeale maintaine and defende our saluation, it were impossible among so many & greeuous assaultes of the Deuil,
For why? if GOD did not with most fervent zeal maintain and defend our salvation, it were impossible among so many & grievous assaults of the devil,
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For what can they deserue, that are conceiued and borne in sinne, and that haue with themselues drawen the earth and euen this whole frame of the worlde into cursednesse? For albeit wee beeing wakened sometimes eyther by the admonitions of Gods word,
For what can they deserve, that Are conceived and born in sin, and that have with themselves drawn the earth and even this Whole frame of the world into cursedness? For albeit we being wakened sometime either by the admonitions of God's word,
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sith hee himselfe is the authour and chiefe cause thereof in vs. It becommeth vs therefore to acknowledge the grace of GOD, and to ascribe vnto this alone, whatsoeuer good is in vs, which is want to bee any furtherance to our saluation.
sith he himself is the author and chief cause thereof in us It becomes us Therefore to acknowledge the grace of GOD, and to ascribe unto this alone, whatsoever good is in us, which is want to be any furtherance to our salvation.
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but rather doe testifie of his fatherly good will towardes vs. For this doth the corruption of our nature require, which cannot otherwise be brweled and tamed.
but rather do testify of his fatherly good will towards us For this does the corruption of our nature require, which cannot otherwise be brweled and tamed.
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If hee admonish vs, we suppose this belongs not vnto vs. If hee reprooue vs, wee complaine that wee haue wrong offered vs. If he threaten vs, wee scoffe and abuse his long sufferance.
If he admonish us, we suppose this belongs not unto us If he reprove us, we complain that we have wrong offered us If he threaten us, we scoff and abuse his long sufferance.
Hee is inforced therefore to imitate trustie and faithful fathers, who do vse to correct their stubborne & disobedient children so much the more sharply and seuerely,
He is enforced Therefore to imitate trusty and faithful Father's, who do use to correct their stubborn & disobedient children so much the more sharply and severely,
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Let vs therefore patiently abide his hande, and immediatly the thinges will further vs to saluat•••, that seemed 〈 ◊ 〉 the first to bee intollerable, See Paule to the Heb. 12. and 1. Co•inth ▪ 11. Howheit vnto this promise hee adioyneth the effects or fruites of the saide reconciliation, to the intent hee might proue in very deede, that they should haue God fauourable vnto them.
Let us Therefore patiently abide his hand, and immediately the things will further us to saluat•••, that seemed 〈 ◊ 〉 the First to be intolerable, See Paul to the Hebrew 12. and 1. Co•inth ▪ 11. Howbeit unto this promise he adjoineth the effects or fruits of the said reconciliation, to the intent he might prove in very deed, that they should have God favourable unto them.
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And that the promise might bee the more certaine, hee bringeth in God himselfe answering to the prayers and complaints of the people, as wee hearde of late.
And that the promise might be the more certain, he brings in God himself answering to the Prayers and complaints of the people, as we heard of late.
and in three fores hee comprehendeth all that belongeth to mans sustenance. And the particle, Beholde, signifieth a sodaine and vnlo•ked for plentie of thinges.
and in three fores he comprehendeth all that belongeth to men sustenance. And the particle, Behold, signifies a sudden and vnlo•ked for plenty of things.
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For although it •eho•eth the earth to bee tilled by the labours of mens handes, yet shall it be tilled in vaine, vnlesse God blesse both it and our labours.
For although it •eho•eth the earth to be tilled by the labours of men's hands, yet shall it be tilled in vain, unless God bless both it and our labours.
Hytherto maketh it, that God nourished the Israelites forcie yeeres together after a wonderfull maner in the wildernesse, to the ende hee myght teache vs by that example, that we• liue not by bread onely, but by euery woorde that proceedeth out of his mouth.
Hitherto makes it, that God nourished the Israelites forcie Years together After a wonderful manner in the Wilderness, to the end he might teach us by that Exampl, that we• live not by bred only, but by every word that Proceedeth out of his Mouth.
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And in the reigne of King Ioram wee reade howe that after a horrible and more then desperate scarcitie sodenly there was giuen an vnlooked for and most plentifull foyson of corne and vitaile.
And in the Reign of King Ioram we read how that After a horrible and more then desperate scarcity suddenly there was given an unlooked for and most plentiful foison of corn and vitaile.
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For they had complained of this, chiefly because his glory was in hazarde. Hee promiseth therefore that they shall no more bee troubled with any such matter.
For they had complained of this, chiefly Because his glory was in hazard. He promises Therefore that they shall no more be troubled with any such matter.
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They therefore doe best prouide for theyr owne glory, that make most of Gods glory, so as they can preferre this before all maner of riches of their owne. For this is Gods promise:
They Therefore do best provide for their own glory, that make most of God's glory, so as they can prefer this before all manner of riches of their own. For this is God's promise:
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But for•omuch as the huge power of the Assyrians made them astonied, so as they cou•• scarcely giue credite to these thinges, hee telleth them in the third place what shall be come of that matter.
But for•omuch as the huge power of the Assyrians made them astonished, so as they cou•• scarcely give credit to these things, he Telleth them in the third place what shall be come of that matter.
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And hee calleth them the Northren armie, for because the Assyrians haue their situation Northwar •e from the Iewes. I will driue (saith hee) this Northren armie farre away from you.
And he calls them the Northern army, for Because the Assyrians have their situation Northwar •e from the Iewes. I will driven (Says he) this Northern army Far away from you.
euen like as if a man with a •••••lappe wou•• driue away flyes, or as the gras•••• vs are driuen away with the •ittde, which before oc••••ed all places both farre & neete.
even like as if a man with a •••••lappe wou•• driven away flies, or as the gras•••• us Are driven away with the •ittde, which before oc••••ed all places both Far & neete.
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And truly it is to hee thought, that so many as eseaped from the slaughter made by the Angel, being distressed with horrible feare and perpleritie were scattered by flight into diuers & sundry places. But he addeth:
And truly it is to he Thought, that so many as eseaped from the slaughter made by the Angel, being distressed with horrible Fear and perpleritie were scattered by flight into diverse & sundry places. But he adds:
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And his stinck shall come vp, &c. Hee meaneth the infamous memorie of his name, which onely and alone of so great attempts Sennacherib shoulde leaue behinde him. The cause:
And his stink shall come up, etc. He means the infamous memory of his name, which only and alone of so great attempts Sennacherib should leave behind him. The cause:
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For to this ranke belongeth the first authour of tyrannie, Nimroth, with all those that haue followed his steppes, of which forte for the most part were all the Babylonian and Assyrian princes, the Aegyptian Pharaos, the Chananites, Antiochusses, Herodes, Romayne Emperours, and as many as beeing like vnto these haue caused their feare (as the Prophet saith) to be in the land of the liuing.
For to this rank belongeth the First author of tyranny, Nimrod, with all those that have followed his steps, of which fort for the most part were all the Babylonian and assyrian Princes, the Egyptian Pharaohs, the Canaanites, Antiochus, Herod, Romayne emperors, and as many as being like unto these have caused their Fear (as the Prophet Says) to be in the land of the living.
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and then beeing safe vnder his protection wee shall leaue behind vs a holy and renowmed memorie of our names, howesoeuer the wretched worlde deuise all kinde of reproch against vs. But to the intent hee might prouide for their infirmitie, whome the present danger held still in doubt and perpleritie, he ampli•eth at large the happie condition of all thinges, which by Gods reconcilement shoulde immediately followe.
and then being safe under his protection we shall leave behind us a holy and renowned memory of our names, howsoever the wretched world devise all kind of reproach against us But to the intent he might provide for their infirmity, whom the present danger held still in doubt and perpleritie, he ampli•eth At large the happy condition of all things, which by God's reconcilement should immediately follow.
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And like as in the beginning hee had threatened that the sense and feeling of Gods wrath shoulde reache euen vnto the earth it selfe and bruite beasts also:
And like as in the beginning he had threatened that the sense and feeling of God's wrath should reach even unto the earth it self and bruit beasts also:
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And thus woulde he comforte the people, and stirre vp the same to the consideration of Gods benefite, that from thence foorth, they might yeelde themselues thankefull and obedient vnto God.
And thus would he Comfort the people, and stir up the same to the consideration of God's benefit, that from thence forth, they might yield themselves thankful and obedient unto God.
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This thing the Prophet Ioel did well perceiue, and therefore to the doctrine of repentance he adioyneth manifolde matter of consolation, wherby he confirmeth thē, whom a little before by declaring the danger hee had made afrayd.
This thing the Prophet Joel did well perceive, and Therefore to the Doctrine of Repentance he adjoineth manifold matter of consolation, whereby he confirmeth them, whom a little before by declaring the danger he had made afraid.
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And of late forsooth hee descibed the zeale or ielousie of God, who will so graciously receiue them into fauour that turne vnto him, that the tokens of his goodnes may be seene euen in the brute beastes them selues, and in the very earth.
And of late forsooth he descibed the zeal or jealousy of God, who will so graciously receive them into favour that turn unto him, that the tokens of his Goodness may be seen even in the brutus beasts them selves, and in the very earth.
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Be glad thē ye children of Sion, & reioyce in the Lord your God, &c. As though he shoulde saye, Seeing the earth it selfe is to reioyce and the beastes to cast off al feare,
Be glad them the children of Sion, & rejoice in the Lord your God, etc. As though he should say, Seeing the earth it self is to rejoice and the beasts to cast off all Fear,
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and by that occasion breake foorth into all licentiousnes, which thing commonly is wont to be the cause of greater misery and mourning. Hee sayth therefore:
and by that occasion break forth into all licentiousness, which thing commonly is wont to be the cause of greater misery and mourning. He say Therefore:
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For then they that beeing mindefull of the Lord theyr God, doe reioyce in him alone, the same also doe compasse about their ioy with the feare and reuerence of God,
For then they that being mindful of the Lord their God, do rejoice in him alone, the same also do compass about their joy with the Fear and Reverence of God,
and filthily abuse the same with the losse of theyr saluation. But the Prophet goeth on, and declareth more diligently the causes of this holy reioycement.
and filthily abuse the same with the loss of their salvation. But the Prophet Goes on, and Declareth more diligently the Causes of this holy reioycement.
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For as it behooueth the earth to bee watered with rayne, so is it necessarye that the riuers of heauenlye doctrine should flowe into the mindes of men being otherwise barren and out of kilter, to the end they may be made fitte for those thinges, that are prescribed vnto vs of the Lord.
For as it behooveth the earth to be watered with rain, so is it necessary that the Rivers of heavenly Doctrine should flow into the minds of men being otherwise barren and out of kilter, to the end they may be made fit for those things, that Are prescribed unto us of the Lord.
But the Prophet vseth a doubtfull worde, because he would allude to the calamitie of the present warre, which like vnto a sodeine storme of rayne ouerflowed the whole land.
But the Prophet uses a doubtful word, Because he would allude to the calamity of the present war, which like unto a sudden storm of rain overflowed the Whole land.
when as they both followed a most dissolute trade of life ▪ and also cleane contrary to the threatnings of the prophets trusted to the league of the Egyptians. Therefore God sent vnto them the Assyrians, to the intent that beeing by them driuen into extreeme hazard they might bee taught,
when as they both followed a most dissolute trade of life ▪ and also clean contrary to the threatenings of the Prophets trusted to the league of the egyptians. Therefore God sent unto them the Assyrians, to the intent that being by them driven into extreme hazard they might be taught,
The Prophet therefore biddeth them to reioyce for this very cause, that God by such afflictions vouchsafed to instruct them, whom hee might haue altogether destroyed,
The Prophet Therefore bids them to rejoice for this very cause, that God by such afflictions vouchsafed to instruct them, whom he might have altogether destroyed,
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These thinges teache vs what we ought to iudge of the afflictions, wherewith God exerciseth vs. They are as Teachers, which instruct vs vnto righteousnesse.
These things teach us what we ought to judge of the afflictions, wherewith God Exerciseth us They Are as Teachers, which instruct us unto righteousness.
they acknowledge the fatherly hand of God in chastising thē, and therefore they reioyce in afflictions, which they know will woorke for the best vnto them.
they acknowledge the fatherly hand of God in chastising them, and Therefore they rejoice in afflictions, which they know will work for the best unto them.
Neuerthelesse least they might think yt this afflictiō should alwaies last & cōtinue, he repeateth yt wc he had said of ye fruitfulnes of ye earth & of ye most plētifull increase of corne & victual, wc is another cause of reioysing in the Lord:
Nevertheless lest they might think that this affliction should always last & continue, he repeateth that which he had said of you fruitfulness of the earth & of the most plentiful increase of corn & victual, which is Another cause of rejoicing in the Lord:
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The latter rayne, which when the Corne is now in riping causeth, that the Graines in the Eares are not scorched with ouermuch heat, but are made more plentifull.
The latter rain, which when the Corn is now in riping Causes, that the Grains in the Ears Are not scorched with overmuch heat, but Are made more plentiful.
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For albeit these seely creatures seeme to bee most weake and feeble thinges, yet doe they make huge swarmes, wherby they destroy all that euer is both farre and neere, in so much that a man may more easily defend the fieldes from the inuations of enemies then from them.
For albeit these silly creatures seem to be most weak and feeble things, yet do they make huge swarms, whereby they destroy all that ever is both Far and near, in so much that a man may more Easily defend the fields from the inuations of enemies then from them.
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Examples are euery where extant in hystories, and wee haue seene some in our tune, in the consideration whereof, woulde GOD wee were more diligentlye occupied,
Examples Are every where extant in histories, and we have seen Some in our tune, in the consideration whereof, would GOD we were more diligently occupied,
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and then remembring our owne weakenesse wee should haue lesse cause to be proude against GOD, who is able with most vile and wretched creatures to subdue euen the cruelest Tyrantes and fiercest nations that be.
and then remembering our own weakness we should have less cause to be proud against GOD, who is able with most vile and wretched creatures to subdue even the Cruellest Tyrants and Fiercest Nations that be.
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And you shal know that I am in the middest of Israel, that is to say, so great and so notable shal your happines be, that if you wil not beleeue my wordes,
And you shall know that I am in the midst of Israel, that is to say, so great and so notable shall your happiness be, that if you will not believe my words,
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but of his owne meere grace and fauour, wherewith he embraced them being vnworthie, and deseruing no such matter, as Moses himselfe more then in one place or two witnesseth.
but of his own mere grace and favour, wherewith he embraced them being unworthy, and deserving no such matter, as Moses himself more then in one place or two Witnesseth.
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But in that the Iewes are at this day horribly confounded, & made a laughing stocke to the whole worlde, it derogateth nothing at al from Gods promise.
But in that the Iewes Are At this day horribly confounded, & made a laughing stock to the Whole world, it derogateth nothing At all from God's promise.
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and are reiected by his iust iudgement, the same belongeth no more vnto them. In the meane season wee ought to apply these thinges to our instruction and comfort.
and Are rejected by his just judgement, the same belongeth no more unto them. In the mean season we ought to apply these things to our instruction and Comfort.
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Yea and he hath engrauen his spirit in our heartes, as a sure and certaine pledge of our saluation, whereby we cry, Abba Father. Of which grace there appeare sufficient trials and cleare testimonies,
Yea and he hath engraved his Spirit in our hearts, as a sure and certain pledge of our salvation, whereby we cry, Abba Father. Of which grace there appear sufficient trials and clear testimonies,
AS God promised vnto our first parentes his sonne Iesus Christ, for a redeemer, who being made man of a woman should crush and breake in pieces the heade of ye serpent:
AS God promised unto our First Parents his son Iesus christ, for a redeemer, who being made man of a woman should crush and break in Pieces the head of the serpent:
or peace, or plentiful increase of ye earth, or other tēporall benefits of like sort, they alwayes for ye most part enterlace in their promises prophesies as touching Christ, to ye end yt by thē, the godly may vnderstād yt god wil not be wanting to his people, of whō it behoued the promised redeemer of mankind to be borne,
or peace, or plentiful increase of you earth, or other temporal benefits of like sort, they always for you most part interlace in their promises prophecies as touching christ, to you end that by them, the godly may understand that god will not be wanting to his people, of whom it behooved the promised redeemer of mankind to be born,
The selfsame thing doth Ioel obserue heere in this place, who being about to comfort those, yt were altogether dismaid by feare of ye Assyrian warre, hitherto hee hath promised manye things, which make to the happines of this life,
The selfsame thing does Joel observe Here in this place, who being about to Comfort those, that were altogether dismayed by Fear of you assyrian war, hitherto he hath promised many things, which make to the happiness of this life,
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These things yt he might ye better warrant & withall warne the Iewes, least sticking fast in these earthly commodities they should neglect the more excellent testimonies of Gods grace:
These things that he might the better warrant & withal warn the Iewes, least sticking fast in these earthly commodities they should neglect the more excellent testimonies of God's grace:
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which ought of vs diligently to be considered, for that it conteineth many things, the knowledge wherof is necessary vnto vs, both to the attayning and retaining of saluation.
which ought of us diligently to be considered, for that it Containeth many things, the knowledge whereof is necessary unto us, both to the attaining and retaining of salvation.
Where first of all we haue to obserue, that being about to prophesie of Christes kingdome, amongest the innumerable benefites, whiche God hath giuen vs in him, hee chiefelye celebrateth the gifte of the holye Ghost.
Where First of all we have to observe, that being about to prophesy of Christ's Kingdom, amongst the innumerable benefits, which God hath given us in him, he chiefly celebrateth the gift of the holy Ghost.
For albeit al the treasures of Gods grace & goodnes be giuē vnto vs in Christ Iesus, yet can wee by no meanes enioy them without the gift of the holy Ghost.
For albeit all the treasures of God's grace & Goodness be given unto us in christ Iesus, yet can we by no means enjoy them without the gift of the holy Ghost.
For why? naturally we abhor from Gods kingdome, we perceiue not the misteries therof, we are vanquished with ye entisemēts of sinne, we yeeld & giue ouer to temptatiōs & to the crosse,
For why? naturally we abhor from God's Kingdom, we perceive not the Mysteres thereof, we Are vanquished with you enticements of sin, we yield & give over to temptations & to the cross,
yet wee hold it not fast But al these things the holy Ghost remedieth, who by the seede of the eternal word of God begetteth vs againe, illuminateth our mindes,
yet we hold it not fast But all these things the holy Ghost remedieth, who by the seed of the Eternal word of God begetteth us again, illuminateth our minds,
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and inflameth them with the loue of heauenly thinges, resisteth the affections of the fleshe, in temptations is a most certaine pledge of saluation, and mourning vnder the crosse confirmeth vs with most effectuall cōsolatiōs.
and inflames them with the love of heavenly things, Resisteth the affections of the Flesh, in temptations is a most certain pledge of salvation, and mourning under the cross confirmeth us with most effectual consolations.
But the kingdome of Christe is not of this worlde (as hee himselfe protesteth vnto Pilate ) but consisteth in ioy of the holy ghost, and offereth those thinges vnto vs, which make to ye inheritance of ye heauenly life.
But the Kingdom of Christ is not of this world (as he himself protesteth unto Pilate) but Consisteth in joy of the holy ghost, and Offereth those things unto us, which make to you inheritance of the heavenly life.
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Let vs therefore couet after Spirituall giftes, to the ende that being renewed and borne again in him, we may liue a life worthy the profession of our faith,
Let us Therefore covet After Spiritual Gifts, to the end that being renewed and born again in him, we may live a life worthy the profession of our faith,
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Moreouer the Prophet expresseth the maner of this sending, and who they are that shalbe partakers of the holy Ghoste, I will powre out (saith hee) my spirite vpon all fleshe, &c. By the worde of powring out, hee promiseth a large and ample grace of the spirite. For as hee is not giuen to Christe himselfe by measure,
Moreover the Prophet Expresses the manner of this sending, and who they Are that shall partakers of the holy Ghost, I will pour out (Says he) my Spirit upon all Flesh, etc. By the word of Pouring out, he promises a large and ample grace of the Spirit. For as he is not given to Christ himself by measure,
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and to bee borne againe by the spirite. And immediatly he setteth downe as specialties, sonnes and daughters, young men & olde men, seruants & handmaydes:
and to be born again by the Spirit. And immediately he sets down as specialties, Sons and daughters, young men & old men, Servants & handmaids:
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For in olde time the number of beleeuers was very small, and the knowledge of saluation might seeme to bee shet vp onely within the borders of Iudea. For these are the wordes of God to ye Israelites, saying:
For in old time the number of believers was very small, and the knowledge of salvation might seem to be shet up only within the borders of Iudea. For these Are the words of God to you Israelites, saying:
and the doctrine of saluation is preached throughout the whole worlde, and they are called from the East and from the West, which shall sitte downe in the kingdome of God with Abraham, Isaak and Iacob: yea and there is fulfilled that saying of the Prophet, who foretolde that the barren shoulde haue many moe children then the married wife.
and the Doctrine of salvation is preached throughout the Whole world, and they Are called from the East and from the West, which shall sit down in the Kingdom of God with Abraham, Isaac and Iacob: yea and there is fulfilled that saying of the Prophet, who foretold that the barren should have many more children then the married wife.
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Further albeit there are in the olde Testament notable and renowmed examples of beleeuers, yet is the knowledge of saluation much more glorious and plentifull after the comming of Christe, then it was in times past.
Further albeit there Are in the old Testament notable and renowned Examples of believers, yet is the knowledge of salvation much more glorious and plentiful After the coming of Christ, then it was in times past.
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For in the olde worlde the faithfull depended onely vpon the promises and figures of the lawe and oracles of the Prophetes, which nowe are seeue to bee cleere and euident enough,
For in the old world the faithful depended only upon the promises and figures of the law and oracles of the prophets, which now Are seeue to be clear and evident enough,
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and which are very necessarie for vs all to knowe, hee nowe setteth downe that by the which as by a peculiar token, the more plentifull grace of gods spirite may bee knowen.
and which Are very necessary for us all to know, he now sets down that by the which as by a peculiar token, the more plentiful grace of God's Spirit may be known.
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That is to say prophesie, vnder which that the gift also of tongues is comprehended it appeareth by the interpretation of Peter. But they are properly saide to prophesie, which treate of the secrete will of God and of thinges to come.
That is to say prophesy, under which that the gift also of tongues is comprehended it appears by the Interpretation of Peter. But they Are properly said to prophesy, which Treat of the secret will of God and of things to come.
For by these meanes commonly in times past God reuealed his will to the Prophetes, whereupon they were called Seeres. But the thinges that are heere promised, began immediately after Christes ascention to bee perfourmed:
For by these means commonly in times passed God revealed his will to the prophets, whereupon they were called Seers. But the things that Are Here promised, began immediately After Christ's Ascension to be performed:
what time the holy Ghoste comming downe vpon the Apostles in a visible shape did so adorne them with the knowledge both of the holy Scriptures and the tongues, that they were an admiration euen to their enemies also, which knewe them to be Idiotes and men vnlearned.
what time the holy Ghost coming down upon the Apostles in a visible shape did so adorn them with the knowledge both of the holy Scriptures and the tongues, that they were an admiration even to their enemies also, which knew them to be Idiots and men unlearned.
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And that the same sawe visions, and were in their dreames admonished of graue and necessarie matters, the examples of Peter and Paule doe sufficiently testifie.
And that the same saw visions, and were in their dreams admonished of graven and necessary matters, the Examples of Peter and Paul do sufficiently testify.
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And Theodoret. bishop of Cyrus writeth that in his time there were some, who beeing instructed with a singuler gift of the spirite prophesied of thinges to come.
And Theodoret bishop of Cyrus Writeth that in his time there were Some, who being instructed with a singular gift of the Spirit prophesied of things to come.
But because this gift was singuler and for a time onely, and the thinges nowe abundantly taught in the Scriptures, which are requisite for vs to knowe, this gift (as many other moe besides) is ceased.
But Because this gift was singular and for a time only, and the things now abundantly taught in the Scriptures, which Are requisite for us to know, this gift (as many other more beside) is ceased.
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Neuerthelesse there remaineth yet still a certaine and cleere knowledge of the trueth, the certaintie of our saluation, the effects of our regeneration, adoption,
Nevertheless there remains yet still a certain and clear knowledge of the truth, the certainty of our salvation, the effects of our regeneration, adoption,
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and yt couet to suppresse the oracles of the Apostles, as touching the last times, seeing God would haue the knowledge of saluation to bee common vnto alhis people,
and that covet to suppress the oracles of the Apostles, as touching the last times, seeing God would have the knowledge of salvation to be Common unto alhis people,
& therefore behooued the Apostles to be indued with the holy ghost, that they might put vs in mind of the things, that come to passe at this day in the Church, &c. But least any man at the springing vp of Christes kingdome shoulde promise to himselfe all thinges ioyfull and prosperous, Ioel consequently setteth downe what a huge masse of mischiefes and dangers shoulde euery where arise:
& Therefore behooved the Apostles to be endued with the holy ghost, that they might put us in mind of the things, that come to pass At this day in the Church, etc. But least any man At the springing up of Christ's Kingdom should promise to himself all things joyful and prosperous, Joel consequently sets down what a huge mass of mischiefs and dangers should every where arise:
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partly to the ende hee might remedie the offence of the crosse, and that hee might commende and set foorth faith in Christe, which alone is able to saue vs in these dangers:
partly to the end he might remedy the offence of the cross, and that he might commend and Set forth faith in Christ, which alone is able to save us in these dangers:
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And because hee maketh mention of that greate day, wherein Christe shall come to iudgement, it is euident enough, that hee comprehendeth all the time from Christes manifestatiō in the flesh euen to his last comming, in which hee will accomplishe his kingdome in his elect,
And Because he makes mention of that great day, wherein Christ shall come to judgement, it is evident enough, that he comprehendeth all the time from Christ's manifestation in the Flesh even to his last coming, in which he will accomplish his Kingdom in his elect,
And they beganne to bee accōplished by and by after his ascention into heauen, as touching the nation of the Iewes. For there were seen wonders of al sortes,
And they began to be accomplished by and by After his Ascension into heaven, as touching the Nation of the Iewes. For there were seen wonders of all sorts,
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For who is ignoraunt of the Cometes and blasing starres, of the Swoordes, Speares, and other like thinges, which haue now certaine yeeres past beene seene in the skies:
For who is ignorant of the Comets and blazing Stars, of the Swords, Spears, and other like things, which have now certain Years passed been seen in the skies:
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And that these are no vaine scarecrowes the thing it selfe testifieth, when as the wretched worlde is vexed and disquieted with warres, famine, pestilence, & other plagues innumerable.
And that these Are no vain scarecrowes the thing it self Testifieth, when as the wretched world is vexed and disquieted with wars, famine, pestilence, & other plagues innumerable.
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then hee was in times past, before Christe was giuen vnto vs in the fleshe? This question is not superfluous, considering that in times past the enemies of the Christian faith tooke heereby occasion to slaunder it, in that after the rising thereof, they saide whole swarmes of mischiefes brake into the worlde.
then he was in times past, before Christ was given unto us in the Flesh? This question is not superfluous, considering that in times passed the enemies of the Christian faith took hereby occasion to slander it, in that After the rising thereof, they said Whole swarms of mischiefs brake into the world.
But if we cōsider ye thing it self, it will appeare that the cause of these euils commeth not of the Christian faith or religion, but proceedeth from the people.
But if we Consider you thing it self, it will appear that the cause of these evils comes not of the Christian faith or Religion, but Proceedeth from the people.
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Is it therefore to be thought any maruell or a thing vn worthy, if God punish the desperate boldnesse of these men with all kinde of plagues, which wilfully refuse the saluation offered:
Is it Therefore to be Thought any marvel or a thing vn worthy, if God Punish the desperate boldness of these men with all kind of plagues, which wilfully refuse the salvation offered:
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This doubtles is the cause, for the which Christe himselfe foretold that the nation of the Iewes should bee rooted out, & for which also the Romane Empire was manifoldly afflicted,
This doubtless is the cause, for the which Christ himself foretold that the Nation of the Iewes should be rooted out, & for which also the Roman Empire was manifoldly afflicted,
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But for so much as a number in these dayes followe and imitate the wickednesse of the Iewes and Emperours, it is nieete and requisite that they shoulde suffer and abide the selfe same paines and punishments with them.
But for so much as a number in these days follow and imitate the wickedness of the Iewes and emperors, it is nieete and requisite that they should suffer and abide the self same pains and punishments with them.
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Where, if so bee wee looke vpon those, that haue giuen their names vnto Christe, although they bee of a right iudgemente as touching faith and religion,
Where, if so be we look upon those, that have given their names unto Christ, although they be of a right judgement as touching faith and Religion,
and also do refreine themselues from the grosser sins and superstitions, yet concurre there many thinges in them, which deserue ye sharper kinde of discipline and chastizemente.
and also do refreine themselves from the grosser Sins and superstitions, yet concur there many things in them, which deserve you sharper kind of discipline and chastizemente.
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For some blinded with the loue of this worlde, couet after honours and riches, othersome hauing too good an opinion of themselues are made secure and carelesse, others there be that become slaues to their affections,
For Some blinded with the love of this world, covet After honours and riches, Othersome having too good an opinion of themselves Are made secure and careless, Others there be that become slaves to their affections,
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For in as muche as the state and condition of the worlde will bee alwayes alike, it is good reason also that the same should be vexed with the like punishments and afflictions,
For in as much as the state and condition of the world will be always alike, it is good reason also that the same should be vexed with the like punishments and afflictions,
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vntill that great day of the Lorde appeare, which as it wyll bee terrible to the wicked as the Prophete signifieth, so will the same bee ioyfull to the Godly,
until that great day of the Lord appear, which as it will be terrible to the wicked as the Prophet signifies, so will the same be joyful to the Godly,
And withall the goodnesse of GOD is to bee obserued, who before hee bring foorth the punishments, which wee haue deserued, is accustomed to forwarne vs not onely by his worde,
And withal the Goodness of GOD is to be observed, who before he bring forth the punishments, which we have deserved, is accustomed to forwarn us not only by his word,
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And Iohn calleth him the Lambe of God, which was staine from the beginning of the worlde, yt is whose merit reacheth vnto all those yt haue euen from the first beginning of the worlde beleeued in him.
And John calls him the Lamb of God, which was stain from the beginning of the world, that is whose merit reaches unto all those that have even from the First beginning of the world believed in him.
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For after hee had promised that God woulde deliuer his people from the handes of the Assyrians, foorthwith by way of confirmation hee addeth an euident prophesie of Christe, who hauing accomplished the worke of our redemption, shoulde sende foorth his spirite,
For After he had promised that God would deliver his people from the hands of the Assyrians, forthwith by Way of confirmation he adds an evident prophesy of Christ, who having accomplished the work of our redemption, should send forth his Spirit,
But because also hee foresaw the wickednesse of ye Iewes and other people, wherof the greater part despiseth and retecteth Christ, hee denounced vnto these likewise, gods wrath & horrible punishmentes.
But Because also he foresaw the wickedness of the Iewes and other people, whereof the greater part despises and retecteth christ, he denounced unto these likewise, God's wrath & horrible punishments.
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For the selfesame thing doth Moses in the Law, where after most grecuous threatninges, hee addeth a comfortable doctrine as touching the true conuersion vnto God.
For the selfsame thing does Moses in the Law, where After most grecuous threatenings, he adds a comfortable Doctrine as touching the true conversion unto God.
It shall be our parts therefore, to acknowledge this fatherly care of God for vs, and to obey his precepts, &c. But as touching the wordes of the Prophet, first he teacheth the maner and waye, wherebye men may prouide for themselues among so greate dangers, saying:
It shall be our parts Therefore, to acknowledge this fatherly care of God for us, and to obey his Precepts, etc. But as touching the words of the Prophet, First he Teaches the manner and Way, whereby men may provide for themselves among so great dangers, saying:
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Paule citeth this place in a cause of great weight, where hee auoucheth the calling of the Gentiles against the Iewes: wherefore euery part thereof is deligently to be discussed of vs.
Paul citeth this place in a cause of great weight, where he avoucheth the calling of the Gentiles against the Iewes: Wherefore every part thereof is diligently to be discussed of us
and withall doe admonish vs of our duetie, that wee also without any enuious respect of persons, should embrace those with Christian loue and charitie, whome the fellowship of one fayth hath ioyned & knit together with vs, and vpon whom God poureth forth his fauour with so great liberalitie.
and withal do admonish us of our duty, that we also without any envious respect of Persons, should embrace those with Christian love and charity, whom the fellowship of one faith hath joined & knit together with us, and upon whom God pours forth his favour with so great liberality.
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as namely his goodnes, mercy, truth, wisedome, omnipotencie, iustice, and if there be any other titles like vnto these, which are partely gathered out of his word,
as namely his Goodness, mercy, truth, Wisdom, omnipotency, Justice, and if there be any other titles like unto these, which Are partly gathered out of his word,
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The Lord, the Lord, strong, merciful, and gratious, slow to anger, and abundant in goodnes and truth, reseruing mercy for thousandes, forgiuing iniquitie, transgression & sinne and not making the wicked innocent, visiting the iniquitie of the fathers vpon the children,
The Lord, the Lord, strong, merciful, and gracious, slow to anger, and abundant in Goodness and truth, reserving mercy for thousandes, forgiving iniquity, Transgression & sin and not making the wicked innocent, visiting the iniquity of the Father's upon the children,
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& vpon childrens children. &c. But for as much as all these thinges are found especially in the sonne of God, Iesus Christ who is therfore called the brightnes of his glory and the expresse image of his substance, the same also is the verye true name of GOD, in and by which inuocation ought to be made.
& upon Children's children. etc. But for as much as all these things Are found especially in the son of God, Iesus christ who is Therefore called the brightness of his glory and the express image of his substance, the same also is the very true name of GOD, in and by which invocation ought to be made.
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Wherupon also that most ancient vsage of the Church preuailed, whereby prayers for the most part are ended in the name of Christ. Whilest therefore the prophet willeth vs to cal vpon the name of the Lord, he inioyneth no other thing thē fayth in Christ, which both commendeth vs vnto God,
Whereupon also that most ancient usage of the Church prevailed, whereby Prayers for the most part Are ended in the name of christ. Whilst Therefore the Prophet wills us to call upon the name of the Lord, he enjoin no other thing them faith in christ, which both commends us unto God,
yet cannot he passe ouer our praiers with deafe eare, when wee bring before hun his sonne Christ, which of him is made vnto vs righteousnes, and satisfaction.
yet cannot he pass over our Prayers with deaf ear, when we bring before hun his son christ, which of him is made unto us righteousness, and satisfaction.
Hee vseth the word of sauing or deliuering, to the end he might shew that saluation should happen euen vnto those also, that seemed alreadie to be vtterly perished,
He uses the word of Saving or delivering, to the end he might show that salvation should happen even unto those also, that seemed already to be utterly perished,
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For hither belongeth that which is written of the children of Israel, trying out at the redde Sea with infinite thinges beside, that happened vnto them whilest they were in the wildernes.
For hither belongeth that which is written of the children of Israel, trying out At the red Sea with infinite things beside, that happened unto them whilst they were in the Wilderness.
Dauid in like manner as hee confesseth himselfe to be hearde oftentimes, so heapeth hee togither very many examples of them, whome God deliuered when they called for his ayde.
David in like manner as he Confesses himself to be heard oftentimes, so heapeth he together very many Examples of them, whom God Delivered when they called for his aid.
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The tokens of Gods wrath doe euery where appeare, and all sortes of calamities breake in on euery side, which Christ and the Apostles foretolde, should come to passe in the last time.
The tokens of God's wrath do every where appear, and all sorts of calamities break in on every side, which christ and the Apostles foretold, should come to pass in the last time.
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But how vayne their consultations are, which chalenge to thēselues the chiefe prayse of wisdome, the euent and successe of thinges doeth abundantlye prooue.
But how vain their Consultations Are, which challenge to themselves the chief praise of Wisdom, the event and success of things doth abundantly prove.
Let vs acknowledge our sinnes, and casting away all confidence of our owne woorkes, let vs implore and call for the grace of God alone through Christ Iesus, who as he hath reconciled his father vnto vs,
Let us acknowledge our Sins, and casting away all confidence of our own works, let us implore and call for the grace of God alone through christ Iesus, who as he hath reconciled his father unto us,
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so also woorketh hee true repentance in those, whome hee regenerateth by his spirit. &c. But he maketh a further confirmation of that which he sayd, when he addeth:
so also worketh he true Repentance in those, whom he regenerateth by his Spirit. etc. But he makes a further confirmation of that which he said, when he adds:
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For in mount Sion, and in Hierusalem shalbe deliuerance, as the Lord hath sayd, that is to say, albeit the church may seeme euen now to be vtterly perished yet in Siō shall saluation be had,
For in mount Sion, and in Jerusalem shall deliverance, as the Lord hath said, that is to say, albeit the Church may seem even now to be utterly perished yet in Siō shall salvation be had,
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God doubtlesse had sayd to Dauid as touching Hierusalem, yt the same should be his rest, & concerning the remnantes to be saued Esay expressely speaketh.
God doubtless had said to David as touching Jerusalem, that the same should be his rest, & Concerning the remnants to be saved Isaiah expressly speaks.
yet after they they were returned from Babilon they builded agayn and reedified their citie and temple, & there at length by the Apostles the church beganne to be gathered,
yet After they they were returned from Babylon they built again and reedified their City and temple, & there At length by the Apostles the Church began to be gathered,
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We are admonished here that saluation is to be fofid only & alone in ye church, a type & figure wherof in times past was Ierusalē wc was situate vpō moūt Siō famous & renowned through ye temple of ye Lord,
We Are admonished Here that salvation is to be fofid only & alone in you Church, a type & figure whereof in times past was Ierusalē which was situate upon mount Siō famous & renowned through you temple of the Lord,
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for that these thinges are not to bee taken litterally or according to the sense of ye letter, that we should tye the grace of God and our saluation to the terrestriall Sion and Hierusalem, it appeareth abundantly by this, that Christ called the same citie afterward a denne of theeues,
for that these things Are not to be taken literally or according to the sense of you Letter, that we should tie the grace of God and our salvation to the terrestrial Sion and Jerusalem, it appears abundantly by this, that christ called the same City afterwards a den of thieves,
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because there florisheth the merit of Iesus Christ, who offering himselfe on mount Sion for our sinnes, hath pacified God his father toward vs. This Church shall alwayes endure, howsoeuer the world storme and rage. For why:
Because there flourisheth the merit of Iesus christ, who offering himself on mount Sion for our Sins, hath pacified God his father towards us This Church shall always endure, howsoever the world storm and rage. For why:
it can by no meanes reele or stagger, because it is grounded vpon Christ, which is the rocke, against whom the gates of hell shall neuer preuayle, and who hath promised himselfe to be present with vs,
it can by no means reel or stagger, Because it is grounded upon christ, which is the rock, against whom the gates of hell shall never prevail, and who hath promised himself to be present with us,
But wee haue to marke with singular diligence, vnto whom that saluation belongeth, that God hath prepared in Sion. Namely, to the remnāts whom the Lord shall call.
But we have to mark with singular diligence, unto whom that salvation belongeth, that God hath prepared in Sion. Namely, to the remnants whom the Lord shall call.
in so muche that if the Lorde had not reserued vnto vs certayne small remnants we shoulde haue beene as Sodome, and shoulde haue beene like vnto Gomorrha. These remnantes hee hath chosen by his euerlasting purpose before this worlde was made,
in so much that if the Lord had not reserved unto us certain small remnants we should have been as Sodom, and should have been like unto Gomorrha. These remnants he hath chosen by his everlasting purpose before this world was made,
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Wicked deeds haue preuailed agaynst vs, But thou wilt be mercifull vnto our transgressions: Blessed is hee, whom thou choosest, and causest to come to thee:
Wicked Deeds have prevailed against us, But thou wilt be merciful unto our transgressions: Blessed is he, whom thou choosest, and causest to come to thee:
and by this it commeth to passe, that like as in tunes past, when the Tyrant of the Assyrians wasted & destroyed all yt euer was both far & neere, God saued his people in Hierusalē:
and by this it comes to pass, that like as in Tunis past, when the Tyrant of the Assyrians wasted & destroyed all that ever was both Far & near, God saved his people in Hierusalē:
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& maketh them partakers of saluatiō in Christ. In ye meane season ye wordes of remnantes & reliques betokē ye fewenesse of beleeuers, which if they be compared with the multitude of ye vngodly, may be accounted very few,
& makes them partakers of salvation in christ. In you mean season you words of remnants & Relics betoken you fewenesse of believers, which if they be compared with the multitude of the ungodly, may be accounted very few,
For in ye church onely saluation betideth vnto ye elect & chosen, who being called by ye gospel apprehēd & embrace Christ Iesus, without whō there is no name, wherein men may be saued, To him therfore be giuen blessing, honour, glory and dominion for euer and euer, Amen.
For in the Church only salvation betides unto you elect & chosen, who being called by you gospel apprehend & embrace christ Iesus, without whom there is no name, wherein men may be saved, To him Therefore be given blessing, honour, glory and dominion for ever and ever, Amen.
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4 Yea, & what haue you to doe with me, O Tyrus & Sidon, & al the coastes of Palestina? wil ye render me a recōpence? & if ye recompēce me, I wil swiftly and speedily render your recompence vpon your heade.
4 Yea, & what have you to do with me, Oh Tyre & Sidon, & all the coasts of Palestine? will you render me a recompense? & if you recompense me, I will swiftly and speedily render your recompense upon your head.
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and amongest other thinges he enterlaced a prophesie of Christes kingdome, to the end they might vnderstand that God can by no meanes neglect that nation, of whom it behooued the promised redeemer of mankinde to be borne, who shoulde spreade abroade his kingdome through the whole world.
and amongst other things he interlaced a prophesy of Christ's Kingdom, to the end they might understand that God can by no means neglect that Nation, of whom it behooved the promised redeemer of mankind to be born, who should spread abroad his Kingdom through the Whole world.
These thinges ought so to bee considered of vs, that wee may gather from hence a generall doctrine and consolation against the attempts as well of our exterior as domesticall enemies.
These things ought so to be considered of us, that we may gather from hence a general Doctrine and consolation against the attempts as well of our exterior as domestical enemies.
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so also will hee not neglect the same at this day, yea and they shall feele Christ to bee their iudge, that wil not acknowledge him to bee their Sauiour.
so also will he not neglect the same At this day, yea and they shall feel christ to be their judge, that will not acknowledge him to be their Saviour.
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I will not onely deliuer you from the present danger of warre, but also I will render to the Assyrians, your enemies such punishments as their deedes haue deserued.
I will not only deliver you from the present danger of war, but also I will render to the Assyrians, your enemies such punishments as their Deeds have deserved.
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And that the credite of the promise might be ye greater and more certaine, hee toucheth diligently all the circumstances of the whole businesse. For beginning with the time:
And that the credit of the promise might be the greater and more certain, he touches diligently all the Circumstances of the Whole business. For beginning with the time:
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In those dayes (saieth hee) and in that time, when I shall bring againe the captiuitie of Iuda and Ierusalem, &c. The captiuitie hee calleth partly the said Assyrian warre, wherein they were shut vp as captiues and prisoners,
In those days (Saith he) and in that time, when I shall bring again the captivity of Iuda and Ierusalem, etc. The captivity he calls partly the said assyrian war, wherein they were shut up as captives and Prisoners,
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and partly that miserie, whiche they should at the length suffer in Babylō. And because it seemed scarce possible, yt any mā should bee deliuered frō the tyranny of so mightie & puissant enemies, he declareth yt at the selfesame time ye same also shall be crushed & subuerted, to ye intēt they might vnderstand, yt this should be no let,
and partly that misery, which they should At the length suffer in Babylō. And Because it seemed scarce possible, that any man should be Delivered from the tyranny of so mighty & puissant enemies, he Declareth that At the selfsame time you same also shall be crushed & subverted, to the intent they might understand, that this should be no let,
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But let vs remēber yt these things belong especially to the times of Christe, in whome is fulfilled indeede, whatsoeuer was shadowed long agoe by the deliuerance from the tyranny of the Assyrians or Babyloniās. For we were all of vs captiues vnder the dominion of sinne and the Diuell.
But let us Remember that these things belong especially to the times of Christ, in whom is fulfilled indeed, whatsoever was shadowed long ago by the deliverance from the tyranny of the Assyrians or Babylonians. For we were all of us captives under the dominion of sin and the devil.
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But seeing Christes time doeth still last and continue, and the same is to reigne in his Churche euen to the ende of the world, from hence also haue wee to fetche our comforte in these dayes.
But seeing Christ's time doth still last and continue, and the same is to Reign in his Church even to the end of the world, from hence also have we to fetch our Comfort in these days.
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I will gather all nations, and bryng them downe into the valley of Iehosophat, and there I will pleade with them. &c. In which wordes he protesteth, that he will be the deliuerer of his people ▪ and they haue euery of them a certaine force or Emphasis. I will gather (sayth hee) all nations. As though hee shoulde say, They nowe conspire and flocke together against mee,
I will gather all Nations, and bring them down into the valley of Iehosophat, and there I will plead with them. etc. In which words he protesteth, that he will be the deliverer of his people ▪ and they have every of them a certain force or Emphasis. I will gather (say he) all Nations. As though he should say, They now conspire and flock together against me,
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For at what time many nations had conspired against king Iehosophat, whose power seemed to bee vnuanquishable, it came to passe by the singular benefite of God, that they falling out among themselues were slaine and inriched the Iewes with their spoyles.
For At what time many Nations had conspired against King Iehosophat, whose power seemed to be unvanquishable, it Come to pass by the singular benefit of God, that they falling out among themselves were slain and enriched the Iewes with their spoils.
Hee woulde haue them therefore to be mindful of this example, and not to thinke that Gods power is nowe spent or exhausted, who in times past coulde without any labour destroy euen most cruell and fierce enemies.
He would have them Therefore to be mindful of this Exampl, and not to think that God's power is now spent or exhausted, who in times past could without any labour destroy even most cruel and fierce enemies.
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Examples in Histories are euery where met withall, which teache, howe vaine and friuolous all their indeuours are, that seek to escape the iudgement of God.
Examples in Histories Are every where met withal, which teach, how vain and frivolous all their endeavours Are, that seek to escape the judgement of God.
And what shall wee say to this? that in the last day all men muste bee summoned before the tribunall seate of Christ, that they may there receiue rewardes according to their deedes? Let vs bee mindfull of these thinges,
And what shall we say to this? that in the last day all men must be summoned before the tribunal seat of christ, that they may there receive rewards according to their Deeds? Let us be mindful of these things,
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and giuing our selues to the studie of godlinesse, keepe and hold fast astedfast and vnshaken hope of saluation against the attempts of the wicked and vngodly.
and giving our selves to the study of godliness, keep and hold fast astedfast and unshaken hope of salvation against the attempts of the wicked and ungodly.
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But we ought to transfer these things vnto our selues also, to the intent we may learne from hence, what they do, whosoeuer they are that persecute the Church of Christ.
But we ought to transfer these things unto our selves also, to the intent we may Learn from hence, what they do, whosoever they Are that persecute the Church of christ.
and further hauing purchased them, hee allotted them vnto his sonne for an inheritance, yea he would haue them to be his spouse, which he might make partaker of his heauenly kingdom & of euerlasting happines.
and further having purchased them, he allotted them unto his son for an inheritance, yea he would have them to be his spouse, which he might make partaker of his heavenly Kingdom & of everlasting happiness.
For ye threatning of God is wel knowen, speaking by Zachary. He that toucheth you, toucheth the apple of mine eyet & ye saying of Christ, Saule, Saul, why persecutest thou mee? Which as they strike a terrour vnto the wicked,
For you threatening of God is well known, speaking by Zachary. He that touches you, touches the apple of mine eyet & you saying of christ, Saule, Saul, why Persecutest thou me? Which as they strike a terror unto the wicked,
But least God might seeme to haue taken any thing rashly in hande, hee rehearseth in order, what they had done against his people, and against his inheritance.
But least God might seem to have taken any thing rashly in hand, he rehearseth in order, what they had done against his people, and against his inheritance.
For they had both led away the people, and dispearsed them throughout their prouinces, and also had brought of their own nation into the land of Israel to inhabite, according as the sacred historie euidently testifieth of Salmanazar: and that Sennacherib the tyrant attempted the like, it may appeare by the wordes of Rabsaketh, wherewith hee sollicited them of Ierusalem to surrender their Citie.
For they had both led away the people, and dispersed them throughout their Provinces, and also had brought of their own Nation into the land of Israel to inhabit, according as the sacred history evidently Testifieth of Salmanazar: and that Sennacherib the tyrant attempted the like, it may appear by the words of Rabsaketh, wherewith he solicited them of Ierusalem to surrender their city.
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And this doeth the Lorde obiect vnto them as a great and heynous crime, when yet notwithstanding Sennacherib chiefly glorifieth heerein, that hee had remoued the boundes of kingdomes and nations.
And this doth the Lord Object unto them as a great and heinous crime, when yet notwithstanding Sennacherib chiefly Glorifieth herein, that he had removed the bounds of kingdoms and Nations.
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And because it is plaine that God hath appointed to euery people, their seuerall limites and borders, they sin in like maner, whosoeuer without great and vrgent cause inuade the countries and dominions of other.
And Because it is plain that God hath appointed to every people, their several Limits and borders, they sin in like manner, whosoever without great and urgent cause invade the countries and Dominions of other.
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Albeit the Prophete doth not heere onely accuse this kinde of iniustice and crueltie, but also the vngodlines, wherby they both prophaned the people consecrated vnto God,
Albeit the Prophet does not Here only accuse this kind of injustice and cruelty, but also the ungodliness, whereby they both Profaned the people consecrated unto God,
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Wee ought not therfore to bee offended, but rather to consider of the faultes and corruptions of the Church, which it behoueth by this meanes to bee corrected and resereined.
we ought not Therefore to be offended, but rather to Consider of the Faults and corruptions of the Church, which it behooves by this means to be corrected and resereined.
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when commonly beeing giuen to most foule and filthie pleasures, they run headlong through a desperate and insatiable libertie into all kinde of lust and villauie.
when commonly being given to most foul and filthy pleasures, they run headlong through a desperate and insatiable liberty into all kind of lust and villauie.
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and the whole rabble in a maner of the anointed and shauen crewe, who when they burne with an vnquenchable practise of dice play, venerie, and gluttonie,
and the Whole rabble in a manner of the anointed and shaven crew, who when they burn with an unquenchable practice of dice play, venery, and gluttony,
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But euen they also shall feele at the length, what it is to mocke God, and the Church of Christe. And these things bee spoken as touching the outwarde enemies.
But even they also shall feel At the length, what it is to mock God, and the Church of Christ. And these things be spoken as touching the outward enemies.
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For it is euident that the Philistines were subdued by Dauid, and that the Tyrians were confederate with Dauid and Salomon. And they forsooth (namely the Philistines ) thought they had nowe occasion giuen them, wherby they mought reuenge their olde wronges:
For it is evident that the philistines were subdued by David, and that the Tyrians were confederate with David and Solomon. And they forsooth (namely the philistines) Thought they had now occasion given them, whereby they might revenge their old wrongs:
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Yea, and what haue you to doe with mee (saith hee) O Tyre & Sidon, and all the coastes of Palestina? As though hee shoulde say, Goe to, admit the Assyrians had some cause of warre against mee,
Yea, and what have you to do with me (Says he) Oh Tyre & Sidon, and all the coasts of Palestine? As though he should say, Go to, admit the Assyrians had Some cause of war against me,
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or at least coulde pretende some excuse, that they beeing farre off from my lande, were also voide and destitute of the knowledge of my lawes & maner of my true worship.
or At least could pretend Some excuse, that they being Far off from my land, were also void and destitute of the knowledge of my laws & manner of my true worship.
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But tell me, what moued you, to ioyne your selues vnto these, and to bee drawen into the societie of the battaile? What, will yee render mee a recompence? that is to say, haue yee suffered any iniurie by me, that might deserue such a recompence? Certainely you can alleddge no such matter,
But tell me, what moved you, to join your selves unto these, and to be drawn into the society of the battle? What, will ye render me a recompense? that is to say, have ye suffered any injury by me, that might deserve such a recompense? Certainly you can alleddge no such matter,
The summe therefore and effect of the accusation is this, namely that they rashly and prouoked with no wrong or iniurie at all, had rysen and rebelled againste the people of GOD, &c.
The sum Therefore and Effect of the accusation is this, namely that they rashly and provoked with no wrong or injury At all, had risen and rebelled against the people of GOD, etc.
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And by this example are expressed and laide open the maners of the Domesticall, or housholde enemies of the Church, who are for a time compelled to forsake their superstitions and most vile trades of liuing,
And by this Exampl Are expressed and laid open the manners of the Domestical, or household enemies of the Church, who Are for a time compelled to forsake their superstitions and most vile trades of living,
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yea & they thinke themselues very heynously and intollerably dealt withall, and therefore vpon occasion giuen they rise vp, that they may followe and pursue the same their title and quarrell to the vttermost.
yea & they think themselves very heinously and intolerably dealt withal, and Therefore upon occasion given they rise up, that they may follow and pursue the same their title and quarrel to the uttermost.
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yea euen filthily flatter them, whilest either we seeke by carnall wisedome to winne them, or els in seeking againe by them, forget our duties vnto God, &c. But hee recounteth also the sinnes of these men, and in two kindes comprehendeth all, wherein they chiefly offended:
yea even filthily flatter them, whilst either we seek by carnal Wisdom to win them, or Else in seeking again by them, forget our duties unto God, etc. But he recounteth also the Sins of these men, and in two Kinds comprehendeth all, wherein they chiefly offended:
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and howe they had wickedly taken away perforce the riches consecrated vnto him, and had carried them into their temples or pallaces, where they abused them eyther to superstition,
and how they had wickedly taken away perforce the riches consecrated unto him, and had carried them into their Temples or palaces, where they abused them either to Superstition,
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Secondly, yee haue solde the children of Iuda and Ierusalem vnto the Grecians, or vnto forreigne nations, that beeing banished farre off from their countrie, they might be void of all hope of return.
Secondly, ye have sold the children of Iuda and Ierusalem unto the Greeks, or unto foreign Nations, that being banished Far off from their country, they might be void of all hope of return.
For after that the Romishe Bishops haue once vsurped to themselues the gouermnent of the Church, by and by they conuert the goods of the Church, which aforetime were consecrated vnto God and his seruice, partly into superstitiōs,
For After that the Romish Bishops have once usurped to themselves the government of the Church, by and by they convert the goods of the Church, which aforetime were consecrated unto God and his service, partly into superstitions,
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& partly to the maintenance of their own pomp and prodigalitie. And albeit their sacrilegious holdnesse bee euery where reproued by the light of the Gospell,
& partly to the maintenance of their own pomp and prodigality. And albeit their sacrilegious holdnesse be every where reproved by the Light of the Gospel,
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but either scrape thē together to ye common bancke, or els challenge them priuately to themselues, that they may the more inordinately reuel and make good cheere.
but either scrape them together to you Common bank, or Else challenge them privately to themselves, that they may the more inordinately revel and make good cheer.
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Either of these fortes haue their colours, whereby they excuse their iniquitie, and the true children of Iuda, which accuse and finde fault with these thinges, they eyther cast into exile,
Either of these forts have their colours, whereby they excuse their iniquity, and the true children of Iuda, which accuse and find fault with these things, they either cast into exile,
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In ye meane time, let vs also bee mindfull of these thinges, and paciently take this vnhappie lot and condition of the Churche, trusting onely in Christe Iesu, who will neuer suffer his owne cause to quaile.
In you mean time, let us also be mindful of these things, and patiently take this unhappy lot and condition of the Church, trusting only in Christ Iesu, who will never suffer his own cause to quail.
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ALbeit God loueth deerly his church, & wil haue it to be perpetuall •••reserued, yet suffereth he the same to be diuersely exercised and afflicted vnder wicked & vngodly enemies,
ALbeit God loves dearly his Church, & will have it to be perpetual •••reserued, yet suffers he the same to be diversely exercised and afflicted under wicked & ungodly enemies,
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Heere therefore we haue need as well of diligent doctrine as consolation, to the end we may perceiue these thinges to come to passe by the iust iudgement of God, who chastineth his that they may be saued,
Here Therefore we have need as well of diligent Doctrine as consolation, to the end we may perceive these things to come to pass by the just judgement of God, who chastineth his that they may be saved,
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Hitherto maketh the last part of Ioel. For hee so comforteth the people of his time against ye terrours of the Assyrian warre, that looke what he sayth vnto them ought to be applied vnto al ages.
Hitherto makes the last part of Joel For he so comforts the people of his time against you terrors of the assyrian war, that look what he say unto them ought to be applied unto all ages.
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And of late forsooth be promised in generall, that God woulde take in hand the cause of his people against their enemies, whose crueltie and pride he declared at large.
And of late forsooth be promised in general, that God would take in hand the cause of his people against their enemies, whose cruelty and pride he declared At large.
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But now hee diligently describeth the iudgment of god which hāgeth in like maner ouer the heads of al those that in these dayes imitate the sayd anciēt enemies of the church.
But now he diligently Describeth the judgement of god which hangs in like manner over the Heads of all those that in these days imitate the said ancient enemies of the Church.
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For I wil sel your soones & your daughters into the hand of the children of Iuda, who shall also sell them to the Sabeans and to other nations a farre off.
For I will sell your soon & your daughters into the hand of the children of Iuda, who shall also fell them to the Sabeans and to other Nations a Far off.
Yet so the Lord speaketh, that these thinges should happen vnto thē, by reason of ye disluyaltie and crueltie, which they had vsed agaynst the Iewes. The execution therfore of Gods iudgement is attributed to the Iewes, for as much as God woulde sende it, to reuenge the iniuries offred vnto his people.
Yet so the Lord speaks, that these things should happen unto them, by reason of you disluyaltie and cruelty, which they had used against the Iewes. The execution Therefore of God's judgement is attributed to the Iewes, for as much as God would send it, to revenge the injuries offered unto his people.
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But these thinges were fulfilled, when the selfsame Assyrians & Chaldeans, which had afflicted ye Iewes, did also within a while after subdue and ouerrunne these nations, togither with other the neare neighbours of the Iewes, as we may see in the sermons of Esay, Ieremie, and Ezechiel. Neuerthelesse these things ought chiefly to be referred to the times of Christ, who as he hath gathered together in one the children of God, which were before dispersed and solde vnder sinne:
But these things were fulfilled, when the selfsame Assyrians & Chaldeans, which had afflicted you Iewes, did also within a while After subdue and overrun these Nations, together with other the near neighbours of the Iewes, as we may see in the Sermons of Isaiah, Ieremie, and Ezechiel. Nevertheless these things ought chiefly to be referred to the times of christ, who as he hath gathered together in one the children of God, which were before dispersed and sold under sin:
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For when these had after a sort sold Christ, and shamefully denied him before Pilate, God solde them also into the handes of the Romanes, and scattered them throughout the whole worlde,
For when these had After a sort sold christ, and shamefully denied him before Pilate, God sold them also into the hands of the Romans, and scattered them throughout the Whole world,
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And withall let thē also obserue this thing whosoeuer beside the cause of religion, liue by oppression of the poore, shedding of bloode, and by rauine and extertion:
And withal let them also observe this thing whosoever beside the cause of Religion, live by oppression of the poor, shedding of blood, and by ravine and extertion:
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These things are approued by the examples of all ages, so as wee haue by no meanes to doubt of the truth of them. &c. But forsomuch as God punisheth the wickednes of the world with diuers and sundry penalties, he now expressely sheweth, what punishment he would vse against them:
These things Are approved by the Examples of all ages, so as we have by no means to doubt of the truth of them. etc. But forsomuch as God Punisheth the wickedness of the world with diverse and sundry penalties, he now expressly shows, what punishment he would use against them:
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namely warre, which in maner of an herrault, he deuounceth with many graue and weightie woordes, to the intent hee might both awaken the carelesse contemners of Gods iudgementes,
namely war, which in manner of an herrault, he deuounceth with many graven and weighty words, to the intent he might both awaken the careless contemners of God's Judgments,
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and also minister hope and comfort to the godly, who thought it would scarce euer come to passe, that these natiōs should be punished, which as they were most mighty and puissant,
and also minister hope and Comfort to the godly, who Thought it would scarce ever come to pass, that these Nations should be punished, which as they were most mighty and puissant,
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Hee publikely therfore denounceth warre vnto them, & whilest he raiseth vp al nations, he sheweth it would come to passe, that al the whole worlde shoulde be troubled,
He publicly Therefore Denounceth war unto them, & whilst he Raiseth up all Nations, he shows it would come to pass, that all the Whole world should be troubled,
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Publish (sayth he) this among the Gentiles. For god is the Lord of all nations, ••nctifie & prepare warret by which speech he signifieth, yt this warre should be accomplished by the furtherance and assistance of God,
Publish (say he) this among the Gentiles. For god is the Lord of all Nations, ••nctifie & prepare warret by which speech he signifies, that this war should be accomplished by the furtherance and assistance of God,
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And thus he expresseth the incessāt practise of warring, which should bring with it a forgetfulnes of husbandry and of all other businesses, which are wonte to florishe in the time of peace.
And thus he Expresses the incessant practice of warring, which should bring with it a forgetfulness of Husbandry and of all other businesses, which Are wont to flourish in the time of peace.
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but incontinently hee both most greeuously afflicted the land of the Egyptians, and also destroyed their king with his whole traine of horsemen, by a verye fearefull and terrible iudgement, what time they began to persecute his Church.
but incontinently he both most grievously afflicted the land of the egyptians, and also destroyed their King with his Whole train of horsemen, by a very fearful and terrible judgement, what time they began to persecute his Church.
In like maner dealt he with the Chananites, with the Moabites, with the Madianites, with the Palestines, Syrians, Idumeans, Babilonians, Medians, Persians, Grecians,
In like manner dealt he with the Canaanites, with the Moabites, with the Midianites, with the Palestines, Syrians, Idumeans, Babylonians, Medians, Persians, Greeks,
Secondly, the iudge also is described. Thē next he reciteth the sentēce, & at length declareth the horrible execution thereof. As touching the first.
Secondly, the judge also is described. Them next he reciteth the sentence, & At length Declareth the horrible execution thereof. As touching the First.
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Let the heathen (sayth he) be wakened, and come vp to the valley of Iehosophat, that is, to the place of Gods iudgement, where they may be punished for their wickednes.
Let the heathen (say he) be wakened, and come up to the valley of Iehosophat, that is, to the place of God's judgement, where they may be punished for their wickedness.
They for the most part thinke, that God regardeth not mortall mens matters, and with those fooles say, There is no God, the Lorde seeth not, neither doth the God of Iacob vnderstand. &c. But would to god ye same woulde heare ye Prophet making answere vnto thē.
They for the most part think, that God Regardeth not Mortal men's matters, and with those Fools say, There is no God, the Lord sees not, neither does the God of Iacob understand. etc. But would to god you same would hear you Prophet making answer unto them.
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he that chastiseth the nations, & teacheth men wisedome, shall hee not reproue you? The Lorde knoweth the thoughts of men, that they are but vaine &c. And that these thinges are most truly spoken of the Prophet,
he that Chastiseth the Nations, & Teaches men Wisdom, shall he not reprove you? The Lord Knoweth the thoughts of men, that they Are but vain etc. And that these things Are most truly spoken of the Prophet,
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as well old, as new, and euen dayly examples doe so manifestly prooue, that they are wittinglie and willingly beside themselues, that dare call the same into question.
as well old, as new, and even daily Examples do so manifestly prove, that they Are wittingly and willingly beside themselves, that Dare call the same into question.
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Thirdly he declareth the sentence or verdict of the Iudge by similitudes drawen from vintage and haruest, whereby hee both sheweth the cause of the punishment and also the vprightnes of the iudgement.
Thirdly he Declareth the sentence or verdict of the Judge by Similitudes drawn from vintage and harvest, whereby he both shows the cause of the punishment and also the uprightness of the judgement.
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But for our partes, let us learne hereby, howe dangerously they are deceiued, that by the long sufferance of God, promise to themselues an impunitie in sinning,
But for our parts, let us Learn hereby, how dangerously they Are deceived, that by the long sufferance of God, promise to themselves an impunity in sinning,
But although he sometimes deferre the punishmentes, yet he forgetteth not the sinnes, which if together with a setled and incurable libertie of sinning & contempt of Gods worde they come vnto ripenes,
But although he sometime defer the punishments, yet he forgetteth not the Sins, which if together with a settled and incurable liberty of sinning & contempt of God's word they come unto ripeness,
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Wherby it commeth to passe, that such as seemed of long time to haue committed most heynous transgressions without check or controlement, at length by adding one sinne more, haue prouoked Gods wrath against thē.
Whereby it comes to pass, that such as seemed of long time to have committed most heinous transgressions without check or controlment, At length by adding one sin more, have provoked God's wrath against them.
euen so ye sinnes yt seeme to be smal, prouoke ye iudgemēt of God, if through an incurable malice & prophane contempt of ye word, they be added to ye former transgressions.
even so you Sins that seem to be small, provoke you judgement of God, if through an incurable malice & profane contempt of the word, they be added to you former transgressions.
but call to minde also their sinnes past, and examine their hearts, least ye wicked & carelesse contēpt of god, cause yt to be pernitious vnto thē, which vnto ye godly & to such as sinne of infirmitie is pardoned and forgiuen.
but call to mind also their Sins past, and examine their hearts, lest you wicked & careless contempt of god, cause that to be pernicious unto them, which unto you godly & to such as sin of infirmity is pardoned and forgiven.
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But ye prophet persisting in ye parable describeth ye horrible execution of Gods iudgement, & as though being rapt out of himselfe hee saw al things done before his face, he exclauneth:
But the Prophet persisting in you parable Describeth you horrible execution of God's judgement, & as though being rapt out of himself he saw all things done before his face, he exclauneth:
O multitude multitude, cōe into the valley of threshing, &c. For this is peculiar to ye prophets, yt being rapt & rauished out of thēselues, they looke vpon things to come, as though they were present:
Oh multitude multitude, come into the valley of threshing, etc. For this is peculiar to you Prophets, that being rapt & ravished out of themselves, they look upon things to come, as though they were present:
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& deuise how to escape it, but haue brought their sins vnto ripenes: therfore they shal come into the valley of threshing, and there be broken in pieces:
& devise how to escape it, but have brought their Sins unto ripeness: Therefore they shall come into the valley of threshing, and there be broken in Pieces:
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And yt he might be token ye greeuousnes thereof, he sayth yt ye Sun & Moon wt the rest of ye starres shal forgo their brightnes, insomuch yt the tokēs of gods wrath shal appeare in thē:
And that he might be token you greeuousnes thereof, he say that you Sun & Moon with the rest of you Stars shall forgo their brightness, insomuch that the tokens of God's wrath shall appear in them:
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who, howsoeuer they rage & take on for a time, yet shall they one day be broght before ye iudgmēt seat of Christ, & receuie rewards according to their deedes.
who, howsoever they rage & take on for a time, yet shall they one day be brought before you judgement seat of christ, & receuie rewards according to their Deeds.
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And wtal being mindful of these things, let vs embrace the grace of God, which he offereth vnto vs in Christ Iesus, who at the length hauing remooued vs from all dangers, wil finally translate vs into ye felowship of his kingdome, to him be giuen blessing, honour, glory,
And wtal being mindful of these things, let us embrace the grace of God, which he Offereth unto us in christ Iesus, who At the length having removed us from all dangers, will finally translate us into the fellowship of his Kingdom, to him be given blessing, honour, glory,
Ioel (as also the rest of the Prophets) doth so intreate of the deliuerance of the Iewish people, that withall he cōprehendeth ye misteries of ye vnuiersal redēption, which we haue in Christ.
Joel (as also the rest of the prophets) does so entreat of the deliverance of the Jewish people, that withal he comprehendeth you Mysteres of the vnuiersal redemption, which we have in christ.
These thinges therefore ought so to be considered of vs, as yt we insearch those points with a deeper and profounder sense, that are fulfilled & accomplished in Christ.
These things Therefore ought so to be considered of us, as that we insearch those points with a Deeper and profounder sense, that Are fulfilled & accomplished in christ.
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Whereof we ought to reape this vse, that reposing our trust in the aide and assistāce of God, wee may valiantly vanquishe and ouercome all that standeth against vs,
Whereof we ought to reap this use, that reposing our trust in the aid and assistance of God, we may valiantly vanquish and overcome all that Stands against us,
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as wee admonished in the beginning, these things belong especially vnto Christ, which is that strōg Lion of the tribe of Iuda, who as hee hath deliuered his owne out of the tyrannie of ye Diuell,
as we admonished in the beginning, these things belong especially unto christ, which is that strong lion of the tribe of Iuda, who as he hath Delivered his own out of the tyranny of the devil,
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For why, hee that hath instructed the Lions with terrible roaring, and hee that causeth the thunders to astonish mens mindes and to bellowe out of the heauens, the same by the secret power of his spirite can cast downe the courages of the wicked,
For why, he that hath instructed the Lions with terrible roaring, and he that Causes the Thunders to astonish men's minds and to bellow out of the heavens, the same by the secret power of his Spirit can cast down the courages of the wicked,
so as will they nill they, they shall cease to hurte and endammage his people, &c. But least any man shoulde thinke that God woulde also become fearefull to the godly, hee addeth:
so as will they nill they, they shall cease to hurt and endamage his people, etc. But least any man should think that God would also become fearful to the godly, he adds:
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In that therefore hee sheweth himselfe terrible to the vngodly, in that hee shaketh heauen and earth, all this hee doth to the benefice and welfare of his Church, that namely ye wicked may bee abashed,
In that Therefore he shows himself terrible to the ungodly, in that he shakes heaven and earth, all this he does to the benefice and welfare of his Church, that namely you wicked may be abashed,
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And heere it appeareth how notable the fruite of faith and godlines is, whē as these alone cause god to be sweete and amiable vnto vs, whose Maiestie and power otherwise is intollerable.
And Here it appears how notable the fruit of faith and godliness is, when as these alone cause god to be sweet and amiable unto us, whose Majesty and power otherwise is intolerable.
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For as good and vertuous children are delighted with the port and magnificence of their father, which they know will be honourable and profitable vnto them also,
For as good and virtuous children Are delighted with the port and magnificence of their father, which they know will be honourable and profitable unto them also,
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The same encourageth the faithfull with his spirite, so farre forth that being prepared vnto euery good work, they manfully subdue al aduersarie power,
The same Encourageth the faithful with his Spirit, so Far forth that being prepared unto every good work, they manfully subdue all adversary power,
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and euen glory and reioyce in their afflictions. Whereupon Paule saide: I am able to do all thinges in Christe that strengtheneth mee. See Rom. 5. Philip. 4. He addeth heereunto in the third place And you shall knowe, that I am the Lord your GOD, dwelling in Zion, my holy mountaine.
and even glory and rejoice in their afflictions. Whereupon Paul said: I am able to do all things in Christ that strengtheneth me. See Rom. 5. Philip. 4. He adds hereunto in the third place And you shall know, that I am the Lord your GOD, Dwelling in Zion, my holy mountain.
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Hee opposeth this to the dangers, which they had hytherto susteyned, and by reason whereof they supposed that they had beene vtterly forsaken of God. The sense is this:
He Opposeth this to the dangers, which they had hitherto sustained, and by reason whereof they supposed that they had been utterly forsaken of God. The sense is this:
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and studie to reteine that holinesse which hee giueth vnto vs. These thinges therefore belong nothing at all to the hogges and dogges, which by their vncleannesse and prophane contempt of God, doe vtterly bereaue themselues of the fruite of the heauenly promises,
and study to retain that holiness which he gives unto us These things Therefore belong nothing At all to the hogs and Dogs, which by their uncleanness and profane contempt of God, do utterly bereave themselves of the fruit of the heavenly promises,
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For there followeth nowe a description of the most happy estate and condition, which the Church should haue and enioye vnder Gods protectiō, where in fiue members he comprehendeth, whatsoeuer make to the true happinesse heereof.
For there follows now a description of the most happy estate and condition, which the Church should have and enjoy under God's protection, where in fiue members he comprehendeth, whatsoever make to the true happiness hereof.
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Neither are these two thinges ioyned together without great cause, considering it is impossible that the one should bee deuided from the other? For inasmuch as God hath cōsecrated vnto himself his Church, purged and purified in the blood of his sonne, he will by no meanes haue the same stayned with the difilements of sinne,
Neither Are these two things joined together without great cause, considering it is impossible that the one should be divided from the other? For inasmuch as God hath consecrated unto himself his Church, purged and purified in the blood of his son, he will by no means have the same stained with the difilements of sin,
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when as he taketh in hand to describe & set forth that horrible and cruel persecution, which vnder Diocletian afflicted the Church by the space of whole ten yeeres togeather.
when as he Takes in hand to describe & Set forth that horrible and cruel persecution, which under Diocletian afflicted the Church by the Molle of Whole ten Years together.
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And if wee compare the persecutions of our time with the maners of those, that glory in the profession of the Gospell, wee shall soone see that we haue no cause at al, to complaine of any seueritie in GOD.
And if we compare the persecutions of our time with the manners of those, that glory in the profession of the Gospel, we shall soon see that we have no cause At all, to complain of any severity in GOD.
And in that day shall the mountaines drop down new wine, & the hilles shall flow with milke, &c. These are hyperbolicall or excessiue speeches, wherby is betokened the great and ouerflowing plentie of Gods gifts, which the Prophet opposeth against the famine and scarcitie, that went before.
And in that day shall the Mountains drop down new wine, & the hills shall flow with milk, etc. These Are hyperbolical or excessive Speeches, whereby is betokened the great and overflowing plenty of God's Gifts, which the Prophet Opposeth against the famine and scarcity, that went before.
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And albeit God graunted this plentie vnto them vnder Ezechias and after, yet are these things truly fulfilled also in Christ, in whō wee are enriched withall spirituall blessing, as the Apostle witnesseth.
And albeit God granted this plenty unto them under Hezekiah and After, yet Are these things truly fulfilled also in christ, in whom we Are enriched withal spiritual blessing, as the Apostle Witnesseth.
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This was in ye borders of the Moabites, as appeareth by Moses, who writeth that in ye place the Israelites cōmitted whoredom wt the daughters of ye Madianites & Moabites & were partakers of the Sacrifices of Baalpeor. Whilest therefore the Prophete maketh mention of this, hee teacheth ye the grace of God shall flow also euen vnto forreigne nations,
This was in you borders of the Moabites, as appears by Moses, who Writeth that in you place the Israelites committed whoredom with the daughters of the Midianites & Moabites & were partakers of the Sacrifices of Baalpeor. Whilst Therefore the Prophet makes mention of this, he Teaches you the grace of God shall flow also even unto foreign Nations,
These things as they bring comfort to afflicted consciences, so doe they admonishe vs, that being contented with Christ alone wee auoyde the superstitious inuentions of men, which dare shew vs saluation any other where.
These things as they bring Comfort to afflicted Consciences, so do they admonish us, that being contented with christ alone we avoid the superstitious Inventions of men, which Dare show us salvation any other where.
From hence therfore let vs fetch comfort in persecutiō, neither let vs be offended with the successe of the wicked, who shall one day (wee reigning in the heauens) bee cast into vtter darknesse and there tormented for euer.
From hence Therefore let us fetch Comfort in persecution, neither let us be offended with the success of the wicked, who shall one day (we reigning in the heavens) be cast into utter darkness and there tormented for ever.
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hee promiseth a perpetuitis, which thing, alone sufficiently teacheth, that this place, ought not to be vnderstood of the carnall Iuda, but of the spirituall or Church.
he promises a perpetuitis, which thing, alone sufficiently Teaches, that this place, ought not to be understood of the carnal Iuda, but of the spiritual or Church.
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and had lost all forme both of Church and Common weale. The Prophet therefore saith: But Iuda shall dwell for euer, and Ierusalem from generation to generation.
and had lost all Form both of Church and Common weal. The Prophet Therefore Says: But Iuda shall dwell for ever, and Ierusalem from generation to generation.
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when as they testifie that then there wil be some, who being caught vp in the ayre to meete Christ, shall enter into possession of the heauenly kingdome.
when as they testify that then there will be Some, who being caught up in the air to meet christ, shall enter into possession of the heavenly Kingdom.
and the same then beeing translated into heauen, shall bee indued also with the immortalitie of the body, it is plaine perdy (as the Prophet speaketh) that the same shall dwell for euer.
and the same then being translated into heaven, shall be endued also with the immortality of the body, it is plain perdy (as the Prophet speaks) that the same shall dwell for ever.
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Why tremble wee at the dangers that hang on euery side ouer vs? In times past forsooth most mightie Kinges and Emperours haue assayed to subuert & ouerthrowe the Church,
Why tremble we At the dangers that hang on every side over us? In times passed forsooth most mighty Kings and emperors have assayed to subvert & overthrown the Church,
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but they haue bin so farre off from atchieuing their purpose, that in so doing they haue gamed nothing but perpetuall shame and ignominie and an vurecouerable losse as well of their goods,
but they have been so Far off from achieving their purpose, that in so doing they have gamed nothing but perpetual shame and ignominy and an vurecouerable loss as well of their goods,
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& God had suffered them (as ye Apostle saith) to walk in their owne wayes, yet the same beeing brought to the knowledge of him, he deliuered & set free by the merit of Christ frō their sins & from condēnation.
& God had suffered them (as you Apostle Says) to walk in their own ways, yet the same being brought to the knowledge of him, he Delivered & Set free by the merit of christ from their Sins & from condemnation.
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Our sinnes therefore beeing cleansed, & done away, which alone separated vs from God, it followeth necessarily, yt God will dwell in Zion, that is, the Church,
Our Sins Therefore being cleansed, & done away, which alone separated us from God, it follows necessarily, that God will dwell in Zion, that is, the Church,
Hitherto maketh the place of Paule, writing to the Romanes: God setteth out his loue toward vs, seeing that while we were yet sinners, Christ died for vs. Much more then being now iustified by his blood, we shal bee saued from wrath through him.
Hitherto makes the place of Paul, writing to the Romans: God sets out his love towards us, seeing that while we were yet Sinners, christ died for us Much more then being now justified by his blood, we shall be saved from wrath through him.
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whereof the summe is this, that wee forsaking our sinnes and the cares of this wicked world, doe with our whole heart 〈 ◊ 〉 turne & conuert vnto God, through Christ Iesus, who as hee hath cleansed vs from our sinnes and reconciled vs to God his father,
whereof the sum is this, that we forsaking our Sins and the Cares of this wicked world, do with our Whole heart 〈 ◊ 〉 turn & convert unto God, through christ Iesus, who as he hath cleansed us from our Sins and reconciled us to God his father,
c-crq dt n1 vbz d, cst pns12 vvg po12 n2 cc dt n2 pp-f d j n1, vdb p-acp po12 j-jn n1 〈 sy 〉 vvi cc vvi p-acp np1, p-acp np1 np1, r-crq c-acp pns31 vhz vvn pno12 p-acp po12 n2 cc vvn pno12 p-acp np1 po31 n1,
and finally causing them to escape and surmount all calamities hee will translate them into his owne kingdome, 〈 ◊ 〉 to the places of eternall happinesse.
and finally causing them to escape and surmount all calamities he will translate them into his own Kingdom, 〈 ◊ 〉 to the places of Eternal happiness.
cc av-j vvg pno32 pc-acp vvi cc vvi d n2 pns31 vmb vvi pno32 p-acp po31 d n1, 〈 sy 〉 pc-acp dt n2 pp-f j n1.
To him therefore with the father & the holy ghoste three persons and one eternall and euerliuing God, bee all blessing, honour, glory and dominion for euer and euer, Amen.
To him Therefore with the father & the holy ghost three Persons and one Eternal and everliving God, be all blessing, honour, glory and dominion for ever and ever, Amen.
p-acp pno31 av p-acp dt n1 cc dt j n1 crd n2 cc crd j cc j np1, vbb d n1, n1, n1 cc n1 c-acp av cc av, uh-n.
