A sermon preached at Paules Crosse the 17. of Nouember An. 1589 Inioyfull remembrance and thanksgiuing vnto God, for the peaceable yeres of her maiesties most gratious raigne ouer vs, now 32. By Thomas White professor in Diuinitie.
for they had killed all that were sent vnto them, as Steuen challengeth them, Acts 7. 52. Which of the Prophets haue not your Fathers slaine? Nowe Iohn comming and preaching according to the Prophecies that went before of him, not after the old and ordinary manner of the Prophets: but crying:
for they had killed all that were sent unto them, as Stephen Challengeth them, Acts 7. 52. Which of the prophets have not your Father's slain? Now John coming and preaching according to the Prophecies that went before of him, not After the old and ordinary manner of the prophets: but crying:
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and not the people only, but the Pharises, & the Saduces, also, Mat. 3. 7. Now whē Iohn saw, the Pharises, the Hypocrites of the world, come to his Baptisme, he mends his stile,
and not the people only, but the Pharisees, & the Sadducees, also, Mathew 3. 7. Now when John saw, the Pharisees, the Hypocrites of the world, come to his Baptism, he mends his style,
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and welcomes them, as Hypocrites shoulde be welcommed, with O Generation of Vipers, &c. And so performed one part of his office, which was to cast downe mountains:
and welcomes them, as Hypocrites should be welcomed, with Oh Generation of Vipers, etc. And so performed one part of his office, which was to cast down Mountains:
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for the common people beeing smitten through with feare, for the words which he spake to the Pharises, they come and say ( what shall wee doe then? ) And hee answereth them mildely,
for the Common people being smitten through with Fear, for the words which he spoke to the Pharisees, they come and say (what shall we do then?) And he Answers them mildly,
but when I doe remember the world wherein we liue, and the prouerbe ( It is good to be merrie and wise ) and call to minde that the Prophet where hee willeth Kinges to serue the Lorde in feare, hee woulde haue them to Reioice with trembling also, Psal. 2. I durst not sunder that, which hee had ioined so together.
but when I do Remember the world wherein we live, and the proverb (It is good to be merry and wise) and call to mind that the Prophet where he wills Kings to serve the Lord in Fear, he would have them to Rejoice with trembling also, Psalm 2. I durst not sunder that, which he had joined so together.
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Therefore that wee might haue a better sight of our selues, and a more full sence of him, with whom this day wee haue to doe, I thought I coulde not better giue you exhortation to thankesgiuing,
Therefore that we might have a better sighed of our selves, and a more full sense of him, with whom this day we have to do, I Thought I could not better give you exhortation to thanksgiving,
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nor the strong man in his strength, but that he that reioiceth might reioice in the Lord, as it is in Iere. 9. 23. And then I say not onely with the Apostle, 1. Thess. 5. Reioice alwaies. But as he speaketh in the 4. Phil. 4. Reioice alwaies, and againe, I saie Reioice:
nor the strong man in his strength, but that he that Rejoiceth might rejoice in the Lord, as it is in Jeremiah 9. 23. And then I say not only with the Apostle, 1. Thess 5. Rejoice always. But as he speaks in the 4. Philip 4. Rejoice always, and again, I say Rejoice:
and if there were such neede, I woulde sing with the Prophet in the 118. Psalme, This is the daie which the Lord hath made, Come let vs reioice and bee glad in it;
and if there were such need, I would sing with the Prophet in the 118. Psalm, This is the day which the Lord hath made, Come let us rejoice and be glad in it;
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Likewise if you please, you may obserue in the Answere, 1. Who made it? 2. How hee giueth it? 3. What it is in substance? Where the scope and purpose of this place doth shewe it selfe vnto you:
Likewise if you please, you may observe in the Answer, 1. Who made it? 2. How he gives it? 3. What it is in substance? Where the scope and purpose of this place does show it self unto you:
as the (Souldiers ▪ Mathew recordeth, that there were some of the Rulers there also? but belike they were too wise to bee lured so soone, Luke reporteth nothing of them here.
as the (Soldiers ▪ Matthew recordeth, that there were Some of the Rulers there also? but belike they were too wise to be lured so soon, Lycia Reporteth nothing of them Here.
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Actes. 17. Neither speake they so gloriouslie, as the foolish young man doth Mat. 19. Maister what shall I do for eternal life? They haue no great hope of heauen yet:
Acts. 17. Neither speak they so gloriously, as the foolish young man does Mathew 19. Master what shall I do for Eternal life? They have no great hope of heaven yet:
and albeit at the first remoue they come not so far, as those which heard Peter preach in the 2 ▪ of the Acts, where three thousand had their harts wounded,
and albeit At the First remove they come not so Far, as those which herd Peter preach in the 2 ▪ of the Acts, where three thousand had their hearts wounded,
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for the Multitude giuen alwaies to extreames, either to madnes, or feare, say ( VVhat shall we doe then? ) The Publicans accustomed to flatter (an vsual thing in Officers which gain more by licking than by byting,) they speake faire ( Maister) VVhat shall we doe? The Souldiers hoat and rough fellowes, speake after their fashion bluntly, ( And what shall wee doe? )
for the Multitude given always to extremes, either to madness, or Fear, say (What shall we do then?) The Publicans accustomed to flatter (an usual thing in Officers which gain more by licking than by biting,) they speak fair (Master) What shall we do? The Soldiers hot and rough Fellows, speak After their fashion bluntly, (And what shall we do?)
if euer it might be saide of any Multitude, surly it might be said by right, of the generatiō of the Iews, of that same seede, which is saide to bee innumerable for Multitude, Gen. 16. 10. You may haue a patterne of this Multitude in the desert, heere by them, which were before in the wildernes with Moses, where forty yeares long, they did nothing else but grieue the Lord and his seruant Moses,
if ever it might be said of any Multitude, surly it might be said by right, of the generation of the Iews, of that same seed, which is said to be innumerable for Multitude, Gen. 16. 10. You may have a pattern of this Multitude in the desert, Here by them, which were before in the Wilderness with Moses, where forty Years long, they did nothing Else but grieve the Lord and his servant Moses,
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Isay saith they are a people whose necke is Iron, and their browe brasse, Isay, 48. 4. And that is more then, Moses cals thē, out of Gods owne mouth ( a people of a stiffe necke ) Exo. 32. But peraduenture being taught the law so long,
Saiah Says they Are a people whose neck is Iron, and their brow brass, Saiah, 48. 4. And that is more then, Moses calls them, out of God's own Mouth (a people of a stiff neck) Exo. 32. But Peradventure being taught the law so long,
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Read the holy story, and by them measure these (I confesse that of the two, they were better then their Rulers) and yet they runne ahead following the streame, despising both Iohn and Christ:
Read the holy story, and by them measure these (I confess that of the two, they were better then their Rulers) and yet they run ahead following the stream, despising both John and christ:
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and more then mocked Christ, when they assisted Iudas the Traitor to take him, and brought him before Pilate, following the cause with wonderfull importunity, crying, Crucifie him, Crucifie him, neuer ceasing vntill the the only sonne of God were slaughtred.
and more then mocked christ, when they assisted Iudas the Traitor to take him, and brought him before Pilate, following the cause with wonderful importunity, crying, Crucify him, Crucify him, never ceasing until thee the only son of God were slaughtered.
And with what successe Christ laboured among them, with all his miracles and mercies, and whole three yeares preaching (the Church gathered of 120. soules or there abouts) doth witnes Act. 1. 15. And doth note the Multitude to be both pestilent and peruerse.
And with what success christ laboured among them, with all his Miracles and Mercies, and Whole three Years preaching (the Church gathered of 120. Souls or there about) does witness Act. 1. 15. And does note the Multitude to be both pestilent and perverse.
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They were not Iewes these, but officers for Caesar among the Iewes. (They tooke the tribute.) If it please you to see a proud Painter that cannot see himselfe,
They were not Iewes these, but Officers for Caesar among the Iewes. (They took the tribute.) If it please you to see a proud Painter that cannot see himself,
and praising God for that hee was not like to other men, as an Extortioner, vniust, or an adulterer, and pointing to the poore Publicane, painteth him out thus: ( nor as this Publicane? ) where hee maketh him worse then the former, which needed not,
and praising God for that he was not like to other men, as an Extortioner, unjust, or an adulterer, and pointing to the poor Publican, painteth him out thus: (nor as this Publican?) where he makes him Worse then the former, which needed not,
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neither did the Pharise so much brande the Publicane there, as Christ himselfe, which proposed that parable, to the Pharisees, rather to shew thē their shame,
neither did the Pharisee so much brand the Publican there, as christ himself, which proposed that parable, to the Pharisees, rather to show them their shame,
Who so vilde as to mocke him in all the anguishes of his soule, when he hanged the most miserable one that euer was, striuing betweene life and death, heauen and hell,
Who so vild as to mock him in all the Anguishes of his soul, when he hanged the most miserable one that ever was, striving between life and death, heaven and hell,
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for monie to lie, and say, that his bodie was stolne by his Disciples out of the graue, to blind the world from seeing the Sonne rising, which was as apparant, to them that saw him,
for money to lie, and say, that his body was stolen by his Disciples out of the graven, to blind the world from seeing the Son rising, which was as apparent, to them that saw him,
and (as Isay prophecied it should be in the kingdome of Christ) a VVoolfe is turned into a Lamb, (for so is this multitude) and a Leopard into a Calfe. (for so are the Publicans) and a Lyon or a Beare (such as these Souldiers were) into a verie Cowe, and doe crie as Cowherds ( VVhat shall wee doe? ) Esa. 11. 6.
and (as Saiah prophesied it should be in the Kingdom of christ) a VVoolfe is turned into a Lamb, (for so is this multitude) and a Leopard into a Calf. (for so Are the Publicans) and a lion or a Bear (such as these Soldiers were) into a very Cow, and do cry as Cowherds (What shall we do?) Isaiah 11. 6.
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Howe excellent the word is, the title that it beareth, teacheth, whē it is called ( the word of God ) and the ministers thereof in both the Testamentes are tearmed ( the men of God ) of the which the former prefers the word before all other things,
How excellent the word is, the title that it bears, Teaches, when it is called (the word of God) and the Ministers thereof in both the Testaments Are termed (the men of God) of the which the former prefers the word before all other things,
After manie waies and diuerslie, this worde was giuen in former age, as by Dreames, Visions, Reuelations and Angels, &c. But in these latter daies after one vniforme manner and order,
After many ways and diversely, this word was given in former age, as by Dreams, Visions, Revelations and Angels, etc. But in these latter days After one uniform manner and order,
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namely by the Sonne, the Lord and heire of all Heb. 1. 2 A comparison here of the Law and gospell, (as two stones smitten together cast foorth fire) would giue a light;
namely by the Son, the Lord and heir of all Hebrew 1. 2 A comparison Here of the Law and gospel, (as two stones smitten together cast forth fire) would give a Light;
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As the word of faith and trueth, The immortall seede, 2. Pet. 1. The power of God to saue, Rom. 1. and the like, it is compared to leauen for seasoning, to honie for swetening;
As the word of faith and truth, The immortal seed, 2. Pet. 1. The power of God to save, Rom. 1. and the like, it is compared to leauen for seasoning, to honey for swetening;
Ier. 5. To a Sword for cutting, and to a two edged sworde, Naïe it is said to be sharper thē any two edged sword Heb. 9. 12. The one can but enter the bodie,
Jeremiah 5. To a Sword for cutting, and to a two edged sword, Naïe it is said to be sharper them any two edged sword Hebrew 9. 12. The one can but enter the body,
for so it exceedeth, as it proceedeth out of the mouth of Christ, which Iohn saw as a Sharp two edged sword: Reu. 1. 16. but as it cōmeth out the mouth of mē,
for so it exceeds, as it Proceedeth out of the Mouth of christ, which John saw as a Sharp two edged sword: Reu. 1. 16. but as it comes out the Mouth of men,
when it soundeth) but where is that heart before the worde hath made him such a one? likewise I confesse that men by despising thereof, doe make it weake and wearish to themselues,
when it soundeth) but where is that heart before the word hath made him such a one? likewise I confess that men by despising thereof, do make it weak and wearish to themselves,
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Baltasar the King when he saw it written, his loynes loosed Dan. 5. 6. Iosias hearing it read, his heart fayled: 2. Reg. 22. 11. (but after an other sorte.) Why, the Prophets themselues,
Balthasar the King when he saw it written, his loins loosed Dan. 5. 6. Iosias hearing it read, his heart failed: 2. Reg. 22. 11. (but After an other sort.) Why, the prophets themselves,
Isay 29. 16. An other, O my bellie, Abac. 3. 16? For it searcheth all the bowels, Prou. 20. 27. and cutteth as it goeth with a double edge, either to plant or to supplaint the soule.
Saiah 29. 16. an other, Oh my belly, Abac. 3. 16? For it Searches all the bowels, Prou. 20. 27. and cutteth as it Goes with a double edge, either to plant or to supplaint the soul.
yet it leads him into a Labirinth and leaues him not vntill it sende him to death, or desperation. Antichrist if euer hee shall receiue his deathes wounde, it is not with Iron or steele but with the breath of Gods mouth, that is the word. 2. Thess. 2. 8. The Diuell himselfe is put to flight in the desert with no other instrument then with the word. Matth. 9.
yet it leads him into a Labyrinth and leaves him not until it send him to death, or desperation. Antichrist if ever he shall receive his deaths wound, it is not with Iron or steel but with the breath of God's Mouth, that is the word. 2. Thess 2. 8. The devil himself is put to flight in the desert with no other Instrument then with the word. Matthew 9.
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euen the Pharises and Saduces doe witnesse the same thing, who are said to be conuerted, Matth. 8. and Iohn 12. Men doe verie hardly change their minds;
even the Pharisees and Sadducees do witness the same thing, who Are said to be converted, Matthew 8. and John 12. Men do very hardly change their minds;
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but he cannot, for what Ground the gospel, the Worde, hath woon in the world (in spite of the God thereof) and all his followers, the Pope, the Turke, and other Tyrants, the Church euerie where doeth Witnesse; and with vs, Reioycing and Triumphing this day, doth confesse, to the glorie and praise of God, saying, that The truth is great, and hath preuailed, and praying that it may preuaile for euermore. Amen.
but he cannot, for what Ground the gospel, the Word, hath won in the world (in spite of the God thereof) and all his followers, the Pope, the Turk, and other Tyrants, the Church every where doth Witness; and with us, Rejoicing and Triumphing this day, does confess, to the glory and praise of God, saying, that The truth is great, and hath prevailed, and praying that it may prevail for evermore. Amen.
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O when wil our People, & Publicans, & Soldiers, doe the like? when will they say, What shall wee doe? I would they woulde but say, What haue wee done? wee could answere them to both, in two words,
Oh when will our People, & Publicans, & Soldiers, do the like? when will they say, What shall we do? I would they would but say, What have we done? we could answer them to both, in two words,
The Lawe did not admit the Multitude to approch the mountaine of Syna, more thē the very brut beast, Exo. 19. And vnder the law they came not but to the Doore of the Tabernacle, where the beast wēt further, Leuit. 4. The Pharises counted the cōmon people vilde, and cursed;
The Law did not admit the Multitude to approach the mountain of Syna, more them the very brut beast, Exo. 19. And under the law they Come not but to the Door of the Tabernacle, where the beast went further, Levites 4. The Pharisees counted the Common people vild, and cursed;
Men that knew not the Law, Iohn 7. 49. And Papipists made the same reckoning of you when they called themselues Spirituall, and you but Lay and Temporall men, and bard you from the Reading of scriptures which Christ bad you to Search, Iohn 5. 39. But now you are come, not vnto that terrible Hil Sina, but vnto the mountaine of the Lorde, ( Sion, ) not to the Doore of the Tabernacle,
Men that knew not the Law, John 7. 49. And Papipists made the same reckoning of you when they called themselves Spiritual, and you but Lay and Temporal men, and barred you from the Reading of Scriptures which christ bade you to Search, John 5. 39. But now you Are come, not unto that terrible Hill Sina, but unto the mountain of the Lord, (Sion,) not to the Door of the Tabernacle,
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but to the Altar: not with Beasts for sacrifices (for now they are all vncleane to be offered) but with your Selues & Soules, which the Apostle calleth, The reasonable, liuing, and acceptable sacrifice,
but to the Altar: not with Beasts for Sacrifices (for now they Are all unclean to be offered) but with your Selves & Souls, which the Apostle calls, The reasonable, living, and acceptable sacrifice,
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let vs al cleare the word, because it is the Immortall seede. And do not you accuse vs, seeing we neuer sowed the seede which bringeth foorth that fruite whereof wee haue cause to complaine, we make your selues the Iudges,
let us all clear the word, Because it is the Immortal seed. And do not you accuse us, seeing we never sowed the seed which brings forth that fruit whereof we have cause to complain, we make your selves the Judges,
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And albeit they are not full so bad as those which answered the Prophet plainely, We will not do what thou commandest vs, Ier. 6. Yet they are nothing neere so good,
And albeit they Are not full so bad as those which answered the Prophet plainly, We will not do what thou Commandest us, Jeremiah 6. Yet they Are nothing near so good,
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as those which said to Moses, what soeuer thou commandest vs, we will doe, Exo. 19. I would they were but so forward as these, to say ( What shall we doe? ) (except they feare the statute of troubling vs in preaching) which in such a case I thinke they needed not to feare.
as those which said to Moses, what soever thou Commandest us, we will do, Exo. 19. I would they were but so forward as these, to say (What shall we do?) (except they Fear the statute of troubling us in preaching) which in such a case I think they needed not to Fear.
Most true was the answere of the Eunuch, Acts 8. When Philip asked him whether hee vnderstood that he read, he saith, How can I, without an interpretor:
Most true was the answer of the Eunuch, Acts 8. When Philip asked him whither he understood that he read, he Says, How can I, without an Interpreter:
Faith commeth by hearing of the worde, all sides doe consent, but the question is whether it bee wrought in vs by the word preached or read? they that doubt, let them consider the place, Rom. 10. 14. and tell mee whether they finde not, that that hearing, which doth ingender beleeving, be not inseparablie tied to Preaching, or no.
Faith comes by hearing of the word, all sides do consent, but the question is whither it be wrought in us by the word preached or read? they that doubt, let them Consider the place, Rom. 10. 14. and tell me whither they find not, that that hearing, which does engender believing, be not inseparably tied to Preaching, or no.
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Therefore the Position and Proposition is necessary, and not to be denyed, that there must be mē teaching in the Church, not onely Apt to teach, but they must teach,
Therefore the Position and Proposition is necessary, and not to be denied, that there must be men teaching in the Church, not only Apt to teach, but they must teach,
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except it shall fare with them as it doth with ( Genus ) in Logicke, to preach Potentially; The labour of an Husbandman returnes into a ring, that is, it knoweth no ende,
except it shall fare with them as it does with (Genus) in Logic, to preach Potentially; The labour of an Husbandman returns into a ring, that is, it Knoweth no end,
and You are the Lords husbandrie, 1. Cor. 3. Wherefore there are two other Requisites, which hee may not bee without. 1. Faithfulnesse to giue meate and not poyson:
and You Are the lords Husbandry, 1. Cor. 3. Wherefore there Are two other Requisites, which he may not be without. 1. Faithfulness to give meat and not poison:
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and the Sunne, and Moone, doe but lose their labour except God doe giue to euerie seede his seuerall bodie, as it is 1. Cor. 15. howe much more shall it bee true in this pretious and heauenly seed,
and the Sun, and Moon, do but loose their labour except God do give to every seed his several body, as it is 1. Cor. 15. how much more shall it be true in this precious and heavenly seed,
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Faith and religion do come with a spirit, but take you alwaies heede of those spirits which come vnto you without the worde, there be too many of them in the world, which are both fanaticall, freneticall, and satanicall:
Faith and Religion do come with a Spirit, but take you always heed of those spirits which come unto you without the word, there be too many of them in the world, which Are both fanatical, frenetical, and satanical:
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and remembring the flame to be next the smoke, and fearing the fire, the wrath to come, whereof Iohn spake, they all cry out ( What shall we doe? ) Vnto whome, hee is said now to answere,
and remembering the flame to be next the smoke, and fearing the fire, the wrath to come, whereof John spoke, they all cry out (What shall we do?) Unto whom, he is said now to answer,
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& praising of the bad, but Iohn speaketh, though sometimes sharpely, & sometimes smoothly; yet alwaies truely, charitably, and to the purpose: let vs examine his answere.
& praising of the bad, but John speaks, though sometime sharply, & sometime smoothly; yet always truly, charitably, and to the purpose: let us examine his answer.
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for the other, as the Iewes did thinke him bounde by the law, for Sin, to take a Sacrifice, and for a Soule, a Sheepe? I answere, it is true, that there is nothing in al the Law, which may comfort the Offendor, because hee is vnder the Curse: and therefore if hee had shapte his answere out of the lawe? Hee might haue answered thus? Perish and Dispaire: but hee answereth them out of the Gospel: & for many reasons chooseth the workes of Charitie, which he vrgeth not after the Lawe, but after the Gospel.
for the other, as the Iewes did think him bound by the law, for since, to take a Sacrifice, and for a Soul, a Sheep? I answer, it is true, that there is nothing in all the Law, which may Comfort the Offender, Because he is under the Curse: and Therefore if he had shapte his answer out of the law? He might have answered thus? Perish and Despair: but he Answers them out of the Gospel: & for many Reasons chooses the works of Charity, which he urges not After the Law, but After the Gospel.
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Wherefore hee doth not further reprooue them now, but spareth them, that as Iohn the Euangelist, after the voice of Thunder, heard the voice of Harpers from Heauen, Reuel. 14. 2. So these might hear of Iohn the Baptist, after Anger, Fauour:
Wherefore he does not further reprove them now, but spares them, that as John the Evangelist, After the voice of Thunder, herd the voice of Harpers from Heaven, Revel. 14. 2. So these might hear of John the Baptist, After Anger, Favour:
and might see after Fire, Water: and receiue after Commination, Exhortation: wherein hee handleth them so tenderly, as the Samaritan did the wounded man:
and might see After Fire, Water: and receive After Commination, Exhortation: wherein he handleth them so tenderly, as the Samaritan did the wounded man:
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pouring in olde wine, and not new, for feare of breaking their old Bottels, for he knows that the bruised Reede must not be be broken, nor the smoking flaxe be quenched, Isay. 42. 3. And therefore wils them rather to breake their sinnes by Almes-deedes, as Dauid did perswade Nabuchadnezar, Dan. 4. 24. Not with any Goates offered vnto God:
pouring in old wine, and not new, for Fear of breaking their old Bottles, for he knows that the Bruised Reed must not be be broken, nor the smoking flax be quenched, Saiah 42. 3. And Therefore wills them rather to break their Sins by Almsdeeds, as David did persuade Nebuchadnezzar, Dan. 4. 24. Not with any Goats offered unto God:
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Thirdly, for Iohn himselfe, who auoideth by it, that same suspition so oft obiected of the Pharises vnto Christ, (that hee spake against the lawe) as our Pharises handle vs,
Thirdly, for John himself, who avoideth by it, that same suspicion so oft objected of the Pharisees unto christ, (that he spoke against the law) as our Pharisees handle us,
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For they conceiue of vs, as of the enemies of all goodnes, where as it is not the good woorke, but the merite of our good workes that we doe so disclaime and abhorre.
For they conceive of us, as of the enemies of all Goodness, where as it is not the good work, but the merit of our good works that we do so disclaim and abhor.
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Lastly, it serueth more for the honour of Christ, when such a Multitude shall be turned and changed by his word not in Opinion onely, which often falleth out in the common sorte, through inconstancie,
Lastly, it serveth more for the honour of christ, when such a Multitude shall be turned and changed by his word not in Opinion only, which often falls out in the Common sort, through inconstancy,
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and for the which many did depart from Christ both sorrowfull and sad? They should now witnes to the world, that they esteemed nothing in comparison of the peace and quiet of their troubled Soules.
and for the which many did depart from christ both sorrowful and sad? They should now witness to the world, that they esteemed nothing in comparison of the peace and quiet of their troubled Souls.
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There are certaine speciall Dueties, which doe concerne one, and not another, but to giue to the Poore, belongeth vnto all Christians, (with this prouiso) If they haue it. For Iohn counts it a disgrace in the Church, which is the House of God, to see one man with two Coates,
There Are certain special Duties, which do concern one, and not Another, but to give to the Poor, belongeth unto all Christians, (with this proviso) If they have it. For John counts it a disgrace in the Church, which is the House of God, to see one man with two Coats,
but if (as they call vs men of a Coate) they could proue vs to bee men of two Coates, (men that had it, they should reproue vs the better, (as we doe them.) If wee did it not, Rich men would haue all the water stil fall into the Sea. Though Aarons oile, rested not on his Heade, but ranne downe to his Skirts, and smelt better from his Clothing then from his Heade.
but if (as they call us men of a Coat) they could prove us to be men of two Coats, (men that had it, they should reprove us the better, (as we do them.) If we did it not, Rich men would have all the water still fallen into the Sea. Though Aaron's oil, rested not on his Head, but ran down to his Skirts, and smelled better from his Clothing then from his Head.
but hee perished with his wife Zaphira, for dissimulation, Actes 5. Christ in the 19. and 21. of Matthew, bids the Prowd young man To sel al his goods,
but he perished with his wife Zaphira, for dissimulation, Acts 5. christ in the 19. and 21. of Matthew, bids the Proud young man To sell all his goods,
2 Likewise hee doth not Counsell vs to giue of our superfluous things, for who counteth two Coates to be superfluous? Nay, who holds it not verie necessarie to haue two Coates,
2 Likewise he does not Counsel us to give of our superfluous things, for who counteth two Coats to be superfluous? Nay, who holds it not very necessary to have two Coats,
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although for speede in an extraordinarie Iourney, it was denied the Disciples for the time, to haue two Coates, Luke 9. 3. It is a sorie Sacrifice, or Seruice vnto God, to Giue of our superfluous things? it may well serue the Poore,
although for speed in an extraordinary Journey, it was denied the Disciples for the time, to have two Coats, Lycia 9. 3. It is a sorry Sacrifice, or Service unto God, to Give of our superfluous things? it may well serve the Poor,
but better gaue the Widdow a little of hir pouertie, then the Pharises ▪ did of their abundance, great for the heart, which God respecteth rather then the hand; may be rich, in Pouertie:
but better gave the Widow a little of his poverty, then the Pharisees ▪ did of their abundance, great for the heart, which God respecteth rather then the hand; may be rich, in Poverty:
I cannot tel what you call Superfluitie? No man knowes what is Too much, except he knoweth first what to call ( Enough ) but if to giue where there is no need,
I cannot tell what you call Superfluity? No man knows what is Too much, except he Knoweth First what to call (Enough) but if to give where there is no need,
for they haue not that they haue, and want as well that they haue, as that they haue not? But Iohn simplie commends vnto vs the Poore, whom Christ would haue in his owne steed to be comforted vntill his comming, saying, Mee you shall not alwayes haue with you,
for they have not that they have, and want as well that they have, as that they have not? But John simply commends unto us the Poor, whom christ would have in his own steed to be comforted until his coming, saying, Me you shall not always have with you,
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belike bringing their Pouertie, or Hypocrisie abroad, to meete with your Pride, hoping thereby to prouoke your Prodigalitie or Mercie: Better care would be had both of them, and for them, but in the meane season thou maist neuer despise him to whom thou maist be like,
belike bringing their Poverty, or Hypocrisy abroad, to meet with your Pride, hoping thereby to provoke your Prodigality or Mercy: Better care would be had both of them, and for them, but in the mean season thou Mayest never despise him to whom thou Mayest be like,
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for the Affliction of an houre wil make the prowdest stoope and sit vpon the grounde, and forget all former felicitie. Sirac. 11. 27. 4 But what Reasons doth Iohn vse to moue the Minde? for men are very skilfull to alledge reasons not to giue;
for the Affliction of an hour will make the proudest stoop and fit upon the ground, and forget all former felicity. Sirach. 11. 27. 4 But what Reasons does John use to move the Mind? for men Are very skilful to allege Reasons not to give;
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and of my flesh from my Shearers, and giue it to men whom I know not? Euerie word the Churles worde, My bread and My water, and My flesh, 1. Sam. 25. 11. I see no reason here expressed (except Nakednesse, and Emptinesse bee a Reason) Giue to him that wanteth.
and of my Flesh from my Shearers, and give it to men whom I know not? Every word the Churls word, My bred and My water, and My Flesh, 1. Sam. 25. 11. I see no reason Here expressed (except Nakedness, and Emptiness be a Reason) Give to him that Wants.
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for who seeth not that they which were wont to keep many Seruants, and to giue many Coates, do now keepe many Sheepe, for a sheepe is found better to their Mastership than a Seruant, the one giueth, the other taketh Liueries.
for who sees not that they which were wont to keep many Servants, and to give many Coats, do now keep many Sheep, for a sheep is found better to their Mastership than a Servant, the one gives, the other Takes Liveries.
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but if their sheepe could seru• the King and Common welth in War〈 … 〉hat halfe so well as they serue their tu••• in Peace, it were the more tollerable.
but if their sheep could seru• the King and Common wealth in War〈 … 〉hat half so well as they serve their tu••• in Peace, it were the more tolerable.
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But peraduenture this prouision of Sheepe is for Hospitalitie. Hospitalitie? that is for you of the Ministerie? It is true, that a Bishop should be giuen to Hospitality, 1. Tim. 3. and 1. Tit. And I thinke he must haue wherewithall too.
But Peradventure this provision of Sheep is for Hospitality. Hospitality? that is for you of the Ministry? It is true, that a Bishop should be given to Hospitality, 1. Tim. 3. and 1. Tit. And I think he must have wherewithal too.
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But whether this bee plaine Hipocrisie or no? Iudge you, that they would haue it Good and Necessarie in a Minister, & yet would haue it Free and Arbitrarie in themselues, who can spend tenne to one:
But whither this be plain Hypocrisy or no? Judge you, that they would have it Good and Necessary in a Minister, & yet would have it Free and Arbitrary in themselves, who can spend tenne to one:
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or them, who first haue taught our Gentles, to degenerate from their noble Auncestors, to leaue their Houses in the Countrie for the most part of the yeare,
or them, who First have taught our Gentiles, to degenerate from their noble Ancestors, to leave their Houses in the Country for the most part of the year,
And if this were a day for Reproofe, I could chalenge you & others for the causes of this and other euils, ( Couetousnesse ) and ( Vsurie, ) whereby you do not onely sleece your sheepe,
And if this were a day for Reproof, I could challenge you & Others for the Causes of this and other evils, (Covetousness) and (Usury,) whereby you do not only sleece your sheep,
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One thing is fallen alreadie ( Cloathing, ) If another follow? which doth beginne ( Husbandrie ) I meane, the Mattocke and the Sythe, (for otherwise we haue too many good husbands) but if that once faile;
One thing is fallen already (Clothing,) If Another follow? which does begin (Husbandry) I mean, the Mattock and the Sith, (for otherwise we have too many good Husbands) but if that once fail;
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You know whose fault Simonie is, but you will not know whose sinne Vsurie is, some say it is the fault of Marchants, and others say of Aldermen, some of Gentlemen, and some of Plow-men, and some of all men. (all sorts of men.) To cleare this Citie,
You know whose fault Simony is, but you will not know whose sin Usury is, Some say it is the fault of Merchants, and Others say of Aldermen, Some of Gentlemen, and Some of Plowmen, and Some of all men. (all sorts of men.) To clear this city,
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I knowe this Citie doth cloath many Backes, and feede many Bellies of the Poore, but yet notwithstanding the Dead doe giue more then those that are aliue, and therefore if God will haue the poore more prouided for:
I know this city does cloth many Backs, and feed many Bellies of the Poor, but yet notwithstanding the Dead do give more then those that Are alive, and Therefore if God will have the poor more provided for:
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I thinke hee must prouide, to take away more of the rich men, and he shall doe them a good turne too (who fearing they shall be poore before they die) if he take them away while they bee rich,
I think he must provide, to take away more of the rich men, and he shall do them a good turn too (who fearing they shall be poor before they die) if he take them away while they be rich,
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Hee that gathered more, had nothing ouer, and hee that gathered lesse, wanted not, and that which was left, did stinke the next daie, Exo. 16. 18. Therefore Heauen not your selues in this world,
He that gathered more, had nothing over, and he that gathered less, wanted not, and that which was left, did stink the next day, Exo. 16. 18. Therefore Heaven not your selves in this world,
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but lay vp your treasure in heauen, whither you can haue no direct, and readie way, till you haue gotten the Moone, vnder your feete, I meane this World, Reuel. 12. 1.
but lay up your treasure in heaven, whither you can have no Direct, and ready Way, till you have got the Moon, under your feet, I mean this World, Revel. 12. 1.
it had beene Sinne, and Death, to haue denied him, but he saith, Giue, and it shall bee giuen vnto you, Luk. 6. 38. For thy Coate a Roabe, for thy Breade that perisheth, the Foode of Angels, for thy Money and Coine, a Crown. Neither shall we want our reward in this life:
it had been Sin, and Death, to have denied him, but he Says, Give, and it shall be given unto you, Luk. 6. 38. For thy Coat a Robe, for thy Bread that Perishes, the Food of Angels, for thy Money and Coin, a Crown. Neither shall we want our reward in this life:
for if there bee a Sowing of Breade, as there is of Corne, as speaketh Isai, 32. & 20. And if he that soweth liberallie, or sparinglie, shall reape accordinglie, as saint Paule saith, 2. Cor. 9. both the Prophet and Apostle, do shew vs a good reason of this profit,
for if there be a Sowing of Bread, as there is of Corn, as speaks Isaiah, 32. & 20. And if he that Soweth liberally, or sparingly, shall reap accordingly, as saint Paul Says, 2. Cor. 9. both the Prophet and Apostle, do show us a good reason of this profit,
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and therfore Salomon in the 11. of Ecclesiastes, biddeth vs to Cast out breade vpon the waters, and assureth vs that After manie daies we shall find it againe.
and Therefore Solomon in the 11. of Ecclesiastes, bids us to Cast out bread upon the waters, and assureth us that After many days we shall find it again.
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or if the Promises of god cannot perswade vs, yet let the Iudgments of God preuaile, to prouoke vs. For hee shall surely reckon with all them, that haue woonne this Worlde, and lost their Soules: that haue giuen him, either no Drinke, or Vineger and Gall to drinke,
or if the Promises of god cannot persuade us, yet let the Judgments of God prevail, to provoke us For he shall surely reckon with all them, that have woonne this World, and lost their Souls: that have given him, either no Drink, or Vinegar and Gall to drink,
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and as he will recompence any thing in Mercie, that will recompence to a Cup of cold water, so he will denie any thing in Iustice that denied Diues one drop of water:
and as he will recompense any thing in Mercy, that will recompense to a Cup of cold water, so he will deny any thing in justice that denied Diues one drop of water:
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and therefore hee hath sowne all things ful of Hatred, yea euen the Church hir selfe with the seeds of Discord: which albeit shee be but One, yet shee is not in one Vnion, but laboureth with the paine of hir wombe,
and Therefore he hath sown all things full of Hatred, yea even the Church his self with the seeds of Discord: which albeit she be but One, yet she is not in one union, but Laboureth with the pain of his womb,
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but wee must not hold our peace, for our tongues are Trumpets, not ( Firebrands ) nor ( Fig-leaues ) but Trumpets to giue warning of any euill approching, Esay. 58. 1.
but we must not hold our peace, for our tongues Are Trumpets, not (Firebrands) nor (Fig leaves) but Trumpets to give warning of any evil approaching, Isaiah. 58. 1.
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For Discorde, hath separated vs one from another, for all good purposes, as Death; but sets vs one against another, for al euil as the Diuel. Wherefore as the Apostle aduiseth vs in the 16. to the Romanes 17. verse, They are to be noted which cause this diuision, & distractiō among vs.
For Discord, hath separated us one from Another, for all good Purposes, as Death; but sets us one against Another, for all evil as the devil. Wherefore as the Apostle adviseth us in the 16. to the Romans 17. verse, They Are to be noted which cause this division, & distraction among us
yet notwithstanding Christians may not so agree, as to betray the trueth? Why that is the cause say some? I aske then what truth? I doe not say as Pilate did to Christ, Iohn 18. 38. What is truth? But what truth? for I hope they be not so foolish, to vnderstand the wise man, Sirac. 4. 28. For the trueth contend vnto death:
yet notwithstanding Christians may not so agree, as to betray the truth? Why that is the cause say Some? I ask then what truth? I do not say as Pilate did to christ, John 18. 38. What is truth? But what truth? for I hope they be not so foolish, to understand the wise man, Sirach. 4. 28. For the truth contend unto death:
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or if there be any other good cause, as The redresse of some abuses (which no man in his wits wil deny to be a good cause) yet to follow it out of time,
or if there be any other good cause, as The redress of Some Abuses (which no man in his wits will deny to be a good cause) yet to follow it out of time,
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and if his name should answere his doing herein, as it seemeth hee woulde haue it by the Title, and Purpose of his bookes, sure hee shoulde bee called for Marre Prelate, Marre Preacher:
and if his name should answer his doing herein, as it seems he would have it by the Title, and Purpose of his books, sure he should be called for Mar Prelate, Mar Preacher:
So let none pretend Conscience when it is Couetousnesse, nor Zeale, when it is Malice, and so by bitter strife & stomake, seeke one to denowre another, making the Babilonian noise,
So let none pretend Conscience when it is Covetousness, nor Zeal, when it is Malice, and so by bitter strife & stomach, seek one to denowre Another, making the Babylonian noise,
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There was not hearde the noyse of a Hammer at the setting vp of the Temple, 1. Reg. 6. 7. but the Babilonians made the Noise in the pulling of it downe, 2. Chron. 36. 19. Wherfore let vs not speake,
There was not heard the noise of a Hammer At the setting up of the Temple, 1. Reg. 6. 7. but the Babylonians made the Noise in the pulling of it down, 2. Chronicles 36. 19. Wherefore let us not speak,
that if wee let him not alone, and beleeue not better in him, but stande deuiding both his Coate, and Bodie, by vnreconciliable hatred among our selues;
that if we let him not alone, and believe not better in him, but stand dividing both his Coat, and Body, by unreconcilable hatred among our selves;
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Likewise they are to bee admonished that sill the Pulpit too ful with these controuersies, I doe not meane our Lunatike libellers, which cast phrases on both sides,
Likewise they Are to be admonished that sill the Pulpit too full with these controversies, I do not mean our Lunatic libellers, which cast phrases on both sides,
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Wherefore the Prophets are to be reclaimed by a more certaine sounde of the Trompe, to oppose themselues to Anhchrist, and not to pursue so whotly, a dead Dogge, or a Flie, as Dauid saith to Saul, 1. Sam. 24. 1,.
Wherefore the prophets Are to be reclaimed by a more certain sound of the Trump, to oppose themselves to Anhchrist, and not to pursue so hotly, a dead Dog, or a Fly, as David Says to Saul, 1. Sam. 24. 1,.
yet shall you finde the deuotion of the people to bee diuision still, as it was among the Corinthians, 1. Epist ▪ 3. and the Prophets shall haue Worke enough to vnite,
yet shall you find the devotion of the people to be division still, as it was among the Corinthians, 1. Epistle ▪ 3. and the prophets shall have Work enough to unite,
and the third subscribe with his hand vnto the Lorde, and name himselfe Israel, that is, (vse many & diuers names,) as it is Isa. 44. 5. It shall be no matter,
and the third subscribe with his hand unto the Lord, and name himself Israel, that is, (use many & diverse names,) as it is Isaiah 44. 5. It shall be no matter,
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as for the Lips of the Leaper, let them be couered according to the Lawe, Leuit. 13. 45. For It becomes the Righteous to be thankefull, Psal. 33. Aske not for what thou shouldest praise him:
as for the Lips of the Leaper, let them be covered according to the Law, Levites 13. 45. For It becomes the Righteous to be thankful, Psalm 33. Ask not for what thou Shouldst praise him:
and to speake of the Common good, which first, and last, we all haue reaped, by the happie Raigne, of his handmaiden and seruant, our Gratious Soueraigne, Queene Elizabeth.
and to speak of the Common good, which First, and last, we all have reaped, by the happy Reign, of his handmaiden and servant, our Gracious Sovereign, Queen Elizabeth.
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Who, by a continuall prouidence and preseruation of God, from so many, and manifest daungers, both before and after the wearing of the Crowne, (as this day doth witnes) appeareth to be made,
Who, by a continual providence and preservation of God, from so many, and manifest dangers, both before and After the wearing of the Crown, (as this day does witness) appears to be made,
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But Elizabeth by the Grace of God, Raigning now as wee account 32. yeares, I doe not say hath Crowned, but hath Kissed his Sonne Crowned, and submitted both hir Selfe, and Scepter vnto him, saying with Dauid in the 5. Psal. •. Thou art my King, and my God, And it is they onely that woulde not haue his raigne ouer them, who crie with the wicked in the 19. of Luke, Wee will not haue this man to Rule ouer vs, For they cannot wel indure that date of the yeare, (not of Christs birth, but of Antichrists death in our Church;
But Elizabeth by the Grace of God, Reigning now as we account 32. Years, I do not say hath Crowned, but hath Kissed his Son Crowned, and submitted both his Self, and Sceptre unto him, saying with David in the 5. Psalm •. Thou art my King, and my God, And it is they only that would not have his Reign over them, who cry with the wicked in the 19. of Luke, we will not have this man to Rule over us, For they cannot well endure that date of the year, (not of Christ birth, but of Antichrists death in our Church;
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now 32.) Shee hath come through manie Daungers to the Crowne, as Dauid; yet God hath giuen hir Plentie with Salomon: Shee hath Restored Religion with Iosias, but shee hath Paule for it with Enochias: Reade the bookes of the Kings, I do not say shee exceedeth these, to flatter hir,
now 32.) She hath come through many Dangers to the Crown, as David; yet God hath given his Plenty with Solomon: She hath Restored Religion with Iosias, but she hath Paul for it with Enochias: Read the books of the Kings, I do not say she exceeds these, to flatter his,
but I say shee resembleth them, to comfort vs. The Romaines did greatly glorie in their Emperour Angustus Caesar, saying, that hee found Rome built with bricke,
but I say she resembles them, to Comfort us The Romans did greatly glory in their Emperor Augustus Caesar, saying, that he found Room built with brick,
Did not Hir Highnes finde our Coine, Copper, and our Religion, Superstition, and through the goodnes of God, hath shee not freed our Country from them both.
Did not His Highness find our Coin, Copper, and our Religion, Superstition, and through the Goodness of God, hath she not freed our Country from them both.
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Hee raigneth vnprofitablie ▪ that is born, and deserueth not to raigne, saith Chrysostome. But shee that commeth vnto vs in a double Right both of Nature and Desert, let the blessinges of both the Testaments Rest, on hir Amen:
He Reigneth unprofitably ▪ that is born, and deserves not to Reign, Says Chrysostom. But she that comes unto us in a double Right both of Nature and Desert, let the blessings of both the Testaments Rest, on his Amen:
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2 For Salomons Plentie who gaue Siluer as stones in the streetes of Hierusalem, 2. Cron. 1. 15. I will not now compare England with Egypt, or with Canaan; but with England: Elizabeth with Marie for Corn, with Edward for Coine, and with Henrie for quietnes.
2 For Solomon's Plenty who gave Silver as stones in the streets of Jerusalem, 2. Cron. 1. 15. I will not now compare England with Egypt, or with Canaan; but with England: Elizabeth with Marry for Corn, with Edward for Coin, and with Henry for quietness.
or of it, except tumbling and tossing of Kingdomes & Common-weales be good? 3 Iosias restored Religion, and not onelie so, but reformed the Temple also:
or of it, except tumbling and tossing of Kingdoms & Commonweals be good? 3 Iosias restored Religion, and not only so, but reformed the Temple also:
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The first wee doe both say, and thinke, of our most gratious Queene; but the second (if euer it should please God to giue hir a Successor ) we would be loath to say.
The First we do both say, and think, of our most gracious Queen; but the second (if ever it should please God to give his a Successor) we would be loath to say.
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who openly Pretended, the cause of his quarrell to be our Religion. (So speaketh Rabsaketh to the Nobles of Israell.) If you say to me, that you trust in your God,
who openly Pretended, the cause of his quarrel to be our Religion. (So speaks Rabsaketh to the Nobles of Israel.) If you say to me, that you trust in your God,
saying, which of all the Gods hath beene able to deliuer his land out of the hand of the King of Ashur? where is the God of Hamath, of Arphad, of Sepharvalm; and of many other Places which his Maister had woon? and comes at length to the God of Israell, and takes his pleasure of him also, and so flourisheth & flow•eth;
saying, which of all the God's hath been able to deliver his land out of the hand of the King of Ashur? where is the God of Hamath, of Arphad, of Sepharvalm; and of many other Places which his Master had won? and comes At length to the God of Israel, and Takes his pleasure of him also, and so flourishes & flow•eth;
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The cause was sufficient and the quarell good, for the pulling downe of Alters, Images, and Idols to leauie an Armie against Ierusalem, and for the breaking of one Brasen Serpent, to send in manie Brasen faced Serpents, more fearce then ouer Railing Rabsake was:
The cause was sufficient and the quarrel good, for the pulling down of Alters, Images, and Idols to leavy an Army against Ierusalem, and for the breaking of one Brazen Serpent, to send in many Brazen faced Serpents, more fierce then over Railing Rabshakeh was:
who did not onely vpon the walls, and in the peoples hearing, openlie speake odious thinges against the King, but by Shamelesse and Seditious printed bookes, spread the same ouer the whole lande, flying as the verie Firie Serpents, which stong the people, and could not be auoided;
who did not only upon the walls, and in the peoples hearing, openly speak odious things against the King, but by Shameless and Seditious printed books, spread the same over the Whole land, flying as the very Firy Serpents, which stung the people, and could not be avoided;
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for how manie Balaams did Balaack send? and howe often came they in, who because they might not bee suffered to destroy Soules, most desperately, they threw away their owne Bodies, (and the Soules of the rest if it be possible, alwaies saued) I wish such honor to all his Sainctes.
for how many Balaams did Balaam send? and how often Come they in, who Because they might not be suffered to destroy Souls, most desperately, they threw away their own Bodies, (and the Souls of the rest if it be possible, always saved) I wish such honour to all his Saints.
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And sure I am that the People neuer felt the Prophets more cōfortable, nor the Prophets euer found the People more couragious, Especiallie when our Ezechias, seeing that Ashur was come,
And sure I am that the People never felt the prophets more comfortable, nor the prophets ever found the People more courageous, Especially when our Hezekiah, seeing that Ashur was come,
(as in the dayes of Midian, ) and who can number the Soules that perished in the deepe, (as in the daies of Moses & Miriam ) when hee that came riding on the wings of the wind, delt with Phillip as he did with Pharao.
(as in the days of Midian,) and who can number the Souls that perished in the deep, (as in the days of Moses & Miriam) when he that Come riding on the wings of the wind, dealt with Philip as he did with Pharaoh.
But in the meane time, let vs take heed, for the Diuell is not dead. Nor Zenacherib daunted, for all his ill successe, his Malice wil not let him rest,
But in the mean time, let us take heed, for the devil is not dead. Nor Sennacherib daunted, for all his ill success, his Malice will not let him rest,
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for he prepareth againe, and meanes to make his seconde comming worse then the first, (and I wish hee might doe so.) They say their Shippes were too bigge:
for he Prepareth again, and means to make his seconde coming Worse then the First, (and I wish he might do so.) They say their Ships were too big:
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They will trie what lesse can doe, (their ha•ts are to bigge:) for cannot hee destroy the lesser that did destroy the greater?) Or what think they? As the Aramites. 1. Reg. 20. 23. That hee is God of the Mountaynes,
They will try what less can do, (their ha•ts Are to big:) for cannot he destroy the lesser that did destroy the greater?) Or what think they? As the Aramites. 1. Reg. 20. 23. That he is God of the Mountains,
and Cursse, all their plattes, and practises of warre, and other wretched meanes, especiallie of vsing wicked Instrumēts to bring their purposes to passe;
and Curse, all their plots, and practises of war, and other wretched means, especially of using wicked Instruments to bring their Purposes to pass;
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which ebbe, and flow, at home with tydings, as the Tide, but Iesuites more seruiceable thē their Generals: which hunger after Kings heartes, Counsellors heades, Captaines handes,
which ebb, and flow, At home with tidings, as the Tide, but Iesuites more serviceable them their Generals: which hunger After Kings hearts, Counsellors Heads, Captains hands,
And if this place were Golgatha, where Christ was crucified, and not Gilgall, where Christiās are Circumcised, I would wish thē nayled a liue on this Crosse with Anathema Amaranatha, that bee so bloudy minded.
And if this place were Golgotha, where christ was Crucified, and not Gilgal, where Christians Are Circumcised, I would wish them nailed a live on this Cross with Anathema Amaranatha, that be so bloody minded.
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Though there might be some Inhabitants of Mero•, who marching in their bodies, did not march in their minds so Valiantlie To helpe the Lord against the mightie;
Though there might be Some Inhabitants of Mero•, who marching in their bodies, did not march in their minds so Valiantly To help the Lord against the mighty;
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But as Shee did then prepare her Arme, and yet made God her Strength & Steele, So let her nowe set vp her rest in Heauen, and giue no rest to them in earth, that within the compasse of Her Dominions shal seek the setting vp of Dagon againe, either whole, or broken:
But as She did then prepare her Arm, and yet made God her Strength & Steel, So let her now Set up her rest in Heaven, and give no rest to them in earth, that within the compass of Her Dominions shall seek the setting up of Dagon again, either Whole, or broken:
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for why should Moses suffer the Calfe? or Ezechias the Serpent? or Gedeon Ball? or Elias Bals Priests? or Elizabeth Balaams Prophets? seing both the Idol, and the Idol maker, & the Worshipper are all accursed of God.
for why should Moses suffer the Calf? or Hezekiah the Serpent? or Gideon Ball? or Elias Balls Priests? or Elizabeth Balaams prophets? sing both the Idol, and the Idol maker, & the Worshipper Are all accursed of God.
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And for this cause, the Pope is more odious vnto vs than Turke, or Iew, and Popish Princes, are as Sheon, and Ogg, and therefore is it, that wee say of Philip of Spaine, as the Lacedemonians said of Philip of Macedonie, we would not haue him to come into our Countrie neither a Friend nor a Foe: for we haue tried his comming both wayes to be naught,
And for this cause, the Pope is more odious unto us than Turk, or Iew, and Popish Princes, Are as Sheon, and Og, and Therefore is it, that we say of Philip of Spain, as the Lacedaemonians said of Philip of Macedonia, we would not have him to come into our Country neither a Friend nor a Foe: for we have tried his coming both ways to be nought,
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The Cherubins euer stretched foorth their wings, but neuer pulled them in, to flie from the mercie seate, Blessed are the people whose God is the Lord,
The Cherubim ever stretched forth their wings, but never pulled them in, to fly from the mercy seat, Blessed Are the people whose God is the Lord,
but his mercie, is to Thousands of them that loue him, and Keepe his Commandements, for Fiue yeeres displeasure, wee haue receiued alreadie One and thirtie yeeres fauour:
but his mercy, is to Thousands of them that love him, and Keep his commandments, for Fiue Years displeasure, we have received already One and thirtie Years favour:
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this yeere is the first, after the Lords day, and if it be Ominous? Behold the signe is in Leo, next vnto Virgo: and looke your Calendar, who standeth in the last Day of the last moneth of December, and in the signe ( Pisces ) vnder foote,
this year is the First, After the lords day, and if it be Ominous? Behold the Signen is in Leo, next unto Virgo: and look your Calendar, who Stands in the last Day of the last Monn of December, and in the Signen (Pisces) under foot,
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and you shall finde it to be Pope Siluester (as I doe thinke the second of that Name,) who as Platina writeth, got his Dignitie by the Diuel, and seeking of him by Oracle, how long he should liue? is answered doubtfully, long;
and you shall find it to be Pope Sylvester (as I do think the second of that Name,) who as Platina Writeth, god his Dignity by the devil, and seeking of him by Oracle, how long he should live? is answered doubtfully, long;
Wherefore let vs not speake as Dauid did, (our case being nothing like;) Tell it not in Gath ▪ nor publish it in the streetes of Ashkelon ▪ that Saul is slaine,
Wherefore let us not speak as David did, (our case being nothing like;) Tell it not in Gaza ▪ nor publish it in the streets of Ashkelon ▪ that Saul is slain,
and forsaken the Campe, and left all their prouision for hast behinde them; and when these Leapers entred their Tents, and did eate, drinke, and carrie away;
and forsaken the Camp, and left all their provision for haste behind them; and when these Leapers entered their Tents, and did eat, drink, and carry away;
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Wherfore hold you not your peace, but tell it in Spaine, and in the Ilands there about, where (perhaps) you may come, that as ELIZABETH of England liued by the Grace of God, the first howre,
Wherefore hold you not your peace, but tell it in Spain, and in the Lands there about, where (perhaps) you may come, that as ELIZABETH of England lived by the Grace of God, the First hour,
And in hope of continuall Grate, and fauour of God this daie, let Dauid dance before the Arke, let the Priests sing before the Altar, let the People showte in the Presence of the Lorde, let all our Siluer Trumpets sound, let our Sweete perfume euer goe vp,
And in hope of continual Grate, and favour of God this day, let David dance before the Ark, let the Priests sing before the Altar, let the People shout in the Presence of the Lord, let all our Silver Trumpets found, let our Sweet perfume ever go up,
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The Iewes Kept the Moneth ( Nisan ) for Egypt, and ( Adar ) for Haman: Let vs euerie Moone solemnelie, by Sacrament, remember him to whom we owe euerie Moment of our life,
The Iewes Kept the Monn (Nisan) for Egypt, and (Adar) for Haman: Let us every Moon solemnly, by Sacrament, Remember him to whom we owe every Moment of our life,
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and if the First Psalme, bee but a Preface to the rest (as manie doe account) then according to the Number of the Crowne, I can commend vnto you the 32. Psalme (which otherwise is the 33.) as most precious for our purpose,
and if the First Psalm, be but a Preface to the rest (as many do account) then according to the Number of the Crown, I can commend unto you the 32. Psalm (which otherwise is the 33.) as most precious for our purpose,
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Let all the people of Israel say, So be it. And as he concludes his Psalme, 106. So I conclude my Sermon, Praise ye the Lord, The I〈 … 〉d ( God ) the Father of our Lord Iesus Christ, to whom, with the Holie Ghost, three persons, one Eternall, Almightie,
Let all the people of Israel say, So be it. And as he concludes his Psalm, 106. So I conclude my Sermon, Praise you the Lord, The I〈 … 〉d (God) the Father of our Lord Iesus christ, to whom, with the Holy Ghost, three Persons, one Eternal, Almighty,
