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Iohn. 6. 27. Labour not for the meat ▪ which perisheth, but for the meat that endureth vnto euerlasting life.
John. 6. 27. Labour not for the meat ▪ which Perishes, but for the meat that Endureth unto everlasting life.
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Which the Son•• of man shall giue vnto you, for him hath God the Father sealed.
Which the Son•• of man shall give unto you, for him hath God the Father sealed.
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DAuid a King and a Prophet:
David a King and a Prophet:
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a man after Gods owne heart, the first liuely branche of the roote of Iesse, of whose seed Christ was made according to the flesh, a man After God's own heart, the First lively branch of the root of Iesse, of whose seed christ was made according to the Flesh,
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& vpon whose throne, he doeth and shal sit for euer:
& upon whose throne, he doth and shall fit for ever:
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although he were a worme and no man, the outcast of the people, a Pellicane in the wildernesse,
although he were a worm and no man, the outcast of the people, a Pelican in the Wilderness,
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an owle in the desert, a sparowe without her mate, alone vpō the house top:
an owl in the desert, a sparrow without her mate, alone upon the house top:
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yet as the heart desireth the water brookes, so longed his soule after the meate whiche endureth vnto euerlasting life, being more precious vnto him than thousandes of gold and siluer, sweeter than hony vnto his mouth,
yet as the heart Desires the water brooks, so longed his soul After the meat which Endureth unto everlasting life, being more precious unto him than thousandes of gold and silver, Sweeten than honey unto his Mouth,
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and the honycombe vnto his throte. For though the plowers had so plowed vpon his backe, and made long furrows:
and the Honeycomb unto his throat. For though the plowers had so plowed upon his back, and made long furrows:
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though the Lord so had troden downe his soule vpon the earth, and layd his honour in the dust:
though the Lord so had trodden down his soul upon the earth, and laid his honour in the dust:
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though his God had so exalted the horne of his enimies, making them to ryde ouer his back, that he,
though his God had so exalted the horn of his enemies, making them to ride over his back, that he,
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as it were entring into the kingdome of desperation, did cry:
as it were entering into the Kingdom of desperation, did cry:
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then haue I clensed my hearte in vaine, in vaine haue I washed my handes in innocencie:
then have I cleansed my heart in vain, in vain have I washed my hands in innocence:
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and againe will the Lord absent himselfe for euer, & wil he be no more intreted? is his mercie cleane gone for euer, and is his promise come vtterly to an ende for euermore? What, will he now forget to bee gratious,
and again will the Lord absent himself for ever, & will he be no more entreated? is his mercy clean gone for ever, and is his promise come utterly to an end for evermore? What, will he now forget to be gracious,
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and shutte vp his louing kindenesse in displeasure.
and shut up his loving kindness in displeasure.
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Yet notwithstanding, when hee had beene in the sanctuary of the Lord, and so knewe the ende of his enemies,
Yet notwithstanding, when he had been in the sanctuary of the Lord, and so knew the end of his enemies,
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and the causes of those thinges, he was filled with marow and fatnes, his head was annointed with fresh oile, his cup was ful,
and the Causes of those things, he was filled with marrow and fatness, his head was anointed with fresh oil, his cup was full,
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because he had dronken plentifully of the water of life, and eaten abundantly of the bread of heauen.
Because he had drunken plentifully of the water of life, and eaten abundantly of the bred of heaven.
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For as Iohn did eate, not a leafe only, but the whole booke & as Ezechiel did eate, not a peece, For as John did eat, not a leaf only, but the Whole book & as Ezechiel did eat, not a piece,
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but the whole role, the which booke and role were sweet as honie in their mouthes.
but the Whole role, the which book and role were sweet as honey in their mouths.
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But the booke made Iohns bellie bitter, and the role brought heauinesse to Ezechiels spirite, that is, the word brought vnto thē both, peace to the conscience from the Lorde,
But the book made Iohns belly bitter, and the role brought heaviness to Ezechiels Spirit, that is, the word brought unto them both, peace to the conscience from the Lord,
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but warre to the bodie from the world.
but war to the body from the world.
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So Dauids whole delight was in the law of the Lord his God, to muse and meditate thereon, too exercise,
So David Whole delight was in the law of the Lord his God, to muse and meditate thereon, too exercise,
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and practise himselfe therein, both day and night, all dayes & nightes of his life.
and practise himself therein, both day and night, all days & nights of his life.
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Whose good and godly example wee must followe in labouring for meate, if wee will haue the crowne of life,
Whose good and godly Exampl we must follow in labouring for meat, if we will have the crown of life,
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if wee will eate of the tree of life, if we will eate of manna, that is hid, if we will haue that whitestone,
if we will eat of the tree of life, if we will eat of manna, that is hid, if we will have that whitestone,
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& in the stone a new name written, which no man knoweth, but he that receiueth it,
& in the stone a new name written, which no man Knoweth, but he that receiveth it,
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if wee will stande in the middest of the paradise of GOD, if wee will bee cloathed in white aray,
if we will stand in the midst of the paradise of GOD, if we will be clothed in white array,
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if wee will haue our names in the booke of life, if we will be a piller in the temple of God, and neuer goe out,
if we will have our names in the book of life, if we will be a pillar in the temple of God, and never go out,
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if we wil haue written vpon vs the name of God, and the name of Ierusalem,
if we will have written upon us the name of God, and the name of Ierusalem,
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if wee will come to mount Syon, to the citie of the liuing God, to the coelestiall Ierusalem, to the companie of innumerable angelles, to the assembly and congregation of the first borne, which are written in heauen, to God the iudge of al, to the spirits of iust and perfect men, to Iesus the mediatour of the new tastament,
if we will come to mount Syon, to the City of the living God, to the celestial Ierusalem, to the company of innumerable Angels, to the assembly and congregation of the First born, which Are written in heaven, to God the judge of all, to the spirits of just and perfect men, to Iesus the Mediator of the new Testament,
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& to the blood of sprinckling that speaketh better thinges then the blood of Abel.
& to the blood of sprinkling that speaks better things then the blood of Abel.
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For all other meates perish, they with vs, and we with them, O then labour not for them:
For all other Meats perish, they with us, and we with them, Oh then labour not for them:
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only this meate, the foode of the soule doth endure vnto euerlasting life, it with vs, and wee with it:
only this meat, the food of the soul does endure unto everlasting life, it with us, and we with it:
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O then, let vs all labour for it. The children of Israel did eate Manna in the wildernesse, but they are al dead:
Oh then, let us all labour for it. The children of Israel did eat Manna in the Wilderness, but they Are all dead:
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Manna was not to bee founde on the sabboth dayes, Manna was full of wormes, and stanke: Manna was not to be found on the Sabbath days, Manna was full of worms, and stank:
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Manna ceased, when they had eaten of the corne in Canaan: Manna was kept in a pot, for the posteritie.
Manna ceased, when they had eaten of the corn in Canaan: Manna was kept in a pot, for the posterity.
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But is was no where to bee founde in the dayes of Solomon. But they that are fedde with this bread, shall neuer dye: But is was no where to be found in the days of Solomon. But they that Are fed with this bred, shall never die:
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it is to be founde at al times, it neuer putrifieth, it neuer ceaseth, for it doeth endure, not to death,
it is to be found At all times, it never putrefieth, it never ceases, for it doth endure, not to death,
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but to life, and that to euerlasting life, Hee that drinketh of the water of Iacobs well, shall thirst againe:
but to life, and that to everlasting life, He that Drinketh of the water of Iacobs well, shall thirst again:
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but he that drinketh of the water, whiche the sonne of man shall giue vnto him, (whome God the father to this purpose hath sealed) shall neuer thirst agayne, but he that Drinketh of the water, which the son of man shall give unto him, (whom God the father to this purpose hath sealed) shall never thirst again,
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but the water in him shalbe a well of water, springing vpp vnto euerlasting life: yea, out of his belly shall flowe riuers of water of life. Wherefore:
but the water in him shall a well of water, springing vpp unto everlasting life: yea, out of his belly shall flow Rivers of water of life. Wherefore:
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as Eleasar and his two companions did breake thorowe the mighty hoste of the Philistines, as Eleazar and his two Sodales did break thorough the mighty host of the philistines,
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and brought water out of Bethlehem for Dauid, euen thorowe the hoste backe againe, Dauid longing after that water:
and brought water out of Bethlehem for David, even thorough the host back again, David longing After that water:
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right so, let vs boldely and couragiously, breake thorowe the middes of all our enemies, both temporal and spirituall to get this water, and this bread of the soule, of heauen,
right so, let us boldly and courageously, break thorough the mids of all our enemies, both temporal and spiritual to get this water, and this bred of the soul, of heaven,
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and of life, that it may bee sayde of vs, as our Sauiour spake of the Iewes in the beginning of the gospel:
and of life, that it may be said of us, as our Saviour spoke of the Iewes in the beginning of the gospel:
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the kingdome of heauen suffereth violence, and the violent take it by force.
the Kingdom of heaven suffers violence, and the violent take it by force.
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So zealous were they (O I wold to God) so zealous were wee) too receiue Gods mercy so freely offered,
So zealous were they (Oh I would to God) so zealous were we) too receive God's mercy so freely offered,
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so greedie were they, (O I would to God so greedy were we) to imbrace, to loue, to obey, to follow Gods word so purely preached.
so greedy were they, (Oh I would to God so greedy were we) to embrace, to love, to obey, to follow God's word so purely preached.
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For as the pewter pot, which the fire melteth is not so soone consumed, beeing full of licour:
For as the pewter pot, which the fire melts is not so soon consumed, being full of liquour:
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as the glasse, which euery knock breaketh, is not so lightly dasht in peeces beeing full of water:
as the glass, which every knock breaks, is not so lightly dashed in Pieces being full of water:
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so we, (though wee consume as the fat of lambes before the presence of the Lord,
so we, (though we consume as the fat of Lambs before the presence of the Lord,
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and be as drie stubble, the Lorde a consuming fire: though we be more brickle then glasse, for glasse being safely lockt vp, endureth long,
and be as dry stubble, the Lord a consuming fire: though we be more brickle then glass, for glass being safely locked up, Endureth long,
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but we, kepe we our selues neuer so daintily, neuer so warily, neuer so safely, come to an end as a tale that is told.
but we, keep we our selves never so daintily, never so warily, never so safely, come to an end as a tale that is told.
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So wee I say, being full fed with this foode, shalbee able to abide all blowes, al knocks,
So we I say, being full fed with this food, shalbe able to abide all blows, all knocks,
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& shall quēch all the fyrie darts of the wicked, & shall stand fast in the euil day,
& shall quench all the firy darts of the wicked, & shall stand fast in the evil day,
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& so stand, that all the gates of hell, shal not once be able to preuayle against vs. What better reason can I geue then this? for it endureth vnto euerlasting life.
& so stand, that all the gates of hell, shall not once be able to prevail against us What better reason can I give then this? for it Endureth unto everlasting life.
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But alas, as Eue was content to aduenture the losse of Paradise, for an apple:
But alas, as Eue was content to adventure the loss of Paradise, for an apple:
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as Esau was content to loose his birthright, & his fathers blessing for a messe of pottage:
as Esau was content to lose his birthright, & his Father's blessing for a mess of pottage:
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as the children of Israel did loath Manna, (Angels foode) & in their hearts turned back to the flesh pottes of Egypt:
as the children of Israel did loath Manna, (Angels food) & in their hearts turned back to the Flesh pots of Egypt:
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as the Iewes at this time did seek Christ, not for his doctrine, not for his miracles,
as the Iewes At this time did seek christ, not for his Doctrine, not for his Miracles,
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but chiefly for meate, because hee had fedde them, and so fedde them, that they had more store left,
but chiefly for meat, Because he had fed them, and so fed them, that they had more store left,
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when they had done, then when they beganne to eate: So because the dayes of Noe are come, because the dayes of Lot are come,
when they had done, then when they began to eat: So Because the days of Noah Are come, Because the days of Lot Are come,
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because the dayes of the Sonne of man are at hande, wee are weerie of the meate that endureth vnto euerlasting life,
Because the days of the Son of man Are At hand, we Are weary of the meat that Endureth unto everlasting life,
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and doe labour for the meate whiche perisheth to serue the bellie, the fleshe, sinne, the worlde,
and do labour for the meat which Perishes to serve the belly, the Flesh, sin, the world,
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and all is to serue the Diuell.
and all is to serve the devil.
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For as it was in the dayes of Noah, so shall it bee in the dayes of the sonne of man, they ate, they dranke, they maried,
For as it was in the days of Noah, so shall it be in the days of the son of man, they ate, they drank, they married,
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and gaue in mariage, vnto the day that Noah went into the Arke, and the flood came and drowned them all:
and gave in marriage, unto the day that Noah went into the Ark, and the flood Come and drowned them all:
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lyke as it was in the dayes of Lot, they ate, they drank, they bought, they solde, they plāted, they builte, they married,
like as it was in the days of Lot, they ate, they drank, they bought, they sold, they planted, they built, they married,
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but in the day that Lot wēt out of Sodom, the lord rayned fire & brimstone from heauen & consumed them all.
but in the day that Lot went out of Sodom, the lord rained fire & brimstone from heaven & consumed them all.
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There was neuer more eating and drinking, I meane neuer more surfetting and drunkennesse: neuer more buying and selling.
There was never more eating and drinking, I mean never more surfeiting and Drunkenness: never more buying and selling.
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I say, neuer more deceyt in buying and selling: neuer more planting, I might truely say, neuer more supplanting one of another:
I say, never more deceit in buying and selling: never more planting, I might truly say, never more supplanting one of Another:
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neuer more marying, I woulde to God I might not iustly say, neuer more whoring, to conclude neuer more building, I meane not building of Colledges, of almes houses, of schooles. there was neuer lesse:
never more marrying, I would to God I might not justly say, never more whoring, to conclude never more building, I mean not building of Colleges, of alms houses, of Schools. there was never less:
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I pray you mistake me not, I say, neuer more building of priuate houses, which wee thinke shall continue for eeuer,
I pray you mistake me not, I say, never more building of private houses, which we think shall continue for eeuer,
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and call our houses and our landes after our owne names.
and call our houses and our Lands After our own names.
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So that wee may iustly bewayle the madnesse and miserie of this age, as Chrysostome did the folly and fondnesse of his tyme.
So that we may justly bewail the madness and misery of this age, as Chrysostom did the folly and fondness of his time.
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Si secularibus abstinere iubemur, quae miseria, quae amentia est, ea a domino postulare quae habita, abiicienda: Si secularibus abstinere iubemur, Quae Miseria, Quae amentia est, ea a domino postulare Quae Habita, abiicienda:
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desiderare, in quibus nullam omnino curam adhibendam praecipit? That is:desiderare, in quibus Nullam Omnino curam adhibendam praecipit? That is:
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if wee are commanded to abstayne from worldly thinges, what a misery, what a madnesse is it, to begge those thinges at the Lordes hands, which when we haue, wee must cast away:
if we Are commanded to abstain from worldly things, what a misery, what a madness is it, to beg those things At the lords hands, which when we have, we must cast away:
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and to desire those things, wherein the Lord commaundeth vs to put no care at all.
and to desire those things, wherein the Lord commandeth us to put no care At all.
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Wherefore seeing it may well be sayde of vs Englishmen, as Paule sayde of the Cretians, euil beastes, slowe bellyes: Wherefore seeing it may well be said of us Englishmen, as Paul said of the Cretians, evil beasts, slow bellies:
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and seeing I may now truly speake with Paule:
and seeing I may now truly speak with Paul:
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many walke, of whome I haue told you often, and nowe tell you weeping, that they are enemies to the crosse of Christ, whose ende is dānation, whose God is their belly, whose glory is to their shame, whiche minde earthly thinges:
many walk, of whom I have told you often, and now tell you weeping, that they Are enemies to the cross of christ, whose end is damnation, whose God is their belly, whose glory is to their shame, which mind earthly things:
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and seeing vppon good occasion, I may exhorte you with Paule:
and seeing upon good occasion, I may exhort you with Paul:
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nowe I beseeche you (brethren) marke them diligently, whiche make diuision, & offēces cōtrary to the doctrine which you haue learned and auoyde them:
now I beseech you (brothers) mark them diligently, which make division, & offences contrary to the Doctrine which you have learned and avoid them:
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for they that are such, serue not the Lord Iesus, but their owne bellies, & with fayre speech,
for they that Are such, serve not the Lord Iesus, but their own bellies, & with fair speech,
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& flattering, deceiue the hearts of the people:
& flattering, deceive the hearts of the people:
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this doctrine is as needfull & necessary, nowe as it was in the time of our Sauiour Christ,
this Doctrine is as needful & necessary, now as it was in the time of our Saviour christ,
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when he thus taught the people, Labour not &c. Not onely to disswade you frō laboring for the meate which perisheth,
when he thus taught the people, Labour not etc. Not only to dissuade you from labouring for the meat which Perishes,
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but to perswade you to labour for that meat which doth endure vnto euerlasting life, The which wordes conteine in them, first a disswasion, a dehortation, a proposition negatiue:
but to persuade you to labour for that meat which does endure unto everlasting life, The which words contain in them, First a dissuasion, a dehortation, a proposition negative:
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Secondly, a perswasion, an exhortation, or conclusion positiue.
Secondly, a persuasion, an exhortation, or conclusion positive.
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Whervnto is annexed, first, a reason taken from the person that geueth, & the certainty of the thing geuen:
Whereunto is annexed, First, a reason taken from the person that Giveth, & the certainty of the thing given:
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which the Sonne of man shal giue vnto you: Secondly, a confirmation, drawen from the office and function of our Messias and Sauiour.
which the Son of man shall give unto you: Secondly, a confirmation, drawn from the office and function of our Messias and Saviour.
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For him hath the Father sealed, that is, appoynted and consecrated him to geue life vnto all thē that labour for this meate.
For him hath the Father sealed, that is, appointed and consecrated him to give life unto all them that labour for this meat.
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IT had been sufficient for our Sauiour:
IT had been sufficient for our Saviour:
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onely to haue vsed the exhortation, labour for &c, had he not perceiued them, as we nowe see the worlde, to hunt & labour for bellie cheere,
only to have used the exhortation, labour for etc., had he not perceived them, as we now see the world, to hunt & labour for belly cheer,
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as dogges doe for carion, swine for draugh, horses for prouender:
as Dogs do for carrion, Swine for draugh, Horses for provender:
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too bee wrapped and tyed in these earthly thinges, (as the men of this age are) like the fishe in the hooke, the bird in the net, the conie in the hay:
too be wrapped and tied in these earthly things, (as the men of this age Are) like the Fish in the hook, the bird in the net, the conie in the hay:
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therfore he beginneth with the dehortation.
Therefore he begins with the dehortation.
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Labour not, &c. And bicause a litle before mention was made of meat, he speaketh figuratiuely, vsing the Metaphore of meate,Labour not, etc. And Because a little before mention was made of meat, he speaks figuratively, using the Metaphor of meat,
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whereas hee might plainely haue saide, care not for the bodie to fulfill the lustes of it,
whereas he might plainly have said, care not for the body to fulfil the lusts of it,
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but care for your soules, to possesse the kingdome of heauen.
but care for your Souls, to possess the Kingdom of heaven.
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And if he had onely vsed the affirmatiue, exhorting thē to labour for meate, they might haue been as grosse in vnderstanding him,
And if he had only used the affirmative, exhorting them to labour for meat, they might have been as gross in understanding him,
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as his Disciples were, who, when he spake of the leauen of the Pharesies, thought hee had spoken of the leauen of breade:
as his Disciples were, who, when he spoke of the leaven of the Pharisees, Thought he had spoken of the leaven of bread:
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as carnal as Nicodemus, who when Christe tolde him a man muste bee borne agayne, thought a manne should goe into his mothers wombe againe:
as carnal as Nicodemus, who when Christ told him a man must be born again, Thought a man should go into his mother's womb again:
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as rude as the woman of Samaria, who, when Christ spake of the water of life, thought he had spoken of the water of Iacobs well. as rude as the woman of Samaria, who, when christ spoke of the water of life, Thought he had spoken of the water of Iacobs well.
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Therfore, as hee vseth a metaphore beeing plaine, so to make it more plaine, so to shew whereunto their nature was bent,
Therefore, as he uses a metaphor being plain, so to make it more plain, so to show whereunto their nature was bent,
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so to declare what they should labour for, hee vseth both the affirmatiue & the negatiue:
so to declare what they should labour for, he uses both the affirmative & the negative:
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but hee beginneth with the negatiue, labor not, &c. As if he should haue sayd: Wilt thou come vpp into my holy hill? put of thy shoes.
but he begins with the negative, labour not, etc. As if he should have said: Wilt thou come vpp into my holy hill? put of thy shoes.
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Wilt thou come into my congregation? cut of the foreskin of thy flesh, or rather of thy heart.
Wilt thou come into my congregation? Cut of the foreskin of thy Flesh, or rather of thy heart.
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Wilt thou haue my durable coate made of skinnes? O sonne of Adam, cast of thy breeches made of figge leaues.
Wilt thou have my durable coat made of skins? O son of Adam, cast of thy breeches made of fig leaves.
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Wilt thou bee clad with my garment? cast of thy ragged cloake with blind Bartimeus.
Wilt thou be clad with my garment? cast of thy ragged cloak with blind Bartimaeus.
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Wilt thou haue a salue for thy wound? cut of thy rotten fleshe. Wilte thou haue a medicine for thy diseases, purge thy body.
Wilt thou have a salve for thy wound? Cut of thy rotten Flesh. Wilt thou have a medicine for thy diseases, purge thy body.
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Wilt thou build? plucke downe thy ruinous walles. Wilte thou sow? pluck out the weedes of thine heart.
Wilt thou built? pluck down thy ruinous walls. Wilt thou sow? pluck out the weeds of thine heart.
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Wilt thou put on a cleane shirte? put of the foule. I will not put my newe Wine into olde bottelles:
Wilt thou put on a clean shirt? put of the foul. I will not put my new Wine into old bottelles:
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I will not put a peece of my new cloth, vpon the moth eaten garmentes:
I will not put a piece of my new cloth, upon the moth eaten garments:
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my coate is without seame from the top to the skirtes, I geue all, or none.
my coat is without seam from the top to the skirts, I give all, or none.
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Wilt thou entertaine me Zacheus? come downe from the wild figge tree. Wilt thou doe good? decline from euill.
Wilt thou entertain me Zacchaeus? come down from the wild fig tree. Wilt thou do good? decline from evil.
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Wilt thou put on the armour of light? cast of the workes of darkenesse.
Wilt thou put on the armour of Light? cast of the works of darkness.
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You cannot serue God and Mammon, Christ and riches, you cannot labour for the meate which perisheth,
You cannot serve God and Mammon, christ and riches, you cannot labour for the meat which Perishes,
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and for the meate that endureth vnto euerlasting life. Were not a garment of linnen and wollen:
and for the meat that Endureth unto everlasting life. Were not a garment of linen and woollen:
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eate not with sweete bread, and sower leauen: sow not two sorts of grain in one fielde:
eat not with sweet bred, and sour leaven: sow not two sorts of grain in one field:
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goe not too plowe with an oxe and an asse in one yoke:
go not too plow with an ox and an Ass in one yoke:
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for they that doe so, looke backe from the plough, & are not fit for the kingdome of God.
for they that do so, look back from the plough, & Are not fit for the Kingdom of God.
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For what felowship hath righteousnesse, and vnrighteousnes, what communion hath light with darknesse, what concord hath Christe with Belial? what parte hath the beleeuer with the infidel? what agreemēt hath the temple of God with Diuelles? GOd and Mammon, meate which perisheth,
For what fellowship hath righteousness, and unrighteousness, what communion hath Light with darkness, what concord hath Christ with Belial? what part hath the believer with the infidel? what agreement hath the temple of God with Diuelles? GOd and Mammon, meat which Perishes,
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and meate which endureth vnto euerlasting life, cannot stande together.
and meat which Endureth unto everlasting life, cannot stand together.
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But let vs labour a little I pray you, for this meate, a little is to be borne with.
But let us labour a little I pray you, for this meat, a little is to be born with.
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What, know you not, that leauen, and a little leauen, doth leauē the whole lump? that a breache,
What, know you not, that leaven, and a little leaven, does leaven the Whole lump? that a breach,
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and a little breache doeth marre the sale of a whole cloth? that a scarre and a little scarre, doeth disfigure the whole face? that poyson,
and a little breach doth mar the sale of a Whole cloth? that a scar and a little scar, doth disfigure the Whole face? that poison,
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and a little poyson, doth poyson the whole bodie? that Coloquintida, and a little Coloquintida, doth infect the whole pot of pottage? that a hole,
and a little poison, does poison the Whole body? that Coloquintida, and a little Coloquintida, does infect the Whole pot of pottage? that a hold,
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and a little hole in a vessell, will let out al the licour? that fire,
and a little hold in a vessel, will let out all the liquour? that fire,
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and a litle fire, is able to burne a whole Citie? Kisse the Sonne, (saith the Prophet) least he be angry,
and a little fire, is able to burn a Whole city? Kiss the Son, (Says the Prophet) lest he be angry,
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and so perish from the right way, if his wrath be kinndled, yea but a little, Blessed are all they that put their trust in him.
and so perish from the right Way, if his wrath be kinndled, yea but a little, Blessed Are all they that put their trust in him.
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Make no pax of the worlde, and haue no pax with the worlde, but kisse the sonne, make a pax of him,
Make no pax of the world, and have no pax with the world, but kiss the son, make a pax of him,
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and haue peace with him ▪ Feare his wrath, if it be kindled, yea but a litle, O blessed are all they that put their trust in him.
and have peace with him ▪ fear his wrath, if it be kindled, yea but a little, Oh blessed Are all they that put their trust in him.
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But alas, we are so far from labouring for this meate, that whereas like good husbandmen we should labour & dig in the field,
But alas, we Are so Far from labouring for this meat, that whereas like good husbandmen we should labour & dig in the field,
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and sell al that we haue, to buy that field.
and fell all that we have, to buy that field.
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Whereas like wise Merchant men, wee shoulde labour and seeke for good pearles, and sell all that we haue, to buy that pearle of great price:
Whereas like wise Merchant men, we should labour and seek for good Pearls, and fell all that we have, to buy that pearl of great price:
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We, like dogs refuse holy things offered, we turn about and teare them that doe offer them:
We, like Dogs refuse holy things offered, we turn about and tear them that do offer them:
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we like swine, tread pearles vnder our feete, and doe accounte this pearle, this holie thing, the word of life, to bee vnto vs as a ring of golde in a swines snoute.
we like Swine, tread Pearls under our feet, and do account this pearl, this holy thing, the word of life, to be unto us as a ring of gold in a Swine snout.
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For doeth the people delight to heare Gods word? Behold yet they are like the deafe adder, which stoppeth her eares, at the voyce of the charmer, charme hee neuer so wisely.
For doth the people delight to hear God's word? Behold yet they Are like the deaf adder, which stoppeth her ears, At the voice of the charmer, charm he never so wisely.
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Or if they with delight doe heare it, doe they vnderstand it? behold yet, they are like horse and mule, which haue no vnderstāding,
Or if they with delight do hear it, do they understand it? behold yet, they Are like horse and mule, which have no understanding,
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or if they heare it, & vnderstand it, do they obey it? behold yet, they are vntamed colts, & vnweaned heyfers.
or if they hear it, & understand it, do they obey it? behold yet, they Are untamed colts, & unweaned heifers.
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Or if they doe all these three, heare, vnderstand, obey, can they abyde to be rebuked to their faces of their sins? Beholde yet they are like Herode, who performed the 3 first, but could not abide the fourth.
Or if they do all these three, hear, understand, obey, can they abide to be rebuked to their faces of their Sins? Behold yet they Are like Herod, who performed the 3 First, but could not abide the fourth.
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Doe they loue the bringers of this woorde? beholde yet there is in England an Adders broode, a generation of Vipers.
Do they love the bringers of this word? behold yet there is in England an Adders brood, a generation of Vipers.
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Doe they abide and stand fast to their profession? Beholde yet they are starting aside like a brokē bowe, they are yet like the children of Ephraim, who be yng harnessed,
Do they abide and stand fast to their profession? Behold yet they Are starting aside like a broken bow, they Are yet like the children of Ephraim, who be ing harnessed,
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and carrying bowes, did turne themselues back in the day of battel.
and carrying bows, did turn themselves back in the day of battle.
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Nay doe the bishops and ministers so goe in, and so goe out, before the people of God, that the people seeyng them goe before, doe follow after them, whereby our father in heauen is glorified? Behold yet many of them are like the eye, which seeth all thinges and cannot see it selfe:
Nay do the Bishops and Ministers so go in, and so go out, before the people of God, that the people seeing them go before, do follow After them, whereby our father in heaven is glorified? Behold yet many of them Are like the eye, which sees all things and cannot see it self:
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like the whetstone which maketh the yron sharpe, but dull it selfe: like the yron and flint, which make fire in the tynder but are colde themselues.
like the whetstone which makes the iron sharp, but dull it self: like the iron and flint, which make fire in the tynder but Are cold themselves.
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I pray GOD they bee not like those foolishe Carpenters in the dayes of Noah, who buylded the Arke for Noah ▪ but they themselues were drowned.
I pray GOD they be not like those foolish Carpenters in the days of Noah, who builded the Ark for Noah ▪ but they themselves were drowned.
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Or if the Ministers and people doe seeme to liue as they teach and are taught, doe they liue so sincerely, purely,
Or if the Ministers and people do seem to live as they teach and Are taught, do they live so sincerely, purely,
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and truely? I pray God we be not found to bee stage players, to be painted sepulchers, Wels without water, and cloudes without rayne.
and truly? I pray God we be not found to be stage players, to be painted sepulchers, Wells without water, and Clouds without rain.
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For so rype is the hypocrisie of men in these dayes, that they which beare the fayrest shew of godlinesse, doe most deny the power thereof.
For so ripe is the hypocrisy of men in these days, that they which bear the Fairest show of godliness, doe most deny the power thereof.
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For euen they, these holy men, or rather holow trees (I would they were holie trees, which are alwayes greene,) are like the faire redd morning, which bringeth rayne at noone:
For even they, these holy men, or rather hollow trees (I would they were holy trees, which Are always green,) Are like the fair red morning, which brings rain At noon:
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Like the calme water, which is most deepe:
Like the Cam water, which is most deep:
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like the greene grasse, where the venemous snake lieth, and the filthy curre maketh his vrine.
like the green grass, where the venomous snake lies, and the filthy cur makes his urine.
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For they serue their bellies, their flesh, the world, and in heart doe labor for that meat only, which perisheth.
For they serve their bellies, their Flesh, the world, and in heart do labour for that meat only, which Perishes.
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We care not for our liues, our soules, our selues, we are inferiour to bruite beastes.
We care not for our lives, our Souls, our selves, we Are inferior to bruit beasts.
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Heare o heauēs, & harken o earth: (saith the Lord) the oxe knoweth his owner, & the Asse his Miasters cribbe, but my people doth not know me,
Hear oh heavens, & harken oh earth: (Says the Lord) the ox Knoweth his owner, & the Ass his Miasters crib, but my people does not know me,
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& again, the stork in the ayre doeth knowe her appointed times, the tutele, the crane, the swallow, obserue the time of their comming,
& again, the stork in the air doth know her appointed times, the tutele, the crane, the swallow, observe the time of their coming,
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but my people knoweth not the iudgement of the Lord.
but my people Knoweth not the judgement of the Lord.
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But why doth the oxe know his owner, & the Asse his maisters cribb? why doe the storke, the turtle, the crane, the swallowe, obserue the time of their comming? is it not for meate,
But why does the ox know his owner, & the Ass his masters crib? why do the stork, the turtle, the crane, the swallow, observe the time of their coming? is it not for meat,
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for their bodies, and for their liues? shoulde they labour for their liues, & not we for ours? For well saide Tullie to Caesar:
for their bodies, and for their lives? should they labour for their lives, & not we for ours? For well said Tullie to Caesar:
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Non est haec tua vita dicenda, quae corpore & spiritu continetur: Non est haec tua vita dicenda, Quae corpore & spiritu continetur:
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illa, inquam, illa, est vita tua Caesar, quae vigebit memoria saeculornm omnium. &c. This is not to be called thy life, which doth consist of bodie and soule:illa, inquam, illa, est vita tua Caesar, Quae vigebit memoria saeculornm omnium. etc. This is not to be called thy life, which does consist of body and soul:
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that, I say that, O Caesar is thy life, which shal endure thorow out all ages. &c. And well saide Africanus to Scipio:
that, I say that, Oh Caesar is thy life, which shall endure thorough out all ages. etc. And well said Africanus to Scipio:
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Nou tu is es, quem fama ista declarat: sed mens cuius { que } is est quis { que }, non ea figura quae digito demonstrari potest. Now tu is es, Whom fama ista Declarat: sed Mens cuius { que } is est quis { que }, non ea figura Quae digito demonstrari potest.
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Thou art not he, Scipio, whom this form and proportion of bodie doth shew thee to be:
Thou art not he, Scipio, whom this from and proportion of body does show thee to be:
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and eche mans minde is the man, not that figure and shape of bodie, which may bee demonstrated,
and eke men mind is the man, not that figure and shape of body, which may be demonstrated,
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and poynted at with the finger. We then in labouring for this corruptible meate, doe neither labour to mainteine our liues,
and pointed At with the finger. We then in labouring for this corruptible meat, do neither labour to maintain our lives,
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nor yet too susteine our selues. For this is not our life:
nor yet too sustain our selves. For this is not our life:
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& wee are not they, whom these shapes and formes of our doe shew vs to be.
& we Are not they, whom these shapes and forms of our doe show us to be.
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Our soules are our selues, & our selues, are our soules: let vs then labour for our selues, that is, for our soules.
Our Souls Are our selves, & our selves, Are our Souls: let us then labour for our selves, that is, for our Souls.
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As the Lord did carie the Iewes, so doeth hee offer too carie vs vppon Eagles winges, what whereas the deade carcase is, we like young Eagles may resort,
As the Lord did carry the Iewes, so doth he offer too carry us upon Eagles wings, what whereas the dead carcase is, we like young Eagles may resort,
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but wee will not bee carried.
but we will not be carried.
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As Christ did clocke for the Iewes, so he doth for vs to come vnder his wings, but wee will not come.
As christ did clock for the Iewes, so he does for us to come under his wings, but we will not come.
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We are like Esops cocke, who estemed more of one barley corne, thē of al the precious stones in the world. We Are like Esops cock, who esteemed more of one Barley corn, them of all the precious stones in the world.
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The heauens doe declare the glory of God, the firmamēt sheweth his handy worke, the Elemēts obserue their order, the sun doth reioyce to run his course:
The heavens do declare the glory of God, the firmament shows his handy work, the Elements observe their order, the sun does rejoice to run his course:
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onely the foundations of mans hearte, are out of course, only man doth disobey gods wil.
only the foundations of men heart, Are out of course, only man does disobey God's will.
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The sun once abode in the mids of heauen for the space of a whole day, but it was at the prayer of Ioshua the sunne once went backe tenne degrees,
The sun once Abided in the mids of heaven for the Molle of a Whole day, but it was At the prayer of Ioshua the sun once went back tenne Degrees,
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but it was at the request of Ezechias:
but it was At the request of Hezekiah:
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but flesh and blood doth stil stand in the way of sinners, still walke in the counsell of the vngodly, sit stil in the chayre of pestilence,
but Flesh and blood does still stand in the Way of Sinners, still walk in the counsel of the ungodly, fit still in the chair of pestilence,
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and still goe backe from the streight way, & streight path of the Lord.
and still go back from the straight Way, & straight path of the Lord.
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if this foode were cleane taken from vs, and were not to be found, as it hath byn, wee might then seeme to haue some reason to labour for the other meate.
if this food were clean taken from us, and were not to be found, as it hath been, we might then seem to have Some reason to labour for the other meat.
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For as Hanum king of Ammon, tooke Dauids seruāts, shaued their beards halfe of, & cut of their garments by the halfe:
For as Hanum King of Ammon, took David Servants, shaved their beards half of, & Cut of their garments by the half:
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so those shauers and shauelinges, those barbours and Barbarians of Rome, tooke away half the Lords Supper from the people, they might haue no drink.
so those shavers and shavelings, those barbours and Barbarians of Room, took away half the lords Supper from the people, they might have no drink.
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And took the woorde of God from them, they had not their meate. But now as Mary sate in her owne house quietly, & hearde Iesus preach:
And took the word of God from them, they had not their meat. But now as Mary sat in her own house quietly, & heard Iesus preach:
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as in the dayes of Solomon, euery man vnder his figge tree, & vnder his vine tree, heard the lawe peaceably, euen from Dan to Beersheba:
as in the days of Solomon, every man under his fig tree, & under his vine tree, herd the law peaceably, even from Dan to Beersheba:
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so nowe euery man in his owne house may reade with quietnesse, and euery one vnder his figge tree and vine tree with cheerefulnes and ioyfulnes may heare the glorious gospel of Iesus Christ,
so now every man in his own house may read with quietness, and every one under his fig tree and vine tree with cheerfulness and ioyfulnes may hear the glorious gospel of Iesus christ,
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euen from the mount to Barwicke, from Douer to S. Dauies, the Lord be thanked for it, the Lorde continue it, the Lord grant we be not vnthākfull,
even from the mount to Barwicke, from Douer to S. Davies, the Lord be thanked for it, the Lord continue it, the Lord grant we be not unthankful,
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& that we may labour for this meate which endureth vnto euerlasting life.
& that we may labour for this meat which Endureth unto everlasting life.
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But that my speech may more edifie, that it may be mighty in operation, that it may pearce and enter thorow,
But that my speech may more edify, that it may be mighty in operation, that it may pierce and enter thorough,
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euen to the deuiding asunder of the soules and spirites, of your ioynts & marrow:
even to the dividing asunder of the Souls and spirits, of your Joints & marrow:
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that you may be pricked at the hearte, in hearing this my sermon, as the Iewes were at Peters sermon, when they cried:
that you may be pricked At the heart, in hearing this my sermon, as the Iewes were At Peter's sermon, when they cried:
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Alas men and brethren, what shall we doe? as Iosiah was hearing the lawe read by Shaphan, when ye tare his clothes.
Alas men and brothers, what shall we do? as Josiah was hearing the law read by Shaphan, when you tear his clothes.
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As the King of Niniuie was, when he hearde the woord by Ionas, & as Eglon king of Moab,
As the King of Nineveh was, when he heard the word by Ionas, & as Eglon King of Moab,
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whē he heard the word by Ehud: who rose vp from their thrones & cast of their Kingly robes:
when he herd the word by Ehud: who rose up from their thrones & cast of their Kingly robes:
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that my talke may so be powdred with salt, that it may giue sauour vnto al:
that my talk may so be powdered with salt, that it may give savour unto all:
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to conclude, that my sermon may be like that precious oyntmēt, which was on Arons head, ranne downe on his beard,
to conclude, that my sermon may be like that precious ointment, which was on Aaron's head, ran down on his beard,
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& to the very lower skirts of his clothing:
& to the very lower skirts of his clothing:
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That it may touch head & foote, king & subiect, hie & lowe, rich & poore, young & old, bond, and free, man and woman:
That it may touch head & foot, King & Subject, high & low, rich & poor, young & old, bound, and free, man and woman:
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Let vs first see what this meat is: secondly, why we should not labour for it:
Let us First see what this meat is: secondly, why we should not labour for it:
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thirdly let vs examine our selues, and this our age, whether wee labour for this meate or no. By meate is meant:
Thirdly let us examine our selves, and this our age, whither we labour for this meat or no. By meat is meant:
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not onely food for the belly, which the erth bringeth forth, as greene hearbe for the seruice of men, wine to make glad the heart of man, oile to make him a cheerefull countenance,
not only food for the belly, which the earth brings forth, as green herb for the service of men, wine to make glad the heart of man, oil to make him a cheerful countenance,
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& bread to strengthen mans heart:
& bred to strengthen men heart:
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not onely cloth for the back, & furniture for bedding, which by Gods appoyntment we receiue of dumbe creatures,
not only cloth for the back, & furniture for bedding, which by God's appointment we receive of dumb creatures,
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as wooll of sheep, lether of oxen, fethers of foules, silk of wormes: but also honour, promotion, fauour, dignitie, woorship, countenance, iolity, pride, ambition, auarice, riches, surfetting, drunkennesse,
as wool of sheep, leather of oxen, Feathers of fowls, silk of worms: but also honour, promotion, favour, dignity, worship, countenance, jollity, pride, ambition, avarice, riches, surfeiting, Drunkenness,
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and whatsoeuer else is carnall, whatsoeuer is fleshly, whatsoeuer is worldly, whatsoeuer is tēporal, whatsoeuer is not eternal, is called meat which perisheth.
and whatsoever Else is carnal, whatsoever is fleshly, whatsoever is worldly, whatsoever is temporal, whatsoever is not Eternal, is called meat which Perishes.
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The which Epithetan is added both as a reasō to with draw vs from labouring for this meate, because it doth perishe,
The which Epithetan is added both as a reason to with draw us from labouring for this meat, Because it does perish,
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and also to declare a difference betweene the bodie & the soule, & the meates of them both. Lyra maketh this difference: Cibus corporalis perit, non spiritualis:
and also to declare a difference between the body & the soul, & the Meats of them both. Lyra makes this difference: Cibus Corporeal perit, non spiritualis:
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Si enim cibus corporalis maneat in propria forma, non nutrit, sed nocet cerpori: sedsi nutriat, oportet quod a propria natura pereat, & conuertatur in membra:
Si enim cibus Corporeal Maneat in propria forma, non Nourish, sed nocet cerpori: sedsi nutriat, oportet quod a propria Nature pereat, & conuertatur in membra:
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econuerso cibus spiritualis manet & Conuertit in seipsum sumentem. That is: the meate of the bodie doth perish, but not the meate of the soule:econuerso cibus spiritualis manet & Conuertit in seipsum sumentem. That is: the meat of the body does perish, but not the meat of the soul:
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for if the meate of the body should abide in it proper forme, it could not nourish, but hurte the bodie:
for if the meat of the body should abide in it proper Form, it could not nourish, but hurt the body:
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but if it nourisheth, it must loose it proper nature, and bee turned into the partes and members of him that taketh it:
but if it Nourishes, it must lose it proper nature, and be turned into the parts and members of him that Takes it:
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whereas contrariwise the meate of the soule doeth abide in it owne nature, and turneth him that taketh it into it selfe according to that saying of Augustine speaking as it were, in the person of this meate:
whereas contrariwise the meat of the soul doth abide in it own nature, and turns him that Takes it into it self according to that saying of Augustine speaking as it were, in the person of this meat:
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Non me mutabis in te, sed tu mutaheris in me. Non me mutabis in te, sed tu mutaheris in me.
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Thou shalte not chaunge mee into thee, but thou shalte bee chaunged intoo mee, and another difference the same Lyra maketh in this sort:
Thou shalt not change me into thee, but thou shalt be changed into me, and Another difference the same Lyram makes in this sort:
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Panis vitae non solum vitam conseruat, sed etiam dat ipsam de no ▪ uo panis corporalis, vitam corporalem preexistentem tantummodo conseruat. Panis vitae non solum vitam conseruat, sed etiam that ipsam de no ▪ uo Paris Corporeal, vitam corporalem preexistentem tantummodo conseruat.
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The bread of life, doeth not onely preserue life, but geueth life anew: but the meate of the bodie onely preserueth the life, which is in the bodie:
The bred of life, doth not only preserve life, but Giveth life anew: but the meat of the body only Preserveth the life, which is in the body:
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and let these serue for two reasons, to proue my secōd part. That we ought not to labour for meate which doth perish, wherevnto, nowe I come.
and let these serve for two Reasons, to prove my secōd part. That we ought not to labour for meat which does perish, whereunto, now I come.
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In the beginning the Lorde God tooke the man, & put him into the garden of Eden, that he might keepe it and dresse it:
In the beginning the Lord God took the man, & put him into the garden of Eden, that he might keep it and dress it:
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wherevpon as Peter Lombard noteth, that man was made out of Paradise, and afterwarde put into it, both to signifie that he should not long continue there, and also that Paradise was assigned vnto him by grace, and not by nature: whereupon as Peter Lombard notes, that man was made out of Paradise, and afterward put into it, both to signify that he should not long continue there, and also that Paradise was assigned unto him by grace, and not by nature:
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so haue we to learne, that God doeth so detest and abhorre idlenesse, that though then there was no neede of labour, yet hee woulde haue Adam there, not onely a keeper,
so have we to Learn, that God doth so detest and abhor idleness, that though then there was no need of labour, yet he would have Adam there, not only a keeper,
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but a dresser of the garden.
but a dresser of the garden.
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For although at the first God made euery plant of the fielde, before it was in the earth,
For although At the First God made every plant of the field, before it was in the earth,
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and euery herbe of the fielde, it grewe: (for the Lord had not caused it to rayne vppon the earth,
and every herb of the field, it grew: (for the Lord had not caused it to rain upon the earth,
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neyther was there a man founde to till the grounde) yet afterward God would haue the man to keepe, labour, dresse and trimme the garden, not in the sweate of his face, not in paine, not in sorrowe,
neither was there a man found to till the ground) yet afterwards God would have the man to keep, labour, dress and trim the garden, not in the sweat of his face, not in pain, not in sorrow,
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but in mirth, ioy, pleasure, and peace.
but in mirth, joy, pleasure, and peace.
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Where ydle liuers, loytring vacabundes, wilde rogues, begging Friers, loose libertines, carnall Anabaptistes, snatchers from other mens trenchers, they that liue in no vocation, no arte, no trade, no science, cannot make this a shroude for their sinne,
Where idle livers, loitering vacabundes, wild rogues, begging Friars, lose Libertines, carnal Anabaptists, snatchers from other men's trenchers, they that live in no vocation, no art, no trade, no science, cannot make this a shroud for their sin,
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or a cloake for their knauerie: saying, we are heare forbidden to labour:
or a cloak for their knavery: saying, we Are hear forbidden to labour:
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for this sentence of God pronounced against man, in the sweate of thy face thou shalt eate thy breade, was not onely a curse, but a commaundement.
for this sentence of God pronounced against man, in the sweat of thy face thou shalt eat thy bread, was not only a curse, but a Commandment.
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That euery man should labour in some vocation: that, as Paule sayth: he that woulde not woorke might not eate.
That every man should labour in Some vocation: that, as Paul say: he that would not work might not eat.
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For wee heare, sayth he, that there are some which walke among you inordinately, and woorke not at all, but are busie bodies: For we hear, say he, that there Are Some which walk among you inordinately, and work not At all, but Are busy bodies:
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therefore them that are such, wee warne and exhort by our Lorde Iesus Christ, that they woorke with quietnes, and eate their owne breade.
Therefore them that Are such, we warn and exhort by our Lord Iesus christ, that they work with quietness, and eat their own bread.
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For this commandement, giuen to the Iewes from God by Moses:
For this Commandment, given to the Iewes from God by Moses:
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there shal be no begger among you, was a commaundement, not only to moue thē to pitie, to mercy to liberalitie:
there shall be no beggar among you, was a Commandment, not only to move them to pity, to mercy to liberality:
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but also to take away, & roote out al loyterers, al shifters, al vagabunds, all busie bodies, all that liue in no vocation, from the common wealth of Israel.
but also to take away, & root out all loiterers, all shifters, all vagabonds, all busy bodies, all that live in no vocation, from the Common wealth of Israel.
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The slouthfull will not plow, because of winter, (sayth Solomon) therefore shall he begge in sommer, but haue nothing.
The slothful will not blow, Because of winter, (say Solomon) Therefore shall he beg in summer, but have nothing.
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But you will say, I will neyther plow nor begge, I will shift with the vniust steward (whom Christ commended) and say:
But you will say, I will neither blow nor beg, I will shift with the unjust steward (whom christ commended) and say:
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dig I cannot, and to begge I am ashamed:
dig I cannot, and to beg I am ashamed:
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The breade of deceite (sayth Solomon) is sweete to a man, but afterwarde his mouth shalbe filled with grauell.
The bread of deceit (say Solomon) is sweet to a man, but afterward his Mouth shall filled with gravel.
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Wherfore we are not heere simplie forbidden to labour, but this is forbidden both to labour too carefully as the heathen doe,
Wherefore we Are not Here simply forbidden to labour, but this is forbidden both to labour too carefully as the heathen doe,
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or to labour for the meate of the bodie, and care not for the meate of the soule as the Athistes doe, which saye in their heartes, there is no God.
or to labour for the meat of the body, and care not for the meat of the soul as the Atheists do, which say in their hearts, there is no God.
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The Lord God knowing the nature of man, aboue al other vices, would be prone to gluttonie and belly cheere, did first before al other commandemēt, consecrate & proclaime an iniunctiō of tēperancy,
The Lord God knowing the nature of man, above all other vices, would be prove to gluttony and belly cheer, did First before all other Commandment, consecrate & proclaim an injunction of temperancy,
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& fasting thou shalt not eate of the tree of knowledge of good & euil.
& fasting thou shalt not eat of the tree of knowledge of good & evil.
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The breach of the which commaundement did iustly and differently not onely thrust Adam and Euah out of Paradise, but caused the Cherubins to be heat,
The breach of the which Commandment did justly and differently not only thrust Adam and Eve out of Paradise, but caused the Cherubim to be heat,
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and the blade of a sword shaken, to keepe the way of the tree of life, for euer to keepe vs from it, had not he which hath the keyes of the bottōles who openeth,
and the blade of a sword shaken, to keep the Way of the tree of life, for ever to keep us from it, had not he which hath the keys of the bottonles who Openeth,
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& no man shutteth, shutteth & no man openeth: he who deuided the red sea, that we might escape frō the Egyptiās:
& no man shutteth, shutteth & no man Openeth: he who divided the read sea, that we might escape from the egyptians:
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he who deuided the rock that might haue water in the wildernesse, hee who duided Iordā, that we might pas in to the land of promise:
he who divided the rock that might have water in the Wilderness, he who duided Iordā, that we might pass in to the land of promise:
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: he who deuided the earth that we might rise againe, he who diuided the cloudes and the heauens with his bodye that wee might might followe after him:
: he who divided the earth that we might rise again, he who divided the Clouds and the heavens with his body that we might might follow After him:
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he who onely giueth to eate of the tree of life:
he who only gives to eat of the tree of life:
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had not he I say, taken away the Cherubins, and remooued the blade of a swoorde, too make vs a plaine, direct, open,
had not he I say, taken away the Cherubim, and removed the blade of a sword, too make us a plain, Direct, open,
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and safe way to enter againe into Paradise, and to taste of the fruite of the tree of life.
and safe Way to enter again into Paradise, and to taste of the fruit of the tree of life.
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But what caused Euah to eate of it? that which doeth cause vs all too labour for that meate which perisheth.
But what caused Eve to eat of it? that which doth cause us all too labour for that meat which Perishes.
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Nitimur in vetitum. We must desire that, which we are forbidden to doe: it was a fruite too get knowledge, a proude mynde:Nitimur in vetitum. We must desire that, which we Are forbidden to do: it was a fruit too get knowledge, a proud mind:
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a fruite pleasant to looke on, a wanton eye: a fruite good for meate, a lickerishe tooth of the woman.
a fruit pleasant to look on, a wanton eye: a fruit good for meat, a lickerishe tooth of the woman.
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But that we may the better vnderstande, howe God is grieued, when men labour for this belley meate, let vs call to remenbrance the times of olde,
But that we may the better understand, how God is grieved, when men labour for this belly meat, let us call to remenbrance the times of old,
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and thinke vppon the daies of late, how the Lord hath executed his terrible iudgementes and horrible vengeence,
and think upon the days of late, how the Lord hath executed his terrible Judgments and horrible vengeence,
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how he hath abundantly poured out of the violl of his wrath, whē men haue bin in the middest of their mirth, of their feasting and banquetting.
how he hath abundantly poured out of the viol of his wrath, when men have been in the midst of their mirth, of their feasting and banqueting.
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The people sate downe to eate and drinke and rose vp againe to play:
The people sat down to eat and drink and rose up again to play:
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let me alone sayth the Lorde to Moses, that my wrath may wax hote against them, for I will consume them. let me alone say the Lord to Moses, that my wrath may wax hight against them, for I will consume them.
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And although God hearde the prayer of Moses, yet Moses slewe of those belly Gods. 3000. men:
And although God heard the prayer of Moses, yet Moses slew of those belly God's 3000. men:
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agayne the people lusted for meate, saying:
again the people lusted for meat, saying:
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who shall giue vs fleshe to eate, wee remember the fishe that we had in Egypt for naught, the cucumbers, the pepons, the leekes, the onyons and garlike.
who shall give us Flesh to eat, we Remember the Fish that we had in Egypt for nought, the cucumbers, the pepons, the leeks, the onions and garlic.
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But nowe our soule is dried away, wee can see nothing but this Manna:
But now our soul is dried away, we can see nothing but this Manna:
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as now sayth the Papists where is our plentie of victuall? our feasting, our singing, our ringing, our pyping, our dauncing? we see nothing,
as now say the Papists where is our plenty of victual? our feasting, our singing, our ringing, our piping, our dancing? we see nothing,
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but the bare Testament, nothing but this manna sayde the Iewes, nothing but this Gospell saye the Papistes,
but the bore Testament, nothing but this manna said the Iewes, nothing but this Gospel say the Papists,
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beholde while the fleshe was betweene their teeth, before it was chewed, the wrath of the Lorde was kindled, there was an exceeding plague among them, that the place was called Kibroth Hattanah, the graues of lust.
behold while the Flesh was between their teeth, before it was chewed, the wrath of the Lord was kindled, there was an exceeding plague among them, that the place was called Kibroth Hattanah, the graves of lust.
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When fel downe the house vppon the Lordes of the Philistines? at a banquette. When fell downe the house vpon Iobs children? at a feast.
When fell down the house upon the lords of the philistines? At a banquet. When fell down the house upon Jobs children? At a feast.
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Yea at the time of our & banquetting, the diuel is more busy with vs, & hath eftsones more power ouer vs:
Yea At the time of our & banqueting, the Devil is more busy with us, & hath eftsoon more power over us:
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at a diner did the diuel moue Herode to behed Iohn Baptist ▪ & at a supper did Satan perswade Iudas to betray his maister,
At a dinner did the Devil move Herod to behed John Baptist ▪ & At a supper did Satan persuade Iudas to betray his master,
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But what sayth Paul to vs of these things? these things are our examples, to the intēt we should not lust after euil things, as they lusted:
But what say Paul to us of these things? these things Are our Examples, to the intent we should not lust After evil things, as they lusted:
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& al these things came vnto thē for exāples, & ar writtē to admonish vs, vpō whō the ends of the world are fallē.
& all these things Come unto them for Examples, & Are written to admonish us, upon whom the ends of the world Are fallen.
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But haue we had no exāples of late? whō did the Lord smite down in that terrible plague in Oxford, not mockers of Gods seruantes,
But have we had no Examples of late? whom did the Lord smite down in that terrible plague in Oxford, not mockers of God's Servants,
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as were the Philistines, not Idolaters, and murmurers, as were the Iewes, but the most religious, zealous, the godliest, the strongest, the best learned, amongst vs, iudges, sherif, knight, esquier, iustice, gētleman, scholler,
as were the philistines, not Idolaters, and murmurers, as were the Iewes, but the most religious, zealous, the Godliest, the Strongest, the best learned, among us, judges, sheriff, knight, esquire, Justice, gentleman, scholar,
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& for zeale, for godlines & learning, I may truly say, for the most of them,
& for zeal, for godliness & learning, I may truly say, for the most of them,
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as Dauid said of Israel, the Lord smot down the chosen men that were in Oxford.
as David said of Israel, the Lord smote down the chosen men that were in Oxford.
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But when was this done? euen whē the meat was in our mouths at our acte and proceeding a time of mirth, of feasting & bāquetting.
But when was this done? even when the meat was in our mouths At our act and proceeding a time of mirth, of feasting & banqueting.
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I meane not that scholers made the feasts but their frends then assembled, I come a litle nearer to your remembrāce, was there not a great feaste and a greate assemblie in this Citie, not of Herode and his courtiours,
I mean not that Scholars made the feasts but their Friends then assembled, I come a little nearer to your remembrance, was there not a great feast and a great assembly in this city, not of Herod and his Courtiers,
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but of many right noble personages, when the Lord of late shooke not London, not Englande onely,
but of many right noble Personages, when the Lord of late shook not London, not England only,
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but the most part of Europe with a terrible earthquake? the earth at that time did shake,
but the most part of Europe with a terrible earthquake? the earth At that time did shake,
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and we for a time did quake, the Lord shake the heartes of al englishmen: What shall I say of these:
and we for a time did quake, the Lord shake the hearts of all englishmen: What shall I say of these:
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they are (no doubt) examples for vs, that in the middest of our feasting, we set not our minds on our bellies,
they Are (no doubt) Examples for us, that in the midst of our feasting, we Set not our minds on our bellies,
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but remember our God & think on that meate, which endureth vnto euerlasting life.
but Remember our God & think on that meat, which Endureth unto everlasting life.
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If we so doe thē shal we come to the marriage of the greate kinges sonne:
If we so do them shall we come to the marriage of the great Kings son:
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the Lord graunt wee may leaue our farmes, forsake our oxen, and not suffer our wiues to make vs say I can not come.
the Lord grant we may leave our farms, forsake our oxen, and not suffer our wives to make us say I can not come.
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Then shall we be partakers of that feast with the prodigall sonne:
Then shall we be partakers of that feast with the prodigal son:
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the Lorde turne vs home from feeding of swine and in hearte to cry for our sinnes father I haue sinned agaynst heauen,
the Lord turn us home from feeding of Swine and in heart to cry for our Sins father I have sinned against heaven,
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and against thee, & I am no more worthy to be called thy sonne. Then shall we enter with the.5.
and against thee, & I am no more worthy to be called thy son. Then shall we enter with the.5.
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wise virgines into the bridegromes chāber, the Lord graunt that we haue lāps, that our lāps may haue oyle,
wise Virgins into the bridegroom's chamber, the Lord grant that we have lamps, that our lamps may have oil,
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and that our oyle may burne.
and that our oil may burn.
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Man beefore his fall, might onely eate of the fruit of trees, (as Tertullian noteth) afterwarde the vse of corne was lawefull for him, conditionem consciencie, ipso situ corporis approbante, the bodie allowing the state and condition of the consience.
Man before his fallen, might only eat of the fruit of trees, (as Tertullian notes) afterward the use of corn was lawful for him, conditionem consciencie, ipso situ corporis approbante, the body allowing the state and condition of the conscience.
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For mans concience being right and vpright he looked vp towarde heauen, and pluck the fruite of trees:
For men conscience being right and upright he looked up toward heaven, and pluck the fruit of trees:
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but when the conscience of man was by sinne cast downe, man turned his eyes toward, the ground and made the graine of corne to bee his meate,
but when the conscience of man was by sin cast down, man turned his eyes towards, the ground and made the grain of corn to be his meat,
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and so after the floode, not onely fruite, not onely corne, but fleshe was also lawfull.
and so After the flood, not only fruit, not only corn, but Flesh was also lawful.
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The Lorde did alwayes prouide according to the times and seasons and ages of mankind, sufficient and conuenient foode,
The Lord did always provide according to the times and seasons and ages of mankind, sufficient and convenient food,
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Nay beholde the Lorde feedeth the young rauens that call on him:
Nay behold the Lord feeds the young Ravens that call on him:
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the foules of the heauen sowe not, reape not, nor gather into ther barnes, yet they are fed, and by our heauenly father they are fedde.
the fowls of the heaven sow not, reap not, nor gather into their Barns, yet they Are fed, and by our heavenly father they Are fed.
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The Lillies of the fielde labour not, spinne not, yet Solomon in all his royaltie was not clothed like one of them. Thus then will I reason: The Lilies of the field labour not, spin not, yet Solomon in all his royalty was not clothed like one of them. Thus then will I reason:
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hath God care for beastes too feede them, and for flowers too cloth them, and will he not much more feede and cloth vs? are they fedd and clothed without sowing, without reaping, without carying, without spinning and labouring,
hath God care for beasts too feed them, and for flowers too cloth them, and will he not much more feed and cloth us? Are they fed and clothed without sowing, without reaping, without carrying, without spinning and labouring,
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and shall not wee bee clothed and fed, if wee sowe, reape, cary, spinne, and labour? Will God care for my rayment? then much more for my body, will he care for my bodie? then muche more for my life.
and shall not we be clothed and fed, if we sow, reap, carry, spin, and labour? Will God care for my raiment? then much more for my body, will he care for my body? then much more for my life.
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For the life is more woorth then meate, and the bodie more woorth then rayment.
For the life is more worth then meat, and the body more worth then raiment.
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I will then care neither for cloth, nor foode, nor bodie, nor life, but I will first seeke the kingdom of God,
I will then care neither for cloth, nor food, nor body, nor life, but I will First seek the Kingdom of God,
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and the righteousnes thereof, and then I am fully assured, that all these thinges shalbe ministred vnto me, thou shalt not (saith the law) mussel the mouth of the Oxe that treadeth out the corne. And again:
and the righteousness thereof, and then I am Fully assured, that all these things shall ministered unto me, thou shalt not (Says the law) mussel the Mouth of the Ox that treadeth out the corn. And again:
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if thou wilt finde a birds nest & the dam sitting theron, thou shalt not take the dam with the yong.
if thou wilt find a Birds nest & the dam sitting theron, thou shalt not take the dam with the young.
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Doth God take care for oxen? is God so mercifull to birdes? & will he not take more care for vs? will he not be more merciful vnto vs. In the Cedars of Libanus (saith the Prophet) the byrdes make their nestes, Does God take care for oxen? is God so merciful to Birds? & will he not take more care for us? will he not be more merciful unto us In the Cedars of Lebanon (Says the Prophet) the Birds make their nests,
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and the Fir trees are a dwelling for the Storcke:
and the Fir trees Are a Dwelling for the Stork:
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the hie hils are a refuge for the wilde Goates, and so are the stony rocks for the conies:
the high hills Are a refuge for the wild Goats, and so Are the stony Rocks for the conies:
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the Lyons roring after their pray, doe seeke their meat at God. the Lyons roaring After their prey, do seek their meat At God.
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In the Sea are thinges creeping innumerable, both smal and great beastes, there goe the shippes,
In the Sea Are things creeping innumerable, both small and great beasts, there go the ships,
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and there is that Leuiathan, whom thou hast made to take his pastime therein. These waite all vppon thee, that thou maist giue them meat in due season.
and there is that Leviathan, whom thou hast made to take his pastime therein. These wait all upon thee, that thou Mayest give them meat in due season.
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Let not vs therefore labour for this meate, let vs with prayer seeke our meat at God, let vs waite vpon him,
Let not us Therefore labour for this meat, let us with prayer seek our meat At God, let us wait upon him,
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and he will giue vs meate in due season.
and he will give us meat in due season.
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For our God, which layeth the beames of his chamber in the waters, which maketh the cloudes his chariot,
For our God, which Layeth the beams of his chamber in the waters, which makes the Clouds his chariot,
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and walketh vpon the winges of the winde, is so mercifull, that he suffereth his rayne to fall vpon bad and good, his sunne to shine vpon iust and vniust.
and walks upon the wings of the wind, is so merciful, that he suffers his rain to fallen upon bad and good, his sun to shine upon just and unjust.
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For it is hee, that appoynteth the Moone for certain seasons, and by him the sunne knoweth his going downe.
For it is he, that appointeth the Moon for certain seasons, and by him the sun Knoweth his going down.
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Hee couereth the heauen with clowdes, he prepareth rain for the earth, he maketh the grasse to grow vpon the mountaines,
He Covereth the heaven with Clouds, he Prepareth rain for the earth, he makes the grass to grow upon the Mountains,
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and greene hearb for the seruice of men. He doth cōmand the clowdes aboue, and open the dores of heauen.
and green herb for the service of men. He does command the Clouds above, and open the doors of heaven.
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Hee doeth send the first and latter raine, his clowdes droppe fatnes, hee onely maketh the vallies so full of corne, that they laugh and sing.
He doth send the First and latter rain, his Clouds drop fatness, he only makes the valleys so full of corn, that they laugh and sing.
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If wee aske bread of our earthly father, will he giue vs a stone? if we aske fish, will hee giue vs a serpent? if we aske an egge, wil he giue vs a Scorpion? Much more will our heauēly father giue good things vnto vs,
If we ask bred of our earthly father, will he give us a stone? if we ask Fish, will he give us a serpent? if we ask an egg, will he give us a Scorpion? Much more will our heavenly father give good things unto us,
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if we labour for the meate that endureth vnto euerlasting life.
if we labour for the meat that Endureth unto everlasting life.
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Chrisostom woondreth, that men will presume so much, to begge corruptible meate at Gods handes, seeing that among seauen petitions in the Lordes prayer, sixe are for the spirit and soule, Chrysostom woondreth, that men will presume so much, to beg corruptible meat At God's hands, seeing that among seauen petitions in the lords prayer, sixe Are for the Spirit and soul,
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and but one (and not that altogether) for the bodie. For the first three: hallowed bee thy name:
and but one (and not that altogether) for the body. For the First three: hallowed be thy name:
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thy kingdome come, thy will be done:
thy Kingdom come, thy will be done:
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are for the spirit and soule, the three last, forgiue vs our trespasses, leade vs not into temptation, deliuer vs from euill:
Are for the Spirit and soul, the three last, forgive us our Trespasses, lead us not into temptation, deliver us from evil:
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are also for the spirit and soule.
Are also for the Spirit and soul.
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Onely this giue vs this day our dayly breade, is for the bodie, and not for foode of bodie onely,
Only this give us this day our daily bread, is for the body, and not for food of body only,
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but for meate of the soule. Ceres the goddesse of corne and bread:
but for meat of the soul. Ceres the goddess of corn and bred:
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is placed in the lowest roome of the heathen Gods and Goddesses, and her daughter Proserpina, was married to Pluto king of hel.
is placed in the lowest room of the heathen God's and Goddesses, and her daughter Proserpina, was married to Pluto King of hell.
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Let Ceres, bread, bellie, and bellie cheere be last and least accounted of vs. As for her daughters, they are not virgines to be married to the great kinges sonne,
Let Ceres, bred, belly, and belly cheer be last and least accounted of us As for her daughters, they Are not Virgins to be married to the great Kings son,
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but harlots to be married to Belzebub king of hell.
but harlots to be married to Belzebub King of hell.
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Tertullian saith, that although God after the flood did permit the vse of flesh, yet to his people hee inhibited the vse of certaine meates:
Tertullian Says, that although God After the flood did permit the use of Flesh, yet to his people he inhibited the use of certain Meats:
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consilium exercendae continentiae, a counsell & practise to exercise their continencie. vii. sonnes with their mother, were by that horselech & bludsucker Antiochus most cruelly put to death, because they would not eate swines fleshe agaynst the commaundement of the Lord. consilium exercendae continentiae, a counsel & practise to exercise their continency. vii. Sons with their mother, were by that horselech & bludsucker Antiochus most cruelly put to death, Because they would not eat Swine Flesh against the Commandment of the Lord.
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Moses refused to be called the sonne of Pharaos daughter, and chose rather to suffer aduersitie with the people of God,
Moses refused to be called the son of Pharaohs daughter, and chosen rather to suffer adversity with the people of God,
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then to enioy the pleasures of sinne for a season: esteeming the rebuke of Christ, greater riches then the treasures of Egypt.
then to enjoy the pleasures of sin for a season: esteeming the rebuke of christ, greater riches then the treasures of Egypt.
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Daniel woulde not defile him selfe with the portion of the kinges meate, nor with the wine that he dranke:
daniel would not defile him self with the portion of the Kings meat, nor with the wine that he drank:
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he would haue nothing but pulse to eate, and water too drinke.
he would have nothing but pulse to eat, and water too drink.
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O yee adulterers and adulteresses (sayth Iames) knowe yee not that the frendship of this worlde is enmitie with God, & Iohn sayth:
O ye Adulterers and Adulteresses (say James) know ye not that the friendship of this world is enmity with God, & John say:
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if any man loue this worlde, the loue of the father is not in him.
if any man love this world, the love of the father is not in him.
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Lay not vp your treasures therfore on earth, where the moth fretteth, the rust kankereth, the theefe breaketh thorowe and steale:
Lay not up your treasures Therefore on earth, where the moth fretteth, the rust kankereth, the thief breaks thorough and steal:
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but lay vp your treasures in heauē.
but lay up your treasures in heaven.
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where there is no moth to fret, no rust to kanker, no theefe too breake thorow and steale.
where there is no moth to fret, no rust to kanker, no thief too break thorough and steal.
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For is it not a great folly to lay thy tresure in an Inne doubtfully, whē thou maist lay it in thine own house safely? folly to lay it in an house, which together with thy treasure thou shalt leaue behind thee certainly,
For is it not a great folly to lay thy treasure in an Inn doubtfully, when thou Mayest lay it in thine own house safely? folly to lay it in an house, which together with thy treasure thou shalt leave behind thee Certainly,
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& not in that house whither thou shalt go, find thy treasure assuredly, and abyde therin perpetually? the fashion of this worlde passeth away, the heauens and the earth waxe olde, as doth a garment:
& not in that house whither thou shalt go, find thy treasure assuredly, and abide therein perpetually? the fashion of this world passes away, the heavens and the earth wax old, as does a garment:
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O let vs then get that which endureth vnto euerlasting life.
Oh let us then get that which Endureth unto everlasting life.
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The heauens shal passe away with a noise, the elements shal melt with heate, the earth and 〈 ◊ 〉 works therin shalbe burnt vp, o let vs then labour for that which the fire cannot consume,
The heavens shall pass away with a noise, the elements shall melt with heat, the earth and 〈 ◊ 〉 works therein shall burned up, oh let us then labour for that which the fire cannot consume,
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& which wil saue oursoules frō euerlasting fire, If we would thinke vpon our name that we are christians, we would,
& which will save oursoules from everlasting fire, If we would think upon our name that we Are Christians, we would,
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vnles we should prooue our selues to be reprobates, not so much labour for this bellie meat.
unless we should prove our selves to be Reprobates, not so much labour for this belly meat.
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First let vs remēber, that in our baptisme, we forsake the world, the flesh, & the •iuel,
First let us Remember, that in our Baptism, we forsake the world, the Flesh, & the •iuel,
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for baptisme signifieth not only the death and resurrection of Christ, b•• that we must dye to sin,
for Baptism signifies not only the death and resurrection of christ, b•• that we must die to since,
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and liue in newnes of life.
and live in newness of life.
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How shal we (saith Paul) that are dead to sin, liue yet therin, Knowye not that al we which haue bin baptized into Iesus Christ, haue bin baptized into his death? we are buried then with him by baptisme into his death, that like as Christ was raised from the dead, to the glory of the father,
How shall we (Says Paul) that Are dead to sin, live yet therein, Knowye not that all we which have been baptised into Iesus christ, have been baptised into his death? we Are buried then with him by Baptism into his death, that like as christ was raised from the dead, to the glory of the father,
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so wee should walke in newnes of life.
so we should walk in newness of life.
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Secōdly, as thou art a christian, remember the estate of thy lord & maister here on erth.
Secōdly, as thou art a christian, Remember the estate of thy lord & master Here on earth.
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Doest thou brag of thy blood, thy progenitors, thy house & stock? thy maister came as of a pure,
Dost thou brag of thy blood, thy progenitors, thy house & stock? thy master Come as of a pure,
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so of a poore virgine espoused to a poore carpenter, who for lack of mony could haue no roome in the Inne, who did offer to the Lorde a paire of Pigeons,
so of a poor Virgae espoused to a poor carpenter, who for lack of money could have no room in the Inn, who did offer to the Lord a pair of Pigeons,
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because he was not able to buy a lamb.
Because he was not able to buy a lamb.
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Ierome noteth, that only poore & sinfull women are named by S. Math. in the genelogie of Christ,
Jerome notes, that only poor & sinful women Are nam by S. Math. in the genealogy of christ,
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as Ruth a poore Moabitis, & pore Mary the carpenters wife, to signifie howe Christ did vouchsafe to come of poore womē,
as Ruth a poor Moabitis, & poor Marry the Carpenters wife, to signify how christ did vouchsafe to come of poor women,
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& came into the world to redeēe pore sinful persons, doest thou brag of the countrye Adam was made out of Paradice,
& Come into the world to redemee poor sinful Persons, dost thou brag of the country Adam was made out of Paradise,
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and Euah in Paradice, yet the Diuell hadde more power ouer her then ouer him: they had both one name Adam, reed earth:
and Eve in Paradise, yet the devil had more power over her then over him: they had both one name Adam, reed earth:
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for this name, Adam was not giuen by God only to the man, but also to the woman.
for this name, Adam was not given by God only to the man, but also to the woman.
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Thy maister was not borne in Ierusalem, whither the wise men came, but in little Bethlehem, as it was prophesied.
Thy master was not born in Ierusalem, whither the wise men Come, but in little Bethlehem, as it was prophesied.
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Doest thou glory in thy houses, buildings, courtes, pallaces? Thy maister was borne in a manger, the foxes haue holes,
Dost thou glory in thy houses, buildings, Courts, palaces? Thy master was born in a manger, the foxes have holes,
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and the birdes haue nestes, but the sonne of man thy Lorde had no where to rest his heade on.
and the Birds have nests, but the son of man thy Lord had no where to rest his head on.
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Doest thou boast of thy bagges, thy coffers, thy welth? When thy maister woulde haue payed tribute, Iudas bagge was emptie, Peter must run and fetch a peece of monie in the mouth of a fishe.
Dost thou boast of thy bags, thy coffers, thy wealth? When thy master would have paid tribute, Iudas bag was empty, Peter must run and fetch a piece of money in the Mouth of a Fish.
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Doest thou desire to be well spoken of, to haue the good will of the world? There were generally iii. diuerse opinions of Christ:
Dost thou desire to be well spoken of, to have the good will of the world? There were generally iii. diverse opinions of christ:
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one, which flesh and blood could not reueale that he was Christ the sonne of God,
one, which Flesh and blood could not reveal that he was christ the son of God,
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an other of ignorance, that he was Elias, Ieremie, Iohn Baptist, or one of the prophets:
an other of ignorance, that he was Elias, Ieremie, John Baptist, or one of the Prophets:
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the third was of mallice, that hee was a glutton, a drunkard, a bon companion, a friend to Publicans and sinners a coniurer, a woorker by Diuels.
the third was of malice, that he was a glutton, a drunkard, a bon Companion, a friend to Publicans and Sinners a conjurer, a worker by Devils.
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But what sayth he? Woe bee vnto you when all men speake well of you, Why? For so did their fathers to the false Prophets.
But what say he? Woe be unto you when all men speak well of you, Why? For so did their Father's to the false prophets.
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But reioyce when they speake euil of you for so did they to the true Prophets, reioyce,
But rejoice when they speak evil of you for so did they to the true prophets, rejoice,
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and great shalbe your rewarde in heauen. Finally, if you be a christian remember the resurrection of thy mayster Iesus Christ:
and great shall your reward in heaven. Finally, if you be a christian Remember the resurrection of thy master Iesus christ:
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and what of that? if you be risen with Christ (sayth Peter) seeke those thinges that are aboue, where Christ sitteth at the right hand of God, I would to God we were as prouident and carefull to prouide foode for our soules, and what of that? if you be risen with christ (say Peter) seek those things that Are above, where christ Sitteth At the right hand of God, I would to God we were as provident and careful to provide food for our Souls,
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as brute beastes are vigilant and paynefull, to lay vp foode for theyr bodies. The Emmot doeth lay vp in sommer, foode for winter.
as brutus beasts Are vigilant and painful, to lay up food for their bodies. The Emmot doth lay up in summer, food for winter.
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Istuc est sapere (sayth Syrus in Terence) non quod ante pedes modo est, videre: Istuc est Sapere (say Syrus in Terence) non quod ante pedes modo est, To see:
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sed etiam illa quae futura sunt. sed etiam illa Quae futura sunt.
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This is wisedome, not to see those things only which lye before our feete, but to fore see thinges that are to come.
This is Wisdom, not to see those things only which lie before our feet, but to before see things that Are to come.
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But as the fishe called Vrlica feedeth alwayes on a stone, and being taken from the stone, dyeth presently: But as the Fish called Vrlica feeds always on a stone, and being taken from the stone, Dies presently:
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so we doe so cleaue vnto to stones vntoo earthly thinges that wee account life lost,
so we do so cleave unto to stones unto earthly things that we account life lost,
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if they bee taken from vs, or wee from them.
if they be taken from us, or we from them.
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Nay I woulde to GOD wee did not thinke these corruptible thinges, to bee meete meate, and sufficient food for our soules:
Nay I would to GOD we did not think these corruptible things, to be meet meat, and sufficient food for our Souls:
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and say with the rich mans soule, thou hast much goodes layde vppe for many yeeres, liue at ease, eate, drinke, and take thy pastime.
and say with the rich men soul, thou hast much goods laid up for many Years, live At ease, eat, drink, and take thy pastime.
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But hearken, O foole this night perhaps thy soule shalbe taken frō thee. O foole, thou heapest vp riches, and canst not tell who shalbe thine heire.
But harken, Oh fool this night perhaps thy soul shall taken from thee. O fool, thou heapest up riches, and Canst not tell who shall thine heir.
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O foole, Solomon made shields of gold, but Rehoboam his sonne, made thē of brasse O foole, in one day the Arabians tooke away Iobs oxen and his Asses, the fire of God burnt vp his sheepe & his seruants:
O fool, Solomon made shields of gold, but Rehoboam his son, made them of brass Oh fool, in one day the Arabians took away Jobs oxen and his Asses, the fire of God burned up his sheep & his Servants:
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the Caldeans tooke away his cammelles and slew his men.
the Chaldaeans took away his Cammelles and slew his men.
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O foole it is more easie for a cammell to goe thorowe the eye of a needle,
O fool it is more easy for a camel to go thorough the eye of a needle,
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then for one that trusteth in his riches to come to heauen:
then for one that Trusteth in his riches to come to heaven:
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O foole what shall it profit thee to win the whole world, & loose thine owne soule? O foole what recompence canst thou make to redresse thy soule? o foole, thou art not assured whether thou shall liue one houre O foole, where thy treasure is, there will thy heart be also.
Oh fool what shall it profit thee to win the Whole world, & lose thine own soul? O fool what recompense Canst thou make to redress thy soul? oh fool, thou art not assured whither thou shall live one hour Oh fool, where thy treasure is, there will thy heart be also.
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Goe to nowe yee riche men (sayth S. Iames) weepe and houle for the miseries, that shall come vppon, you, your riches are corrupt, your garments are motheaten, your gold and siluer is cancred, Go to now ye rich men (say S. James) weep and houle for the misery's, that shall come upon, you, your riches Are corrupt, your garments Are motheaten, your gold and silver is cankered,
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and the rust of them shalbe a witnes against you, & shall eate your flesh as it were fire, you haue heaped vpp treasures for the last dayes.
and the rust of them shall a witness against you, & shall eat your Flesh as it were fire, you have heaped vpp treasures for the last days.
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Take heede O yee rich and mighty, you see your calling, howe that not many wise men after the flesh, not many mighty, not many noble are called,
Take heed Oh ye rich and mighty, you see your calling, how that not many wise men After the Flesh, not many mighty, not many noble Are called,
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but God hath chosen the foolish of this world to ouerthrow the wise, the weake too confounde the stronger.
but God hath chosen the foolish of this world to overthrow the wise, the weak too confound the Stronger.
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Why? that no flesh should reioyce in his presence. What then? that he that reioyceth, should reioyce in the Lord.
Why? that no Flesh should rejoice in his presence. What then? that he that rejoices, should rejoice in the Lord.
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Whom did the Lord choose for a captaine? No expert souldiour. but Gedeon a thresher:
Whom did the Lord choose for a captain? No expert soldier. but Gideon a thresher:
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whō made he ruler ouer Pharaos house? none of the nobles, but Ioseph a bonde seruāt, whō made hee the first king of Iuda? not any of a great house,
whom made he ruler over Pharaohs house? none of the Nobles, but Ioseph a bond seruamt, whom made he the First King of Iuda? not any of a great house,
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but Saule of the little tribe of Gemini, and of the least familie in the tribe.
but Saule of the little tribe of Gemini, and of the least family in the tribe.
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Whom made hee to rule his people after Saule? no Prince, but Dauid a shephearde:
Whom made he to Rule his people After Saule? no Prince, but David a shepherd:
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whom had he to be his Prophet? None of their Doctors, but Amos an heardman.
whom had he to be his Prophet? None of their Doctors, but Amos an herdsman.
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Whō had Christ to his disciples? No scribes, but simple fishers.
Whom had christ to his Disciples? No Scribes, but simple Fishers.
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Many widowes were in Israel in the dayes of Elias, to none of them was he sent,
Many Widows were in Israel in the days of Elias, to none of them was he sent,
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but to a poore widowe in Sarepta.
but to a poor widow in Sarepta.
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To whom was the newes of Christ his birth first brought? not to Herode, not to Pilate, not Annas or Caiphas but to shepheardes,
To whom was the news of christ his birth First brought? not to Herod, not to Pilate, not Annas or Caiaphas but to shepherds,
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yea, and very poore shepheards, for they kept their sheepe in the field all night.
yea, and very poor shepherds, for they kept their sheep in the field all night.
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God woulde not haue his Altar made in a kinges court, but in poore Oruan his threshing flowre:
God would not have his Altar made in a Kings court, but in poor Oruan his threshing flower:
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the Lorde would not haue his temple in Euphrata, a plentiful soyle but in the wood, a barren wildernesse.
the Lord would not have his temple in Euphrates, a plentiful soil but in the wood, a barren Wilderness.
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This was done that God might haue al the glory. Of Sara being barren came Isaack:
This was done that God might have all the glory. Of Sarah being barren Come Isaac:
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of Annah, whose wombe was dead, came Samuel:
of Hannah, whose womb was dead, Come Samuel:
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of Elizabeth, with whom it had ceased to be after the maner of women, came Iohn Baptist.
of Elizabeth, with whom it had ceased to be After the manner of women, Come John Baptist.
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And this was done, that GOD might haue all the glory.
And this was done, that GOD might have all the glory.
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The Lorde gate victories for his people, with an Oxe goade, with pitchers, with Rāmes hornes, with a iawe bone of an asse, with one sword, with a stone out of a sling,
The Lord gate victories for his people, with an Ox goad, with pitchers, with Rams horns, with a jaw bone of an Ass, with one sword, with a stone out of a sling,
dt n1 n1 n2 p-acp po31 n1, p-acp dt n1 n1, p-acp n2, p-acp n2 n2, p-acp dt n1 n1 pp-f dt n1, p-acp crd n1, p-acp dt n1 av pp-f dt n1,
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and this was done that GOD might haue all the glorie.
and this was done that GOD might have all the glory.
cc d vbds vdn d np1 vmd vhi d dt n1.
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412
Diseases were healed by spittle, by touching the hemme of a garment, by a napkin, by a shadow,
Diseases were healed by spittle, by touching the hem of a garment, by a napkin, by a shadow,
n2 vbdr vvn p-acp n1, p-acp vvg dt n1 pp-f dt n1, p-acp dt n1, p-acp dt n1,
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413
and this was doone that GOD might haue all the glorie.
and this was done that GOD might have all the glory.
cc d vbds vdn d np1 vmd vhi d dt n1.
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For there was no vertue in Shamgars oxe goade, nor in Ionathans sworde, nor in Sampsons Iawe bone,
For there was no virtue in Shamgars ox goad, nor in Ionathans sword, nor in Sampsons Jaw bone,
c-acp a-acp vbds dx n1 p-acp j n1 n1, ccx p-acp npg1 n1, ccx p-acp np1 n1 n1,
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nor in Dauids stone, wherewith they ouercame the Philistines: no vertue in Gedeons pitchers, wherewith he ouercame Oreb and Zeb:
nor in David stone, wherewith they overcame the philistines: no virtue in Gedeons pitchers, wherewith he overcame Oreb and Zeb:
ccx p-acp npg1 n1, c-crq pns32 vvd dt njp2: uh-x n1 p-acp np1 n2, c-crq pns31 vvd np1 cc np1:
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416
no power in the Trumpets of Rammes hornes, wherewith the walles of Iericho fell downe:
no power in the Trumpets of Rams horns, wherewith the walls of Jericho fell down:
dx n1 p-acp dt n2 pp-f n2 n2, c-crq dt n2 pp-f np1 vvd a-acp:
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there was no vertue eyther in the hem of Christes garment, or in his spittle or in Paules napkin,
there was no virtue either in the hem of Christ's garment, or in his spittle or in Paul's napkin,
pc-acp vbds dx n1 av-d p-acp dt n1 pp-f npg1 n1, cc p-acp po31 n1 cc p-acp npg1 n1,
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418
or in Peters shadowe, wherewith diseases were cured: no vertue in Aarons rod, wherewith the dust of Egypt was turned into lice:
or in Peter's shadow, wherewith diseases were cured: no virtue in Aaron's rod, wherewith the dust of Egypt was turned into lice:
cc p-acp npg1 n1, c-crq n2 vbdr vvn: dx n1 p-acp npg1 n1, c-crq dt n1 pp-f np1 vbds vvn p-acp n1:
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419
no power in Moses hand, wherewith the red sea was deuided: no vertue in the Priests feete or Elias his mantle, wherewith Iordane was deuided:
no power in Moses hand, wherewith the read sea was divided: no virtue in the Priests feet or Elias his mantle, wherewith Iordane was divided:
dx n1 p-acp np1 n1, c-crq dt j-jn n1 vbds vvn: dx n1 p-acp dt ng1 n2 cc np1 po31 n1, c-crq np1 vbds vvn:
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yet all these thinges were done by such bare, base, weake, & simple meanes, that no man should trust in the arme of flesh, that no man should seeke for any meate, that perisheth,
yet all these things were done by such bore, base, weak, & simple means, that no man should trust in the arm of Flesh, that no man should seek for any meat, that Perishes,
av d d n2 vbdr vdn p-acp d j, j, j, cc j n2, cst dx n1 vmd vvi p-acp dt n1 pp-f n1, cst dx n1 vmd vvi p-acp d n1, cst vvz,
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421
and that God in all things might only haue the glory.
and that God in all things might only have the glory.
cc cst np1 p-acp d n2 vmd av-j vhi dt n1.
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Let vs now call to mind those excellent names and titles, wherwith the holy Ghost in the holy bible doth name vs:
Let us now call to mind those excellent names and titles, wherewith the holy Ghost in the holy Bible does name us:
vvb pno12 av vvi pc-acp vvi d j n2 cc n2, c-crq dt j n1 p-acp dt j n1 vdz vvi pno12:
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the remembrance and consideration whereof will somwhat withdrawe vs from labouring for that meate, which perisheth.
the remembrance and consideration whereof will somewhat withdraw us from labouring for that meat, which Perishes.
dt n1 cc n1 c-crq vmb av vvi pno12 p-acp vvg p-acp d n1, r-crq vvz.
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Wee are called Angelles and Saintes, Priestes, and a kingely priesthoode. Kinges, and a royall nation:
we Are called Angels and Saints, Priests, and a kingly priesthood. Kings, and a royal Nation:
pns12 vbr vvn n2 cc n2, n2, cc dt j n1. ng1, cc dt j n1:
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seruauntes of GOD, friendes of God, sonnes of God, heyres of GOD, and fellowe heyres with Iesus Christ:
Servants of GOD, Friends of God, Sons of God, Heirs of GOD, and fellow Heirs with Iesus christ:
n2 pp-f np1, n2 pp-f np1, n2 pp-f np1, n2 pp-f np1, cc n1 n2 p-acp np1 np1:
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are wee Angelles and Saintes? let vs then seeke the thinges that are aboue.
Are we Angels and Saints? let us then seek the things that Are above.
vbr pns12 n2 cc n2? vvb pno12 av vvi dt n2 cst vbr a-acp.
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427
Are we Priestes, and a kingly Priesthoode? let vs then offer vp our bodyes, a liuely sacrifice,
are we Priests, and a kingly Priesthood? let us then offer up our bodies, a lively sacrifice,
vbr pns12 n2, cc dt j n1? vvb pno12 av vvi a-acp po12 n2, dt j n1,
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and not labour for the meat thereof.
and not labour for the meat thereof.
cc xx vvi p-acp dt n1 av.
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429
Are we kinges, and a royall nation? let vs then lift vp our eyes to heauen,
are we Kings, and a royal Nation? let us then lift up our eyes to heaven,
vbr pns12 n2, cc dt j n1? vvb pno12 av vvi a-acp po12 n2 p-acp n1,
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430
and not cast our faces down to the earth: lyke abiectes and bondeslaues. Are we seruantes of God? wee cannot serue God and riches.
and not cast our faces down to the earth: like abjects and bondeslaues. are we Servants of God? we cannot serve God and riches.
cc xx vvi po12 n2 a-acp p-acp dt n1: vvb n2-j cc n2. vbr pns12 n2 pp-f np1? pns12 vmbx vvi np1 cc n2.
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431
Are wee friendes of God? the friendshippe of this worlde, is enmitie with God.
are we Friends of God? the friendship of this world, is enmity with God.
vbr pns12 n2 pp-f np1? dt n1 pp-f d n1, vbz n1 p-acp np1.
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432
Are we sonnes of God, heires of God, and fellowe heires with Iesus Christ? let vs then with our brother the prodigal son come home from feeding of swine, that we may haue the best robe on our back, a ring on our finger, shooes on our feet, the fatte calfe killed for vs, to eate and drinke, to singe, daunce,
are we Sons of God, Heirs of God, and fellow Heirs with Iesus christ? let us then with our brother the prodigal son come home from feeding of Swine, that we may have the best robe on our back, a ring on our finger, shoes on our feet, the fat calf killed for us, to eat and drink, to sing, dance,
vbr pns12 n2 pp-f np1, n2 pp-f np1, cc n1 n2 p-acp np1 np1? vvb pno12 av p-acp po12 n1 dt j-jn n1 vvb av-an p-acp vvg pp-f n1, cst pns12 vmb vhi dt js n1 p-acp po12 n1, dt n1 p-acp po12 n1, n2 p-acp po12 n2, dt j n1 vvn p-acp pno12, pc-acp vvi cc vvi, pc-acp vvi, n1,
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433
and be merye with our elder brother Iesus Christe, who sitteth in that house, which hath many mansions, preparing roome for vs. We were chaf, but now we are wheat:
and be merry with our elder brother Iesus Christ, who Sitteth in that house, which hath many mansions, preparing room for us We were chaf, but now we Are wheat:
cc vbi j p-acp po12 jc n1 np1 np1, r-crq vvz p-acp d n1, r-crq vhz d n2, vvg n1 p-acp pno12 pns12 vbdr j, cc-acp av pns12 vbr n1:
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434
we were drosse, but now we are golde: we were rauens, but now we are doues:
we were dross, but now we Are gold: we were Ravens, but now we Are Dove:
pns12 vbdr n1, cc-acp av pns12 vbr n1: pns12 vbdr n2, cc-acp av pns12 vbr n2:
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435
wee were goates, but now we are sheep: we were thornes, now we are grapes: we were thistels, now we are lillies:
we were Goats, but now we Are sheep: we were thorns, now we Are grapes: we were thistels, now we Are lilies:
pns12 vbdr n2, cc-acp av pns12 vbr n1: pns12 vbdr n2, av pns12 vbr n2: pns12 vbdr n2, av pns12 vbr n2:
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we were straungers, nowe are we citizens:
we were Strangers, now Are we Citizens:
pns12 vbdr n2, av vbr pns12 n2:
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437
wee were harlots, now are we virgins? hell was our inheritaunce, nowe heauen is our possession:
we were harlots, now Are we Virgins? hell was our inheritance, now heaven is our possession:
pns12 vbdr n2, av vbr pns12 n2? n1 vbds po12 n1, av n1 vbz po12 n1:
(3) sermon (DIV1)
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438
we were the children of wrath, we are the sons of mercie:
we were the children of wrath, we Are the Sons of mercy:
pns12 vbdr dt n2 pp-f n1, pns12 vbr dt n2 pp-f n1:
(3) sermon (DIV1)
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439
Finally we were bondslaues to Satan, but nowe we are heires of God, and coheires with Iesus Christ.
Finally we were bondslaves to Satan, but now we Are Heirs of God, and coheirs with Iesus christ.
av-j pns12 vbdr n2 p-acp np1, cc-acp av pns12 vbr n2 pp-f np1, cc n2 p-acp np1 np1.
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We were once fet home, from going astray, let vs not agayne returne to the wildernesse:
We were once fetched home, from going astray, let us not again return to the Wilderness:
pns12 vbdr a-acp vvn av-an, p-acp vvg av, vvb pno12 xx av vvi p-acp dt n1:
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441
the candel was once lighted for vs, let vs not againe fall into darke holes:
the candle was once lighted for us, let us not again fallen into dark holes:
dt n1 vbds a-acp vvn p-acp pno12, vvb pno12 xx av vvi p-acp j n2:
(3) sermon (DIV1)
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442
wine & oyle were once powred into our woundes, let vs not by wandring, fal again into hands of theeues. We were once founde:
wine & oil were once poured into our wounds, let us not by wandering, fall again into hands of thieves. We were once found:
n1 cc n1 vbdr a-acp vvn p-acp po12 n2, vvb pno12 xx p-acp vvg, vvi av p-acp n2 pp-f n2. pns12 vbdr a-acp vvn:
(3) sermon (DIV1)
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let vs not agayne loose our selues. Wee were once made aliue, let vs not againe kil our selues.
let us not again lose our selves. we were once made alive, let us not again kill our selves.
vvb pno12 xx av vvi po12 n2. pns12 vbdr a-acp vvn j, vvb pno12 xx av vvi po12 n2.
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Christ was once crucified for vs, that we should onely reioyce in the crosse of Iesus Christ, whereby the worlde is crucified to vs,
christ was once Crucified for us, that we should only rejoice in the cross of Iesus christ, whereby the world is Crucified to us,
np1 vbds a-acp vvn p-acp pno12, cst pns12 vmd av-j vvi p-acp dt n1 pp-f np1 np1, c-crq dt n1 vbz vvn p-acp pno12,
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and we to the world, let vs not crucifie to our selues again the sonne of God,
and we to the world, let us not crucify to our selves again the son of God,
cc pns12 p-acp dt n1, vvb pno12 xx vvi p-acp po12 n2 av dt n1 pp-f np1,
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& make a mock of him.
& make a mock of him.
cc vvi dt n1 pp-f pno31.
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The bodies of those beasts, whose blood was brought into the holy place by the hie prieste for sinne, were burnt without the campe:
The bodies of those beasts, whose blood was brought into the holy place by the high priest for sin, were burned without the camp:
dt n2 pp-f d n2, rg-crq n1 vbds vvn p-acp dt j n1 p-acp dt j n1 p-acp n1, vbdr vvn p-acp dt n1:
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therefore euen Iesus, that he might sāctifie the people with his owne blood, suffered without the gate.
Therefore even Iesus, that he might sanctify the people with his own blood, suffered without the gate.
av av np1, cst pns31 vmd vvi dt n1 p-acp po31 d n1, vvn p-acp dt n1.
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What is this to vs? let vs therefore (saith the Apostle) goe forth to him out of the campe,
What is this to us? let us Therefore (Says the Apostle) go forth to him out of the camp,
q-crq vbz d p-acp pno12? vvb pno12 av (vvz dt n1) vvb av p-acp pno31 av pp-f dt n1,
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450
for here haue we no continuyng citie, but we looke for one to come.
for Here have we no Continuing City, but we look for one to come.
c-acp av vhb pns12 dx j-vvg n1, cc-acp pns12 vvb p-acp pi pc-acp vvi.
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Wilt thou (O man) go forth out of the camp? Labour not so much to prouide meat for the campe.
Wilt thou (Oh man) go forth out of the camp? Labour not so much to provide meat for the camp.
vm2 pns21 (uh n1) vvb av av pp-f dt n1? n1 xx av av-d pc-acp vvi n1 p-acp dt n1.
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The workes of the fleshe are manifest:
The works of the Flesh Are manifest:
dt n2 pp-f dt n1 vbr j:
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as gluttony, dronkennesse, &c. They that doe such thinges, shall neuer inherit the kingdome of God. as gluttony, Drunkenness, etc. They that do such things, shall never inherit the Kingdom of God.
p-acp n1, n1, av pns32 cst vdb d n2, vmb av-x vvi dt n1 pp-f np1.
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The fruite of the spirite is temperancie, and such like, against such there is no lawe:
The fruit of the Spirit is temperancy, and such like, against such there is no law:
dt n1 pp-f dt n1 vbz n1, cc d av-j, p-acp d a-acp vbz dx n1:
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For they that are Christes, haue crucified the fleshe, with the affections, and the lustes: if wee liue in the spirite, let vs also walke in the spirit.
For they that Are Christ's, have Crucified the Flesh, with the affections, and the lusts: if we live in the Spirit, let us also walk in the Spirit.
c-acp pns32 cst vbr npg1, vhb vvn dt n1, p-acp dt n2, cc dt n2: cs pns12 vvb p-acp dt n1, vvb pno12 av vvi p-acp dt n1.
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Woe be to you, (saieth Esay) that ryse, to followe after dronkennesse, and are strong to drinke wine.
Woe be to you, (Saith Isaiah) that rise, to follow After Drunkenness, and Are strong to drink wine.
n1 vbb p-acp pn22, (vvz np1) cst vvb, pc-acp vvi p-acp n1, cc vbr j pc-acp vvi n1.
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Wilt thou resist the diuell? be sober, and watch, saieth Peter: Wilt thou resist the Devil? be Sobrium, and watch, Saith Peter:
vm2 pns21 vvi dt n1? vbb j, cc n1, vvz np1:
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beware, take heed (saieth our Sauiour) least your harts be ouerloaden with surfaiting and droukennesse,
beware, take heed (Saith our Saviour) lest your hearts be overladen with surfeiting and droukennesse,
vvb, vvb n1 (vvz po12 n1) cs po22 n2 vbb vvn p-acp vvg cc n1,
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and that ayde come on you vnawares.
and that aid come on you unawares.
cc d n1 vvn p-acp pn22 av-j.
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Let vs then remember the time that we are in, and the consideration hereof shall call vs from labouring for this meate.
Let us then Remember the time that we Are in, and the consideration hereof shall call us from labouring for this meat.
vvb pno12 av vvi dt n1 cst pns12 vbr p-acp, cc dt n1 av vmb vvi pno12 p-acp vvg p-acp d n1.
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Wee are not children of the night, nor of the darknes, that that day should come on vs, as a thiefe: we Are not children of the night, nor of the darkness, that that day should come on us, as a thief:
pns12 vbr xx n2 pp-f dt n1, ccx pp-f dt n1, cst d n1 vmd vvi p-acp pno12, c-acp dt n1:
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wee are children of the day, and of the light: therefore let vs not sleepe, as other doe:
we Are children of the day, and of the Light: Therefore let us not sleep, as other doe:
pns12 vbr n2 pp-f dt n1, cc pp-f dt n1: av vvb pno12 xx vvi, c-acp j-jn n1:
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but let vs watch, and be sober.
but let us watch, and be Sobrium.
cc-acp vvb pno12 vvi, cc vbi j.
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For they that sleepe, sleepe in the night, and they that bee dronken, are dronken in the night:
For they that sleep, sleep in the night, and they that be drunken, Are drunken in the night:
p-acp pns32 cst vvb, vvb p-acp dt n1, cc pns32 d vbi j, vbr j p-acp dt n1:
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but let vs, which are of the day be sober, considering the season, it is nowe time that wee shoulde arise from sleepe:
but let us, which Are of the day be Sobrium, considering the season, it is now time that we should arise from sleep:
cc-acp vvb pno12, r-crq vbr pp-f dt n1 vbb j, vvg dt n1, pn31 vbz av n1 cst pns12 vmd vvi p-acp n1:
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for now is our saluation neerer, thē whē we beleued it:
for now is our salvation nearer, them when we believed it:
c-acp av vbz po12 n1 av-jc, pno32 c-crq pns12 vvd pn31:
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the night is past, and the day is come, let vs therfore cast away the works of darkenes,
the night is past, and the day is come, let us Therefore cast away the works of darkness,
dt n1 vbz j, cc dt n1 vbz vvn, vvb pno12 av vvi av dt n2 pp-f n1,
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& put on vs the armour of light:
& put on us the armour of Light:
cc vvd p-acp pno12 dt n1 pp-f n1:
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so that we walk honestly, as in the day, not in gluttony and drunkennesse, not in chambering and wantonnesse, not in strife and enuiing,
so that we walk honestly, as in the day, not in gluttony and Drunkenness, not in chambering and wantonness, not in strife and enuiing,
av cst pns12 vvb av-j, c-acp p-acp dt n1, xx p-acp n1 cc n1, xx p-acp vvg cc n1, xx p-acp n1 cc j,
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but put on the Lorde Iesus Christ, and take no thought for the flesh, to fulfill the lusts of it.
but put on the Lord Iesus christ, and take no Thought for the Flesh, to fulfil the Lustiest of it.
cc-acp vvd p-acp dt n1 np1 np1, cc vvb dx n1 p-acp dt n1, pc-acp vvi dt n2 pp-f pn31.
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471
Consider the time, for the deuill knoweth his time to be short, the yeares of his lease are now almoste expired,
Consider the time, for the Devil Knoweth his time to be short, the Years of his lease Are now almost expired,
np1 dt n1, p-acp dt n1 vvz po31 n1 pc-acp vbi j, dt n2 pp-f po31 n1 vbr av av vvn,
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therfore now he will make hauocke. Consider the time: for the day of the Lorde is at hand, let vs waite for his cōming.
Therefore now he will make havoc. Consider the time: for the day of the Lord is At hand, let us wait for his coming.
av av pns31 vmb vvi n1. np1 dt n1: c-acp dt n1 pp-f dt n1 vbz p-acp n1, vvb pno12 vvi p-acp po31 n-vvg.
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Cōsider the time, we haue had the Gospel these xxii. ful yeres:
Cōsider the time, we have had the Gospel these xxii. full Years:
np1 dt n1, pns12 vhb vhn dt n1 d crd. j n2:
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by reasō now we should be able to be taken for tutors, to teach and gouern our selues.
by reason now we should be able to be taken for tutors, to teach and govern our selves.
p-acp n1 av pns12 vmd vbi j pc-acp vbi vvn p-acp n2, pc-acp vvi cc vvi po12 n2.
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475
The sunne stoode still in the middest of heauen for a whole day, in the dayes of Iosua:
The sun stood still in the midst of heaven for a Whole day, in the days of Iosua:
dt n1 vvd av p-acp dt n1 pp-f n1 p-acp dt j-jn n1, p-acp dt n2 pp-f np1:
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476
neuer such a daye of light, as was in the dayes of Iosua.
never such a day of Light, as was in the days of Iosua.
av d dt n1 pp-f n1, a-acp vbds p-acp dt n2 pp-f np1.
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The sonne of God hath holden his sunn ouer this Realm a long time, neuer such a time of light,
The son of God hath held his sun's over this Realm a long time, never such a time of Light,
dt n1 pp-f np1 vhz vvn po31 n1 p-acp d n1 dt j n1, av d dt n1 pp-f n1,
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as hath beene in the dayes of Elizabeth. Many haue desired to see that we see, and could not see them:
as hath been in the days of Elizabeth. Many have desired to see that we see, and could not see them:
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& to heare those thinges that we heare, but could not heare them. But yet beholde, the Niniuites, shall rise, and shalbe able to condemne vs:
& to hear those things that we hear, but could not hear them. But yet behold, the Niniuites, shall rise, and shall able to condemn us:
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for they repented at three dayes preaching.
for they repented At three days preaching.
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If such preaching had beene in Tyrus and Sydon, in Sodoma, & Gomorrha, in the new found landes,
If such preaching had been in Tyre and Sidon, in Sodom, & Gomorrha, in the new found Lands,
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as hath beene in England, they woulde haue brought forth more fruite of repentaunce, then we haue done.
as hath been in England, they would have brought forth more fruit of Repentance, then we have done.
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Let vs therefore (for it is time) with weeping and fasting turne to the Lord our God.
Let us Therefore (for it is time) with weeping and fasting turn to the Lord our God.
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The Iewes in token of contrition and true repentaunce, did sometimes were sackloth, sometime tumbled in ashes, sōtime did lye on the ground, rent their cloths, shaued their heds,
The Iewes in token of contrition and true Repentance, did sometime were Sackcloth, sometime tumbled in Ashes, sometime did lie on the ground, rend their clothes, shaved their Heads,
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& powred out water before the Lord, signifying that they were like vnto water, which being powred out, is troden vnder foote, runneth away, and is dryed vp.
& poured out water before the Lord, signifying that they were like unto water, which being poured out, is trodden under foot, Runneth away, and is dried up.
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Let vs rente our heartes, and not our garmentes, put on sobrietie, and not sackloth, tumble in heauines,
Let us rend our hearts, and not our garments, put on sobriety, and not Sackcloth, tumble in heaviness,
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and not in ashes, lye in mourning, and not on the ground: cut of the foreskin of our harts, and not shaue the hayre of our heades:
and not in Ashes, lie in mourning, and not on the ground: Cut of the foreskin of our hearts, and not shave the hair of our Heads:
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powre teares out of our eies, and not water out of buckets:
pour tears out of our eyes, and not water out of buckets:
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let vs weepe, as Ezechias wept, who turned his face to the wall, and wept heauily:
let us weep, as Hezekiah wept, who turned his face to the wall, and wept heavily:
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as Mary, who fell downe behinde Iesus, and wept pitifully: as Peter, who remembring the wordes of Christ, went out and wepte bitterly.
as Marry, who fell down behind Iesus, and wept pitifully: as Peter, who remembering the words of christ, went out and wept bitterly.
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Wee are not commaunded to fast, eyther fortie dayes, as Moses before the law, as Elyas vnder the law,
we Are not commanded to fast, either fortie days, as Moses before the law, as Elias under the law,
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as Christ after the lawe, or superstitiously, or hipocritically, as the Papistes doe: but that euery man may truly say with Paule:
as christ After the law, or superstitiously, or hipocritically, as the Papists doe: but that every man may truly say with Paul:
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I chastise my body, & bring it vnder subiection least when I haue preached to others, I my selfe become a castaway. I chastise my body, & bring it under subjection lest when I have preached to Others, I my self become a castaway.
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The Lorde will prouide for them that seeke him.
The Lord will provide for them that seek him.
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The multitud was with Christ three dayes, and had nothing to eate, yet they were not hungry: The multitude was with christ three days, and had nothing to eat, yet they were not hungry:
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bee strong then, O Sampson, a dry iaw bone shall giue thee water, before thou perish:
be strong then, Oh Sampson, a dry jaw bone shall give thee water, before thou perish:
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Faint not O Israel, the Lord shall turne the hard rock into a standing water, and the flinte into a springing well, before thou perish:
Faint not Oh Israel, the Lord shall turn the hard rock into a standing water, and the flint into a springing well, before thou perish:
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dispayre not, Elyas, the Angelles of heauen, the Rauens of the ayre shall feede thee, before thou perish.
despair not, Elias, the Angels of heaven, the Ravens of the air shall feed thee, before thou perish.
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499
Die not, O Daniel, if none in Babilon wil pitie thee. Abacucke shalbe brought out of Iewrie to bring thee meate, before thou perish:
Die not, Oh daniel, if none in Babylon will pity thee. Habakkuk shall brought out of Jewry to bring thee meat, before thou perish:
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You cannot adde one cubit to your stature, after this meat the Gentles labour ▪ a sparrowe doeth not fall downe to the ground, without Gods prouidence, all the hayres of your head are numbred.
You cannot add one cubit to your stature, After this meat the Gentiles labour ▪ a sparrow doth not fallen down to the ground, without God's providence, all the hairs of your head Are numbered.
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I haue beene young, and now I am olde, (sayeth Dauid) yet I neuer sawe the righteous forsaken,
I have been young, and now I am old, (Saith David) yet I never saw the righteous forsaken,
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502
nor his seede to begge their bread. O care not then for to morowe, the morowe shall care for it selfe:
nor his seed to beg their bred. O care not then for to morrow, the morrow shall care for it self:
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NONLATINALPHABET The day hath enough with his owne griefe Let vs now examine our selues, whether we labour for this meate, or noe.
The day hath enough with his own grief Let us now examine our selves, whither we labour for this meat, or no.
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And so I come to my third part. If we consider the great and gratious benefits, wherewith God hath blessed England:
And so I come to my third part. If we Consider the great and gracious benefits, wherewith God hath blessed England:
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as peace, wealth, health, libertie, plentie, victorie, the Gospell, Preachers, Gouernours, so noble and wise counsaylours,
as peace, wealth, health, liberty, plenty, victory, the Gospel, Preachers, Governors, so noble and wise counsellors,
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so godly and so zealous a Princes: England hath receiued much: therefore of England much shalbe required.
so godly and so zealous a Princes: England hath received much: Therefore of England much shall required.
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507
England is not able to render (I appeale to euery mans conscience) one for a thousand,
England is not able to render (I appeal to every men conscience) one for a thousand,
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therfore is England very much indebtted.
Therefore is England very much indebtted.
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O London, daughter of England, thy siluer is become drosse, thy wheate, chaffe, thy gold, yron, thy wine water, thy grapes, thorns, thy figs, thistels:
O London, daughter of England, thy silver is become dross, thy wheat, chaff, thy gold, iron, thy wine water, thy grapes, thorns, thy figs, thistels:
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yet thou art taught the will of thy father more then other thy sisters of England:
yet thou art taught the will of thy father more then other thy Sisters of England:
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therfore, O London, with many stripes (vnlesse the Lord turne to thee, & thou to him) and that shortely, thou must needes be punished.
Therefore, Oh London, with many stripes (unless the Lord turn to thee, & thou to him) and that shortly, thou must needs be punished.
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For we al doe so draw iniquitie, with cordes of vanitie, and sinne, as with cart ropes, we so staine our selues with our own works and goe a whoring with our owne inuentions:
For we all do so draw iniquity, with cords of vanity, and sin, as with cart ropes, we so stain our selves with our own works and go a whoring with our own Inventions:
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as Iob in body, so we in soule are so sicke from the soule of the foote, to the crowne of the head, that (had not the Lorde reserued a remnant amongst vs, had not oftentimes Aaron & Moses, Phinehes and Hester stoode in the gap) England should haue beene, not like a cottage in a vinyard, not like a lodge in a gardē of coucumbers,
as Job in body, so we in soul Are so sick from the soul of the foot, to the crown of the head, that (had not the Lord reserved a remnant among us, had not oftentimes Aaron & Moses, Phinehas and Esther stood in the gap) England should have been, not like a cottage in a vineyard, not like a lodge in a garden of cucumbers,
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but should haue beene as Sodom, and like vnto Gomorrha. The Lorde may nowe iustly say to England, as hee somtimes spake vnto Babylon.
but should have been as Sodom, and like unto Gomorrha. The Lord may now justly say to England, as he sometimes spoke unto Babylon.
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Come downe, and sit in the dust, O daughter Englande, thou shalt no more be called tender, Come down, and fit in the dust, Oh daughter England, thou shalt no more be called tender,
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and delicate, take the milstones, & grind meale, loose thy lockes, make bare thy feete, vncouer thy legs and thighs, passe through the floodes, thy filthinesse shalbe discouered, thy shame shalbe seene, I will take vengeaunce,
and delicate, take the millstones, & grind meal, lose thy locks, make bore thy feet, uncover thy legs and thighs, pass through the floods, thy filthiness shall discovered, thy shame shall seen, I will take vengeance,
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and will not meete thee as a man:
and will not meet thee as a man:
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for God hath not dealt so with any nation, neither hath Asia, Africa, America, and the most parte of Europa such knowledge and preaching of his lawes.
for God hath not dealt so with any Nation, neither hath Asia, Africa, America, and the most part of Europa such knowledge and preaching of his laws.
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England hath not drunken at the hand of the Lord, the cup of his wrath, the dregs of trembling,
England hath not drunken At the hand of the Lord, the cup of his wrath, the dregs of trembling,
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as France, Flanders, and other her sisters haue done:
as France, Flanders, and other her Sisters have done:
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Yet beholde Engelande doeth still heape vp vengeaunce against the day of vengeaunce ▪ and doth not consider, that the long suffering of the Lord doth lead herevnto repentance.
Yet behold Engelande doth still heap up vengeance against the day of vengeance ▪ and does not Consider, that the long suffering of the Lord does led hereunto Repentance.
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If England would repent, the Lord wold continue to blesse her, to giue her victories ouer her enemies, that neither opē enemies abrode,
If England would Repent, the Lord would continue to bless her, to give her victories over her enemies, that neither open enemies abroad,
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nor priuy cōspirators at hōe, shalbe able to doe her violence. Sisera by Deborah, a woman, shall haue a nayle knockt into his skull.
nor privy conspirators At home, shall able to do her violence. Sisera by Deborah, a woman, shall have a nail knocked into his skull.
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Holofernes by Iudith, a woman, shal haue his head cut off. Abimelech by a woman, shall haue a peece of a milstone breake his brainepan.
Holofernes by Iudith, a woman, shall have his head Cut off. Abimelech by a woman, shall have a piece of a millstone break his brainepan.
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By Elizabeth, a woman, the Goates of Italy. The wolues of Spaine, the cormorantes of Rome.
By Elizabeth, a woman, the Goats of Italy. The wolves of Spain, the cormorants of Room.
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The Irish coltes, and the Foxes of England, that are now in Ireland, and all other her enemies shall so bee brought to shame, that as Abimilech cryed:
The Irish colts, and the Foxes of England, that Are now in Ireland, and all other her enemies shall so be brought to shame, that as Abimelech cried:
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O kill mee my page, that it bee not sayde, a woman hath slaine Abimelech:
Oh kill me my page, that it be not said, a woman hath slain Abimelech:
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so shall they cry, O kill vs, earth deuoure vs, hilles couer vs, Sea swallowe vs vp, that it be not sayd, a woman hath thus triumphed ouer vs. Let praise & giuinges thankes,
so shall they cry, Oh kill us, earth devour us, hills cover us, Sea swallow us up, that it be not said, a woman hath thus triumphed over us Let praise & giuinges thanks,
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as a sweet odorifferous sauour assend into the nostrelles of the Lord of hostes, for the victorie that lately hee hath giuen to vs in Ireland.
as a sweet odoriferous savour assend into the nostrelles of the Lord of hosts, for the victory that lately he hath given to us in Ireland.
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Goe tell them, (if they haue any friende heere) that those Goates, Wolues, cormorantes, Coltes, Foxes, shalbe so hunted and bayted by an English Gray, that not one of them shall be left to pisse against a wall.
Go tell them, (if they have any friend Here) that those Goats, Wolves, cormorants, Colts, Foxes, shall so hunted and baited by an English Grey, that not one of them shall be left to piss against a wall.
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And wee saye, that Christ spake of Herod, goe tell that Foxe, that lyeth hidden, wee preach to day, yesterday, to morow,
And we say, that christ spoke of Herod, go tell that Fox, that lies hidden, we preach to day, yesterday, to morrow,
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and will preache, vntill the house of the Lorde bee made perfect. God graunt we may so doe.
and will preach, until the house of the Lord be made perfect. God grant we may so do.
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This is our hope, that though the Kinges of the earth stand vp together against the Lorde,
This is our hope, that though the Kings of the earth stand up together against the Lord,
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and his annoynted seruaunt Elizabeth, though they rore like Lions, and stampe like fatte bulles of Bashan:
and his anointed servant Elizabeth, though they roar like Lions, and stamp like fat Bulls of Bashan:
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yet the Lorde shall bruse them with a rodde of yron, and breake them in peeces, like a potters vessel.
yet the Lord shall bruise them with a rod of iron, and break them in Pieces, like a potters vessel.
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They shall bee like water that runneth a pace, like a snaile, like the vntimely fruite of a woman,
They shall be like water that Runneth a pace, like a snail, like the untimely fruit of a woman,
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lyke a tottering wal, like a broken hedge:
like a tottering wall, like a broken hedge:
av-j dt j-vvg n1, av-j dt j-vvn n1:
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538
the lord shal awake out of sleep, as a giant refreshed with wine, & shal put them to a perpetual shame.
the lord shall awake out of sleep, as a giant refreshed with wine, & shall put them to a perpetual shame.
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Ieroboā shal not be able to pul in his hād: Iezabel shalbe hurled out at a windowe:
Ieroboā shall not be able to pull in his hand: Jezebel shall hurled out At a window:
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540
Ahab shalbe a portion for dogs:
Ahab shall a portion for Dogs:
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The Lord shal so fight for England, (if we repent) that his sword shal surfeite with flesh,
The Lord shall so fight for England, (if we Repent) that his sword shall surfeit with Flesh,
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& his arrowes shalbe drunken with blood.
& his arrows shall drunken with blood.
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543
Wherefore (O England) I woulde to God all England hearde my voyce (& I would my voyce might sinke into your hearts,
Wherefore (Oh England) I would to God all England heard my voice (& I would my voice might sink into your hearts,
q-crq (uh np1) pns11 vmd p-acp np1 d np1 vvd po11 n1 (cc pns11 vmd po11 n1 vmd vvi p-acp po22 n2,
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as it doth found in your eares) It is time to leaue of labouring for worldly pelfe,
as it does found in your ears) It is time to leave of labouring for worldly pelf,
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and to take the bread and water of afflictiō with Michaiah: to mingle thy breade with ashes, and thy drinke with weeping, with Dauid:
and to take the bred and water of affliction with Michaiah: to mingle thy bread with Ashes, and thy drink with weeping, with David:
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& to eate the bread of Barley and beanes with Ezechiel.
& to eat the bred of Barley and beans with Ezechiel.
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As our Sauiour spake to the Iewes of the Scribes and Pharisies, so say I to you of the Papistes. As our Saviour spoke to the Iewes of the Scribes and Pharisees, so say I to you of the Papists.
p-acp po12 n1 vvd p-acp dt np2 pp-f dt n2 cc np2, av vvb pns11 p-acp pn22 pp-f dt njp2.
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Vnlesse your righteousnesse exceede the righteousnesse of the Scribes and Pharisies, I meane Papistes and Romanistes.
Unless your righteousness exceed the righteousness of the Scribes and Pharisees, I mean Papists and Romanists.
cs po22 n1 vvi dt n1 pp-f dt n2 cc np2, pns11 vvb njp2 cc np1.
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549
You shall neuer enter into the kingdome of GOD.
You shall never enter into the Kingdom of GOD.
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But alas for pitie, alas for shame, are not many that beare the name of Protestantes,
But alas for pity, alas for shame, Are not many that bear the name of Protestants,
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and Gospellers, inferiour too them? We vse our libertie as a cloake of loosenesse, wee turne the grace of God into wantonnesse,
and Evangelists, inferior too them? We use our liberty as a cloak of looseness, we turn the grace of God into wantonness,
cc n2, j-jn av pno32? pns12 vvb po12 n1 p-acp dt n1 pp-f n1, pns12 vvb dt n1 pp-f np1 p-acp n1,
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and the glorious gospell of Iesus Christ into lewdnesse.
and the glorious gospel of Iesus christ into Lewdness.
cc dt j n1 pp-f np1 np1 p-acp n1.
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Are not wee come from the excesse, to the defect? from blinde zeale, to wilfull vngodlinesse? from ignoraunce in darknesse, to wickednesse in knoweledge? from many Gods, to noe God? from papisme, to Athisme? from superstition, to irreligion? they did fast often, we seldome:
are not we come from the excess, to the defect? from blind zeal, to wilful ungodliness? from ignorance in darkness, to wickedness in knowledge? from many God's, to no God? from papism, to Atheism? from Superstition, to irreligion? they did fast often, we seldom:
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they came to the Church in the night, we scarse in the day: they gaue almes, we liue to our selues.
they Come to the Church in the night, we scarce in the day: they gave alms, we live to our selves.
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I condemne not al, I speake of many.
I condemn not all, I speak of many.
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556
Did the Papstes these things for merit, for desert, for satisfaction, & should not we doe them of dutie, of pittie, of pietie and charitie? They did bona, but not bene: good things, but to an ill ende.
Did the Papstes these things for merit, for desert, for satisfaction, & should not we doe them of duty, of pity, of piety and charity? They did Bona, but not be: good things, but to an ill end.
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We now know what is bene, let vs doe bona. Did they these things in darknes? should not wee doe them in light? they in the night,
We now know what is be, let us do Bona. Did they these things in darkness? should not we doe them in Light? they in the night,
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& not we in the day? they in blindnes, not we in knoweledge? they in superstition,
& not we in the day? they in blindness, not we in knowledge? they in Superstition,
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& not we in religion? they to an ill end, & not we to a good end? they at the commaundement of man, of the Pope:
& not we in Religion? they to an ill end, & not we to a good end? they At the Commandment of man, of the Pope:
cc xx pns12 p-acp n1? pns32 p-acp dt j-jn n1, cc xx pns12 pc-acp dt j n1? pns32 p-acp dt n1 pp-f n1, pp-f dt n1:
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not wee at the commaundement of God, of Christe? Nay, this is the saying of the worlde:
not we At the Commandment of God, of Christ? Nay, this is the saying of the world:
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Doeth he frequent the Church? he is an hypocrite: doeth he fast? he wilbe saued by his workes.
Doth he frequent the Church? he is an hypocrite: doth he fast? he will saved by his works.
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Doth he giue almes? he is a Papist. O miserable worlde, wherein prayer is counted hypocrisie: zeale is counted folly:
Does he give alms? he is a Papist. O miserable world, wherein prayer is counted hypocrisy: zeal is counted folly:
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fasting and almes deedes are counted poperie.
fasting and alms Deeds Are counted popery.
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But what is the cause of this? because we all labour for that meate which perisheth.
But what is the cause of this? Because we all labour for that meat which Perishes.
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Do not the Papists call vs loose libertines, carnall Gospellers, wanton Epicures? doe not they in their motions make this an argument, to proue that they haue the true Church? because they fast, praye, giue almes more then wee:
Do not the Papists call us lose Libertines, carnal Evangelists, wanton Epicureans? do not they in their motions make this an argument, to prove that they have the true Church? Because they fast, pray, give alms more then we:
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because by Papists, colledges haue beene founded, churches erected, scholes builded, and almes houses set vp, and maintained:
Because by Papists, Colleges have been founded, Churches erected, Schools built, and alms houses Set up, and maintained:
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O happy were we (for great should our rewarde be in heauen) if for the name of Christ onely we were euil spoken of:
Oh happy were we (for great should our reward be in heaven) if for the name of christ only we were evil spoken of:
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but if we contemne prayer, despise fasting, abhorre almes deedes, pull from churches, defraud the ministers, throw down almes houses, gape after colledge lands, pluck at their formes (as it is too true in many Englishmē at this day) then I must say, O miserable wretches.
but if we contemn prayer, despise fasting, abhor alms Deeds, pull from Churches, defraud the Ministers, throw down alms houses, gape After college Lands, pluck At their forms (as it is too true in many Englishmē At this day) then I must say, Oh miserable wretches.
cc-acp cs pns12 vvb n1, vvb vvg, vvb n2 n2, vvb p-acp n2, n1 dt n2, vvb a-acp n2 n2, vvb p-acp n1 n2, vvb p-acp po32 n2 (c-acp pn31 vbz av j p-acp d np2 p-acp d n1) cs pns11 vmb vvi, uh j n2.
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Propter nos male audit nomen Dei inter Gentes, inter Papistas. Propter nos male audit Nome Dei inter Gentes, inter Papists.
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By reasō of vs the name of God is blasphemed among the Gentiles, among the Papistes.
By reason of us the name of God is blasphemed among the Gentiles, among the Papists.
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Let our Sauiour Iesus counsaile vs: make you bags, which waxe not olde, a treasure that can neuer fayle in heauen: let Paule giue you reasons.
Let our Saviour Iesus counsel us: make you bags, which wax not old, a treasure that can never fail in heaven: let Paul give you Reasons.
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First, godlynes is great gaine, if a man be content with that hee hath. Secondly, wee brought nothing into this worlde, neither shall wee cary any thing out.
First, godliness is great gain, if a man be content with that he hath. Secondly, we brought nothing into this world, neither shall we carry any thing out.
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Thirdly, they that wilbe rich, fal into temptation, & snares, & into many foolish & noisome lusts, which drown men in perditiō & destruction. 4. the desire of mony is the roote of al euil, which while some lusted after, they erred from the faith, Thirdly, they that will rich, fall into temptation, & snares, & into many foolish & noisome Lustiest, which drown men in perdition & destruction. 4. the desire of money is the root of all evil, which while Some lusted After, they erred from the faith,
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and pearced themselues thorough with many sorowes. But I heare you say, we labour for the meate of the soule:
and pierced themselves through with many sorrows. But I hear you say, we labour for the meat of the soul:
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we heare the word, we loue the Gospel, we imbrace the preachers thereof, we haue forsaken the Popes yoke,
we hear the word, we love the Gospel, we embrace the Preachers thereof, we have forsaken the Popes yoke,
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and cast of the whores marke. I woulde to God many did not so:
and cast of the whores mark. I would to God many did not so:
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euen for the meate that perisheth, to keep their lāds, houses, liuings, libertie, countenance? the Gospell hath peace, quietnes, fruition of goodes ▪ and lands, I wil therfore be a Gospeller.
even for the meat that Perishes, to keep their Lands, houses, livings, liberty, countenance? the Gospel hath peace, quietness, fruition of goods ▪ and Lands, I will Therefore be a Gospeler.
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Satā was deceiued in Iob. I fear, that if I shuld say, as he saide, I should not altogether erre, I wold, I might ▪ lord, doth this people feare thee for nought? hast not thou made an hedge about them, made their house, made their substance to increase in the land? but stretch forth thine hand and trouble that they haue,
Satā was deceived in Job I Fear, that if I should say, as he said, I should not altogether err, I would, I might ▪ lord, does this people Fear thee for nought? hast not thou made an hedge about them, made their house, made their substance to increase in the land? but stretch forth thine hand and trouble that they have,
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& they will curse thee to thy face. A man, & so God may haue many friends in time of peace & prosperitie:
& they will curse thee to thy face. A man, & so God may have many Friends in time of peace & Prosperity:
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but in time of aduersitie & persecutiō, thē is a friend tried. Wheat & chaff wil go together, vntil they come to the flayle:
but in time of adversity & persecution, them is a friend tried. Wheat & chaff will go together, until they come to the flail:
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581
golde and drosse will goe together, vntill they come to the fire: rust and yron will goe together, vntill they come to the scourer:
gold and dross will go together, until they come to the fire: rust and iron will go together, until they come to the scourer:
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but then farewell wheate, and farewel chaffe: farewel gold, and farewel drosse: farewell rust, and farewell yron.
but then farewell wheat, and farewell chaff: farewell gold, and farewell dross: farewell rust, and farewell iron.
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583
Are not now many zealous for the Gospell, as Demetrius the siluer smith was hot in mainteining Diana? was he so zealous, are not now many zealous for the Gospel, as Demetrius the silver smith was hight in maintaining Diana? was he so zealous,
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because hee loued Diana, or her religion? No, no:
Because he loved Diana, or her Religion? No, no:
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but because (as he confessed) he had his liuing by making of shrines for the goddesse.
but Because (as he confessed) he had his living by making of shrines for the goddess.
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586
The young man wil folow Christ, vntill he come to this, fell thy goodes: then farewell Christ:
The young man will follow christ, until he come to this, fell thy goods: then farewell christ:
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take vp your crosses (saieth Christ) lay down your purses, and folow me.
take up your Crosses (Saith christ) lay down your purses, and follow me.
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588
Why were the Priests of Babilon (marke whether this bee not true in the priests of Rome) so furious against Daniell, speaking against Bell? was it for loue and zeale they bare to Bell? no, no:
Why were the Priests of Babylon (mark whither this be not true in the Priests of Room) so furious against Daniell, speaking against Bell? was it for love and zeal they bore to Bell? no, no:
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589
there was spent vpon Bell euery night 108. gallons of fine flowre, 40. sheepe, and 60. gallons of wine.
there was spent upon Bell every night 108. gallons of fine flower, 40. sheep, and 60. gallons of wine.
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The Priestes should haue lost this, if Bell had gone down. This was the cause of their fury zeale.
The Priests should have lost this, if Bell had gone down. This was the cause of their fury zeal.
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591
They serued God Bell in the day, but God belly in the night: wee serue God belly day and night: they sayde:
They served God Bell in the day, but God belly in the night: we serve God belly day and night: they said:
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592
great art thou, O Bell, and with thee there is no deceite:
great art thou, Oh Bell, and with thee there is no deceit:
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593
We cry, great art thou O belly, and with thee there is no deceite, thou eatest vp all.
We cry, great art thou Oh belly, and with thee there is no deceit, thou Eatest up all.
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594
Philopenus is nowe euery where, who desired hee might haue a necke as long as a Cranes necke.
Philopenus is now every where, who desired he might have a neck as long as a Cranes neck.
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595
But where is Peter, Andrew, Iames, Iohn, Mathew, who forsooke all, and followed Christ? Yea,
But where is Peter, Andrew, James, John, Matthew, who forsook all, and followed christ? Yea,
p-acp q-crq vbz np1, np1, np1, np1, np1, r-crq vvd d, cc vvd np1? uh,
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596
but Zacheus gaue but halfe his goods to the poore:
but Zacchaeus gave but half his goods to the poor:
cc-acp np1 vvd p-acp j-jn po31 n2-j p-acp dt j:
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597
why did he not geue al? Because (as Chrisostome noteth) the other halfe he reserued, to render foure folde, why did he not give all? Because (as Chrysostom notes) the other half he reserved, to render foure fold,
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598
if hee had defrauded any man, as hee himselfe promised.
if he had defrauded any man, as he himself promised.
cs pns31 vhd vvd d n1, c-acp pns31 px31 vvd.
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599
Nay Christ shalbee welcome among the Gergesens, but if they loose an hogge, I pray you sir departe, your roome is better than your companie.
Nay christ shalbe welcome among the Gergesens, but if they lose an hog, I pray you sir depart, your room is better than your company.
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600
Great was the loue and zeale of Ornam, who gaue bullockes to Dauid, and made fire with his threshing instrumēts.
Great was the love and zeal of Ornam, who gave bullocks to David, and made fire with his threshing Instruments.
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601
Great was the loue and zeale of Elizeus, who, when Elias called him, slewe oxen, & did seeth them, with the instrumentes of the oxen. Great was the love and zeal of Elisha, who, when Elias called him, slew oxen, & did sees them, with the Instruments of the oxen.
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602
But we must doe more then this, if our right hand, or eye offend vs, we must cut them off, and pull them out.
But we must do more then this, if our right hand, or eye offend us, we must Cut them off, and pull them out.
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603
What shall I say? the end of the world must needs be at hand, because that men doe so loue thēselues.
What shall I say? the end of the world must needs be At hand, Because that men do so love themselves.
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604
To heare of warres (saith our Sauiour) to haue pestilence, famine, earthquakes, these are but the beginnings of sorowe,
To hear of wars (Says our Saviour) to have pestilence, famine, earthquakes, these Are but the beginnings of sorrow,
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605
but when besides these, iniquitie shal haue the vpper hand, and the loue of men shall fayle,
but when beside these, iniquity shall have the upper hand, and the love of men shall fail,
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606
then behold he is at the doores.
then behold he is At the doors.
av vvb pns31 vbz p-acp dt n2.
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607
In that the preachers of gods word are so neglected, and so litle prouided for, doth proue that the Lord is at hand, and wil shortly take vengeance.
In that the Preachers of God's word Are so neglected, and so little provided for, does prove that the Lord is At hand, and will shortly take vengeance.
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608
I would all Magistrates, and Patrones of benefices would folow the example of good king Ezechias, who in the first yeeare,
I would all Magistrates, and Patroness of Benefices would follow the Exampl of good King Hezekiah, who in the First yeeare,
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609
yea, the first moneth of his reigne, did command the people to giue a part to the Priestes & Leuites, that they might be encouraged in the lawe of the Lorde.
yea, the First Monn of his Reign, did command the people to give a part to the Priests & Levites, that they might be encouraged in the law of the Lord.
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610
Liuinges are not geuen, they are solde as common as oysters at Byllingesgate.
Livings Are not given, they Are sold as Common as oysters At Byllingesgate.
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611
This is the cause that Ministers are not, nor cannot be so liberal, as their predecessors haue been:
This is the cause that Ministers Are not, nor cannot be so liberal, as their predecessors have been:
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612
yea, this is the cause why doltes, ignorant Asses, idle, & idole Shepheardes haue the liuinges. I call thē Idols: I wil proue it.
yea, this is the cause why dolts, ignorant Asses, idle, & idol Shepherds have the livings. I call them Idols: I will prove it.
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613
They haue eyes and see not, eares and heare not, handes and minister not, tongues and speake not:
They have eyes and see not, ears and hear not, hands and minister not, tongues and speak not:
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614
I was about to say, they haue mouthes & eate not, but then I shoulde haue slaundered them:
I was about to say, they have mouths & eat not, but then I should have slandered them:
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615
In this I confesse they are not Idols.
In this I confess they Are not Idols.
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616
A good scholer, and an honest godlie minister, will rather beg, then buy your liuinges, O yee robbe Churches, whose portion shalbe fire and brimstone too drinke:
A good scholar, and an honest godly minister, will rather beg, then buy your livings, Oh ye rob Churches, whose portion shall fire and brimstone too drink:
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617
for you are the causes, why many thousands of soules haue perished:
for you Are the Causes, why many thousands of Souls have perished:
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618
of you, O the benefice mongers, shall be required, not hand, for hand, or eye for eye:
of you, Oh the benefice mongers, shall be required, not hand, for hand, or eye for eye:
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619
but blood for blood, life for life, and soule for soule.
but blood for blood, life for life, and soul for soul.
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620
You make the ministers your seruing men, you make them iourney men, they haue the name, you haue the profite, they the straw,
You make the Ministers your serving men, you make them journey men, they have the name, you have the profit, they thee straw,
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621
but you haue the corne, nay you haue some straw also.
but you have the corn, nay you have Some straw also.
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622
I could somwhat beare this, if here by, they for whom Christ died, were not famished:
I could somewhat bear this, if Here by, they for whom christ died, were not famished:
pns11 vmd av vvi d, cs av p-acp, pns32 p-acp ro-crq np1 vvd, vbdr xx vvn:
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623
therefore in bitternesse of spirite, in griefe of hearte, in vexation of conscience, and in torment of my soule, I speake it:
Therefore in bitterness of Spirit, in grief of heart, in vexation of conscience, and in torment of my soul, I speak it:
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624
that euen nowe I doe see as it were, Pharaoh king of Egypt rising vppe to condemne you.
that even now I do see as it were, Pharaoh King of Egypt rising up to condemn you.
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625
Who when hee solde all the lande of Egypt, gaue straight commaundement, that no one foote of the Priestes landes shoulde bee solde. Reade the hystorie.
Who when he sold all the land of Egypt, gave straight Commandment, that no one foot of the Priests Lands should be sold. Read the history.
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626
Hadd hee suche care for Idolatrous Priestes, and haue you no more care for the Ministers of Iesus Christ? Are you Protestantes, you Gospellers, you Christians? You are Athistes, Epicures, that say in your hearts there is no God.
Had he such care for Idolatrous Priests, and have you no more care for the Ministers of Iesus christ? are you Protestants, you Evangelists, you Christians? You Are Atheists, Epicureans, that say in your hearts there is no God.
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627
But perhaps fewe are heere of whom I speake:
But perhaps few Are Here of whom I speak:
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628
let me vtter a few words to you merchant men, whom I see present, and so I will end.
let me utter a few words to you merchant men, whom I see present, and so I will end.
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629
Although Mercurie, (who was supposed to bee the God of merchants,) had winges on his feet,
Although Mercury, (who was supposed to be the God of merchant's,) had wings on his feet,
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630
and had alwayes a cocke by his side, to signifie that merchantes shoulde be swift in their businesse, should be vigilant as the cock,
and had always a cock by his side, to signify that Merchants should be swift in their business, should be vigilant as the cock,
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631
or rise at the cocke crowing:
or rise At the cock crowing:
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632
yet labour not to greedily, to carefully for this meat for as the good hath in one hand a scepter to giue kingdōs, wealth, & riches:
yet labour not to greedily, to carefully for this meat for as the good hath in one hand a sceptre to give kingdoms, wealth, & riches:
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633
so he is pictured to haue in his other hand a rod wrapt in snaks, to giue poyson, ruine and death:
so he is pictured to have in his other hand a rod wrapped in snacks, to give poison, ruin and death:
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beware, least while you gape for the scepter, you receiue snakes. And although your GOD is saide to haue kylled Argos, who had a hundred eies:
beware, lest while you gape for the sceptre, you receive snakes. And although your GOD is said to have killed Argos, who had a hundred eyes:
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635
least Argos shoulde perceiue the vniust dealying of the Merchauntes, yet the Lorde your GOD lyueth, who searcheth the corners, seeth the bottome, heareth the motions,
lest Argos should perceive the unjust dealying of the Merchants, yet the Lord your GOD liveth, who Searches the corners, sees the bottom, hears the motions,
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636
and vnderstandeth the thoughtes of your heartes.
and understandeth the thoughts of your hearts.
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637
But what sayeth the Prophet? All men shoulde prayse the Lorde, but aboue all other, merchantes are bound to performe the same.
But what Saith the Prophet? All men should praise the Lord, but above all other, Merchants Are bound to perform the same.
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638
For (sayeth hee) they that goe downe to the Sea in ships, and occupie their businesse in greate waters, these men see the woorkes of the Lord,
For (Saith he) they that go down to the Sea in ships, and occupy their business in great waters, these men see the works of the Lord,
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639
and his woonders in the deepe.
and his wonders in the deep.
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And when there hee hath fully described the woonders and woorkes of the Lorde that they see, hee thus concludeth with a vehement exhortation:
And when there he hath Fully described the wonders and works of the Lord that they see, he thus Concludeth with a vehement exhortation:
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O that men woulde therefore prayse the Lorde for his goodnesse, and declare the woonders that hee hath done for the sonnes of men. Twoo thinges are required of you (O yee Merchauntes) to prayse the Lorde,
Oh that men would Therefore praise the Lord for his Goodness, and declare the wonders that he hath done for the Sons of men. Twoo things Are required of you (Oh ye Merchants) to praise the Lord,
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and too declare his woonders, that you haue seene. vnto others. Forsake not the Lorde by goyng too your shippes:
and too declare his wonders, that you have seen. unto Others. Forsake not the Lord by going too your ships:
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Remember the shippe that Ionas was in. Beware howe you haue felowshippe with heathen men, with Infidels, Athistes, and Papistes:
remember the ship that Ionas was in. Beware how you have fellowship with heathen men, with Infidels, Atheists, and Papists:
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because Iehosophat king of Iuda, ioyned with Ahaziah king of Israel, to sende shippes too Tarshish for gold, he was reprehended by Eliezer, and his shippes were broken. Take Christe into your shippes:
Because Iehosophat King of Iuda, joined with Ahaziah King of Israel, to send ships too Tarshish for gold, he was reprehended by Eliezer, and his ships were broken. Take Christ into your ships:
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when Christ was not in the shippe with his Disciples, the shippe was almost drowned. If Christ be in your shippe, let him not sleepe there:
when christ was not in the ship with his Disciples, the ship was almost drowned. If christ be in your ship, let him not sleep there:
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when he slept, the shipp had almost perished. Keepe him waking with prayer: singing with melodie in your heartes too the Lorde.
when he slept, the ship had almost perished. Keep him waking with prayer: singing with melody in your hearts too the Lord.
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To conclude, labour not for the meate which perisheth:
To conclude, labour not for the meat which Perishes:
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for then you shall perish, but labour for that meate which doth endure vnto euerlasting life:
for then you shall perish, but labour for that meat which does endure unto everlasting life:
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for then the sonne of man shall geue you euerlasting life: for hee is a Lambe, and hee is a Lion:
for then the son of man shall give you everlasting life: for he is a Lamb, and he is a lion:
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hee is a friend, and hee is a foe:
he is a friend, and he is a foe:
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hee is a Iesus, hee is a iudge, he is a Redeemer, hee is a confounder:
he is a Iesus, he is a judge, he is a Redeemer, he is a confounder:
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hee will not bruise a broken reede hee will bruise with a rodde of yron: hee hath water, hee hath fire:
he will not bruise a broken reed he will bruise with a rod of iron: he hath water, he hath fire:
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hee hath heauen, hee hath hell: hee hath Angels, he hath diuels: he hath a scepter, he hath a sword: hee hath Vae woe: hee hath Euge, go too:
he hath heaven, he hath hell: he hath Angels, he hath Devils: he hath a sceptre, he hath a sword: he hath Vae woe: he hath Euge, go too:
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he hath Benedicti, Blessed, he hath Maledicti, Cursed: he hath Venite, come, hee hath ite, goe:
he hath Blessing, Blessed, he hath Maledicti, Cursed: he hath Venite, come, he hath item, go:
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hee hath a right hand, hee hath a left hand: he hath ioy, he hath sorrowe:
he hath a right hand, he hath a left hand: he hath joy, he hath sorrow:
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hee hath mercy, hee hath vengeance:
he hath mercy, he hath vengeance:
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he doth geue euerlasting death, and euerlasting life, to him therefore with the Father and the holie Ghost be geuen all honor glory, &c. Amen.
he does give everlasting death, and everlasting life, to him Therefore with the Father and the holy Ghost be given all honour glory, etc. Amen.
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An ende of the first Sermon.
an end of the First Sermon.
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The ii. Sermon. LAbour not for the meat that perisheth. &c. FOrasmuche as I haue shewed you the braod way, where you shulde not walke, & the wide gate, where you should not enter:
The ii. Sermon. LAbour not for the meat that Perishes. etc. Forasmuch as I have showed you the braod Way, where you should not walk, & the wide gate, where you should not enter:
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it is reason that I declare the narrowe way, where you should tread, and the straight gate, where wee all desire to passe thorow.
it is reason that I declare the narrow Way, where you should tread, and the straight gate, where we all desire to pass thorough.
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Behold I haue opened vnto you the woorkes of darknesse, which you must ca•• of, nowe I will geue you the armour of light, which you must put on.
Behold I have opened unto you the works of darkness, which you must ca•• of, now I will give you the armour of Light, which you must put on.
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I haue dehorted you, and I hope thorowly dissuaded you from labouring for the meate that perisheth:
I have dehorted you, and I hope thoroughly dissuaded you from labouring for the meat that Perishes:
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Nowe in the tender mercie of God, in the bowels, blood and wounds of Iesus Christ, I exhort you,
Now in the tender mercy of God, in the bowels, blood and wounds of Iesus christ, I exhort you,
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and I trust, I shal thorowly perswade you too labour for that meate which endureth vnto euerlasting life.
and I trust, I shall thoroughly persuade you too labour for that meat which Endureth unto everlasting life.
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Wherefore as our Sauiour reprehended Martha, beeing carefull about many things, in preparing the dinner, not simply reprehending eyther her labour,
Wherefore as our Saviour reprehended Martha, being careful about many things, in preparing the dinner, not simply reprehending either her labour,
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as her hospitalitie, but reprehended her because she did not consider the time, wher in Christ taught Mary,
as her hospitality, but reprehended her Because she did not Consider the time, where in christ taught Mary,
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and offered too teach her, and because shee preferred the dressing of the dinner, to the hearing of Gods woord,
and offered too teach her, and Because she preferred the dressing of the dinner, to the hearing of God's word,
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and afterwarde exhorted her too followe the example of her sister Mary, who had chosen the better parte, which neuer should bee taken from her.
and afterward exhorted her too follow the Exampl of her sister Marry, who had chosen the better part, which never should be taken from her.
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So after that I haue proued that we shuld not labour for the meat which perisheth,
So After that I have proved that we should not labour for the meat which Perishes,
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and that wee all are too carefull for many thinges, not considering the t•me, wherin our Sauiour doth so mercifully offer to teach vs:
and that we all Are too careful for many things, not considering the t•me, wherein our Saviour does so mercifully offer to teach us:
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I must exhort you to choose the better parte, which neuer shall bee taken from you, that is, to labour for that meat which endureth vnto euerlasting life.
I must exhort you to choose the better part, which never shall be taken from you, that is, to labour for that meat which Endureth unto everlasting life.
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For although the Lord did raine flesh as thick as dust, feathered foules as the sande of the sea,
For although the Lord did rain Flesh as thick as dust, feathered fowls as the sand of the sea,
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and Manna as the hoare frost:
and Manna as the hoar frost:
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yet he would haue euery man to labour, and gather it, one house might not gather it for an other, one man might not sell it, or giue it to another:
yet he would have every man to labour, and gather it, one house might not gather it for an other, one man might not fell it, or give it to Another:
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euen so euery man must labour for this meate, gather it for himselfe be it neuer so plentie, being farre better then Manna:
even so every man must labour for this meat, gather it for himself be it never so plenty, being Far better then Manna:
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for Manna melted when the sun did shine, but this Manna, though heauen and earth should be on fire,
for Manna melted when the sun did shine, but this Manna, though heaven and earth should be on fire,
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and burne to ashes, continueth euer, endureth vnto euerlasting life.
and burn to Ashes, Continueth ever, Endureth unto everlasting life.
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Although we need not go seeke the arke of GOD, as Dauid did, nor the booke of the law, as Iosias did: Although we need not go seek the Ark of GOD, as David did, nor the book of the law, as Iosias did:
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nor goe vp to Ierusalem to worship, as the Iewes did, nor desire that one might come from the dead,
nor go up to Ierusalem to worship, as the Iewes did, nor desire that one might come from the dead,
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and teach vs, as the glutton did: we cannot say the law is in the mount with Moses, who shall goe vp,
and teach us, as the glutton did: we cannot say the law is in the mount with Moses, who shall go up,
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and fet it? wee cannot say (as in the dayes of Queene Mary wee might) it is beyond the seas, who shal goe ouer and bring it vnto vs? yet we must not be idle, negligent and carelesse, we must labour for it,
and fetched it? we cannot say (as in the days of Queen Marry we might) it is beyond the Seas, who shall go over and bring it unto us? yet we must not be idle, negligent and careless, we must labour for it,
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although the worde be very neere vnto vs, euen in our mouths & our harts for to doe it, as Moses spak to the Iewes:
although the word be very near unto us, even in our mouths & our hearts for to do it, as Moses spoke to the Iewes:
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though the Lord hath put his lawes in our mindes, and in our hearts hath written them, he our God, and we his people:
though the Lord hath put his laws in our minds, and in our hearts hath written them, he our God, and we his people:
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euery man doeth not (or should not neede) teach his neighbour, nor euery man his brother, saying: know the Lord:
every man doth not (or should not need) teach his neighbour, nor every man his brother, saying: know the Lord:
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but all knowe him, from the least to the greatest, as Ieremy prophecied: yet must we labour for this meate.
but all know him, from the least to the greatest, as Ieremy prophesied: yet must we labour for this meat.
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Though Elyas cannot now say, I am left alone, Achab cannot say, there is but one Michiah besides my 400. Prophets:
Though Elias cannot now say, I am left alone, Ahab cannot say, there is but one Michiah beside my 400. prophets:
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though Elyas haue not onely Elizeus for his scholler: nor Elizeus onely Esay: nor Esay onely Ieremy: nor Ieremy onely Daniell: though Elias have not only Elisha for his scholar: nor Elisha only Isaiah: nor Isaiah only Ieremy: nor Ieremy only Daniell:
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nor Daniell onely Aggeus, and Zacharias, nor the Lorde onely xii.
nor Daniell only Aggeus, and Zacharias, nor the Lord only xii.
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Prophets that haue written, nor Christ onely eleuen good Disciples, but the Lord hath giuen the worde,
prophets that have written, nor christ only eleuen good Disciples, but the Lord hath given the word,
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and great is the company of the preachers: yet we must labour for this meat.
and great is the company of the Preachers: yet we must labour for this meat.
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Although the Ministers are not scattered abroade, as Iohn in Asia, Peter in Samaria, Phillip in Alexandria, Thomas in Aethiopia, Bartholomewe in India, Andrew in Scythia, Simon in Persia, Iudas in Mesopotamia, Marcus in Colonia, Nathanaell in Fraunce, Ioseph of Aramithia in Scotland, and Paule in England:
Although the Ministers Are not scattered abroad, as John in Asia, Peter in Samaria, Philip in Alexandria, Thomas in Ethiopia, Bartholomew in India, Andrew in Scythia, Simon in Persiam, Iudas in Mesopotamia, Marcus in Colonia, Nathaniel in France, Ioseph of Aramithia in Scotland, and Paul in England:
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but the vniuersities, and other places are full of them: yet must wee labour for this meate.
but the universities, and other places Are full of them: yet must we labour for this meat.
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Although the Midwiues neede not feare the kinge of Aegypt to hide Moses three monethes, and afterwarde to cast him out. Although the Midwives need not Fear the King of Egypt to hide Moses three months, and afterward to cast him out.
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Rahab need not to feare the king of Ierico, to hyde the spies vnder stalkes of flaxe,
Rahab need not to Fear the King of Jericho, to hide the spies under stalks of flax,
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and let them downe at her window.
and let them down At her window.
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Michael need not feare her father Saule, to let her husband Dauid downe at a windowe, Michael need not Fear her father Saule, to let her husband David down At a window,
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and to lay an Image in his bead. Obadiah need not feare Queene Iezabell, to hide a hundred Prophets in a caue.
and to lay an Image in his bead. Obadiah need not Fear Queen Jezebel, to hide a hundred prophets in a cave.
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The Disciples need not feare the hye Priestes to let downe Paule thorowe the wall, by a rope, in a basket. The Disciples need not Fear the high Priests to let down Paul thorough the wall, by a rope, in a basket.
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Moses need not feare Pharao, and saye, I haue a stutting tongue: Ieremy need not feare the Iewes, and saye, I am a childe.
Moses need not Fear Pharaoh, and say, I have a stutting tongue: Ieremy need not Fear the Iewes, and say, I am a child.
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Ionas need not feare the King of Niniuie, and so for to runne away both from him, & from the Lord: Ionas need not Fear the King of Nineveh, and so for to run away both from him, & from the Lord:
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but all the Ministers of the Lorde are mainteined, and preserued: may vtter the message of their master, boldly with out feare, and freely without daunger:
but all the Ministers of the Lord Are maintained, and preserved: may utter the message of their master, boldly with out Fear, and freely without danger:
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702
yet wee must labour for this meate, although the Lorde hath broken the bowe, and knapped the speare in sunder, broken our swordes into mattocks, and our speares into sithes:
yet we must labour for this meat, although the Lord hath broken the bow, and knapped the spear in sunder, broken our swords into mattocks, and our spears into Paths:
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blessed vs with the crowne of peace, and crowned vs with mercie and louing kindnes:
blessed us with the crown of peace, and crowned us with mercy and loving kindness:
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yet must wee labour for this meate, if it were a time of derth, of scarcitie, of penurie, thē we might haue some pretence to labour for belly meate,
yet must we labour for this meat, if it were a time of dearth, of scarcity, of penury, them we might have Some pretence to labour for belly meat,
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705
as Iacob did send into Aegypt for corne: as Dauid did send to Naball for victuall:
as Iacob did send into Egypt for corn: as David did send to Nabal for victual:
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706
then we might seeme to haue some coulour of cause to doubt. and to be ouer carefull, as Moses was, when he sayde:
then we might seem to have Some colour of cause to doubt. and to be over careful, as Moses was, when he said:
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707
shall the sheepe & thebeeues be slaine for them, or shal al the fishe of the sea bee gathered for them,
shall the sheep & thebeeues be slain for them, or shall all the Fish of the sea be gathered for them,
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708
and suffise them? as King Iehorams seruaunte, who mocked the Prophet, prophecying the plentie of corne to bee the next day? and sayde, though the Lorde woulde make windowes in the heauen, could this come to passe? As Saint Andrew, who sayde, there is a little boy heere, which hath fiue barly loaues,
and suffice them? as King Iehorams servant, who mocked the Prophet, prophesying the plenty of corn to be the next day? and said, though the Lord would make windows in the heaven, could this come to pass? As Saint Andrew, who said, there is a little boy Here, which hath fiue Barley loaves,
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709
and two fishes, but what are they amongst so many? If I say, we were brought into such extremitie,
and two Fish, but what Are they among so many? If I say, we were brought into such extremity,
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710
as they were, fleshe and bloud woulde be ready to doubt.
as they were, Flesh and blood would be ready to doubt.
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711
But seeing God hath blessed the fruite of our cattell, the increase of our kine, the flockes of our sheepe, our basket, our dough, seeing al his blessings are come vpon vs,
But seeing God hath blessed the fruit of our cattle, the increase of our kine, the flocks of our sheep, our basket, our dough, seeing all his blessings Are come upon us,
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712
and ouertaken vs, as hee promysed to them that feare him:
and overtaken us, as he promised to them that Fear him:
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713
why should wee labour to fulfill the lustes of the fleshe, and take no care to prouide victuall for our soules? I pray God those things be not the fall of England, which were the vtter ruine of Sodome. They were iiii. sinnes: pride, pride aboundeth in England:
why should we labour to fulfil the lusts of the Flesh, and take no care to provide victual for our Souls? I pray God those things be not the fallen of England, which were the utter ruin of Sodom. They were iiii. Sins: pride, pride Aboundeth in England:
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714
fulnesse of bread, gluttony triumpheth in England: idlenesse: idlenesse is succoured in Englande:
fullness of bred, gluttony Triumpheth in England: idleness: idleness is succored in England:
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715
contempt of the poore, & beholde this sin, hath, as a Queene gottē the vpper hand in England. Aboue all other vices.
contempt of the poor, & behold this since, hath, as a Queen got the upper hand in England. Above all other vices.
n1 pp-f dt j, cc vvi d n1, vhz, c-acp dt n1 vvn dt jc n1 p-acp np1. p-acp d j-jn n2.
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716
The way to heauen is a narrow way, the gate is a straight gate: then wee must striue and labour to enter in.
The Way to heaven is a narrow Way, the gate is a straight gate: then we must strive and labour to enter in.
dt n1 p-acp n1 vbz dt j n1, dt n1 vbz dt j n1: cs pns12 vmb vvi cc vvi pc-acp vvi p-acp.
(4) sermon (DIV1)
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717
The kingdome of heauē is a treasure hid in the ground, it is a pearle of great price in a far country:
The Kingdom of heaven is a treasure hid in the ground, it is a pearl of great price in a Far country:
dt n1 pp-f n1 vbz dt n1 vvn p-acp dt n1, pn31 vbz dt n1 pp-f j n1 p-acp dt j n1:
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718
then must we take our spade & dig: then must we enter into ship, and passe ouer the seas.
then must we take our spade & dig: then must we enter into ship, and pass over the Seas.
av vmb pns12 vvi po12 n1 cc vvi: av vmb pns12 vvi p-acp n1, cc vvi p-acp dt n2.
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719
We are in the Lords Vinyarde, not they that sleepe and are idle shall haue their penny at night:
We Are in the lords Vinyarde, not they that sleep and Are idle shall have their penny At night:
pns12 vbr p-acp dt n2 n1, xx pns32 d vvi cc vbr j vmb vhi po32 n1 p-acp n1:
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720
but they that worke and labour. Thou art promised to haue, but thou must aske, and haue:
but they that work and labour. Thou art promised to have, but thou must ask, and have:
cc-acp pns32 cst vvb cc n1. pns21 vb2r vvn pc-acp vhi, cc-acp pns21 vmb vvi, cc vhb:
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721
thou shalt finde, but thou must seeke and finde: it shalbe opened vnto thee, but thou must first knocke, and then it shalbe opened.
thou shalt find, but thou must seek and find: it shall opened unto thee, but thou must First knock, and then it shall opened.
pns21 vm2 vvi, cc-acp pns21 vmb vvi cc vvi: pn31 vmb|vbi vvn p-acp pno21, cc-acp pns21 vmb ord vvi, cc av pn31 vmb|vbi vvn.
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722
Knocke like the womā of Canaan, who continued knocking, although shee was three times repelled,
Knock like the woman of Canaan, who continued knocking, although she was three times repelled,
vvb av-j dt n1 pp-f np1, r-crq vvd vvg, cs pns31 vbds crd n2 vvn,
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723
and the gate of mercie was shut against her, not that she should not enter in:
and the gate of mercy was shut against her, not that she should not enter in:
cc dt n1 pp-f n1 vbds vvn p-acp pno31, xx cst pns31 vmd xx vvi p-acp:
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724
but that with more earnestnes, desire, and vehemencie shee myght knocke, and euen prye thorowe the chinkes of the gate:
but that with more earnestness, desire, and vehemency she might knock, and even pry thorough the chinks of the gate:
cc-acp cst p-acp dc n1, n1, cc n1 pns31 vmd vvi, cc av-j vvi p-acp dt n2 pp-f dt n1:
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725
so must wee labour by prayer for our meate, and though we haue not our petitions at the first, second,
so must we labour by prayer for our meat, and though we have not our petitions At the First, second,
av vmb pns12 vvi p-acp n1 p-acp po12 n1, cc cs pns12 vhb xx po12 n2 p-acp dt ord, ord,
(4) sermon (DIV1)
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726
and third knocking, yet we must knocke: as Peter continued knocking at the dore, before hee coulde come in.
and third knocking, yet we must knock: as Peter continued knocking At the door, before he could come in.
cc ord vvg, av pns12 vmb vvi: p-acp np1 vvd vvg p-acp dt n1, c-acp pns31 vmd vvi p-acp.
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727
Labour to see Christ, as Zacheus, who, being a man of worship, in the middes of a citie, did climb vpon a wild Fig tree,
Labour to see christ, as Zacchaeus, who, being a man of worship, in the mids of a City, did climb upon a wild Fig tree,
n1 pc-acp vvi np1, p-acp np1, r-crq, vbg dt n1 pp-f n1, p-acp dt n2-jn pp-f dt n1, vdd vvi p-acp dt j n1 n1,
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728
like a boy to see Christ, because he was a man of lowe statute, and coulde not see Christ for the prease.
like a boy to see christ, Because he was a man of low statute, and could not see christ for the press.
av-j dt n1 pc-acp vvi np1, c-acp pns31 vbds dt n1 pp-f j n1, cc vmd xx vvi np1 p-acp dt n1.
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729
Let vs labour by fayth, as did the sick of the palsey, to come to Christ, who seeing hee could not goe in at the dore,
Let us labour by faith, as did the sick of the palsy, to come to christ, who seeing he could not go in At the door,
vvb pno12 vvi p-acp n1, c-acp vdd dt j pp-f dt n1, pc-acp vvi p-acp np1, r-crq vvg pns31 vmd xx vvi p-acp p-acp dt n1,
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730
for the multitude, was let down thorow the roof of the house, which they vncouered.
for the multitude, was let down thorough the roof of the house, which they uncovered.
p-acp dt n1, vbds vvn a-acp p-acp dt n1 pp-f dt n1, r-crq pns32 vvn.
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731
Let vs labor by faith to touch the very hem of Christes garment, as did the woman, who had an issue of blood twelue yeares, Let us labour by faith to touch the very hem of Christ's garment, as did the woman, who had an issue of blood twelue Years,
vvb pno12 vvi p-acp n1 pc-acp vvi dt j n1 pp-f npg1 n1, c-acp vdd dt n1, r-crq vhd dt n1 pp-f n1 crd n2,
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732
and had spente all her money on Phisitians.
and had spent all her money on Physicians.
cc vhd vvn d po31 n1 p-acp n2.
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14
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733
If wee thus labour, saluation wil come into Zacheus house, the dropsie shall bee cured, the issue of blood shalbe stopped. If we thus labour, salvation will come into Zacchaeus house, the dropsy shall be cured, the issue of blood shall stopped.
cs pns12 av vvi, n1 vmb vvi p-acp np1 n1, dt n1 vmb vbi vvn, dt n1 pp-f n1 vmb|vbi vvn.
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734
Remember what a iorny the queen of Saba tooke to come to heare the wisedome of Solomon:
remember what a journey the queen of Saba took to come to hear the Wisdom of Solomon:
np1 r-crq dt n1 dt n1 pp-f np1 vvd pc-acp vvi pc-acp vvi dt n1 pp-f np1:
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735
Remember the trauell of the Eunuche of Ethiopia, Candaces the Queene of the Ethiopians chiefe gouernour, who had the rule of al her treasure, remember the travel of the Eunuch of Ethiopia, Candace's the Queen of the Ethiopians chief governor, who had the Rule of all her treasure,
vvb dt n1 pp-f dt n1 pp-f np1, vvz dt n1 pp-f dt njp2 j-jn n1, r-crq vhd dt n1 pp-f d po31 n1,
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736
and came to Hierusalem to worship:
and Come to Jerusalem to worship:
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737
Remember the long iourney of the wisemē who came from the farthest parte of the East to see Christ. remember the long journey of the Wise men who Come from the farthest part of the East to see christ.
vvb dt j n1 pp-f dt n2 r-crq vvd p-acp dt js n1 pp-f dt n1 pc-acp vvi np1.
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738
The Iewes went vp euery yeere to Hierusalem, the Papistes trauaile farre and wide on Pilgrimage, to see reliques, dead mens bones, monuments, images, monasteries,
The Iewes went up every year to Jerusalem, the Papists travail Far and wide on Pilgrimage, to see Relics, dead men's bones, monuments, Images, monasteries,
dt np2 vvd a-acp d n1 p-acp np1, dt njp2 n1 av-j cc av-j p-acp n1, pc-acp vvi n2, j ng2 n2, n2, n2, n2,
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739
and such like trumperie, and they thinke theyr labour well bestowed. All these shall ryse when the trumpet shall sound, and shalbe able to condemne vs,
and such like trumpery, and they think their labour well bestowed. All these shall rise when the trumpet shall found, and shall able to condemn us,
cc d j n1, cc pns32 vvb po32 n1 av vvn. d d vmb vvi c-crq dt n1 vmb vvi, cc vmb|vbi j pc-acp vvi pno12,
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740
if we will take no paines, suffer no labour, moue scarse a foote, to heare the word of God, to receiue the euerlasting Nectar,
if we will take no pains, suffer no labour, move scarce a foot, to hear the word of God, to receive the everlasting Nectar,
cs pns12 vmb vvi dx n2, vvb dx n1, vvb av-j dt n1, pc-acp vvi dt n1 pp-f np1, pc-acp vvi dt j n1,
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741
and the heauenly Ambrosia, to refresh, to nourish, to cherish, yea to preserue our soules vnto euerlasting life.
and the heavenly Ambrosia, to refresh, to nourish, to cherish, yea to preserve our Souls unto everlasting life.
cc dt j n1, pc-acp vvi, pc-acp vvi, pc-acp vvi, uh p-acp vvi po12 n2 p-acp j n1.
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742
But what is meate in this place? whatsoeuer pertaineth to the renuing and amendment of this life,
But what is meat in this place? whatsoever pertaineth to the renewing and amendment of this life,
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743
or to The chiefest part wherof, is that, which is hid from the wise and mightie of the worlde, that which is receiued of the poore and simple, that which is the power of God vnto saluation, to euery one that beleeueth the glorious Gospel of Iesus Christ:
or to The chiefest part whereof, is that, which is hid from the wise and mighty of the world, that which is received of the poor and simple, that which is the power of God unto salvation, to every one that Believeth the glorious Gospel of Iesus christ:
cc p-acp dt js-jn n1 c-crq, vbz d, r-crq vbz vvn p-acp dt j cc j pp-f dt n1, cst r-crq vbz vvn pp-f dt j cc j, cst r-crq vbz dt n1 pp-f np1 p-acp n1, p-acp d pi cst vvz dt j n1 pp-f np1 np1:
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744
and because meat doth not nourish a dead carcasse, we must labour for fayth, the life of the soule:
and Because meat does not nourish a dead carcase, we must labour for faith, the life of the soul:
cc c-acp n1 vdz xx vvi dt j n1, pns12 vmb vvi p-acp n1, dt n1 pp-f dt n1:
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745
and because this meate cannot bee digested in our soules, without the effectuall operation of Gods spirit, we must thirdly labour for the holy Ghost:
and Because this meat cannot be digested in our Souls, without the effectual operation of God's Spirit, we must Thirdly labour for the holy Ghost:
cc c-acp d n1 vmbx vbi vvn p-acp po12 n2, p-acp dt j n1 pp-f npg1 n1, pns12 vmb ord vvi p-acp dt j n1:
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746
who is promised to be giuen to all them that in a right and true prayer shall aske for him of the Father in the name of the sonne,
who is promised to be given to all them that in a right and true prayer shall ask for him of the Father in the name of the son,
r-crq vbz vvn pc-acp vbi vvn p-acp d pno32 cst p-acp dt n-jn cc j n1 vmb vvi p-acp pno31 pp-f dt n1 p-acp dt n1 pp-f dt n1,
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747
although hee descend not like a doue, as vpon our Sauiour, nor in the forme of clouen and fierie tongues, as vpon the Apostles.
although he descend not like a dove, as upon our Saviour, nor in the Form of cloven and fiery tongues, as upon the Apostles.
cs pns31 vvb xx av-j dt n1, c-acp p-acp po12 n1, ccx p-acp dt n1 pp-f vvn cc j n2, c-acp p-acp dt n2.
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748
He is now to be sent not to be seen of our bodily eies: but into our harts, where he cryeth, Abba, Father, as the Apostle saith:
He is now to be sent not to be seen of our bodily eyes: but into our hearts, where he Cries, Abba, Father, as the Apostle Says:
pns31 vbz av pc-acp vbi vvn xx pc-acp vbi vvn pp-f po12 j n2: cc-acp p-acp po12 n2, c-crq pns31 vvz, np1, n1, c-acp dt n1 vvz:
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749
because we are sonnes, God hath sent forth the spirite of his sonne, into our heartes, which cryeth, Abba, father.
Because we Are Sons, God hath sent forth the Spirit of his son, into our hearts, which Cries, Abba, father.
c-acp pns12 vbr n2, np1 vhz vvn av dt n1 pp-f po31 n1, p-acp po12 n2, r-crq vvz, np1, n1.
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750
It is a true saying, Bona magis carendo, quam fruendo sentimus. We better perceiue and feele the commoditie of a thing,
It is a true saying, Bona magis carendo, quam fruendo Sentimus. We better perceive and feel the commodity of a thing,
pn31 vbz dt j n-vvg, fw-la fw-la fw-la, fw-la fw-la fw-la. pns12 j vvb cc vvi dt n1 pp-f dt n1,
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751
when we lacke it, then when we haue it.
when we lack it, then when we have it.
c-crq pns12 vvb pn31, av c-crq pns12 vhb pn31.
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752
For who doth better consider the benefit of the warm fire, then he that is frosen with colde? who doeth better thinke on the commoditie of libertie,
For who does better Consider the benefit of the warm fire, then he that is frozen with cold? who doth better think on the commodity of liberty,
p-acp r-crq vdz j vvi dt n1 pp-f dt j n1, cs pns31 cst vbz j-vvn p-acp j-jn? q-crq vdz j vvi p-acp dt n1 pp-f n1,
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753
then the prysoner? who doeth better remember the vse of apparell, then he which is naked? who doeth more esteeme of meate,
then the prisoner? who doth better Remember the use of apparel, then he which is naked? who doth more esteem of meat,
cs dt n1? q-crq vdz j vvi dt n1 pp-f n1, cs pns31 r-crq vbz j? q-crq vdz av-dc vvi pp-f n1,
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754
then hee that is almost famished? for after a long colde winter, a little sun shining is fayre weather:
then he that is almost famished? for After a long cold winter, a little sun shining is fair weather:
cs pns31 cst vbz av vvn? p-acp p-acp dt j j-jn n1, dt j n1 vvg vbz j n1:
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755
after great sorowe, one dayes pleasure is a paradise: after a long bloody warre, a little peace is a merye world:
After great sorrow, one days pleasure is a paradise: After a long bloody war, a little peace is a merry world:
c-acp j n1, crd ng2 n1 vbz dt n1: c-acp dt j j n1, dt j n1 vbz dt j n1:
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756
and after long hunger, browne bread is good cheare.
and After long hunger, brown bred is good cheer.
cc p-acp j n1, j-jn n1 vbz j n1.
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757
Now if wee could eyther thinke on their extreame miserie, who like the woman of Canaan,
Now if we could either think on their extreme misery, who like the woman of Canaan,
av cs pns12 vmd av-d vvi p-acp po32 j-jn n1, r-crq av-j dt n1 pp-f np1,
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758
like hungry dogs would gladly picke vp the crummes, that fall from our table, and can haue no more of them,
like hungry Dogs would gladly pick up the crumbs, that fallen from our table, and can have no more of them,
av-j j n2 vmd av-j vvi a-acp dt n2, cst vvb p-acp po12 n1, cc vmb vhi dx dc pp-f pno32,
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759
then the prodigall sonne had of the swines huskes:
then the prodigal son had of the Swine husks:
cs dt j-jn n1 vhd pp-f dt ng1 n2:
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760
or at least woulde call to minde our owne miserable famine, when like poore Lazarus, wee lay begging at the rich mans gate, dogges hauing more mercy then men,
or At least would call to mind our own miserable famine, when like poor Lazarus, we lay begging At the rich men gate, Dogs having more mercy then men,
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761
and wee no more satisfied then Tantalus with his apples.
and we no more satisfied then Tantalus with his Apples.
cc pns12 av-dx av-dc vvn cs np1 p-acp po31 n2.
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762
We would no doubt labour to obtaine by Christ, not houses, or liuings as that Scribe:
We would not doubt labour to obtain by christ, not houses, or livings as that Scribe:
pns12 vmd xx vvi n1 pc-acp vvi p-acp np1, xx n2, cc n2-vvg p-acp d vvi:
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763
not to bee Lordes and Dukes, as Iames and Iohn: not to haue belly cheare, as in this place the Iewes did: not to be lords and Dukes, as James and John: not to have belly cheer, as in this place the Iewes did:
xx pc-acp vbi n2 cc n2, c-acp np1 cc np1: xx pc-acp vhi n1 n1, c-acp p-acp d n1 dt np2 vdd:
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764
but for the meate of the soule, which endureth vnto euerlasting lyfe.
but for the meat of the soul, which Endureth unto everlasting life.
cc-acp p-acp dt n1 pp-f dt n1, r-crq vvz p-acp j n1.
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765
But what was our famine, how were we vsed, or rather abused? Sower leauen was put to our sweete bread:
But what was our famine, how were we used, or rather abused? Sour leaven was put to our sweet bred:
p-acp r-crq vbds po12 n1, c-crq vbdr pns12 vvn, cc av-c vvn? j n1 vbds vvn p-acp po12 j n1:
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766
Coloquintida was cast into our potage: chaf thrown among our wheate: sand mingled with our dough:
Coloquintida was cast into our potage: chaf thrown among our wheat: sand mingled with our dough:
n1 vbds vvn p-acp po12 n1: j vvn p-acp po12 n1: n1 vvn p-acp po12 n1:
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767
amongst our gold there was drosse: wee had water for wine: brasse for siluer: the cuppe of the whore, for the cup of the Lord: wormewoode, for hony: gall for Manna: the legende, for the Gospell: wolues, for shepheards:
among our gold there was dross: we had water for wine: brass for silver: the cup of the whore, for the cup of the Lord: Wormwood, for honey: Gall for Manna: the legend, for the Gospel: wolves, for shepherds:
p-acp po12 n1 a-acp vbds n1: pns12 vhd n1 p-acp n1: n1 p-acp n1: dt n1 pp-f dt n1, p-acp dt n1 pp-f dt n1: n1, p-acp n1: n1 p-acp n1: dt n1, p-acp dt n1: n2, c-acp n2:
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768
the inuentions of man, for the commaundementes of God: man for God: Antichrist, for Christ: the son of perdition, for the sonne of GOD.
the Inventions of man, for the Commandments of God: man for God: Antichrist, for christ: the son of perdition, for the son of GOD.
dt n2 pp-f n1, p-acp dt n2 pp-f np1: n1 p-acp np1: np1, p-acp np1: dt n1 pp-f n1, p-acp dt n1 pp-f np1.
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769
Agayne, the worde was deliuered vnto vs in a straunge tongue:
Again, the word was Delivered unto us in a strange tongue:
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770
that neither we could tel how to daunce, when they blewe the pipe, nor how to behaue our selues in battaile,
that neither we could tell how to dance, when they blew the pipe, nor how to behave our selves in battle,
cst d pns12 vmd vvi c-crq pc-acp vvi, c-crq pns32 vvd dt n1, ccx c-crq pc-acp vvi po12 n2 p-acp n1,
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771
when they did sound the trumpet:
when they did found the trumpet:
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772
neither the vnderstanding was bettered, nor the congregation edified, nor the vnlearned, at the giuing of thanks, coulde say Amen: neither the understanding was bettered, nor the congregation edified, nor the unlearned, At the giving of thanks, could say Amen:
d dt n1 vbds vvn, ccx dt n1 vvn, ccx dt j, p-acp dt vvg pp-f n2, vmd vvi uh-n:
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773
but they were Barbarians to vs, and we Barbarians to them.
but they were Barbarians to us, and we Barbarians to them.
cc-acp pns32 vbdr n2-jn p-acp pno12, cc pns12 n2-jn p-acp pno32.
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774
Furthermore, the common people might not reade the worde, they might not once taste of that heauenly foode,
Furthermore, the Common people might not read the word, they might not once taste of that heavenly food,
av, dt j n1 vmd xx vvi dt n1, pns32 vmd xx a-acp vvi pp-f cst j n1,
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775
vnlesse the Priestes had first chewed it in their own mouths:
unless the Priests had First chewed it in their own mouths:
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776
whose mouths were full of bitternesse, whose throates were open sepulchres, whose teeth were venomous, whose tongues were ful of deceite, vnder whose lippes was the poyson of aspes:
whose mouths were full of bitterness, whose throats were open sepulchres, whose teeth were venomous, whose tongues were full of deceit, under whose lips was the poison of asps:
rg-crq n2 vbdr j pp-f n1, rg-crq n2 vbdr j n2, rg-crq n2 vbdr j, rg-crq n2 vbdr j pp-f n1, p-acp rg-crq n2 vbds dt n1 pp-f n2:
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777
who did eate vp the Lords people as bread, whose feete were swift to shedde the blood of Saints,
who did eat up the lords people as bred, whose feet were swift to shed the blood of Saints,
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but right deare in the sight of the Lorde is the death of his Saintes.
but right deer in the sighed of the Lord is the death of his Saints.
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779
But why might not the people reade the word, taste this meate? they (forsooth) gathered damnable errours,
But why might not the people read the word, taste this meat? they (forsooth) gathered damnable errors,
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780
and sucked out thence deadly poyson. Because our Sauiour sayde:
and sucked out thence deadly poison. Because our Saviour said:
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781
it is giuen to you to know the secreetes of the kingdome of heauen, but to them it is not giuen. Because hee sayd again: it is given to you to know the secreetes of the Kingdom of heaven, but to them it is not given. Because he said again:
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782
giue not that which is holy to dogges, neither cast ye your pearls before swine.
give not that which is holy to Dogs, neither cast you your Pearls before Swine.
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783
First, I aunswere, that Vzza for putting forth his hande to holde the arke, when the oxen did shake it, died before the Lorde:
First, I answer, that Uzza for putting forth his hand to hold the Ark, when the oxen did shake it, died before the Lord:
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784
that Vzziah burned incense, and was therefore stroken with a leprosie, because they vsurped the offices of the Priestes and Leuites, contrary to the expresse commaundement of God.
that Uzziah burned incense, and was Therefore stroken with a leprosy, Because they usurped the Offices of the Priests and Levites, contrary to the express Commandment of God.
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785
But if this was spoken to all, and be the dutie of all Christians, searche the scriptures.
But if this was spoken to all, and be the duty of all Christians, search the Scriptures.
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786
I do not only say wo vnto thē, because they shut vp the kingdome of heauen before men, they themselues will not goe in,
I do not only say woe unto them, Because they shut up the Kingdom of heaven before men, they themselves will not go in,
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787
nor suffer them to goe, that would enter:
nor suffer them to go, that would enter:
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788
but I exhorte them to remember the blinde zeale of Christes Disciples, in forbiddinge children to come vnto him, rebuked:
but I exhort them to Remember the blind zeal of Christ's Disciples, in forbidding children to come unto him, rebuked:
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789
suffer little children to come to mee, and forbidde them not: the blinde zeale of Ioshua requesting Moses to forbid Elead and Medad to prophecie, reprehended:
suffer little children to come to me, and forbid them not: the blind zeal of Ioshua requesting Moses to forbid Elead and Medad to prophecy, reprehended:
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790
I would to God that all the Lords people were Prophets. I would to God that all the lords people were prophets.
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791
The blinde zeale of Iohn, willing Christ to forbidde one to cast out deuils in his name, misliked, suffer him, hee that is not against me, is with me.
The blind zeal of John, willing christ to forbid one to cast out Devils in his name, misliked, suffer him, he that is not against me, is with me.
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792
The blind zeale of Nadab and Abihu, because they offered straunge fire, condemned:
The blind zeal of Nadab and Abihu, Because they offered strange fire, condemned:
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793
who because they offered not that fire, which came from heauen, but straunge fire, were deuoured of fire.
who Because they offered not that fire, which Come from heaven, but strange fire, were devoured of fire.
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794
An euerlasting fire is reserued for those, which haue troaden vnder foote the doctrin that came from heauen,
an everlasting fire is reserved for those, which have troaden under foot the Doctrine that Come from heaven,
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795
& haue brought in straung doctrine, which neuer was in heauen. As that fire, so this meate came from heauen:
& have brought in strange Doctrine, which never was in heaven. As that fire, so this meat Come from heaven:
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796
in this they differ, that fire endured onely to the captiuitie of Babylon: but this meat endureth vnto euerlasting life. Wherfore, though Peter, or Paule:
in this they differ, that fire endured only to the captivity of Babylon: but this meat Endureth unto everlasting life. Wherefore, though Peter, or Paul:
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797
though Gabriel, or Michael, Cherubim, or Seraphim, teach any other thing, thē that we haue receiued of the Lord, who came downe from heauen,
though Gabriel, or Michael, Cherubin, or Seraphim, teach any other thing, them that we have received of the Lord, who Come down from heaven,
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798
and brought this meate from heauen, let him be accursed: as I said before, so I say again:
and brought this meat from heaven, let him be accursed: as I said before, so I say again:
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799
if any of these bring any thing besides that, which we haue receiued of the Lord, let them,
if any of these bring any thing beside that, which we have received of the Lord, let them,
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800
and euery one of them, be accursed.
and every one of them, be accursed.
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801
Secondly, I answer, that though the spider doe gather poyson, where the Bee doth suck hony,
Secondly, I answer, that though the spider do gather poison, where the Bee does suck honey,
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802
yet there is no poison in the sweet flower, but the corrupt humour that is in the spyder, doth turne the sweet iuyce into poison:
yet there is no poison in the sweet flower, but the corrupt humour that is in the spider, does turn the sweet juice into poison:
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803
so there are no errours, nor heresies in the word of god, but the corrupt & venomous nature of man, doth turn the comfortable sap of Gods word into deadly poyson.
so there Are no errors, nor heresies in the word of god, but the corrupt & venomous nature of man, does turn the comfortable sap of God's word into deadly poison.
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804
Now, if the spyder gather poyson, let not therfore the Bee be driuen from the flowers:
Now, if the spider gather poison, let not Therefore the Bee be driven from the flowers:
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805
though the sons of Satan, doe gather errours, and suck that which vnto them is poison:
though the Sons of Satan, do gather errors, and suck that which unto them is poison:
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806
yet let not therfore the children of GOD, be forbidden to sucke mylke, which shall saue their soules.
yet let not Therefore the children of GOD, be forbidden to suck milk, which shall save their Souls.
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807
Christ is put both for the fall, and also for the rysing, agayne of many in Israell:
christ is put both for the fallen, and also for the rising, again of many in Israel:
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808
he is a rock to buylde on, and hee is a stone that will grind to powder: he is a rock to build on, and he is a stone that will grind to powder:
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809
if the Gospell be hid, it is hid to them that are lost, it is vnto some the sauour of death, vnto death, to other some the sauour of life vnto lyfe. if the Gospel be hid, it is hid to them that Are lost, it is unto Some the savour of death, unto death, to other Some the savour of life unto life.
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810
It is not giuen to them to knowe the misteries:
It is not given to them to know the Mysteres:
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811
who are they, to whom it is not giuen? it followeth, that people, whose heart is waxed fat, whose eares are dull of hearing, who winke with their eies, who Are they, to whom it is not given? it follows, that people, whose heart is waxed fat, whose ears Are dull of hearing, who wink with their eyes,
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812
least with their eies they shoulde see, and heare with their eares, and vnderstand with their heartes,
lest with their eyes they should see, and hear with their ears, and understand with their hearts,
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813
and should returne, that I might heale them.
and should return, that I might heal them.
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814
The Gospell (saieth Paule) is the misterie hid since the world began, and from all ages,
The Gospel (Saith Paul) is the mystery hid since the world began, and from all ages,
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815
but nowe is made manifest to the Saintes of God, to whom GOD would make knowne what is the riches of his glorious misterie among the gentiles.
but now is made manifest to the Saints of God, to whom GOD would make known what is the riches of his glorious mystery among the Gentiles.
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816
Dogs must not haue that which is holy. There is a dogge, which turneth about, and teareth them that doe offer holy thinges.
Dogs must not have that which is holy. There is a dog, which turns about, and teareth them that do offer holy things.
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817
Let not this dogge receiue that holy thing.
Let not this dog receive that holy thing.
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818
There is a dogge, that cryeth with the woeman of Canaan, trueth Lord, I confesse, that I am a dog,
There is a dog, that Cries with the woman of Canaan, truth Lord, I confess, that I am a dog,
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819
yet the whelps may gather vp the crums that fal frō the childrēs table: Christ wil haue that holy thing to be giuen to this dog. Cast not pearls before swin.
yet the whelps may gather up the crumbs that fall from the Children's table: christ will have that holy thing to be given to this dog. Cast not Pearls before swin.
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820
Truth, if they bee foule, and treade them vnder their feete, or if they bee washt,
Truth, if they be foul, and tread them under their feet, or if they be washed,
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821
and returne backe too their wallowing in the myre.
and return back too their wallowing in the mire.
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822
But if wee which were swine, are by the blood of Christe washed, and by the water of regeneration sanctified,
But if we which were Swine, Are by the blood of Christ washed, and by the water of regeneration sanctified,
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823
& of swine are made lambes, let vs haue that pearl, we wil not tread it vnder our feete. One Gospell,
& of Swine Are made Lambs, let us have that pearl, we will not tread it under our feet. One Gospel,
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824
yet diuersly it worketh in diuers mens heartes. Water wil harden yron, and soften the earth.
yet diversely it works in diverse men's hearts. Water will harden iron, and soften the earth.
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825
The Sunne drieth clay, and melteth waxe: the seede in good groūd, bringeth forth increase: but sowed among stones or thornes, it bringeth foorth no fruit.
The Sun drieth clay, and melts wax: the seed in good ground, brings forth increase: but sowed among stones or thorns, it brings forth no fruit.
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826
The fault is not in the seede, but in the soyle: the Sunne to vs that haue cleare sight is comfortable:
The fault is not in the seed, but in the soil: the Sun to us that have clear sighed is comfortable:
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827
to the man that is poreblinde, it is hurtfull. Blame not the Sunne but the foole that will turne his eyes towardes the Sunne.
to the man that is purblind, it is hurtful. Blame not the Sun but the fool that will turn his eyes towards the Sun.
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828
Suger to vs that bee in health is sweete: to the sicke of an Ague it is bitter:
Sugar to us that be in health is sweet: to the sick of an Ague it is bitter:
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829
the Suger is not bitter, his tast is naught.
the Sugar is not bitter, his taste is nought.
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830
Daintie meates to some stomackes are wholesome, to others they are fulsome, the fault is not in the meate, but in the stomacke.
Dainty Meats to Some stomachs Are wholesome, to Others they Are fulsome, the fault is not in the meat, but in the stomach.
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831
Euen so Christe crucified, is to the Iewe a stumbling blocke, to the Grecian folishnesse:
Eve so Christ Crucified, is to the Iewe a stumbling block, to the Grecian folishnesse:
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832
but to them that are called, he is the power of God, and the wisedome of God:
but to them that Are called, he is the power of God, and the Wisdom of God:
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833
bee they Iew or Grecian, bond or free, male or female. Wherefore, thirdly I answere: though drunkardes and tosse pottes abuse wine, yet wine is profitable:
bee they Iew or Grecian, bound or free, male or female. Wherefore, Thirdly I answer: though drunkards and toss pots abuse wine, yet wine is profitable:
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834
though vsurers and couetous men abuse money, yet money is necessary: though cutters and swinge-bucklers abuse weapons, yet weapons are needfull.
though usurers and covetous men abuse money, yet money is necessary: though cutters and swinge-bucklers abuse weapons, yet weapons Are needful.
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835
Right so, though the word of God by Heretikes, and Athistes bee abused, yet it is not to be forbidden.
Right so, though the word of God by Heretics, and Atheists be abused, yet it is not to be forbidden.
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836
Because it giueth wisedome euen vnto the simple: because it hath milke for babes, and strong meate for men:
Because it gives Wisdom even unto the simple: Because it hath milk for babes, and strong meat for men:
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837
because it is a lanterne to our feet, and a light to our pathes:
Because it is a lantern to our feet, and a Light to our paths:
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838
because it doth lightē vs that sit in darknesse, and in the shadow of death and doth guide our feet into the way of peace.
Because it does lighten us that fit in darkness, and in the shadow of death and does guide our feet into the Way of peace.
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839
Let them with Otho reason thus absurdly: the title set ouer Christs head by pilat was written in Hebrew, Greek, and Latine: Let them with Otho reason thus absurdly: the title Set over Christ head by pilot was written in Hebrew, Greek, and Latin:
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840
therefore the worde muste be read in one of these tongues, wee thus affirme:
Therefore the word must be read in one of these tongues, we thus affirm:
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841
that God, who did confounde the tongues of all men at the building of Babell, they before hauing all one language: that God, who did confound the tongues of all men At the building of Babel, they before having all one language:
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842
that God I say at the beginning of the building of his church did giue to his Apostles and seruantes, not onely the knowledge of Hebrew, Greeke,
that God I say At the beginning of the building of his Church did give to his Apostles and Servants, not only the knowledge of Hebrew, Greek,
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and Latine, but of all languages in the worlde:
and Latin, but of all languages in the world:
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that all tongues vnder heauen, all nations vnder the Sunne might, reade, heare, and pray, in their owne language, in their owne mother tongue.
that all tongues under heaven, all Nations under the Sun might, read, hear, and pray, in their own language, in their own mother tongue.
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Wee therefore say with Cyprian Non videndum est, quid aliqui ante nos fecerunt, sed quid ille, qui ante omnes est, faciendum mandarit. we Therefore say with Cyprian Non videndum est, quid aliqui ante nos fecerunt, sed quid Isle, qui ante omnes est, faciendum mandarit.
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We must not care, what they haue doone which were before vs: but what hee doeth commaund to be doone, which was before all.
We must not care, what they have done which were before us: but what he doth command to be done, which was before all.
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Let vs then remember our miserable estate, howe wee sate downe and wept, to remember Syon:
Let us then Remember our miserable estate, how we sat down and wept, to Remember Syon:
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howe we sought the word in strange Countries, howe the Gospel was mingled with vanities: how it was in a strange language how it was hid from the common people.
how we sought the word in strange Countries, how the Gospel was mingled with vanities: how it was in a strange language how it was hid from the Common people.
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O let vs nowe then bee thankefull vnto the Lorde, and that the world may knowe that wee are thankefull, let vs labour for that meate whiche indureth vnto euerlasting life.
O let us now then be thankful unto the Lord, and that the world may know that we Are thankful, let us labour for that meat which Endureth unto everlasting life.
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As the Philistines coulde not preuaile against Sampson, although his heyfer had betraied him, and his hayre cut of, As the philistines could not prevail against Sampson, although his heifer had betrayed him, and his hair Cut of,
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vntill they had pluckt out his eies:
until they had plucked out his eyes:
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so the Papistes could by no means so sone get the vpper hād, as by pulling out the eyes of the people, by taking from them their light, sight, knowledge,
so the Papists could by no means so soon get the upper hand, as by pulling out the eyes of the people, by taking from them their Light, sighed, knowledge,
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and vnderstanding, making them blinde, not as whelpes, whiche see after ix. dayes, not as the blinde man, who sawe men as trees:
and understanding, making them blind, not as whelps, which see After ix. days, not as the blind man, who saw men as trees:
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not as Paule whose eies were open, yet sawe nothing by reason of his scales:
not as Paul whose eyes were open, yet saw nothing by reason of his scales:
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but as blinde as Moles, as blinde as beetles, as blinde as the men of Sodome, who coulde not finde Lots doore:
but as blind as Moles, as blind as beetles, as blind as the men of Sodom, who could not find Lots door:
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as blinde as the king of Arams seruantes, who came to bring Elizeus to their maister,
as blind as the King of Arams Servants, who Come to bring Elisha to their master,
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but were by him, not seeing whither they wente, brought into Samaria.
but were by him, not seeing whither they went, brought into Samaria.
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But as the Lorde opened the eyes of Hagar, that she sawe the well of water:
But as the Lord opened the eyes of Hagar, that she saw the well of water:
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as he opened the eies of Elizeus his man, that hee sawe the mountaines full of Chariots and horses of fier:
as he opened the eyes of Elisha his man, that he saw the Mountains full of Chariots and Horses of fire:
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as hee opened the eies of Paule, that the scales fell from his eies:
as he opened the eyes of Paul, that the scales fell from his eyes:
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so hath hee nowe opened our eies, that wee see the wonderous thinges of his lawe, the light of his truth, the brightnesse of his woorde, the shining beames of his glorious Gospell.
so hath he now opened our eyes, that we see the wondrous things of his law, the Light of his truth, the brightness of his word, the shining beams of his glorious Gospel.
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Noah reioyced when hee sawe the Doue come in with a leafe in her mouth, wherby he knew the waters were abated:
Noah rejoiced when he saw the Dove come in with a leaf in her Mouth, whereby he knew the waters were abated:
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Ioshua reioyced when hee sawe the Sun stand still for a whole day, whereby hee knewe his enimies shoulde bee discomfited:
Ioshua rejoiced when he saw the Sun stand still for a Whole day, whereby he knew his enemies should be discomfited:
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Israell reioyced, when hee sawe the clowde, or the piller of fier whereby hee knewe that by the Lord he was guided.
Israel rejoiced, when he saw the cloud, or the pillar of fire whereby he knew that by the Lord he was guided.
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Elias reioyced when he saw the clowde no bigger then an hande, whereby hee knewe the earth should be watered:
Elias rejoiced when he saw the cloud no bigger then an hand, whereby he knew the earth should be watered:
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Ezechias reioyced when hee sawe the shadowe goe backe x. degrees, whereby hee knewe his dayes were prolonged:
Hezekiah rejoiced when he saw the shadow go back x. Degrees, whereby he knew his days were prolonged:
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the wise men reioyced when they sawe the starre, whereby they knew that to Iesus they should be conducted.
the wise men rejoiced when they saw the star, whereby they knew that to Iesus they should be conducted.
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The wise men reioyced when they sawe Christe in the manger: the shepheardes when they harde the newes.
The wise men rejoiced when they saw Christ in the manger: the shepherds when they harden the news.
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Simeon, when he imbraced him in his swadling clowtes: Thomas, when hee felte his woundes: Steuen, when he saw the heauens open.
Simeon, when he embraced him in his swaddling clouts: Thomas, when he felt his wounds: Stephen, when he saw the heavens open.
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Euen so iust cause haue wee to lift vp our heartes and reioyce.
Eve so just cause have we to lift up our hearts and rejoice.
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For many kinges, wise men, prophetes, fathers, haue desired to heare those things which wee heare,
For many Kings, wise men, Prophets, Father's, have desired to hear those things which we hear,
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and coulde not heare them, and to see those dayes which wee see, but coulde not see them.
and could not hear them, and to see those days which we see, but could not see them.
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The Lorde graunt, that as wee haue eies and see, taste and feele this meate. So we may haue mindes to desire it, and willes to labour for it.
The Lord grant, that as we have eyes and see, taste and feel this meat. So we may have minds to desire it, and wills to labour for it.
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Againe, remember, as the Philistines left neuer a whetstone, no speare, onely two swordes, no smith in all the lande of Israell,
Again, Remember, as the philistines left never a whetstone, no spear, only two swords, no smith in all the land of Israel,
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least said they, the Hebrwes make them swordes and speares, and so preuaile against vs:
lest said they, the Hebrews make them swords and spears, and so prevail against us:
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so the vncircumcised Romanes, the Popish shauelings, the superstitious, Egyptians, Chirstians without, & none within, Iewes in the flesh,
so the uncircumcised Romans, the Popish shavelings, the superstitious, egyptians, Christians without, & none within, Iewes in the Flesh,
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& not in the heart, Israelites in the letter, and not in the spirit, who sought praise of men,
& not in the heart, Israelites in the Letter, and not in the Spirit, who sought praise of men,
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but none of God, left very fewe whetstones, few swordes, that is, very few Testamentes and Bibles, left fewe Smithes, that is fewe builders in Gods Churche among vs,
but none of God, left very few whetstones, few swords, that is, very few Testaments and Bibles, left few Smith's, that is few Builders in God's Church among us,
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least the Protestantes, said they, make them swordes and speares, and so preuaile against vs. O let vs reioyce and be thankful.
lest the Protestants, said they, make them swords and spears, and so prevail against us Oh let us rejoice and be thankful.
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For as Ionathan with one swoorde ouercame the Philistines:
For as Ionathan with one sword overcame the philistines:
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so Gods ministers by one swoorde, the sworde of spirite, the worde of GOD, haue pulled downe the power & kingdome of Antichrist.
so God's Ministers by one sword, the sword of Spirit, the word of GOD, have pulled down the power & Kingdom of Antichrist.
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God graunt he neuer rise again in England. As waxe melteth at the Sunne, as the fat of lambes consumeth before the fier:
God grant he never rise again in England. As wax melts At the Sun, as the fat of Lambs consumeth before the fire:
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as the heate dryeth vp the clowdes:
as the heat drieth up the Clouds:
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as the Lion goeth into his denne, when man goeth foorth to his worke, as the Owle flieth to his hole, when the day starre appeareth:
as the lion Goes into his den, when man Goes forth to his work, as the Owl flies to his hold, when the day star appears:
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as Dagon fell downe before the arke of the Lord:
as Dagon fell down before the Ark of the Lord:
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as Bell & the Dragon were destroied before the face of Daniell, so the mists of Egypt vanished, the Lions of Babilon were vanquished, the owles of Rome departed, the fat gre•e of Antichriste melted, the Gods of that Sunne of perdition were with vs in Englande all destroyed, they al come to nothing,
as Bell & the Dragon were destroyed before the face of Daniell, so the mists of Egypt vanished, the Lions of Babylon were vanquished, the owls of Rome departed, the fat gre•e of Antichrist melted, the God's of that Sun of perdition were with us in England all destroyed, they all come to nothing,
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when it pleased the Lorde too sende his fier, his heat, his sonne, his day starre, his ark and his Daniell, that is, his worde and ministers amongst vs. Let vs then remember howe cruelly we were handeled,
when it pleased the Lord too send his fire, his heat, his son, his day star, his Ark and his Daniell, that is, his word and Ministers among us Let us then Remember how cruelly we were handled,
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and reioyce in the Lorde that wee are so mercifully deliuered:
and rejoice in the Lord that we Are so mercifully Delivered:
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but I would to God that many were not sory for the departure of this whoore out of England:
but I would to God that many were not sorry for the departure of this whore out of England:
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loke you to your selues, chiefly O ye merchants.
look you to your selves, chiefly Oh you merchant's.
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For you may seeme to haue most cause to lament for the fall of that great strumpet, For thus sayth the Angell:
For you may seem to have most cause to lament for the fallen of that great strumpet, For thus say the Angel:
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The kinges of the earth shal bewaile her, and lament for her, which haue committed fornication with her: The Kings of the earth shall bewail her, and lament for her, which have committed fornication with her:
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they shall cry, Alas, alas, the great citie Babilon, that mightie citie:
they shall cry, Alas, alas, the great City Babylon, that mighty City:
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but why shall they so lament? because, saith hee, they liued in pleasure with her:
but why shall they so lament? Because, Says he, they lived in pleasure with her:
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yea chiefly the merchantes of the earth (saith the Angel) shall weepe and waile ouer her:
yea chiefly the Merchants of the earth (Says the Angel) shall weep and wail over her:
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yea, euery ship maister, and all the people that occupie shippes, and shipmen, and whosoeuer trafficke on the Sea, shal stande a farre of and crye: Alas, alas, that great citie.
yea, every ship master, and all the people that occupy ships, and shipmen, and whosoever traffic on the Sea, shall stand a Far of and cry: Alas, alas, that great City.
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But why shal merchants and all shipmen crie so? Because no man buyeth their ware any more:
But why shall merchant's and all shipmen cry so? Because no man buyeth their ware any more:
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and by that whore (saith hee) were made rich al that had shippes on the Sea, by her costlinesse. Bee not sory for her:
and by that whore (Says he) were made rich all that had ships on the Sea, by her costliness. Bee not sorry for her:
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marke what the Angell saith in that place:
mark what the Angel Says in that place:
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O heauen, reioyce of her, and the holy Apostles and Prophetes, and pray vnto the Lorde that she neuer returne hyther againe.
Oh heaven, rejoice of her, and the holy Apostles and prophets, and pray unto the Lord that she never return hither again.
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When Dagon fel downe before the arke of the Lord: the first time, hee was not broken: When Dagon fell down before the Ark of the Lord: the First time, he was not broken:
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hee was set vp the second time, but then the head of Dagon and his handes were broken of.
he was Set up the second time, but then the head of Dagon and his hands were broken of.
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903
That whore of Babylon fell downe once in the dayes of king Edward, and was set vp again in the dayes of Queene Mary.
That whore of Babylon fell down once in the days of King Edward, and was Set up again in the days of Queen Marry.
cst n1 pp-f np1 vvd a-acp a-acp p-acp dt n2 pp-f n1 np1, cc vbds vvn a-acp av p-acp dt n2 pp-f n1 uh.
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21
Image 52
904
But nowe in the glorious raigne of our Souereigne Elizabeth, shee is fallen downe the seconde time, not only her head,
But now in the glorious Reign of our Sovereign Elizabeth, she is fallen down the seconde time, not only her head,
p-acp av p-acp dt j n1 pp-f po12 n-jn np1, pns31 vbz vvn a-acp dt ord n1, xx av-j po31 n1,
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21
Image 52
905
and her handes are broken of, but wee hope that all her body is grounde to powder:
and her hands Are broken of, but we hope that all her body is ground to powder:
cc po31 n2 vbr vvn pp-f, cc-acp pns12 vvb cst d po31 n1 vbz n1 pc-acp vvi:
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21
Image 52
906
a curse come to him that shall goe about to set her vppe againe.
a curse come to him that shall go about to Set her up again.
dt n1 vvb p-acp pno31 cst vmb vvi a-acp pc-acp vvi pno31 a-acp av.
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21
Image 52
907
Cursed bee that man (saith Ioshua) before the Lorde, that ryseth vp and buildeth this Citie Ierico:
Cursed be that man (Says Ioshua) before the Lord, that Riseth up and builds this city Jericho:
vvn vbi d n1 (vvz np1) p-acp dt n1, cst vvz a-acp cc vvz d n1 np1:
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21
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908
yet Hiell did builde Ierico, but a curse came to his whole stocke and house for it. yet Hiell did build Jericho, but a curse Come to his Whole stock and house for it.
av np1 vdd vvi np1, p-acp dt n1 vvd p-acp po31 j-jn n1 cc n1 p-acp pn31.
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21
Image 53
909
So cursed be that man before the Lorde, that shall beginne to builde that towre of Babell, that seate of Antichriste in Englande againe.
So cursed be that man before the Lord, that shall begin to build that tower of Babel, that seat of Antichrist in England again.
np1 vvd vbb d n1 p-acp dt n1, cst vmb vvi pc-acp vvi d n1 pp-f np1, cst n1 pp-f np1 p-acp np1 av.
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21
Image 53
910
But as the Lorde commaunded Ierusalem to be distroied, and all the Iewes, though Iulian the Emperour did with all his power aide them, were not able to build it:
But as the Lord commanded Ierusalem to be destroyed, and all the Iewes, though Iulian the Emperor did with all his power aid them, were not able to built it:
cc-acp c-acp dt n1 vvd np1 pc-acp vbi vvn, cc d dt np2, cs np1 dt n1 vdd p-acp d po31 n1 vvi pno32, vbdr xx j pc-acp vvi pn31:
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21
Image 53
911
so the Lord hath throwne downe this whore:
so the Lord hath thrown down this whore:
av dt n1 vhz vvn a-acp d n1:
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21
Image 53
912
and we trust that all the kings of the earth all Popes, all Priestes, all Monkes, all Friers, all Nunnes shall not bee able to lift her vp againe.
and we trust that all the Kings of the earth all Popes, all Priests, all Monks, all Friars, all Nuns shall not be able to lift her up again.
cc pns12 vvb cst d dt n2 pp-f dt n1 d n2, d n2, d n2, d n2, d n2 vmb xx vbi j pc-acp vvi pno31 a-acp av.
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21
Image 53
913
She was in England a glorious whore, & a gorgeous whore, therefore her desolation is more shamefull:
She was in England a glorious whore, & a gorgeous whore, Therefore her desolation is more shameful:
pns31 vbds p-acp np1 dt j n1, cc dt j n1, av po31 n1 vbz av-dc j:
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21
Image 53
914
she was in England an high whore, and an heauie whore.
she was in England an high whore, and an heavy whore.
pns31 vbds p-acp np1 dt j n1, cc dt j n1.
(4) sermon (DIV1)
21
Image 53
915
Therefore her fal is the greater, as Iezabell was hurld out at a windowe, eaten vp of dogges, only her skull, the palmes of her hands,
Therefore her fall is the greater, as Jezebel was hurled out At a window, eaten up of Dogs, only her skull, the palms of her hands,
av po31 n1 vbz dt jc, p-acp np1 vbds vvd av p-acp dt n1, vvn a-acp pp-f n2, av-j po31 n1, dt n2 pp-f po31 n2,
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21
Image 53
916
& her feete remaining, the which the seruants of Iehu buried:
& her feet remaining, the which the Servants of Iehu buried:
cc po31 n2 vvg, dt r-crq dt n2 pp-f np1 vvd:
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21
Image 53
917
so wee thanke our God, who hath throwne downe this great Iezabell, and we pray that if any thing of her be left, it shalbe buried.
so we thank our God, who hath thrown down this great Jezebel, and we pray that if any thing of her be left, it shall buried.
av pns12 vvb po12 np1, r-crq vhz vvn a-acp d j np1, cc pns12 vvb cst cs d n1 pp-f pno31 vbb vvn, pn31 vmb|vbi vvn.
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21
Image 53
918
O let vs then loue & embrace the Gospel: followe and obey the Gospell, and continue in our profession to our liues end.
O let us then love & embrace the Gospel: follow and obey the Gospel, and continue in our profession to our lives end.
sy vvb pno12 av vvi cc vvi dt n1: vvb cc vvi dt n1, cc vvi p-acp po12 n1 p-acp po12 ng1 n1.
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21
Image 53
919
I say, continue, abide, endure, stand fast, be stronge, quiet your selues like men.
I say, continue, abide, endure, stand fast, be strong, quiet your selves like men.
pns11 vvb, vvb, vvb, vvb, vvb av-j, vbb j, vvb po22 n2 av-j n2.
(4) sermon (DIV1)
21
Image 53
920
You haue put your hāds to the plough looke not back, least you be iudged vnfit for the kingdome of God.
You have put your hands to the plough look not back, lest you be judged unfit for the Kingdom of God.
pn22 vhb vvn po22 n2 p-acp dt n1 vvb xx av, cs pn22 vbb vvn j p-acp dt n1 pp-f np1.
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21
Image 53
921
For not euery one that runneth, but he that runneth to the goale, hath the garland:
For not every one that Runneth, but he that Runneth to the goal, hath the garland:
p-acp xx d pi cst vvz, cc-acp pns31 cst vvz p-acp dt n1, vhz dt n1:
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21
Image 53
922
not euery one that entreth into a ship, but hee that goeth ouer the Seas, bringeth home treasures:
not every one that entereth into a ship, but he that Goes over the Seas, brings home treasures:
xx d pi cst vvz p-acp dt n1, cc-acp pns31 cst vvz p-acp dt n2, vvz av-an n2:
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21
Image 53
923
not euery one that worketh in the vineyarde, but he that continueth working vnto night hath the peny:
not every one that works in the vineyard, but he that Continueth working unto night hath the penny:
xx d pi cst vvz p-acp dt n1, cc-acp pns31 cst vvz vvg p-acp n1 vhz dt n1:
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21
Image 53
924
not euery one that fighteth, but hee that ouercometh shall haue the crowne:
not every one that fights, but he that Overcometh shall have the crown:
xx d pi cst vvz, cc-acp pns31 cst vvz vmb vhi dt n1:
(4) sermon (DIV1)
21
Image 53
925
To conclude, not euery one that beginneth well, but that endureth vnto the ende, shalbe saued. Nowe you follow the Gospell:
To conclude, not every one that begins well, but that Endureth unto the end, shall saved. Now you follow the Gospel:
pc-acp vvi, xx d pi cst vvz av, cc-acp cst vvz p-acp dt n1, vmb|vbi vvn. av pn22 vvb dt n1:
(4) sermon (DIV1)
21
Image 53
926
but I feare many are like the snaile, who pulleth in her hornes, if any man goe againste her:
but I Fear many Are like the snail, who pulls in her horns, if any man go against her:
cc-acp pns11 vvb d vbr av-j dt n1, r-crq vvz p-acp po31 n2, cs d n1 vvi p-acp pno31:
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21
Image 53
927
Nowe you laboure for the meate of the soule:
Now you labour for the meat of the soul:
av pn22 n1 p-acp dt n1 pp-f dt n1:
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21
Image 54
928
but you are in your houses, like the snaile, rather thē you will loose your houses, I feare many will fall from their standing:
but you Are in your houses, like the snail, rather them you will lose your houses, I Fear many will fallen from their standing:
cc-acp pn22 vbr p-acp po22 n2, av-j dt n1, av-c pno32 pn22 vmb vvi po22 n2, pns11 vvb d vmb vvi p-acp po32 n-vvg:
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21
Image 54
929
I loue the Gospell saith the worldly man, but as long as I am in my house, that is,
I love the Gospel Says the worldly man, but as long as I am in my house, that is,
pns11 vvb dt n1 vvz dt j n1, cc-acp c-acp av-j c-acp pns11 vbm p-acp po11 n1, cst vbz,
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21
Image 54
930
as long as I haue peace, and quietnesse: but if persecution come, as lice forsake the head when the man is dying:
as long as I have peace, and quietness: but if persecution come, as lice forsake the head when the man is dying:
c-acp av-j c-acp pns11 vhb n1, cc n1: cc-acp cs n1 vvb, c-acp n1 vvi dt n1 c-crq dt n1 vbz vvg:
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21
Image 54
931
as rattes forsake a house that is ruinous, or hath no victuall, so will I leaue the Gospell,
as rats forsake a house that is ruinous, or hath no victual, so will I leave the Gospel,
c-acp n2 vvb dt n1 cst vbz j, cc vhz dx n1, av vmb pns11 vvi dt n1,
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21
Image 54
932
if it bring a swoorde, or warre, or take away my goods.
if it bring a sword, or war, or take away my goods.
cs pn31 vvb dt n1, cc n1, cc vvb av po11 n2-j.
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21
Image 54
933
All the Apostles forsooke Christe in time of danger, and Demas did forsake Paule, and imbraced this present worlde. All the Apostles forsook Christ in time of danger, and Demas did forsake Paul, and embraced this present world.
d dt n2 vvd np1 p-acp n1 pp-f n1, cc np1 vdd vvi np1, cc vvd d j n1.
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21
Image 54
934
But remember this O man, Hee that loueth landes, liuings, or life, more then the Gospell, (it is as true as the Gospell,
But Remember this Oh man, He that loves Lands, livings, or life, more then the Gospel, (it is as true as the Gospel,
cc-acp vvb d uh n1, pns31 cst vvz n2, n2-vvg, cc n1, av-dc cs dt n1, (pn31 vbz a-acp j c-acp dt n1,
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21
Image 54
935
for it is in the Gospell) hee shall neuer come to heauen, bring hee neuer so manye keyes from Rome in his hande:
for it is in the Gospel) he shall never come to heaven, bring he never so many keys from Room in his hand:
c-acp pn31 vbz p-acp dt n1) pns31 vmb av-x vvi p-acp n1, vvb pns31 av-x av d n2 p-acp n1 p-acp po31 n1:
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21
Image 54
936
but hee that shall loose life, or liuing for the Gospell (it is as true as the Gospell, but he that shall lose life, or living for the Gospel (it is as true as the Gospel,
p-acp pns31 cst vmb vvi n1, cc vvg p-acp dt n1 (pn31 vbz a-acp j c-acp dt n1,
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21
Image 54
937
for it is in the Gospell) shall haue for his liuing a kingdome, for his life, a blessed, immortall, euerlasting life in heauen.
for it is in the Gospel) shall have for his living a Kingdom, for his life, a blessed, immortal, everlasting life in heaven.
c-acp pn31 vbz p-acp dt n1) vmb vhi p-acp po31 n-vvg dt n1, p-acp po31 n1, dt j-vvn, j, j n1 p-acp n1.
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21
Image 54
938
Satan goeth about to winowe you as wheate:
Satan Goes about to winowe you as wheat:
np1 vvz a-acp pc-acp vvi pn22 p-acp n1:
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21
Image 54
939
stande fast in the faith, a lawe in your members, rebelleth against the lawe of your mindes, stande fast in the faith:
stand fast in the faith, a law in your members, rebelleth against the law of your minds, stand fast in the faith:
vvb av-j p-acp dt n1, dt n1 p-acp po22 n2, vvz p-acp dt n1 pp-f po22 n2, vvb av-j p-acp dt n1:
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21
Image 54
940
the fleshe fighteth against the spirite, stand fast in the faith: the worlde plucketh you by the sleeue to looke backe, stande fast in the faith.
the Flesh fights against the Spirit, stand fast in the faith: the world plucketh you by the sleeve to look back, stand fast in the faith.
dt n1 vvz p-acp dt n1, vvb av-j p-acp dt n1: dt n1 vvz pn22 p-acp dt n1 pc-acp vvi av, vvb av-j p-acp dt n1.
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21
Image 54
941
Athistes and Papistes, and other heretikes are tripping at your heeles, stande fast in the faith, it is worth the noting:
Atheists and Papists, and other Heretics Are tripping At your heals, stand fast in the faith, it is worth the noting:
np1 cc njp2, cc j-jn n2 vbr vvg p-acp po22 n2, vvb av-j p-acp dt n1, pn31 vbz j dt vvg:
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21
Image 54
942
that our Sauiour in the seconde and thirde of the Reuelation, doeth seuen times at the least vtter these wordes, hee that ouercommeth &c. There is life,
that our Saviour in the seconde and Third of the Revelation, doth seuen times At the least utter these words, he that Overcometh etc. There is life,
cst po12 n1 p-acp dt ord cc ord pp-f dt n1, vdz crd n2 p-acp dt av-ds j d n2, pns31 cst vvz av pc-acp vbz n1,
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21
Image 54
943
and all blessinges promised onely vnto him that ouercommeth.
and all blessings promised only unto him that Overcometh.
cc d n2 vvd av-j p-acp pno31 cst vvz.
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21
Image 54
944
Nowe the heauenly Manna is plentifull in Englande, let vs prouide for warre though it bee a time of peace, let vs take our cloake though the sunne doeth shine:
Now the heavenly Manna is plentiful in England, let us provide for war though it be a time of peace, let us take our cloak though the sun doth shine:
av dt j n1 vbz j p-acp np1, vvb pno12 vvi p-acp n1 cs pn31 vbb dt n1 pp-f n1, vvb pno12 vvi po12 n1 cs dt n1 vdz vvi:
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22
Image 54
945
let vs prouide for a deare yeere, though the victuall bee plentie:
let us provide for a deer year, though the victual be plenty:
vvb pno12 vvi p-acp dt j-jn n1, cs dt n1 vbb n1:
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22
Image 54
946
I say stande fast, and labour for this meate, it bringeth therewith well fed thereby, fatte and in good liking, you may stande fast in the euill day.
I say stand fast, and labour for this meat, it brings therewith well fed thereby, fat and in good liking, you may stand fast in the evil day.
pns11 vvb vvi av-j, cc n1 p-acp d n1, pn31 vvz av av vvn av, j cc p-acp j n-vvg, pn22 vmb vvi av-j p-acp dt j-jn n1.
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22
Image 55
947
For wee haue deserued that plague, wherof the Prophete speaketh. For we have deserved that plague, whereof the Prophet speaks.
c-acp pns12 vhb vvn d n1, c-crq dt n1 vvz.
(4) sermon (DIV1)
22
Image 55
948
I will turne your feastes into mourning, and your songes into lamentations, I will bring sackcloth on your loynes,
I will turn your feasts into mourning, and your songs into lamentations, I will bring Sackcloth on your loins,
pns11 vmb vvi po22 n2 p-acp n1, cc po22 n2 p-acp n2, pns11 vmb vvi n1 p-acp po22 n2,
(4) sermon (DIV1)
22
Image 55
949
and baldnes on your heades, I will bring a famine in to your land, not a famine of bread,
and baldness on your Heads, I will bring a famine in to your land, not a famine of bred,
cc n1 p-acp po22 n2, pns11 vmb vvi dt n1 p-acp p-acp po22 n1, xx dt n1 pp-f n1,
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22
Image 55
950
or thirste for water, but a famine of the worde of God.
or thirst for water, but a famine of the word of God.
cc vvb p-acp n1, cc-acp dt n1 pp-f dt n1 pp-f np1.
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22
Image 55
951
For if Paule and Barnabas were heere, they might haue iust cause to speake against vs as they spake against the Iewes: For if Paul and Barnabas were Here, they might have just cause to speak against us as they spoke against the Iewes:
c-acp cs np1 cc np1 vbdr av, pns32 vmd vhi j n1 pc-acp vvi p-acp pno12 c-acp pns32 vvd p-acp dt np2:
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22
Image 55
952
seeing, you put the woorde of GOD from you, and iudge your selues vnworthie of euerlasting life Loe, we turne to the Gentiles.
seeing, you put the word of GOD from you, and judge your selves unworthy of everlasting life Lo, we turn to the Gentiles.
vvg, pn22 vvb dt n1 pp-f np1 p-acp pn22, cc vvb po22 n2 j pp-f j n1 uh, pns12 vvb p-acp dt n2-j.
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22
Image 55
953
Christ may truly denounce these words against vs (if he shoulde deale according to our desertes) the kingdome of God shall bee taken from you and shall bee giuen to a nation, whiche shall bring foorth the fruites thereof.
christ may truly denounce these words against us (if he should deal according to our deserts) the Kingdom of God shall be taken from you and shall be given to a Nation, which shall bring forth the fruits thereof.
np1 vmb av-j vvi d n2 p-acp pno12 (cs pns31 vmd vvi vvg p-acp po12 n2) dt n1 pp-f np1 vmb vbi vvn p-acp pn22 cc vmb vbi vvn p-acp dt n1, r-crq vmb vvi av dt n2 av.
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Image 55
954
Let vs amende, least Christe curse vs as he cursed the figtree, when hee came vnto it, being hungry, Let us amend, lest Christ curse us as he cursed the Fig tree, when he Come unto it, being hungry,
vvb pno12 vvi, cs np1 vvb pno12 c-acp pns31 vvd dt n1, c-crq pns31 vvd p-acp pn31, vbg j,
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22
Image 55
955
and found nothing thereon, but leaues onely, hee doeth hunger and thirst after our good workes,
and found nothing thereon, but leaves only, he doth hunger and thirst After our good works,
cc vvd pix av, cc-acp vvz av-j, pns31 vdz n1 cc n1 p-acp po12 j n2,
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22
Image 55
956
but beholde howe we deceiue him, for fruite wee offer him leaues, a man came to the dresser of his vineyarde,
but behold how we deceive him, for fruit we offer him leaves, a man Come to the dresser of his vineyard,
cc-acp vvb c-crq pns12 vvb pno31, p-acp n1 pns12 vvb pno31 vvz, dt n1 vvd p-acp dt n1 pp-f po31 n1,
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Image 55
957
and bid him cut downe his figge tree, because he had come three yeeres and founde no fruites thereon:
and bid him Cut down his fig tree, Because he had come three Years and found no fruits thereon:
cc vvb pno31 vvi a-acp po31 n1 n1, c-acp pns31 vhd vvn crd n2 cc vvd dx n2 av:
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22
Image 55
958
cut it downe (saith hee) why keepeth it also the grounde barren? The dresser answered:
Cut it down (Says he) why Keepeth it also the ground barren? The dresser answered:
vvb pn31 p-acp (vvz pns31) q-crq vvz pn31 av dt n1 j? dt n1 vvd:
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22
Image 55
959
let it a lone this yeere also, till I digge rounde about it, and doung it.
let it a lone this year also, till I dig round about it, and dung it.
vvb pn31 dt j d n1 av, c-acp pns11 vvb av-j p-acp pn31, cc n1 pn31.
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22
Image 55
960
The Lorde hath come to his fig tree of England: not three, but almost xxiii. yeeres, and beholde, yet he findeth litle fruite:
The Lord hath come to his fig tree of England: not three, but almost xxiii. Years, and behold, yet he finds little fruit:
dt n1 vhz vvn p-acp po31 n1 n1 pp-f np1: xx crd, cc-acp av crd. n2, cc vvi, av pns31 vvz j n1:
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22
Image 55
961
and hee woulde no doubt cut it downe, had not the dresser of this figge tree, Iesus Christe entreated him to let it alone, that hee by his worde & his labourers, might digge round about it & doung it.
and he would no doubt Cut it down, had not the dresser of this fig tree, Iesus Christ entreated him to let it alone, that he by his word & his labourers, might dig round about it & dung it.
cc pns31 vmd av-dx vvi vvi pn31 a-acp, vhd xx dt n1 pp-f d n1 n1, np1 np1 vvd pno31 pc-acp vvi pn31 av-j, cst pns31 p-acp po31 n1 cc po31 n2, vmd vvi av-j p-acp pn31 cc n1 pn31.
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Image 55
962
Behold that hath been doone, and yet this figge tree bringeth foorth small fruite, wee are like trees that haue their heades in the grounde,
Behold that hath been done, and yet this fig tree brings forth small fruit, we Are like trees that have their Heads in the ground,
vvb cst vhz vbn vdn, cc av d n1 n1 vvz av j n1, pns12 vbr j n2 cst vhb po32 n2 p-acp dt n1,
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Image 55
963
and sucke all their iuice from the earth: wee are like bruite beastes, who turne their faces to the grounde:
and suck all their juice from the earth: we Are like bruit beasts, who turn their faces to the ground:
cc vvi d po32 n1 p-acp dt n1: pns12 vbr av-j n1 n2, r-crq vvb po32 n2 p-acp dt n1:
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22
Image 55
964
wee are not like men, who shoulde turne our countenances towardes heauen, thence to fet our meate,
we Are not like men, who should turn our countenances towards heaven, thence to fetched our meat,
pns12 vbr xx av-j n2, r-crq vmd vvi po12 n2 p-acp n1, av pc-acp vvi po12 n1,
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22
Image 56
965
and all good thinges, which by promise we may haue for the asking.
and all good things, which by promise we may have for the asking.
cc d j n2, r-crq p-acp n1 pns12 vmb vhi p-acp dt n-vvg.
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22
Image 56
966
Wee are like the corne growing on the house top, which withereth before it bee plucked vp, whereof the mower filleth not his hand,
we Are like the corn growing on the house top, which withereth before it be plucked up, whereof the mower fills not his hand,
pns12 vbr av-j dt n1 vvg p-acp dt n1 n1, r-crq vvz p-acp pn31 vbb vvn a-acp, c-crq dt n1 vvz xx po31 n1,
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967
nor he that bindeth vp the sheues, his bosome.
nor he that binds up the sheues, his bosom.
ccx pns31 cst vvz a-acp dt n2, po31 n1.
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968
Our Sauiour Iesus, if hee were heere, shoulde bee moued to weepe ouer England, as hee wept ouer Ierusalem,
Our Saviour Iesus, if he were Here, should be moved to weep over England, as he wept over Ierusalem,
po12 n1 np1, cs pns31 vbdr av, vmd vbi vvn pc-acp vvi p-acp np1, c-acp pns31 vvd p-acp np1,
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969
and say, O England, England, if thou hadst euen knowne at the least in this thy day those thinges which belong vnto thy peace,
and say, Oh England, England, if thou Hadst even known At the least in this thy day those things which belong unto thy peace,
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970
but nowe are they hid from thine eyes. I speake of many, I meane not all.
but now Are they hid from thine eyes. I speak of many, I mean not all.
cc-acp av vbr pns32 vvn p-acp po21 n2. pns11 vvb pp-f d, pns11 vvb xx d.
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971
O England thou sayest, the naturall branches are broken of, that I might be graft in through vnbeliefe they were broken of, and thou standest by faith:
O England thou Sayest, the natural branches Are broken of, that I might be grafted in through unbelief they were broken of, and thou Standest by faith:
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972
bee not high minded, but feare.
be not high minded, but Fear.
vbb xx av-j vvn, cc-acp vvb.
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973
For if God did not spare the natural branches, take heed least hee will not spare thee.
For if God did not spare the natural branches, take heed lest he will not spare thee.
p-acp cs np1 vdd xx vvi dt j n2, vvb n1 cs pns31 vmb xx vvi pno21.
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974
O remēber thou man, thou doest not beare the roote, but the roote doth bare thee By Satā thou didst fall,
O Remember thou man, thou dost not bear the root, but the root does bore thee By Satā thou didst fallen,
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975
& by Christ thou art raised vp, & ingraffed into the right Oliuetree.
& by christ thou art raised up, & Ingrafted into the right Oliuetree.
cc p-acp np1 pns21 vb2r vvn a-acp, cc vvn p-acp dt j-jn n1.
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976
Qui incitatorem habuit ad malum, reparatorem habuit ad bonum, sicut hominis peccatum, per alium habuit inuitium, ita per alium habuit remedium. Qui incitatorem Habuit ad malum, reparatorem Habuit ad bonum, sicut hominis peccatum, per Alium Habuit inuitium, ita per Alium Habuit remedium.
fw-la fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la, fw-la fw-la fw-la, fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la fw-la.
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977
Hee that had a tempter vnto euill, had a restorer vnto good:
He that had a tempter unto evil, had a restorer unto good:
pns31 cst vhd dt n1 p-acp n-jn, vhd dt n1 p-acp j:
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978
as the sinne of man had a beginning by an other, so it had also a remedie by an other.
as the sin of man had a beginning by an other, so it had also a remedy by an other.
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979
For very wel (saieth Ambrose) Non sunt Iudei reprobati a Deo, vt gentes entrarent, For very well (Saith Ambrose) Non sunt Iudei reprobati a God, vt gentes entrarent,
c-acp av av (vvz np1) fw-fr fw-la fw-la fw-la dt fw-la, fw-la fw-la fw-la,
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980
sed seipsos reprobos fecerunt, spernētes donum dei: vnde occasionem dederunt gentibus ad salutem: quam extollentiam reperiri vult, vt magis saluti congaudeatur, non aegretudini insultetur. sed seipsos reprobos fecerunt, spernentes Donum dei: vnde occasionem dederunt gentibus ad salutem: quam extollentiam reperiri vult, vt magis Saluti congaudeatur, non aegretudini insultetur.
fw-la fw-la fw-mi fw-la, n2 fw-la fw-la: fw-la fw-la fw-la fw-la fw-la fw-la: fw-la fw-la fw-la fw-la, fw-la fw-la n1 ng1, fw-fr fw-la fw-la.
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981
The Iewes were not reiected of GOD, that the Gentiles myght come in, but they made themselues reprobates, contemning the gift of God:
The Iewes were not rejected of GOD, that the Gentiles might come in, but they made themselves Reprobates, contemning the gift of God:
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982
wherby they gaue occasion to the Gentiles to saluation:
whereby they gave occasion to the Gentiles to salvation:
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983
the which hautines, the apostle wil haue to be beaten down, that they mighe the more reioyce at their own saluation,
the which haughtiness, the apostle will have to be beaten down, that they mighe the more rejoice At their own salvation,
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984
and not insulte ouer the Iewes destruction. Take heede, why were they cast off: spernentes donum Dei: because they despised the gifte to God.
and not insult over the Iewes destruction. Take heed, why were they cast off: spernentes Donum Dei: Because they despised the gift to God.
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985
For if the word spoken by Angelles was stedfast, and euery transgression and disobedience receiued a iust recompence of rewarde, how shall we escape,
For if the word spoken by Angels was steadfast, and every Transgression and disobedience received a just recompense of reward, how shall we escape,
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986
if we neglect so great saluation? Propterea tantam adiecit, quod & mortis destructio, & demonū interitus,
if we neglect so great salvation? Propterea Tantam adiecit, quod & mortis Destruction, & demonū Ruin,
cs pns12 vvb av j n1? fw-la uh fw-la, vvd cc fw-la fw-la, cc fw-la fw-la,
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987
& caelorū imperium, cuncta haec exprolatis a deo sermonibus nobis sunt parta. & caelorū imperium, Everything haec exprolatis a God sermonibus nobis sunt Parta.
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988
Therfore (saith Theophilact, did the Apostle adde so great saluatiō, because the destructiō of death, the death of deuilles, the kingdome of heauen, all these thinges are gotten for vs, by the worde, which came from GOD Brag not, boast not therefore.
Therefore (Says Theophilact, did the Apostle add so great salvation, Because the destruction of death, the death of Devils, the Kingdom of heaven, all these things Are got for us, by the word, which Come from GOD Brag not, boast not Therefore.
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989
Pride made Herod to haue a fall from his pulpet, and to be eaten of wormes. Nay, beholde a greater fall:
Pride made Herod to have a fallen from his pulpit, and to be eaten of worms. Nay, behold a greater fallen:
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990
pride made Nabuchadnezzar to bee a beast: nay yet a greater fall: pryde did thrust Adam and Eue out of paradise.
pride made Nebuchadnezzar to be a beast: nay yet a greater fallen: pride did thrust Adam and Eue out of paradise.
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991
And yet behold, I will shew one greater fal, pryde did throwe Lucifer, and manye Angelles moe out of heauen.
And yet behold, I will show one greater fall, pride did throw Lucifer, and many Angels more out of heaven.
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992
What shall I say then? If GOD did not spare his owne people the Iewes,
What shall I say then? If GOD did not spare his own people the Iewes,
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993
if hee did not spare Adam and Eue in paradise:
if he did not spare Adam and Eue in paradise:
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994
if he did not spare his bright Angelles in heauen, will he spare vs? if iudgement beginne at the house of GOD, what shall the ende of them be, that obay not the Gospell? If the righteous scarcse be saued, where shall the vngodly and sinner appeare? did the naturall braunches wither,
if he did not spare his bright Angels in heaven, will he spare us? if judgement begin At the house of GOD, what shall the end of them be, that obey not the Gospel? If the righteous scarcse be saved, where shall the ungodly and sinner appear? did the natural branches wither,
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995
and were cast into fire, what shall bee done to the vnnatural? Did the green tree suffer, what shall be done of the dry? Loe, I beginne to plague the Citie (saieth the Lorde) where my name is called vppon, and should you escape? let vs then be humble, and feare.
and were cast into fire, what shall be done to the unnatural? Did the green tree suffer, what shall be done of the dry? Loe, I begin to plague the city (Saith the Lord) where my name is called upon, and should you escape? let us then be humble, and Fear.
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996
Let vs not despise this great gift of GOD. That fire onely was to be vsed in sacrifice, which came from heauen:
Let us not despise this great gift of GOD. That fire only was to be used in sacrifice, which Come from heaven:
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997
Moses must make all things according to the patterne he sawe in the mounte:
Moses must make all things according to the pattern he saw in the mount:
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998
GOD write the lawes with his owne finger, that wee should make nothing of our selues, our owne braines, our owne heades, our owne pollycies, our owne inuentions. GOD write the laws with his own finger, that we should make nothing of our selves, our own brains, our own Heads, our own pollycies, our own Inventions.
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999
Let vs then receiue this meate, which came from heauen:
Let us then receive this meat, which Come from heaven:
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1000
and put nothing into it, least while we with the young Prophets, thinke to gather good hearbes:
and put nothing into it, lest while we with the young prophets, think to gather good herbs:
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1001
we gather, and cast Coloquintida into the pot. No water euer so good, as that which came out of the rocke:
we gather, and cast Coloquintida into the pot. No water ever so good, as that which Come out of the rock:
pns12 vvb, cc vvd n1 p-acp dt n1. dx n1 av av j, c-acp d r-crq vvd av pp-f dt n1:
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1002
no meate so delicate, as Manna, which came from heauen: no wine so wholsome, as that which Christ made of water: no meat so delicate, as Manna, which Come from heaven: no wine so wholesome, as that which christ made of water:
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1003
no oyle so precious, as that which the Samaritan had: no robe so coastly, as that whiche the father gaue to the prodigall sonne:
no oil so precious, as that which the Samaritan had: no robe so coastly, as that which the father gave to the prodigal son:
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1004
no bread, no foode, no meate, so profitable, as this meate of the soule, which doeth endure,
no bred, no food, no meat, so profitable, as this meat of the soul, which doth endure,
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1005
and bring vs vnto euerlasting life.
and bring us unto everlasting life.
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1006
O contemne not this meate he that despiseth Moses law, dieth without mercie, vnder two or three witnesses:
O contemn not this meat he that despises Moses law, Dieth without mercy, under two or three Witnesses:
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1007
of how much sorer punishment, suppose ye shall he be worthy, which treadeth vnder foote the sonne of God, counteth the blood of the newe testament an vnholy thing, wherwith he was sanctified? and doth despite the spirite of grace, These men crucifie to themselues again the sonne of GOD,
of how much Sorer punishment, suppose you shall he be worthy, which treadeth under foot the son of God, counteth the blood of the new Testament an unholy thing, wherewith he was sanctified? and does despite the Spirit of grace, These men crucify to themselves again the son of GOD,
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1008
and make a mock of him. This meat is water to refreshe vs, and wine to cheare vs:
and make a mock of him. This meat is water to refresh us, and wine to cheer us:
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1009
it is bread to strengthen vs, & Manna to nourish vs:
it is bred to strengthen us, & Manna to nourish us:
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1010
it is a treasure to enrich vs, and a pearle to adorne vs, it is a leauen to heate vs,
it is a treasure to enrich us, and a pearl to adorn us, it is a leaven to heat us,
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1011
and salt to powder vs it is a sword to defend vs, and fire to purge vs:
and salt to powder us it is a sword to defend us, and fire to purge us:
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1012
it is a salue to heale vs, and a lantorne to guide vs: it is a trumpet to call vs, and wisdome to enstruct vs:
it is a salve to heal us, and a lantorne to guide us: it is a trumpet to call us, and Wisdom to enstruct us:
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1013
a way to directe vs, and lyfe to reuiue vs. If wee haue this meat, this leuen, this bread, this Manna, wee shall haue no neede of Elizeus to encrease our oyle, to augment our loaues, we shall haue no neede of his meale, to sweeten our pottage:
a Way to Direct us, and life to revive us If we have this meat, this Leven, this bred, this Manna, we shall have no need of Elisha to increase our oil, to augment our loaves, we shall have no need of his meal, to sweeten our pottage:
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1014
wee neede not to waite at the gluttons gate, or sende to churlish Nabal for foode.
we need not to wait At the gluttons gate, or send to churlish Nabal for food.
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1015
If wee haue this treasure, we neede not rob the Aegyptians: if we haue this pearle, we shal not neede the gold of Ophir:
If we have this treasure, we need not rob the egyptians: if we have this pearl, we shall not need the gold of Ophir:
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1016
if we haue this water, we neede not to drawe water at Iacobs well. Naaman need not wash himselfe seuen tymes in Iorden:
if we have this water, we need not to draw water At Iacobs well. Naaman need not wash himself seuen times in Jordan:
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1017
the sick neede not to goe to the poole Bethsida for helpe: we need not Elizeus salte, or Moses tree to heale the venomous water:
the sick need not to go to the pool Bethsida for help: we need not Elisha salt, or Moses tree to heal the venomous water:
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1018
if we haue this sword, Peter may put vp his sword into his sheth: if we haue this fire, we need not the fire of purgatorie:
if we have this sword, Peter may put up his sword into his sheth: if we have this fire, we need not the fire of purgatory:
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1019
if we haue this lantern, we neede not the Lanterns of Gedeon, to ouercome the Midianites:
if we have this lantern, we need not the Lanterns of Gideon, to overcome the midianites:
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1020
to conclude, if we haue this trumpet, we shall haue no neede of the Priests trumpets made of Rams hornes, to pull downe the walles of Ierico.
to conclude, if we have this trumpet, we shall have no need of the Priests trumpets made of Rams horns, to pull down the walls of Jericho.
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1021
For by this meate we shall doe all thinges, for it doth endure, and will bring vs vnto euerlasting lyfe. For by this meat we shall do all things, for it does endure, and will bring us unto everlasting life.
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1022
O then labour for this meate, and I speake vnto you, as sometyme Naamans seruant spake vnto him,
O then labour for this meat, and I speak unto you, as sometime Naamans servant spoke unto him,
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1023
when he refused to wash himselfe seuen times in Iorden, as Elizeus willed him. Naaman thus sayde:
when he refused to wash himself seuen times in Jordan, as Elisha willed him. Naaman thus said:
c-crq pns31 vvd pc-acp vvi px31 crd n2 p-acp n1, c-acp np1 vvd pno31. np1 av vvd:
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are not Abanah, and Pharapar ryuers of Damascus better then all the waters of Israell? May not I wash me in them,
Are not Abanah, and Pharapar Rivers of Damascus better then all the waters of Israel? May not I wash me in them,
vbr xx np1, cc vvb n2 pp-f np1 av-jc cs d dt n2 pp-f np1? vmb xx pns11 vvb pno11 p-acp pno32,
(4) sermon (DIV1)
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1025
and be healed? but this man sayde:
and be healed? but this man said:
cc vbi vvn? cc-acp d n1 vvd:
(4) sermon (DIV1)
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1026
if the Prophet had commaunded thee a great thing, wouldest thou not haue done it? how much rather then,
if the Prophet had commanded thee a great thing, Wouldst thou not have done it? how much rather then,
cs dt n1 vhd vvn pno21 dt j n1, vmd2 pns21 xx vhi vdn pn31? c-crq d av-c av,
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1027
when he saith to thee, wash and be cleane? you are bidden to come for the water of life, for the bread of heauen.
when he Says to thee, wash and be clean? you Are bidden to come for the water of life, for the bred of heaven.
c-crq pns31 vvz p-acp pno21, vvb cc vbi j? pn22 vbr vvn pc-acp vvi p-acp dt n1 pp-f n1, p-acp dt n1 pp-f n1.
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Doe not many say, there are other meates at Rome, other waters at Rome, better then all the meate and water, that is now in England? O but I say vnto you:
Do not many say, there Are other Meats At Room, other waters At Room, better then all the meat and water, that is now in England? O but I say unto you:
vdb xx d vvi, pc-acp vbr j-jn n2 p-acp n1, j-jn n2 p-acp n1, jc cs d dt n1 cc n1, cst vbz av p-acp np1? sy cc-acp pns11 vvb p-acp pn22:
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1029
if the Lord should commaund you to doe a great thing, ought ye not to doe it? How much more then,
if the Lord should command you to do a great thing, ought you not to do it? How much more then,
cs dt n1 vmd vvi pn22 pc-acp vdi dt j n1, vmd pn22 xx pc-acp vdi pn31? c-crq av-d av-dc av,
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1030
when he sayth, labour for the meate, which endureth vnto euerlasting lyfe, which I the sonne of man will giue vnto you? this is but aske, and haue: seek and finde:
when he say, labour for the meat, which Endureth unto everlasting life, which I the son of man will give unto you? this is but ask, and have: seek and find:
c-crq pns31 vvz, vvb p-acp dt n1, r-crq vvz p-acp j n1, r-crq pns11 dt n1 pp-f n1 vmb vvi p-acp pn22? d vbz p-acp vvi, cc vhb: vvb cc vvi:
(4) sermon (DIV1)
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1031
knock, and it shall be opened. Let vs aske, let vs seek, let vs knock, let vs labour for this meate.
knock, and it shall be opened. Let us ask, let us seek, let us knock, let us labour for this meat.
vvb, cc pn31 vmb vbi vvn. vvb pno12 vvi, vvb pno12 vvi, vvb pno12 vvi, vvb pno12 vvi p-acp d n1.
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1032
Labour for this meate, O you people, and pray vnto the Lord, that his Ministers put their candell on a candelsticke with cherefulnes, and not vnder a bushell:
Labour for this meat, Oh you people, and pray unto the Lord, that his Ministers put their candle on a Candlestick with cherefulnes, and not under a bushel:
n1 p-acp d n1, uh pn22 n1, cc vvb p-acp dt n1, cst po31 n2 vvd po32 n1 p-acp dt j p-acp n1, cc xx p-acp dt n1:
(4) sermon (DIV1)
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1033
labour for this money, and pray vnto the Lorde, that his merchantes may occupy with aduauntage with faythfulnesse,
labour for this money, and pray unto the Lord, that his Merchants may occupy with advantage with faithfulness,
vvb p-acp d n1, cc vvb p-acp dt n1, cst po31 n2 vmb vvi p-acp n1 p-acp n1,
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1034
and not to hyde it in the grounde:
and not to hide it in the ground:
cc xx pc-acp vvi pn31 p-acp dt n1:
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1035
labour for this seede, and pray vnto the Lord, that his husbandmen may sowe it with painfulnesse,
labour for this seed, and pray unto the Lord, that his husbandmen may sow it with painfulness,
vvb p-acp d n1, cc vvb p-acp dt n1, cst po31 n2 vmb vvi pn31 p-acp n1,
(4) sermon (DIV1)
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1036
& not hoard it in their barnes:
& not hoard it in their Barns:
cc xx vvi pn31 p-acp po32 n2:
(4) sermon (DIV1)
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1037
Labour for this meate, and pray vnto the Lord, that his Stewards may distribute it with bountifulnes,
Labour for this meat, and pray unto the Lord, that his Stewards may distribute it with bountifulness,
vvb p-acp d n1, cc vvb p-acp dt n1, cst po31 n2 vmb vvi pn31 p-acp n1,
(4) sermon (DIV1)
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and not keepe it in their closets. Labour for this, that is, be earnest, hot, zealous, firy.
and not keep it in their closets. Labour for this, that is, be earnest, hight, zealous, firy.
cc xx vvi pn31 p-acp po32 n2. n1 p-acp d, cst vbz, vbb j, j, j, j.
(4) sermon (DIV1)
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1039
God the Father did appeare in fire, God the Sonne doth baptise with fire, God the holy Ghost came downe in forme of clouen and fiery tongues:
God the Father did appear in fire, God the Son does baptise with fire, God the holy Ghost Come down in Form of cloven and fiery tongues:
np1 dt n1 vdd vvi p-acp n1, np1 dt n1 vdz vvb p-acp n1, np1 dt j n1 vvd a-acp p-acp n1 pp-f vvn cc j n2:
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1040
but alas, are not yet the people as they were in the time of Ieremy? they sayde to him, the word thou hast spokē to vs, in the name of the Lord, we wil not heare it of thee: but alas, Are not yet the people as they were in the time of Ieremy? they said to him, the word thou hast spoken to us, in the name of the Lord, we will not hear it of thee:
cc-acp uh, vbr xx av dt n1 c-acp pns32 vbdr p-acp dt n1 pp-f np1? pns32 vvd p-acp pno31, dt n1 pns21 vh2 vvn p-acp pno12, p-acp dt n1 pp-f dt n1, pns12 vmb xx vvi pn31 pp-f pno21:
(4) sermon (DIV1)
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1041
but we wil doe whatsoeuer thing goeth out of our mouth, as to burne incense to the Queene of heauen,
but we will do whatsoever thing Goes out of our Mouth, as to burn incense to the Queen of heaven,
cc-acp pns12 vmb vdi r-crq n1 vvz av pp-f po12 n1, c-acp pc-acp vvi n1 p-acp dt n1 pp-f n1,
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1042
and to purge out drink offrings vnto her, as we haue don, both we, and our fathers, our kings and our princes,
and to purge out drink offerings unto her, as we have dONE, both we, and our Father's, our Kings and our Princes,
cc pc-acp vvi av vvi n2 p-acp pno31, c-acp pns12 vhb vdn, av-d pns12, cc po12 n2, po12 n2 cc po12 n2,
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1043
for then had we plenty of victuall, and were well, and felt no euil.
for then had we plenty of victual, and were well, and felt no evil.
c-acp av vhd pns12 n1 pp-f n1, cc vbdr av, cc vvd dx j-jn.
(4) sermon (DIV1)
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1044
Are not these the sayings of the romanists, and Papists? first to graunt, that we haue the word of GOD:
are not these the sayings of the romanists, and Papists? First to grant, that we have the word of GOD:
vbr xx d dt n2-vvg pp-f dt n2, cc njp2? ord pc-acp vvi, cst pns12 vhb dt n1 pp-f np1:
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1045
secondly, to say, we will not so much as heare it: thirdly, to follow their own inuentions.
secondly, to say, we will not so much as hear it: Thirdly, to follow their own Inventions.
ord, pc-acp vvi, pns12 vmb xx av av-d c-acp vvb pn31: ord, pc-acp vvi po32 d n2.
(4) sermon (DIV1)
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1046
Againe, are not these their arguments? first of custome wee haue done so, and our fathers: secondly of a generalitie:
Again, Are not these their Arguments? First of custom we have done so, and our Father's: secondly of a generality:
av, vbr xx d po32 n2? ord pp-f n1 pns12 vhb vdn av, cc po12 n2: ord pp-f dt n1:
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1047
not we onely, but our fathers, our Princes, and al haue done so? thirdly of their belly,
not we only, but our Father's, our Princes, and all have done so? Thirdly of their belly,
xx pns12 j, cc-acp po12 n2, po12 n2, cc d vhb vdn av? ord pp-f po32 n1,
(4) sermon (DIV1)
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1048
then we had plentie of victuall, and felt no euill? and to whome would they offer their sacrifice? not to God,
then we had plenty of victual, and felt no evil? and to whom would they offer their sacrifice? not to God,
cs pns12 vhd n1 pp-f n1, cc vvd dx j-jn? cc p-acp ro-crq vmd pns32 vvi po32 n1? xx p-acp np1,
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1049
but as the Papistes doe, to the Queene of heauen.
but as the Papists do, to the Queen of heaven.
cc-acp c-acp dt njp2 vdb, p-acp dt n1 pp-f n1.
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1050
Aske the Papistes, how they prooue their religion to be the trueth, and they will drawe their argumentes from antiquitie, from custome, from vniuersalitie,
Ask the Papists, how they prove their Religion to be the truth, and they will draw their Arguments from antiquity, from custom, from universality,
vvb dt njp2, c-crq pns32 vvb po32 n1 pc-acp vbi dt n1, cc pns32 vmb vvi po32 n2 p-acp n1, p-acp n1, p-acp n1,
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1051
and from the belly, as did the Iewes in the dayes of Ieremy.
and from the belly, as did the Iewes in the days of Ieremy.
cc p-acp dt n1, c-acp vdd dt np2 p-acp dt n2 pp-f np1.
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1052
Nay, hath not the deuill raysed vp Iehoiakim from the dead, to burne the wordes, that Baruch had out of the mouth of Ieremy, and Antiochus, to burne the bookes of the law, and delectation, to know the bookes of the Prophets and Apostles.
Nay, hath not the Devil raised up Jehoiakim from the dead, to burn the words, that baruch had out of the Mouth of Ieremy, and Antiochus, to burn the books of the law, and delectation, to know the books of the prophets and Apostles.
uh-x, vhz xx dt n1 vvd a-acp np1 p-acp dt j, pc-acp vvi dt n2, cst np1 vhd av pp-f dt n1 pp-f np1, cc np1, pc-acp vvi dt n2 pp-f dt n1, cc n1, pc-acp vvi dt n2 pp-f dt n2 cc n2.
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1053
But beholde, I shewe you a better way, and whome you should folow. But behold, I show you a better Way, and whom you should follow.
p-acp vvi, pns11 vvb pn22 dt jc n1, cc r-crq pn22 vmd vvi.
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1054
When Moses made the arke, euery man was cōmaunded to bring somthing, the people brought to much,
When Moses made the Ark, every man was commanded to bring something, the people brought to much,
c-crq np1 vvd dt n1, d n1 vbds vvn pc-acp vvi pi, dt n1 vvn p-acp d,
(4) sermon (DIV1)
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1055
and were bidden to bring no more.
and were bidden to bring no more.
cc vbdr vvn pc-acp vvi av-dx av-dc.
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1056
And that no man should think, he were exempted from Gods work, he that hath no gold to bring, might bring Goates hayre, or badgers skinnes:
And that no man should think, he were exempted from God's work, he that hath no gold to bring, might bring Goats hair, or badgers skins:
cc cst dx n1 vmd vvi, pns31 vbdr vvn p-acp ng1 n1, pns31 cst vhz dx n1 pc-acp vvi, vmd vvi ng1 n1, cc n2 n2:
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1057
if a woman were not able to buy a Lambe, it was accepted of the Lord,
if a woman were not able to buy a Lamb, it was accepted of the Lord,
cs dt n1 vbdr xx j pc-acp vvi dt n1, pn31 vbds vvn pp-f dt n1,
(4) sermon (DIV1)
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1058
if she brought a payre of turtle doues, or two young pigeons.
if she brought a pair of turtle Dove, or two young pigeons.
cs pns31 vvd dt n1 pp-f n1 n2, cc crd j n2.
(4) sermon (DIV1)
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1059
Euery man cannot be a head in this mysticall body of Christ, to be a King.
Every man cannot be a head in this mystical body of christ, to be a King.
d n1 vmbx vbi dt n1 p-acp d j n1 pp-f np1, pc-acp vbi dt n1.
(4) sermon (DIV1)
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1060
Euery man cannot be an eie, to be a byshop, euery man cānot be a leg, to be a piller in gods church:
Every man cannot be an eye, to be a bishop, every man cannot be a leg, to be a pillar in God's Church:
d n1 vmbx vbi dt n1, pc-acp vbi dt n1, d n1 vmbx vbi dt n1, pc-acp vbi dt n1 p-acp ng1 n1:
(4) sermon (DIV1)
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1061
yet euery one may be a hād to giue sōwhat to the building therof, euery one may be an eare to heare the word, a tongue to prayse the Lord,
yet every one may be a hand to give somewhat to the building thereof, every one may be an ear to hear the word, a tongue to praise the Lord,
av d pi vmb vbi dt n1 pc-acp vvi av p-acp dt n-vvg av, d pi vmb vbi dt n1 pc-acp vvi dt n1, dt n1 pc-acp vvi dt n1,
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1062
and a mouth to receiue this meat which endureth vnto euerlasting life.
and a Mouth to receive this meat which Endureth unto everlasting life.
cc dt n1 pc-acp vvi d n1 r-crq vvz p-acp j n1.
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1063
whē the people came home from Babila, they buylded the temple of the Lorde, before they builded eyther their own houses, or the walles of the citie, they builded with one hand, hauing weapons in the other.
when the people Come home from Babila, they builded the temple of the Lord, before they built either their own houses, or the walls of the City, they built with one hand, having weapons in the other.
c-crq dt n1 vvd av-an p-acp np1, pns32 vvd dt n1 pp-f dt n1, c-acp pns32 vvd d po32 d n2, cc dt n2 pp-f dt n1, pns32 vvd p-acp crd n1, vhg n2 p-acp dt n-jn.
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1064
All the people followed Dauid, to seek the Arke of God, and all went with Solomon to builde a temple vnto the Lord.
All the people followed David, to seek the Ark of God, and all went with Solomon to build a temple unto the Lord.
av-d dt n1 vvd np1, pc-acp vvi dt n1 pp-f np1, cc d vvd p-acp np1 pc-acp vvi dt n1 p-acp dt n1.
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1065
How did the Iewes desire and loue this meate, when they heard Esdras read the law from morning to noone, and wept bitterly.
How did the Iewes desire and love this meat, when they herd Ezra read the law from morning to noon, and wept bitterly.
q-crq vdd dt np2 n1 cc vvi d n1, c-crq pns32 vvd np1 vvb dt n1 p-acp n1 p-acp n1, cc vvd av-j.
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1066
How did the people of Antioch labour, when the rulers of the sinagogue (an example for officers to folow) came to Paule, and his companions, and said:
How did the people of Antioch labour, when the Rulers of the synagogue (an Exampl for Officers to follow) Come to Paul, and his Sodales, and said:
q-crq vdd dt n1 pp-f np1 n1, c-crq dt n2 pp-f dt n1 (dt n1 p-acp n2 pc-acp vvi) vvd p-acp np1, cc po31 n2, cc vvd:
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1067
Men and brethren, if ye haue any word of exhortation to the people, say on? When they besought Paule to preache the same sermon the next sabboth day:
Men and brothers, if you have any word of exhortation to the people, say on? When they besought Paul to preach the same sermon the next Sabbath day:
n2 cc n2, cs pn22 vhb d n1 pp-f n1 p-acp dt n1, vvb a-acp? c-crq pns32 vvd np1 pc-acp vvi dt d n1 dt ord n1 n1:
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1068
the nexte sabboth daye, the whole citie came together to heare the worde of God.
the Next Sabbath day, the Whole City Come together to hear the word of God.
dt ord n1 n1, dt j-jn n1 vvd av pc-acp vvi dt n1 pp-f np1.
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1069
How did Cornelius labour? when he wayted for Peters comming, he called his friends and kinred into his house to heare him? for we haue not done our dutie if we our selues onely eate of this meate,
How did Cornelius labour? when he waited for Peter's coming, he called his Friends and kindred into his house to hear him? for we have not done our duty if we our selves only eat of this meat,
q-crq vdd np1 vvi? c-crq pns31 vvd p-acp npg1 n-vvg, pns31 vvd po31 n2 cc n1 p-acp po31 n1 pc-acp vvi pno31? c-acp pns12 vhb xx vdn po12 n1 cs pns12 po12 n2 av-j vvi pp-f d n1,
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1070
vnlesse we cause them also to eat that belong vnto vs: as Cornelius brought his friendes to heare Peter preach:
unless we cause them also to eat that belong unto us: as Cornelius brought his Friends to hear Peter preach:
cs pns12 vvb pno32 av pc-acp vvi cst vvb p-acp pno12: c-acp np1 vvd po31 n2 pc-acp vvi np1 vvi:
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1071
as Andrew brought his brother Simon: as Philip brought Nathanael, as Iohn Baptist brought his Disciples to christ: as Andrew brought his brother Simon: as Philip brought Nathanael, as John Baptist brought his Disciples to Christ:
p-acp np1 vvd po31 n1 np1: c-acp np1 vvd np1, c-acp np1 np1 vvd po31 n2 p-acp np1:
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1072
I was glad, saith Dauid, when they said to me, we will goe into the house of the lord.
I was glad, Says David, when they said to me, we will go into the house of the lord.
pns11 vbds j, vvz np1, c-crq pns32 vvd p-acp pno11, pns12 vmb vvi p-acp dt n1 pp-f dt n1.
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1073
If we thus labour, the lord God wil raise vp cunning workmen for his tēple, painfull labourers in his vineyard, faithful pastors of his flock,
If we thus labour, the lord God will raise up cunning workmen for his temple, painful labourers in his vineyard, faithful Pastors of his flock,
cs pns12 av n1, dt n1 np1 vmb vvi a-acp j-jn n2 p-acp po31 n1, j n2 p-acp po31 n1, j n2 pp-f po31 n1,
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1074
& good teachers of his people, as when Moses made the Arke, he called Bezaleel by name:
& good Teachers of his people, as when Moses made the Ark, he called Bezaleel by name:
cc j n2 pp-f po31 n1, c-acp c-crq np1 vvd dt n1, pns31 vvd np1 p-acp n1:
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1075
and when Soloman built the temple, he raysed vp Hyram of Tyrus, whome he filled with his spirit, to work in timber, siluer, brasse and golde.
and when Solomon built the temple, he raised up Hyram of Tyre, whom he filled with his Spirit, to work in timber, silver, brass and gold.
cc c-crq np1 vvd dt n1, pns31 vvd a-acp np1 pp-f np1, ro-crq pns31 vvd p-acp po31 n1, pc-acp vvi p-acp n1, n1, n1 cc n1.
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1076
But it is not vnknown to vs, how the Popes shauelings, and that fat Priest of Rome himselfe, do mocke vs while we are building,
But it is not unknown to us, how the Popes shavelings, and that fat Priest of Rome himself, do mock us while we Are building,
p-acp pn31 vbz xx j p-acp pno12, c-crq dt ng1 n2, cc cst j n1 pp-f np1 px31, vdb vvi pno12 cs pns12 vbr vvg,
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1077
as Sauballat mocked the Iewes, saying:
as Sanballat mocked the Iewes, saying:
c-acp n1 vvd dt np2, vvg:
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1078
what doe these weake Iewes? will they fortifie themselues? will they sacrifice? will they finish it in a day? wil they make the stones whole again out of the heapes of dust, seing they are burnt? sōe deride vs,
what do these weak Iewes? will they fortify themselves? will they sacrifice? will they finish it in a day? will they make the stones Whole again out of the heaps of dust, sing they Are burned? soon deride us,
r-crq vdb d j np2? vmb pns32 vvi px32? vmb pns32 vvi? vmb pns32 vvi pn31 p-acp dt n1? vmb pns32 vvi dt n2 j-jn av av pp-f dt n2 pp-f n1, vvg pns32 vbr vvn? d vvi pno12,
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1079
as Tobiah the Ammonite, did mock thē saying:
as Tobiah the Ammonite, did mock them saying:
c-acp np1 dt n1, vdd vvi pno32 vvg:
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1080
although they builde, yet if a fox go vp, he wil break down the stony wal.
although they build, yet if a fox go up, he will break down the stony wall.
cs pns32 vvi, av cs dt n1 vvb a-acp, pns31 vmb vvi a-acp dt j n1.
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1081
Some come to vs, as the men of Samaria came to Zerubbabel: we wil build with you, for we seeke the Lord your God, as you do.
some come to us, as the men of Samaria Come to Zerubbabel: we will built with you, for we seek the Lord your God, as you do.
d vvb p-acp pno12, c-acp dt n2 pp-f np1 vvd p-acp np1: pns12 vmb vvi p-acp pn22, c-acp pns12 vvb dt n1 po22 n1, c-acp pn22 vdb.
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1082
But he answered, & so doe we, it is not for you, it is for vs to builde the house vnto our God.
But he answered, & so do we, it is not for you, it is for us to build the house unto our God.
p-acp pns31 vvd, cc av vdb pns12, pn31 vbz xx p-acp pn22, pn31 vbz p-acp pno12 pc-acp vvi dt n1 p-acp po12 n1.
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1083
Ye hypocrites, you speake good wordes to the people, but as Absolon, to steale away the hartes of the people from Dauid his father: you will proclaime a fast:
the Hypocrites, you speak good words to the people, but as Absalom, to steal away the hearts of the people from David his father: you will proclaim a fast:
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1084
but, as Iezabell, to kill Nabot: you will worshippe Christ, but as Herod to murther him:
but, as Jezebel, to kill Nabot: you will worship christ, but as Herod to murder him:
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1085
you wil kisse Christ, but like Iudas, you will kill Christ.
you will kiss christ, but like Iudas, you will kill christ.
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1086
You are knowne to the worlde, O ye Gibeanits, which fain your selues Ambassadours to Ioshua:
You Are known to the world, Oh you Gibeanits, which fain your selves ambassadors to Ioshua:
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1087
bringing old sacks vpon your Asses, old bottelles for wine, olde shooes and clouted on your feete, olde rayment, dryed and mouled bread.
bringing old sacks upon your Asses, old bottelles for wine, old shoes and clouted on your feet, old raiment, dried and mouled bred.
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1088
Doe you not knowe, that for all their old stuf they were knowen at three dayes end. Do you not know, that for all their old stuf they were known At three days end.
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1089
Ieroboams wife disguised her selfe, and went to Ahiiah for her sonne, she caried ten loaues,
Ieroboams wife disguised her self, and went to Ahiiah for her son, she carried ten loaves,
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1090
and cracknels, and a bottell of hony: though Ahiiah were blinde, yet he sayd, come in thou wife of Ieroboam. So you disguise your selues:
and cracknels, and a Bottle of honey: though Ahiiah were blind, yet he said, come in thou wife of Jeroboam. So you disguise your selves:
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1091
you bring hony in your mouths, there is none so blind, but he can say, come in,
you bring honey in your mouths, there is none so blind, but he can say, come in,
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1092
or rather, come out thou sonne of Antichrist.
or rather, come out thou son of Antichrist.
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1093
You vsed vs (and so you hope to doe again) as the Philistines vsed Isaac, You used us (and so you hope to do again) as the philistines used Isaac,
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1094
when they stopped, and filled vp with earth all the welles, which Abraham his Fathers seruantes had digged for him.
when they stopped, and filled up with earth all the wells, which Abraham his Father's Servants had dug for him.
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1095
The water for a time with earth may be stopped: fire for a time with ashes may be couered:
The water for a time with earth may be stopped: fire for a time with Ashes may be covered:
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1096
the sonne for a time with clowdes may be shadowed:
the son for a time with Clouds may be shadowed:
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1097
but now (the Lord be thanked) the erth is remoued, and the water doeth runne:
but now (the Lord be thanked) the earth is removed, and the water doth run:
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1098
the ashes are consumed, and the fire doeth burne: the clowdes are dispersed, & the sun doth shine.
the Ashes Are consumed, and the fire doth burn: the Clouds Are dispersed, & the sun does shine.
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1099
Now that we may long enioy these benefits, the Lord continue, & encrease the zeale of our soureigne, that shee neuer set her minde on that meat, which perisheth, not on any erthly thing,
Now that we may long enjoy these benefits, the Lord continue, & increase the zeal of our soureigne, that she never Set her mind on that meat, which Perishes, not on any earthly thing,
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1100
as did good king Dauid, when hee numbred the people, as did good king Ezechias, when he bragged of his treasure to the Ambassadours of the king of Babell:
as did good King David, when he numbered the people, as did good King Hezekiah, when he bragged of his treasure to the ambassadors of the King of Babel:
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1101
but to continue in maintaining the Lordes cause, not like Ioash, who did well all the dayes of Iehoida the Priest, and afterwarde fell from the Lorde: but to continue in maintaining the lords cause, not like Joash, who did well all the days of Jehoida the Priest, and afterward fell from the Lord:
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1102
nor like Vzziah, who sought God as long as Zachariah the Prophet liued, and afterward forsooke God: nor like Uzziah, who sought God as long as Zachariah the Prophet lived, and afterwards forsook God:
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1103
but that as her dayes may be as the dayes of heauen, so to her liues ende, shee may labour for to keep among vs this meat of our soules,
but that as her days may be as the days of heaven, so to her lives end, she may labour for to keep among us this meat of our Souls,
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1104
for this meat hath no end, but endureth vnto euerlasting life.
for this meat hath no end, but Endureth unto everlasting life.
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1105
That she may still haue before her eies the example of Dauid, who before all thinges did seeke the Arke of the Lord,
That she may still have before her eyes the Exampl of David, who before all things did seek the Ark of the Lord,
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1106
& would haue builte an house for his God, and though he were forbidden, because hee was a man of blood,
& would have built an house for his God, and though he were forbidden, Because he was a man of blood,
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1107
yet hee prouided timber and stone, and commaunded Solomon his sonne to builde it.
yet he provided timber and stone, and commanded Solomon his son to build it.
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1108
That Solomon may bee in her remembraunce, who builte the house of God, before he built his owne courte.
That Solomon may be in her remembrance, who built the house of God, before he built his own court.
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1109
The house of God was 7. yeeres in buylding, but his owne was thirteene yeeres: The house of God was 7. Years in building, but his own was thirteene Years:
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1110
not that he bestowed more charges on his owne house, but with more hast and speede he did builde a temple vnto the Lord.
not that he bestowed more charges on his own house, but with more haste and speed he did build a temple unto the Lord.
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1111
That she neuer cease to follow Ezechias, who first of all brake the Images, cut downe the groues,
That she never cease to follow Hezekiah, who First of all brake the Images, Cut down the groves,
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1112
and brake in peeces the brasen serpent, that Moses had set vp:
and brake in Pieces the brazen serpent, that Moses had Set up:
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1113
that she thinke alwayes on Iosiah, who being a childe, beganne to seeke after the God of Dauid his father, and did purge Ierusalem and Iudah:
that she think always on Josiah, who being a child, began to seek After the God of David his father, and did purge Ierusalem and Iudah:
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1114
that she may alwayes thinke on the commaundement of the Lorde:
that she may always think on the Commandment of the Lord:
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1115
when the kinge shall sitte in the throne of his kingdome, then he shall write him this lawe in a booke repeated by the priestes:
when the King shall sit in the throne of his Kingdom, then he shall write him this law in a book repeated by the Priests:
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1116
it shalbe with him, and he shall reade therein al the dayes of his life, that he may learn to feare the Lord, his god,
it shall with him, and he shall read therein all the days of his life, that he may Learn to Fear the Lord, his god,
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1117
& keep al the words of this law, and these ordinaunces for to doe them.
& keep all the words of this law, and these ordinances for to do them.
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1118
Now, for as much as meat doeth not nourish, vnles it be receiued, & by fayth we receiue it:
Now, for as much as meat doth not nourish, unless it be received, & by faith we receive it:
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1119
it cannot cherish vs, vnlesse it be digested, and by the heate of fayth it is concocted: it cannot cherish us, unless it be digested, and by the heat of faith it is concocted:
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1120
it cannot profit vs, vnlesse it be kept in our hearts, and by fayth we retaine it:
it cannot profit us, unless it be kept in our hearts, and by faith we retain it:
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1121
it doth no good, vnlesse we haue life, and the iust shall liue by fayth. It is very necessarie, that we labour for fayth, whereby we may perfectly be nourished,
it does no good, unless we have life, and the just shall live by faith. It is very necessary, that we labour for faith, whereby we may perfectly be nourished,
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1122
and well fedde with this meate:
and well fed with this meat:
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1123
there is nothing that the deuill desireth more, then to haue fayth out of our heartes:
there is nothing that the Devil Desires more, then to have faith out of our hearts:
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1124
therefore hee planted vnbeliefe in the heartes of Adam and Eue: for vnbeliefe they were thruste out of paradise:
Therefore he planted unbelief in the hearts of Adam and Eue: for unbelief they were thrust out of paradise:
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1125
vnbeliefe in the heartes of Moses and Aaron, for vnbeliefe they neuer came into the lande of promise:
unbelief in the hearts of Moses and Aaron, for unbelief they never Come into the land of promise:
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1126
vnbeliefe in the heart of Zacharie, for vnbeliefe hee was dumbe, vntill the thing came to passe whereof hee doubted.
unbelief in the heart of Zacharias, for unbelief he was dumb, until the thing Come to pass whereof he doubted.
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1127
Faith is the euidence of thinges, whiche are not seene: vnto faith did Christ call Mary:
Faith is the evidence of things, which Are not seen: unto faith did christ call Marry:
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1128
when he saide to her, touche me not, for I am not yet ascended to my father, Cum iam ascenderit (saith Barnard) tum tangi ab ea velit, aut possit? & vti { que } poterit, sed affectu, non manu: voto, non ocu lo: fide, non sensibus:
when he said to her, touch me not, for I am not yet ascended to my father, Cum iam ascenderit (Says Barnard) tum tangi ab ea velit, Or possit? & vti { que } poterit, sed affectu, non manu: voto, non ocu lo: fide, non sensibus:
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1129
woulde he, or could he be touched of her, when hee was ascended? truely he coulde:
would he, or could he be touched of her, when he was ascended? truly he could:
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1130
but with the hearte, not with the hande: with prayer, not with the eie: with faith, & not with sēses.
but with the heart, not with the hand: with prayer, not with the eye: with faith, & not with Senses.
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1131
By faith we see him as the wise men: we imbrace him as Simeon: we heare him as Mary, we touche him as Thomas.
By faith we see him as the wise men: we embrace him as Simeon: we hear him as Marry, we touch him as Thomas.
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1132
Faith is the shield whereby we quenche all the fierie darts of the wicked: by faith our hartes are purified:
Faith is the shield whereby we quench all the fiery darts of the wicked: by faith our hearts Are purified:
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1133
by faith we resist the deuill: by faith we are the children of Abraham: by faith we shall not come to condemnation, but shal passe from death to life. by faith we resist the Devil: by faith we Are the children of Abraham: by faith we shall not come to condemnation, but shall pass from death to life.
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1134
no vertue by Christ so much cōmended as faith: be it vnto thee according to thy faith:
no virtue by christ so much commended as faith: be it unto thee according to thy faith:
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1135
thy faith hath made thee whole, I haue not founde so great faith, no not in Israell:
thy faith hath made thee Whole, I have not found so great faith, no not in Israel:
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1136
O woman great is thy faith, be it vnto thee euē as thou wilt: to faith nothing is vnpossible.
Oh woman great is thy faith, be it unto thee even as thou wilt: to faith nothing is unpossible.
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1137
Whatsoeuer is without faith is sinne, and without faith it is vnpossible to please GOD, on the contrary parte, nothing doeth more greeue the Maiestie of Almightie Iehoua) then incredulitie and vnbeliefe, all the day long I haue stretched out my hande, to an vnbelieuing people:
Whatsoever is without faith is sin, and without faith it is unpossible to please GOD, on the contrary part, nothing doth more grieve the Majesty of Almighty Iehoua) then incredulity and unbelief, all the day long I have stretched out my hand, to an unbelieving people:
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1138
O thou of litle faith why dost thou doubt: to them that went to Emaus, hee saide: Oh thou of little faith why dost thou doubt: to them that went to Emaus, he said:
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1139
O fooles and slowe of heart to beleeue.
Oh Fools and slow of heart to believe.
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1140
Againe, O generation incredulous, how long shall I bee with you, how long shal I suffer you? in his owne countrie, hee coulde not do many myracles for their vnbeliefe: Again, Oh generation incredulous, how long shall I be with you, how long shall I suffer you? in his own country, he could not do many Miracles for their unbelief:
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1141
the Iewes entred not into his rest: Why? for vnbeliefe let vs therfore crie with the Apostles, Lorde increase our faith:
the Iewes entered not into his rest: Why? for unbelief let us Therefore cry with the Apostles, Lord increase our faith:
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1142
and as the father of the sicke childe cried with teares: and as the father of the sick child cried with tears:
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1143
Lord, I beleeue, helpe my vnbeliefe, Now because faith is not reuealed vnto vs by fleshe and blood, but by the holy ghost: Lord, I believe, help my unbelief, Now Because faith is not revealed unto us by Flesh and blood, but by the holy ghost:
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1144
let vs labour for him also, that this meat by faith may worke effectually in vs:
let us labour for him also, that this meat by faith may work effectually in us:
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let vs vtter vnto the Lorde strong cryings, and deepe sighings for his spirite, that our prayer may bee in his sight as the incence, and the lifting vp of our handes, an euening sacrifice.
let us utter unto the Lord strong cryings, and deep sighings for his Spirit, that our prayer may be in his sighed as the incense, and the lifting up of our hands, an evening sacrifice.
vvb pno12 vvi p-acp dt n1 j n2, cc j-jn n2-vvg p-acp po31 n1, cst po12 n1 vmb vbi p-acp po31 n1 p-acp dt n1, cc dt vvg a-acp pp-f po12 n2, dt n1 n1.
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For hee is the spirite of trueth: the Maister and Teacher of the faithfull: the shewer of thinges to come: For he is the Spirit of truth: the Master and Teacher of the faithful: the shewer of things to come:
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the witnesse of Christ the distributer of all giftes: the spirite of adoption: the pleadge of our inheritance: the witness of christ the distributer of all Gifts: the Spirit of adoption: the pledge of our inheritance:
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hee beareth vs witnesse that we are the children of God: he bears us witness that we Are the children of God:
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hee helpeth our infirmities, and maketh petition for vs. No man saith, that Iesus is the Lorde, but by the holy Ghost:
he Helpeth our infirmities, and makes petition for us No man Says, that Iesus is the Lord, but by the holy Ghost:
pns31 vvz po12 n2, cc vvz n1 p-acp pno12 dx n1 vvz, cst np1 vbz dt n1, cc-acp p-acp dt j n1:
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did not the Diuelles (saith Chrisostome) name Christe. Somtime they named Christ, saith he, for feare, not for loue:
did not the Diuelles (Says Chrysostom) name Christ. Sometime they nam christ, Says he, for Fear, not for love:
vdd xx dt fw-la (vvz np1) n1 np1. av pns32 vvd np1, vvz pns31, p-acp n1, xx p-acp n1:
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and somtime, that the people might giue eare to them, take them for professours of the gospel,
and sometime, that the people might give ear to them, take them for professors of the gospel,
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& so they might bring the people through a colour of christianity into manifolde heresies, but of sinceritie, & heartie good will they neuer named him.
& so they might bring the people through a colour of christianity into manifold heresies, but of sincerity, & hearty good will they never nam him.
cc av pns32 vmd vvi dt n1 p-acp dt n1 pp-f n1 p-acp j n2, cc-acp pp-f n1, cc j j vmb pns32 av-x vvd pno31.
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So then no man can name Christ louingly, & sincerely, but by the holy Ghoste, we haue not receiued the spirite of bondage to feare againe,
So then no man can name christ lovingly, & sincerely, but by the holy Ghost, we have not received the Spirit of bondage to Fear again,
av av dx n1 vmb vvi np1 av-vvg, cc av-j, cc-acp p-acp dt j n1, pns12 vhb xx vvn dt n1 pp-f n1 pc-acp vvi av,
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but the spirite of Adoption, wherby we crie abba, father.
but the Spirit of Adoption, whereby we cry abba, father.
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Wherefore, this is the end of my exhortation, that you labour for all these three, meate, faith, the spirit, by heartie and earnest praier.
Wherefore, this is the end of my exhortation, that you labour for all these three, meat, faith, the Spirit, by hearty and earnest prayer.
q-crq, d vbz dt n1 pp-f po11 n1, cst pn22 vvb p-acp d d crd, n1, n1, dt n1, p-acp j cc j n1.
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I meane not to crie all day long as Baals Priestes did. O Baall heare vs:
I mean not to cry all day long as Baal's Priests did. O Baal hear us:
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O Baal heare vs. Nor as the Ephesians cried for the space of two houres, great is Diana of the Ephesians.
Oh Baal hear us Nor as the Ephesians cried for the Molle of two hours, great is Diana of the Ephesians.
uh np1 vvb pno12 ccx p-acp dt njp2 vvd p-acp dt n1 pp-f crd n2, j vbz np1 pp-f dt njp2.
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But in hearte feruently and strongly, as Moses, Phinehes, Manasses, Ionas, our Sauiour Iesus. Though our praiers be short, as was the prayer of the poore publicane:
But in heart fervently and strongly, as Moses, Phinehas, Manasses, Ionas, our Saviour Iesus. Though our Prayers be short, as was the prayer of the poor publican:
p-acp p-acp n1 av-j cc av-j, c-acp np1, n2, np1, np1, po12 n1 np1. cs po12 n2 vbb j, c-acp vbds dt n1 pp-f dt j n1:
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God be mercifull to me a sinner: of the prodigall sonne:
God be merciful to me a sinner: of the prodigal son:
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father I haue sinned against heauen and against thee, & am no more worthie to bee called thy sonne.
father I have sinned against heaven and against thee, & am no more worthy to be called thy son.
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Of Steeuen, Lord Iesu receiue my soule.
Of Stephen, Lord Iesu receive my soul.
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Of our Sauiour Christe, Father, into thy handes, I commit my spirite, nay though wee vtter neuer a worde, the Lord will heare vs:
Of our Saviour Christ, Father, into thy hands, I commit my Spirit, nay though we utter never a word, the Lord will hear us:
pp-f po12 n1 np1, n1, p-acp po21 n2, pns11 vvb po11 n1, uh-x cs pns12 vvb av dt n1, dt n1 vmb vvi pno12:
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Moses spake neuer a woorde, when GOD saide vnto him, why doest thou cry vnto me Moses:
Moses spoke never a word, when GOD said unto him, why dost thou cry unto me Moses:
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Anna spake neuer a word when God heard her prayer, she only moued her lippes, and Ely the Prieste saide, she was dumbe.
Anna spoke never a word when God herd her prayer, she only moved her lips, and Ely the Priest said, she was dumb.
np1 vvd av dt n1 c-crq np1 vvd po31 n1, pns31 av-j vvd po31 n2, cc np1 dt n1 vvd, pns31 vbds j.
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If we thus labour for the spirite.
If we thus labour for the Spirit.
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we shal obteine him and then our faith shall be fruitefull, thē the meate in vs shalbe effectuall.
we shall obtain him and then our faith shall be fruitful, them the meat in us shall effectual.
pns12 vmb vvi pno31 cc av po12 n1 vmb vbi j, pno32 dt n1 p-acp pno12 vmb j.
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The word norisheth, faith reuiueth, the holy ghost quickeneth, the word saueth, faith iustifieth, the holy Ghost sanctifieth:
The word nourisheth, faith reviveth, the holy ghost Quickeneth, the word Saveth, faith Justifieth, the holy Ghost Sanctifieth:
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the worde bringeth vs to heauen, faith openeth the dore, the holy Ghoste placeth vs among the holy Angels, to haue euerlasting life, which the sonne of man shal giue vnto vs. And this is the reason added to the exhortation, being drawne from the person that giueth,
the word brings us to heaven, faith Openeth the door, the holy Ghost places us among the holy Angels, to have everlasting life, which the son of man shall give unto us And this is the reason added to the exhortation, being drawn from the person that gives,
dt n1 vvz pno12 p-acp n1, n1 vvz dt n1, dt j n1 vvz pno12 p-acp dt j n2, pc-acp vhi j n1, r-crq dt n1 pp-f n1 vmb vvi p-acp pno12 cc d vbz dt n1 vvn p-acp dt n1, vbg vvn p-acp dt n1 cst vvz,
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and the certaintie of the thing giuen. Hee which is called the word of God: the image of God, the power and wisdome of God: the Creator of all thinges: the searcher of the heart: the prince of life: the Lord of glory: the prince of saluation: the prince of faith:
and the certainty of the thing given. He which is called the word of God: the image of God, the power and Wisdom of God: the Creator of all things: the searcher of the heart: the Prince of life: the Lord of glory: the Prince of salvation: the Prince of faith:
cc dt n1 pp-f dt n1 vvn. pns31 r-crq vbz vvn dt n1 pp-f np1: dt n1 pp-f np1, dt n1 cc n1 pp-f np1: dt n1 pp-f d n2: dt n1 pp-f dt n1: dt n1 pp-f n1: dt n1 pp-f n1: dt n1 pp-f n1: dt n1 pp-f n1:
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the brightnesse of the glory and the ingraued fourme of gods person: the brightness of the glory and the engraved Form of God's person:
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the sonne of God, doeth heere call himself the sonne of man, he whom Peter confessed to be the sonne of God: the son of God, doth Here call himself the son of man, he whom Peter confessed to be the son of God:
dt n1 pp-f np1, vdz av vvi px31 dt n1 pp-f n1, pns31 r-crq np1 vvd pc-acp vbi dt n1 pp-f np1:
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hee whom the Angell named Iesus: hee of whom God the father witnessed: this is my beloued sonn, in whom I delight, heare him: he whom the Angel nam Iesus: he of whom God the father witnessed: this is my Beloved son, in whom I delight, hear him:
pns31 ro-crq dt n1 vvd np1: pns31 pp-f ro-crq np1 dt n1 vvd: d vbz po11 j-vvn n1, p-acp ro-crq pns11 vvb, vvb pno31:
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hee when the very Diuelles could not choose but confesse him to bee the sonne of God:
he when the very Diuelles could not choose but confess him to be the son of God:
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doeth heere call himselfe the sonne of man.
doth Here call himself the son of man.
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Hee calleth himselfe the sonne of man, first, to testifie that he tooke a very, true,
He calls himself the son of man, First, to testify that he took a very, true,
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and substantiall nature of man, both body & soule, vpon him: fleshe of our fleshe, bone of our bone.
and substantial nature of man, both body & soul, upon him: Flesh of our Flesh, bone of our bone.
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Ʋerbum caro factum est. the worde was made fleshe: Ʋerbum Caro factum est. the word was made Flesh:
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heere some woulde proue that hee was not perfect man, because the worde was made flesh, that signifieth only the body:
Here Some would prove that he was not perfect man, Because the word was made Flesh, that signifies only the body:
av d vmd vvi cst pns31 vbds xx j n1, c-acp dt n1 vbds vvn n1, cst vvz av-j dt n1:
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but these men know not that flesh in the scripture sometime signifieth the one part of mā, as when Christ saide:
but these men know not that Flesh in the scripture sometime signifies the one part of man, as when christ said:
cc-acp d n2 vvb xx d n1 p-acp dt n1 av vvz dt crd n1 pp-f n1, c-acp c-crq np1 vvd:
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A spirite hath not flesh & bone as you see mee haue. Somtime carnall lustes and affections: A Spirit hath not Flesh & bone as you see me have. Sometime carnal lusts and affections:
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as whatsoeuer is borne of fleshe, is fleshe, somtime it doth signifie the whole man body and soule: as whatsoever is born of Flesh, is Flesh, sometime it does signify the Whole man body and soul:
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as all fleshe shall see the saluation of GOD, that is, mankinde: and againe, I will powre out of my spirite vpon all fleshe, that is, men.
as all Flesh shall see the salvation of GOD, that is, mankind: and again, I will pour out of my Spirit upon all Flesh, that is, men.
c-acp d n1 vmb vvi dt n1 pp-f np1, cst vbz, n1: cc av, pns11 vmb vvi av pp-f po11 n1 p-acp d n1, cst vbz, n2.
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And so in this place, the worde was made flesh, that is, man.
And so in this place, the word was made Flesh, that is, man.
cc av p-acp d n1, dt n1 vbds vvn n1, cst vbz, n1.
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Damnable therefore is the heresie of the Maniches, who helde that Christes bodye was brought from heauen,
Damnable Therefore is the heresy of the Maniches, who held that Christ's body was brought from heaven,
j av vbz dt n1 pp-f dt n2, r-crq vvd cst npg1 n1 vbds vvn p-acp n1,
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and put into the virgins womb:
and put into the Virgins womb:
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damnable also is the heresie of the Arrians, who saide that his body was made of nothing,
damnable also is the heresy of the Arians, who said that his body was made of nothing,
j av vbz dt n1 pp-f dt n2-jn, r-crq vvd cst po31 n1 vbds vvn pp-f pix,
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and that he had not his flesh of the virgin:
and that he had not his Flesh of the Virgae:
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Athanasius willeth Epictetus Bishop of Corinth to ioyne these wordes of the Angel in Matthewes gospell, that which is conceaued in her is of the holy Ghost, with these wordes of the Angell in Lukes Gospel, that holy thing that shalbe born of thee, shalbe called the sonne of God: Athanasius wills Epictetus Bishop of Corinth to join these words of the Angel in Matthew gospel, that which is conceived in her is of the holy Ghost, with these words of the Angel in Lukes Gospel, that holy thing that shall born of thee, shall called the son of God:
np1 vvz np1 n1 pp-f np1 pc-acp vvi d n2 pp-f dt n1 p-acp np1 n1, cst r-crq vbz vvn p-acp pno31 vbz pp-f dt j n1, p-acp d n2 pp-f dt n1 p-acp npg1 n1, cst j n1 cst vmb|vbi vvn pp-f pno21, vmb|vbi vvn dt n1 pp-f np1:
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Christe was conceaued in her, therefore his body came not from heauen: Christe was borne of her, therfore his body was not made of nothing.
Christ was conceived in her, Therefore his body Come not from heaven: Christ was born of her, Therefore his body was not made of nothing.
np1 vbds vvn p-acp pno31, av po31 n1 vvd xx p-acp n1: np1 vbds vvn pp-f pno31, av po31 n1 vbds xx vvn pp-f pix.
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Secondly, he doth cal himselfe the sonne of mā, signifiyng that he was subiect to al infirmitity that happē to man, sin only excepted.
Secondly, he does call himself the son of man, signifying that he was Subject to all infirmitity that happen to man, since only excepted.
ord, pns31 vdz vvi px31 dt n1 pp-f n1, vvg cst pns31 vbds j-jn p-acp d n1 cst vvb p-acp n1, n1 av-j vvn.
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For he was hungry, he was thirstie:
For he was hungry, he was thirsty:
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he was werie, he sorowed, he wept, he did sweate water & blood, he suffered the most vile and approbrious death, the death of the crosse.
he was weary, he sorrowed, he wept, he did sweat water & blood, he suffered the most vile and approbrious death, the death of the cross.
pns31 vbds j, pns31 vvd, pns31 vvd, pns31 vdd vvi n1 cc n1, pns31 vvd dt av-ds j cc j n1, dt n1 pp-f dt n1.
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1193
Lastly, hee calleth himselfe the sonne of man, as though he were acounted the vilest man in the worlde.
Lastly, he calls himself the son of man, as though he were accounted the Vilest man in the world.
ord, pns31 vvz px31 dt n1 pp-f n1, c-acp cs pns31 vbdr vvn dt js n1 p-acp dt n1.
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Beholde I who was borne in a stall, laide in a manger, poore, needy, contemned, whome they call the Carpenter, and the Carpenters sonne:
Behold I who was born in a stall, laid in a manger, poor, needy, contemned, whom they call the Carpenter, and the Carpenters son:
vvb pns11 r-crq vbds vvn p-acp dt n1, vvn p-acp dt n1, j, j, j-vvn, ro-crq pns32 vvb dt n1, cc dt n2 n1:
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beholde I the sonne of man, will giue euerlasting life vnto you.
behold I the son of man, will give everlasting life unto you.
vvb pns11 dt n1 pp-f n1, vmb vvi j n1 p-acp pn22.
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Nowe if the sonne of man doth giue euerlasting life, howe is it that he made this answere to Iames and Iohn, to sit at my right hande,
Now if the son of man does give everlasting life, how is it that he made this answer to James and John, to fit At my right hand,
av cs dt n1 pp-f n1 vdz vvi j n1, q-crq vbz pn31 cst pns31 vvd d n1 p-acp np1 cc np1, pc-acp vvi p-acp po11 j-jn n1,
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and at my left hande is not mine to giue, but it shall bee giuen to them,
and At my left hand is not mine to give, but it shall be given to them,
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for whom it is prepared of my father.
for whom it is prepared of my father.
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Againe he shall say, Come ye blessed of my father, inioy you the kindome of my father, He saith not my blessed,
Again he shall say, Come you blessed of my father, enjoy you the Kingdom of my father, He Says not my blessed,
av pns31 vmb vvi, vvb pn22 vvn pp-f po11 n1, vvb pn22 dt n1 pp-f po11 n1, pns31 vvz xx po11 j-vvn,
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nor my kingdome, but blessed of my father, and the kingdome of my father, and in the fifth of Iohn, hee saide:
nor my Kingdom, but blessed of my father, and the Kingdom of my father, and in the fifth of John, he said:
ccx po11 n1, cc-acp vvn pp-f po11 n1, cc dt n1 pp-f po11 n1, cc p-acp dt ord pp-f np1, pns31 vvd:
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I can doe nothing of my selfe.
I can do nothing of my self.
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Wherfore if he cannot giue to sit at his right, or left hande, if the kingdome bee not his, if he can doe nothing of himselfe,
Wherefore if he cannot give to fit At his right, or left hand, if the Kingdom be not his, if he can do nothing of himself,
q-crq cs pns31 vmbx vvi pc-acp vvi p-acp po31 n-jn, cc vvd n1, cs dt n1 vbb xx po31, cs pns31 vmb vdi pix pp-f px31,
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how doth he heare promise euerlasting life? he saieth blessed of my father, the kingdome of my Father, I can doe nothing of my selfe,
how does he hear promise everlasting life? he Saith blessed of my father, the Kingdom of my Father, I can do nothing of my self,
c-crq vdz pns31 vvi n1 j n1? pns31 vvz vvn pp-f po11 n1, dt n1 pp-f po11 n1, pns11 vmb vdi pix pp-f po11 n1,
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because he woulde, as man giue to the father all the glory.
Because he would, as man give to the father all the glory.
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My father hath appoynted these thinges to giue before the beginning of the world, I am not now to bestow thē, they shalbe giuen to them,
My father hath appointed these things to give before the beginning of the world, I am not now to bestow them, they shall given to them,
po11 n1 vhz vvn d n2 pc-acp vvi p-acp dt n-vvg pp-f dt n1, pns11 vbm xx av pc-acp vvi pno32, pns32 vmb|vbi vvn p-acp pno32,
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for whom it is prepared of my father. But yet this is true:
for whom it is prepared of my father. But yet this is true:
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1207
as many as receiued him, to them he gaue prerogatiue to be the sonnes of God,
as many as received him, to them he gave prerogative to be the Sons of God,
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1208
euen to them that beleeue in his name. We are sonnes by nature, so we are the sonnes of Adam:
even to them that believe in his name. We Are Sons by nature, so we Are the Sons of Adam:
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1209
we are sonnes by discipline, so we are the sonnes of Christ, we are sonnes by adoption,
we Are Sons by discipline, so we Are the Sons of christ, we Are Sons by adoption,
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1210
and so we are brothers to Christ, and sonnes of God.
and so we Are Brother's to christ, and Sons of God.
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1211
Heare doe the Papists gather, that euerlasting life is due vnto vs by desert, because by labouring or working for the meate of the soule, we get euerlasting life.
Hear do the Papists gather, that everlasting life is due unto us by desert, Because by labouring or working for the meat of the soul, we get everlasting life.
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1212
I purpose not to entreat of the controuersie: Christ doeth take away all doubt in these words following:
I purpose not to entreat of the controversy: christ doth take away all doubt in these words following:
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1213
whē he saieth, that hee will giue this life: for whatsoeuer we haue of gift, that is not of merit.
when he Saith, that he will give this life: for whatsoever we have of gift, that is not of merit.
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1214
They are opposite, as Paule saieth.
They Are opposite, as Paul Saith.
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1215
By grace you are saued through fayth, and that not of your selues, it is the gift of God:
By grace you Are saved through faith, and that not of your selves, it is the gift of God:
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1216
yea, by euill workes we deserue death, and by good workes we deserue life: according to the Maxima of the Logicians.
yea, by evil works we deserve death, and by good works we deserve life: according to the Maxima of the Logicians.
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1217
But if I followe Paule, I must deny the argument:
But if I follow Paul, I must deny the argument:
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1218
for the wages of sinne is death, but the gift of God is euerlasting lyfe, through Iesus Christ our Lord.
for the wages of sin is death, but the gift of God is everlasting life, through Iesus christ our Lord.
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1219
Moses did shewe vnto the Iewes the lande of promyse, but hee could not bring them into it, that was left for Ioshua:
Moses did show unto the Iewes the land of promise, but he could not bring them into it, that was left for Ioshua:
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1220
euen so the law is a scholemaister to bring vs to christ, it cannot purchase euerlasting lyfe, that is left for Iesus, whose office it is to giue euerlasting life:
even so the law is a Schoolmaster to bring us to Christ, it cannot purchase everlasting life, that is left for Iesus, whose office it is to give everlasting life:
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1221
and therfore he was sealed of the Father: and this is the confirmation, taken from the office and functiō of Iesus christ: he saith of himself.
and Therefore he was sealed of the Father: and this is the confirmation, taken from the office and function of Iesus Christ: he Says of himself.
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1222
I came not into the world, to iudge the world, but to saue the world. He came not, as Herod thought, to put him out of his kingdome:
I Come not into the world, to judge the world, but to save the world. He Come not, as Herod Thought, to put him out of his Kingdom:
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1223
not to giue Dukedomes and Lordshippes, as Iames and Iohn thought, not to restore the earthly kingdome to Israell, as his Disciples thought:
not to give Dukedoms and Lordships, as James and John Thought, not to restore the earthly Kingdom to Israel, as his Disciples Thought:
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1224
not to be a King, as the Iewes would haue made him:
not to be a King, as the Iewes would have made him:
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1225
not to call the righteous, as the phariseies thought, but sinners to repentaunce, as we all beleeue.
not to call the righteous, as the Pharisees Thought, but Sinners to Repentance, as we all believe.
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1226
For to this purpose hath his father giuen to him his seale, he hath sealed him.
For to this purpose hath his father given to him his seal, he hath sealed him.
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1227
Hereby wee are able to answere all obiections that the deuil & al the kingdome of hell is able to lay against vs:
Hereby we Are able to answer all objections that the Devil & all the Kingdom of hell is able to lay against us:
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1228
and say, if God be on our side, who can be against vs:
and say, if God be on our side, who can be against us:
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1229
it is christ that iustifieth, who shall condemne vs. Hee hath the broad seale of his father to this purpose, who can disanull it? by this seale we are sealed also, as the Apostle saieth:
it is Christ that Justifieth, who shall condemn us He hath the broad seal of his father to this purpose, who can disannul it? by this seal we Are sealed also, as the Apostle Saith:
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1230
grieue not the holy spirite of God, by whome ye are sealed vnto the day of redemption, by outward exercises we may doubt of others:
grieve not the holy Spirit of God, by whom you Are sealed unto the day of redemption, by outward exercises we may doubt of Others:
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1231
but by this seale, the prynte whereof is in our hearts, we may assure our selues of euerlasting lyfe. but by this seal, the print whereof is in our hearts, we may assure our selves of everlasting life.
p-acp p-acp d n1, dt n1 c-crq vbz p-acp po12 n2, pns12 vmb vvi po12 n2 pp-f j n1.
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1232
Doest thou sacrifice, thou doest well: so did Abel, and so did Cain: doest thou prophecie? so did Samuell, and so did Saul:
Dost thou sacrifice, thou dost well: so did Abel, and so did Cain: dost thou prophecy? so did Samuel, and so did Saul:
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1233
art thou baptised? so was christ: and so was Simon Magus: dost thou cōmunicate? so did Simon, and so did Iudas:
art thou baptised? so was Christ: and so was Simon Magus: dost thou communicate? so did Simon, and so did Iudas:
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1234
dost thou pray in the temple? so did the Publican, and so did the Pharisie ▪ therfore the holy Gost is a seale authentical in our own hearts, wherby we may examine, try,
dost thou pray in the temple? so did the Publican, and so did the Pharisee ▪ Therefore the holy Ghost is a seal authentical in our own hearts, whereby we may examine, try,
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1235
and proue our selues, whether we be the sonns of God, or reprobates. Caine had a marke to be known:
and prove our selves, whither we be the Sons of God, or Reprobates. Cain had a mark to be known:
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1236
Esau being rough, was known from Iacob being smoth: the Lord hath a mark for his enemies, and the Lord knoweth who are his.
Esau being rough, was known from Iacob being smooth: the Lord hath a mark for his enemies, and the Lord Knoweth who Are his.
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1237
The Gileadite by Shibboleth, was knowne from the Ephraimite by Shibboleth:
The Gileadite by Shibboleth, was known from the Ephraimite by Shibboleth:
dt n1 p-acp np1, vbds vvn p-acp dt vvi p-acp np1:
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1238
the 500. valiant men by lapping water like dogges, were known from the cowardes, who kneeled & lapped:
the 500. valiant men by lapping water like Dogs, were known from the cowards, who kneeled & lapped:
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1239
as Rahab was knowe by binding a red corde about her window:
as Rahab was know by binding a read cord about her window:
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1240
as they were saued that had the letter tau on them, as the Angell passed from them, that had the blood sprinckled on their postes:
as they were saved that had the Letter tau on them, as the Angel passed from them, that had the blood sprinkled on their posts:
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1241
as they were not hurt that had the seale of God in their foreheades, so we are known, as they were not hurt that had the seal of God in their foreheads, so we Are known,
c-acp pns32 vbdr xx vvn cst vhd dt n1 pp-f np1 p-acp po32 n2, av pns12 vbr vvn,
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1242
so we are saued ▪ so the Angell doth passe from vs, so we are not hurt, which haue the seale of the holy Gost in our hearts, wherby we can boldly call Christ our brother, and God our Father.
so we Are saved ▪ so the Angel does pass from us, so we Are not hurt, which have the seal of the holy Ghost in our hearts, whereby we can boldly call christ our brother, and God our Father.
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1243
The foundation of God remayneth sure, and hath this seale:
The Foundation of God remaineth sure, and hath this seal:
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1244
the Lord knoweth who are his, and let euery one that calleth on the name of Christ, depart from iniquitie.
the Lord Knoweth who Are his, and let every one that calls on the name of christ, depart from iniquity.
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1245
The Lord seale vs vnto the day of redemption: the Lord graunt we may alwayes labour for that meat, which endureth vnto euerlasting lyfe: The Lord seal us unto the day of redemption: the Lord grant we may always labour for that meat, which Endureth unto everlasting life:
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1246
that we may labour for the word, for fayth, and for the holy Ghost, that wee may be fully assured of euerlasting lyfe,
that we may labour for the word, for faith, and for the holy Ghost, that we may be Fully assured of everlasting life,
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1247
because the sonne of man, and the son of God to that purpose is sealed, appointed, annointed, & cōsecrated of his father:
Because the son of man, and the son of God to that purpose is sealed, appointed, anointed, & consecrated of his father:
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1248
to whom with the holy ghost, 3. persons, and one immortall God, be all honour, glory, praise, power, dominion, authoritie, worship and Maiestie, both now and euer. Amen. FINIS.
to whom with the holy ghost, 3. Persons, and one immortal God, be all honour, glory, praise, power, dominion, Authority, worship and Majesty, both now and ever. Amen. FINIS.
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