as a notable example how the godly endeuoured themselues, to set vp that place wherein the name of the Lord should alwaies be glorified, and hys lawes exercised:
as a notable Exampl how the godly endeavoured themselves, to Set up that place wherein the name of the Lord should always be glorified, and his laws exercised:
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for God dwelleth not in Temples made with stone, but because God had ordeyned that a place should be erected for that purpose, wherin his Lawes should bee read, published, learned, established,
for God dwells not in Temples made with stone, but Because God had ordained that a place should be erected for that purpose, wherein his Laws should be read, published, learned, established,
and which God hath specially commaunded, hauing relacion principally vnto that Temple, wherein indéede his name ought to be glorified, his lawes established,
and which God hath specially commanded, having Relation principally unto that Temple, wherein indeed his name ought to be glorified, his laws established,
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and trauel, in erecting that holye Sanctuary, as hauing an onely care for the furthering of holy thinges, (least they might otherwise bee drowned with prophane and worldly matters) euery good and godly man endeuoured to sētt his hand to the building, by which occasion, the godly were discerned and knowen from the vngodly:
and travel, in erecting that holy Sanctuary, as having an only care for the furthering of holy things, (lest they might otherwise be drowned with profane and worldly matters) every good and godly man endeavoured to sentt his hand to the building, by which occasion, the godly were discerned and known from the ungodly:
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but sithence that tyme through the weakenes of mannes iudgement, and the diligence of Sathan, the vngodly, (hauing no other credite to afoorde Sathans marchandise,
but since that time through the weakness of Man's judgement, and the diligence of Sathan, the ungodly, (having no other credit to afoorde Satan's merchandise,
and sathan hauing no better meanes but by woorking hys slights and deceipt in the vngodly) they I say, haue vnder the pretence of holines, wrought sathans purpose,
and sathan having no better means but by working his slights and deceit in the ungodly) they I say, have under the pretence of holiness, wrought satan's purpose,
and how they hadde doone sacrifice vnto him, which profession of theirs, and ioyning themselues to the people of God to build with them, was but a slight to bring their deuilish practises to passe,
and how they had done sacrifice unto him, which profession of theirs, and joining themselves to the people of God to built with them, was but a slight to bring their devilish practises to pass,
A common practise amonge the vngodly, to pretende some mischiefe & wickednes vnder the colour of holines, such hath béene the pollicies of all the wicked and vngodlye from the beginning, to credite theyr wycked pretences vnder the colour of sanctimony.
A Common practice among the ungodly, to pretend Some mischief & wickedness under the colour of holiness, such hath been the policies of all the wicked and ungodly from the beginning, to credit their wicked pretences under the colour of sanctimony.
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This is a notable policy of sathan, to cause the wicked to bring their purpose to effect, the rather to deceiue the weaker sort by counterfeyting holines,
This is a notable policy of sathan, to cause the wicked to bring their purpose to Effect, the rather to deceive the Weaker sort by counterfeiting holiness,
and frequenting the company of good men with fréendly faces, and bountifull gifts, doo further theyr wycked pretences, in ouerthrowing the estate, and confounding religion.
and frequenting the company of good men with friendly faces, and bountiful Gifts, do further their wicked pretences, in overthrowing the estate, and confounding Religion.
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After that they had protested great loyalty and fréendship? the old saying is verified. In trust is treason, and in the fayrest rose is soonest found a canker.
After that they had protested great loyalty and friendship? the old saying is verified. In trust is treason, and in the Fairest rose is soonest found a canker.
Vnder the coloure of a fréendly quaffyng, King Iohn was poysoned by pledging a Fryer, such are colours of dissemblers, whose affections are farre from their outward shew.
Under the colour of a friendly quaffing, King John was poisoned by pledging a Fryer, such Are colours of dissemblers, whose affections Are Far from their outward show.
But now sée further and behold their profession and relygion, which was, that they had doone sacrifice vnto the Lord, in the which profession and religion of theirs, they expresse howe deuoutly and orderly they shewed themselues, in as much as they take theyr originall from Esar Haddon, otherwise called Sardanapalus, who was Senahcrib, his sonne who worshipped the Idoll Nisroch as his God.
But now see further and behold their profession and Religion, which was, that they had done sacrifice unto the Lord, in the which profession and Religion of theirs, they express how devoutly and orderly they showed themselves, in as much as they take their original from Esar Haddon, otherwise called Sardanapalus, who was Senahcrib, his son who worshipped the Idol Nisroch as his God.
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And this séemeth was their sacrifice vnto their Gods, that they thēselues had made, euen a sacrifice agréeable to their profession, which was altogether as I said before in dissimulation, they were glad that they had caught the verye bare worde sacrifice,
And this Seemeth was their sacrifice unto their God's, that they themselves had made, even a sacrifice agreeable to their profession, which was altogether as I said before in dissimulation, they were glad that they had caught the very bore word sacrifice,
because it was the profession of the priests of the law, instituted by God, as a figure of Christes priesthoode, which signification, was as farre from their knowledge, (I meane of the true vse of the sacrifice) as their religion was from good deuotion,
Because it was the profession of the Priests of the law, instituted by God, as a figure of Christ's priesthood, which signification, was as Far from their knowledge, (I mean of the true use of the sacrifice) as their Religion was from good devotion,
but as I sayde before, so I say still, all the vngodly from the beginning, haue had some shewe of godlines, the rather to vtter theyr deuilish purposes.
but as I said before, so I say still, all the ungodly from the beginning, have had Some show of godliness, the rather to utter their devilish Purposes.
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and hence is it, that we shoulde beholde the Lorde in trueth, and vnderstand him in righteousnes, not in a profession whose signification we know not, otherwise we might reason well, to say the papists did well to vse the worde of God in the Latine tongue,
and hence is it, that we should behold the Lord in truth, and understand him in righteousness, not in a profession whose signification we know not, otherwise we might reason well, to say the Papists did well to use the word of God in the Latin tongue,
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The Ammonits did offer and vse sacrifice, but howe? moste filthily and abhominably, when they offered their sonnes and daughters to Moloch. The Iewes did put their truste in their Temple, saying:
The Ammonites did offer and use sacrifice, but how? most filthily and abominably, when they offered their Sons and daughters to Moloch. The Iewes did put their trust in their Temple, saying:
they ordeyned & obserued many holy dayes, which bredd and hatched many idellers, Idolaters, feasters gamsters in all sorts, dauncers, incontinent match-makers,
they ordained & observed many holy days, which bred and hatched many idellers, Idolaters, feasters gamesters in all sorts, dancers, incontinent matchmakers,
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And now in these last daies, wherin the Gospell (God be thanked) florisheth, and the word of God is dayly preached, we sée a great many lip Gospellers, which haue the word of God in theyr mouth,
And now in these last days, wherein the Gospel (God be thanked) flourisheth, and the word of God is daily preached, we see a great many lip Evangelists, which have the word of God in their Mouth,
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for the fauour they beare to theyr fréends, sometime, for the malyce they bere to others, some are so couetous, that they are become priuy vsurers, and open extortioners.
for the favour they bear to their Friends, sometime, for the malice they bear to Others, Some Are so covetous, that they Are become privy usurers, and open extortioners.
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An other sorte you shall sée, to be like Cleophas, to goe with Christ and yet not to know him, these are lyke such as S. Paule speaketh of, that wyll come in the latter dayes, hauing a shewe of godlines, but denying the vertue therof,
an other sort you shall see, to be like Cleophas, to go with christ and yet not to know him, these Are like such as S. Paul speaks of, that will come in the latter days, having a show of godliness, but denying the virtue thereof,
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and theyr hypocrisie, so wyll I, as my text leadeth me, lay downe the conuersation and behauiour of the godly, with theyr profession, yt as the one is séene & knowne by hypocrisie,
and their hypocrisy, so will I, as my text leads me, lay down the Conversation and behaviour of the godly, with their profession, that as the one is seen & known by hypocrisy,
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yet (theyr purpose and labor considered) they meant nothing les (beeing the children of God) then themselues to doo it, that as the Temple was a place of holye exercises,
yet (their purpose and labour considered) they meant nothing less (being the children of God) then themselves to do it, that as the Temple was a place of holy exercises,
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for in that they shrinked not at so great a labour, but were wylling to doo it themselues, it is notable for vs to learne, specially in these dayes, to doo our godly exercises,
for in that they shrinked not At so great a labour, but were willing to do it themselves, it is notable for us to Learn, specially in these days, to do our godly exercises,
or the trust wee shoulde repose in others, and then wee shoulde see howe the Byshop sometimes woulde refuse hys Register, the Iustice hys Clark, the pastor hys seruing priest, the Sherife hys arrant Baylyues, the master hys seruant,
or the trust we should repose in Others, and then we should see how the Bishop sometime would refuse his Register, the justice his Clark, the pastor his serving priest, the Sheriff his arrant Baylyues, the master his servant,
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and not estéeme the care of the trauell, whereby the building myghte goe forwarde, for if Zerubbabel and Ieshua with the Elders of Israell, had béene lazy themselues,
and not esteem the care of the travel, whereby the building might go forward, for if Zerubbabel and Jesus with the Elders of Israel, had been lazy themselves,
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and surely I am perswaded, the small care & great ease that our chéefe builders haue, is the cause that the worke goeth not forwarde, I meane that christian religion is not substantially erected,
and surely I am persuaded, the small care & great ease that our chief Builders have, is the cause that the work Goes not forward, I mean that christian Religion is not substantially erected,
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for that cause whom the Quéenes Maiestie hath thought good, eyther for the roome of a Counseller, Bishop or Iustice, is committed to the same place, to vse it and discharge it himselfe, and not by séelie substitution.
for that cause whom the Queens Majesty hath Thought good, either for the room of a Counsellor, Bishop or justice, is committed to the same place, to use it and discharge it himself, and not by seely substitution.
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O howe bothe our common weales would florish, if our chéefe menne wold by the example of good Zerubbabell and Ieshua, labour themselues, and not faint at it.
O how both our Common weals would flourish, if our chief men would by the Exampl of good Zerubbabel and Jesus, labour themselves, and not faint At it.
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so that gouernment especially (because in them consisteth the chéefest building) must néedes bee good and profitable, which doo seperate themselues from brybers, extortioners, factors,
so that government especially (Because in them Consisteth the chiefest building) must needs be good and profitable, which do separate themselves from bribers, extortioners, Factors,
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But nowe I haue written vnto you, that ye cōpany not together, if any that is called a brother, &c. An other good and godly example they doo shew in their second disposition, when they will build together themselues in the which is most notably séene & learned the vnity of the builders, in that they wyl ioyne together among themselues,
But now I have written unto you, that you company not together, if any that is called a brother, etc. an other good and godly Exampl they do show in their second disposition, when they will built together themselves in the which is most notably seen & learned the unity of the Builders, in that they will join together among themselves,
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when they goe about a godly purpose, and not the one to drawe backward while the other goeth forward, the one to stand styll while the other laboureth, the one to slepe while the other watcheth,
when they go about a godly purpose, and not the one to draw backward while the other Goes forward, the one to stand still while the other Laboureth, the one to sleep while the other watches,
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the Tyler, and so foorth, with many other assistants, euery one of them conferring hys owne profession with the residue, in a full entent to further the building, shall make the building the better,
the Tyler, and so forth, with many other assistants, every one of them conferring his own profession with the residue, in a full intent to further the building, shall make the building the better,
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If all these doo not consent together in the vnity of fayth, in the hand of charity, in the study of godlinesse, not preferring worldly causes before heauenly, they cannot further the buildyng with a beautifull shew,
If all these do not consent together in the unity of faith, in the hand of charity, in the study of godliness, not preferring worldly Causes before heavenly, they cannot further the building with a beautiful show,
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as appereth euen in the plaine words, for the aduersaries sayd vnto Zerubbabell, and the rest, We seeke and doo sacrifice vnto the Lord your God, and Zerubbabell & the rest sayd, Wee will builde vnto the Lorde our God, in the which let vs sée euen the confession of ye vngodly, in yt they haue not the power to name ye Lord their God,
as appeareth even in the plain words, for the Adversaries said unto Zerubbabel, and the rest, We seek and do sacrifice unto the Lord your God, and Zerubbabel & the rest said, we will build unto the Lord our God, in the which let us see even the Confessi of the ungodly, in that they have not the power to name you Lord their God,
nowe in yt they are directed, the one by Ezer Haddon an Idolater, and the other by Cirus a worthy and noble King, it dooth appeare that the one fauoured Idolatry,
now in that they Are directed, the one by Ezer Haddon an Idolater, and the other by Cyrus a worthy and noble King, it doth appear that the one favoured Idolatry,
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and the other true religion, for in that Zerubbabel with ye reste builded together vnto their God, which they farder interpreted to bee the God of Israel, they shewed a good, a deuout,
and the other true Religion, for in that Zerubbabel with the rest built together unto their God, which they farther interpreted to be the God of Israel, they showed a good, a devout,
and put our trust in God, as the prophet sayth so ought we to haue a spirituall care to vnderstand what he is, & whether of right all honor appertaineth vnto him, which we shall easily perceiue, by beholding hys maiesty, his power, his strength, his mercy, his loue, his omnipotencye, in creating vs and all the worlde, in gouerning vs & ruling all things, in defending vs, in redéeming vs, in sanctifying vs,
and put our trust in God, as the Prophet say so ought we to have a spiritual care to understand what he is, & whither of right all honour appertaineth unto him, which we shall Easily perceive, by beholding his majesty, his power, his strength, his mercy, his love, his omnipotency, in creating us and all the world, in governing us & ruling all things, in defending us, in redeeming us, in sanctifying us,
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and in calling vs, and in giuing all things necessary for vs, in lightning our minds with vnderstanding, in refreshing our consciences with good things,
and in calling us, and in giving all things necessary for us, in lightning our minds with understanding, in refreshing our Consciences with good things,
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whereas on ye other side, (for ye iudgment of Idolatry) we finde not the like vertues & consolations in ye workmanship of mans hands made, to be honored & worshipped as a god, no nor in any ye creaturs vnder heauē,
whereas on you other side, (for you judgement of Idolatry) we find not the like Virtues & consolations in you workmanship of men hands made, to be honoured & worshipped as a god, no nor in any you creatures under heaven,
nor in heauē, as the sun, moone, stars, woods, stons, calfs, hylls, gold, siluer, &c. Wherfore this name God, being an vnspeakable name among the Iewes, dooth minister vnto the godly,
nor in heaven, as the sun, moon, Stars, woods, stones, calfs, hylls, gold, silver, etc. Wherefore this name God, being an unspeakable name among the Iewes, doth minister unto the godly,
so many powers and operations, that when they shal say, Our God, they haue a heape of comforts and consolations in their hart which doth worke many godly knowledges and exercises,
so many Powers and operations, that when they shall say, Our God, they have a heap of comforts and consolations in their heart which does work many godly knowledges and exercises,
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and to powre downe dewes for ye comfort of the earth? God, who giueth encrease on the earth for our sustenaunce? God, who giueth all things necessary for vs here on earth? God, who hath redéemed vs, from the bondage of sathan? God, who hath prepared for vs the kingdome of heauen? GOD, the same God with hys mightye power, worke so in the heartes of all good beléeuers, that they may so learne him, know him,
and to pour down dews for you Comfort of the earth? God, who gives increase on the earth for our sustenance? God, who gives all things necessary for us Here on earth? God, who hath redeemed us, from the bondage of sathan? God, who hath prepared for us the Kingdom of heaven? GOD, the same God with his mighty power, work so in the hearts of all good believers, that they may so Learn him, know him,
& follow him in this world, ye in ye world to come, euen in ye kingdome of heauen, they may haue life euerlasting, to the which, I beséech God ye father, the son and holy ghost, to send vs all. Amen.
& follow him in this world, you in the world to come, even in you Kingdom of heaven, they may have life everlasting, to the which, I beseech God you father, the son and holy ghost, to send us all. Amen.
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A Sermon shewing what the Temple of God is. 1, Cor, 6, 19.20. Know ye not that your body is the Temple of the holy Ghost, which is in you, whom yee haue of God:
A Sermon showing what the Temple of God is. 1, Cor, 6, 19.20. Know you not that your body is the Temple of the holy Ghost, which is in you, whom ye have of God:
and ye vse of the Sacraments, finally, for all godly vses and exercises, is the same place where in all the congregation dooth méete together, in a deuout minde and pure hart, to call vpon God, the creator and maker of all things, to whom he dooth in the power of hys spirit appeare, which place is therefore called the Temple or his house,
and you use of the Sacraments, finally, for all godly uses and exercises, is the same place where in all the congregation doth meet together, in a devout mind and pure heart, to call upon God, the creator and maker of all things, to whom he doth in the power of his Spirit appear, which place is Therefore called the Temple or his house,
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and daily exercised, which is godlines, & therefore it is called the Temple, or tabernacle of the holy ghost, wherin the holy ghost as a patron & president of Gods power dwelleth.
and daily exercised, which is godliness, & Therefore it is called the Temple, or tabernacle of the holy ghost, wherein the holy ghost as a patron & president of God's power dwells.
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and the offering of righteousnes, and dayly strengthen the same with a féeling conscience, a faithfull hart, a charitable mind, and an humble deuotion.
and the offering of righteousness, and daily strengthen the same with a feeling conscience, a faithful heart, a charitable mind, and an humble devotion.
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when we prophane and abuse his tabernacle or dwelling, eyther with pryde, whoredome, drunkennes, enuy, theft, murther, idlenes, filthy talke, surfeyting,
when we profane and abuse his tabernacle or Dwelling, either with pride, whoredom, Drunkenness, envy, theft, murder, idleness, filthy talk, surfeiting,
yf buying and selling, which is lawfull, bee prohibited the Temple, in respect of the materiall Temple, much more these filthy abuses, ought to bee caste out of the Temple, in respect that it is our bodyes, being of greater price and estimation then the building of stone.
if buying and selling, which is lawful, be prohibited the Temple, in respect of the material Temple, much more these filthy Abuses, ought to be cast out of the Temple, in respect that it is our bodies, being of greater price and estimation then the building of stone.
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and to adorne the Temple with godly ornaments, that like as the Temple of Salomon, and the Temple of Zerubbabell were garnished, the one with godly ornaments,
and to adorn the Temple with godly Ornament, that like as the Temple of Solomon, and the Temple of Zerubbabel were garnished, the one with godly Ornament,
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and furnished with ornamentes, méete for such an inhabitant as the holye Ghost is, and the ornaments méete for this Temple of ours, is fayth, loue, truth, mercy, pitty, chastity, knowledge, wisedome,
and furnished with Ornament, meet for such an inhabitant as the holy Ghost is, and the Ornament meet for this Temple of ours, is faith, love, truth, mercy, pity, chastity, knowledge, Wisdom,
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and worldly loue, haue vtterly expelled and quite banished, these former noble vertues from the mind and hart of man, in so much that if we behold them as they are, they worke a great confusion,
and worldly love, have utterly expelled and quite banished, these former noble Virtues from the mind and heart of man, in so much that if we behold them as they Are, they work a great confusion,
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for if you looke into the first of these inhabitants or Idols, which is discorde or variance, that is to say, the iarring and secrete malice among housholders, citties, prouinces and kingdomes,
for if you look into the First of these inhabitants or Idols, which is discord or variance, that is to say, the jarring and secret malice among householders, cities, Provinces and kingdoms,
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yea euen within themselues, one detracting and slaundering an other, one eating vp an other, one ouerthrowing an other, one taking away from an other, one robbing from an other, one murthering an other,
yea even within themselves, one detracting and slandering an other, one eating up an other, one overthrowing an other, one taking away from an other, one robbing from an other, one murdering an other,
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Sathan dooth worke so mightily by flatterers, and mens eares are so ready to heare them, that discorde and variance being quickly sowen, maketh a speedy haruest,
Sathan doth work so mightily by Flatterers, and men's ears Are so ready to hear them, that discord and variance being quickly sown, makes a speedy harvest,
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and it is so contagious, that it hath almost infected all the worlde, in somuch, that it is to be demaunded, who is frée from a hatefull harte? or from a dysdainfull and malicious stomacke? and our nature is such, that wee can hardly sustayne it, it is a token that we are voyde of good affection,
and it is so contagious, that it hath almost infected all the world, in So much, that it is to be demanded, who is free from a hateful heart? or from a dysdainfull and malicious stomach? and our nature is such, that we can hardly sustain it, it is a token that we Are void of good affection,
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for when our neighbour or brother hath offended vs, or trespassed vs a small matter, to the value of one grote, is not our nature ready to spende twentye shyllinges,
for when our neighbour or brother hath offended us, or trespassed us a small matter, to the valve of one groat, is not our nature ready to spend twentye shillings,
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or from patience, as the Apostle sayth, to forbeare one an other, for then we would looke but for a bare recompence or restitution, according to the measure of the damage,
or from patience, as the Apostle say, to forbear one an other, for then we would look but for a bore recompense or restitution, according to the measure of the damage,
or lyfted into fauour, contemning them with a malicious hart, iudging themselues (euery man in hys owne opynion) to be as worthy of the same happines, as they that haue it.
or lifted into favour, contemning them with a malicious heart, judging themselves (every man in his own opinion) to be as worthy of the same happiness, as they that have it.
for if it shoulde come to passe, I feare mee a greate manye woulde pray vppon their stomacked neyghbours, bending their enuious harts, rather then theyr country quarrel.
for if it should come to pass, I Fear me a great many would pray upon their stomached neighbours, bending their envious hearts, rather then their country quarrel.
Salust sayth, Concordia, res paruae crescunt, discordia magnae chlabuntur. By concord small things doo encrease, and through discorde, great things come to decay. Our Sauiour Christ sayth.
Sallust say, Concord, Rest paruae crescunt, Discordia Great chlabuntur. By concord small things do increase, and through discord, great things come to decay. Our Saviour christ say.
An other inhabitant or Idoll, that is placed in the Temple of God, I meane in the hart of man, is selfe loue, a quality or disposition, altogether purposed to vnfettell good order,
an other inhabitant or Idol, that is placed in the Temple of God, I mean in the heart of man, is self love, a quality or disposition, altogether purposed to vnfettell good order,
and to vnioynt the society of man, and to extoll himselfe, and to throw downe others, this happeneth first in those that doo insatiably scratch & heape vnto themselues,
and to unjoint the society of man, and to extol himself, and to throw down Others, this Happeneth First in those that do insatiably scratch & heap unto themselves,
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or to blind the Iusticers of law, or to bribe ye ministers of law, and whatsoeuer they doo among the common sorte of people, in company, pleasure, solace,
or to blind the Justicers of law, or to bribe you Ministers of law, and whatsoever they do among the Common sort of people, in company, pleasure, solace,
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yet in the ende, she grypeth him to death, and aboue all the markes that I haue spoken of, to know this sort of selfe-louers, I hold this the chéefest, that is, they vtterly hate and contemne those men, that they be perswaded they can get nothing of.
yet in the end, she grypeth him to death, and above all the marks that I have spoken of, to know this sort of self-lovers, I hold this the chiefest, that is, they utterly hate and contemn those men, that they be persuaded they can get nothing of.
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or any other good quality, straightway he will finde one occasion or other to dishable some of these qualities or vertues you shall quickly espye these kind of selfe-louers, either by their séelines,
or any other good quality, straightway he will find one occasion or other to disable Some of these qualities or Virtues you shall quickly espy these kind of self-lovers, either by their séelines,
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S. Paule himselfe speaketh of them that such shall come in the latter daies, as shalbe louers of thēselues & vnnaturall An other most horrible Idol that doth much defile & prophane ye temple of ye holy ghost, is, carnal plesure, which is such detestable desire of the flesh,
S. Paul himself speaks of them that such shall come in the latter days, as shall lovers of themselves & unnatural an other most horrible Idol that does much defile & profane you temple of the holy ghost, is, carnal pleasure, which is such detestable desire of the Flesh,
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I beséech thée O Lorde God of heauen, to gyue little Englande repentant harts, and féeling consciences, to purge their Temples of this filthy sin, Amen.
I beseech thee Oh Lord God of heaven, to gyve little England repentant hearts, and feeling Consciences, to purge their Temples of this filthy since, Amen.
and which doth onely take away the honor due vnto God, and doth most abhominably pollute our harts, which is, the loue of the world, Thys Idoll doth so mightily allure,
and which does only take away the honour due unto God, and does most abominably pollute our hearts, which is, the love of the world, This Idol does so mightily allure,
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and so strongly prouoke, that it doth wholly rauish mēs harts, and altogether withdrawe theyr mindes, from the true loue of God, from the estimation and dignity of hys worde, from the Law of nature, from mutuall loue, from the Kingdome of heauen,
and so strongly provoke, that it does wholly ravish men's hearts, and altogether withdraw their minds, from the true love of God, from the estimation and dignity of his word, from the Law of nature, from mutual love, from the Kingdom of heaven,
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In so much, that we may say with ye Poet, Quid non mortalia pectora cogit auri sacra fames? What doth not the cursed desire of mony prouoke? It made Iudas sell his master Christ,
In so much, that we may say with you Poet, Quid non mortalia pectora cogit auri sacra Fames? What does not the cursed desire of money provoke? It made Iudas fell his master christ,
but vtterly to forsake him, it is the prouoker of displeasure betwixt man an man, it is the ingenderer of theues, it hatcheth cosoners, extorcioners, vsurers, pillers, pollers, periurers, murtherers, flatterers, sycophants, it maketh offycers and magistrats blinde, that they cannot sée notorious offenders, it causeth many to make ye ministry theyr refuge, to the perishing of many a soule by their ignoraunce, it hath disordered the noble estate of matrimony, prouoking many to marry for muck,
but utterly to forsake him, it is the provoker of displeasure betwixt man an man, it is the ingenderer of thieves, it hatcheth cozeners, extortioners, usurers, pillars, pollers, perjurers, murderers, Flatterers, Sycophants, it makes Officers and Magistrates blind, that they cannot see notorious offenders, it Causes many to make you Ministry their refuge, to the perishing of many a soul by their ignorance, it hath disordered the noble estate of matrimony, provoking many to marry for muck,
A great many harts it defileth with dissimulation, contempte, enuy, vncharitablenes, hardnes, and so forth. It maketh the sonne to wyshe and expect the fathers death in respect thereof.
A great many hearts it Defileth with dissimulation, contempt, envy, uncharitableness, hardness, and so forth. It makes the son to wish and expect the Father's death in respect thereof.
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Many a man setteth his sonne to schoole, not for vertues sake, but for the worldes sake, many a one preferreth hys Sonne to the ministry, not for to preache,
Many a man sets his son to school, not for Virtues sake, but for the world's sake, many a one preferreth his Son to the Ministry, not for to preach,
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and yet they sée not this difference, the one bringeth ioy, the other sorrowe, the one giueth life, the other death, the one ioy and felicity, the other penury, misery, sicknes, and calamity.
and yet they see not this difference, the one brings joy, the other sorrow, the one gives life, the other death, the one joy and felicity, the other penury, misery, sickness, and calamity.
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What reward had the rich man in the Gospell for all his abundance of treasure, lands, lyuinges, goods and delicate fare, yet in the ende he was rewarded wyth a miserable death, at which instant, hee had thrée attendantly that gréedily gaped for hys death, that is, the executor for hys goods, the wormes for hys carkas,
What reward had the rich man in the Gospel for all his abundance of treasure, Lands, livings, goods and delicate fare, yet in the end he was rewarded with a miserable death, At which instant, he had thrée attendantly that greedily gaped for his death, that is, the executor for his goods, the worms for his carcase,
and deuil for his soule, & this was ye end and fruit of hys worldly gréedines and insatiable desire, such men must néedes runne to a bad ende, whose beginning and continuance is naught,
and Devil for his soul, & this was the end and fruit of his worldly greediness and insatiable desire, such men must needs run to a bad end, whose beginning and Continuance is nought,
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Thus I haue briefly shewed you, howe that wee are the Temple of God, and what Idols we haue set vppe in the same, to the great confusion of our selues,
Thus I have briefly showed you, how that we Are the Temple of God, and what Idols we have Set up in the same, to the great confusion of our selves,
In that (our vnworthines, and state of damnation considered) wee are translated from darknes to light, from death to lyfe, from mortality, to immortality, from a miserable world, to an euerlasting worlde, replenished with all ioy and consolation.
In that (our unworthiness, and state of damnation considered) we Are translated from darkness to Light, from death to life, from mortality, to immortality, from a miserable world, to an everlasting world, replenished with all joy and consolation.
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and none els can doo it, or could doo it, but ye only & blessed God which already hath doon it And againe, in that we féele the force of shine alwaies working in our bodies,
and none Else can do it, or could do it, but you only & blessed God which already hath done it And again, in that we feel the force of shine always working in our bodies,
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and who hath bought vs, for we are as I sayd, the sonnes of God, and members of Christ Iesus, purchased by his precious bloodshedding, as appeared to the Ephesians.
and who hath bought us, for we Are as I said, the Sons of God, and members of christ Iesus, purchased by his precious bloodshedding, as appeared to the Ephesians.
for hee is our peace, which hath made of both one, and hath broken the steppe of the partition wall in abrogating through his flesh the hatred, that is the Law of commandements, which standeth in ordinances for to make of 〈 ◊ 〉 one nowe •an in himselfe,
for he is our peace, which hath made of both one, and hath broken the step of the partition wall in abrogating through his Flesh the hatred, that is the Law of Commandments, which Stands in ordinances for to make of 〈 ◊ 〉 one now •an in himself,
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And as touching that we are not our owne, neyther haue ••wer 〈 ◊ 〉 our selues but translated into a better estate and into a surer safegarde, it dooth most comfortably appeare in Saint Paule to the Romaines, where he sayth.
And as touching that we Are not our own, neither have ••wer 〈 ◊ 〉 our selves but translated into a better estate and into a Surer safeguard, it doth most comfortably appear in Saint Paul to the Romans, where he say.
so that our seruice and all that euer we haue, bee in••••erely bought by his precious bloode, is subiecte to his dominio• and rule, wherin we may (to our great comfort) behold our safety;
so that our service and all that ever we have, be in••••erely bought by his precious blood, is Subject to his dominio• and Rule, wherein we may (to our great Comfort) behold our safety;
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And in that we are alienated & changed from our accusable and damnable estate, to become (by ye righteousnes of Christ,) the acceptable children of God, in thys co••isteth our honour & nobility aboue all the creatures that God hath made, which chaunge, we find in ye Apostls words to ye Galathians, saying,
And in that we Are alienated & changed from our accusable and damnable estate, to become (by the righteousness of christ,) the acceptable children of God, in this co••isteth our honour & Nobilt above all the creatures that God hath made, which change, we find in you Apostls words to you Galatians, saying,
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as S. Paule saith, By whome, (that is by Christe) wée haue accesse through faith vnto thys grace wherein we stande, for thys occasions sake, we are called the temple of god,
as S. Paul Says, By whom, (that is by Christ) we have access through faith unto this grace wherein we stand, for this occasions sake, we Are called the temple of god,
because we are incorporated by grace into Christ Iesus, who is the very pure and vndefiled Temple in whom his father is truely glorified, we had béene a filthy and polluted temple,
Because we Are incorporated by grace into christ Iesus, who is the very pure and undefiled Temple in whom his father is truly glorified, we had been a filthy and polluted temple,
In the which considerations, wee shall finde so great knowledge of our imperfection, that by the view thereof, we shal attribute the more honor, glory,
In the which considerations, we shall find so great knowledge of our imperfection, that by the view thereof, we shall attribute the more honour, glory,
As touching our power, it is so small & so slender, that wee are not able of our selues to thinke one good thought, wee are not able to doo any good thing, wee can not strengthen our weakenes, we cannot make our selues to grow, we cannot lengthen our dayes,
As touching our power, it is so small & so slender, that we Are not able of our selves to think one good Thought, we Are not able to do any good thing, we can not strengthen our weakness, we cannot make our selves to grow, we cannot lengthen our days,
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Is ther not an appointed time to mā vpon earth? and are not his dayes as the dayes of an hyreling? Our Sauiour Christ sayth, we cannot adde one ynche vnto our stature.
Is there not an appointed time to man upon earth? and Are not his days as the days of an hireling? Our Saviour christ say, we cannot add one ynche unto our stature.
It is not yee that speake, but the spirite of your father which speaketh in you And in a great many more places in ye scriptures it appeareth that mann hath no power or will at all of himselfe to doo any thing,
It is not ye that speak, but the Spirit of your father which speaks in you And in a great many more places in you Scriptures it appears that man hath no power or will At all of himself to do any thing,
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and then is our wyll polluted, and the effect nothing worth, therfore wée haue the helpe of Gods spirite, which worketh in vs by ye vertue of our head Christ, who hath sent the same spirit vnto vs, by the which spirite, we worke goodnes effectually,
and then is our will polluted, and the Effect nothing worth, Therefore we have the help of God's Spirit, which works in us by the virtue of our head christ, who hath sent the same Spirit unto us, by the which Spirit, we work Goodness effectually,
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and he giueth better then eyther we can desire or deserue, and his grace is not in vaine in vs for his 〈 ◊ 〉 neither ought we to vse it in vaine for our parte,
and he gives better then either we can desire or deserve, and his grace is not in vain in us for his 〈 ◊ 〉 neither ought we to use it in vain for our part,
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and therefore we may bee assured of the best neerest and right, when we hold of God and not of our selues, I• is sayde that one heare of our heade shall not perysh, which vndoubtedly is spoken because God preserueth vs,
and Therefore we may be assured of the best nearest and right, when we hold of God and not of our selves, I• is said that one hear of our head shall not perish, which undoubtedly is spoken Because God Preserveth us,
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and therefore is God, among many of his vertuous names, called Adon, in the Hebrewe, which is custos, or seruator, a kéeper or preseruer. It wee hee that preserued.
and Therefore is God, among many of his virtuous names, called Adon, in the Hebrew, which is custos, or servator, a keeper or preserver. It we he that preserved.
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Now therefore let vs examine our selues farther, and sée our merits & deserts before God, which many haue preached and allowed to the great ouerthrowe of the estimation of Christ his death and passion,
Now Therefore let us examine our selves farther, and see our merits & deserts before God, which many have preached and allowed to the great overthrown of the estimation of christ his death and passion,
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as continuall prayer, vnfayned loue, pitty, dayly feeding of the poore, the preseruing of our bodies in chastity and honesty, forsakyng the world, the flesh and the deuill,
as continual prayer, unfeigned love, pity, daily feeding of the poor, the preserving of our bodies in chastity and honesty, forsaking the world, the Flesh and the Devil,
or what els may be commendable in a man, is it able to match one of Gods gyfts? as our vnderstanding, our sight, our health, our sound lymmes, our nourishment, our lyfe, our children, our peace, wyth a great many moe blessings, can it deserue any of these,
or what Else may be commendable in a man, is it able to match one of God's Gifts? as our understanding, our sighed, our health, our found limbs, our nourishment, our life, our children, our peace, with a great many more blessings, can it deserve any of these,
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how say ye then to a greater blessing then all this? who hath giuen Christe Iesus to shed his precious blood, to purchase vnto vs the kingdome of heauen,
how say you then to a greater blessing then all this? who hath given Christ Iesus to shed his precious blood, to purchase unto us the Kingdom of heaven,
and as men that can doo no good thing, nor deserue any good thing, therefore of all creatures wee are happy that wee are bought by his bloode, who hath made vs acceptable before hys father,
and as men that can do no good thing, nor deserve any good thing, Therefore of all creatures we Are happy that we Are bought by his blood, who hath made us acceptable before his father,
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Wherefore this laste parte remayneth for vs, and is required at our hands, as duety, that wee glorifie God, which is as much to be vnderstanded, that we attribute not onely the power, superiority,
Wherefore this laste part remaineth for us, and is required At our hands, as duty, that we Glorify God, which is as much to be understanded, that we attribute not only the power, superiority,
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as the measure and ability of Gods spirite is giuen vnto vs, and because wée should neyther be weakelings in the power of the holy ghost working in vs,
as the measure and ability of God's Spirit is given unto us, and Because we should neither be Weaklings in the power of the holy ghost working in us,
and yet these are not reasonable creatures, but ordeined as seruants vnto man, and because God hath appointed them in theyr seuerall offyres, they haue performed it according to his wyll.
and yet these Are not reasonable creatures, but ordained as Servants unto man, and Because God hath appointed them in their several offyres, they have performed it according to his will.
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namely, to shewe the effects of hys creation, and the effects of his vocation, for he is made a manne, hee shoulde not behaue hymselfe as a beast that hath no vnderstanding, eyther in filthy lust,
namely, to show the effects of his creation, and the effects of his vocation, for he is made a man, he should not behave himself as a beast that hath no understanding, either in filthy lust,
and especially because wée are called by God, redéemed by hys sonne Iesus Christ, and sanctified by hys holye spirite, we should therefore shewe our effects of Gods power working in vs, that as the Sunne is made to shyne,
and especially Because we Are called by God, redeemed by his son Iesus christ, and sanctified by his holy Spirit, we should Therefore show our effects of God's power working in us, that as the Sun is made to shine,
and in a godly conuersation, that so we might behaue our selues in duety to God, in loue to our neighbours, in honest and godly conuersation amonge our selues, that so much we should surpas all other creatures in our duety, behauiour, and calling.
and in a godly Conversation, that so we might behave our selves in duty to God, in love to our neighbours, in honest and godly Conversation among our selves, that so much we should surpass all other creatures in our duty, behaviour, and calling.
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Haue your conuersation honest among the Gentils, that they which speake euill of you, as of euill dooers, may by your good works which they shall sée, glorifie God in the day of the visitation.
Have your Conversation honest among the Gentiles, that they which speak evil of you, as of evil doers, may by your good works which they shall see, Glorify God in the day of the Visitation.
So that now, to acknowledge God as he is, and to behaue our selues godly and honestly, according to Gods will, is to glorify God, and to beautify hys temple, in which dooing,
So that now, to acknowledge God as he is, and to behave our selves godly and honestly, according to God's will, is to Glorify God, and to beautify his temple, in which doing,
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as we shall shewe our selues meete tabernacles and tempels for ye holy ghost, so I beseech God, with the strength of the same his holy spirit, to clense and purge our inward man, from al corruptible motions,
as we shall show our selves meet Tabernacles and tempels for you holy ghost, so I beseech God, with the strength of the same his holy Spirit, to cleanse and purge our inward man, from all corruptible motions,
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we may onely be setled and established to sette foorth the glory and excellency of almighty GOD, that in ye ende we may be rewarded wyth the crowne of glory, in the glorious kingdoms of God, vs the which I beseeche God the father, sonne,
we may only be settled and established to Set forth the glory and excellency of almighty GOD, that in you end we may be rewarded with the crown of glory, in the glorious kingdoms of God, us the which I beseech God the father, son,
