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The first Sermon preached at Paules Crosse on Sonday being the fourth day of March. 1576. APOC. 12.
The First Sermon preached At Paul's Cross on Sunday being the fourth day of March. 1576. APOCALYPSE. 12.
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1 There was a greate wonder in heauen, a woman was clothed with the Sun,
1 There was a great wonder in heaven, a woman was clothed with the Sun,
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& the Moon was vnder hir feete, and vpon hir head was a Crowne of xij. starres, and she was with child, and she cried, & was pained to be deliuered. & the Moon was under his feet, and upon his head was a Crown of xij. Stars, and she was with child, and she cried, & was pained to be Delivered.
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2 And there was another wonder in Heauen.
2 And there was Another wonder in Heaven.
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And behold, a greate red Dragon had seuen heads, and ten hornes, & seuen crownes vpon his heads. And behold, a great read Dragon had seuen Heads, and ten horns, & seuen crowns upon his Heads.
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3 And his taile did drawe the third parte of the starres of Heauen, and the Dragon stood before the woman which was to be deliuered, that when she should be deliuered, he might deuoure the child.
3 And his tail did draw the third part of the Stars of Heaven, and the Dragon stood before the woman which was to be Delivered, that when she should be Delivered, he might devour the child.
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4 And she brought forth a man child which was to rule all nations in an iron rod.
4 And she brought forth a man child which was to Rule all Nations in an iron rod.
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And hir child was taken vp to God and to his Throne. And his child was taken up to God and to his Throne.
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5 And the woman fled into a wildernesse to a place prepared of God, to feede hir there a thousand two hundreth and three score dayes.
5 And the woman fled into a Wilderness to a place prepared of God, to feed his there a thousand two Hundredth and three score days.
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6 And there was a great battell in Heauē, Michaell and his Angels fought with the Dragon,
6 And there was a great battle in Heaven, Michael and his Angels fought with the Dragon,
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and the Dragon fought and his Angels, but they were not able to stande: neither was their place any more to be founde in Heauen. and the Dragon fought and his Angels, but they were not able to stand: neither was their place any more to be found in Heaven.
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7 And that great Dragon, that old serpēt which is called the Diuell, and Sathan, was throwne vpon the earth, and his Angels with him.
7 And that great Dragon, that old serpent which is called the devil, and Sathan, was thrown upon the earth, and his Angels with him.
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8 And I heard a great voice in Heauen, saying:
8 And I herd a great voice in Heaven, saying:
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Now is wrought saluation & strength and the kingdome of God, and the power of his Christ:
Now is wrought salvation & strength and the Kingdom of God, and the power of his christ:
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for the accuser of our brethren is ouerthrowne which accused them in the sighte of God day and night. for the accuser of our brothers is overthrown which accused them in the sight of God day and night.
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9 And they ouercame him throughe the bloud of the lamb and the words of their testimonie,
9 And they overcame him through the blood of the lamb and the words of their testimony,
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& they loued not their liues vnto death, and therefore reioyce in Heauen and yee that dwell therein. & they loved not their lives unto death, and Therefore rejoice in Heaven and ye that dwell therein.
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❧ The first Sermon. BY the consent of the most of the auncient Fathers and late writers:
❧ The First Sermon. BY the consent of the most of the ancient Father's and late writers:
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this womā doth signifie ye church or the people of God chosen to saluation. The greate red Dragon signifieth Sathan. Michaell signifieth Christ:
this woman does signify you Church or the people of God chosen to salvation. The great read Dragon signifies Sathan. Michael signifies christ:
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and his Angels the true Christians.
and his Angels the true Christians.
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This portion of Scripture is as it were a Picture of the people of God, fighting in the wildernesse of this world against Sathan and his limmes, vnder the Banner and guiding of Christ Iesus their grand captaine,
This portion of Scripture is as it were a Picture of the people of God, fighting in the Wilderness of this world against Sathan and his limbs, under the Banner and guiding of christ Iesus their grand captain,
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and of that victorie whiche this Michael, this mightie and strong conquerer doth get vnto his people ouer their aforesaid enimies.
and of that victory which this Michael, this mighty and strong conqueror does get unto his people over their aforesaid enemies.
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The principall points bée these. 1. The apparrel of ye church 2. The conditiō of ye church. 3. The victory of ye church. For the first generall point.
The principal points been these. 1. The apparel of the Church 2. The condition of the Church. 3. The victory of the Church. For the First general point.
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The first particular lessō of that is the Sun, the apparel of the Church. The sunne Messias, the sun of righteousnes, Christ Iesus the righteous.
The First particular Lesson of that is the Sun, the apparel of the Church. The sun Messias, the sun of righteousness, christ Iesus the righteous.
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For like as the sun doth as it were cloth and kéepe warme: and comfort al the creatures of this world:
For like as the sun does as it were cloth and keep warm: and Comfort all the creatures of this world:
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so Christe the Sun of righteousnes, doth cloth, kéepe warme, & comfort the Saints of God vpon Earth.
so Christ the Sun of righteousness, does cloth, keep warm, & Comfort the Saints of God upon Earth.
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For to the sanctified and chosē Romaines & Galathians (faith the Apostle) Christū induistis, you haue put on Christ and clothed your selues with Christ.
For to the sanctified and chosen Romans & Galatians (faith the Apostle) Christū induistis, you have put on christ and clothed your selves with christ.
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And to the same effect to the Ephesians to be sanctified. Awake thou that sleepest and rise frō the dead, & Christ shal shine vnto thee.
And to the same Effect to the Ephesians to be sanctified. Awake thou that Sleepest and rise from the dead, & christ shall shine unto thee.
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The beutie and blesse of this apparel wil the better appéere, if we behold our naked and ougly cursed state without Christ.
The beauty and bless of this apparel will the better appear, if we behold our naked and ugly cursed state without christ.
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Man by nature is carnall, solde vnder sin, the bondman of sin: and the reward of sin is death.
Man by nature is carnal, sold under since, the bondman of since: and the reward of since is death.
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Man by nature is the childe of Gods wrath, the vessel of Gods wrath Remember (saith the Apostle) that you were without Christ, being aliants from the commō welth of Israell, straungers from the testament of promise, hauing no hope,
Man by nature is the child of God's wrath, the vessel of God's wrath remember (Says the Apostle) that you were without christ, being aliants from the Common wealth of Israel, Strangers from the Testament of promise, having no hope,
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and being without God in this world. and being without God in this world.
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S. Iohn setteth the cursed nakednesse & the blessed apparrell togither in the first chapter of the Reuelation.
S. John sets the cursed nakedness & the blessed apparel together in the First chapter of the Revelation.
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Grace and peace (saith he) be vnto you from Iesus Christ, who hath loued vs, Grace and peace (Says he) be unto you from Iesus christ, who hath loved us,
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and washed vs from our sins in his owne bloud, and made vs Kinges and Priests vnto God his Father. and washed us from our Sins in his own blood, and made us Kings and Priests unto God his Father.
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Firste wée are to learne, what hath delyuered vs and clothed vs. The looue of GOD, the riche grace and mercie of GOD in Christe.
First we Are to Learn, what hath Delivered us and clothed us The love of GOD, the rich grace and mercy of GOD in Christ.
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For GOD which is greate in mercye, for his greate loue wherewith he loued vs, euen when wée were dead by sins, hath quickned vs togither with Christ.
For GOD which is great in mercy, for his great love wherewith he loved us, even when we were dead by Sins, hath quickened us together with christ.
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Next we are to learne, from what wée are deliuered.
Next we Are to Learn, from what we Are Delivered.
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From the bōdage of sinne, from the terror of death, from the fearfulnes of gods wrath.
From the bondage of sin, from the terror of death, from the fearfulness of God's wrath.
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That is from euerlasting dānation & torments vnspeakeable. Thirdly we are to learne, to what we are deliuered.
That is from everlasting damnation & torments unspeakable. Thirdly we Are to Learn, to what we Are Delivered.
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To be Kings and Priests vnto god, to kil our beastly affectiōs with faith in the death and merits of Christ, to burne thē with the heat of loue, that is, to present both our bodies & soules, a quick, holy and swéet sacrifice vnto God, to liue before God in holines and righteousnes al the daies of our life.
To be Kings and Priests unto god, to kill our beastly affections with faith in the death and merits of christ, to burn them with the heat of love, that is, to present both our bodies & Souls, a quick, holy and sweet sacrifice unto God, to live before God in holiness and righteousness all the days of our life.
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Yee are (saith S. Peter) a spiritual house an holy priesthood for to offer vp spirituall sacrifices acceptable vnto God, throughe Christ. Ye Are (Says S. Peter) a spiritual house an holy priesthood for to offer up spiritual Sacrifices acceptable unto God, through christ.
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Yee are a chosen generatiō, ar•ial priesthood, a holy nation, a people which are won, that yee should show the vertues of him that called you out of darkenes into his maruailous light. Ye Are a chosen generation, ar•ial priesthood, a holy Nation, a people which Are wone, that ye should show the Virtues of him that called you out of darkness into his marvelous Light.
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Thus saith the holy and true, whiche hath the key of Dauid, which openeth and no man shutteth, which shutteth, and no man openeth: Thus Says the holy and true, which hath the key of David, which Openeth and no man shutteth, which shutteth, and no man Openeth:
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because thou sayest I am rich and full of goods & neede nothing, & knowest not that thou art wretched and miserable, and poore and naked:
Because thou Sayest I am rich and full of goods & need nothing, & Knowest not that thou art wretched and miserable, and poor and naked:
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I councell thee to buy of me golde tried in the fire that thou maiest be rich,
I council thee to buy of me gold tried in the fire that thou Mayest be rich,
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and white raimēt that thy filthie nakednes do not appe•re, & annoint thine eies with eie salue that thou maist see. and white raiment that thy filthy nakedness do not appe•re, & anoint thine eyes with eye salve that thou Mayest see.
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The Christiās be clothed with ye bright Son Christ Iesus, and made a spirituall house & holy préesthood, not to defile their garmēts with sin,
The Christiās be clothed with you bright Son christ Iesus, and made a spiritual house & holy préesthood, not to defile their garments with since,
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but to buy and receiue of Christ the Golde of liuely Faith, the white garment of righteousnes,
but to buy and receive of christ the Gold of lively Faith, the white garment of righteousness,
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and the ey salue of the knowledge of Gods word, that their light may shine before men, to win them to God, that they being the salt of the earth may season & edifie their brethren, that they testifie vnto the worlde, that they •e the children of God & by good works may stop the mouthes of suche as would take any occasion to speake euil of the Gospell. The next particular lesson is.
and the ey salve of the knowledge of God's word, that their Light may shine before men, to win them to God, that they being the salt of the earth may season & edify their brothers, that they testify unto the world, that they •e the children of God & by good works may stop the mouths of such as would take any occasion to speak evil of the Gospel. The next particular Lesson is.
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That the Church •eadeth the Moone vnder hir feet. That the Church •eadeth the Moon under his feet.
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The people of god do not care for the changeable & fading goods of this worlde, which eb and flow, increase and decrease, and change as the moone.
The people of god do not care for the changeable & fading goods of this world, which eb and flow, increase and decrease, and change as the moon.
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Exhort them (saith Saint Paule vnto Timothie) that are rich in this worlde, that they be not high minded, Exhort them (Says Faint Paul unto Timothy) that Are rich in this world, that they be not high minded,
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nor trust in vncertain riches, but in the liuing God (which giueth vs abundantly all things to enioy them) that they doe good, that they be rich in good workes, that they be rady to giue and glad to distribute, layvp for themselues a good foundation against the day to come. nor trust in uncertain riches, but in the living God (which gives us abundantly all things to enjoy them) that they do good, that they be rich in good works, that they be rady to give and glad to distribute, layvp for themselves a good Foundation against the day to come.
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Birth, beautie, riches, renowne and glory of this world, be wel likened by a good father to an Auditors coūters, which sōtimes represent an hūdred thousād poūds somtimes a thousād pounds, somtimes a shilling, somtimes a peny, somtimes they are laid aside for nothing.
Birth, beauty, riches, renown and glory of this world, be well likened by a good father to an Auditors counters, which sometime represent an hūdred thousād pounds sometimes a thousād pounds, sometimes a shilling, sometimes a penny, sometimes they Are laid aside for nothing.
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So the coūters and houses, and rich persons of the world somtimes they excéede somtimes they bée lesse, somtimes not worth the groūd that beareth them.
So the counters and houses, and rich Persons of the world sometimes they exceed sometimes they been less, sometimes not worth the ground that bears them.
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And therfore that heathen Emperour Saladinus séemeth wiser than a great sort of Christians, which when he had gotten great victories ▪ and great spoiles ouer great cities and countries,
And Therefore that heathen Emperor Saladinus Seemeth Wiser than a great sort of Christians, which when he had got great victories ▪ and great spoils over great cities and countries,
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(3) part (DIV2)
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and after fel sicke, & sawe that he must néedes dy, required that whē he should be caried to his tumb:
and After fell sick, & saw that he must needs die, required that when he should be carried to his tumb:
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(3) part (DIV2)
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there should be caried before him a faire white shéete vpon the point of a speare, and proclamation to be made.
there should be carried before him a fair white sheet upon the point of a spear, and proclamation to be made.
a-acp vmd vbi vvn p-acp pno31 dt j j-jn n1 p-acp dt n1 pp-f dt n1, cc n1 pc-acp vbi vvn.
(3) part (DIV2)
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These are the rich spoiles which Saladinus carieth away of all his triumphes & victories. And surely y• great mē of this world shall one day become the Auditors Counters,
These Are the rich spoils which Saladinus Carrieth away of all his Triumphos & victories. And surely y• great men of this world shall one day become the Auditors Counters,
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(3) part (DIV2)
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and shal play Saladinus, they shal dy and cary away with thē nothing but a shrowding sheet:
and shall play Saladinus, they shall die and carry away with them nothing but a shrouding sheet:
cc vmb vvi np1, pns32 vmb vvi cc vvi av p-acp pno32 pix p-acp dt j-vvg n1:
(3) part (DIV2)
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the wise men of this world shal one day become the Auditors Counters, and shall play Saladinus, they shall dye & carry away with them nothing but a shrowding shéete.
the wise men of this world shall one day become the Auditors Counters, and shall play Saladinus, they shall die & carry away with them nothing but a shrouding sheet.
dt j n2 pp-f d n1 vmb crd n1 vvi dt ng1 n2, cc vmb vvi np1, pns32 vmb vvi cc vvi av p-acp pno32 pix p-acp dt j-vvg n1.
(3) part (DIV2)
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The rich men of thys world shall one day become the Auditors Counters, and shal play Saladinus, they shall dye and carry away with them nothing but a shrowding shéet:
The rich men of this world shall one day become the Auditors Counters, and shall play Saladinus, they shall die and carry away with them nothing but a shrouding sheet:
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(3) part (DIV2)
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and therfore the people of God doo treade these moones & vanities vnder their féete, vse these outward blessings of god to the glory of god, to the reliefe of the strangers, the widow the fatherlesse, the impotent,
and Therefore the people of God do tread these moons & vanities under their feet, use these outward blessings of god to the glory of god, to the relief of the Strangers, the widow the fatherless, the impotent,
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(3) part (DIV2)
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and such as cannot helpe themselues.
and such as cannot help themselves.
cc d c-acp vmbx vvi px32.
(3) part (DIV2)
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In this treading & vsing of these moones & transitory goods doth God delight, for Christ setteth it down so in the great and ▪ dreadfull last charge.
In this treading & using of these moons & transitory goods does God delight, for christ sets it down so in the great and ▪ dreadful last charge.
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(3) part (DIV2)
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You sawe mee hungry and gaue me meat ▪ you sawe me thirsty & gaue me drinke, you sawe me naked, You saw me hungry and gave me meat ▪ you saw me thirsty & gave me drink, you saw me naked,
pn22 vvd pno11 j cc vvd pno11 n1 ▪ pn22 vvd pno11 j cc vvd pno11 vvi, pn22 vvd pno11 j,
(3) part (DIV2)
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and gaue mee clothing, you sawe me harbourlesse & gaue me lodging, you sawe me sicke and in prison & you ministred vnto me.
and gave me clothing, you saw me harbourless & gave me lodging, you saw me sick and in prison & you ministered unto me.
cc vvd pno11 n1, pn22 vvd pno11 j cc vvd pno11 n1, pn22 vvd pno11 j cc p-acp n1 cc pn22 vvd p-acp pno11.
(3) part (DIV2)
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And they shall say, Lord when did we feede thee, cloth thee or minister vnto thee? And he shall say,
And they shall say, Lord when did we feed thee, cloth thee or minister unto thee? And he shall say,
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(3) part (DIV2)
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when you did it to any of these little ones. you did it vnto mee. According to good Saint Hieroms saying:when you did it to any of these little ones. you did it unto me. According to good Saint Hieroms saying:
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(3) part (DIV2)
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féede Christ in the hungry, cloth Christ in the naked, lodge Christ in ye harbourlesse, minister vnto Christ in the stranger, in the widow, in the fatherlesse childe:
feed christ in the hungry, cloth christ in the naked, lodge christ in the harbourless, minister unto christ in the stranger, in the widow, in the fatherless child:
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(3) part (DIV2)
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and such as cannot helpe themselues.
and such as cannot help themselves.
cc d c-acp vmbx vvi px32.
(3) part (DIV2)
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Histories make mention of a good duke of Subaudia called Amodeus, vnto whom certain Ambassadors from forraine princes resorted,
Histories make mention of a good duke of Subaudia called Amodeus, unto whom certain ambassadors from foreign Princes resorted,
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(3) part (DIV2)
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and after their publique affaires doone:
and After their public affairs done:
cc p-acp po32 j n2 vdn:
(3) part (DIV2)
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they asked him, if he had any hounds, for they were desirous to sée some hūting with hounds.
they asked him, if he had any hounds, for they were desirous to see Some hunting with hounds.
pns32 vvd pno31, cs pns31 vhd d n2, c-acp pns32 vbdr j pc-acp vvi d n-vvg p-acp n2.
(3) part (DIV2)
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Yea quoth Amodaeus I haue a kennel of as good hounds as any in Europe, if you come early in ye morning you shal sée them.
Yea quoth Amodaeus I have a kennel of as good hounds as any in Europe, if you come early in you morning you shall see them.
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(3) part (DIV2)
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The Ambassadors came early in the morning, & Amodaeus led them to the backside of his house,
The ambassadors Come early in the morning, & Amodaeus led them to the backside of his house,
dt n2 vvd av-j p-acp dt n1, cc np1 vvd pno32 p-acp dt n1 pp-f po31 n1,
(3) part (DIV2)
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and there shewed them a great sorte of poore folke at breakfast. Atque hi sunt (inquit canes mei.
and there showed them a great sort of poor folk At breakfast. Atque him sunt (inquit canes mei.
cc a-acp vvd pno32 dt j n1 pp-f j n1 p-acp n1. fw-la uh fw-la (fw-la n2 fw-la.
(3) part (DIV2)
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These be my Houndes, with these doe I hunt. Amodoeus was a good hunts man, and hunted ful wel.
These be my Hounds, with these do I hunt. Amodoeus was a good hunt's man, and hunted full well.
d vbi po11 n2, p-acp d vdb pns11 vvi. np1 vbds dt j vvz n1, cc vvd av-j av.
(3) part (DIV2)
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Cornelius the Centurion hunted wt these hounds, and the Angel said vnto him, Thy praiers and thy almes haue climed vp to heauen, to the sight of God. Cornelius the Centurion hunted with these hounds, and the Angel said unto him, Thy Prayers and thy alms have climbed up to heaven, to the sighed of God.
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(3) part (DIV2)
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He that giueth vnto the poore lēdeth vnto the Lord, and looke what he layeth out shall be paide him againe.
He that gives unto the poor dares unto the Lord, and look what he Layeth out shall be paid him again.
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(3) part (DIV2)
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Blessed is he that considereth the poore and needy, the Lord will deliuer him in the time of trouble. Blessed is he that Considereth the poor and needy, the Lord will deliver him in the time of trouble.
j-vvn vbz pns31 cst vvz dt j cc j, dt n1 vmb vvb pno31 p-acp dt n1 pp-f n1.
(3) part (DIV2)
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Blessed, & a thousād times blessed is he that for gods sake helpeth them that be in misery.
Blessed, & a thousād times blessed is he that for God's sake Helpeth them that be in misery.
vvn, cc dt crd n2 vvn vbz pns31 cst p-acp ng1 n1 vvz pno32 cst vbb p-acp n1.
(3) part (DIV2)
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There is now a necessary and a charitable prouisiō to erect houses in boroughs and market townes,
There is now a necessary and a charitable provision to erect houses in boroughs and market Towns,
pc-acp vbz av dt j cc dt j n1 pc-acp vvi n2 p-acp n2 cc n1 n2,
(3) part (DIV2)
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for suche as woulde work if they had it but cānot be set a work Further that work and hunt with Amodeus his hounds.
for such as would work if they had it but cannot be Set a work Further that work and hunt with Amodeus his hounds.
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(3) part (DIV2)
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Make no more account of your auditors counters, your birth, wisdome, authoritie, riches, then Saladmus did:
Make no more account of your Auditors counters, your birth, Wisdom, Authority, riches, then Saladmus did:
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(3) part (DIV2)
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for they shal yéeld vp but a shrowding shéet. Hunt with Amodeus houndes, and remember that you can enioy but youre Ghomer.
for they shall yield up but a shrouding sheet. Hunt with Amodeus hounds, and Remember that you can enjoy but your Gomer.
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(3) part (DIV2)
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If you reserue any til the morning it will rot and be full of wormes. If you reserve any till the morning it will rot and be full of worms.
cs pn22 vvi d c-acp dt n1 pn31 vmb vvi cc vbi j pp-f n2.
(3) part (DIV2)
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When you haue prouided inoughe for your own family, bestow the rest of your Manna vpon hospitals, vpon poore schollers, vpon mending highwaies and suche good déedes.
When you have provided enough for your own family, bestow the rest of your Manna upon hospitals, upon poor Scholars, upon mending highways and such good Deeds.
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(3) part (DIV2)
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Bestowe it in the day of your life vpon some good woork or other.
Bestow it in the day of your life upon Some good work or other.
vvb pn31 p-acp dt n1 pp-f po22 n1 p-acp d j vvb cc n-jn.
(3) part (DIV2)
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If you think to lay vp any part of your Manna & goods against to morrowe, againste an other day, it will rot and be ful of wormes.
If you think to lay up any part of your Manna & goods against to morrow, against an other day, it will rot and be full of worms.
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(3) part (DIV2)
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The moths wil eat it, or the théeues will steal it:
The moths will eat it, or the thieves will steal it:
dt n2 vmb vvi pn31, cc dt n2 vmb vvi pn31:
(3) part (DIV2)
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your prodigal posterity wil make it away, or one bad person or other wyll haue it away.
your prodigal posterity will make it away, or one bad person or other will have it away.
po22 j-jn n1 vmb vvi pn31 av, cc crd j n1 cc j-jn vmb vhb pn31 av.
(3) part (DIV2)
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Therfore sée it wel bestowed before your eies, and tread the moone & glory of this world vnder your féete.
Therefore see it well bestowed before your eyes, and tread the moon & glory of this world under your feet.
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(3) part (DIV2)
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The third lesson is, That the Church is crowned with xij. starres.
The third Lesson is, That the Church is crowned with xij. Stars.
dt ord n1 vbz, cst dt n1 vbz vvn p-acp crd. n2.
(3) part (DIV2)
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In the firste of the reuelation, the holy Ghost doth saye, that the Son of man had in his hande seuen starres.
In the First of the Revelation, the holy Ghost does say, that the Son of man had in his hand seuen Stars.
p-acp dt ord pp-f dt n1, dt j n1 vdz vvi, cst dt n1 pp-f n1 vhd p-acp po31 n1 crd n2.
(3) part (DIV2)
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And after he saith the starres be the Angels of the seuen Churches. And so in this place the xij. starres be the Angels of the xii. Churches.
And After he Says the Stars be the Angels of the seuen Churches. And so in this place the xij. Stars be the Angels of the xii. Churches.
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(3) part (DIV2)
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And because the number 7. and twelue be perfect numbers:
And Because the number 7. and twelue be perfect numbers:
cc c-acp dt n1 crd cc crd vbb j n2:
(3) part (DIV2)
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they signifie the Angels, Ambassadors or ministers of the vniuersal and catholick Church, according to the opniō of the most of the fathers both old and new.
they signify the Angels, ambassadors or Ministers of the universal and catholic Church, according to the Opinion of the most of the Father's both old and new.
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(3) part (DIV2)
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And to the same effect (saith Saint Paule) We are Ambassadors in the roume of Christ, euen as though God did beseech you through vs. So pray we you in Christes stead, that you would be reconciled vnto God.
And to the same Effect (Says Faint Paul) We Are ambassadors in the room of christ, even as though God did beseech you through us So pray we you in Christ's stead, that you would be reconciled unto God.
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(3) part (DIV2)
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And the same Saint Paule. Let a man so esteeme vs euen as the Ministers of Christ and stewardes of the mysteries of God.
And the same Saint Paul. Let a man so esteem us even as the Ministers of christ and Stewards of the Mysteres of God.
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(3) part (DIV2)
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These starres, Ambassadours or Ministers bring to you the word of God, the way to your saluation. These starres.
These Stars, ambassadors or Ministers bring to you the word of God, the Way to your salvation. These Stars.
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(3) part (DIV2)
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Ambassadors, or ministes, bring to you the holy and blessed sacraments, the pledges and pawns of your saluation.
ambassadors, or Ministers, bring to you the holy and blessed Sacraments, the pledges and pawns of your salvation.
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(3) part (DIV2)
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And therefore they shoulde bée moste welcome and déere vnto you. But euen as the clouds doe many times hide the Starres, whiche shyne moste brighte:
And Therefore they should been most welcome and dear unto you. But even as the Clouds do many times hide the Stars, which shine most bright:
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(3) part (DIV2)
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So the Clowdes of malice, and Couetousnes, & Godlessenesse, doe hyde the Starres and ministers of the Gospel.
So the Clouds of malice, and Covetousness, & Godlessenesse, do hide the Stars and Ministers of the Gospel.
av dt n2 pp-f n1, cc n1, cc n1, vdb vvi dt n2 cc n2 pp-f dt n1.
(3) part (DIV2)
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It is a world toe sée how welcome and déere the darke stars were which brought y• doctrine of men and deuises of men.
It is a world toe see how welcome and dear the dark Stars were which brought y• Doctrine of men and devises of men.
pn31 vbz dt n1 n1 vvi c-crq j-jn cc j-jn dt j n2 vbdr r-crq vvd n1 n1 pp-f n2 cc n2 pp-f n2.
(3) part (DIV2)
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No lands were too much for thē, no estimatiō too great, no treasure too much.
No Lands were too much for them, no estimation too great, no treasure too much.
uh-dx n2 vbdr av av-d c-acp pno32, dx n1 av j, dx n1 av av-d.
(3) part (DIV2)
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And nowe when the bright starres of the Gospell, bring the sincere word of God, the heauēly Manna and bread of our soules, y• path to the ioyes of y• celestial paradise, which neither eie hath séene,
And now when the bright Stars of the Gospel, bring the sincere word of God, the heavenly Manna and bred of our Souls, y• path to the Joys of y• celestial paradise, which neither eye hath seen,
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(3) part (DIV2)
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nor eare hath heard nor tong can expresse, nor hart conceiue:
nor ear hath herd nor tonge can express, nor heart conceive:
ccx n1 vhz vvn ccx n1 vmb vvi, ccx n1 vvb:
(3) part (DIV2)
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euery little is too much for them, euerye one doth pine and grudge at them, euery meane man may,
every little is too much for them, every one does pine and grudge At them, every mean man may,
d j vbz av av-d c-acp pno32, d pi vdz vvi cc vvi p-acp pno32, d j n1 vmb,
(3) part (DIV2)
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and doth carry vp and downe sclanders of them, reuile them in euery alehouse and tauern.
and does carry up and down slanders of them, revile them in every alehouse and tavern.
cc vdz vvi a-acp cc a-acp vvz pp-f pno32, vvb pno32 p-acp d n1 cc n1.
(3) part (DIV2)
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God grāt that this contempt of Gods ministers be not a certaine token of the ripenes of sin,
God grant that this contempt of God's Ministers be not a certain token of the ripeness of since,
np1 vvb cst d n1 pp-f npg1 n2 vbb xx dt j n1 pp-f dt n1 pp-f n1,
(3) part (DIV2)
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and a woful fall hard at hand.
and a woeful fallen hard At hand.
cc dt j n1 av-j p-acp n1.
(3) part (DIV2)
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But yet ministers must not be discomforted, for the scholler may not bée better than his maister.
But yet Ministers must not be discomforted, for the scholar may not been better than his master.
p-acp av n2 vmb xx vbi j-vvn, c-acp dt n1 vmb xx vbi av-jc cs po31 n1.
(3) part (DIV2)
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Our Sauiour Christe was called a glutton, a drunkard, a companion of publicans and sinners, a woorker by Belzebub: and yet he was moste godly and did most godly.
Our Saviour Christ was called a glutton, a drunkard, a Companion of Publicans and Sinners, a worker by Belzebub: and yet he was most godly and did most godly.
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(3) part (DIV2)
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Though they call you what they can call you: cry you out against vice, cōdemne Epicures, Machiuils and godlesse persons.
Though they call you what they can call you: cry you out against vice, condemn Epicureans, Machiuils and godless Persons.
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(3) part (DIV2)
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Tell them sin is sin, vanitie vanitie, trueth trueth, & vertue is vertue. Lifte vp youre voyces like trumpets, and shew the people their sinnes:
Tell them sin is since, vanity vanity, truth truth, & virtue is virtue. Lift up your voices like trumpets, and show the people their Sins:
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(3) part (DIV2)
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shine like Starres in this darke world, & you shall shine with your great morning star Christ Iesus in the Kingdome of heauen.
shine like Stars in this dark world, & you shall shine with your great morning star christ Iesus in the Kingdom of heaven.
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(3) part (DIV2)
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The fourth particular lesson is, That the Church trauaileth & is pained to bee deliuered.
The fourth particular Lesson is, That the Church Travaileth & is pained to be Delivered.
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The Church the spouse of Christe clothed with y• Sun of righteousnes (treading vpon and neglecting the Moone,
The Church the spouse of Christ clothed with y• Sun of righteousness (treading upon and neglecting the Moon,
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and chaunging ioyes of the worlde, crowned, with the starres and ministers of the saluation of man) cānot be idle nor carelesse nor cold,
and changing Joys of the world, crowned, with the Stars and Ministers of the salvation of man) cannot be idle nor careless nor cold,
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but is made careful and warme, and zealous of Gods truth. The Prophet Dauid speaketh of this woman and people, which saith.
but is made careful and warm, and zealous of God's truth. The Prophet David speaks of this woman and people, which Says.
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I held my tongue and spake nothing, I kept silence euen from good wordes, but it was paine and griefe to me, my hart was hot within me, I held my tongue and spoke nothing, I kept silence even from good words, but it was pain and grief to me, my heart was hight within me,
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& w•tle I was thus musing, the fire kindled, at the lust I spake with my mouth. & w•tle I was thus musing, the fire kindled, At the lust I spoke with my Mouth.
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As also the Churche saith againe in the person of Dauid. Mine eies gush out with water,
As also the Church Says again in the person of David. Mine eyes gush out with water,
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because men keepe not thy law.
Because men keep not thy law.
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My eies are wasted away with looking for thy health and for the word of thy righteousnes.
My eyes Are wasted away with looking for thy health and for the word of thy righteousness.
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My zeale hath euen consumed me, because mine enimies haue forgotten thy cōmandements. It greeueth me when I see the transgressors, because they keepe not thy lawe. My zeal hath even consumed me, Because mine enemies have forgotten thy Commandments. It Grieveth me when I see the transgressors, Because they keep not thy law.
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Our english Church (God be blessed) is clothed with the robe of Christ, professeth Christe truely, is crowned with infinite starres and good professors of his worde,
Our english Church (God be blessed) is clothed with the robe of christ, Professes Christ truly, is crowned with infinite Stars and good professors of his word,
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and yet it is a wonder to sée howe colde the zeale of it is, how little hate of sinne it hath.
and yet it is a wonder to see how cold the zeal of it is, how little hate of sin it hath.
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In daies paste whosoeuer did trauell and was pained to bring forth the worde of God and vertue and truth, was liked and furthered of al men.
In days past whosoever did travel and was pained to bring forth the word of God and virtue and truth, was liked and furthered of all men.
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Bad persōs were generally hated and misliked. But now is the quite contrary.
Bad Persons were generally hated and misliked. But now is the quite contrary.
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I meane not, nor I cannot say that there are so many or so great malefactors,
I mean not, nor I cannot say that there Are so many or so great malefactors,
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as hath béene in other times:
as hath been in other times:
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but this I may say and this I must say, that there is not the deuotion towards God,
but this I may say and this I must say, that there is not the devotion towards God,
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nor that loue of vertue, nor that hate of sin that was in the time of darkenes.
nor that love of virtue, nor that hate of since that was in the time of darkness.
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A man is not liked because he dooth wel, nor misliked because he dooth euill. But now there is an Art to heape and throng a sorte into one faction,
A man is not liked Because he doth well, nor misliked Because he doth evil. But now there is an Art to heap and throng a sort into one faction,
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and they bend them selues to speake, and doo all the euill they can deuise by such as they mislike, be they neuer so good,
and they bend them selves to speak, and do all the evil they can devise by such as they mislike, be they never so good,
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and to speake and doe al the good they can, for such as they like, be they neuer so bad,
and to speak and do all the good they can, for such as they like, be they never so bad,
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yea though their badnes be marked to the eye.
yea though their badness be marked to the eye.
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Remember therfore from whence you are fallen, and repent and doe the firste workes, or else, he that holdeth the seuen starres in his right hand,
remember Therefore from whence you Are fallen, and Repent and do the First works, or Else, he that holds the seuen Stars in his right hand,
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and walketh in the mids of the 7 golden candlesticks, wil come shortly & remooue your cādlesticks out of their places.
and walks in the mids of the 7 golden candlesticks, will come shortly & remove your candlesticks out of their places.
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God grant vs al light and loue, one and other to repent. And as we would séeme to wear the rich apparell of the Gospell of Christ,
God grant us all Light and love, one and other to Repent. And as we would seem to wear the rich apparel of the Gospel of christ,
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and to be starres in this Church of Christ, that so we may trauel and be pained to be deliuered, that is, to be zelous and redy to set forth gods glory,
and to be Stars in this Church of christ, that so we may travel and be pained to be Delivered, that is, to be zealous and ready to Set forth God's glory,
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and to tread downe and suppresse vice, Idolatrie, and vanitie.
and to tread down and suppress vice, Idolatry, and vanity.
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The second part. THe second principal point is, the condition of the Church to be maligned of Sathan, and protected by God.
The second part. THe second principal point is, the condition of the Church to be maligned of Sathan, and protected by God.
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As the people of God be zealous and earnest to sow the word of God and plant religion:
As the people of God be zealous and earnest to sow the word of God and plant Religion:
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so the dragon and sathan be as watchfull and painefull to deuoure the frute. so the dragon and sathan be as watchful and painful to devour the fruit.
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Adam was no sooner borne, but Sathan assalted him, Christ was no sooner borne, but Sathan tempted him. Adam was no sooner born, but Sathan assaulted him, christ was no sooner born, but Sathan tempted him.
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The Dragon is great and red, & hath many heds, & many hornes, and many crownes, full of deceit, craft malice, poyson, pride, power, might and fiercenesse,
The Dragon is great and read, & hath many Heads, & many horns, and many crowns, full of deceit, craft malice, poison, pride, power, might and fierceness,
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and by worldly promotiō, luker, fauor & other flattering fancies, he entāgleth many wise men,
and by worldly promotion, luker, favour & other flattering fancies, he entangleth many wise men,
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and casteth many Starres downe to the ground, and plucketh them clean from Christ and maketh them carnal and vngodly in al their wisdome, study and workes.
and Cast many Stars down to the ground, and plucketh them clean from christ and makes them carnal and ungodly in all their Wisdom, study and works.
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And he standeth euer before the womā traueling, euermore wayting his pray, where the gospel is sincerly taught.
And he Stands ever before the woman traveling, evermore waiting his prey, where the gospel is sincerely taught.
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The children of God be no sooner born again and renewed by the spirit of god,
The children of God be no sooner born again and renewed by the Spirit of god,
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but he séeketh to deuoure the fruit of grace sowne in their hartes.
but he seeketh to devour the fruit of grace sown in their hearts.
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He vseth all crafts, policies, and engines to take the word from the hart, lest the people beléeuing it would be saued. If the woman:
He uses all crafts, policies, and Engines to take the word from the heart, lest the people believing it would be saved. If the woman:
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if the people of God sléep but a little or giue thēselues to carelesnes, the enuious man commeth, this Dragon commeth and soweth the tares of Sin to choke the séed of religion, which the workman of God had sowed before.
if the people of God sleep but a little or give themselves to carelessness, the envious man comes, this Dragon comes and Soweth the tares of since to choke the seed of Religion, which the workman of God had sowed before.
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He goeth about the lād and walketh through it. He is a painful visitor, he visiteth & searcheth euery corner of his circuit:
He Goes about the land and walks through it. He is a painful visitor, he Visiteth & Searches every corner of his circuit:
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he sifteth al the people, euen as wheat is sifted, & goeth about to turne al to chaffe of vanity & pleasure.
he sifteth all the people, even as wheat is sifted, & Goes about to turn all to chaff of vanity & pleasure.
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This watchfulnes and craftynes of the dragon should teach vs also to be watchful:
This watchfulness and craftynes of the dragon should teach us also to be watchful:
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for so reasoneth saint Peter. Bee sober and watch, for your aduersary the deuil goeth about like a roring Lyon, seeking whome he may deuoure.
for so reasoneth saint Peter. be Sobrium and watch, for your adversary the Devil Goes about like a roaring lion, seeking whom he may devour.
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Watche we should to continencie, for such as will be drunken either with the pomp, or port, or pleasure of ye world:
Watch we should to continency, for such as will be drunken either with the pomp, or port, or pleasure of you world:
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are sure to be deuoured of the dragō, Watch we should to praier, lest we fal into temptation.
Are sure to be devoured of the dragon, Watch we should to prayer, lest we fall into temptation.
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For those that forbeare fasting & praier are easily tempted of the Dragon.
For those that forbear fasting & prayer Are Easily tempted of the Dragon.
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Watch we should al in our calling that we may be found good stuards and giue a good account,
Watch we should all in our calling that we may be found good stuards and give a good account,
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when we shal leaue the stuardship of this life.
when we shall leave the stuardship of this life.
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Ministers ought to watch and to crye out zealously and boldly against all kind of sin, in al kind of persōs without respect
Ministers ought to watch and to cry out zealously and boldly against all kind of since, in all kind of Persons without respect
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Magistrates ought to watch & to beate down al kind of sin & punish al kind of sin in al kind of persons without respect.
Magistrates ought to watch & to beat down all kind of since & Punish all kind of since in all kind of Persons without respect.
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Euery householder ought to watch to sée y• not only himself, his wife and Children,
Every householder ought to watch to see y• not only himself, his wife and Children,
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but also his seruants, yea the least boy & girle that is in his house be brought vp in the knowledge & feare of God:
but also his Servants, yea the least boy & girl that is in his house be brought up in the knowledge & Fear of God:
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for if any of them perish for lacke of instructiō, that housholder shall answere for their bloud,
for if any of them perish for lack of instruction, that householder shall answer for their blood,
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and be deuoured of the Dragon.
and be devoured of the Dragon.
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Watch ye nobles to the defence of religiō, trueth, and Iustice. Watche ye Ministers to the teaching of religion, trueth and Iustice. Watch ye Iudges, Iustices,
Watch you Nobles to the defence of Religion, truth, and Justice Watch you Ministers to the teaching of Religion, truth and Justice Watch you Judges, Justices,
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and Magistrates, to the execution of religiō, trueth and Iustice: watch England, watch London to thankfulnes to God.
and Magistrates, to the execution of Religion, truth and justice: watch England, watch London to thankfulness to God.
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least the blessed Child of the faithfull woman (Gods holy word) be once again deuoured of the dragon.
lest the blessed Child of the faithful woman (God's holy word) be once again devoured of the dragon.
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And to comfort you against this watchfulnes and cruelnesse of the Dragon, is the goodnes of God, a fortresse and bulwark.
And to Comfort you against this watchfulness and cruelness of the Dragon, is the Goodness of God, a fortress and bulwark.
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For first notwithstandyng the dragon be so watchful, and cruel and ready to deuoure: God againe is ready, yea a thousand times more redy to preserue:
For First notwithstanding the dragon be so watchful, and cruel and ready to devour: God again is ready, yea a thousand times more ready to preserve:
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he defendeth his, blesseth and preserueth his for the woman brought forth hir Childe and it was takē vp to god & to his throne God brought the woman his Churche of Israel, great with child out of Egipt. The dragon stood ready by the Amalekits, Midiants, Moabites, & such other to deuoure the Child.
he defendeth his, Blesses and Preserveth his for the woman brought forth his Child and it was taken up to god & to his throne God brought the woman his Church of Israel, great with child out of Egypt. The dragon stood ready by the Amalekites, Midiants, Moabites, & such other to devour the Child.
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But the Childe, Gods lawe was brought forth:
But the Child, God's law was brought forth:
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for the heathen were cast out, & Gods vine planted, God made rowme for it and it filled the lande.
for the heathen were cast out, & God's vine planted, God made room for it and it filled the land.
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The hils were couered with the shadowes of it, and the boughes thereof were like the goodly Ceder trées:
The hills were covered with the shadows of it, and the boughs thereof were like the goodly Cedar trees:
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she stretched forth hir branches vnto y• sea and hir boughs vnto the riuer, that is, god tooke it to his throne and protection.
she stretched forth his branches unto y• sea and his boughs unto the river, that is, god took it to his throne and protection.
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The woman the primatiue churche trauailed, and was pained to bring forth hir child the Gospell of Christ Iesus.
The woman the primitive Church travailed, and was pained to bring forth his child the Gospel of christ Iesus.
dt n1 dt j n1 vvn, cc vbds vvn pc-acp vvi av png31 n1 dt n1 pp-f np1 np1.
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The Dragon stood still by Annas and Caiphas by Pilate and Herode, by Simon Magus the sorcerer, Alexander the coppersmith, and Demetrius the siluer smith to deuour the Child.
The Dragon stood still by Annas and Caiaphas by Pilate and Herod, by Simon Magus the sorcerer, Alexander the coppersmith, and Demetrius the silver smith to devour the Child.
dt n1 vvd av p-acp npg1 cc npg1 p-acp np1 cc np1, p-acp np1 np1 dt n1, np1 dt n1, cc np1 dt n1 n1 pc-acp vvi dt n1.
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But the word of God increased, and the number of the disciples multiplied greatly, and the Lord added to the congregation dayly such as should be saued,
But the word of God increased, and the number of the Disciples multiplied greatly, and the Lord added to the congregation daily such as should be saved,
p-acp dt n1 pp-f np1 vvd, cc dt n1 pp-f dt n2 vvn av-j, cc dt n1 vvd p-acp dt n1 av-j d c-acp vmd vbi vvn,
(4) part (DIV2)
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& tooke the Gospell to his throne and protection. The Germain church trauailed and pained to bring forth hir Childe the Gospel of Christ.
& took the Gospel to his throne and protection. The Germain Church travailed and pained to bring forth his Child the Gospel of christ.
cc vvd dt n1 p-acp po31 n1 cc n1. dt np1 n1 vvn cc vvn pc-acp vvi av png31 n1 dt n1 pp-f np1.
(4) part (DIV2)
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The Churches of Poleland, Denmark, Sueueland, England and Scotland haue trauailed & bin pained to bring forth the Childe, the Gospell of Christ Iesus.
The Churches of Poland, Denmark, Sueueland, England and Scotland have travailed & been pained to bring forth the Child, the Gospel of christ Iesus.
dt n2 pp-f np1, np1, np1, np1 cc np1 vhb vvn cc vbn vvn pc-acp vvi av dt n1, dt n1 pp-f np1 np1.
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The dragon hath stood ready by ye Italian Caiphas, the Romish scribes and pharyses, their Pilates: their Herods, their Simons ▪ their Alexanders and Demetriusses to deuoure the Child.
The dragon hath stood ready by the Italian Caiaphas, the Romish Scribes and Pharisees, their Pilate's: their Herods, their Simons ▪ their Alexanders and Demetriusses to devour the Child.
dt n1 vhz vvn j p-acp dt jp np1, dt jp n2 cc n2, po32 np2: po32 npg1, po32 np1 ▪ po32 npg1 cc n2 pc-acp vvi dt n1.
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But the Gospell doth flourish and prosper in these lands, and god hath taken it to hys throne and protection.
But the Gospel does flourish and prosper in these Lands, and god hath taken it to his throne and protection.
p-acp dt n1 vdz vvi cc vvi p-acp d n2, cc n1 vhz vvn pn31 p-acp po31 n1 cc n1.
(4) part (DIV2)
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The Churches of France & Flanders doo trauell and are pained to bring forth their Child the gospel of Christ Iesus.
The Churches of France & Flanders do travel and Are pained to bring forth their Child the gospel of christ Iesus.
dt n2 pp-f np1 cc np1 vdi vvi cc vbr vvn pc-acp vvi av po32 n1 dt n1 pp-f np1 np1.
(4) part (DIV2)
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The great red Dragon doth bestur himself with al his heds, hornes and crownes, powers and crafts, limmes and partakers, to deuoure their Childe the Gospell of Christ Iesus.
The great read Dragon does bestur himself with all his Heads, horns and crowns, Powers and crafts, limbs and partakers, to devour their Child the Gospel of christ Iesus.
dt j j-jn n1 vdz vvi px31 p-acp d po31 n2, n2 cc n2, n2 cc n2, n2 cc n2, pc-acp vvi po32 n1 dt n1 pp-f np1 np1.
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But it shal be borne and prosper, and god shal take it to his throne & protection.
But it shall be born and prosper, and god shall take it to his throne & protection.
p-acp pn31 vmb vbi vvn cc vvi, cc n1 vmb vvi pn31 p-acp po31 n1 cc n1.
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For the deuill may imprisō them & trouble them ten daies, but in the end the faithful shal haue the crowne of life, and trueth shall preuaile.
For the Devil may imprison them & trouble them ten days, but in the end the faithful shall have the crown of life, and truth shall prevail.
p-acp dt n1 vmb vvi pno32 cc vvi pno32 crd n2, cc-acp p-acp dt n1 dt j vmb vhb dt n1 pp-f n1, cc n1 vmb vvi.
(4) part (DIV2)
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The next step of Gods goodnes, is the rod of Discipline, for the direction of his Church and people.
The next step of God's Goodness, is the rod of Discipline, for the direction of his Church and people.
dt ord n1 pp-f npg1 n1, vbz dt n1 pp-f n1, p-acp dt n1 pp-f po31 n1 cc n1.
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For as he begetteth his Children with the preaching of the word: so he appointeth a rod & Discipline for the direction of his people.
For as he begetteth his Children with the preaching of the word: so he appoints a rod & Discipline for the direction of his people.
p-acp c-acp pns31 vvz po31 n2 p-acp dt vvg pp-f dt n1: av pns31 vvz dt n1 cc n1 p-acp dt n1 pp-f po31 n1.
(4) part (DIV2)
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Whē folly is tied to the Childes hart: the rod of correction must take it away.
When folly is tied to the Child's heart: the rod of correction must take it away.
c-crq n1 vbz vvn p-acp dt ng1 n1: dt n1 pp-f n1 vmb vvi pn31 av.
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Childrē of the best nature wil leaue their bookes & play and fal togither by the eares,
Childrē of the best nature will leave their books & play and fall together by the ears,
np1 pp-f dt js n1 vmb vvi po32 n2 cc vvi cc vvi av p-acp dt n2,
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if the rod of correction be not shewed to thē.
if the rod of correction be not showed to them.
cs dt n1 pp-f n1 vbb xx vvn p-acp pno32.
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And the people of the best nature wil leaue y• book of Religion and spend their time in idle play and pastime,
And the people of the best nature will leave y• book of Religion and spend their time in idle play and pastime,
cc dt n1 pp-f dt js n1 vmb vvi n1 n1 pp-f n1 cc vvi po32 n1 p-acp j n1 cc n1,
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or fall togither by the eares, and to contention if the rod of correction doe not stay such folly.
or fallen together by the ears, and to contention if the rod of correction do not stay such folly.
cc vvi av p-acp dt n2, cc p-acp n1 cs dt n1 pp-f n1 vdb xx vvi d n1.
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The wise man curseth that wood of the which Images be made to draw men from the creator to the creature:
The wise man Curseth that wood of the which Images be made to draw men from the creator to the creature:
dt j n1 vvz d n1 pp-f dt r-crq n2 vbb vvn pc-acp vvi n2 p-acp dt n1 p-acp dt n1:
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but blesseth that wood by the which Iustice is done, and men be drawne from folly to the feare of God. Gods people be shéepe:
but Blesses that wood by the which justice is done, and men be drawn from folly to the Fear of God. God's people be sheep:
cc-acp vvz d n1 p-acp dt r-crq n1 vbz vdn, cc n2 vbb vvn p-acp n1 p-acp dt n1 pp-f np1. npg1 n1 vbb n1:
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the shepeheard néedeth a whistle, and he néedeth a Dog and a hooke, that such shéepe as will not cōe in with whistling, may be either baited in with a Dog,
the shepherd needeth a whistle, and he needeth a Dog and a hook, that such sheep as will not come in with whistling, may be either baited in with a Dog,
dt n1 vvz dt n1, cc pns31 vvz dt n1 cc dt n1, cst d n1 c-acp vmb xx vvi p-acp p-acp vvg, vmb vbi av-d vvn p-acp p-acp dt n1,
(4) part (DIV2)
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or drawne in with a hooke. The preaching of the word of God is the whistling.
or drawn in with a hook. The preaching of the word of God is the whistling.
cc vvn p-acp p-acp dt n1. dt vvg pp-f dt n1 pp-f np1 vbz dt j-vvg.
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such as wil not cōe into the fold of saluation by the whistle of the word, must be cōpelled to come in by the Dog and hooke of discipline.
such as will not come into the fold of salvation by the whistle of the word, must be compelled to come in by the Dog and hook of discipline.
d c-acp vmb xx vvi p-acp dt n1 pp-f n1 p-acp dt n1 pp-f dt n1, vmb vbi vvn pc-acp vvi p-acp p-acp dt n1 cc n1 pp-f n1.
(4) part (DIV2)
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The ministers doo sing & play vnto the people with the harp of the word. But the people wil not daūce after the mesures of the word.
The Ministers do sing & play unto the people with the harp of the word. But the people will not dance After the measures of the word.
dt n2 vdi vvi cc vvi p-acp dt n1 p-acp dt n1 pp-f dt n1. p-acp dt n1 vmb xx n1 p-acp dt n2 pp-f dt n1.
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The ministers mourn vnto the people mooued with the iudgements of gods Iustice: but the people wéep not for their sin and for the wrath of God comming:
The Ministers mourn unto the people moved with the Judgments of God's justice: but the people weep not for their since and for the wrath of God coming:
dt n2 vvb p-acp dt n1 vvd p-acp dt n2 pp-f n2 n1: cc-acp dt n1 vvb xx p-acp po32 n1 cc p-acp dt n1 pp-f np1 vvg:
(4) part (DIV2)
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whē neither the blessings of God nor the cursings of God wil preuaile:
when neither the blessings of God nor the cursings of God will prevail:
c-crq av-dx dt n2 pp-f np1 ccx dt n2-vvg pp-f np1 vmb vvi:
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the iron rod of discipline is requisite to bruse the stonye hartes, and cause them to wéepe and to daunce after the measures of the worde.
the iron rod of discipline is requisite to bruise the stony hearts, and cause them to weep and to dance After the measures of the word.
dt n1 n1 pp-f n1 vbz j pc-acp vvi dt j n2, cc vvi pno32 pc-acp vvi cc pc-acp vvi p-acp dt n2 pp-f dt n1.
(4) part (DIV2)
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When the railes of the law woulde not hold the straying shéepe of Israell in the pasture of the word:
When the rails of the law would not hold the straying sheep of Israel in the pasture of the word:
c-crq dt n2 pp-f dt n1 vmd xx vvi dt j-vvg n1 pp-f np1 p-acp dt n1 pp-f dt n1:
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God himself appointed for thē the hedge of thorny discipline.
God himself appointed for them the hedge of thorny discipline.
np1 px31 vvn p-acp pno32 dt n1 pp-f j n1.
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The guests would not come to the kings feast by bidding, and therefore the King took order with his seruāts to cōpel them The feast is Religion, the hearing of the word, the receiuing of the sacramēt.
The guests would not come to the Kings feast by bidding, and Therefore the King took order with his Servants to compel them The feast is Religion, the hearing of the word, the receiving of the sacrament.
dt n2 vmd xx vvi p-acp dt ng1 n1 p-acp vvg, cc av dt n1 vvd n1 p-acp po31 n2 pc-acp vvi pno32 dt n1 vbz n1, dt n-vvg pp-f dt n1, dt n-vvg pp-f dt n1.
(4) part (DIV2)
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Bidding, is exhortation out of ye word of god.
Bidding, is exhortation out of the word of god.
vvg, vbz n1 av pp-f dt n1 pp-f n1.
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Compulsion, is the iron rod of discipline which must then be vsed when exhortation wil not serue.
Compulsion, is the iron rod of discipline which must then be used when exhortation will not serve.
n1, vbz dt n1 n1 pp-f n1 r-crq vmb av vbi vvn c-crq n1 vmb xx vvi.
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Miriam, Moises sister was bidden to the Kings feast, by many blessings of God. Miriam, Moses sister was bidden to the Kings feast, by many blessings of God.
np1, np1 n1 vbds vvn p-acp dt ng1 n1, p-acp d n2 pp-f np1.
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But she rose from the table, & therfore the rod of leprosie cōpelled hir to come in again.
But she rose from the table, & Therefore the rod of leprosy compelled his to come in again.
p-acp pns31 vvd p-acp dt n1, cc av dt n1 pp-f n1 vvd pno31 pc-acp vvi p-acp av.
(4) part (DIV2)
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The lost son left the kings feast, y• church of god, but ye rod of pouerty cōpelled him to come in again
The lost son left the Kings feast, y• Church of god, but you rod of poverty compelled him to come in again
dt j-vvn n1 vvn dt ng1 n1, n1 n1 pp-f n1, cc-acp pn22 n1 pp-f n1 vvd pno31 pc-acp vvi p-acp av
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Our maister Christe ioyned the worde & discipline togither.
Our master Christ joined the word & discipline together.
po12 n1 np1 vvd dt n1 cc n1 av.
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My house (quoth he) shal be called the house of praier, but you haue made it a d•n of theeues. My house (quoth he) shall be called the house of prayer, but you have made it a d•n of thieves.
po11 n1 (vvd pns31) vmb vbi vvn dt n1 pp-f n1, cc-acp pn22 vhb vvn pn31 dt n1 pp-f n2.
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And he made a whip & whipped the buiers & sellers out of the temple. And he made a whip & whipped the buyers & sellers out of the temple.
cc pns31 vvd dt n1 cc vvd dt n2 cc n2 av pp-f dt n1.
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The great King and God Christ Iesus, hath biddē al Englishmē to the feast of his word and sacraments by his Seruants helth, welth, cōcord, his ministers & preachers.
The great King and God christ Iesus, hath bidden all Englishmē to the feast of his word and Sacraments by his Servants health, wealth, concord, his Ministers & Preachers.
dt j n1 cc np1 np1 np1, vhz vvn d np2 p-acp dt n1 pp-f po31 n1 cc n2 p-acp po31 ng1 n1, n1, n1, po31 n2 cc n2.
(4) part (DIV2)
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But some will not come to the feast, some sit downe & tast not of the meat, some snatch a little,
But Some will not come to the feast, Some fit down & taste not of the meat, Some snatch a little,
p-acp d vmb xx vvi p-acp dt n1, d vvb a-acp cc vvb xx pp-f dt n1, d vvb dt j,
(4) part (DIV2)
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and by and by run away:
and by and by run away:
cc p-acp cc p-acp vvi av:
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the ministers doo whistle vnto thē, pipe to them, sing to them, mourne to them, pitch the railes of God his lawe,
the Ministers do whistle unto them, pipe to them, sing to them, mourn to them, pitch the rails of God his law,
dt n2 vdi vvi p-acp pno32, vvb p-acp pno32, vvg p-acp pno32, vvi p-acp pno32, vvb dt n2 pp-f np1 po31 n1,
(4) part (DIV2)
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and preach the word and Gospel to them. But they will neither daunce or mourne folly is tied to the childrens harts:
and preach the word and Gospel to them. But they will neither dance or mourn folly is tied to the Children's hearts:
cc vvi dt n1 cc n1 p-acp pno32. p-acp pns32 vmb av-dx vvi cc vvi n1 vbz vvn p-acp dt ng2 n2:
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therefore it is now requisite that Iudges and nobles, and counsellers, whiche haue in this common welth the authority & countenance, should draw out the rod of discipline and take folly from these childrens harts.
Therefore it is now requisite that Judges and Nobles, and Counsellers, which have in this Common wealth the Authority & countenance, should draw out the rod of discipline and take folly from these Children's hearts.
av pn31 vbz av j cst n2 cc n2-j, cc n2, r-crq vhb p-acp d j n1 dt n1 cc n1, vmd vvi av dt n1 pp-f n1 cc vvi n1 p-acp d ng2 n2.
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It is now requisite for councellors for Iudges and nobles, to vse the word of Iustice the hooke of discipline, the thorns of punishment, the iron rod of correction,
It is now requisite for councillors for Judges and Nobles, to use the word of justice the hook of discipline, the thorns of punishment, the iron rod of correction,
pn31 vbz av j p-acp n2 p-acp n2 cc n2-j, pc-acp vvi dt n1 pp-f n1 dt n1 pp-f n1, dt n2 pp-f n1, dt n1 n1 pp-f n1,
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& the whip of seueritie to drawe in these vnthankful guests, and to kéep them into this most blessed feast, to cause high and low to come into Gods house, to heare the word of God,
& the whip of severity to draw in these unthankful guests, and to keep them into this most blessed feast, to cause high and low to come into God's house, to hear the word of God,
cc dt n1 pp-f n1 pc-acp vvi p-acp d j n2, cc pc-acp vvi pno32 p-acp d av-ds j-vvn n1, pc-acp vvi j cc av-j pc-acp vvi p-acp npg1 n1, pc-acp vvi dt n1 pp-f np1,
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and to receiue his holy sacraments, the pawnes and pledges of our redemption, and more worth than al the treasures of the world.
and to receive his holy Sacraments, the pawns and pledges of our redemption, and more worth than all the treasures of the world.
cc pc-acp vvi po31 j n2, dt n2 cc n2 pp-f po12 n1, cc av-dc j cs d dt n2 pp-f dt n1.
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The third step of Gods goodnes is the prouidēce of god, which prepareth a place for his church in the wildernesse,
The third step of God's Goodness is the providence of god, which Prepareth a place for his Church in the Wilderness,
dt ord n1 pp-f npg1 n1 vbz dt n1 pp-f n1, r-crq vvz dt n1 p-acp po31 n1 p-acp dt n1,
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and féedeth his people in the wide world, a thousand, two hundred and thrée score dayes.
and feedeth his people in the wide world, a thousand, two hundred and thrée score days.
cc vvz po31 n1 p-acp dt j n1, dt crd, crd crd cc crd n1 n2.
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God fed the Children of Israell fortie yéeres in the wildernes, with bread from heauen and water out of the Rocke.
God fed the Children of Israel fortie Years in the Wilderness, with bred from heaven and water out of the Rock.
np1 vvd dt n2 pp-f np1 crd n2 p-acp dt n1, p-acp n1 p-acp n1 cc n1 av pp-f dt n1.
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God fed the children of his primatiue Church in the wildernes of this world in y• daies of Nero, Dioclesian, Iulianus and others, with the water and bread of his mightie power, a thousād, two hundred and thrée score daies.
God fed the children of his primitive Church in the Wilderness of this world in y• days of Nero, Diocletian, Iulianus and Others, with the water and bred of his mighty power, a thousād, two hundred and thrée score days.
np1 vvd dt n2 pp-f po31 j n1 p-acp dt n1 pp-f d n1 p-acp n1 n2 pp-f np1, np1, np1 cc n2-jn, p-acp dt n1 cc n1 pp-f po31 j n1, dt crd, crd crd cc crd n1 n2.
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God fed the widow of Sareptha with a little meale in a barel and a little oyle in a cruse, till there fell raine vpon the earth.
God fed the widow of Sarepta with a little meal in a barel and a little oil in a cruse, till there fell rain upon the earth.
np1 vvd dt n1 pp-f np1 p-acp dt j n1 p-acp dt n1 cc dt j n1 p-acp dt n1, c-acp a-acp vvd n1 p-acp dt n1.
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God fed the widdow his church of Europe, with a litle meale, and a litle oile of his word, from the Empire of Phocas to the Empire of Sigismonde, til the raine of his grace fel vpon Bohemia, Germany, England and other.
God fed the widow his Church of Europe, with a little meal, and a little oil of his word, from the Empire of Phocas to the Empire of Sigismund, till the rain of his grace fell upon Bohemia, Germany, England and other.
np1 vvd dt n1 po31 n1 pp-f np1, p-acp dt j n1, cc dt j n1 pp-f po31 n1, p-acp dt n1 pp-f np1 p-acp dt n1 pp-f np1, p-acp dt n1 pp-f po31 n1 vvd p-acp np1, np1, np1 cc n-jn.
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There was in Iewry a prophet called Abacuck, which had made potage, & broken bread in a deepe platter, There was in Iewry a Prophet called Habakkuk, which had made potage, & broken bred in a deep platter,
a-acp vbds p-acp np1 dt n1 vvn np1, r-crq vhd vvn n1, cc j-vvn n1 p-acp dt j-jn n1,
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and was going into the feeld for to bring meat to the reapers. But the Angel of the Lord said vnto Abacuck.
and was going into the field for to bring meat to the reapers. But the Angel of the Lord said unto Habakkuk.
cc vbds vvg p-acp dt n1 c-acp pc-acp vvi n1 p-acp dt n2. p-acp dt n1 pp-f dt n1 vvd p-acp np1.
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Go carry the meat that thou hast vnto Daniel, which is in the Lyons den,
Go carry the meat that thou hast unto daniel, which is in the Lyons den,
vvb vvb dt n1 cst pns21 vh2 p-acp np1, r-crq vbz p-acp dt ng1 n1,
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and the Angel of the Lorde tooke him by the haire of his head, & through a mightie winde set him in Babilon vpon the den. And Abacuck cried saying:
and the Angel of the Lord took him by the hair of his head, & through a mighty wind Set him in Babylon upon the den. And Habakkuk cried saying:
cc dt n1 pp-f dt n1 vvd pno31 p-acp dt n1 pp-f po31 n1, cc p-acp dt j n1 vvd pno31 p-acp np1 p-acp dt n1. cc np1 vvd vvg:
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O Daniell thou seruant of God, haue, take the breakefast that God hath sent thee. And Daniel said:
Oh Daniell thou servant of God, have, take the breakfast that God hath sent thee. And daniel said:
uh np1 pns21 n1 pp-f np1, vhb, vvb dt n1 cst np1 vhz vvn pno21. cc np1 vvd:
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O God, hast thou thought vpon mee? Well thou neuer failest them that looue thee. Oh God, hast thou Thought upon me? Well thou never failest them that love thee.
uh np1, vh2 pns21 vvn p-acp pno11? n1 pns21 av-x vv2 pno32 cst vvb pno21.
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God hath fed his Daniels, Luther zuinglius, Caluin, and infinite such others in the Lions den of persecution and trouble he hath sent vnto them many Abacucks to bring to them the potage and comforte of God his goodnes prepared for the reapers and worldlings,
God hath fed his Daniel's, Luther Zwingli, Calvin, and infinite such Others in the Lions den of persecution and trouble he hath sent unto them many Abacucks to bring to them the potage and Comfort of God his Goodness prepared for the reapers and worldlings,
np1 vhz vvn po31 np1, np1 fw-la, np1, cc j d n2-jn p-acp dt ng1 n1 pp-f n1 cc n1 pns31 vhz vvn p-acp pno32 d vvz pc-acp vvi p-acp pno32 dt n1 cc n1 pp-f np1 po31 n1 vvn p-acp dt n2 cc n2,
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for God neuer faileth those that looue him. Thoughe the Water and Manna of the Gospell bée not so plentifull.
for God never Faileth those that love him. Though the Water and Manna of the Gospel been not so plentiful.
c-acp np1 av-x vvz d cst vvb pno31. cs dt n1 cc n1 pp-f dt n1 vbi xx av j.
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Though the meale and Oyle of Religion be not so abundant.
Though the meal and Oil of Religion be not so abundant.
cs dt n1 cc n1 pp-f n1 vbb xx av j.
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Though Daniels and preachers be not so wel fed and comforted in the wildernes of this world,
Though Daniel's and Preachers be not so well fed and comforted in the Wilderness of this world,
cs np1 cc n2 vbb xx av av vvn cc vvn p-acp dt n1 pp-f d n1,
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as good and zelous men doo wish, let them be content and take patience, and relye vpon this.
as good and zealous men do wish, let them be content and take patience, and rely upon this.
c-acp j cc j n2 vdb vvi, vvb pno32 vbi j cc vvi n1, cc vvi p-acp d.
(4) part (DIV2)
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God must féede his Church in the wildernes, a thousand, two hundred and thrée score daies.
God must feed his Church in the Wilderness, a thousand, two hundred and thrée score days.
np1 vmb vvi po31 n1 p-acp dt n1, dt crd, crd crd cc crd n1 n2.
(4) part (DIV2)
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Let them remēber the answere that was giuen to the soules of those which were killed,
Let them Remember the answer that was given to the Souls of those which were killed,
vvb pno32 vvi dt n1 cst vbds vvn p-acp dt n2 pp-f d r-crq vbdr vvn,
(4) part (DIV2)
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and the testimony which they had, which cried with a loud voice, and saide:
and the testimony which they had, which cried with a loud voice, and said:
cc dt n1 r-crq pns32 vhd, r-crq vvd p-acp dt j n1, cc vvd:
(4) part (DIV2)
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How long Lord thou holy & true wil it be ere thou reuenge the bloud of thy Saintes vppon those that dwel vpon the earth? & they were bidden to be quiet a while,How long Lord thou holy & true will it be ere thou revenge the blood of thy Saints upon those that dwell upon the earth? & they were bidden to be quiet a while,
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vntill the nūber of their fellow seruantes were full, which must be killed as they be.
until the number of their fellow Servants were full, which must be killed as they be.
c-acp dt n1 pp-f po32 n1 n2 vbdr j, r-crq vmb vbi vvn c-acp pns32 vbb.
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God hath a number of children that must be killed, and a number of daies in the which his children must beare his Crosse & féede in the wildernes of this worlde:
God hath a number of children that must be killed, and a number of days in the which his children must bear his Cross & feed in the Wilderness of this world:
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& til the number both of the Children and daies be ful:
& till the number both of the Children and days be full:
cc c-acp dt n1 av-d pp-f dt n2 cc n2 vbb j:
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the godly neither can haue or shal haue their ful of the heauēly Māna, and bread of the blessed meale & oyle of sincere religion, which they so greatly desire:
the godly neither can have or shall have their full of the heavenly Manna, and bred of the blessed meal & oil of sincere Religion, which they so greatly desire:
dt j d vmb vhb cc vmb vhi po32 j pp-f dt j n1, cc n1 pp-f dt j-vvn n1 cc n1 pp-f j n1, r-crq pns32 av av-j vvi:
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but so soone as the number of the saints and daies be ful, so soone shall they be made pillers in the church of god,
but so soon as the number of the Saints and days be full, so soon shall they be made pillars in the Church of god,
cc-acp av av c-acp dt n1 pp-f dt n2 cc n2 vbb j, av av vmb pns32 vbi vvn n2 p-acp dt n1 pp-f n1,
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and haue their ioies perfected God defend vs against the malice of sathan, and send vs his profitable rod of discipline,
and have their Joys perfected God defend us against the malice of sathan, and send us his profitable rod of discipline,
cc vhb po32 n2 vvn np1 vvi pno12 p-acp dt n1 pp-f fw-ge, cc vvb pno12 po31 j n1 pp-f n1,
(4) part (DIV2)
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& féede vs by his prouidence in this wildernes one thousand two hundred & 3 score dayes.
& feed us by his providence in this Wilderness one thousand two hundred & 3 score days.
cc vvb pno12 p-acp po31 n1 p-acp d n1 crd crd crd crd cc crd n1 n2.
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The third part. THe third general point, is the victory of the Church. The first particular lesson of that is the warfare.
The third part. THe third general point, is the victory of the Church. The First particular Lesson of that is the warfare.
dt ord n1. dt ord j n1, vbz dt n1 pp-f dt n1. dt ord j n1 pp-f d vbz dt n1.
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The life of man vpon earth is a warfare:
The life of man upon earth is a warfare:
dt n1 pp-f n1 p-acp n1 vbz dt n1:
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and herevpon we call the Churche of God vppon earth, the Church militant, the fightyng and warfaring Church.
and hereupon we call the Church of God upon earth, the Church militant, the fighting and warfaring Church.
cc av pns12 vvb dt n1 pp-f np1 p-acp n1, dt n1 j, dt vvg cc vvg n1.
(5) part (DIV2)
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In war we first looke to the manner of the fight, which is here of the spirit and of the flesh,
In war we First look to the manner of the fight, which is Here of the Spirit and of the Flesh,
p-acp n1 pns12 ord vvb p-acp dt n1 pp-f dt n1, r-crq vbz av pp-f dt n1 cc pp-f dt n1,
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for the flesh fighteth againste the spirit and the spirit against the flesh. These two doo contrary one to the other.
for the Flesh fights against the Spirit and the Spirit against the Flesh. These two do contrary one to the other.
p-acp dt n1 vvz p-acp dt n1 cc dt n1 p-acp dt n1. d crd vdb vvi pi p-acp dt n-jn.
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The workes of the flesh are manifeste, which are these, fornication, vncleannes, incontinency, Idolatry, witchcraft, mallice, contention, enuy, heresies, drunkennes, gluttony and such like.
The works of the Flesh Are manifest, which Are these, fornication, uncleanness, incontinency, Idolatry, witchcraft, malice, contention, envy, heresies, Drunkenness, gluttony and such like.
dt n2 pp-f dt n1 vbr j, r-crq vbr d, n1, n1, n1, n1, n1, n1, n1, n1, n2, n1, n1 cc d av-j.
(5) part (DIV2)
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The fruites of the spirit be ioy, peace, patience, liberalitie, long suffering, mildnes, faith, modestie, continency and chastitie.
The fruits of the Spirit be joy, peace, patience, liberality, long suffering, mildness, faith, modesty, continency and chastity.
dt n2 pp-f dt n1 vbb n1, n1, n1, n1, av-j vvg, n1, n1, n1, n1 cc n1.
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Next we looke vnto the captaines, and the first captaine in this war is Michaell the strong and mightie, the Lyon of the tribe of Iudah, Emanu•l, the great councellor, the prince of peace, the aduocate of the faithful, the Angel of the testament, the head of the Church, the Conquerer of death hel & sin.
Next we look unto the Captains, and the First captain in this war is Michael the strong and mighty, the lion of the tribe of Iudah, Emanu•l, the great councillor, the Prince of peace, the advocate of the faithful, the Angel of the Testament, the head of the Church, the Conqueror of death hell & since.
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(5) part (DIV2)
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The Iudge of the quicke and the dead Christ Iesus, God eternal, God almightie.
The Judge of the quick and the dead christ Iesus, God Eternal, God almighty.
dt n1 pp-f dt j cc dt j np1 np1, np1 j, np1 j-jn.
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The Captaine of the other armie, is the great red Dragon, the old Serpent, the deceiuer of the whole world, the accuser of our brethrē day and night, the worldly ruler, the gouernour of darkenes in this world, which is the Deuil and Sathan.
The Captain of the other army, is the great read Dragon, the old Serpent, the deceiver of the Whole world, the accuser of our brothers day and night, the worldly ruler, the governor of darkness in this world, which is the devil and Sathan.
dt n1 pp-f dt j-jn n1, vbz dt j j-jn n1, dt j n1, dt n1 pp-f dt j-jn n1, dt n1 pp-f po12 n2 n1 cc n1, dt j n1, dt n1 pp-f n1 p-acp d n1, r-crq vbz dt n1 cc np1.
(5) part (DIV2)
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Michaels souldiers be the ministers of Christ, the elect, the Children of light, the blessed of the Father. Michaels Soldiers be the Ministers of christ, the elect, the Children of Light, the blessed of the Father.
npg1 n2 vbb dt n2 pp-f np1, dt j-vvn, dt n2 pp-f n1, dt j-vvn pp-f dt n1.
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The Dragons Souldiers, be the ministers of Sathan, the wicked, the Children of darkenes, the curssed.
The Dragons Soldiers, be the Ministers of Sathan, the wicked, the Children of darkness, the cursed.
dt ng1 n2, vbb dt n2 pp-f np1, dt j, dt n2 pp-f n1, dt j-vvn.
(5) part (DIV2)
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The armoure of the Christian Souldiers, is the girdle of trueth, the brestplate of righteousnes, the shooes of peace, the shéeld of Faith, the sword of the Spirit, which is the word of God.
The armour of the Christian Soldiers, is the girdle of truth, the breastplate of righteousness, the shoes of peace, the shield of Faith, the sword of the Spirit, which is the word of God.
dt n1 pp-f dt njp n2, vbz dt n1 pp-f n1, dt n1 pp-f n1, dt n2 pp-f n1, dt n1 pp-f n1, dt n1 pp-f dt n1, r-crq vbz dt n1 pp-f np1.
(5) part (DIV2)
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The Helmet of saluation, the darts of Praier, fasting and almes.
The Helmet of salvation, the darts of Prayer, fasting and alms.
dt n1 pp-f n1, dt n2 pp-f n1, vvg cc n2.
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Then the armour of the contrary souldiers must needs be, the Girdle of Falshood, the brestplate of Iniury, the shooes of discord, the sheeld of infidelitie, ye sword of the flesh, which is the doctrine & wisedome of man, the helmet of mistrust the darts of deuoutlesnesse, epicurisme, and vnmercifulnesse.
Then the armour of the contrary Soldiers must needs be, the Girdle of Falsehood, the breastplate of Injury, the shoes of discord, the shield of infidelity, you sword of the Flesh, which is the Doctrine & Wisdom of man, the helmet of mistrust the darts of deuoutlesnesse, epicurism, and unmercifulness.
av dt n1 pp-f dt j-jn n2 vmb av vbi, dt n1 pp-f n1, dt n1 pp-f n1, dt n2 pp-f n1, dt n1 pp-f n1, pn22 n1 pp-f dt n1, r-crq vbz dt n1 cc n1 pp-f n1, dt n1 pp-f n1 dt n2 pp-f n1, n1, cc n1.
(5) part (DIV2)
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It is a good rule in Logick, that of contraries there is the same knowledge, as white and blacke, good and bad.
It is a good Rule in Logic, that of contraries there is the same knowledge, as white and black, good and bad.
pn31 vbz dt j n1 p-acp n1, cst pp-f n-jn pc-acp vbz dt d n1, c-acp j-jn cc j-jn, j cc j.
(5) part (DIV2)
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Then he that shall knowe the bad weapons, shall also knowe the good, which I will brieflie run ouer.
Then he that shall know the bad weapons, shall also know the good, which I will briefly run over.
cs pns31 cst vmb vvi dt j n2, vmb av vvi dt j, r-crq pns11 vmb av-j vvi a-acp.
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The first is, the Girdle of Falsehood, which containeth all lying, sophistrie, and hipocrisie.
The First is, the Girdle of Falsehood, which Containeth all lying, sophistry, and hypocrisy.
dt ord vbz, dt n1 pp-f n1, r-crq vvz d vvg, n1, cc n1.
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So the children of darkenesse gird themselues, first with false spéeches, false rumours, false surmises, sclanderous bookes,
So the children of darkness gird themselves, First with false Speeches, false rumours, false surmises, slanderous books,
np1 dt n2 pp-f n1 vvb px32, ord p-acp j n2, j n2, j n2, j n2,
(5) part (DIV2)
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and infamous libels, false othes, protestations and execrations, false accusers, and false witnesses.
and infamous libels, false Oaths, protestations and execrations, false accusers, and false Witnesses.
cc j n2, j n2, n2 cc n2, j n2, cc j n2.
(5) part (DIV2)
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Next, with Sophistrie and doubling, vsing words and sentences of double sence, to the contrarie of the meaning, ioining words togither that are disioyning ▪ or disioining words and sentences which should be red whole:
Next, with Sophistry and doubling, using words and sentences of double sense, to the contrary of the meaning, joining words together that Are disjoining ▪ or disjoining words and sentences which should be read Whole:
ord, p-acp n1 cc n-vvg, vvg n2 cc n2 pp-f j-jn n1, p-acp dt n-jn pp-f dt n1, vvg n2 av d vbr vvg ▪ cc vvg n2 cc n2 r-crq vmd vbi vvn j-jn:
(5) part (DIV2)
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by wrong pointing and pronouncing, by changing the substance into the accident, or the accident into the substance, making the cause the not cause:
by wrong pointing and pronouncing, by changing the substance into the accident, or the accident into the substance, making the cause thee not cause:
p-acp n-jn vvg cc vvg, p-acp vvg dt n1 p-acp dt n1, cc dt n1 p-acp dt n1, vvg dt n1 pno32 xx n1:
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or the not cause the cause, reporting things done or spoken simply, which be done or spoken in part.
or the not cause the cause, reporting things done or spoken simply, which be done or spoken in part.
cc cs xx vvi dt n1, vvg n2 vdn cc vvn av-j, r-crq vbb vdn cc vvn p-acp n1.
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That is, in respect of some time, or some place, or some person, or to alledge things done or spoken in part, to be done simply, in telling of a déed, to leaue out the principall matters,
That is, in respect of Some time, or Some place, or Some person, or to allege things done or spoken in part, to be done simply, in telling of a deed, to leave out the principal matters,
cst vbz, p-acp n1 pp-f d n1, cc d n1, cc d n1, cc pc-acp vvi n2 vdn cc vvn p-acp n1, pc-acp vbi vdn av-j, p-acp vvg pp-f dt n1, pc-acp vvi av dt j-jn n2,
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and to vtter the rest as a full troth.
and to utter the rest as a full troth.
cc pc-acp vvi dt n1 p-acp dt j n1.
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Thirdly with hipocrisie and dissimulation, in pretending loue of Religion, deuotion, friendship and faith, & vnder the colour of those to hide superstition, deuoutlesnes, guile and vntroth.
Thirdly with hypocrisy and dissimulation, in pretending love of Religion, devotion, friendship and faith, & under the colour of those to hide Superstition, deuoutlesnes, guile and untroth.
ord p-acp n1 cc n1, p-acp vvg n1 pp-f n1, n1, n1 cc n1, cc p-acp dt n1 pp-f d pc-acp vvi n1, n1, n1 cc n1.
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Examples of these in ye world there be too many, but I will by a few giue you to ame at the rest:
Examples of these in you world there be too many, but I will by a few give you to ame At the rest:
n2 pp-f d p-acp pn22 n1 pc-acp vbi av av-d, cc-acp pns11 vmb p-acp dt d vvi pn22 p-acp zz p-acp dt n1:
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and for these false spéeches & sclanderous reports, I will leaue you to the cōmon tables, where either at dinner or at supper, you may heare too manie after they are warme with wine.
and for these false Speeches & slanderous reports, I will leave you to the Common tables, where either At dinner or At supper, you may hear too many After they Are warm with wine.
cc p-acp d j n2 cc j n2, pns11 vmb vvi pn22 p-acp dt j n2, c-crq av-d p-acp n1 cc p-acp n1, pn22 vmb vvi av d c-acp pns32 vbr j p-acp n1.
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There is nothing more necessarie now adaies, then some good order against table talke.
There is nothing more necessary now adais, then Some good order against table talk.
pc-acp vbz pix av-dc j av av, cs d j n1 p-acp n1 vvi.
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Mens tungs now be so frée & so licentious, that they will spare none, not Iustice, not Iudge, not Shirif, not Maior, not Preacher, not Bishop, not gentleman, not noble man, not Councellor, not Prince.
Mens tungs now be so free & so licentious, that they will spare none, not justice, not Judge, not Shirif, not Mayor, not Preacher, not Bishop, not gentleman, not noble man, not Councillor, not Prince.
np1 n2 av vbb av j cc av j, cst pns32 vmb vvi pix, xx n1, xx n1, xx np1, xx n1, xx n1, xx n1, xx n1, xx j n1, xx n1, xx n1.
(5) part (DIV2)
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And surely this libertie is as it were the séed and spring of rebellion: for when they haue reuealed euery state their fill:
And surely this liberty is as it were the seed and spring of rebellion: for when they have revealed every state their fill:
cc av-j d n1 vbz c-acp pn31 vbdr dt n1 cc n1 pp-f n1: c-acp c-crq pns32 vhb vvn d n1 po32 n1:
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then they begin to agrée togither, to publish infamous bookes, to set robberies, rebellions, and insurrections,
then they begin to agree together, to publish infamous books, to Set robberies, rebellions, and insurrections,
cs pns32 vvb pc-acp vvi av, pc-acp vvi j n2, pc-acp vvi n2, n2, cc n2,
(5) part (DIV2)
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and to frame new common wealthes. Sophisters were wont to be only in y• scholes, but now they be euery where.
and to frame new Common wealths. Sophisters were wont to be only in y• Schools, but now they be every where.
cc pc-acp vvi j j n2. n2 vbdr j pc-acp vbi j p-acp n1 n2, cc-acp av pns32 vbb d q-crq.
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The farmer and grasier can play the sophister, in hiding in their corne and cattell till the price be raised.
The Farmer and grazier can play the sophister, in hiding in their corn and cattle till the price be raised.
dt n1 cc n1 vmb vvi dt n1, p-acp vvg p-acp po32 n1 cc n2 p-acp dt n1 vbb vvn.
(5) part (DIV2)
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The artificer can play the Sophister, in making his wares shew better then they be.
The Artificer can play the Sophister, in making his wares show better then they be.
dt n1 vmb vvi dt n1, p-acp vvg po31 n2 vvi jc cs pns32 vbb.
(5) part (DIV2)
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Petifoggers at the law can play the sophisters, in setting a good face, and applying good words to a bad matter, in pretending truth & iustice,
Pettifoggers At the law can play the sophisters, in setting a good face, and applying good words to a bad matter, in pretending truth & Justice,
ng1 p-acp dt n1 vmb vvi dt n2, p-acp vvg dt j n1, cc vvg j n2 p-acp dt j n1, p-acp vvg n1 cc n1,
(5) part (DIV2)
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when they séeke to ouerthrow truth & iustice. Officers can play the sophisters, and pretend Iustice, and yet séeke gaine and luker.
when they seek to overthrow truth & Justice. Officers can play the sophisters, and pretend justice, and yet seek gain and luker.
c-crq pns32 vvb pc-acp vvi n1 cc n1. ng1 vmb vvi dt n2, cc vvb n1, cc av vvb n1 cc n1.
(5) part (DIV2)
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In Religion, men can play the sophisters, and talke of the catholicke church, when they meane the church of Roome. And talke of good works: when they meane dead works. Talke of faith and conscience:
In Religion, men can play the sophisters, and talk of the catholic Church, when they mean the Church of Room. And talk of good works: when they mean dead works. Talk of faith and conscience:
p-acp n1, n2 vmb vvi dt n2, cc n1 pp-f dt jp n1, c-crq pns32 vvb dt n1 pp-f n1. cc n1 pp-f j n2: c-crq pns32 vvb j n2. n1 pp-f n1 cc n1:
(5) part (DIV2)
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when they meane opinion and fancie. Men can talke of the reformation of the Church: and meane the spoile of the goods and lands of the Church.
when they mean opinion and fancy. Men can talk of the Reformation of the Church: and mean the spoil of the goods and Lands of the Church.
c-crq pns32 vvb n1 cc n1. np1 vmb vvi pp-f dt n1 pp-f dt n1: cc vvb dt n1 pp-f dt n2-j cc n2 pp-f dt n1.
(5) part (DIV2)
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All these be Sophisters, and gird themselues with falshood.
All these be Sophisters, and gird themselves with falsehood.
av-d d vbb n2, cc vvi px32 p-acp n1.
(5) part (DIV2)
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The next is the brestplate of iniurie, which containeth wrongfull déeds, whē by authoritie and might, mens goods bée taken away or holden back.
The next is the breastplate of injury, which Containeth wrongful Deeds, when by Authority and might, men's goods been taken away or held back.
dt ord vbz dt n1 pp-f n1, r-crq vvz j n2, c-crq p-acp n1 cc n1, ng2 n2-j vbn vvn av cc vvn av.
(5) part (DIV2)
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And to leaue the common wrongs, there be sproong vp new kinds much to be bewailed.
And to leave the Common wrongs, there be sprung up new Kinds much to be bewailed.
cc pc-acp vvi dt j n2-jn, pc-acp vbi vvd a-acp j n2 av-d pc-acp vbi vvn.
(5) part (DIV2)
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The one be sea théeues, suche as lie in the straights and corners of the fea,
The one be sea thieves, such as lie in the straights and corners of the fea,
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and take other mens goodes from them by force, and make them often times water spaniels,
and take other men's goods from them by force, and make them often times water spaniels,
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or send them to féed Haddocks, as they call it. And among the greatest offenders in this kind, some Englishmen be thought to be.
or send them to feed Haddocks, as they call it. And among the greatest offenders in this kind, Some Englishmen be Thought to be.
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There will lie togither either men of diuers nacions, or such as can speake diuers languages,
There will lie together either men of diverse Nations, or such as can speak diverse languages,
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so that whatsoeuer nation the Merchant be of, the pirats will be of another and of another language.
so that whatsoever Nation the Merchant be of, the pirates will be of Another and of Another language.
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Poore men lose their liues, and true men their goodes.
Poor men loose their lives, and true men their goods.
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Before God I speake it, I thinke the sea be curssed for these murthers and robberies.
Before God I speak it, I think the sea be cursed for these murders and robberies.
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And I am sure God will curse this land, for nurssing and fostering them without repentance and iustice done vpon the offenders.
And I am sure God will curse this land, for nurssing and fostering them without Repentance and Justice done upon the offenders.
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Let men pretend what they will, God is the God of iustice. They giue them this od name or that.
Let men pretend what they will, God is the God of Justice. They give them this odd name or that.
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If they were Turkes, or Iewes, or Infidels, wrong ought not to be done to them.
If they were Turks, or Iewes, or Infidels, wrong ought not to be done to them.
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Nay rather we ought to deale so iustlie, and so vprightlie with them, that they séeing our good works, might be won to honour our God, & professe our Gospell.
Nay rather we ought to deal so justly, and so uprightly with them, that they seeing our good works, might be wone to honour our God, & profess our Gospel.
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Another be land théeues, such as get fatherlesse childrens goodes into theyr hands, and either defraude them of the whole,
another be land thieves, such as get fatherless Children's goods into their hands, and either defraud them of the Whole,
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or else of the greater part.
or Else of the greater part.
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And if they will not be content with a little péece, do driue them to the lawe,
And if they will not be content with a little piece, do driven them to the law,
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and so make them spend more then their legacies or portions commeth to, before they obtaine it.
and so make them spend more then their legacies or portions comes to, before they obtain it.
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A third of such as be in the commission for the peace, or for the Subsidies,
A third of such as be in the commission for the peace, or for the Subsidies,
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or for musters, which vse those commissions to gaine by.
or for musters, which use those commissions to gain by.
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Such as will bring them rewards, and passe at Sises and Sessions in Iewries, as they would haue them, shall be little or nothing in the subsidies booke:
Such as will bring them rewards, and pass At Sises and Sessions in Jewries, as they would have them, shall be little or nothing in the subsidies book:
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they shall be charged with little or no armour: shall not be appointed to the warres, nor looked to in the musters.
they shall be charged with little or no armour: shall not be appointed to the wars, nor looked to in the musters.
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But such as can not, or will not reward priuatly, nor pin their consciences to his sléeue, or his stéeue: they pay for all.
But such as can not, or will not reward privately, nor pin their Consciences to his sleeve, or his stéeue: they pay for all.
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So that the payments now adaies in manie places, rest vpon the thrée pound men, or foure pound men, or fiue pound men:
So that the payments now adais in many places, rest upon the thrée pound men, or foure pound men, or fiue pound men:
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which God knoweth néeds more to haue giuen them then to pay oftentimes.
which God Knoweth needs more to have given them then to pay oftentimes.
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And the great rich men, which be worth a thousand, fiue-thousand, nay ten thousand pounds, scape for ten pounds, twentie, thirtie, fortie, fiftie pounds at the most.
And the great rich men, which be worth a thousand, five-thousand, nay ten thousand pounds, escape for ten pounds, twentie, thirtie, fortie, fiftie pounds At the most.
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The next point of Armour, be the shooes of discord, of enuie, hatred and malice, wherewith the souldiers of darkenes be shod, whereof our daies are too full,
The next point of Armour, be the shoes of discord, of envy, hatred and malice, wherewith the Soldiers of darkness be shod, whereof our days Are too full,
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and the daies whereof it was said, Frigebit charitas muliorum. The loue of manie shall warkey cold.
and the days whereof it was said, Frigebit charitas muliorum. The love of many shall warkey cold.
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And yet we are full of one kind of charitie: but it is but a blind charitie, and vncharitable charity.
And yet we Are full of one kind of charity: but it is but a blind charity, and uncharitable charity.
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This must néeds be a point of charitie to further your neighbour to heauen.
This must needs be a point of charity to further your neighbour to heaven.
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And surely there be many that had leuer haue their neighbour go to heauen rather then themselues.
And surely there be many that had lever have their neighbour go to heaven rather then themselves.
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For one good helpe to heauē it is, for a man to be told his faults.
For one good help to heaven it is, for a man to be told his Faults.
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And many be ready not only to tell, but to write and print their neighbours faults:
And many be ready not only to tell, but to write and print their neighbours Faults:
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their coldnesse in religion, their slacke faith, their want of hospitalitie, their dooing of this euill déed and that euill déede, they leaue nothing foorth,
their coldness in Religion, their slack faith, their want of hospitality, their doing of this evil deed and that evil deed, they leave nothing forth,
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nay they will ad and deuise.
nay they will and and devise.
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This is a kind of charitie, for it maketh good Christians more ware and circumspect in their déedes,
This is a kind of charity, for it makes good Christians more aware and circumspect in their Deeds,
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and maketh them call to remēbrance, whether they haue offended God or their neighbours in that sort.
and makes them call to remembrance, whither they have offended God or their neighbours in that sort.
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But this is vncharitable charitie, for it groweth not of hate of vice, or loue of vertue:
But this is uncharitable charity, for it grows not of hate of vice, or love of virtue:
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but of enuy, malice and cōtention, to deface their neighbour.
but of envy, malice and contention, to deface their neighbour.
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The next point of armour is the shéeld of infidelitie, whereof I am verie loth to speake,
The next point of armour is the shield of infidelity, whereof I am very loath to speak,
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& loth to suppose that any should be faultie.
& loath to suppose that any should be faulty.
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I trust there bée none that doubt either of God or of the Diuell, or of heauen or of hell,
I trust there been none that doubt either of God or of the devil, or of heaven or of hell,
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or of the resurrection of the dead, or of the life to come.
or of the resurrection of the dead, or of the life to come.
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Though some liue so, and speake so, as they gyue great occasion to many to suspect that they looke for no life after this life.
Though Some live so, and speak so, as they gyve great occasion to many to suspect that they look for no life After this life.
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The Papists were wont to say, that this religion would bring in infidelitie, but most falsely and most vntruly:
The Papists were wont to say, that this Religion would bring in infidelity, but most falsely and most untruly:
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marrie, what want of discipline hath done and may do, that is another point.
marry, what want of discipline hath done and may do, that is Another point.
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Neither hath there beene, nor is, nor can bée any fault in the religion, for it is the sincere Religion that Christ Iesus left to his Church.
Neither hath there been, nor is, nor can been any fault in the Religion, for it is the sincere Religion that christ Iesus left to his Church.
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But surely the remisnes of Magistrates either hath done or may doo much harme.
But surely the remissness of Magistrates either hath done or may do much harm.
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Many there be that make little account of common praier, and as little of the word or of the Sacraments.
Many there be that make little account of Common prayer, and as little of the word or of the Sacraments.
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Not surely, bicause they want zeale and religion altogither, but either they beare themselues of the losenesse of the time,
Not surely, Because they want zeal and Religion altogether, but either they bear themselves of the losenesse of the time,
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or of the countenance of some great persons vpon whome they depend.
or of the countenance of Some great Persons upon whom they depend.
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In that case there be diuers partlie irreligious, and partlie Papists and spies to, that few or none dare or may controll them, without greater danger to the controller, then to the controlled.
In that case there be diverse partly irreligious, and partly Papists and spies to, that few or none Dare or may control them, without greater danger to the controller, then to the controlled.
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These talke their pleasures of Christian preachers and ministers, and iest at common praier and at Sermons, and at euery good thing.
These talk their pleasures of Christian Preachers and Ministers, and jest At Common prayer and At Sermons, and At every good thing.
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But this is the fault of man and time, not the fault of ▪ Religion.
But this is the fault of man and time, not the fault of ▪ Religion.
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And therefore it is to be said, Qui sordescit sordescat adhuc, they that will néeds bée naught, let them bée naught.
And Therefore it is to be said, Qui sordescit sordescat Adhoc, they that will needs been nought, let them been nought.
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Men may not cut downe Vines, bicause ▪ bad men be drunken with wine. Neither take away mariage bicause bad men breake wedlocke.
Men may not Cut down Vines, Because ▪ bad men be drunken with wine. Neither take away marriage Because bad men break wedlock.
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Neither take away the law, bicause bad petifoggers abuse the lawe to quarrell and trouble poore men.
Neither take away the law, Because bad pettifoggers abuse the law to quarrel and trouble poor men.
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Neither may we take away the word of God and the Sacraments bicause bad men abuse them,
Neither may we take away the word of God and the Sacraments Because bad men abuse them,
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and contemne them to their owne destruction. We preach Christ crucified, to the Iews a stumbling blocke, to the Gentiles foolishnesse.
and contemn them to their own destruction. We preach christ Crucified, to the Iews a stumbling block, to the Gentiles foolishness.
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But to those that be called both of the Iewes and Gréekes, Christ the power of God, and the wisedome of God.
But to those that be called both of the Iewes and Greeks, christ the power of God, and the Wisdom of God.
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For the word of the crosse is foolishnesse to them that perish: but to those that bée saued it is the power of God.
For the word of the cross is foolishness to them that perish: but to those that been saved it is the power of God.
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Preachers be the swéet sauour vnto God, both in those that be saued and in those that perish, to the one the sauour of death vnto death,
Preachers be the sweet savour unto God, both in those that be saved and in those that perish, to the one the savour of death unto death,
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and to the other the sauour of life vnto life.
and to the other the savour of life unto life.
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The next point of this armour is, the sword of the flesh, which is the doctrine of man and the wisedome of man.
The next point of this armour is, the sword of the Flesh, which is the Doctrine of man and the Wisdom of man.
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It is ingraffed in the corrupt nature of man to loue the works of his owne hands, to séeke to be as wise as God.
It is Ingrafted in the corrupt nature of man to love the works of his own hands, to seek to be as wise as God.
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God appointed Noah to make an Arke to saue ▪ him & his. And Nimbrod would néeds build a tower to re••h to heauen.
God appointed Noah to make an Ark to save ▪ him & his. And Nimbrod would needs built a tower to re••h to heaven.
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The Angell of God appointed Lot to go to the mountaine to saue himselfe: and he néedes would go to Soar, where he fell into incest.
The Angel of God appointed Lot to go to the mountain to save himself: and he needs would go to Soar, where he fell into Incest.
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God made the children of Israel two tables of stone: and they made thēselues two golden calues.
God made the children of Israel two tables of stone: and they made themselves two golden calves.
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Gedeon would néeds make himselfe an Ephod: and Iephthah sacrifice his daughter, and Saule saue the faire oxen and shéepe to sacrifice.Gideon would needs make himself an Ephod: and Jephthah sacrifice his daughter, and Saule save the fair oxen and sheep to sacrifice.
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God hath appointed his Noahs, the arke faith in the death and merits of Christ to be saued by.
God hath appointed his Noahs, the Ark faith in the death and merits of christ to be saved by.
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But the Nimbrodes of this world, build towers of the merits of saints, of their owne merits, of the worthinesse of the worke,
But the Nimbrodes of this world, built towers of the merits of Saints, of their own merits, of the worthiness of the work,
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and the worthines of the worker, of Congruum & Condignum, of supererogation and ceremonies, and rites and outward shewes,
and the worthiness of the worker, of Congruum & Condignum, of supererogation and ceremonies, and Rites and outward shows,
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and thinke that these towers will reach vp to heauen. But they build Babel and confusion.
and think that these towers will reach up to heaven. But they built Babel and confusion.
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There is no other name giuen vnder heauen, whereby we may be saued, but only in the name of Christ Iesus. There is no other name given under heaven, whereby we may be saved, but only in the name of christ Iesus.
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The word of God appointed all Lots to run out of Sodome of darkenes & ignorance, to the mountaine Moses, to the mountains the Prophets, ye mountains the Euangelists,
The word of God appointed all Lots to run out of Sodom of darkness & ignorance, to the mountain Moses, to the Mountains the prophets, you Mountains the Evangelists,
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& the scriptures of God in y• which life is.
& the Scriptures of God in y• which life is.
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But blind zealous Lots like not y• mountains liked of a few, and frequēted of a few.
But blind zealous Lots like not y• Mountains liked of a few, and frequented of a few.
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But they desire to go to the citie & Segor, they must haue a visible church and a visible hed, & al things visible.
But they desire to go to the City & Segor, they must have a visible Church and a visible head, & all things visible.
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God gaue to his primatiue church the old Testament and the new, the law and the Gospell.
God gave to his primitive Church the old Testament and the new, the law and the Gospel.
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But the blinde zealous Israelites afterwards made vnto themselues the golden calues of gallant copes,
But the blind zealous Israelites afterwards made unto themselves the golden calves of gallant copes,
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& crosses, and Ceremonies, and Candlesticks and Schoolemen, and Sophisters, and Doctors, and Legends, and Glosers.
& Crosses, and Ceremonies, and Candlesticks and Schoolmen, and Sophisters, and Doctors, and Legends, and Glossers.
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Gedeons will haue their owne deuises, their owne fancies.
Gedeons will have their own devises, their own fancies.
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The publique order of praier cannot please them, the commō order of ministration of Sacraments can not content them.
The public order of prayer cannot please them, the Common order of ministration of Sacraments can not content them.
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But euery Gedeon must haue his owne Ephod.
But every Gideon must have his own Ephod.
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Euerie one his owne maner and forme, except he first find that way, it is not worth a strawe.
Every one his own manner and Form, except he First find that Way, it is not worth a straw.
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Iephtha will serue God after his owne fancie, or hee will sacrifice his daughter. Superstitious Iephthas sacrifice both their sonnes and their daughters, and themselues:Jephthah will serve God After his own fancy, or he will sacrifice his daughter. Superstitious Iephthas sacrifice both their Sons and their daughters, and themselves:
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they destroy all vppon a blind zeale, which they haue vowed and professed, and their forefathers before them.
they destroy all upon a blind zeal, which they have vowed and professed, and their Forefathers before them.
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They will not learne with good king Dauid to teach their children the law of God, that they should not bee as their forefathers were, a faithles and stubborne generation, a generation that set not their harts aright.
They will not Learn with good King David to teach their children the law of God, that they should not be as their Forefathers were, a faithless and stubborn generation, a generation that Set not their hearts aright.
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Saules must sacrifice faire shéepe and faire oxen, they must haue euery thing goodly and gay to the eye,Saul's must sacrifice fair sheep and fair oxen, they must have every thing goodly and gay to the eye,
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and thinke whatsoeuer séemeth goodly and gaie in their owne eies: must néedes séeme so in Gods eie, although he hath taught the contrarie.
and think whatsoever Seemeth goodly and gay in their own eyes: must needs seem so in God's eye, although he hath taught the contrary.
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The next point of this armour is the helmet of mistrust.
The next point of this armour is the helmet of mistrust.
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The children of Israell fondlie armed themselues with this helmet of mistrust, when they sayd vnto Moses and Aaron. Would to God we had dyed by the hands of Pharao in the land of Egypt,
The children of Israel fondly armed themselves with this helmet of mistrust, when they said unto Moses and Aaron. Would to God we had died by the hands of Pharaoh in the land of Egypt,
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when we sate by the pots of flesh, and had bread inough.
when we sat by the pots of Flesh, and had bred enough.
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Why haue you brought vs into the wildernesse, to kill all the people with hunger? Why have you brought us into the Wilderness, to kill all the people with hunger?
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And they arme themselues with the helmet of mistrust, which say, now haue we the fleshpots of peace,
And they arm themselves with the helmet of mistrust, which say, now have we the fleshpots of peace,
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and the bread of wealth, and all things as we would.
and the bred of wealth, and all things as we would.
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What should we make any stur, or vse discipline against the stubborne? so may we raise trouble,
What should we make any stir, or use discipline against the stubborn? so may we raise trouble,
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and heape coales vpon our owne heads.
and heap coals upon our own Heads.
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The word of God is to be preached, and the children of Israell must be brought out of Egypt, and discipline is to be ministred.
The word of God is to be preached, and the children of Israel must be brought out of Egypt, and discipline is to be ministered.
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And for the sequell we should rely vpon the prouidence and maiestie of God. The children of Israell againe armed themselues with this helmet of mistrust, saying:
And for the sequel we should rely upon the providence and majesty of God. The children of Israel again armed themselves with this helmet of mistrust, saying:
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Would to God we might die, and that God would not bring vs into this land, Would to God we might die, and that God would not bring us into this land,
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least we should die with the sword, and our wiues and our children be led away captiues, is it not better to returne into Egipt? And they againe arme themselues with the helmet of mistrust, which say, we will not venture too far, we will not shew our selues too zealous, lest we should die with the sword, and our wives and our children be led away captives, is it not better to return into Egypt? And they again arm themselves with the helmet of mistrust, which say, we will not venture too Far, we will not show our selves too zealous,
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least we héereafter die with the sword, and our wiues and children loose our lands and goods.
lest we hereafter die with the sword, and our wives and children lose our Lands and goods.
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It is good for vs for to make faire weather before hand, that if occasion serue, we may returne into Egypt. This gracelesse mistrust,
It is good for us for to make fair weather before hand, that if occasion serve, we may return into Egypt. This graceless mistrust,
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and this causelesse mistrust, is the greatest hinderance of religion and vertue now adaies.
and this causeless mistrust, is the greatest hindrance of Religion and virtue now adais.
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For there be a great sort that will not bind and tie themselues to religion and the prouidence of God:
For there be a great sort that will not bind and tie themselves to Religion and the providence of God:
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because they feare y• mooneshine in the water, & doubt that that may come, which either will neuer come,
Because they Fear y• moonshine in the water, & doubt that that may come, which either will never come,
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or it is like inough that they shall neuer liue to sée it come.
or it is like enough that they shall never live to see it come.
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Or if our sinnes be so great that God will send it, their mistrust is but lost, it will neuer serue their turnes.
Or if our Sins be so great that God will send it, their mistrust is but lost, it will never serve their turns.
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Let them looke to the Admirall Herne & Egmount, and others that haue trusted Papists, and behold their owne destinie.
Let them look to the Admiral Herne & Egmount, and Others that have trusted Papists, and behold their own destiny.
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Rasin of Siria, and Pecath the sonne of Romelia, went to Ierusalem to fight against it. Rasin of Syria, and Perath the son of Romelia, went to Ierusalem to fight against it.
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And assoone as Ahas and hys people heard thereof, they put on the helmet of mistrust,
And As soon as Ahas and his people herd thereof, they put on the helmet of mistrust,
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and their harts quaked as the leaues of a trée shooke with the wind. But God by his Prophet Esay said vnto them.
and their hearts quaked as the leaves of a tree shook with the wind. But God by his Prophet Isaiah said unto them.
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Feare not, nor be faint harted for these two tailes, and for these two smoking firebrands. If you beléeue not:
fear not, nor be faint hearted for these two tails, and for these two smoking firebrands. If you believe not:
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it commeth of this, that you are vnfaithfull to God.
it comes of this, that you Are unfaithful to God.
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And they arme themselues with the helmet of mistrust, whose harts tremble at the comming of Rasin and Pecath, nay vpon the report of their comming.
And they arm themselves with the helmet of mistrust, whose hearts tremble At the coming of Rasin and Perath, nay upon the report of their coming.
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Whē God doth plainelie showe that they bée but two tailes, two smoking firebrands, two that cannot helpe themselues,
When God does plainly show that they been but two tails, two smoking firebrands, two that cannot help themselves,
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nay that néed helpe themselueo. Two whose fathers being x. times more mightie then they, could not ouerthrow the Gospell in their own countries:
nay that need help themselueo. Two whose Father's being x. times more mighty then they, could not overthrow the Gospel in their own countries:
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whosoeuer doth not beléeue this, it commeth of this, that they doo not depend vpon Gods maiestie and prouidence, but be vnfaithfull to God.
whosoever does not believe this, it comes of this, that they do not depend upon God's majesty and providence, but be unfaithful to God.
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The last point of this armoure be the darts of deuoutlesnes, vnmercifulnes & epicurisme, which flie abrode in euerie place,
The last point of this armour be the darts of deuoutlesnes, unmercifulness & epicurism, which fly abroad in every place,
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for few or none there be that serue God deuoutlie.
for few or none there be that serve God devoutly.
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Some there be that come to common praier, and heare Sermons as it were for a fashion.
some there be that come to Common prayer, and hear Sermons as it were for a fashion.
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Good Lord, what deuotion was there and zeale in the children of darkenesse? They would go a foote many an hundred miles to a dum Image.
Good Lord, what devotion was there and zeal in the children of darkness? They would go a foot many an hundred miles to a dum Image.
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They would rise by midnight, and tarrie all the morning in the Church cold and hungrie, to heare that that they vnderstood not, they gaue away their goods and their lands to cloth Images, they would eate nothing but bread and water full many a time,
They would rise by midnight, and tarry all the morning in the Church cold and hungry, to hear that that they understood not, they gave away their goods and their Lands to cloth Images, they would eat nothing but bred and water full many a time,
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and spare from their owne bellie to bestowe it as their zeale led them. I leaue them to God, I hope the best.
and spare from their own belly to bestow it as their zeal led them. I leave them to God, I hope the best.
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But we that haue the light of the Gospell, that knowe true religion and true faith and true praier,
But we that have the Light of the Gospel, that know true Religion and true faith and true prayer,
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and true almes, haue little deuotion, either to fast or to doo the works of true mercie.
and true alms, have little devotion, either to fast or to do the works of true mercy.
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We will scarce rise at seuen a clocke, nay ▪ at nine a clocke to heare the word of God,
We will scarce rise At seuen a clock, nay ▪ At nine a clock to hear the word of God,
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and to serue God, we will not go a mile, nay we will scarce go out of our chambers and houses to heare Christ preached,
and to serve God, we will not go a mile, nay we will scarce go out of our chambers and houses to hear christ preached,
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and to honour God in his congregation. Neuer so little businesse staieth vs from sermons and praier.
and to honour God in his congregation. Never so little business stayeth us from Sermons and prayer.
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We thinke we may pray when we list, but we are to to much deceiued.
We think we may pray when we list, but we Are to to much deceived.
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For faithfull praier is the gift of God, and the gifts of God haue their times.
For faithful prayer is the gift of God, and the Gifts of God have their times.
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And be well likened to the little boy, which the Poets call Occasion, which is painted with a bald head, sauing that he had in his forehead a little locke of haire and with wings,
And be well likened to the little boy, which the Poets call Occasion, which is painted with a bald head, Saving that he had in his forehead a little lock of hair and with wings,
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and a sythe in his hand, meaning that he did flie apace, and cut away all things with him:
and a sith in his hand, meaning that he did fly apace, and Cut away all things with him:
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meaning that if a man did not take hold of the little locke when it was before him:
meaning that if a man did not take hold of the little lock when it was before him:
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(5) part (DIV2)
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he co•ld not take hold of the bald part.
he co•ld not take hold of the bald part.
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(5) part (DIV2)
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The daies were when manie of vs would haue giuen all the goods we had and the lands to, that we might without bodely danger haue serued God in such sort as now we may.
The days were when many of us would have given all the goods we had and the Lands to, that we might without bodily danger have served God in such sort as now we may.
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(5) part (DIV2)
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And yet we will not take hold of the little locke of grace when we may,
And yet we will not take hold of the little lock of grace when we may,
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(5) part (DIV2)
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but féed our selues with securitie and carelesnesse, and vaine fancies. We do not onlie not works of mercie in maintaining preachers and reléeuing the poore:
but feed our selves with security and carelessness, and vain fancies. We do not only not works of mercy in maintaining Preachers and relieving the poor:
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(5) part (DIV2)
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but our most studie is to take away that little that is left to preachers,
but our most study is to take away that little that is left to Preachers,
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(5) part (DIV2)
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and to pull downe Hospitalles, or to take away the lands, or kéepe away the rents from the poore.
and to pull down Hospitals, or to take away the Lands, or keep away the rends from the poor.
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(5) part (DIV2)
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Abstinence to make our bodies the more fit to serue God, is so far from vs,
Abstinence to make our bodies the more fit to serve God, is so Far from us,
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(5) part (DIV2)
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as many mens chiefe studie is to deuise new pleasures and new deuises to delight the carcasses too much pampered.
as many men's chief study is to devise new pleasures and new devises to delight the carcases too much pampered.
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(5) part (DIV2)
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The next particular lesson, is the ouerthrow of the Dragon and his souldiers, they preuailed not, they were cast downe to the ground, they were vtterlie ouerthrowen.
The next particular Lesson, is the overthrow of the Dragon and his Soldiers, they prevailed not, they were cast down to the ground, they were utterly overthrown.
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(5) part (DIV2)
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Death is swallowed vp in victorie, death where is thy sting? hell where is thy victorie? The sting of death is sin, Death is swallowed up in victory, death where is thy sting? hell where is thy victory? The sting of death is since,
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(5) part (DIV2)
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and the strength of sin is the law, but thanks be vnto God which hath giuen vnto vs ▪ victorie thorough our Lord Iesus Christ.
and the strength of since is the law, but thanks be unto God which hath given unto us ▪ victory through our Lord Iesus christ.
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(5) part (DIV2)
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All that is borne of God ouercommeth the world, and this is the victorie that ouercommeth the world euen our faith.
All that is born of God Overcometh the world, and this is the victory that Overcometh the world even our faith.
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(5) part (DIV2)
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Who is he that ouercommeth the world, but he that beleeueth that Iesus is the sonne of God ▪ So neither the captaines nor souldiers can stand or preuaile.Who is he that Overcometh the world, but he that Believeth that Iesus is the son of God ▪ So neither the Captains nor Soldiers can stand or prevail.
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(5) part (DIV2)
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And no maruell, for their armour is of Cheuerel lether, & the nature of Cheuerel lether is, that if a man take it by the sides & pull it in breadth, he may make a little point as brode as both his hands.
And no marvel, for their armour is of Cheuerel leather, & the nature of Cheuerel leather is, that if a man take it by the sides & pull it in breadth, he may make a little point as broad as both his hands.
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(5) part (DIV2)
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If he take it by the ends & pull it in length, he may make it as small as a thréed.
If he take it by the ends & pull it in length, he may make it as small as a thread.
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(5) part (DIV2)
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Most men now adaies haue Cheuerel consciences, if the matter touch their owne profit or pleasure:
Most men now adais have Cheuerel Consciences, if the matter touch their own profit or pleasure:
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(5) part (DIV2)
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they make their consciences wide inough, & large inough. If it touch another mans profit, they make them as small as a thréed.
they make their Consciences wide enough, & large enough. If it touch Another men profit, they make them as small as a thread.
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(5) part (DIV2)
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Much like as the report of a Lawyer or some other, to whome a man came & said.
Much like as the report of a Lawyer or Some other, to whom a man Come & said.
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(5) part (DIV2)
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Sir my cattell haue destroied your corne, what is to be done in the matter ▪ Marrie (quoth he) you must pay me for my corne:
Sir my cattle have destroyed your corn, what is to be done in the matter ▪ Marry (quoth he) you must pay me for my corn:
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(5) part (DIV2)
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Nay (quoth the folllow) my toong slipt, it is your cattell haue destroied my corne.
Nay (quoth the folllow) my tongue slipped, it is your cattle have destroyed my corn.
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(5) part (DIV2)
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That altereth the case (quoth he) we will talke of that more another time.
That altereth the case (quoth he) we will talk of that more Another time.
cst vvz dt n1 (vvd pns31) pns12 vmb vvi pp-f d dc j-jn n1.
(5) part (DIV2)
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This Cheuerel conscience is brode inough to looke to his owne profit, but narrow inough to looke to his neighbours profit.
This Cheuerel conscience is broad enough to look to his own profit, but narrow enough to look to his neighbours profit.
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(5) part (DIV2)
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The world is full of Cheuerel cōsciences, & ful of Dionisians. Dionisius came into a temple where Images were clothed with golden cotes, and siluerne cotes.
The world is full of Cheuerel Consciences, & full of Dionysians. Dionysius Come into a temple where Images were clothed with golden coats, and siluerne coats.
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(5) part (DIV2)
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And Dionisius tooke pitie on them and said, these golden and siluerne cotes be to heauie for sommer,
And Dionysius took pity on them and said, these golden and siluerne coats be to heavy for summer,
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(5) part (DIV2)
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and to cold for winter, and therefore for pitie sake he tooke away their golden and siluerne cotes,
and to cold for winter, and Therefore for pity sake he took away their golden and siluerne coats,
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(5) part (DIV2)
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and gaue them cotes of linsey wolsey, for said he, that is good and warme for winter,
and gave them coats of linsey Wolsey, for said he, that is good and warm for winter,
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(5) part (DIV2)
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and good and light for sommer. Dionisius Cheuerel conscience and pittie is too common. What (say they) should these Preachers doo with Lordships and manours and tithes.
and good and Light for summer. Dionysius Cheuerel conscience and pity is too Common. What (say they) should these Preachers do with Lordship's and manors and Tithes.
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(5) part (DIV2)
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They hinder them from their bookes and studie.
They hinder them from their books and study.
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(5) part (DIV2)
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It were better for them to haue a pension quietlie paid them, and then they might go quietlie to their bookes and to their preaching.
It were better for them to have a pension quietly paid them, and then they might go quietly to their books and to their preaching.
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(5) part (DIV2)
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The Dionisians take away their golden gotes and siluer cotes, and giue them linsey wolsey cotes,
The Dionysians take away their golden Goats and silver coats, and give them linsey Wolsey coats,
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(5) part (DIV2)
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for they be good and warme for winter, and good and light for sommer.
for they be good and warm for winter, and good and Light for summer.
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(5) part (DIV2)
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Rich men can say to poore men, or such as be behind hand, what should you doo with such an hold,
Rich men can say to poor men, or such as be behind hand, what should you do with such an hold,
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(5) part (DIV2)
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or with such a greate occupying? you can not stocke it, sell it me and I will helpe you to a lesse and money to stocke it.
or with such a great occupying? you can not stock it, fell it me and I will help you to a less and money to stock it.
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(5) part (DIV2)
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Dionisians take aaway their golden cotes, and giue them linsey wolsey, bicause it is warme and light.Dionysians take away their golden coats, and give them linsey Wolsey, Because it is warm and Light.
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(5) part (DIV2)
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Such as haue store of money, can say to others, you haue such a little péece of land, you are in debt.
Such as have store of money, can say to Others, you have such a little piece of land, you Are in debt.
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(5) part (DIV2)
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It doth you little good or none, I will let you haue so much money vpon the morgage or sale of your land.
It does you little good or none, I will let you have so much money upon the mortgage or sale of your land.
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(5) part (DIV2)
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And you may furnish your selfe and your houshold and prouide to liue vpon that,
And you may furnish your self and your household and provide to live upon that,
cc pn22 vmb vvi po22 n1 cc po22 n1 cc vvi pc-acp vvi p-acp d,
(5) part (DIV2)
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first they get away his golden cote and after his linsey wolsey, for the vse of his money in time doth eate vp both his land and his stocke,
First they get away his golden coat and After his linsey Wolsey, for the use of his money in time does eat up both his land and his stock,
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(5) part (DIV2)
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and bring him to our Ladies bands, and teach him to sing by beggerie.
and bring him to our Ladies bans, and teach him to sing by beggary.
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(5) part (DIV2)
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And héere may the bad well learne a good lesson, to cast away the girdle of falshood and the brestplate of wrong,
And Here may the bad well Learn a good Lesson, to cast away the girdle of falsehood and the breastplate of wrong,
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(5) part (DIV2)
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and all other their bad armour, for good they can doo them none, and hurt they shall doo themselues much.
and all other their bad armour, for good they can do them none, and hurt they shall do themselves much.
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(5) part (DIV2)
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They that trust in those, build vppon the sand, when the wind of Gods truth shall blowe: their buildings shall be ouerthrowne.
They that trust in those, built upon the sand, when the wind of God's truth shall blow: their buildings shall be overthrown.
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(5) part (DIV2)
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Truth is like a cole of fire, which couered with ashes, séemeth quite out, but when the bellowes hath blowen the ashes away, the cole is brighter than it was before.
Truth is like a coal of fire, which covered with Ashes, Seemeth quite out, but when the bellows hath blown the Ashes away, the coal is Brighter than it was before.
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(5) part (DIV2)
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So the ashes of malice and craft may hinder the cole of truth for a while,
So the Ashes of malice and craft may hinder the coal of truth for a while,
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(5) part (DIV2)
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but so soone as the bellewes of Gods spirit shall blowe vpon the ashes, the ashes will flie awaie,
but so soon as the bellewes of God's Spirit shall blow upon the Ashes, the Ashes will fly away,
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(5) part (DIV2)
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and truth will appeare more brighter then before.
and truth will appear more Brighter then before.
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(5) part (DIV2)
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The ashes of craft and malice did hide the innocencie of Ioseph, whose féete they hurt in the Stocks, the iron entred into his soule.
The Ashes of craft and malice did hide the innocence of Ioseph, whose feet they hurt in the Stocks, the iron entered into his soul.
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(5) part (DIV2)
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The bellowes of Gods truth blew abrode the ashes, the time came, that his cause was knowne, the King sent and deliuered him, he made him Lord of his house,
The bellows of God's truth blew abroad the Ashes, the time Come, that his cause was known, the King sent and Delivered him, he made him Lord of his house,
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(5) part (DIV2)
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and ruler of all his substance. So he did shine more bright then euer before.
and ruler of all his substance. So he did shine more bright then ever before.
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(5) part (DIV2)
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The ashes of craft and malice did hide for a while the innocencie of Daniel, and cast him into the Lions den.
The Ashes of craft and malice did hide for a while the innocence of daniel, and cast him into the Lions den.
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(5) part (DIV2)
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But the bellowes of Gods spirit blew away the ashes, and the angell of God shut the Lyons mouthes that they might not hurt him.
But the bellows of God's Spirit blew away the Ashes, and the angel of God shut the Lyons mouths that they might not hurt him.
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(5) part (DIV2)
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And the King fetched Daniel out of the den, and he did shine brighter then before.
And the King fetched daniel out of the den, and he did shine Brighter then before.
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(5) part (DIV2)
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The malice and craft of the noughty, may bring and do bring Iosephs and Daniels into much trouble.
The malice and craft of the naughty, may bring and do bring Joseph's and Daniel's into much trouble.
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(5) part (DIV2)
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But Gods spirit doth blowe and shall blowe away all their malice and craft, and make their innocencie brighter then before.
But God's Spirit does blow and shall blow away all their malice and craft, and make their innocence Brighter then before.
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(5) part (DIV2)
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Well said good King Dauid. Trust not in wrong and craft, for craft and wrong are pitfalles to take them in, that dig them.
Well said good King David. Trust not in wrong and craft, for craft and wrong Are pitfalles to take them in, that dig them.
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(5) part (DIV2)
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The inhabitants of Gibeon thought they wrought wisely, who made themselues Ambassadours, and tooke to them victuals and bottels, old and rent,
The inhabitants of Gibeon Thought they wrought wisely, who made themselves ambassadors, and took to them victuals and bottles, old and rend,
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(5) part (DIV2)
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and torne, and old clouted shooes vpon their feet, and their raiment was old, and all their prouision of bread was dried vp and hored.
and torn, and old clouted shoes upon their feet, and their raiment was old, and all their provision of bred was dried up and hored.
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(5) part (DIV2)
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And they came vnto Iosuah into the hoste, and said vnto him and vnto all the men of Israel. We be come from a far countrie, this our foode of bread we tooke with vs out of our houses hote, the day we departed to come to you.
And they Come unto Joshua into the host, and said unto him and unto all the men of Israel. We be come from a Far country, this our food of bred we took with us out of our houses hight, the day we departed to come to you.
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(5) part (DIV2)
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But now behold it is dried vp and hore, and these bottels of wine which we filled were new and see they be rent.
But now behold it is dried up and hoar, and these bottles of wine which we filled were new and see they be rend.
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(5) part (DIV2)
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And these our garments and shooes are worne for verie oldnesse, by reason of the exceeding long iorney But within thrée daies after they were found to dwell hard by.And these our garments and shoes Are worn for very oldness, by reason of the exceeding long journey But within thrée days After they were found to dwell hard by.
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(5) part (DIV2)
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The fautors of the Romish Church, tell of their excéeding long iorney, and antiquitie of fiftéene hundred yeares and great continuance.
The fautors of the Romish Church, tell of their exceeding long journey, and antiquity of fiftéene hundred Years and great Continuance.
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(5) part (DIV2)
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But Iosuah hath found, and God hath showed that they dwell hard by.
But Joshua hath found, and God hath showed that they dwell hard by.
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(5) part (DIV2)
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That their doctrine and religion is new, their greatest points of their doctrine, transubstantiation, and the Bishops primacie ouer the councell, not holden foure hundred yeares ago.
That their Doctrine and Religion is new, their greatest points of their Doctrine, transubstantiation, and the Bishops primacy over the council, not held foure hundred Years ago.
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And as for their horie bread of inuocation of Saints, their sowre wine of Purgatorie, their broken bottles of sacrificing for the quicke and the dead, their clouted shooes of pilgrimages, pardons, palmes, ashes, holy bread, holy water,
And as for their horie bred of invocation of Saints, their sour wine of Purgatory, their broken bottles of sacrificing for the quick and the dead, their clouted shoes of Pilgrimages, Pardons, palms, Ashes, holy bred, holy water,
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and infinite such like, they were old and venued, and hory and rotten, euen when they tooke them first from home,
and infinite such like, they were old and venued, and hoary and rotten, even when they took them First from home,
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as groūded not so much as of one sentence or president of canonicall scripture: yea being méere dreames and deuises of the Poets.
as grounded not so much as of one sentence or president of canonical scripture: yea being mere dreams and devises of the Poets.
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As Purgatorie, in the sixt booke of Virgilles Aenaeidos. Inuocation of Saints in Ouid de tristibus. Holy water in the first booke of Ouids Metamorphosis, and so foorth.
As Purgatory, in the sixt book of Virgiles Aenaeidos. Invocation of Saints in Ovid de tristibus. Holy water in the First book of Ovid's Metamorphosis, and so forth.
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(5) part (DIV2)
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Haman thought he had wrought wisely against Mardocheus, when he had gotten a bill signed, by the King for his death. Haman Thought he had wrought wisely against Mordecai, when he had got a bill signed, by the King for his death.
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(5) part (DIV2)
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But Haman fell into the pit that he digged for Mardocheus, and was •uerthrowne himselfe. Proude Hamans, ambicious Hamans, craftie and malicious Hamans, may dig pits, and doo dig pits,
But Haman fell into the pit that he dug for Mordecai, and was •uerthrowne himself. Proud Hamans, ambitious Hamans, crafty and malicious Hamans, may dig pits, and do dig pits,
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for poore and simple well meaning Mardocheus, but they fall into the pits themselues, and are ouerthrowen.
for poor and simple well meaning Mordecai, but they fallen into the pits themselves, and Are overthrown.
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For the Dragon and his Angels may fight and doo fight, but they can not stand nor preuaile,
For the Dragon and his Angels may fight and do fight, but they can not stand nor prevail,
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but are cast down to the ground. The next lesson containeth the meanes by the which they ouercame.
but Are cast down to the ground. The next Lesson Containeth the means by the which they overcame.
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503
The first meane is the bloud of the Lamb, the cause efficient and working this victorie.
The First mean is the blood of the Lamb, the cause efficient and working this victory.
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We are not bought with corruptible gold and siluer, but with the bloud of the vnspotted Lamb Christ Iesus.
We Are not bought with corruptible gold and silver, but with the blood of the unspotted Lamb christ Iesus.
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(5) part (DIV2)
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If gold or siluer could haue ransomed vs, or if anie thing that could haue béene bought for siluer or gold, could saue and iustifie vs,
If gold or silver could have ransomed us, or if any thing that could have been bought for silver or gold, could save and justify us,
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then easie were the way to heauen for rich men.
then easy were the Way to heaven for rich men.
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For it were but an easie matter for him that hath ten thousand poūds, to bestowe one hundred.
For it were but an easy matter for him that hath ten thousand pounds, to bestow one hundred.
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For him that may spend an hundred pounds by the yeare, to bestowe ten pounds by the yéere to come to heauen thereby.
For him that may spend an hundred pounds by the year, to bestow ten pounds by the year to come to heaven thereby.
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But our maister Christ telleth vs that the way to heauen for rich men is too too hard.
But our master christ Telleth us that the Way to heaven for rich men is too too hard.
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And therefore they be enemies to the death and crosse of Christ, that deuise any other cause of saluation,
And Therefore they be enemies to the death and cross of christ, that devise any other cause of salvation,
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then the blood of the Lamb.
then the blood of the Lamb.
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If all the powers and vertues of all the creatures in heauen and earth and vnder the earth, had béene able to haue satisfied the wrath of God, the sonne of God should neuer haue died,
If all the Powers and Virtues of all the creatures in heaven and earth and under the earth, had been able to have satisfied the wrath of God, the son of God should never have died,
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for that cup should haue passed from him, if it had béene possible.
for that cup should have passed from him, if it had been possible.
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The second meane was the word of their testimonie, their beléefe in hart and confession ▪ in mouth of Christes merits.
The second mean was the word of their testimony, their belief in heart and Confessi ▪ in Mouth of Christ's merits.
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For euen as the medicine, be it neuer so good, doth not help the patient, except he take the medicine and apply it to his gréefe:
For even as the medicine, be it never so good, does not help the patient, except he take the medicine and apply it to his grief:
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(5) part (DIV2)
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so the blood of the Lamb, though it be the most soueraine medicine in the world,
so the blood of the Lamb, though it be the most sovereign medicine in the world,
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(5) part (DIV2)
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yet can it not helpe the sicke soule except it be taken by the mouth of faith, and applied to the comfort of the soule.
yet can it not help the sick soul except it be taken by the Mouth of faith, and applied to the Comfort of the soul.
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(5) part (DIV2)
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The harts be made cleane ▪ by faith. The hearts be made clean ▪ by faith.
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Faith is that hand that taketh hold of the grace and mercie of God in the blood of the Lamb,
Faith is that hand that Takes hold of the grace and mercy of God in the blood of the Lamb,
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and lodgeth the same in the hart of man ▪ which being so lodged, doth wash the hart,
and lodgeth the same in the heart of man ▪ which being so lodged, does wash the heart,
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and expulse all the filth of sinne. The beginning and the founda•ion of our holinesse and righteousnes is Christ;
and expulse all the filth of sin. The beginning and the founda•ion of our holiness and righteousness is christ;
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(5) part (DIV2)
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by faith and not otherwise, for by that meane Christ doth dwell in vs. This is the order of Gods redemption and rewarding man, that now ma• to be iustified doth beléeue that, which to be glorified he shall receiue.
by faith and not otherwise, for by that mean christ does dwell in us This is the order of God's redemption and rewarding man, that now ma• to be justified does believe that, which to be glorified he shall receive.
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The third meane is the not louing of their liues vnto death.
The third mean is the not loving of their lives unto death.
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(5) part (DIV2)
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Their constancie in faith, in loue, in pitie, in truth, in the patience and kingdome of Christ.
Their constancy in faith, in love, in pity, in truth, in the patience and Kingdom of christ.
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(5) part (DIV2)
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For of the good trée of grace planted in the hart by the hand of faith, must néedes spring foorth the fruites of constancie and patience, and other good workes.
For of the good tree of grace planted in the heart by the hand of faith, must needs spring forth the fruits of constancy and patience, and other good works.
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And these exclusiue or barring words (onlie faith, faith alone, faith without works) doo not exclude and barre good workes from a man iustified,
And these exclusive or barring words (only faith, faith alone, faith without works) do not exclude and bar good works from a man justified,
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(5) part (DIV2)
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but exclude and bar good works to be only fruts and tokens of iustification, and not causes.
but exclude and bar good works to be only fruts and tokens of justification, and not Causes.
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And it is necessary to consider the concourse of the graces of God in man iustified.
And it is necessary to Consider the concourse of the graces of God in man justified.
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The principall cause is the grace and mercie of God in Christ, the hand or instrument by the which that grace is taken hold of,
The principal cause is the grace and mercy of God in christ, the hand or Instrument by the which that grace is taken hold of,
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and applied to the health of man, is faith in the death and merits of Christ.
and applied to the health of man, is faith in the death and merits of christ.
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The third be good works, the fruites and tokens of grace and faith, not the causes.
The third be good works, the fruits and tokens of grace and faith, not the Causes.
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As it is said to the woman in the Gospell. Many sinnes are forgiuen hir, bicause she loued much.
As it is said to the woman in the Gospel. Many Sins Are forgiven his, Because she loved much.
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Hir loue is not set downe as the cause that wrought the forgiuenesse of hir sinnes:
His love is not Set down as the cause that wrought the forgiveness of his Sins:
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but as the frute, token and effect. For hir sinnes were not forgiuen hir bicause she loued Christ much.
but as the fruit, token and Effect. For his Sins were not forgiven his Because she loved christ much.
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But she loued Christ much bicause he had forgiuen hir many sinnes. And this doth Saint Iohn more plainelie set foorth in his first Epistle.
But she loved christ much Because he had forgiven his many Sins. And this does Saint John more plainly Set forth in his First Epistle.
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By this we knowe that we are translated from death to life, bicause we loue the brethren. By this we know that we Are translated from death to life, Because we love the brothers.
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The loue of our brethren is a tokē vnto vs that God hath loued vs and saued vs. For none can loue his brother except God hath first loued him.
The love of our brothers is a token unto us that God hath loved us and saved us For none can love his brother except God hath First loved him.
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And thus you sée how the Saints of God get the victorie and saluation by the blood of y• Lamb, as the cause:
And thus you see how the Saints of God get the victory and salvation by the blood of y• Lamb, as the cause:
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by faith, as the instrument, by constancie, and patience, & good works as the effects.
by faith, as the Instrument, by constancy, and patience, & good works as the effects.
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And all these be the blessings of God, concurring in men iustified, and ouerthrowing their enemies.
And all these be the blessings of God, concurring in men justified, and overthrowing their enemies.
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The last particular lesson is the song of the victorie. The Saints vpon this victorie sing this song:
The last particular Lesson is the song of the victory. The Saints upon this victory sing this song:
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N•w is made saluation and strength, and the kingdome of our God, and the power of his Christ. And againe this song.N•w is made salvation and strength, and the Kingdom of our God, and the power of his christ. And again this song.
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Saluation be ascribed to him that sitteth vpon the seate of our God and to the Lamb. And thirdlie this song. Salvation be ascribed to him that Sitteth upon the seat of our God and to the Lamb. And Thirdly this song.
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Blessing and glorie, and wisedome, and thanks, and honour, and power, and might, be vnto our God for euermore. Amen. Blessing and glory, and Wisdom, and thanks, and honour, and power, and might, be unto our God for evermore. Amen.
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When God had ouerthrowen Pharao and his hoste in the red sea. Then Moses sang this song.
When God had overthrown Pharaoh and his host in the read sea. Then Moses sang this song.
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The Lord hath triumphed gloriouslie, the horse and him that rode vpon him hath he ouerthrowne in the Sea. The Lord is my strength and praise, The Lord hath triumphed gloriously, the horse and him that road upon him hath he overthrown in the Sea. The Lord is my strength and praise,
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and he is become my saluation.
and he is become my salvation.
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He is my God, and I will glorifie him, my fathers God, and I will exalt him ▪ God hath cast downe the altu•er of our breethren,He is my God, and I will Glorify him, my Father's God, and I will exalt him ▪ God hath cast down the altu•er of our brethren,
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and the oppressour of our bréethren. God hath cast to the ground the dragon of hell.
and the oppressor of our brethren. God hath cast to the ground the dragon of hell.
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God hath drowned Pharao of Roome and all his horsemen in the sea. God hath set vs frée from hell and Rome, superstition and vi••.
God hath drowned Pharaoh of Room and all his horsemen in the sea. God hath Set us free from hell and Room, Superstition and vi••.
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There is no nation vnder the heauen that hath better cause to praise God, then this of England. For remember first that God hath blessed vs with 〈 ◊ 〉 health,
There is no Nation under the heaven that hath better cause to praise God, then this of England. For Remember First that God hath blessed us with 〈 ◊ 〉 health,
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and wealth, and peace, and quietnes, whereas all nations round about vs, haue béene long troubled:
and wealth, and peace, and quietness, whereas all Nations round about us, have been long troubled:
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Where they haue had sicknes we haue had none to speake of.
Where they have had sickness we have had none to speak of.
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Where they haue had hunger & dearth, we haue had plentie and abundance, not only for our selues,
Where they have had hunger & dearth, we have had plenty and abundance, not only for our selves,
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but for a great many besides. We haue had concord and vnitie:
but for a great many beside. We have had concord and unity:
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where they be continually vexed with ciuill warres, neighbour against neighbour, kinsman against kinsman, brother against brother, father against his sonne, the wife against hir husband, the sonne against his mother, y• seruant against his maister, contrarie to all the principles of fe•ce, nature,
where they be continually vexed with civil wars, neighbour against neighbour, kinsman against kinsman, brother against brother, father against his son, the wife against his husband, the son against his mother, y• servant against his master, contrary to all the principles of fe•ce, nature,
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and reason ▪ Thinke that you sée with your eies some starued with hunger, 〈 … 〉s murdred in their beds, some slain in their féeld, some hanged, some drowned, some quartered, euery one looking euery houre for death ▪ Churches burned, houses spoyled, childrens braines 〈 ◊ 〉 out, ma•dens and matrons defloured.
and reason ▪ Think that you see with your eyes Some starved with hunger, 〈 … 〉s murdered in their Beds, Some slave in their field, Some hanged, Some drowned, Some quartered, every one looking every hour for death ▪ Churches burned, houses spoiled, Children's brains 〈 ◊ 〉 out, ma•dens and matrons deflowered.
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And then, then you will thinke how great a blessing of God this ciuill concord is.
And then, then you will think how great a blessing of God this civil concord is.
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Go a little further, and consider what a gracious & mercifull Prince God hath set ouer vs, vnder whome euerie one inioieth his goods, his lands, his wife, his children,
Go a little further, and Consider what a gracious & merciful Prince God hath Set over us, under whom every one Enjoyeth his goods, his Lands, his wife, his children,
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and hath and may haue the benefit of y• law, wheras you may remember, that men were put to death without law, their goods taken from them contrarie to all law.
and hath and may have the benefit of y• law, whereas you may Remember, that men were put to death without law, their goods taken from them contrary to all law.
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A word hastely spoken, or rather plainely mistaken, was present death. Their wiues and their children cast out of the dores a begging.
A word hastily spoken, or rather plainly mistaken, was present death. Their wives and their children cast out of the doors a begging.
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If yong men aske of their old men, they shall not find it in the memorie of the oldest men ▪ so manie yeares frée from paiments and contributions,
If young men ask of their old men, they shall not find it in the memory of the oldest men ▪ so many Years free from payments and contributions,
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as haue béene in this our most gratious soueraines time.
as have been in this our most gracious sovereigns time.
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God hath giuen to this land, so manie graue, and wise, and godly Councellors, and Nobles,
God hath given to this land, so many graven, and wise, and godly Councillors, and Nobles,
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and gentlemen, and ministers, & of all other sorts as neither this land, nor any other haue euer or seldome séene before.
and gentlemen, and Ministers, & of all other sorts as neither this land, nor any other have ever or seldom seen before.
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Euen little children can better & more perfectly declare ye principles of religiō and faith:
Eve little children can better & more perfectly declare you principles of Religion and faith:
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then those that were reckoned great men & pillers of y• church an hundred yeares ago.
then those that were reckoned great men & pillars of y• Church an hundred Years ago.
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Ouer and besides that, God hath lent vnto vs his holy and blessed word in our natiue tong,
Over and beside that, God hath lent unto us his holy and blessed word in our native tonge,
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and his holy Sacraments in such sort as Christ deliuered vnto his Apostles, and his Apostles vnto his Church, the greatest treasures y• can happen to any christian.
and his holy Sacraments in such sort as christ Delivered unto his Apostles, and his Apostles unto his Church, the greatest treasures y• can happen to any christian.
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And for the quiet enioying wherof, you your selues would once haue giuen all the good and lands in the world, if you had had them.
And for the quiet enjoying whereof, you your selves would once have given all the good and Lands in the world, if you had had them.
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And yet if you cōtinue still true christian merchants, you will giue all that euer you haue for these pearles.
And yet if you continue still true christian merchant's, you will give all that ever you have for these Pearls.
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These so great benefits of God should mooue vs with the Saints, with Moses, with all the holy ones, to praise God and blesse his holie name.
These so great benefits of God should move us with the Saints, with Moses, with all the holy ones, to praise God and bless his holy name.
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To bée thankefull to God who hath delt so wonderfully for vs, and so graciously. But we lothe the heauenly Manna, we be weary of our owne ease and good,
To been thankful to God who hath dealt so wonderfully for us, and so graciously. But we loath the heavenly Manna, we be weary of our own ease and good,
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and spend our daies in sclandring, backebiting, quarreling, wringing, and wronging one of another.
and spend our days in sclandring, backbiting, quarreling, wringing, and wronging one of Another.
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We leaue the substance of religion and let that sléepe, and vexe and trouble our selues about the accidents and beggerly elements of the world.
We leave the substance of Religion and let that sleep, and vex and trouble our selves about the accidents and beggarly elements of the world.
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The feare of God & the loue of our neighbour is too to cold, Infidelitie and vncharitablenesse beare the bel.
The Fear of God & the love of our neighbour is too to cold, Infidelity and uncharitableness bear the bel.
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Repent England repent, repent London repent, repent old and yong, rich & poore, for he hath whet his sword,
repent England Repent, Repent London Repent, Repent old and young, rich & poor, for he hath whet his sword,
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and bent hys bo••e, and prepared in it the arrowes of death. Wash you and make you cleane, put away your euill intents out of his sight.
and bent his bo••e, and prepared in it the arrows of death. Wash you and make you clean, put away your evil intents out of his sighed.
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Leaue to doe euill, learne to doe well, deliuer the oppressed, helpe the fatherlesse to his right, let the Widowes complaint come before you. Leave to do evil, Learn to do well, deliver the oppressed, help the fatherless to his right, let the Widows complaint come before you.
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Amend your waies & councels, iudge right betwixt a man and his neighbour, oppresse not the stranger, Amend your ways & Counsels, judge right betwixt a man and his neighbour, oppress not the stranger,
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the the fatherlesse, nor the widow, cleaue not to strange Gods and fond fancies to your owne destruction. the the fatherless, nor the widow, cleave not to strange God's and found fancies to your own destruction.
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Turne you to the Lord your God with all your hartes with fasting, weeping, & mourning. Turn you to the Lord your God with all your hearts with fasting, weeping, & mourning.
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Rent your hartes and not your garments. Turne you vnto the Lord your God:
Rend your hearts and not your garments. Turn you unto the Lord your God:
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for he is gracious and merciful, long suffering and of great compassion, and readye to pardon wickednesse. for he is gracious and merciful, long suffering and of great compassion, and ready to pardon wickedness.
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The second Sermon preached at Westminster before the Queenes Maiestie the third Sonday in Lent 1576. Actes. 20. 28. Take heede to your selues, & to all the flock ouer the which the holy ghost hath made you ouerseers, to feede the churche of God, whiche hath made again with his own bloud.
The second Sermon preached At Westminster before the Queens Majesty the third Sunday in Lent 1576. Acts. 20. 28. Take heed to your selves, & to all the flock over the which the holy ghost hath made you Overseers, to feed the Church of God, which hath made again with his own blood.
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29. For I knowe, that assoone as I am gone, there will brust in vpon you rauening woolues not sparing the flocke.
29. For I know, that As soon as I am gone, there will burst in upon you ravening wolves not sparing the flock.
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30. And of your selues shal arise men speaking crooked things to drawe Schollers after them.
30. And of your selves shall arise men speaking crooked things to draw Scholars After them.
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31. And thus brethren, I commend you to God, and to the worde of his grace, whiche is able to finish his buildings,
31. And thus brothers, I commend you to God, and to the word of his grace, which is able to finish his buildings,
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and to giue you an inheritance amongst all his blessed Saints. and to give you an inheritance among all his blessed Saints.
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THe holy Ghost by Saint Paule in this portion of Scripture doth exhort al Christian Magistrates, to see that both they them selues,
THe holy Ghost by Saint Paul in this portion of Scripture does exhort all Christian Magistrates, to see that both they them selves,
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and al their flocks and cures be sound in religion, vertuous in life, and continue in the same vnto the end.
and all their flocks and cures be found in Religion, virtuous in life, and continue in the same unto the end.
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First because the holy Ghoste hath giuen them authority and blessings, to this end and purpose, to féede, instruct,
First Because the holy Ghost hath given them Authority and blessings, to this end and purpose, to feed, instruct,
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and gouerne the Churche and people of God. Secondlye because the Soules of men committed to their charge, be a most precious treasure,
and govern the Church and people of God. Secondly Because the Souls of men committed to their charge, be a most precious treasure,
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as made againe with the bloud of the Lambe of God. Thirdly because the perils and dangers that hang ouer their heads, either from the woolfe,
as made again with the blood of the Lamb of God. Thirdly Because the perils and dangers that hang over their Heads, either from the wolf,
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and professed enimie or from the dissembling brethrē: occasion them to be watchfull.
and professed enemy or from the dissembling brothers: occasion them to be watchful.
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Last of all, he doth anchor them vpon God and the word of his grace, againste all perils and lets, and to all good successe.
Last of all, he does anchor them upon God and the word of his grace, against all perils and lets, and to all good success.
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And this is the sum, and now more particularly. And this is the sum, and now more particularly.
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When Saint Paule had planted the Gospel in the churches of Asia, and was sent for by the holy ghost, to go to Roome to preach the Gospel there,
When Saint Paul had planted the Gospel in the Churches of Asia, and was sent for by the holy ghost, to go to Room to preach the Gospel there,
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before his departure he called togither the Elders of the churches. Presbuteros, y• magistrates as well ecclesiasticall as ciuill.
before his departure he called together the Elders of the Churches. Presbuteros, y• Magistrates as well ecclesiastical as civil.
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And to them, and by them to all Christian magistrates high and lowe, that haue bin since now be or shal be to the end of the world he spake to this effect, Attendite. Take great héede to your selues, watch & pray, be circumspect and careful, looke diligently about you.
And to them, and by them to all Christian Magistrates high and low, that have been since now be or shall be to the end of the world he spoke to this Effect, Attendite. Take great heed to your selves, watch & pray, be circumspect and careful, look diligently about you.
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Remembring that our maister Christ gaue much the like rule to his disciples at his departure.
Remembering that our master christ gave much the like Rule to his Disciples At his departure.
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Take heede, watch & pray for you knowe not when the time is. Take heed, watch & pray for you know not when the time is.
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Watch for you knowe not when the maister of the house will come, at euen or at midnight, at the Cock crowing,
Watch for you know not when the master of the house will come, At even or At midnight, At the Cock crowing,
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or in the dawning, lest if he come suddenly he should find you sleeping. If you should sléepe and be idle, secure carelesse, and your maister so finde you:or in the dawning, lest if he come suddenly he should find you sleeping. If you should sleep and be idle, secure careless, and your master so find you:
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he woulde say cut vp these vnfruitfull trées, and cast them in the fire.
he would say Cut up these unfruitful trees, and cast them in the fire.
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Who is therfore a faithfull seruant & wise, whom his maister hath made ruler ouer his hou sholde to giue them meate in due season.
Who is Therefore a faithful servant & wise, whom his master hath made ruler over his how should to give them meat in due season.
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Blessed is that seruant whom his maister whē he commeth shall find so doing. Verely, I say vnto you, he shal make him ruler ouer all hys goods. Blessed is that servant whom his master when he comes shall find so doing. Verily, I say unto you, he shall make him ruler over all his goods.
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But if the euill seruant shall say in his hart my maister doth defer his comming,
But if the evil servant shall say in his heart my master does defer his coming,
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and begin to smite his fellowes, and to eate and to drinke with the drunken, That seruants maister will come in a day when he looketh nor for him,
and begin to smite his Fellows, and to eat and to drink with the drunken, That Servants master will come in a day when he looks nor for him,
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and in an houre that he is not ware of, & will •ut him of, and giue him his portion with hypocrites:
and in an hour that he is not aware of, & will •ut him of, and give him his portion with Hypocrites:
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there shal be weeping, & gnashing of teeth. And consider the season•, that it is nowe time that you should arise from steepe.
there shall be weeping, & gnashing of teeth. And Consider the season•, that it is now time that you should arise from steep.
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For nowe is your saluation nearer than when wee beleeued it. The night is past, the daye is at hand.
For now is your salvation nearer than when we believed it. The night is past, the day is At hand.
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Let vs therefore cast away the workes of darkenesse, and put vppon vs the armoure of light so that we walke honestly as in the day, not in gluttony and drunkennesse,
Let us Therefore cast away the works of darkness, and put upon us the armour of Light so that we walk honestly as in the day, not in gluttony and Drunkenness,
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neither in Chamberyng and want••nesse, nor in strife and enuying, But put you on the Lord Ies• Christ,
neither in Chambering and want••nesse, nor in strife and envying, But put you on the Lord Ies• christ,
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and take no thought for the flesh to fulf••l the lusts of it Pray alwaies with all maner of praier, and supplication in the Spirit,
and take no Thought for the Flesh to fulf••l the Lustiest of it Pray always with all manner of prayer, and supplication in the Spirit,
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and •atch there vnto with all perseueraunce and supplication. Shepeheards watche day and night.and •atch there unto with all perseverance and supplication. Shepherds watch day and night.
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Cockes doe crowe earely and late, Husbandmen doe till the grounde and sowe, be the wether neuer so vncertaine.
Cocks do crow early and late, Husbandmen do till the ground and sow, be the weather never so uncertain.
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And the Trumpeter must sound his trumpet he the fight neuer so fierce. And you must hée good Christian shepeheards in watching.
And the Trumpeter must found his trumpet he the fight never so fierce. And you must he good Christian shepherds in watching.
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Good cocks in crowing, good husbandmen in tilling, good Trumpeters in sounding your faith and Religian, at all times and seasons in the Churche of God.
Good cocks in crowing, good husbandmen in tilling, good Trumpeters in sounding your faith and Religion, At all times and seasons in the Church of God.
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But you will say, what néede this to vs? Wee be•well setled in Religion, and professe the Gospell of Christe.
But you will say, what need this to us? we be•well settled in Religion, and profess the Gospel of Christ.
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I know it right well, And yet haue you great néede to watche and take héede that your life be agreeable to your Doctrine.
I know it right well, And yet have you great need to watch and take heed that your life be agreeable to your Doctrine.
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For althoughe you be iustified fréelye and fully by faith in the death and merits of Iesus Christe the Sonne of GOD:
For although you be justified freely and Fully by faith in the death and merits of Iesus Christ the Son of GOD:
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yet must you doe good workes, to shew your selues vnto y• world, to draw others to the praise of God, to stop the mouths of such as would blame your Religion for your bad life.
yet must you do good works, to show your selves unto y• world, to draw Others to the praise of God, to stop the mouths of such as would blame your Religion for your bad life.
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To shew your selues thākfull to that good God, that hath delt so fréely and so gratiously with you.
To show your selves thankful to that good God, that hath dealt so freely and so graciously with you.
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For net such as heare the law: but suche as doe the lawe are iust before. For net such as hear the law: but such as do the law Are just before.
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God Not euer ye one that saith, Lord, Lord, shal enter into the kingdome of Heauen:
God Not ever you one that Says, Lord, Lord, shall enter into the Kingdom of Heaven:
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but he that doth the wil of the father which is in heauen. but he that does the will of the father which is in heaven.
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Thoughe you take hold of things with your hands only, yet may you and must you walke with your féete.
Though you take hold of things with your hands only, yet may you and must you walk with your feet.
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Though you take holde of the merits of Christ, the grounde and cause of your saluation by faith only:
Though you take hold of the merits of christ, the ground and cause of your salvation by faith only:
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yet may you and must you walk in y• pathes of holynesse and righteousnesse al y• daies of your life.
yet may you and must you walk in y• paths of holiness and righteousness all y• days of your life.
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Though the fruite that commeth of the trée planted in a good ground, be no cause of the planting or growing of the trée:
Though the fruit that comes of the tree planted in a good ground, be no cause of the planting or growing of the tree:
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yet a good trée being planted in a good grounde will both bud and blossome and bring forth good fruits.
yet a good tree being planted in a good ground will both bud and blossom and bring forth good fruits.
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Though good workes be no cause of the planting and growing of the grace and mercy of God, in a christian hart:
Though good works be no cause of the planting and growing of the grace and mercy of God, in a christian heart:
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yet the grace and mercie of God planted by the hande of faith, will and must bring forth the buds, blossomes,
yet the grace and mercy of God planted by the hand of faith, will and must bring forth the buds, blossoms,
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and fruit of vertue and trueth.
and fruit of virtue and truth.
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Faith is the beginning of our iustification with God, which beléeueth in him that doth iustifie.
Faith is the beginning of our justification with God, which Believeth in him that does justify.
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And this faith being iustified as a roote receiuing moisture from the raine, doth fasten in the ground of the soule,
And this faith being justified as a root receiving moisture from the rain, does fasten in the ground of the soul,
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& when it is manured by the lawe of God, there growe boughes in it which bring forth the fruit of good workes.
& when it is manured by the law of God, there grow boughs in it which bring forth the fruit of good works.
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You cannot be straight, if your fayth be dead, if your workes be dead, if you haue no deuotion.
You cannot be straight, if your faith be dead, if your works be dead, if you have no devotion.
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The lack of loue is the death of faith. If you beléeue in Christe, doe the workes of Christ, that your faith may liue.
The lack of love is the death of faith. If you believe in Christ, do the works of christ, that your faith may live.
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Let loue shew your faith to be aliue, and your déedes declare it. Let not the earthly workes crook that which your heauenly faith maketh straight.
Let love show your faith to be alive, and your Deeds declare it. Let not the earthly works crook that which your heavenly faith makes straight.
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Who is so fond, as to take vnto himselfe the name of a soldier, if he cannot handle his weapon.
Who is so found, as to take unto himself the name of a soldier, if he cannot handle his weapon.
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None can well take the name without the effect. He that will be called a Goldesmith, must woorke in gold and siluer.
None can well take the name without the Effect. He that will be called a Goldsmith, must work in gold and silver.
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None can well take the name of a Carpenter, except he can hew, and square and frame and ioyne the timber togither.
None can well take the name of a Carpenter, except he can hew, and square and frame and join the timber together.
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So cannot you be called Christians, except the works of Christians 〈 ◊ 〉 re in you.
So cannot you be called Christians, except the works of Christians 〈 ◊ 〉 re in you.
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A Christian is the name of iustice mercy, integritie, patience, chastitie, wisdome, humblenesse, deuotion. Neither cā you chalenge the name if you haue none of the works.
A Christian is the name of Justice mercy, integrity, patience, chastity, Wisdom, humbleness, devotion. Neither can you challenge the name if you have none of the works.
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He is a Christian that in al things followeth Christ. You be Souldiers in the Campe. of Christ;
He is a Christian that in all things follows christ. You be Soldiers in the Camp. of christ;
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and Carpenters in the house and Church of Christ. You be Christes goldsmiths, therfore must you •ights with the armour of iustice and mercy;
and Carpenters in the house and Church of christ. You be Christ's goldsmiths, Therefore must you •ights with the armour of Justice and mercy;
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and square the Timber of Integritie and patience, and gild your soules with faith. Chastitie, humblenes and deuotion.
and square the Timber of Integrity and patience, and gild your Souls with faith. Chastity, humbleness and devotion.
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Take therfore good héede vnto your selues, that you be not only zealous and sound in Religion,
Take Therefore good heed unto your selves, that you be not only zealous and found in Religion,
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but also dutiful to your superiours, iust and true in word and déede, charitable to your neighbours, careful and redy to féede Christe in the hungry, to clothe Christe in the naked, to lodge Christ in the harbourlesse to comfort Christ in the comfortlesse, to reléeue.
but also dutiful to your superiors, just and true in word and deed, charitable to your neighbours, careful and ready to feed Christ in the hungry, to cloth Christ in the naked, to lodge christ in the harbourless to Comfort christ in the comfortless, to relieve.
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Christ in the prisoner, the poore widdowe ▪ the straunger, the fatherlesse child, and in all such as lye wounde• by the way of this wide world, poure in the wine and oyle of good counsel and reléefe, binde vp the woundes of paine and sorrow.
christ in the prisoner, the poor widow ▪ the stranger, the fatherless child, and in all such as lie wounde• by the Way of this wide world, pour in the wine and oil of good counsel and relief, bind up the wounds of pain and sorrow.
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Neither is it inough for you to begin to beléeue and doo wel, but you must also continue to thend in beléeuing and doing wel, Many run in a race,
Neither is it enough for you to begin to believe and do well, but you must also continue to The end in believing and doing well, Many run in a raze,
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but such onely get the garland as run to the goale. If you would get the garland of eternall glory:but such only get the garland as run to the goal. If you would get the garland of Eternal glory:
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you must run in the race of saith, and vertue, to the goale of death. For blessed is he that d•th perseuer to the end.
you must run in the raze of Says, and virtue, to the goal of death. For blessed is he that d•th persever to the end.
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You may not be like Ecebolius a sophister of Constantinople, who in the time of the good Emperour Constantine, séemed a good Christian both for beléefe & life.
You may not be like Ecebolius a sophister of Constantinople, who in the time of the good Emperor Constantine, seemed a good Christian both for belief & life.
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But in the daies of Iulianus Apostatata, he was a cruell persecutor And in the daies of the good Emperour Iounanus, he cast himselfe downe before the dore of the Oratory,
But in the days of Iulianus Apostatata, he was a cruel persecutor And in the days of the good Emperor Iounanus, he cast himself down before the door of the Oratory,
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and cryed out, Calcate me salem insipidum. Treade me downe vnsauorie salt.
and cried out, Calcate me salem insipidum. Tread me down unsavoury salt.
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You may not be Ecebolians, nor chāge your faith and religion with Emperours kings and princes.
You may not be Ecebolians, nor change your faith and Religion with emperors Kings and Princes.
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You may not be Ecebo•ans, or change your faith in the daies of the same princes,
You may not be Ecebo•ans, or change your faith in the days of the same Princes,
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now hot now cold as the world goeth.
now hight now cold as the world Goes.
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You may not be Esaues in selling your birth right of grace, for y• potage of pleasure,
You may not be Esau in selling your birth right of grace, for y• potage of pleasure,
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nor mingle Religion and vertue with pleasure and profit.
nor mingle Religion and virtue with pleasure and profit.
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You cannot serue God and Mammon. God will either be all your God, or no part of your god.
You cannot serve God and Mammon. God will either be all your God, or no part of your god.
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If you hold 1 aker of your state of the Lordship of Mammon, you forfait all that you hold of God.
If you hold 1 aker of your state of the Lordship of Mammon, you forfeit all that you hold of God.
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The first and greatest commandement is. The First and greatest Commandment is.
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Thou shalt looue the Lord thy God, with all thy hart, with all thy soule, with all thy might, with all thy power. Thou shalt love the Lord thy God, with all thy heart, with all thy soul, with all thy might, with all thy power.
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You shoulde be Gedeons to fight the battel of the Lord valiantly in the warfare of this life.
You should be Gedeons to fight the battle of the Lord valiantly in the warfare of this life.
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But you may not bée Gedeons in making you Ephods, of the Earrings of the Midians, and the collers and Iewels and purple raiment, that was vp on the kings of Midian, and chaines that were about the Camels necks.
But you may not been Gedeons in making you Ephods, of the Earrings of the Midians, and the collers and Jewels and purple raiment, that was up on the Kings of Midian, and chains that were about the Camels necks.
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Yée may not set your delight vpon the glistering and goodly pleasures of this world.
The may not Set your delight upon the glistering and goodly pleasures of this world.
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You shoulde be Ezechiases in causing all the people to come to the houses of the Lord,
You should be Ezekiases in causing all the people to come to the houses of the Lord,
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and to offer the passeouer of praier and thankes giuing, and hearing of the word of God, receiuing the supper of the Lord:
and to offer the passover of prayer and thanks giving, and hearing of the word of God, receiving the supper of the Lord:
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In putting away the hil Aulters, and cutting downe the groues, and breaking the brazen Serpent of error and idolatry But you may may not be Ezechiases in shewing or vsing your treasures ye giftes and blessings that God hath beautified your bodies and soules with, to please either your selues or the affections of the world.
In putting away the hill Altars, and cutting down the groves, and breaking the brazen Serpent of error and idolatry But you may may not be Ezekiases in showing or using your treasures you Gifts and blessings that God hath beautified your bodies and Souls with, to please either your selves or the affections of the world.
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You haue laid your handes to the plough of Religion and vertue, you may not looke backe to Sodom, sin and vanitie.
You have laid your hands to the plough of Religion and virtue, you may not look back to Sodom, since and vanity.
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The spirit said to the church of Laodicia. I knowe thy workes that thou art neither colde nor hot ▪ I would thou were colde or hot.
The Spirit said to the Church of Laodicea. I know thy works that thou art neither cold nor hight ▪ I would thou were cold or hight.
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Therefore because thou art luke warme, and neither cold nor hot: it will come to passe that I wil cast thee out of my mouth. Therefore Because thou art lycia warm, and neither cold nor hight: it will come to pass that I will cast thee out of my Mouth.
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God liketh only such as be zealous, & addict themselues to his Religion, and feare, and seruice.
God liketh only such as be zealous, & addict themselves to his Religion, and Fear, and service.
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Euen as an horse being very sightly and faire, is nothing worth, except he hath a pace:
Eve as an horse being very sightly and fair, is nothing worth, except he hath a pace:
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euen so he that is of no Religion or doth halt in Religion or conuersatiō, can not stand in Gods sight.
even so he that is of no Religion or does halt in Religion or Conversation, can not stand in God's sighed.
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The Spirit spake vnto the Churche of Pergamus, I knowe thy workes, and where thou dwellest, euen where Sathans throne is.
The Spirit spoke unto the Church of Pergamos, I know thy works, and where thou dwellest, even where Satan's throne is.
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And thou keepest my name and hast not denied my faith, euen in those daies, whē Antipas my faithfull seruaunte was slaine among you, where Sathan dwelleth.
And thou Keepest my name and hast not denied my faith, even in those days, when Antipas my faithful servant was slain among you, where Sathan dwells.
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But I haue a fewe things against the, because thou hast thē there that maintaine the doctrine of Balam, which taught Balac to put a stumbling blocke before the children of Israell, that they shoulde eate of things sacrificed vnto Idols, and to commit fornication.
But I have a few things against thee, Because thou hast them there that maintain the Doctrine of Balaam, which taught Balaam to put a stumbling block before the children of Israel, that they should eat of things sacrificed unto Idols, and to commit fornication.
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Euen so ▪ thou hast thē that maintaine the doctrin of Nicholaitans, which thing I ha•e. Eve so ▪ thou hast them that maintain the Doctrine of Nicolaitans, which thing I ha•e.
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It wil not be inough for you to haue bin constant. When Antipasles and faithful Martires were slaine:
It will not be enough for you to have been constant. When Antipasles and faithful Martyrs were slain:
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but you must also expell and driue from among you, the Baalamits, and supersticious, whiche put stumbling blocks before simple Israelit•, and cause many to eate of the sacrifice of Idolatrye.
but you must also expel and driven from among you, the Baalamits, and superstitious, which put stumbling blocks before simple Israelit•, and cause many to eat of the sacrifice of Idolatry.
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You must put from among you the Nicolaitans and vitious persons, which defile them selues with vice and wic••dnes.
You must put from among you the Nicolaitans and vicious Persons, which defile them selves with vice and wic••dnes.
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The Sonne of God that hath eyes like a sla•• of fire, and his féet like brasse (sayeth to the Churche of Thyatyra•:) I knowe thy works and thy loue and seruice,
The Son of God that hath eyes like a sla•• of fire, and his feet like brass (Saith to the Church of Thyatyra•:) I know thy works and thy love and service,
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& faith, and thy patience, and thy deedes, and that they are more at the last, than at the first:
& faith, and thy patience, and thy Deeds, and that they Are more At the last, than At the First:
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notwithstanding I haue seene a thing against thee, that thou sufferest the woman Iesabell, which calleth hi• self a Prophetisse, to teach & deceiue my seruants, to make them to commit fornicatiō,
notwithstanding I have seen a thing against thee, that thou sufferest the woman Jezebel, which calls hi• self a Prophetess, to teach & deceive my Servants, to make them to commit fornication,
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& to eat meat sacrificed vnto idols. & to eat meat sacrificed unto Idols.
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The fiery eyes of Gods wisdome, and the brasen féete of his Iustice doo not only looke that you should increase and go forward in faith, in workes,
The fiery eyes of God's Wisdom, and the brazen feet of his justice do not only look that you should increase and go forward in faith, in works,
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and looue, and seruice and patience:
and love, and service and patience:
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but also to suppresse the woman Iesabel, the erronious church and people, which call themselues the catholick church,
but also to suppress the woman Jezebel, the erroneous Church and people, which call themselves the catholic Church,
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and yet which teache and deceiue Gods seruants, and plucke them from true religion, and cause them to sacrifice to the Idols, superstition and vanitie.
and yet which teach and deceive God's Servants, and pluck them from true Religion, and cause them to sacrifice to the Idols, Superstition and vanity.
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But you will say, that I knowe that you be well ▪ affected in religion, and well disposed in good works, and bent to continue •y the grace of God.
But you will say, that I know that you be well ▪ affected in Religion, and well disposed in good works, and bent to continue •y the grace of God.
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And yet haue you néede to watch and take héed th• the stock be so likewise.
And yet have you need to watch and take heed th• the stock be so likewise.
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A philosopher of your owne, saith, we be not borne to our selues only:
A philosopher of your own, Says, we be not born to our selves only:
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but our Country claimeth part of vs, our parents claime part of vs, our fréends claime part The Candle doth not giue light to •t selfe,
but our Country claimeth part of us, our Parents claim part of us, our Friends claim part The Candle does not give Light to •t self,
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but to those that be in the house. Ye be the light of the world. Salt doth not season it self but other meats. but to those that be in the house. You be the Light of the world. Salt does not season it self but other Meats.
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And you must shine to the worlde, you must season and profit your brethrē.
And you must shine to the world, you must season and profit your brothers.
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They be all partes of one mistical body, They be al citizens of one heauenlye Hierusalem. They be al framed after the glorious Image of the same eternal god.
They be all parts of one mystical body, They be all Citizens of one heavenly Jerusalem. They be all framed After the glorious Image of the same Eternal god.
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Al ransomed with the precious bloud of the same vnspotted Lamb Christ Iesus. All lightned and guilted, with the same holy spirit of God.
All ransomed with the precious blood of the same unspotted Lamb christ Iesus. All lightened and guilted, with the same holy Spirit of God.
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You must euery one of you be Iosuahs, and sée that not only you: but al your houses and cities, and Countries, and people serue the Lord.
You must every one of you be Joshua's, and see that not only you: but all your houses and cities, and Countries, and people serve the Lord.
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Ioseph opened all places where store of Corne was, and solde corne to al Egyptians. Ioseph must teach al, release al, and do Iustice to all. Ioseph opened all places where store of Corn was, and sold corn to all egyptians. Ioseph must teach all, release all, and do justice to all.
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Christ stood in the midst of his disciples Christ biddeth his disciples to preach the Gospell to euerie creature.
christ stood in the midst of his Disciples christ bids his Disciples to preach the Gospel to every creature.
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And you must stand in the midst of the disciples and people, and sée euerie one taught the gospell,
And you must stand in the midst of the Disciples and people, and see every one taught the gospel,
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and take héed to your selues, and to all the flocke of Christ.
and take heed to your selves, and to all the flock of christ.
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You shall be moued the rather to this carefulnesse, if you consider from whence you receiue this calling, not of your fréends, not of earthlie creatures, but from the holy Ghost.
You shall be moved the rather to this carefulness, if you Consider from whence you receive this calling, not of your Friends, not of earthly creatures, but from the holy Ghost.
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The holy Ghost hath made you Episcopos, ouerséers, ouerlookers, and watchmen ouer the flocke of Christ.
The holy Ghost hath made you Episcopos, Overseers, overlookers, and watchmen over the flock of christ.
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There is no power but of God, and the powers that be, are ordeined of God. There is no power but of God, and the Powers that be, Are ordained of God.
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I haue said you are Gods and the children of the most highest. The Lord said vnto Moses. Behold, I haue made thee Pharaohs God Thus saith Cirus king of Persia. Behold the Lord God of heauen hath giuen me all the kingdomes of the earth. I have said you Are God's and the children of the most highest. The Lord said unto Moses. Behold, I have made thee Pharaohs God Thus Says Cyrus King of Persiam. Behold the Lord God of heaven hath given me all the kingdoms of the earth.
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When God blessed his Church of Israel, he said thus: Kings shall bee thy fostering fathers, and Queenes thy nursing mothers:
When God blessed his Church of Israel, he said thus: Kings shall be thy fostering Father's, and Queens thy nursing mother's:
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they shall worship with their faces towards the earth, and licke vp the dust of thy feete. they shall worship with their faces towards the earth, and lick up the dust of thy feet.
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God hath giuen you power and authoritie, God hath made you the children of the highest,
God hath given you power and Authority, God hath made you the children of the highest,
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and made you Gods of the world, and giuen you the kingdomes of the earth, and hath made you nursses of his people.
and made you God's of the world, and given you the kingdoms of the earth, and hath made you Nurses of his people.
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And marke well to what end. Neither to growe in riches, nor to liue in pleasure, nor to oppresse the weaker,And mark well to what end. Neither to grow in riches, nor to live in pleasure, nor to oppress the Weaker,
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but to féed the Church of God. Open thy mouth for the dumb, in the cause of all the children of destruction.
but to feed the Church of God. Open thy Mouth for the dumb, in the cause of all the children of destruction.
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Open thy mouth, iudge righteousnesse, and iudge the afflicted and poore. Good Iob saith:Open thy Mouth, judge righteousness, and judge the afflicted and poor. Good Job Says:
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When the eare heard me, it blessed me, and when the eye sawe me, it gaue witnesse to me, When the ear herd me, it blessed me, and when the eye saw me, it gave witness to me,
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for I deliuered the poore that cried, and the fatherlesse, and him that had none to helpe him.
for I Delivered the poor that cried, and the fatherless, and him that had none to help him.
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The blessing of him that was readie to perish came vpon me, and I caused the widdowes hart to reioyce.
The blessing of him that was ready to perish Come upon me, and I caused the widow's heart to rejoice.
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I put on Iustice and it couered me, my Iudgement was a Robe and a Crowne.
I put on justice and it covered me, my Judgement was a Robe and a Crown.
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I was the eyes to the blinde, and was feete to the lame, I was a father to the poore,
I was the eyes to the blind, and was feet to the lame, I was a father to the poor,
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and when I knew not the cause, I sought it out diligentlie.
and when I knew not the cause, I sought it out diligently.
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I brake also the iawes of the vnrighteous man, and pluckt the pray out of his teeth. I brake also the Jaws of the unrighteous man, and plucked the prey out of his teeth.
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The Iudge should be law to the simple. The Noble, strength to the weake. The Minister, knowledge to the ignorant.
The Judge should be law to the simple. The Noble, strength to the weak. The Minister, knowledge to the ignorant.
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The rich, meate and drinke to the hungrie. For rich men haue riches, not to spend epicuriously, but to reléeue those that néed.
The rich, meat and drink to the hungry. For rich men have riches, not to spend epicuriously, but to relieve those that need.
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Learned men haue learning, to instruct the ignorant, and to féede Gods Church with the foode of knowledge.
Learned men have learning, to instruct the ignorant, and to feed God's Church with the food of knowledge.
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Wise men haue wisedome, not to circumuent or deceiue the simple, but to stand with the simple against the subtle.
Wise men have Wisdom, not to circumvent or deceive the simple, but to stand with the simple against the subtle.
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Great men haue power and authoritie, not to beate their fellow seruants, and to oppresse the weake,
Great men have power and Authority, not to beat their fellow Servants, and to oppress the weak,
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but to beare vp the weake against the oppressors, to féede the Church of Christ. Christ said vnto Peter, feed my sheepe, feed my Lambs.
but to bear up the weak against the Oppressors's, to feed the Church of christ. christ said unto Peter, feed my sheep, feed my Lambs.
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Feed the flocke of Christ as much as lieth in you, •aring for is, not by constraint, Feed the flock of christ as much as lies in you, •aring for is, not by constraint,
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but willinglie, not for filthie lucre, but of a readie mind, not as though you were Lords ouer Gods inheritance,
but willingly, not for filthy lucre, but of a ready mind, not as though you were lords over God's inheritance,
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but that you may be examples to the flocke, and when the cheefe Shepherd shall appeare, you shall receyue an incorruptible crowne of glorie. but that you may be Examples to the flock, and when the chief Shepherd shall appear, you shall receive an incorruptible crown of glory.
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If the watchman ▪ see the sword comming ▪ and blowe the Trumpet, and warne the people: If the watchman ▪ see the sword coming ▪ and blow the Trumpet, and warn the people:
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then he that heareth the sound of the Trumpet, and will not be warned, if the sword come and take him away, his bloud shall bee vpon his owne head.
then he that hears the found of the Trumpet, and will not be warned, if the sword come and take him away, his blood shall be upon his own head.
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But if the watchman see the sword comming and take anie person from among them, he is taken awaie in his iniquitie,
But if the watchman see the sword coming and take any person from among them, he is taken away in his iniquity,
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but his bloud God will require at the watchmans hand. but his blood God will require At the watchman's hand.
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It lieth not in you to take sin from the people, and to make men religious and vertuous:
It lies not in you to take since from the people, and to make men religious and virtuous:
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but it lieth in you to blow the trumpets of Gods word, and to warne the people, that the sword of Gods wrath is comming,
but it lies in you to blow the trumpets of God's word, and to warn the people, that the sword of God's wrath is coming,
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and tell them of their faults, and moue them to repentance. Paule planteth, Apollo watereth: but God giueth the increase.
and tell them of their Faults, and move them to Repentance. Paul plants, Apollo Waters: but God gives the increase.
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You should not eate the fat, and cloth your selues with the woll:
You should not eat the fat, and cloth your selves with the will:
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but you should rather strengthen the weake, and heale the sicke, bind vp the broken, bring againe that which is driuen away,
but you should rather strengthen the weak, and heal the sick, bind up the broken, bring again that which is driven away,
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and séeke out that which is lost.
and seek out that which is lost.
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And to the deafe so become eares, to the blind eies, tungs to the dumb, féet to the lame, and helps to the helplesse.
And to the deaf so become ears, to the blind eyes, tungs to the dumb, feet to the lame, and helps to the helpless.
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Men héereafter will giue you diuers names and titles, and call some of you Emperours, some kings, some Quéenes, some Dukes, some Earles, some Bishops, some Barons, Knights, Gentlemen, Lawyers, Merchants, some Ecclesiasticall, some ciuill:
Men hereafter will give you diverse names and titles, and call Some of you emperors, Some Kings, Some Queens, Some Dukes, Some Earls, Some Bishops, Some Barons, Knights, Gentlemen, Lawyers, Merchant's, Some Ecclesiastical, Some civil:
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which names may not cause you to disdaine or neglect ech other, or contend one with another.
which names may not cause you to disdain or neglect each other, or contend one with Another.
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But rather to draw in one line, remembring that though they be of seuerall callings,
But rather to draw in one line, remembering that though they be of several callings,
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yet they be gifts all of one God, to moue you to take héed to your selues & to all the flocke of Christ ouer the which the holy Ghost hath made you ouerséers, to féed the Church of God.
yet they be Gifts all of one God, to move you to take heed to your selves & to all the flock of christ over the which the holy Ghost hath made you Overseers, to feed the Church of God.
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For reckon of what price the Church of God is, and how déere it must néeds be vnto God, that was made againe,
For reckon of what price the Church of God is, and how dear it must needs be unto God, that was made again,
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and bought againe with his owne blood.
and bought again with his own blood.
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We are not ransomed with corruptible siluer and gold, but with the precious blood of the vnspotted Lamb Christ Iesus. We Are not ransomed with corruptible silver and gold, but with the precious blood of the unspotted Lamb christ Iesus.
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God made man first a most glorious creature, an angell of light, full of truth and righteousnesse,
God made man First a most glorious creature, an angel of Light, full of truth and righteousness,
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but man made himselfe an ouglie féend of Hell, the child of Gods wrath and vengeaunce, a perpetuall prisoner in the bottomlesse lake, where there is wéeping and gnashing of teeth, where the worme of conscience neuer dieth, where the smoke of their torments goeth vp for euer and euer.
but man made himself an ugly fiend of Hell, the child of God's wrath and vengeance, a perpetual prisoner in the bottomless lake, where there is weeping and gnashing of teeth, where the worm of conscience never Dieth, where the smoke of their torments Goes up for ever and ever.
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But Christ by his blood hath againe washed him from al his sinnes, and hath made him frée from death, Hell,
But christ by his blood hath again washed him from all his Sins, and hath made him free from death, Hell,
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sin, and Sathan, and brought him to fauour againe with God his father.
since, and Sathan, and brought him to favour again with God his father.
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If the gold of Ophire, the precious stones and pearles of India, if all the treasures,
If the gold of ophir, the precious stones and Pearls of India, if all the treasures,
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and iewels, and vertues of heauen and earth, could haue made the price of our redemption, the sonne of God should neuer haue died.
and Jewels, and Virtues of heaven and earth, could have made the price of our redemption, the son of God should never have died.
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But our sinne was so great, the wrath of God so heauie, that nothing could satisfie both,
But our sin was so great, the wrath of God so heavy, that nothing could satisfy both,
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but the death of the sonne of God.
but the death of the son of God.
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Great was the pain to be whipped, and scourged, and crowned with thornes, greater were the paines to be nailed to the crosse,
Great was the pain to be whipped, and scourged, and crowned with thorns, greater were the pains to be nailed to the cross,
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and pearsed to the hart with a speare.
and pierced to the heart with a spear.
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But the paines that caused the sonne of God to sweate water and bloud, the paines that caused the sonne of God to crie out as it were doubtingly, O God my God why hast thou forsaken me:
But the pains that caused the son of God to sweat water and blood, the pains that caused the son of God to cry out as it were doubtingly, Oh God my God why hast thou forsaken me:
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could not all the creatures of heauen and earth, neither all the tungs of heauen and earth expresse.
could not all the creatures of heaven and earth, neither all the tungs of heaven and earth express.
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Much must it néeds be that made the sonne of God sorie, more that made the sonne of God lament,
Much must it needs be that made the son of God sorry, more that made the son of God lament,
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but that that caused him to vtter these as it were doubting words, O God my God,
but that that caused him to utter these as it were doubting words, Oh God my God,
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why hast thou forsaken me, can no hart conceiue.
why hast thou forsaken me, can no heart conceive.
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Surely, surely, euen then did he at one instant féele and beare the whole masse of Gods wrath,
Surely, surely, even then did he At one instant feel and bear the Whole mass of God's wrath,
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& the whole masse of paine & torment which all the elect of God shold for euer haue felt & borne,
& the Whole mass of pain & torment which all the elect of God should for ever have felt & born,
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if he had not made thē againe with his bloud.
if he had not made them again with his blood.
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Consider that nature bindeth you to loue your like, that God hath placed you in authority,
Consider that nature binds you to love your like, that God hath placed you in Authority,
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& giuen you goodly gifts, & that to féede and help the people of God.
& given you goodly Gifts, & that to feed and help the people of God.
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Consider how great ye price of their redemption is, how déere they must néeds be vnto their God that bought them so deere,
Consider how great you price of their redemption is, how dear they must needs be unto their God that bought them so deer,
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how straight an account he wil require of you for such precious treasures.
how straight an account he will require of you for such precious treasures.
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And you shal sée that you haue good cause not to mispend one hour, but in taking héed to your selus,
And you shall see that you have good cause not to misspend one hour, but in taking heed to your selves,
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& the whole flock of Christ, wherof the holy Ghost hath made you ouerséers, to féede them with Gods holy word and good discipline.
& the Whole flock of christ, whereof the holy Ghost hath made you Overseers, to feed them with God's holy word and good discipline.
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Moreouer, Sathan will thrust in among you rauening Wolues and professed enemies, which after they haue drawen you with hookes, whipped you with scourges, haled you with racks:
Moreover, Sathan will thrust in among you ravening Wolves and professed enemies, which After they have drawn you with hooks, whipped you with scourges, haled you with racks:
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will burne you to ashes, cast you into the sea, starue you to death, crucifie you with your héeles vpwards, teare you in péeces with wild horses, tie one of your féete to your head,
will burn you to Ashes, cast you into the sea, starve you to death, crucify you with your heels upwards, tear you in Pieces with wild Horses, tie one of your feet to your head,
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and set you ouer a soft smokie fire vntill you be choked, cut off your eares, noses, lips, hands and féete, put sharp thornes vnder your nailes, boile you in leade, cast you to wilde beasts to be deuoured,
and Set you over a soft smoky fire until you be choked, Cut off your ears, noses, lips, hands and feet, put sharp thorns under your nails, boil you in lead, cast you to wild beasts to be devoured,
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or burie you quicke, or trie you with some such extreme torments.
or bury you quick, or try you with Some such extreme torments.
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Or else raise vp amongst you false brethren, pretending to be Gospellers, to be zealous in the word, to be good in life,
Or Else raise up among you false brothers, pretending to be Evangelists, to be zealous in the word, to be good in life,
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as Montanists, Nouatians, Manichees, Pelagians, Nestorians, Arrians, and such Anabaptists and Libertines, which will bend and how the Scriptures to maintaine their monstrous errours.
as Montanists, Novatians, manichees, Pelagians, Nestorians, Arians, and such Anabaptists and Libertines, which will bend and how the Scriptures to maintain their monstrous errors.
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Some that Christ is not the sonne of God, some that Christ is not man, some that Christ did not suffer, some that the bodies doo not rise againe, some condemning mariage, some taking away the benefit of repentaunce, some taking Magistrates of the common wealth,
some that christ is not the son of God, Some that christ is not man, Some that christ did not suffer, Some that the bodies do not rise again, Some condemning marriage, Some taking away the benefit of Repentance, Some taking Magistrates of the Common wealth,
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and making all alike, some blaspheming the Sacraments, some holding that whoredome is no sin, theft is no sin, murther no sin in them,
and making all alike, Some blaspheming the Sacraments, Some holding that whoredom is no since, theft is no since, murder no since in them,
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and infinite such like, which they deuise and faine of their owne heads, puffed vp with vaine glorie to get themselues a name,
and infinite such like, which they devise and feign of their own Heads, puffed up with vain glory to get themselves a name,
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and that the changeable people may flocke to their sermons, and their lectures, and their churches,
and that the changeable people may flock to their Sermons, and their Lectures, and their Churches,
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and their discipline, drawne and fed with theyr fond nouelties, whereof the simple be too too desirous.
and their discipline, drawn and fed with their found novelties, whereof the simple be too too desirous.
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Though you shall be tried, not onely with the fell force of forraine foes, but also with the contentious, vaineglorious and dissembling brethren,
Though you shall be tried, not only with the fell force of foreign foes, but also with the contentious, vainglorious and dissembling brothers,
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yet may you not therefore shrinke, but looke vpon and follow the constancy of your forefathers.
yet may you not Therefore shrink, but look upon and follow the constancy of your Forefathers.
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Both the Wolues of Egypt, and professed enemies Amelech, Midian, Edom and Moab did trouble Moses, and also the vaine-glorious dissembling Israelites, Corah, Dathan and Abiram, which rose vp against Moses and Aaron, and said vnto them.
Both the Wolves of Egypt, and professed enemies Amalek, Midian, Edom and Moab did trouble Moses, and also the vainglorious dissembling Israelites, Corah, Dathan and Abiram, which rose up against Moses and Aaron, and said unto them.
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You take too much vpon you, seeing all the congregation is holy, euery one of them: You take too much upon you, seeing all the congregation is holy, every one of them:
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and the Lord is amongst them.
and the Lord is among them.
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Wherfore then lift you vp your selues aboue the congregation? And some of you shall not only be troubled with superstitious Amelech, but much more with vaine glorious Dathan, who séeketh equalitie and communitie, alleaging that the congregation is holy euery one of thē,Wherefore then lift you up your selves above the congregation? And Some of you shall not only be troubled with superstitious Amalek, but much more with vain glorious Dathan, who seeketh equality and community, alleging that the congregation is holy every one of them,
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and that the Lord is among them, that they haue all the holy Ghost and the same spirit of God, that God is not tied to one more then another,
and that the Lord is among them, that they have all the holy Ghost and the same Spirit of God, that God is not tied to one more then Another,
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and therfore neuer a one to be aboue other.
and Therefore never a one to be above other.
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Neither may thys bréede a doubt in your heads of true Religion, when you shall sée so many sects, schismes,
Neither may this breed a doubt in your Heads of true Religion, when you shall see so many Sects, schisms,
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and diuersities of opinions, euen amongst those that professe ye word:
and diversities of opinions, even among those that profess you word:
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no more then when the good farmer hath sowed in his well tilled ground good wheate, he will condemne his wheate & his ground when he séeth wéeds growe amongst it.
no more then when the good Farmer hath sowed in his well tilled ground good wheat, he will condemn his wheat & his ground when he seeth weeds grow among it.
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You know ye great housholder did not only spy Tares growyng amongst his wheat sowed by the enuious man:
You know you great householder did not only spy Tares growing among his wheat sowed by the envious man:
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but also gaue charge to suffer them to growe vntill the haruest.
but also gave charge to suffer them to grow until the harvest.
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Nay rather, assure your selues, that it is trueth and true Religion, because there be such Sects and diuersities of opinions.
Nay rather, assure your selves, that it is truth and true Religion, Because there be such Sects and diversities of opinions.
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When the strong man armed keepeth the house: the things that he possesseth are in quiet. When the strong man armed Keepeth the house: the things that he Possesses Are in quiet.
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So long as the strōg possessed the Churche: so long all slept togither in peace and quiet, and dreamed the same fancyes.
So long as the strong possessed the Church: so long all slept together in peace and quiet, and dreamed the same fancies.
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For your enimie Sathan that sifteth you, is a subtle seruaunt, and knoweth too well what he hath to doe.
For your enemy Sathan that sifteth you, is a subtle servant, and Knoweth too well what he hath to do.
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He can playe the Fisher, whiche when he hath taken the Fish once sure in his nette:
He can play the Fisher, which when he hath taken the Fish once sure in his net:
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draweth it softlye, leaste hast shoulde braste the nette and let the fish goe.
draws it softly, jest haste should braste the net and let the Fish go.
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He can playe the Nurce, which when she hath rocked hyr Child asléepe, is quiet hir selfe,
He can play the Nurse, which when she hath rocked her Child asleep, is quiet his self,
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but if the Childe awaketh or cryeth, Then she rocketh and singeth as faste and as loude as she can.
but if the Child awakes or Cries, Then she rocketh and sings as fast and as loud as she can.
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So Sathan, when he hath rocked and lulled his Children asléepe in idolatrie and ignorance is quiet inough.
So Sathan, when he hath rocked and lulled his Children asleep in idolatry and ignorance is quiet enough.
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But when the voice of God awaketh them out of that sléepe, then beginneth he to rocke and stir himselfe againe.
But when the voice of God awakes them out of that sleep, then begins he to rock and stir himself again.
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You may be sure that then he hath most cause when you sée him most busie.
You may be sure that then he hath most cause when you see him most busy.
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Neither can you haue a more certaine token of errour, then fleshlie concord. &c. Neither can you haue a more certaine token of Gods truth,
Neither can you have a more certain token of error, then fleshly concord. etc. Neither can you have a more certain token of God's truth,
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then that you spie Sathan angrie, stirring debate, and sowing the tares of varietie of opinions.
then that you spy Sathan angry, stirring debate, and sowing the tares of variety of opinions.
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And what is it now adaies that can anger him, but the truth and the Gospell of Christ preached, against which he bendeth all his force and might,
And what is it now adais that can anger him, but the truth and the Gospel of christ preached, against which he bendeth all his force and might,
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and vseth all meanes possible, though he cannot ouerthrow it, to deface it? The seruant may not be in better case then his maister.
and uses all means possible, though he cannot overthrow it, to deface it? The servant may not be in better case then his master.
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Your maister Christ was borne in a stable, wrapt in a few rags, and laied in the maunger of the Oxe and the Asse,
Your master christ was born in a stable, wrapped in a few rags, and laid in the manger of the Ox and the Ass,
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for there was no roome for him in the Inne.
for there was no room for him in the Inn.
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Rich men may lodge in the Inne of this world, they may liue in honour, in ease and pleasure.
Rich men may lodge in the Inn of this world, they may live in honour, in ease and pleasure.
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But the good Christians must liue in the stable, and must be swadled in the rags of reproch, contempt, and infamie.
But the good Christians must live in the stable, and must be swaddled in the rags of reproach, contempt, and infamy.
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For hée that will not bée partaker with Christ in his rags of infamie, shall neuer be partaker with Christ in his robes of glorie, as himselfe saith.
For he that will not been partaker with christ in his rags of infamy, shall never be partaker with christ in his robes of glory, as himself Says.
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He that will be my Scholer, let him denie himselfe, take vp his crosse and follow me. He that will be my Scholar, let him deny himself, take up his cross and follow me.
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Meruaile not, if yée shall sée professors of errour rich, honoured; renowmed in this world.
Marvel not, if the shall see professors of error rich, honoured; renowned in this world.
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But those that preach and deliuer the most precious pearle the word of God, the key of our saluation, be contemned and despised, that euery lewde fellow may speake,
But those that preach and deliver the most precious pearl the word of God, the key of our salvation, be contemned and despised, that every lewd fellow may speak,
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and doo his pleasure to them, and be borne out by one Macheuile or other, for the world loueth their owne, but the children of God it doth hate.
and do his pleasure to them, and be born out by one Macheuile or other, for the world loves their own, but the children of God it does hate.
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And the children of God can no more liue in the honour and renowme of this world,
And the children of God can no more live in the honour and renown of this world,
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then sugar be preserued in vinagre, or salt in the sea.
then sugar be preserved in vinagre, or salt in the sea.
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But you will say, all these things trouble vs neuer a whit, for by Gods grace we are sufficientlie armed to stand against them all.
But you will say, all these things trouble us never a whit, for by God's grace we Are sufficiently armed to stand against them all.
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But this only troubleth vs, that you Paule go from vs, and doo not leaue vs,
But this only Troubles us, that you Paul go from us, and do not leave us,
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or promise vs to send vs another Paule, or doo not refer vs to some visible teacher,
or promise us to send us Another Paul, or do not refer us to Some visible teacher,
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or Church, whose iudgement we may stand and trust to.
or Church, whose judgement we may stand and trust to.
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For as you say so we knowe that Sathan auouched scripture, that the Libertines auouched Scriptures, that Antichrist will bring Scripture, the Arrians will bring Scripture.
For as you say so we know that Sathan avouched scripture, that the Libertines avouched Scriptures, that Antichrist will bring Scripture, the Arians will bring Scripture.
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And an hundred kind of sectaries and hereticks, will bend and bowe the Scriptures to drawe men to theyr sort,
And an hundred kind of sectaries and Heretics, will bend and bow the Scriptures to draw men to their sort,
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and many of them will be men of great learning, wit and authoritie.
and many of them will be men of great learning, wit and Authority.
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If Scripture be brought againste Scriptures, and learned men vrge them against learned men, whome shall the simple and vnlearned sort of vs trust t•,
If Scripture be brought against Scriptures, and learned men urge them against learned men, whom shall the simple and unlearned sort of us trust t•,
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or to whome doo you refer vs? to neuer a else of you all, But I commend you to God,
or to whom do you refer us? to never a Else of you all, But I commend you to God,
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and to the word of his grace, which is able to finish his building, and to giue you an inheritance amongst his blessed Saints. and to the word of his grace, which is able to finish his building, and to give you an inheritance among his blessed Saints.
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When Christ with his naturall bodie was to leaue the world, and to depart from his disciples, they were sorie in the selfe same respect that you be, that they should want their faithfull visible guide and head.
When christ with his natural body was to leave the world, and to depart from his Disciples, they were sorry in the self same respect that you be, that they should want their faithful visible guide and head.
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Christ comforteth them, not telling that he would leaue either Peter, Paule, Iames or Iohn in his place,
christ comforts them, not telling that he would leave either Peter, Paul, James or John in his place,
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neyther with sending them to any visible teacher, or any visible Church.
neither with sending them to any visible teacher, or any visible Church.
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But by telling them that he would send the holy Ghost, the spirit of truth to be their guide and •omforter,
But by telling them that he would send the holy Ghost, the Spirit of truth to be their guide and •omforter,
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and his vicar generall in all truth.
and his vicar general in all truth.
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So Paule departing from you, leaueth you & referreth you, neither to Titus, nor Timothe, nor to Barnabas, Silas, Marke, or Apollo, nor to the Church of Antioche, Ephesus, or Cor•nthus, nor to the Church of Hierusalem, Roome or Geneua, nor to any visible Church that hath béene from the beginning of the world ▪ or shall be to the end of the world.
So Paul departing from you, Leaveth you & Refers you, neither to Titus, nor Timothy, nor to Barnabas, Silas, Mark, or Apollo, nor to the Church of Antioch, Ephesus, or Cor•nthus, nor to the Church of Jerusalem, Room or Geneva, nor to any visible Church that hath been from the beginning of the world ▪ or shall be to the end of the world.
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But I commend you to God the holy Ghost, and the word of his grace and mercie, which hath builded you vpon the foundation of the Apostles and Prophets, the rocke Christ Iesus the sonne of the liuing God.
But I commend you to God the holy Ghost, and the word of his grace and mercy, which hath built you upon the Foundation of the Apostles and prophets, the rock christ Iesus the son of the living God.
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Therefore looke euer to this foundation which Christ layde, saying:
Therefore look ever to this Foundation which christ laid, saying:
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Thou art Peter, that is, Rockie, and vpon this Rock which thou hast cōfessed, saying, ( thou art Christ the sonne of the liuing God) I will build my Church, Thou art Peter, that is, Rocky, and upon this Rock which thou hast confessed, saying, (thou art christ the son of the living God) I will built my Church,
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and the gates of hell shall not preuaile against it. This is the only immouable foundation:and the gates of hell shall not prevail against it. This is the only immovable Foundation:
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this is the only happy rocke of faith confessed by the mouth of Peeter. Thou art the sonne of the liuing God, bearing so much the certaintie of truth, this is the only happy rock of faith confessed by the Mouth of Peter. Thou art the son of the living God, bearing so much the certainty of truth,
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as peruerse questions and godlesse quarrels shall be moued.
as perverse questions and godless quarrels shall be moved.
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This faith is the foundation of the Church, by this faith the gates of hell are weake against it, this faith hath the keies of the kingdome of heauen.
This faith is the Foundation of the Church, by this faith the gates of hell Are weak against it, this faith hath the keys of the Kingdom of heaven.
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He did not say vpon Peter, for he did not build his Church vpon man,
He did not say upon Peter, for he did not built his Church upon man,
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but vpon the faith and confession of Peter what was this faith and confession? Thou art Christ the sonne of the liuing God.
but upon the faith and Confessi of Peter what was this faith and Confessi? Thou art christ the son of the living God.
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We that be and are called Christians, beléeue not in Peter, but in him in whom Peter beléeued.
We that be and Are called Christians, believe not in Peter, but in him in whom Peter believed.
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Christ, the same maister of Peter which leadeth to life euerlasting, he is our maister. This thing confessed by Peter, doth not onlie abandon one heresie:
christ, the same master of Peter which leads to life everlasting, he is our master. This thing confessed by Peter, does not only abandon one heresy:
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but wheras the Church like a good ship is tossed with many waues of the sea, the same must be the b•• against al heresies.
but whereas the Church like a good ship is tossed with many waves of the sea, the same must be the b•• against all heresies.
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A day would not suffice to recite the names of heretinks; and heresies.
A day would not suffice to recite the names of heretinks; and heresies.
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Yet against them al staudeth this faith, that Christe is the Sonne of God, both eternall from his father ▪ and borne of the vil gilt.
Yet against them all staudeth this faith, that Christ is the Son of God, both Eternal from his father ▪ and born of the vil gilded.
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To build vpon the scripture, which is the certain & vndoubted troth: is to 〈 … 〉ild the house vpon the strong and sure rock.
To built upon the scripture, which is the certain & undoubted troth: is to 〈 … 〉ild the house upon the strong and sure rock.
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But to leane that and to build vpon any other kinde of doctrine whatsoeuer it be:
But to lean that and to built upon any other kind of Doctrine whatsoever it be:
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is to 〈 … 〉ild vpon the sinking sand.
is to 〈 … 〉ild upon the sinking sand.
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If so be the conduit of water doe suddēly faile men go to the heade, that there they •ray learne the cause of the default.
If so be the conduit of water do suddenly fail men go to the head, that there they •ray Learn the cause of the default.
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And so should the ministers of god do, following the commandements of god, that af••ueth begin in any point to slacke:
And so should the Ministers of god do, following the Commandments of god, that af••ueth begin in any point to slack:
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we should haue recourse vnto the originall of the lawe and the Gospell, and writings of the Apostles.
we should have recourse unto the original of the law and the Gospel, and writings of the Apostles.
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That the triall of things may flowe from the •e, from whence the order and original doth spring.
That the trial of things may flow from the •e, from whence the order and original does spring.
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For the people of God is to be commended to god and to the grace of his word, which is able to finish the buildings.
For the people of God is to be commended to god and to the grace of his word, which is able to finish the buildings.
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If you had béene builded by man, or vpon the sand, the tempests and stormes of hell and the worlde might haue shaken you.
If you had been built by man, or upon the sand, the tempests and storms of hell and the world might have shaken you.
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But the foundation is Christe, the sonne of the liuing God. The woorkman is the holy Ghoste.
But the Foundation is Christ, the son of the living God. The workman is the holy Ghost.
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And the woorde of his grace and mercy is the toole, and instrument.
And the word of his grace and mercy is the tool, and Instrument.
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You saw the light of the law much dimmed after the death of Dauid, and other good kings, by the captiuities of Babilon, Caldaea and Assiria, and diuerse warres and contentions that followed.
You saw the Light of the law much dimmed After the death of David, and other good Kings, by the Captivities of Babylon, Caldaea and Assyria, and diverse wars and contentions that followed.
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But God sent his sonne to reere it vp again. You shal sée it much dimmed by the Romain Bishops:
But God sent his son to rear it up again. You shall see it much dimmed by the Roman Bishops:
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but God shall make it shine again the time appointed.
but God shall make it shine again the time appointed.
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Doe you fast much, pray much, watche much read the scriptures much, and care not for all their Schismes and sects, stormes and persecutions, and diuersities of opinions.
Do you fast much, pray much, watch much read the Scriptures much, and care not for all their Schisms and Sects, storms and persecutions, and diversities of opinions.
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For God that begon to builde your soules for his tēples, will finish the woork,
For God that begun to build your Souls for his Temples, will finish the work,
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and wil reueal so much of ye truth of his word vnto you, as shall be sufficiēt for you.
and will reveal so much of you truth of his word unto you, as shall be sufficient for you.
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The God that said vnto Abraham, Feare not Abraham, I am thy buckler and thy exceeding great reward.
The God that said unto Abraham, fear not Abraham, I am thy buckler and thy exceeding great reward.
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The God that saide so Israel: The God that said so Israel:
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Feare not, I haue redeemed thee, I haue called thee by thy name, thou art mine Whē thou passest through vvater I vvill be vvith thee, fear not, I have redeemed thee, I have called thee by thy name, thou art mine When thou passest through water I will be with thee,
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and through the f•ddes, that they doo not ouerflow thee. When thou walkest through the fire;
and through the f•ddes, that they do not overflow thee. When thou walkest through the fire;
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thou shalt not be burnt? neither shall the flame kindle vppon thee. I am the Lord thy God, the holy one of Israell, thy sauiour. thou shalt not be burned? neither shall the flame kindle upon thee. I am the Lord thy God, the holy one of Israel, thy Saviour.
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The God that saith to Iacob: Feare not Iacob my seruant, and thou righteous, whome I haue chosen, The God that Says to Iacob: fear not Iacob my servant, and thou righteous, whom I have chosen,
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for I will poure water vppon the thirstie, and fluds the dry ground.
for I will pour water upon the thirsty, and floods the dry ground.
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I will poure my spirit vpon thy seede, and my blessing vpon thy buds, and they shall growe as among the grasse,
I will pour my Spirit upon thy seed, and my blessing upon thy buds, and they shall grow as among the grass,
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and as the willowes by the riuer of waters. and as the willows by the river of waters.
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The same God saith vnto you that he is your buckler, that the water & waues of persecution shal not drowne you,
The same God Says unto you that he is your buckler, that the water & waves of persecution shall not drown you,
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neither the fire of dissentiō kindle vpō you ▪ but ye thirsty shal drink of the flud of his word,
neither the fire of dissension kindle upon you ▪ but you thirsty shall drink of the flood of his word,
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and his spirit shall blesse the séeds & buds of al your words and déedes, & they shall growe and flourish in his Church.
and his Spirit shall bless the seeds & buds of all your words and Deeds, & they shall grow and flourish in his Church.
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And as you are required to reade Gods word diligently, and to trust to it faithfully:
And as you Are required to read God's word diligently, and to trust to it faithfully:
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so be you to be admonished, not to bée too curious and too busy aboue your capacities.
so be you to be admonished, not to been too curious and too busy above your capacities.
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For God giueth faith and the spirit of knowledge by measure, To euery mā his peny and Ghomer, that is, inough, but not all alike.
For God gives faith and the Spirit of knowledge by measure, To every man his penny and Gomer, that is, enough, but not all alike.
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Let no man presume to vnderstand aboue that which is méete to vnderstand, but that we vnderstand according to sobrietie,
Let no man presume to understand above that which is meet to understand, but that we understand according to sobriety,
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as God hath delt to euery man the measure of faith. God hath giuen to one ten talents, to another fiue, to another one;
as God hath dealt to every man the measure of faith. God hath given to one ten Talents, to Another fiue, to Another one;
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some of you may vnderstand much, some lesse ▪ & some not so much.
Some of you may understand much, Some less ▪ & Some not so much.
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Trueth it is, that the holy Ghost is not tied to the schoole dores, and much lesse to the lawyers pen,
Truth it is, that the holy Ghost is not tied to the school doors, and much less to the Lawyers pen,
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or the merchāts wares or the artificers shops, yet as God hath his among the lawyers, among the artificers, among the merchants,
or the merchant's wares or the artificers shops, yet as God hath his among the Lawyers, among the artificers, among the merchant's,
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and among all sorts of men:
and among all sorts of men:
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so learning is a goodly instrument in the Church of God, and a necessary handmaid to the word of GOD and religion of god.
so learning is a goodly Instrument in the Church of God, and a necessary handmaid to the word of GOD and Religion of god.
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About ships we trust the sea mens iudgement, The Lawyers about points of lawe. The Phisitions about medicines.
About ships we trust the sea men's judgement, The Lawyers about points of law. The Physicians about medicines.
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And euery artificer about his worke.
And every Artificer about his work.
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And let vs not thinke ▪ but God blesseth their laboures and trauailes ▪ which spēd al their daies and times in prayer and studye of good learning.
And let us not think ▪ but God Blesses their labours and travails ▪ which spend all their days and times in prayer and study of good learning.
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And as it is true that euery man may and ought to read or heare red, euery story, branch, sentence,
And as it is true that every man may and ought to read or hear read, every story, branch, sentence,
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and word of scripture diligētly and painfully:
and word of scripture diligently and painfully:
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so it is most true that euery one should not take vpon him the vnderstānding and expoundyng of euery scripture & mistery of God and his word.
so it is most true that every one should not take upon him the vnderstamnding and expounding of every scripture & mystery of God and his word.
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For he which sawe Christ, and receiued the Gospel from Christ, doth cry out. O the deepenesse of the riches, both of the wisdome and knowledge of God.
For he which saw christ, and received the Gospel from christ, does cry out. Oh the deepness of the riches, both of the Wisdom and knowledge of God.
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How vnsearchable are his iudgements, and his waies past finding out. How unsearchable Are his Judgments, and his ways passed finding out.
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God shal furnish his Church with many good learned Fathers and Martirs, and yet god shal suffer them tō •aile and slide in one point or other.
God shall furnish his Church with many good learned Father's and Martyrs, and yet god shall suffer them tun •aile and slide in one point or other.
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God shall suffer thē to slide. First that they might knowe thē selues to be men.
God shall suffer them to slide. First that they might know them selves to be men.
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Secondlie that other may know them to be men & not Gods. Now if the pillers of the Church, which haue the ten Talentes,
Secondly that other may know them to be men & not God's Now if the pillars of the Church, which have the ten Talents,
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and as it were the fulnesse of Faith and spirit, shall not attaine to the perfect knowledge and vnderstanding of euery Scripture:
and as it were the fullness of Faith and Spirit, shall not attain to the perfect knowledge and understanding of every Scripture:
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much• lesse shall suche as haue but fiue talents, and least of all, suche as haue but one talent attaine the same.
much• less shall such as have but fiue Talents, and least of all, such as have but one talon attain the same.
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So that Christians must become Bées which sit vpon euery flower, but neither doo take iuice out of euery flower,
So that Christians must become Bees which fit upon every flower, but neither do take juice out of every flower,
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neither al the iuice out of such floures as they doo take some, but such and so much as shall suffice them to make Honye of.
neither all the juice out of such flowers as they do take Some, but such and so much as shall suffice them to make Honey of.
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Euen so christians must sit on euery floure of the scripture, but neither take iuice out of euery flour,
Eve so Christians must fit on every flower of the scripture, but neither take juice out of every flour,
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neither take al iuce out of such floures as they take some.
neither take all juice out of such flowers as they take Some.
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But of suche floures, and so much as shall suffice euery one of them to make Hony according to their Talent, gift,
But of such flowers, and so much as shall suffice every one of them to make Honey according to their Talon, gift,
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and calling, to builde their part of the Church of God.
and calling, to build their part of the Church of God.
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Princes and Counsailors which haue charge of euery one in the Realme, may not let Gods booke goe out of their sight, but must vpon it day and night.
Princes and Counsellors which have charge of every one in the Realm, may not let God's book go out of their sighed, but must upon it day and night.
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For they haue cure of much people;
For they have cure of much people;
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& are to make much hony out of the floures of the word to féede them with.
& Are to make much honey out of the flowers of the word to feed them with.
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Nobles, Bishops and Iudges, that haue great diocesses and iurisdictions, and circuits, must read much in Gods booke,
Nobles, Bishops and Judges, that have great dioceses and jurisdictions, and circuits, must read much in God's book,
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for they néede much Hony to féed the people vnder them with.
for they need much Honey to feed the people under them with.
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Housholders must read so muche as wil serue them, their wiues, their Children, and al their seruants.
Householders must read so much as will serve them, their wives, their Children, and all their Servants.
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For eache of them must be fed with so much hony out of Gods word,
For each of them must be fed with so much honey out of God's word,
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as wil teach them to feare God, obey their prince, loue theyr neighboure, and doo their dutie to their maister and other superiours.
as will teach them to Fear God, obey their Prince, love their neighbour, and do their duty to their master and other superiors.
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923
Neyther woulde God haue vs know al things in this life: for we know in part, and prophesie in part.
Neither would God have us know all things in this life: for we know in part, and prophesy in part.
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924
Let vs neuer require a reason of Gods doing, although many of them doe greatly trouble vs. Only God is to command, the seruants must obey This is the peculiar gift of faith,
Let us never require a reason of God's doing, although many of them do greatly trouble us Only God is to command, the Servants must obey This is the peculiar gift of faith,
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925
although we know not the manner of Gods purpose ▪ yet to imbrace the maiestie of his prouidence.
although we know not the manner of God's purpose ▪ yet to embrace the majesty of his providence.
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926
Wee may not reprooue any thing in scripture which we doe not vnderstand: for there are many things that are not to be measured by our capacitie:
we may not reprove any thing in scripture which we do not understand: for there Are many things that Are not to be measured by our capacity:
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but by the déepenes of Gods purpose and word, It is better to be ignorant than to erre:
but by the deepens of God's purpose and word, It is better to be ignorant than to err:
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but to vnderstand is better than to be ignorant.
but to understand is better than to be ignorant.
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929
Therefore we ought to doo our best and vtmost to knowe if we can, the graces and goodnesses of God. Therefore we ought to do our best and utmost to know if we can, the graces and Goodnesses of God.
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930
And yet if we cannot knowe the trueth, let vs not fall into errour.
And yet if we cannot know the truth, let us not fallen into error.
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931
As oft as you searche the mysteries of God, and shall find any doubte, haue a redy solution for al douts and questions.
As oft as you search the Mysteres of God, and shall find any doubt, have a ready solution for all doubts and questions.
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I meane faith, remembring that when god shal do the déed, although something be vnknown, either for the excellencye of nature,
I mean faith, remembering that when god shall do the deed, although something be unknown, either for the excellency of nature,
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933
or for the manner of the prouidence, they that be ignoraunt shall take no hurt.
or for the manner of the providence, they that be ignorant shall take no hurt.
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934
Be religious and suppresse your doubts, neither let any thing satisfie ▪ our doubts but only Faith.
Be religious and suppress your doubts, neither let any thing satisfy ▪ our doubts but only Faith.
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Be same, Gods word is true, although you doe not sée how.
Be same, God's word is true, although you do not see how.
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And if there happen any Scripture that seeme darke, or contrary to the common course of beléefe and Faith:
And if there happen any Scripture that seem dark, or contrary to the Common course of belief and Faith:
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let them with the blessed Virgine Mary, laye the same vp in their harts, and suspends their Iudgemēt,
let them with the blessed Virgae Marry, say the same up in their hearts, and suspends their Judgement,
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and think that it is either not néedfull for them to knowe any more, or els though God hath not yet, he wyll in time reuele vnto them the trueth.
and think that it is either not needful for them to know any more, or Else though God hath not yet, he will in time reveal unto them the truth.
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939
Some shal fal into distrust, and some into moste vaine fantasies vpon this presumption, that they must, may and do vnderstand and truely expound euery place of scripture, aswell as the best learned man in the world:
some shall fall into distrust, and Some into most vain fantasies upon this presumption, that they must, may and do understand and truly expound every place of scripture, aswell as the best learned man in the world:
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when as it were much more better for thē to suspend their iudgements vntil god did open it,
when as it were much more better for them to suspend their Judgments until god did open it,
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941
and yet euer to ancor vpon God, and the word of his grace, which is able and without per aduenture will finish the building of hys Church and people in this world,
and yet ever to anchor upon God, and the word of his grace, which is able and without per adventure will finish the building of his Church and people in this world,
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and in the next world giue them an inheritance amongst all his blessed saints in euerlasting blesse and ioye.
and in the next world give them an inheritance among all his blessed Saints in everlasting bless and joy.
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Otherwise if they wil be caried awaye with a Spirituall pride: they will run into infinite errors.
Otherwise if they will be carried away with a Spiritual pride: they will run into infinite errors.
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944
God be mercifull vnto vs, and blesse vs, & shew vs the light of his countenance and bee mercifull vnto vs, and graunt vs that the regard of our selues helth, may mooue vs to take héede to our selues, God be merciful unto us, and bless us, & show us the Light of his countenance and be merciful unto us, and grant us that the regard of our selves health, may move us to take heed to our selves,
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and the lawe to take héede to our neighboures, and the holy Ghost to both, to that end and purpose, that as God hath indued euery one of yo with many goodly giftes,
and the law to take heed to our neighbours, and the holy Ghost to both, to that end and purpose, that as God hath endued every one of the with many goodly Gifts,
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& placed you in diuers kind of authorities:
& placed you in diverse kind of authorities:
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so may you féede and reléeue Gods people according to your talent, lest that the soules of christian men, the most pretious treasure made again with the blood of the lamb of God should perish by your default.
so may you feed and relieve God's people according to your talon, lest that the Souls of christian men, the most precious treasure made again with the blood of the lamb of God should perish by your default.
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And that such troubles as haue béene, or be, or may be, either from the rauening woolus,
And that such Troubles as have been, or be, or may be, either from the ravening wolves,
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or crooked sectaries, may be spurs to quicken you to be carefull & watchfull ouer your charge.
or crooked sectaries, may be spurs to quicken you to be careful & watchful over your charge.
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And that you euer trust in God and his worde whiche is a strong buckler against all perils,
And that you ever trust in God and his word which is a strong buckler against all perils,
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and a sufficiēt warrāt to haue good successe, to finish the building of the church of god here in this worlde,
and a sufficient warrant to have good success, to finish the building of the Church of god Here in this world,
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and in the next world to inherit the kingdome of heauen, with al ye blessed Saints of God, the Father, the Sonne and the holy Ghost:
and in the next world to inherit the Kingdom of heaven, with all the blessed Saints of God, the Father, the Son and the holy Ghost:
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to whom be al praise, & honor and glory, nowe and euermore. Amen. FINIS.
to whom be all praise, & honour and glory, now and evermore. Amen. FINIS.
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