Iudas betrayest thou the son of man with a kisse? Being commanded to supply this place, I thought it not vnfit for this present occasion, to looke backe into the storie of our Saviours passion,
Iudas Betrayest thou the son of man with a kiss? Being commanded to supply this place, I Thought it not unfit for this present occasion, to look back into the story of our Saviors passion,
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& to seeke out the cause of Iudas his cruell, and more then hellish fact, in betraying his Master, which I finde wrapped in the wordes already delivered vnto you.
& to seek out the cause of Iudas his cruel, and more then hellish fact, in betraying his Master, which I find wrapped in the words already Delivered unto you.
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What shall I giue you, that vpon whomsoever I shall lay my hands, he may receiue the holy Ghost? the other vpon Iudas the traitour, who offered to sel the giver of the holy Ghost for a small summe of mony.
What shall I give you, that upon whomsoever I shall lay my hands, he may receive the holy Ghost? the other upon Iudas the traitor, who offered to sell the giver of the holy Ghost for a small sum of money.
and being disappointed of a profit which he expected, in regard that that boxe of ointment which hee purposed to haue sold, (that he might haue converted a good part thereof to his own proper vse,) was powred vpon our Saviours head:
and being disappointed of a profit which he expected, in regard that that box of ointment which he purposed to have sold, (that he might have converted a good part thereof to his own proper use,) was poured upon our Saviors head:
What will yee giue mee, and I will deliver him vnto you? As if he should haue said, I perceiue that yee are marveilous desirous to apprehēd my master,
What will ye give me, and I will deliver him unto you? As if he should have said, I perceive that ye Are marvelous desirous to apprehend my master,
yet if yee wil listen vnto me, and follow my counsell, I wil quickly ease you of that care, vpon this condition, that yee will afford mee any reasonable reward for my paines;
yet if ye will listen unto me, and follow my counsel, I will quickly ease you of that care, upon this condition, that ye will afford me any reasonable reward for my pains;
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yet hee will not betray him vnlesse hee haue something for his paines. And therefore before he make any promise of delivering him, hee covenanteth for a price:
yet he will not betray him unless he have something for his pains. And Therefore before he make any promise of delivering him, he Covenanteth for a price:
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As it was in Iudas, so was it in Achan; no doubt but Achan had giuen lodging to covetousnesse before the overthrowe of Iericho: but then he had the opportunitie offered him.
As it was in Iudas, so was it in achan; no doubt but achan had given lodging to covetousness before the overthrow of Jericho: but then he had the opportunity offered him.
for whē he saw Naamā offer his master some rich rewards for curing him, & his master absolutely refusing them, hee thought then was the golden occasiō offered him to satiate his greedy desires,
for when he saw Naamam offer his master Some rich rewards for curing him, & his master absolutely refusing them, he Thought then was the golden occasion offered him to satiate his greedy Desires,
yet there is some reliques of the image of God in their vnderstanding, whereby they haue a glimpse of good & evill, which though it cannot moderate the will,
yet there is Some Relics of the image of God in their understanding, whereby they have a glimpse of good & evil, which though it cannot moderate the will,
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& as the vnderstanding, which iudgeth of the obiect, before the will choose or refuse it, coūteth that good which indeed is evill. 3 Here two sorts of men are to be censured:
& as the understanding, which Judgeth of the Object, before the will choose or refuse it, counteth that good which indeed is evil. 3 Here two sorts of men Are to be censured:
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if it had not bin for his vineyarde which was so commodious for his house? Might not Achan haue avouched that he would never haue trāsgressed the Lords commandement by taking of the excommunicate thing,
if it had not been for his vineyard which was so commodious for his house? Might not achan have avouched that he would never have transgressed the lords Commandment by taking of the excommunicate thing,
if the Lord had not had a greater respect vnto Abels sacrifice, thē vnto his? It is true indeed, that such obiects may occurre, such inducemēts may happen,
if the Lord had not had a greater respect unto Abel's sacrifice, them unto his? It is true indeed, that such objects may occurre, such inducements may happen,
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as that the dearest of Gods children (which as long as they remaine in these houses of clay do tast too much of the old Adam ) may thereby be led to cōmit grosse impieties.
as that the dearest of God's children (which as long as they remain in these houses of clay do taste too much of the old Adam) may thereby be led to commit gross impieties.
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If Peter had thought that the feare that the Iews put him in, by reason of the great cruelty which they vsed against his master, might haue excused him for denying Christ, he might haue spared his teares.
If Peter had Thought that the Fear that the Iews put him in, by reason of the great cruelty which they used against his master, might have excused him for denying christ, he might have spared his tears.
and bent to those vices, or because such obiectes and allurements are wanting, as others haue had) will boast (at least within thēselues) that they haue attained vnto a farre greater measure of holinesse,
and bent to those vices, or Because such objects and allurements Are wanting, as Others have had) will boast (At least within themselves) that they have attained unto a Far greater measure of holiness,
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& the other never knew what lust meant? What grace for a weak spirited mā, who was never moved with any excessiue anger, not to be a murtherer? This is rather commendatiō worthy,
& the other never knew what lust meant? What grace for a weak spirited man, who was never moved with any excessive anger, not to be a murderer? This is rather commendation worthy,
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If the Dutch can leaue his drunkennes, the Italian his lustfulnesse, the French his factiousnes, the Spaniard his hautinesse, the English his gluttony, & greedines:
If the Dutch can leave his Drunkenness, the Italian his lustfulness, the French his factiousness, the Spaniard his haughtiness, the English his gluttony, & greediness:
When a certaine Physiognomer looking vpon Socrates, gathered by his cōplexion that he was given to l•st & wantonnesse, the people which knewe the continencie,
When a certain Physiognomer looking upon Socrates, gathered by his complexion that he was given to l•st & wantonness, the people which knew the continency,
and provocations doe concurre, for bringing that into act, which depraued nature most affecteth. The drunkard will sometimes abstaine frō his beastlinesse:
and provocations do concur, for bringing that into act, which depraved nature most affects. The drunkard will sometime abstain from his beastliness:
and he should haue replyed, as Simon Peter did to Simon Magus: your mony perish with you, because yee thinke that the sonne of God may be bought for mony.
and he should have replied, as Simon Peter did to Simon Magus: your money perish with you, Because ye think that the son of God may be bought for money.
It is a good commendation which Tully giues to Muraena, that living amongst the effeminate and luxurious Asians, hee was not infected with their faultes.
It is a good commendation which Tully gives to Muraena, that living among the effeminate and luxurious Asians, he was not infected with their Faults.
On the cōtra•y it argueth weaknesse in Anacharsis the Scythia• Philosopher (who vsed to say in commendation of his countrey that there were no Pipers in Scythia because there were no vines ) that fallng into the company of some Cellar-knights which dranke for a wager, he tooke their part,
On the contra•y it argue weakness in Anacharsis the Scythia• Philosopher (who used to say in commendation of his country that there were no Pipers in Scythia Because there were no vines) that fallng into the company of Some Cellar-knights which drank for a wager, he took their part,
So was Lots righteousnes tried, not when hee dwelled with Abraham, but when hee was remoued to Sodome: which though it was for the pleasantnesse of the soyle like the garden of Eden, yet for wickednesse and vnnaturall vncleanenesse it surmounted hell it selfe.
So was Lots righteousness tried, not when he dwelled with Abraham, but when he was removed to Sodom: which though it was for the pleasantness of the soil like the garden of Eden, yet for wickedness and unnatural uncleanness it surmounted hell it self.
With Ʋlysses thou must liue sober at Cyrces table, with Lot thou maist persist honest amongst the Sodomites: otherwise if thou perswadest thy selfe, that thou dost well,
With Ʋlysses thou must live Sobrium At Circles table, with Lot thou Mayest persist honest among the Sodomites: otherwise if thou persuadest thy self, that thou dost well,
wherein obserue 1. the persō delivering, I. 2. the action, deliver. 3. the partie delivered, him. 4. the parties to whom, vnto you. Of which before I particularly intreat we may from the promise as it hath reference vnto the questiō, gather this conclusiō.
wherein observe 1. the person delivering, I 2. the actium, deliver. 3. the party Delivered, him. 4. the parties to whom, unto you. Of which before I particularly entreat we may from the promise as it hath Referente unto the question, gather this conclusion.
& came into the high Priests hall, yet a poore damsell did so shake the rock of his faith, that presētly he denied him, the rest immediatly after he was taken forsooke him, and fled:
& Come into the high Priests hall, yet a poor damsel did so shake the rock of his faith, that presently he denied him, the rest immediately After he was taken forsook him, and fled:
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but none of them did entertain any such suggestiō as to betray him, saue Iudas Iscariot, who before was entangled with the chaynes & fetters of covetousnes.
but none of them did entertain any such suggestion as to betray him, save Iudas Iscariot, who before was entangled with the chains & fetters of covetousness.
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for so the vulgar addeth 1 Tim. 6.4. Here then, if ever, the poets exclamation may haue place, — Quid non mortalia pectora cogis Auri sacra fames! — What vice so scandalous; what thing so monstrous;
for so the Vulgar adds 1 Tim. 6.4. Here then, if ever, the Poets exclamation may have place, — Quid non mortalia pectora Cogis Auri sacra Fames! — What vice so scandalous; what thing so monstrous;
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what sinne to God & nature so odious, which the desire of mony will not cause a man to commit? A man betrayeth a man, a servant his master, a creature delivers his creator, the sonne of perdition the sonne of God;
what sin to God & nature so odious, which the desire of money will not cause a man to commit? A man betrayeth a man, a servant his master, a creature delivers his creator, the son of perdition the son of God;
The workes of the flesh are manifest (saith the Apostle) which are Idolatry, witchcraft, hatred, debate, emulations, wrath, contentions, seditions, heresies, envy, murther;
The works of the Flesh Are manifest (Says the Apostle) which Are Idolatry, witchcraft, hatred, debate, emulations, wrath, contentions, seditions, heresies, envy, murder;
I may adde lying, swearing, stealing, oppressing, whēce do they proceed, but from a covetous & infatiable heart? This is the wombe where they ordinarily are bred.
I may add lying, swearing, stealing, oppressing, whence do they proceed, but from a covetous & insatiable heart? This is the womb where they ordinarily Are bred.
Be it gotten, by theft, lying, stealing, swearing, forswearing, vsurie, oppression, what way so ever it bee gotten, (saith the covetous in his heart) if it be gaine, it is wel gotten.
Be it got, by theft, lying, stealing, swearing, forswearing, Usury, oppression, what Way so ever it be got, (Says the covetous in his heart) if it be gain, it is well got.
I wil only instance in one of our owne countrie, (which me thinkes in all points, saue in the difference of the parties betrayed, may be cōpared to this of Iudas ) I meane Humfery Banister servant to the Duke of Buckingham: whom the Duke had tenderly brought vp,
I will only instance in one of our own country, (which me thinks in all points, save in the difference of the parties betrayed, may be compared to this of Iudas) I mean Humfery Banister servant to the Duke of Buckingham: whom the Duke had tenderly brought up,
and aboue all loued & trusted, insomuch that being pursued by K. Richard the third, hee hid himselfe in Banisters house, thinking it to bee the only sanctuary, where he might safely repose himselfe.
and above all loved & trusted, insomuch that being pursued by K. Richard the third, he hid himself in Banisters house, thinking it to be the only sanctuary, where he might safely repose himself.
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But wh•n K. Richard had promised 1000 pounds to those that would finde him out, the desire of gaine so wrought with him, that presētly he be trayed his Lord & master into the kings hands.
But wh•n K. Richard had promised 1000 pounds to those that would find him out, the desire of gain so wrought with him, that presently he be trayed his Lord & master into the Kings hands.
the more blood the two daughters of the horseleech shal sucke, the more eagerly they cry out ▪ giue. giue. This barren & dry earth is never satisfied with water;
the more blood the two daughters of the horseleech shall suck, the more eagerly they cry out ▪ give. give. This barren & dry earth is never satisfied with water;
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his mind hungereth as much for gold, as Dionysius his belly hūgred for flesh, who vsed to stand all the day in the shambles, & quod emere non potuerat, oculis devorabat.
his mind hungereth as much for gold, as Dionysius his belly hungered for Flesh, who used to stand all the day in the shambles, & quod Emere non potuerat, oculis devorabat.
And here that comes in my minde which Herodotus recordeth of Alcmaeon the Athenian, who because hee had kindly entertained the messengers which Croesus sent to the oracle of Delphos: Croesus sen• for him and offered him asmuch gold as at one time he could beare out of his treasure house.
And Here that comes in my mind which Herodotus recordeth of Alcmaeon the Athenian, who Because he had kindly entertained the messengers which Croesus sent to the oracle of Delphos: Croesus sen• for him and offered him as gold as At one time he could bear out of his treasure house.
Alcmaeon not a little glad of the offer, prepared a large doublet with wide fleeues, a paire of breeches reaching downe to his heeles, both of them fitter for Hercules then for himselfe.
Alcmaeon not a little glad of the offer, prepared a large doublet with wide fleeues, a pair of breeches reaching down to his heals, both of them fitter for Hercules then for himself.
They cā no more lodge within the same breast then light with darknesse, the arke with Dagon, God with Mammon. It was Caesars saying, borrowed from Euripides in his Phoenissa: If iustice must be broken, it must be for raigning.
They can no more lodge within the same breast then Light with darkness, the Ark with Dagon, God with Mammon. It was Caesars saying, borrowed from Euripides in his Phoenissa: If Justice must be broken, it must be for reigning.
But if this mouth bee once corrupted with gold it will proue like the oracle of Delphos, of which Demosthenes complained in his time, that it did NONLATINALPHABET, speake nothing but what Philip, which gaue it a double fee would haue it to say.
But if this Mouth be once corrupted with gold it will prove like the oracle of Delphos, of which Demosthenes complained in his time, that it did, speak nothing but what Philip, which gave it a double fee would have it to say.
who being feed to plead a cause, & immediatly after receiving a large summe of mony of the other party for holding his peace, the next day comes into the court in a rug-gowne, having his necke,
who being feed to plead a cause, & immediately After receiving a large sum of money of the other party for holding his peace, the next day comes into the court in a rug-gowne, having his neck,
8 But especially this sin is to bee avoided of you that are witnesses, and iurers, which are the one by testifying the other by examining the trueth to make a finall decision of controversies.
8 But especially this since is to be avoided of you that Are Witnesses, and Jurors, which Are the one by testifying the other by examining the truth to make a final decision of controversies.
If you shall entertaine any such thought as to saie with Iudas, What will yee giue me? yee shall be sure to finde some Simon Magus ready to say? What shall I giue you? Falsity and lying haue ever bin the handmaides to covetousnesse.
If you shall entertain any such Thought as to say with Iudas, What will ye give me? ye shall be sure to find Some Simon Magus ready to say? What shall I give you? Falsity and lying have ever been the handmaidens to covetousness.
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And therfore when the Prophet Ieremie complaineth, that from the least to the greatest they were al givē to covetousnes, it must needs be true which he addeth in the next words, that frō the Prophet evē vnto the Priest they all dealt falsly.
And Therefore when the Prophet Ieremie Complaineth, that from the least to the greatest they were all given to covetousness, it must needs be true which he adds in the next words, that from the Prophet even unto the Priest they all dealt falsely.
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Equivocations and mentall reservations which the Papists make such reckoning off, are the ready waie to renew that old tohu, and bohu, to make a chaos and confusion of all things, to mixe light and darknes, truth & falshood, heaven and hell togither.
Equivocations and mental reservations which the Papists make such reckoning off, Are the ready Way to renew that old tohu, and bohu, to make a chaos and confusion of all things, to mix Light and darkness, truth & falsehood, heaven and hell together.
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10 To end this point, let me speake vnto you al in the words of our Saviour, beware of covetousnes, & with the Apostle, let it not be once named amongst you.
10 To end this point, let me speak unto you all in the words of our Saviour, beware of covetousness, & with the Apostle, let it not be once nam among you.
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Inquietū est cor nostrum O Deus postquam recessimus à te donec revertamur ad te, saith Austin, O God our heart is never contented when we turne from thee, till we returne to thee.
Inquietū est cor nostrum O Deus Postquam recessimus à te donec revertamur ad te, Says Austin, Oh God our heart is never contented when we turn from thee, till we return to thee.
when hee became a preacher, and repented him of his former life, he tooke such small comfort in this transitory trash, that in the beginning of Ecclesiastes, hee tooke this for his text, Vanitie of vanities, and all is but vaniti:
when he became a preacher, and repented him of his former life, he took such small Comfort in this transitory trash, that in the beginning of Ecclesiastes, he took this for his text, Vanity of vanities, and all is but vaniti:
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11 And first wee are to begin with the Person delivering, and that is Iudas, no Saducee, nor Pharisee which oppugned his doctrine, no professed enimie which openly sought his destruction,
11 And First we Are to begin with the Person delivering, and that is Iudas, no Sadducee, nor Pharisee which oppugned his Doctrine, no professed enemy which openly sought his destruction,
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that no calling is so holy but that it hath some wicked impes, & dissembling hypocrites (which though for a space they may deceaue the world with a vizard of holinesse,
that no calling is so holy but that it hath Some wicked imps, & dissembling Hypocrites (which though for a Molle they may deceive the world with a vizard of holiness,
When as yet our first parents had no mo children then Cain and Abel, the elder of these two, the first that ever was borne of a woman, the heire apparent of the whole world, was an Apostata:
When as yet our First Parents had no more children then Cain and Abel, the elder of these two, the First that ever was born of a woman, the heir apparent of the Whole world, was an Apostata:
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When the whole Church was compinged within the sides of one arke, all were not sheepe that were in this little fold, for — Nat lupus inter oves, there swamme one wolfe among these sheepe.
When the Whole Church was compinge within the sides of one Ark, all were not sheep that were in this little fold, for — Nat lupus inter Owes, there swam one wolf among these sheep.
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Of the same father (even of him, who was the father of the faithfull ) there came an Ishmael, as wel as an Isaac; of the same mother (even at one and the selfe same birth) came an Esau, as well as a Iacob. The same kingdome had as well a Saul, as a David: the same place a Barrabas, and a Barnabas, the same professiō a Cephas, and a Caiphas, a Iude, & a Iuda•: and as it was,
Of the same father (even of him, who was the father of the faithful) there Come an Ishmael, as well as an Isaac; of the same mother (even At one and the self same birth) Come an Esau, as well as a Iacob. The same Kingdom had as well a Saul, as a David: the same place a Barabbas, and a Barnabas, the same profession a Cephas, and a Caiaphas, a Iude, & a Iuda•: and as it was,
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Herevpon it is that Corazin and Bethsaida are more inexcusable, then Tyrus and Sidon: that the men of Niniue, & the Queene of the South shall arise against the Iewes and shall condemne them:
Hereupon it is that Chorazin and Bethsaida Are more inexcusable, then Tyre and Sidon: that the men of Nineveh, & the Queen of the South shall arise against the Iewes and shall condemn them:
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For as the Aramits, by walking with the Prophet, were at vnawares brought to Samaria: so many who are not as yet called by walking with the righteous, are catched at vnawares, and brought to Christs sheepfold.
For as the Aramits, by walking with the Prophet, were At unawares brought to Samaria: so many who Are not as yet called by walking with the righteous, Are catched At unawares, and brought to Christ sheepfold.
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3 The lord doth hereby exercise his children and keepes them still fighting, wheras otherwise they would be readie to fall a sleepe in the cradle of carnall securitie.
3 The lord does hereby exercise his children and keeps them still fighting, whereas otherwise they would be ready to fallen a sleep in the cradle of carnal security.
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I told you before what Tully saith of Muraena, that his chastity was more seen in living amongst the effeminate Asians, then ever it was at Rome. And I am sure Lots continencie did farre more appeare when hee lived amongst the Sodomites, then when he was in the mountain with his two daughters.
I told you before what Tully Says of Muraena, that his chastity was more seen in living among the effeminate Asians, then ever it was At Room. And I am sure Lots continency did Far more appear when he lived among the Sodomites, then when he was in the mountain with his two daughters.
Lord who shall dwell in thy Tabernacle, and who shall rest vpon thy mountaine? Whereas now being vexed with these Cananites that dwell amongst thē, and are thornes in their sides, and pricks in their eies:
Lord who shall dwell in thy Tabernacle, and who shall rest upon thy mountain? Whereas now being vexed with these Canaanites that dwell among them, and Are thorns in their sides, and pricks in their eyes:
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Are the wicked intermixed with true & zealous professours? What shall we then say to the old Donatists, and the Brownists, and Anabaptists, which separate themselues from the true Church,
are the wicked intermixed with true & zealous professors? What shall we then say to the old Donatists, and the Brownists, and Anabaptists, which separate themselves from the true Church,
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& say with those in the Prophet, Come not neere vs for we are holier then ye? Me thinks I may say vnto them as Constantine said to Acesius a Novatian Bishop:
& say with those in the Prophet, Come not near us for we Are Holier then you? Me thinks I may say unto them as Constantine said to Acesius a Novatian Bishop:
Attendis Zizania per mundum, & triticum non attendis, cum per totum vtra { que } sint iussa crescere? attendis semen maligni, quod ad finem messis separabitur;
Attends Zizania per Mundum, & triticum non attends, cum per totum vtra { que } sint Iussa crescere? attends semen maligni, quod ad finem Messis separabitur;
and dost thou not think vpon the seed of Abraham, in whom all the nations of the earth shall be blessed? when thou fleest from the chaffe, thou forsakest the good wheat, which is mingled with it.
and dost thou not think upon the seed of Abraham, in whom all the Nations of the earth shall be blessed? when thou fleest from the chaff, thou forsakest the good wheat, which is mingled with it.
When thou separatest thy selfe from the seed of the wicked, thou seperatest thy selfe from the seede of Abraham. When thou thus dividest thy selfe from the hypocrits, that are in the true Church, thou cuttest thy selfe from the Church,
When thou separatest thy self from the seed of the wicked, thou seperatest thy self from the seed of Abraham. When thou thus dividest thy self from the Hypocrites, that Are in the true Church, thou cuttest thy self from the Church,
If thou wilt thinke vpon this with that heedfulnesse that thou shouldst, thou wilt not forsake the greene pastures of the Lord, that are besides the waters of comfort, because of the goats; nor leaue Gods house, because of the vessels of dishonour; nor runne out of the Lords floore, because of the chaffe; nor separate thy selfe from the wheat, because of the tares, which shall at length be bound in a bundle, and cast into the fire;
If thou wilt think upon this with that heedfulness that thou Shouldst, thou wilt not forsake the green pastures of the Lord, that Are beside the waters of Comfort, Because of the Goats; nor leave God's house, Because of the vessels of dishonour; nor run out of the lords floor, Because of the chaff; nor separate thy self from the wheat, Because of the tares, which shall At length be bound in a bundle, and cast into the fire;
when the net is brought to land, shal be cast away:) but as a Father speaks tolerare potiùs propter bonos cōmixtionem malorum, quàm violare propter malos charitatem bonorum;
when the net is brought to land, shall be cast away:) but as a Father speaks tolerare potiùs propter bonos cōmixtionem malorum, quàm Violare propter Malos charitatem Bonorum;
But before I leaue this point, I must giue thee this lesson (and I beseech thee marke it well) though of necessitie thou must liue amongst the vngodly, yet thou must not walke in the coūsell of the vngodly, much lesse stand in the way of sinners, & least of all, sit down in the seat of the scornfull.
But before I leave this point, I must give thee this Lesson (and I beseech thee mark it well) though of necessity thou must live among the ungodly, yet thou must not walk in the counsel of the ungodly, much less stand in the Way of Sinners, & least of all, fit down in the seat of the scornful.
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Thou seest what is thy lot, if not with Lot, to dwell with Sodomites: or with Naaman, to be amongst the Aramites: or with Ioseph to liue amongst the Egyptians; if thou canst not say with David, Woe is mee that I am constrained to dwell in Meshech,
Thou See what is thy lot, if not with Lot, to dwell with Sodomites: or with Naaman, to be among the Aramites: or with Ioseph to live among the egyptians; if thou Canst not say with David, Woe is me that I am constrained to dwell in Meshech,
With Christ and his Apostles, thou must converse with a Iudas: with the Hebrewes, thou must liue with the Cananites: with the Spouse in the Canticles, thou must bee as an apple tree amongst the wild trees of the forrest, or as a lilie amongst the thornes.
With christ and his Apostles, thou must converse with a Iudas: with the Hebrews, thou must live with the Canaanites: with the Spouse in the Canticles, thou must be as an apple tree among the wild trees of the forest, or as a Lily among the thorns.
though thou lie among the pots, among the washpots of the Lord (as Moab is called) amongst the vessels of dishonour that are kept for the day of wrath,
though thou lie among the pots, among the washpots of the Lord (as Moab is called) among the vessels of dishonour that Are kept for the day of wrath,
nor like the river Iordan, which looseth his sweet waters in the lake Asphaltites. But like the fish in the salt sea, which still retaine their freshnes;
nor like the river Iordan, which loses his sweet waters in the lake Asphaltites. But like the Fish in the salt sea, which still retain their freshness;
yet haue no fellowship with the vnfruitfull workes of darknesse, but even reproue thē rather. Nay from such works, as much as thou maist lawfully, separate thy selfe:
yet have no fellowship with the unfruitful works of darkness, but even reprove them rather. Nay from such works, as much as thou Mayest lawfully, separate thy self:
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Aristotle noteth it of his master Plato, that conversing long with the Pythagorians, hee learned from them many erronious opinions, which afterward he stifly maintained.
Aristotle notes it of his master Plato, that conversing long with the Pythagoreans, he learned from them many erroneous opinions, which afterwards he stiffly maintained.
Alexander by conversing with the effeminate Persians, and Annibal by liuing in Capua, did abate so much of their former valour, that it was doubted whether they were the same mē they had beene before.
Alexander by conversing with the effeminate Persians, and Hannibal by living in Capua, did abate so much of their former valour, that it was doubted whither they were the same men they had been before.
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To goe no further with the examples of heathen men, you knowe that Ioseph living in Pharaohs Court, began to sweare by the life of Pharaoh. And the Hebrewes dwelling among the Idolatrous Egyptians (which worshipped an oxe) did meetly well imitate them, for they worshipped a calfe.
To go no further with the Examples of heathen men, you know that Ioseph living in Pharaohs Court, began to swear by the life of Pharaoh. And the Hebrews Dwelling among the Idolatrous egyptians (which worshipped an ox) did meetly well imitate them, for they worshipped a calf.
This poison perhaps wil not be perceived at the first, yet, like the biting of a madde dogge, it will never cease infecting thy blood till it come at thy hart.
This poison perhaps will not be perceived At the First, yet, like the biting of a mad dog, it will never cease infecting thy blood till it come At thy heart.
But whereas thou canst not wholly avoid the company of sinners (for as before was said, the good and bad fish swim togither •n Gods net) avoid their sinnes.
But whereas thou Canst not wholly avoid the company of Sinners (for as before was said, the good and bad Fish swim together •n God's net) avoid their Sins.
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Be to thē, as Noah was to the old world, a preacher of righteousnesse; as Lot was to the Sodomites, who dwelling amongst them vexed his soule with their vnlawfull deeds;
Be to them, as Noah was to the old world, a preacher of righteousness; as Lot was to the Sodomites, who Dwelling among them vexed his soul with their unlawful Deeds;
as Christ was to the woman of Samaria, who by desiring of the water of Iacobs well to quench his thirst, brought her to desire the water of life, wherof who soever drinketh shall never more thirst;
as christ was to the woman of Samaria, who by desiring of the water of Iacobs well to quench his thirst, brought her to desire the water of life, whereof who soever Drinketh shall never more thirst;
13 Treason is a sinne so odious, that even the heathen which were guided, but with a glimpse of natures light, howsoever, sometimes for their own advantage, they approved the fact,
13 Treason is a sin so odious, that even the heathen which were guided, but with a glimpse of nature's Light, howsoever, sometime for their own advantage, they approved the fact,
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Camillus sent them backe againe, and made his own schollers to beat him. This fact, of it selfe so hainous, is further aggravated by the person betrayed.
Camillus sent them back again, and made his own Scholars to beatrice him. This fact, of it self so heinous, is further aggravated by the person betrayed.
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He goes yet further, for (behold whither mā doth fal, if the spirit of God do not direct his steps) he delivereth him into the hāds of his hatefull enimies, who came to deliver vs from our enimies and from the hāds of all that hate vs. He delivereth him to death, who came to restore vs, that were dead in our sinnes, to life;
He Goes yet further, for (behold whither man does fall, if the Spirit of God do not Direct his steps) he Delivereth him into the hands of his hateful enemies, who Come to deliver us from our enemies and from the hands of all that hate us He Delivereth him to death, who Come to restore us, that were dead in our Sins, to life;
14 Iudas is dead, and al men cry, fie vpon him, and say that it if they had bin in Iudas his daies, they would not haue bin partners with him in the blood of our Saviour.
14 Iudas is dead, and all men cry, fie upon him, and say that it if they had been in Iudas his days, they would not have been partners with him in the blood of our Saviour.
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And so said the old Pharisees, if they had bin in the daies of their fathers, they would not haue bin partners with them in the blood of the Prophets.
And so said the old Pharisees, if they had been in the days of their Father's, they would not have been partners with them in the blood of the prophets.
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I cannot reckē thē al, but there are 3. transgressors, nay 4. which I cannot passe over. 1. the sacrilegious Churchrobber, 2. the grinding oppressor. 3. the close briber. 4. the deceitfull lawyer. Al these do their best (nay their worst) to betray Christ,
I cannot reckon them all, but there Are 3. transgressors, nay 4. which I cannot pass over. 1. the sacrilegious Church-robber, 2. the grinding oppressor. 3. the close briber. 4. the deceitful lawyer. All these doe their best (nay their worst) to betray christ,
if not in his person, yet in his mēbers, into the hands of the hellish Caiphas. And me thinks they do somwhat resēble those 4. great plagues mentioned in the 1. of Ioel: which were:
if not in his person, yet in his members, into the hands of the hellish Caiaphas. And me thinks they do somewhat resemble those 4. great plagues mentioned in the 1. of Joel: which were:
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To him I compare the oppressour, which devours his inferiours, and will with no lesse difficulty passe through those good statutes that are made against him,
To him I compare the oppressor, which devours his inferiors, and will with no less difficulty pass through those good statutes that Are made against him,
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but so nimbly hee hops vp and downe, for his owne advantage, that ye shall perhaps not finde him twise in one tune, insomuch that ye shal be worse resolved in the end,
but so nimbly he hops up and down, for his own advantage, that you shall perhaps not find him twice in one tune, insomuch that you shall be Worse resolved in the end,
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These 4. lie as heavy vpō our land, as those 4. plagues did vpon Iudah: so that wee may say, that which is left by the Locust, the grashopper hath eaten,
These 4. lie as heavy upon our land, as those 4. plagues did upon Iudah: so that we may say, that which is left by the Locust, the grasshopper hath eaten,
I do not seeke the disgrace of any particular, it is the truths cause, and Gods cause that moveth me to speake (and let my tongue cleaue to the roofe of my mouth when I shal be afraid to discharge a good conscience in Gods behalfe.) If then my musicke seeme harsh,
I do not seek the disgrace of any particular, it is the truths cause, and God's cause that moves me to speak (and let my tongue cleave to the roof of my Mouth when I shall be afraid to discharge a good conscience in God's behalf.) If then my music seem harsh,
If any man shall finde himselfe wounded with my speech, I say vnto him as our Saviour did to the adulteresse, Hath no man condemned thee? neither do I condemne thee;
If any man shall find himself wounded with my speech, I say unto him as our Saviour did to the adulteress, Hath no man condemned thee? neither doe I condemn thee;
yet I adde with Iohn, if thine owne heart do condemne thee, God is greater then thy heart and knoweth all things, & therfore I dismisse thee with that speach of Christ to the impotent mā:
yet I add with John, if thine own heart do condemn thee, God is greater then thy heart and Knoweth all things, & Therefore I dismiss thee with that speech of christ to the impotent man:
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He that wil insinuate himselfe into their favors, must come, as Iupiter came into Danaes lap, per impluvium, secretly in at the chimney top, (not in at the dore) and he must come as Iupiter then came, in a shower of gold.
He that will insinuate himself into their favors, must come, as Iupiter Come into Danaes lap, per impluvium, secretly in At the chimney top, (not in At the door) and he must come as Iupiter then Come, in a shower of gold.
for he that is as blockish and stupid, as Philips Asse in Plutarch, if he bee loaden with gold (with that asse) oh he is a man of excellent gifts, of rare endowments, no exception must keepe him backe;
for he that is as blockish and stupid, as Philips Ass in Plutarch, if he be loaded with gold (with that Ass) o he is a man of excellent Gifts, of rare endowments, no exception must keep him back;
But if this way wil not hold, then they will take another course, they will act the parts of Ananias and Saphira ▪ & keepe backe part of that possession, which they should voluntarily lay downe at the Apostles feete.
But if this Way will not hold, then they will take Another course, they will act the parts of Ananias and Sapphira ▪ & keep back part of that possession, which they should voluntarily lay down At the Apostles feet.
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as Iudas did, but (which is all to one effect) they clip his coine and make it so light, that it will not sustaine the sonnes of Levi. And this verily is a principall reason, that we haue so many mutes, and so fewe vowels in our crosse rowe:
as Iudas did, but (which is all to one Effect) they clip his coin and make it so Light, that it will not sustain the Sons of Levi. And this verily is a principal reason, that we have so many mutes, and so few vowels in our cross row:
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and many which haue never put downe their buckets, into either of the two fountaines of this land (or if they haue, it hath beene but tanquam canis ad Nilum, they haue onely wet their lips,
and many which have never put down their buckets, into either of the two fountains of this land (or if they have, it hath been but tanquam canis ad Nile, they have only wet their lips,
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and are become captaines in the Lords field, being not able of themselues to take one stone out of Gods brooke to cast at the forehead of the spirituall Goliah. I confesse some of them will now and then be flinging in the pulpit,
and Are become Captains in the lords field, being not able of themselves to take one stone out of God's brook to cast At the forehead of the spiritual Goliath. I confess Some of them will now and then be flinging in the pulpit,
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and as Paulus in Martial had in his verses, which he vsed to bragge off. Such wādring Levites as these are the fittest marchants that sacrilegious Iudasses cā meet withall:
and as Paulus in Martial had in his Verses, which he used to brag off. Such wandering Levites as these Are the Fittest Merchants that sacrilegious Judases can meet withal:
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and a suit of apparell, and meate, and drinke, and withall their hearts, will bee contented to part with beautifull Rahel, (though they serue for her) so that they may be assured of blear-eyed Leah. They will never say as much as Iacob did to Laban: Wherefore hast thou done thus with me? did I not serue thee for Rahel? wherefore then hast thou beguiled me? Truth it is, that even these would gladly mend their estates (and who can blame them?) but they are withholden with a triple cord, which,
and a suit of apparel, and meat, and drink, and withal their hearts, will be contented to part with beautiful Rachel, (though they serve for her) so that they may be assured of blear-eyed Leah. They will never say as much as Iacob did to Laban: Wherefore hast thou done thus with me? did I not serve thee for Rachel? Wherefore then hast thou beguiled me? Truth it is, that even these would gladly mend their estates (and who can blame them?) but they Are withholden with a triple cord, which,
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Even so, at this present time, by the grace of God, there is a remnant (though I thinke farre fewer then seaven thousand) yet a remnant there is, which haue never digged downe the altars of God to build their own houses with the ruines thereof;
Even so, At this present time, by the grace of God, there is a remnant (though I think Far fewer then seaven thousand) yet a remnant there is, which have never dug down the Altars of God to built their own houses with the ruins thereof;
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which haue not bowed vnto their angle, nor sacrificed vnto their net, nor burnt incense vnto their yarne, nor monopolized that vnto thēselues, which of right belongs vnto Gods ministers.
which have not bowed unto their angle, nor sacrificed unto their net, nor burned incense unto their yarn, nor monopolized that unto themselves, which of right belongs unto God's Ministers.
or of whose hand haue I receaued any bribe? They hate such sins of vnfaithfulnes, & they wil not suffer the least chip of Gods bread to sticke on their fingers.
or of whose hand have I received any bribe? They hate such Sins of unfaithfulness, & they will not suffer the least chip of God's bred to stick on their fingers.
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and wipe not out that kindnesse that they haue shewed on thy house, & on the offices thereof ) the glorious gospel of Christ doth giue a goodly lustre in many places of this land.
and wipe not out that kindness that they have showed on thy house, & on the Offices thereof) the glorious gospel of christ does give a goodly lustre in many places of this land.
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for I would gladly make a rod of such small cords as I haue, to whip these buyers and sellers out of the Tēple) is such, that it doth almost overshadow these, that they seeme but as it were a handful,
for I would gladly make a rod of such small cords as I have, to whip these buyers and sellers out of the Temple) is such, that it does almost overshadow these, that they seem but as it were a handful,
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16 The donation of Ecclesiasticall livings, was at the first, for avoiding of faction and confusion, amongst the ignorant and seditious multitude, which otherwise should haue made choice of their Pastours, commended to some particulars, which for their worth,
16 The donation of Ecclesiastical livings, was At the First, for avoiding of faction and confusion, among the ignorant and seditious multitude, which otherwise should have made choice of their Pastors, commended to Some particulars, which for their worth,
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and to protect them, & their right against such ravenous harpyes, and Eagle-clawed Nabuchadnezzars, as would scrape and gather into their hands the vessels of the temple:
and to Pact them, & their right against such ravenous harpies, and Eagle-clawed Nebuchadnezars, as would scrape and gather into their hands the vessels of the temple:
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as an Oxe in the shābles, or an Asse in the market? Is it not accounted a good patrimony to many younger brothers, which scorne for sooth to be Priests;
as an Ox in the shambles, or an Ass in the market? Is it not accounted a good patrimony to many younger Brother's, which scorn for sooth to be Priests;
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Boniface bishop and afterwards Martyr, made answere that in former times they had golden ministers, & wooddē chalices: but in his time woodden Priests vsed goldē chalices. I may say the contrary, in the times of our forefathers were blockish,
Boniface bishop and afterwards Martyr, made answer that in former times they had golden Ministers, & wooden Chalice: but in his time wooden Priests used golden Chalice. I may say the contrary, in the times of our Forefathers were blockish,
and were so ready to offer their free gifts to the building of the tabernacle, that Moses was constrained to say, the people bring too much, and more then is enough:
and were so ready to offer their free Gifts to the building of the tabernacle, that Moses was constrained to say, the people bring too much, and more then is enough:
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The kings daughter is al glorious within, (they forget what follows, her clothing is of wrought gold ) the ministers kingdome is not of this world, a cōpetent living is sufficient, that is 40. or 50l. •ush, he must not be troubled with the thorny cares of this world, yee take too much vpon you yee sonnes of Levi:
The Kings daughter is all glorious within, (they forget what follows, her clothing is of wrought gold) the Ministers Kingdom is not of this world, a competent living is sufficient, that is 40. or 50l. •ush, he must not be troubled with the thorny Cares of this world, ye take too much upon you ye Sons of Levi:
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Alas beloved, that Gods legats, which should be harbarous, & beneficial vnto the poore, and provide for their family, should thus be stinted by such, whose harts are never satisfied with earth, till their mouthes be filled with gravel.
Alas Beloved, that God's Legates, which should be harbarous, & beneficial unto the poor, and provide for their family, should thus be stinted by such, whose hearts Are never satisfied with earth, till their mouths be filled with gravel.
And therfore let them beware how they play the Iudas in stealing out of the bag, which is committed vnto them, part of that reliefe, which should sustaine Christ, & his Apostles:
And Therefore let them beware how they play the Iudas in stealing out of the bag, which is committed unto them, part of that relief, which should sustain christ, & his Apostles:
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It is an obiection which some would fasten as a scandal vpon our Vniversities, that many of our preachers drone-like lurke in their owne hiues, and flee not abroad;
It is an objection which Some would fasten as a scandal upon our Universities, that many of our Preachers drone-like lurk in their own hives, and flee not abroad;
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But (shall I tell you?) the case is with thē as it was with the sicke impotent man by the poole Bethesda in the 5. of Iohn, gladly would they be in the poole,
But (shall I tell you?) the case is with them as it was with the sick impotent man by the pool Bethesda in the 5. of John, gladly would they be in the pool,
& a choice made thence, no doubte but the gospell of Christ would flourish in every quarter of this realme from Dan to Beersheba, from the river of Twede vnto the lands end. And God would for this cause even open the windowes of heavē vnto the inhabitants thereof,
& a choice made thence, no doubt but the gospel of christ would flourish in every quarter of this realm from Dan to Beersheba, from the river of Tweed unto the Lands end. And God would for this cause even open the windows of heaven unto the inhabitants thereof,
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And those goodly buildings, which they make for themselues with the ruines of Gods house (I will speake in the words of Isaiah against the enemies of the church) the Pellican and the hedgehogge shall possesse them, the great raven,
And those goodly buildings, which they make for themselves with the ruins of God's house (I will speak in the words of Isaiah against the enemies of the Church) the Pelican and the hedgehog shall possess them, the great raven,
and courts for Ostriches, they stād, (but as Aristotle saith, quod stat movetur, they stand so as they are mouing to a fall) in the pleasantest vallies of the land,
and Courts for Ostriches, they stand, (but as Aristotle Says, quod stat movetur, they stand so as they Are moving to a fallen) in the Pleasantest valleys of the land,
What were their sins which brought so heavie a iudgement vpon them? suppose they were (as they were indeed) the sinnes of Sodome, pride, fulnesse of bread, mercilesnesse towards the poore, and abundance of idlenesse.
What were their Sins which brought so heavy a judgement upon them? suppose they were (as they were indeed) the Sins of Sodom, pride, fullness of bred, mercilessness towards the poor, and abundance of idleness.
Now if these sinnes of some fewe, or suppose the greater part (certaine it is that al were not such, some were industrious, some humble, some mercifull towardes the needy, some of a moderate and spare dyet,) if these sinnes, I say, brought so heavy a iudgement vpon those houses, that they are, in comparison of that they were before,
Now if these Sins of Some few, or suppose the greater part (certain it is that all were not such, Some were Industria, Some humble, Some merciful towards the needy, Some of a moderate and spare diet,) if these Sins, I say, brought so heavy a judgement upon those houses, that they Are, in comparison of that they were before,
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like the stumpe of Dagon, when his head, & the two palmes of his hands were cut of vpon the threshold in Ashdod; or the remainders of Iezabel, when the hungry dogges had eaten her vp,
like the stump of Dagon, when his head, & the two palms of his hands were Cut of upon the threshold in Ashdod; or the remainders of Jezebel, when the hungry Dogs had eaten her up,
which take the childrēs bread and cast it vnto dogges? which, with the consecrated things of the altar, maintaine their owne pompe, feed their Haukes, their Horses, keepe —? but I stay my selfe.
which take the Children's bred and cast it unto Dogs? which, with the consecrated things of the altar, maintain their own pomp, feed their Hawks, their Horses, keep —? but I stay my self.
hee enhaunceth his rents, and pilleth his poore tenants, and doubleth, yea, treableth their fines, telling them, with young Rhehoboam, that his little finger shall be heavier then his fathers loines.
he enhanceth his rends, and pilleth his poor tenants, and doubles, yea, treableth their fines, telling them, with young Rehoboam, that his little finger shall be Heavier then his Father's loins.
God forbid that this florishing kingdome, which sometime hath deserued that title which Cyneus, Embassadour vnto Pyrrhus, gaue vnto Rome when he called it a Citie of Kings, should ever deserue that title, which one giues vnto France, when he calls it a kingdome of asses, by reason of the burdens, that are laid vpon the baser sort by their superiours.
God forbid that this flourishing Kingdom, which sometime hath deserved that title which Cyneus, Ambassador unto Phyrrhus, gave unto Room when he called it a city of Kings, should ever deserve that title, which one gives unto France, when he calls it a Kingdom of asses, by reason of the burdens, that Are laid upon the baser sort by their superiors.
only let mee tell these locusts, that their goods whervnto they trust are but a broken staffe of reed, wherevnto if a man leane it w•ll peirce into his hand:
only let me tell these Locusts, that their goods whereunto they trust Are but a broken staff of reed, whereunto if a man lean it w•ll pierce into his hand:
that their lands & goods are as a bunch vpon a Camels backe, which will not suffer them to enter in at the needles eie, the narrow way that leadeth to heaven:
that their Lands & goods Are as a bunch upon a Camels back, which will not suffer them to enter in At the needles eye, the narrow Way that leads to heaven:
that those goods, which by grinding, and oppressing they haue scraped together, the Lord will fan them away with the fan of vanitie, vnlesse (as Daniel said to Nabuchadnezzar) they breake off their sinnes by righteousnes,
that those goods, which by grinding, and oppressing they have scraped together, the Lord will fan them away with the fan of vanity, unless (as daniel said to Nebuchadnezzar) they break off their Sins by righteousness,
20 From the Locust, wee come to the Cankar-worme; from oppressing Ahab, to bribing Gehazi: of whom I may truely affirme that which Tacitus speakes of the Astrologians in Rome, it is genus hominum pestilens, & fallax, quod in hac republicae semper prohibetur, & semper retinetur;
20 From the Locust, we come to the Cankar-worme; from oppressing Ahab, to bribing Gehazi: of whom I may truly affirm that which Tacitus speaks of the Astrologians in Room, it is genus hominum pestilens, & fallax, quod in hac republicae semper prohibetur, & semper retinetur;
an ofspring, not so degenerate from the Ioines of Iudas, as is the oppressour. Because the oppressour like the fat Buls of Basan, closeth the poore on every side,
an offspring, not so degenerate from the Joins of Iudas, as is the oppressor. Because the oppressor like the fat Bulls of Basan, closeth the poor on every side,
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The oppressour takes it perforce, the briber gets all by secret compact ▪ What will yee giue me? None might come to the inner court of king Ahashuerosh, saue hee, to whom the king held out his golden scepter.
The oppressor Takes it perforce, the briber gets all by secret compact ▪ What will ye give me? None might come to the inner court of King Ahasuerus, save he, to whom the King held out his golden sceptre.
Be thy cause never so light in the balance of equitie, it is not material, if thou canst make it vp in gold, it shall be currant through his liberties.
Be thy cause never so Light in the balance of equity, it is not material, if thou Canst make it up in gold, it shall be currant through his Liberties.
Right and wrong, truth, and falshood are onely distinguished by their attendants. If iniustice get the overthrowe, it is because shee is not garded with such companies, as are expected.
Right and wrong, truth, and falsehood Are only distinguished by their attendants. If injustice get thee overthrow, it is Because she is not guarded with such companies, as Are expected.
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Ʋt sic tanquam illo spectante vivas, & omnia tāquam illo vidente facias, saith Seneca. And therefore whatsoever thou art about to doe, saith the same writer, imagine that Cato, a severe reprehender of the least vices, or (if this be too much) suppose that Laelius, a man of a quiet disposition,
Ʋt sic tanquam illo spectante vivas, & omnia tāquam illo vidente facias, Says Senecca. And Therefore whatsoever thou art about to do, Says the same writer, imagine that Cato, a severe reprehender of the least vices, or (if this be too much) suppose that Laelius, a man of a quiet disposition,
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Do not then deceaue thy selfe like that Sophister in Aristotle, who thought it impossible to know by demonstration, the affections of a number or triangle,
Do not then deceive thy self like that Sophister in Aristotle, who Thought it impossible to know by demonstration, the affections of a number or triangle,
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The time is protracted, vnnecessarie delaies are vsed, newe doubts are dayly invented, insomuch that the causes are oftentimes more vncertaine in the latter end, thē they were at the first beginning.
The time is protracted, unnecessary delays Are used, new doubts Are daily invented, insomuch that the Causes Are oftentimes more uncertain in the latter end, them they were At the First beginning.
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And the lawyers proue such arbitratours, as was Quintus Fabius in Tullie; who, being appointed a daiesman betweene the Nolanes, and the Neopolitanes, touching the borders of their grounds, tooke a great part of their right from both:
And the Lawyers prove such arbitrators, as was Quintus Fabius in Tullie; who, being appointed a daiesman between the Nolanes, and the Neapolitans, touching the borders of their grounds, took a great part of their right from both:
or rather like to Philip of Macedon; who, being chosen a iudge betweene two brethren, touching their fathers kingdome, took it from thē both, and reserved it to himselfe.
or rather like to Philip of Macedon; who, being chosen a judge between two brothers, touching their Father's Kingdom, took it from them both, and reserved it to himself.
when the storme is overblowne, he is so clasped in the briars, that before hee get out, he is enforced to leaue some good parte of his fleece behinde him,
when the storm is overblown, he is so clasped in the briers, that before he get out, he is Enforced to leave Some good part of his fleece behind him,
And yet better it is that he should indure it with patience, then, by having recourse to such an harbour, haue his skin ripped by the bramble. I will not apply. I reverence the profession.
And yet better it is that he should endure it with patience, then, by having recourse to such an harbour, have his skin ripped by the bramble. I will not apply. I Reverence the profession.
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22 If I should speake vnto you, (R. H.) and offer to instruct you in the particular duties of a iudge, I might perchance be iudged by many, with Megabizus to discourse of the art of painting,
22 If I should speak unto you, (R. H.) and offer to instruct you in the particular duties of a judge, I might perchance be judged by many, with Megabizus to discourse of the art of painting,
before the schollers of Zeuxis. To say nothing, that my text giues me no fit occasion to discourse of this subiect, notwithstāding I beseech you, in one word giue me leaue to moue you to that, which yee both know,
before the Scholars of Zeuxis. To say nothing, that my text gives me no fit occasion to discourse of this Subject, notwithstanding I beseech you, in one word give me leave to move you to that, which ye both know,
Though the extremity of iustice make some desperate, (as did Draco's laws, which for their severity are said to be written in blood) yet must it not therefore be taken away,
Though the extremity of Justice make Some desperate, (as did Draco's laws, which for their severity Are said to be written in blood) yet must it not Therefore be taken away,
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but rather the rigour of iustice must be mixed with clemency, as his counsell was, that the rage of wine shoulde bee asswaged with the coolenesse of the water.
but rather the rigour of Justice must be mixed with clemency, as his counsel was, that the rage of wine should be assuaged with the coolness of the water.
Id histrio videbit in Scena, quod non sapiens in vita? shall a stage-player obserue that decorū on the theater, which a wise man will not looke to in his life? The world is a stage,
Id histrio videbit in Scena, quod non sapiens in vita? shall a stage-player observe that decorum on the theater, which a wise man will not look to in his life? The world is a stage,
for your scarlet garments, yee shall be invested in long white robes, your bench shall be the throne, your attendants the Angels, the parties yee shall iudge, the world, your sentence an Halleluiah: Amen, praise,
for your scarlet garments, ye shall be invested in long white robes, your bench shall be the throne, your attendants the Angels, the parties ye shall judge, the world, your sentence an Halleluiah: Amen, praise,
THere are 3. sortes of men, who, if they bee faithfull in their places, and followe the directiō of their bookes, are the chiefe pillars, to support a Christian commonwealth:
THere Are 3. sorts of men, who, if they be faithful in their places, and follow the direction of their books, Are the chief pillars, to support a Christian commonwealth:
the Physitian, the Divine, and the Magistrate. These 3. are in the body politicke; as the three principall parts, the liver, the heart, and the braine are in the body of man. The Physitian is the liver, the Divine is the heart, and the Magistrate is the braine of the commonwealth.
the physician, the Divine, and the Magistrate. These 3. Are in the body politic; as the three principal parts, the liver, the heart, and the brain Are in the body of man. The physician is the liver, the Divine is the heart, and the Magistrate is the brain of the commonwealth.
it segregareth the humours, it ingendreth alimental blood, & by vaines sends it into each part of the body, whereby the whole is nourished, and preserued.
it segregareth the humours, it engendereth alimental blood, & by Veins sends it into each part of the body, whereby the Whole is nourished, and preserved.
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& the beginning of the vitall facultie: so is the Divine the foūtaine and beginning, though not NONLATINALPHABET of generation, nor NONLATINALPHABET of radication,
& the beginning of the vital faculty: so is the Divine the fountain and beginning, though not of generation, nor of radication,
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it sitteth in the highest roome, as in a stately palace, being compassed about with the pericranium, the cranium, and the two meninges, as so many strong castles,
it Sitteth in the highest room, as in a stately palace, being compassed about with the pericranium, the cranium, and the two meanings, as so many strong Castles,
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Wo vnto that Common-wealth where the Physitian for wholsome physicke ministreth hemlocke: & the Divine, for sound doctrine, broacheth heresie, and the Magistrate turneth iustice into wormwood.
Woe unto that Commonwealth where the physician for wholesome physic Ministereth hemlock: & the Divine, for found Doctrine, broacheth heresy, and the Magistrate turns Justice into wormwood.
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And lastly because of those Cubiculares consiliarij, (as Lipsius cals them) tineae & sorices Palatij, (as Constantine tearmed them) the very mothes and rats of a court, which liue by other mens harmes;
And lastly Because of those Cubiculares consiliarij, (as Lipsius calls them) Tineae & Sorices Palatij, (as Constantine termed them) the very moths and rats of a court, which live by other men's harms;
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yee haue it only from me (I haue said:) & though yee be Gods, yet yee are but earthly Gods, yee are Gods in office, not Gods in essence, yee are made of the same mettall that others are,
ye have it only from me (I have said:) & though ye be God's, yet ye Are but earthly God's, ye Are God's in office, not God's in essence, ye Are made of the same mettle that Others Are,
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& your end shall be like other mens (you shall die like men.) In which words, not to stand vpon the divers acceptiōs of any of them, may it please you to obserue these 3 points. 1. The partie from whom Magistrates receiue their authoritie, it is from God, (I haue said) and Gods saying is his doing. 2. Their preheminence aboue others, in that they are called Gods (yee are Gods) 3. The limitation of their dignity, ye shall die as men.
& your end shall be like other men's (you shall die like men.) In which words, not to stand upon the diverse acceptions of any of them, may it please you to observe these 3 points. 1. The party from whom Magistrates receive their Authority, it is from God, (I have said) and God's saying is his doing. 2. Their pre-eminence above Others, in that they Are called God's (ye Are God's) 3. The limitation of their dignity, you shall die as men.
The rest of the Planets, though they turne to both sides of the Zodiake, and are (the most of them) sometimes direct, and sometimes stationarie, and sometimes retrograde (as Astronomers speake) by reason of their motion in their imaginarie Epicicles, yet they haue their constancie in this inconstancie.
The rest of the Planets, though they turn to both sides of the Zodiac, and Are (the most of them) sometime Direct, and sometime stationary, and sometime retrograde (as Astronomers speak) by reason of their motion in their imaginary Epicycles, yet they have their constancy in this inconstancy.
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But this law (like an old inscription vpon a stone) is writtē in the stonie heart of man in such blind characters, that he is put to his shifts before hee cā spell it.
But this law (like an old inscription upon a stone) is written in the stony heart of man in such blind characters, that he is put to his shifts before he can spell it.
and added a large commentarie of iudiciall lawes, by the hand of Moses. Which benefit (though not the same numero ) he hath not onely granted vnto Christiā Commonwealths,
and added a large commentary of judicial laws, by the hand of Moses. Which benefit (though not the same numero) he hath not only granted unto Christian Commonwealths,
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Lycurgus affirming that hee receaued his lawes from Apollo, Mino• from Iupiter, Solon, and Draco from Minerva, Numa from the Nymph Egeria, Anacharsis from Zamolxis the Scythian God.
Lycurgus affirming that he received his laws from Apollo, Mino• from Iupiter, Solon, and Draco from Minerva, Numa from the Nymph Egeria, Anacharsis from Zamolxis the Scythian God.
3 But all this will not confine man within his boundes, for it is true of him, which was spoken of the Athenians, that they knewe what was to bee done, & yet did it not.
3 But all this will not confine man within his bounds, for it is true of him, which was spoken of the Athenians, that they knew what was to be done, & yet did it not.
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& dead Magistrate, should ioine hand in hand, and proceed valorously, to the rooting out of sin, the suppression of Idolatry, the protection of iustice, and maintenance of true religion.
& dead Magistrate, should join hand in hand, and proceed valorously, to the rooting out of since, the suppression of Idolatry, the protection of Justice, and maintenance of true Religion.
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yet the government thereof, hee leaveth to fortunes discretion, to be directed by her. One of the stiles wherewith God is invested, is this, that he is the author of order, and not of confusion:
yet the government thereof, he Leaveth to fortune's discretion, to be directed by her. One of the stile wherewith God is invested, is this, that he is the author of order, and not of confusion:
Insomuch that the reason of al the sinnes that were committed in Israel, is often in the booke of Iudges ascribed vnto this, that they wanted a Magistrate: There was at that time no king in Israel.
Insomuch that the reason of all the Sins that were committed in Israel, is often in the book of Judges ascribed unto this, that they wanted a Magistrate: There was At that time no King in Israel.
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But I shall not need to trouble my selfe, or to tire out your attētion, by heaping vp multituds of reasons for proving of this point, seeing it is a cōclusion so plainely averred by the holy Ghost:
But I shall not need to trouble my self, or to tire out your attention, by heaping up Multitudes of Reasons for proving of this point, seeing it is a conclusion so plainly averred by the holy Ghost:
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for though they graunt, that the Iewes, at Gods appointment, had their Magistrats, yet they thinke it not sit for a Christian to be subiect to such slavery) in the time I say of the gospell he will appoint kings to bee patrons, & propugnators of his Church.
for though they grant, that the Iewes, At God's appointment, had their Magistrates, yet they think it not fit for a Christian to be Subject to such slavery) in the time I say of the gospel he will appoint Kings to be Patrons, & propugnators of his Church.
Nor from our Saviour Christ, who though he told his disciples, when they stroue for superiority amongst themselues, that one of thē shoulde not domineere over another,
Nor from our Saviour christ, who though he told his Disciples, when they strove for superiority among themselves, that one of them should not domineer over Another,
And being strangers and pilgrims, stand in as great need of these helps, as of fire, of water, of aire, of apparell, of any thing, which is necessary for the sustentation of our liues;
And being Strangers and pilgrim's, stand in as great need of these helps, as of fire, of water, of air, of apparel, of any thing, which is necessary for the sustentation of our lives;
but also the promoters of true religion, the advācers of vertue, the rewarders of piety, the punishers of sin, the destroiers of Idolatry, superstition, and al misdemeanours amongst Christians.
but also the promoters of true Religion, the advancers of virtue, the rewarders of piety, the punishers of since, the destroyers of Idolatry, Superstition, and all misdemeanours among Christians.
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and bestowed it vpon him, that sitteth in the temple of God, and advanceth himselfe, aboue all that are called Gods. It is hee to whom (if yee will beleeue him,
and bestowed it upon him, that Sitteth in the temple of God, and Advanceth himself, above all that Are called God's It is he to whom (if ye will believe him,
7 And as hee takes vpon him to giue kingdomes to whomsoever he will (like the Divell, who told our Saviour Christ that all the kingdomes of the world were his, and hee gaue them to whomsoever he would (wherevpon saith an ancient father, mentitur diabolus, quia cuius iussu homines creantur, huius iussu reges constituuntur, the divell is a liar,
7 And as he Takes upon him to give kingdoms to whomsoever he will (like the devil, who told our Saviour christ that all the kingdoms of the world were his, and he gave them to whomsoever he would (whereupon Says an ancient father, mentitur diabolus, quia cuius iussu homines creantur, Huius iussu reges constituuntur, the Devil is a liar,
Who knoweth not that Leo Isaurus for putting in execution, a decree of a Councill held at Constantinople in his time, touching the taking away of images, was first excommunicated,
Who Knoweth not that Leo Isaurus for putting in execution, a Decree of a Council held At Constantinople in his time, touching the taking away of Images, was First excommunicated,
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and then depriued of al his revenewes in Italie? That Pope Zacharie deposed Childericke, the French king, that he might gratifie Carolus Mertellus, and his sonne Pipin? That the proud Ʋenetiā pedler, Paul the second, by a publique edict depriued of crown and kingdome, George the king of Bohemia, because hee was an Hussite, & stirred vp Mathias the king of Hungarie, (his son in law) to war against him? What shall I tell you of the indignities, offered in our owne land, against Henry the second, and Iohn, king of England? or of the buls of Pius Quintus, sent against Queene Elizabeth of never dying memorie, whereby hee hath excōmunicated her, absolued her subiects, from their oaths of allegiance, stirred vp rebellions in these middle parts of Britaine, and taken vpon him, to bestow the regall diademe vpon strangers.
and then deprived of all his revenues in Italy? That Pope Zacharias deposed Childerich, the French King, that he might gratify Carolus Mertellus, and his son Pippin? That the proud Ʋenetian pedlar, Paul the second, by a public edict deprived of crown and Kingdom, George the King of Bohemia, Because he was an Hussite, & stirred up Mathias the King of Hungary, (his son in law) to war against him? What shall I tell you of the indignities, offered in our own land, against Henry the second, and John, King of England? or of the Bulls of Pius Quintus, sent against Queen Elizabeth of never dying memory, whereby he hath excommunicated her, absolved her Subjects, from their Oaths of allegiance, stirred up rebellions in these middle parts of Britain, and taken upon him, to bestow the regal diadem upon Strangers.
God bee thanked he that dwels in heaven (and, of right, challengeth the autoritie of disposing the kingdomes of this worlde to himselfe) laughed all their devises to scorne•.
God be thanked he that dwells in heaven (and, of right, Challengeth the Authority of disposing the kingdoms of this world to himself) laughed all their devises to scorne•.
And his Bulls which sometimes had such a terrible aspect, that a whole provinciall Synod durst scarse vēture to baite them, proved such cowardly dastards, that every single adversarie hath beene ready to tugge them.
And his Bulls which sometime had such a terrible aspect, that a Whole provincial Synod durst scarce venture to bait them, proved such cowardly dastards, that every single adversary hath been ready to tug them.
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Much resembling the counterfeite shews of Semiramis, when shee warred against the king of India, which, a far off, seemed to be Elephants, & Dromedaries, but when they were throughly tried, proved nothing but Oxen hides stuffed with strawe.
Much resembling the counterfeit shows of Semiramis, when she warred against the King of India, which, a Far off, seemed to be Elephants, & Dromedaries, but when they were thoroughly tried, proved nothing but Oxen hides stuffed with straw.
Say not then within your selues, that it was your owne deserts, the excellencie of your wits, the ripenesse of your iudgements, the deepnesse of your knowledge in the laws, the integrity of your persons, that did advāce you, vnto those roomes:
Say not then within your selves, that it was your own deserts, the excellency of your wits, the ripeness of your Judgments, the deepness of your knowledge in the laws, the integrity of your Persons, that did advance you, unto those rooms:
The first is Satan, who, by reason of his great, & almost v•limited power, which he hath for a time, here on earth, by ruling & raigning in the hearts of the childrē of disobedience, is called a God. The God of this world, 2. Cor. 2.4. The second are the blessed Angels, those yeomen of the guard in the court of heaven, which wait about the throne of God.
The First is Satan, who, by reason of his great, & almost v•limited power, which he hath for a time, Here on earth, by ruling & reigning in the hearts of the children of disobedience, is called a God. The God of this world, 2. Cor. 2.4. The second Are the blessed Angels, those yeomen of the guard in the court of heaven, which wait about the throne of God.
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These, by reason of their supereminent offices, are called Gods. Thou hast made him a little inferiour to the Gods, Psal. 8.5. which the Apostle, following the Septuagint, translateth Angels, Heb. 2.7. The third, is the Magistrate, who, both in this Psalme, & sundry other places of Scripture, is called a God. His master shall bring him to the Gods, Exod. 21.6. Thou shalt not rayle vpon the Gods, Exod. 22.28. that is, the Iudges: implying thus much, that as they haue a commaundement, and autoritie from God;
These, by reason of their supereminent Offices, Are called God's Thou hast made him a little inferior to the God's, Psalm 8.5. which the Apostle, following the septuagint, Translate Angels, Hebrew 2.7. The third, is the Magistrate, who, both in this Psalm, & sundry other places of Scripture, is called a God. His master shall bring him to the God's, Exod 21.6. Thou shalt not rail upon the God's, Exod 22.28. that is, the Judges: implying thus much, that as they have a Commandment, and Authority from God;
9 Now then, if Magistrates bee Gods deputies, what reverence, it behoueth each private person, to exhibit vnto thē, I appeale to the conscience of every particular.
9 Now then, if Magistrates be God's deputies, what Reverence, it behooves each private person, to exhibit unto them, I appeal to the conscience of every particular.
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There bee many at this day, who howsoever in common civilitie, they wil seeme to giue an outward reverence vnto the Magistrate, yet in heart they scorn and contemne sundry of them:
There be many At this day, who howsoever in Common civility, they will seem to give an outward Reverence unto the Magistrate, yet in heart they scorn and contemn sundry of them:
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It was an olde obiection in the Satyrist: what? darest thou, being thus, & thus descended, presume to giue iudgement vpon a man that is better borne then thy selfe? yes;
It was an old objection in the Satirist: what? Darest thou, being thus, & thus descended, presume to give judgement upon a man that is better born then thy self? yes;
Hee that lifteth the poore out of the myre, & raiseth the beggar out of the dūghill, that he may set him with the Princes of his people, hath styled him, with his owne name,
He that lifts the poor out of the mire, & Raiseth the beggar out of the dunghill, that he may Set him with the Princes of his people, hath styled him, with his own name,
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I remember a storie in Herodotus, of Amasis an Egyptian king, who, in the beginning of his reigne, was scorned of his subiects, by reason of the basenesse of his parentage:
I Remember a story in Herodotus, of Amasis an Egyptian King, who, in the beginning of his Reign, was scorned of his Subjects, by reason of the baseness of his parentage:
Quintus Fabius was sent by the Senate of Rome to his sonne, who was Consul, and resided at that time in Apulia. The old man, either by reason of his age,
Quintus Fabius was sent by the Senate of Room to his son, who was Consul, and resided At that time in Apulia. The old man, either by reason of his age,
10 And this is not only meant of godly and religious Magistrates, such as are described by Moses, which make Gods law of their privie Counsell, and turne not aside to the right hand, or to the left:
10 And this is not only meant of godly and religious Magistrates, such as Are described by Moses, which make God's law of their privy Counsel, and turn not aside to the right hand, or to the left:
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& to be his horsemē, & to rū before his charets, & take their fields, & giue them to his servaunts, and their vineyards, and giue them to his Eunuches.
& to be his horsemen, & to run before his charets, & take their fields, & give them to his Servants, and their vineyards, and give them to his Eunuchs.
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Hee that gaue the regiment of a Commonwealth to Caius Caesar, a milde, and gentle Prince, gaue it also vnto Marius a bloody Consul. Hee that gaue it vnto Augustus, a myrrour of humanitie, gaue it vnto Nero, a monster of crudelitie.
He that gave the regiment of a Commonwealth to Caius Caesar, a mild, and gentle Prince, gave it also unto Marius a bloody Consul. He that gave it unto Augustus, a mirror of humanity, gave it unto Nero, a monster of crudelitie.
Hee that gaue it vnto Ʋespasian, gaue it vnto Domitian. Hee that gaue it vnto Constantine, a religious defender of Christianity, gaue it vnto Iuliā, an authour of apostasie, saith Austine. And bee they good or bad, wee haue no commandment from him,
He that gave it unto Ʋespasian, gave it unto Domitian. He that gave it unto Constantine, a religious defender of Christianity, gave it unto Iuliā, an author of apostasy, Says Augustine. And be they good or bad, we have no Commandment from him,
and of suffering with patience whatsoever they shall lay vpon vs. It was a worthie saying of the mother of the two Garaes, when they kept Sigismond in prisō, that a crowned king, if he were worse thē a beast, could not be hurt without great iniurie done to God himselfe.
and of suffering with patience whatsoever they shall lay upon us It was a worthy saying of the mother of the two Garaes, when they kept Sigismund in prison, that a crowned King, if he were Worse them a beast, could not be hurt without great injury done to God himself.
although hee himselfe was before that time anointed to be king over Israel, and was without cause, hunted by Saul like a Pelican in the wildernes, and an owle in the desart.
although he himself was before that time anointed to be King over Israel, and was without cause, hunted by Saul like a Pelican in the Wilderness, and an owl in the desert.
The weapons of a Christian, in this case (whē such a case doth happē) must be preces & lacrymae, prayers, that either God would turne the heart of an evill magistrate, or set in his roome a man David - like after his owne heart:
The weapons of a Christian, in this case (when such a case does happen) must be preces & lacrymae, Prayers, that either God would turn the heart of an evil magistrate, or Set in his room a man David - like After his own heart:
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and teares, for his sinnes, which as they are the cause of warre, famine, pestilence, and all other calamities, so are they also of wicked & vngodly magistrates.
and tears, for his Sins, which as they Are the cause of war, famine, pestilence, and all other calamities, so Are they also of wicked & ungodly Magistrates.
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According to that of th• old wife of Syracuse, who when others praied for the death of Dionysius the Tyrant, shee prayed for his long life, being sent for by Dyonysius, & demaunded wherin she was beholden vnto him, that she so devoutly prayed for him:
According to that of th• old wife of Syracuse, who when Others prayed for the death of Dionysius the Tyrant, she prayed for his long life, being sent for by Dyonysius, & demanded wherein she was beholden unto him, that she so devoutly prayed for him:
And who knowes but, when thou art gone, God may (if it bee possible) send a worse in thy roome? This they may iustly expect, which cōtinue in their sinnes,
And who knows but, when thou art gone, God may (if it be possible) send a Worse in thy room? This they may justly expect, which continue in their Sins,
It is noted of Aeneas Syluius, that when once he became Pope, and got his name changed into Pius secundus, he condemned divers of those things which he had written,
It is noted of Aeneas Sylvius, that when once he became Pope, and god his name changed into Pius secundus, he condemned diverse of those things which he had written,
A fault to which men of eminent place are too much subiect, to condemne and dislike those good things when they are in autority, which they approved when they were privat men. Quod Aeneas probavit, Pius damnabit.
A fault to which men of eminent place Are too much Subject, to condemn and dislike those good things when they Are in Authority, which they approved when they were private men. Quod Aeneas probavit, Pius damnabit.
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The heathen persecuters (as some writers haue recorded) in the place where Christ was crucified had placed the image of Ʋenus, a heathen idoll, that if any should worship Christ, he might seem to adore Venus. This is the devils practise, to set an idoll in Gods roome;
The heathen persecuters (as Some writers have recorded) in the place where christ was Crucified had placed the image of Ʋenus, a heathen idol, that if any should worship christ, he might seem to adore Venus. This is the Devils practice, to Set an idol in God's room;
sometimes a Saturne, that eateth vp his childrē (that is, his inferiours, which he should affect as a father doth his own children) as if they were bread;
sometime a Saturn, that Eateth up his children (that is, his inferiors, which he should affect as a father does his own children) as if they were bred;
sometimes a Mercurie, who is eloquent in speaking, but withall nimble in fingring, having a smooth tongue like Iacob, but rough hands like Esau, nay Eagle clawes like Nabuchadnezzar, to scrape,
sometime a Mercury, who is eloquent in speaking, but withal nimble in fingering, having a smooth tongue like Iacob, but rough hands like Esau, nay Eagl claws like Nebuchadnezzar, to scrape,
for, besides that Gods place is polluted, and the people wronged, there is an evill president given to private mē, to follow the wicked example of their governours.
for, beside that God's place is polluted, and the people wronged, there is an evil president given to private men, to follow the wicked Exampl of their Governors.
especially in our chiefe Magistrates (& I wish, I might without checke of conscience say as much of those, that are of an inferiour ranke) The Lord hath set over vs (his name for ever bee blessed for it) a most godly and religious King, of whom (as Tacitus •aith of Traiane, and Cocceius Nerva ) a man may thinke what he wil, & speake what he thinkes.
especially in our chief Magistrates (& I wish, I might without check of conscience say as much of those, that Are of an inferior rank) The Lord hath Set over us (his name for ever be blessed for it) a most godly and religious King, of whom (as Tacitus •aith of Trajan, and Cocceius Nerva) a man may think what he will, & speak what he thinks.
Whose princely care is to obserue the practise of the olde Romanes, to set Honors temple close on the backside of Ʋertues temple and not wittingly to suffer any to come into the Temple of Honour, which haue not first done their devotion in the Temple of Vertue: not to make his Iudges,
Whose princely care is to observe the practice of the old Romans, to Set Honours temple close on the backside of Ʋertues temple and not wittingly to suffer any to come into the Temple of Honour, which have not First done their devotion in the Temple of Virtue: not to make his Judges,
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as needlesse a peece of work, as it was for Ph•rmio, to make a military discourse before Annibal; or for Plotin to read a lecture in Philosophie in the presence of Origen. Yet because it comes within the limits of my text, I beseech you that you, wil with patiēce heare me,
as needless a piece of work, as it was for Ph•rmio, to make a military discourse before Hannibal; or for Plotin to read a lecture in Philosophy in the presence of Origen. Yet Because it comes within the Limits of my text, I beseech you that you, will with patience hear me,
For my part me thinkes I may say vnto you, as Lucius Posthumius sometimes said vnto the Senatours of Rome: Non sum Patres-conscripti adeò vestrae dignitatis memor, vt obliviscar me esse Cōsulem.
For my part me thinks I may say unto you, as Lucius Postumius sometime said unto the Senators of Room: Non sum Patres-conscripti adeò Vestrae dignitatis memor, vt obliviscar me esse Cōsulem.
The greatest Iudge in the world, if his circuit should extende over the whole globe of the earth, is but a God of Gods footstoole. Your circuit is farre lesse:
The greatest Judge in the world, if his circuit should extend over the Whole Globe of the earth, is but a God of God's footstool. Your circuit is Far less:
Let mee then speake vnto you in the words of the Tragoedian, Ʋos, quibus rector maris, at { que } terrae Ius dedit magnum necis, at { que } vitae, Ponite inslatos tumidos { que } vultus, you whom the God of heaven,
Let me then speak unto you in the words of the Tragedian, Ʋos, quibus rector maris, At { que } terrae Just dedit magnum necis, At { que } vitae, Penitent inslatos tumidos { que } vultus, you whom the God of heaven,
With what conscience can those hands subscribe to an vntruth, which should be Gods instruments to confirme a right? with what faces can those mouthes pronounce an vniust sentēce, which should be the organes of God to confirme a right? When you do amisse, you are not only iniurious vnto man whom yee wrong,
With what conscience can those hands subscribe to an untruth, which should be God's Instruments to confirm a right? with what faces can those mouths pronounce an unjust sentence, which should be the organs of God to confirm a right? When you do amiss, you Are not only injurious unto man whom ye wrong,
Therefore in every cause that shall come vnto you, between blood and blood, between law and precept, statute and •udgement, yee shall iudge the people according vnto right,
Therefore in every cause that shall come unto you, between blood and blood, between law and precept, statute and •udgement, ye shall judge the people according unto right,
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With Ieremiah vnto the king of Iudah: Execute iudgement and righteousnesse, deliver the oppressed from the handes of the oppressour, vexe not the stranger, the fatherlesse,
With Jeremiah unto the King of Iudah: Execute judgement and righteousness, deliver the oppressed from the hands of the oppressor, vex not the stranger, the fatherless,
And he that hath given this law vnto the Magistrate, that he should not respect the persō of the mightie, hath giuen this also, that he should not favour the person of the poore.
And he that hath given this law unto the Magistrate, that he should not respect the person of the mighty, hath given this also, that he should not favour the person of the poor.
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and sift them to the branne• but for the parties whom they doe concerne, further then this, that yee are to iudge betweene a man and a man, yee ought not to enquire.
and sift them to the branne• but for the parties whom they do concern, further then this, that ye Are to judge between a man and a man, ye ought not to inquire.
Herevpon it is that Aristotle cals the Iudge in commutatiue iustice NONLATINALPHABET, or as some copies haue it NONLATINALPHABET medianus, or mediiurius, a meane betweene two;
Hereupon it is that Aristotle calls the Judge in commutative Justice, or as Some copies have it medianus, or mediiurius, a mean between two;
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Therefore it most neerly concerneth you, who are his deputies, to maintaine his service, and to put what strength you can vnto the hammer of iustice, that yee may (as far as the lawes will giue you leaue) burst into peeces, whatsoever shall advance it selfe against his worship.
Therefore it most nearly concerns you, who Are his deputies, to maintain his service, and to put what strength you can unto the hammer of Justice, that ye may (as Far as the laws will give you leave) burst into Pieces, whatsoever shall advance it self against his worship.
They are cold Epilepsies and dead Apoplexies, and sleepy Lethargies, & dangerous Consumptions, that vex vs. The main root, whence they al spring, is a disease, with which this lande is sicke.
They Are cold Epilepsies and dead Apoplexies, and sleepy Lethargies, & dangerous Consumptions, that vex us The main root, whence they all spring, is a disease, with which this land is sick.
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for hereby the true Christians are mightily discouraged, those that are infected with Romish superstitiō take occasion, by little and little, to fall away frō vs;
for hereby the true Christians Are mightily discouraged, those that Are infected with Romish Superstition take occasion, by little and little, to fallen away from us;
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The Atheist (a vermine wherewith this whole countrey swarmes, though they cannot be well discouered, by reason that they weare vizards vpon their faces) is hardned and heartned in his impietie.
The Atheist (a vermin wherewith this Whole country swarms, though they cannot be well discovered, by reason that they wear vizards upon their faces) is hardened and heartened in his impiety.
The last weapō of the church is fulmen excommunicationis, to driue thē out of our Synagogues. And what care they for this, who wil not come in them, no,
The last weapon of the Church is fulmen excommunicationis, to driven them out of our Synagogues. And what care they for this, who will not come in them, no,
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it hurts them no more then the dart which old Priamus in the Poet shot at Pyrrhus: — Quod protinus aere repulsum, In summo clypei, nequidquam vmbone pependit.
it hurts them no more then the dart which old Priam in the Poet shot At Phyrrhus: — Quod Immediately Air repulsum, In Summo clypei, nequidquam umbone pependit.
Brachium seculare, was the help, & assistance that the holy fathers of the Councill of Constance implored against the poore Hussites. And brachium seculare is the helpe and assistance, that wee implore against these Cananites, that are amongst vs. Which (howsoever vnto the halting Mephibosheths, and lukewarme Laodiceans of our time, which cā blow both cold and hot out of the same mouth:
Brachium Secular, was the help, & assistance that the holy Father's of the Council of Constance implored against the poor Hussites. And brachium Secular is the help and assistance, that we implore against these Canaanites, that Are among us Which (howsoever unto the halting Mephibosheth's, and lukewarm Laodiceans of our time, which can blow both cold and hight out of the same Mouth:
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and giues him iust occasion to exhibit that bill of complaint against thē which the Iews framed most falsly against the Apostle, yee men of Israel (nay yee Gods of Israel) helpe, these are the men that teach all men every where, against the people,
and gives him just occasion to exhibit that bill of complaint against them which the Iews framed most falsely against the Apostle, ye men of Israel (nay ye God's of Israel) help, these Are the men that teach all men every where, against the people,
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19 I speake not only of those children of Babylon, those sonnes of Belial, the followers of the beast, the viperous brood of Rome, the Seminary Priests & Iesuites, that crawle in every quarter of this land,
19 I speak not only of those children of Babylon, those Sons of Belial, the followers of the beast, the viperous brood of Room, the Seminary Priests & Iesuites, that crawl in every quarter of this land,
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like the frogs of Egypt; and travel sea & land, to make one of their owne professiō, that he may be twofold more the child of the devill, then they themselues are:
like the frogs of Egypt; and travel sea & land, to make one of their own profession, that he may be twofold more the child of the Devil, then they themselves Are:
Wherefore gird you with your swords, vpon your thighes, & be not faint harted (like Iether the first borne of Gedeon) but let your right hand teach you terrible things.
Wherefore gird you with your swords, upon your thighs, & be not faint hearted (like Jether the First born of Gideon) but let your right hand teach you terrible things.
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whē they haue no cause) but let not that discourage you, but rather let it be a means that they may haue the same law, which the old Capitolian dogs had:
when they have no cause) but let not that discourage you, but rather let it be a means that they may have the same law, which the old Capitolian Dogs had:
If they be (as I take thē to be) fundamētal points of Christianity, (alas) what worldly respect shal be sufficient to coole the heat of our zeale in Gods cause? If our religion be a new religion,
If they be (as I take them to be) fundamental points of Christianity, (alas) what worldly respect shall be sufficient to cool the heat of our zeal in God's cause? If our Religion be a new Religion,
& theirs a new and an vpstar• religion an hotch-potch & Pandora composed of al religions in the world, scarce heard off (for any material point of difference between them & vs) in the church of God,
& theirs a new and an vpstar• Religion an hotchpotch & Pandora composed of all Religions in the world, scarce herd off (for any material point of difference between them & us) in the Church of God,
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let them pare away these rotten rags, these filthy and menstruous clouts, and beggarly rudiments, & let thē ioine with vs. Either let vs all sweare by God or all by Malcham. Either let vs all serue God, or all Baal; if God be God, let vs all follow him,
let them pare away these rotten rags, these filthy and menstruous clouts, and beggarly rudiments, & let them join with us Either let us all swear by God or all by Malcham. Either let us all serve God, or all Baal; if God be God, let us all follow him,
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though they hold that it is not the same vertue that makes bonum virum, & bonū civē, yet the best of thē agree in this principle, that he cannot be bonus civis, good in the duties of civil policy, which is not first bonus vir, perfect in the general duties of morality:
though they hold that it is not the same virtue that makes bonum virum, & bonū civen, yet the best of them agree in this principle, that he cannot be bonus civis, good in the duties of civil policy, which is not First bonus vir, perfect in the general duties of morality:
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Dost thou think, that the oath of Allegiance is a band of sufficient force to tie a Papist in true allegiance vnto his prince? Quo teneas vultum mutantem Protea nodo?
Dost thou think, that the oath of Allegiance is a band of sufficient force to tie a Papist in true allegiance unto his Prince? Quo teneas vultum mutantem Protea nodo?
Canst thou binde Proteus, that turns himselfe into every shape? Or canst thou make a coate for the moone, that is never at a stay? Was there ever oath so wisely contrived,
Canst thou bind Proteus, that turns himself into every shape? Or Canst thou make a coat for the moon, that is never At a stay? Was there ever oath so wisely contrived,
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so religiously taken, but the slippery snakes, and stretching horseleaches of Rome, could finde some chinke to creepe out at? or their Holy Father, out of his Papal, and transcēdent power can dispense with it,
so religiously taken, but the slippery snakes, and stretching Horseleeches of Room, could find Some chink to creep out At? or their Holy Father, out of his Papal, and transcendent power can dispense with it,
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or cut it, as Alexander did Gordians knot, or breake it, as Sampson did the new ropes, wherewith the Philistines had bound him, which he brake frō his armes, as a threed?
or Cut it, as Alexander did Gordians knot, or break it, as Sampson did the new ropes, wherewith the philistines had bound him, which he brake from his arms, as a thread?
A few simple seduced creatures amōgst vs, that vnderstād not the mysteries of popery, but only in a generality, I speak not of them: (and yet I know how easilie the yong cubbes may be taught to learne the tricks of the old Foxes ) but for the rest, the time past wil helpe vs to discover thē in the time to cōe.
A few simple seduced creatures amongst us, that understand not the Mysteres of popery, but only in a generality, I speak not of them: (and yet I know how Easily the young cubs may be taught to Learn the tricks of the old Foxes) but for the rest, the time past will help us to discover them in the time to come.
To say nothing of their dānable, & treacherous practises a broad against forreine princes, & here at home against Queene Elizabeth of never dying memory,
To say nothing of their damnable, & treacherous practises a broad against foreign Princes, & Here At home against Queen Elizabeth of never dying memory,
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and the breath of our nostrils King Iames; that one gunpowder-plot, a devise set from the bottome of hell, may be an everlasting memento of their disloialtie, Accipe nunc Danaúm insidias,
and the breath of our nostrils King James; that one Gunpowder plot, a devise Set from the bottom of hell, may be an everlasting memento of their disloyalty, Receive nunc Danaúm Insidias,
Shall not the shepheard do well to kill a wolfe? shall not Iudeth be highly extolled if she can kill Holofernes though sleeping in his bed? And if David kill Goliah, deserues he not to be met with the women of Israel with timbrels,
Shall not the shepherd do well to kill a wolf? shall not Judeth be highly extolled if she can kill Holofernes though sleeping in his Bed? And if David kill Goliath, deserves he not to be met with the women of Israel with timbrels,
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and instruments of ioy, singing thus, Saul hath killed his thousand, but David his ten thousand? In a word, is it not their assertiō that Princes must not be suffered to reigne,
and Instruments of joy, singing thus, Saul hath killed his thousand, but David his ten thousand? In a word, is it not their assertion that Princes must not be suffered to Reign,
And therefore I lesse marveile, why that reviling Rabshekeh, that brasen-faced fugitiue Parsons, who blusht not to say any thing in his yonger yeares, in his old age tooke vpon him a kinde of modesty,
And Therefore I less Marvel, why that reviling Rabshekeh, that brazenfaced fugitive Parsons, who blushed not to say any thing in his younger Years, in his old age took upon him a kind of modesty,
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for malus est custos diuturnitatis metus. Hee never reignes long, whom every man feareth; Cave•• multos, quem timēt singuli, let him beware of a multitude whom every particula• dreadeth.
for malus est custos diuturnitatis metus. He never reigns long, whom every man fears; Cave•• multos, Whom Timent Singuli, let him beware of a multitude whom every particula• dreads.
22 This is so plain, that Aristotle giues it as an especiall rule for a Tyrant, if hee meane to continue his government, to make an outward shew of religion.
22 This is so plain, that Aristotle gives it as an especial Rule for a Tyrant, if he mean to continue his government, to make an outward show of Religion.
but in sundry fundamental points of Divinitie) how can this knot be made fast? Nay, seeing they are so farre from counting any Protestant Prince religious, that they count him an hereticke;
but in sundry fundamental points of Divinity) how can this knot be made fast? Nay, seeing they Are so Far from counting any Protestant Prince religious, that they count him an heretic;
and the more diligent he is, in clensing and refining his kingdome from the dregges of Romish superstition (as our Saviour Christ was in purging the law from the absurd glosses of the Scribes and Pharisees) the greater persecuter he is holden with them to bee of the Catholike faith.
and the more diligent he is, in cleansing and refining his Kingdom from the dregs of Romish Superstition (as our Saviour christ was in purging the law from the absurd Glosses of the Scribes and Pharisees) the greater Persecutor he is held with them to be of the Catholic faith.
Verily I see no probabilitie, I had almost said, no possibilitie, that they wil hereafter proue true and dutifull subiects to the King of great Britaine. They may well make protestations,
Verily I see no probability, I had almost said, no possibility, that they will hereafter prove true and dutiful Subjects to the King of great Britain. They may well make protestations,
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I feare their fawning farre more, thē their frowning, it was but a frivolous tale, which the people of Alexandria told Timothy, etsi non communicamus tecum, tamē amamus te, although we do not communicate with thee, yet wee loue thee.
I Fear their fawning Far more, them their frowning, it was but a frivolous tale, which the people of Alexandria told Timothy, Though non Communicate tecum, tamē amamus te, although we do not communicate with thee, yet we love thee.
Some of our worthies do stoutly with their pens oppose thēselues against these men, & I pray God every magistrate in his place would be as careful in vnsheathing the sword of iustice against them.
some of our worthies do stoutly with their pens oppose themselves against these men, & I pray God every magistrate in his place would be as careful in unsheathing the sword of Justice against them.
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But their boldnesse, not waining, but daily encreasing, makes me almost say, as it followeth in the oratour, habemus inclusum, in tabulis, tanquam gladium in vaginâ reconditū.
But their boldness, not waining, but daily increasing, makes me almost say, as it follows in the orator, habemus inclusum, in Tables, tanquam Gladium in vaginâ reconditū.
as long as the whoredomes of the Romish Iezabel, and her witchcrafts, and inchanting cups, wherewith shee withdraweth the people from their obedience to their Soveraigne,
as long as the whoredoms of the Romish Jezebel, and her witchcrafts, and enchanting cups, wherewith she withdraweth the people from their Obedience to their Sovereign,
not out of any spleene to any particular person whosoever (hee that seeth the thoughts of my heart, knowes that I lie not) but for the loue of the truth, the zeale of Gods glory, the integritie of my conscience,
not out of any spleen to any particular person whosoever (he that sees the thoughts of my heart, knows that I lie not) but for the love of the truth, the zeal of God's glory, the integrity of my conscience,
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that if hee shall with proud Phaeton in the Poet, boast that Apollo, God is his father, hee might presently call to minde, that poore Clymene, the earth is his mother;
that if he shall with proud Phaeton in the Poet, boast that Apollo, God is his father, he might presently call to mind, that poor Clymene, the earth is his mother;
And yet I knowe not how it comes to passe, but I am sure it is true, that many in autoritie resemble the dust in no property better then one, that as the dry dust in the streets, is with every blast of wind blowne aloft into the aire:
And yet I know not how it comes to pass, but I am sure it is true, that many in Authority resemble the dust in no property better then one, that as the dry dust in the streets, is with every blast of wind blown aloft into the air:
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yet with the wings of pride and arrogancie would needs soare vp into heaven, and care little for resembling their elder brother, the second Adam, who tooke vpō him our weaknesse, that wee might bee strengthned:
yet with the wings of pride and arrogancy would needs soar up into heaven, and care little for resembling their elder brother, the second Adam, who took upon him our weakness, that we might be strengthened:
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Our father hath eaten a sower grape, and his childrens teeth are set on edge. Our grādfather for eating of the forbidden tree, had this sentence denounced against him;
Our father hath eaten a sour grape, and his Children's teeth Are Set on edge. Our grandfather for eating of the forbidden tree, had this sentence denounced against him;
Those gr•at and mightie Gods of the earth, wh•ch cloath themselues in purple, and fine linnen, and dwell in houses of Cedar, and adde house to house, and land to land, as if the way to heaven laid all by land, haue a time appointed them,
Those gr•at and mighty God's of the earth, wh•ch cloth themselves in purple, and fine linen, and dwell in houses of Cedar, and add house to house, and land to land, as if the Way to heaven laid all by land, have a time appointed them,
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You which sit on the seat of iudgemēt, whom the Lord hath so highly extolled as to bee called Gods, you haue your daies numbred, your months determined, your bounds appointed which yee cannot passe.
You which fit on the seat of judgement, whom the Lord hath so highly extolled as to be called God's, you have your days numbered, your months determined, your bounds appointed which ye cannot pass.
Were yee wiser then Solomon, stronger then Sampson, richer the• Iob, mightier then the greatest mo•arch of the earth, faithfuller in your places then Samuel, that faithfull Iudge of Israel; Ire tamen restat Numa quò devenit & Ancus. This must be the conclusion;
Were ye Wiser then Solomon, Stronger then Sampson, Richer the• Job, Mightier then the greatest mo•arch of the earth, faithfuller in your places then Samuel, that faithful Judge of Israel; Ire tamen restat Numa quò devenit & Ancus. This must be the conclusion;
Yee must die as men, and yeeld your bodies to deathes sergeant, to be kept prisoners in the dungeon of the earth, till the great and generall Assises that shal be holden by our Saviour Christ, in the cloudes of the skie, at the last day.
Ye must die as men, and yield your bodies to deaths Sergeant, to be kept Prisoners in the dungeon of the earth, till the great and general Assizes that shall be held by our Saviour christ, in the Clouds of the sky, At the last day.
Alexander, when by his followers hee was called a God, forgot that he was to die as a man, till by a poysoned arrow hee was put in minde of his mortalitie,
Alexander, when by his followers he was called a God, forgotten that he was to die as a man, till by a poisoned arrow he was put in mind of his mortality,
And shortly after hee perceiued it with a witnesse, when he was poisoned by Antipater, and then inclosed in a small parcell of ground, whose aspiring minde the whole world could not fill.
And shortly After he perceived it with a witness, when he was poisoned by Antipater, and then enclosed in a small parcel of ground, whose aspiring mind the Whole world could not fill.
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& gaue such an excellent charge, that the people cryed, — non vox hominem sonat — It is the voice of God, and not of man, immediatly after proued neither God nor man.
& gave such an excellent charge, that the people cried, — non vox hominem Sonnet — It is the voice of God, and not of man, immediately After proved neither God nor man.
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Not much vnlike was the old practise of the Egyptians, who when their Princes went to banquet, vsed to beare before them the picture of a dead man, to put them in mind of their mortalitie.
Not much unlike was the old practice of the egyptians, who when their Princes went to banquet, used to bear before them the picture of a dead man, to put them in mind of their mortality.
24 Seeing then that yee must die, study to haue your accounts in readinesse, that whensoever t•e Lord shal cal you hence, he may finde you provided ▪ Be faithful in those high •oon•es wherein God hath placed you.
24 Seeing then that ye must die, study to have your accounts in readiness, that whensoever t•e Lord shall call you hence, he may find you provided ▪ Be faithful in those high •oon•es wherein God hath placed you.
Doe nothing but what God commands you, and the testimony of a good conscience will warrant to be lawfull, remembring that yee m•st one day (God knowes howe soone that day will come) be summoned to appeare before the common Iudge of all flesh;
Doe nothing but what God commands you, and the testimony of a good conscience will warrant to be lawful, remembering that ye m•st one day (God knows how soon that day will come) be summoned to appear before the Common Judge of all Flesh;
nor moved with friends, nor allured by flatterers, nor perswaded by the importunity of intreaters, to depart an haires breadth frō the course of iustice:
nor moved with Friends, nor allured by Flatterers, nor persuaded by the importunity of intreaters, to depart an hairs breadth from the course of Justice:
And when your so•l•s shall be removed from those earthly co•••ges wherin they now dwel, they shalbe tr••••ted 〈 ◊ 〉 •verlasting habitations, and received with this ioyfull, and comfortable welcome:
And when your so•l•s shall be removed from those earthly co•••ges wherein they now dwell, they shall tr••••ted 〈 ◊ 〉 •verlasting habitations, and received with this joyful, and comfortable welcome:
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yea as much as in you lyeth, yee take his godhead from him, & make him who is the trueth from everlasting, to be all one with the devill, who is a lyar from the beginning.
yea as much as in you lies, ye take his godhead from him, & make him who is the truth from everlasting, to be all one with the Devil, who is a liar from the beginning.
26 You, whose profession is to opē the causes in controversie, & by your knowledge in the laws to distinguish between right and wrong, truth and falshood, remember that ye must die.
26 You, whose profession is to open the Causes in controversy, & by your knowledge in the laws to distinguish between right and wrong, truth and falsehood, Remember that you must die.
by whose meanes especially it is effected, that our courts, do too much resemble the Lyons den, which howsoever other beasts in simplicity went flocking on heapes vnto,
by whose means especially it is effected, that our Courts, do too much resemble the Lyons den, which howsoever other beasts in simplicity went flocking on heaps unto,
yet the foxe, that found by experience how others sped, durst not come neere it. — Quia me vestigia te•r••t (said shee) Omnia te adversum spectantia nulla retrorsum.
yet the fox, that found by experience how Others sped, durst not come near it. — Quia me vestigia te•r••t (said she) Omnia te adversum spectantia nulla retrorsum.
Procrastinations, & vnnecessary delaies, for filling of the lawyers coffers, and pilling of the poore clients, is a fault which I haue glanced at heretofore,
Procrastinations, & unnecessary delays, for filling of the Lawyers coffers, and pilling of the poor Clients, is a fault which I have glanced At heretofore,
too many of our solliciters, atturnies, & learned scribes, are merely carnal & sold vnder sin, vsing it not to that end for which it is ordeined, the glory of God,
too many of our solicitors, attorneys, & learned Scribes, Are merely carnal & sold under since, using it not to that end for which it is ordained, the glory of God,
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But where it plainely appeares to be nought indeed, by nimblenesse of wit, and volubility of tongue, to smooth it over with colourable probabilities, thereby (as far as thou canst) to giue the truth an overthrow, this is but to guild over a rotten post, to call good evill, and evill good, to let loose Barabbas, and destroy Iesus, to make the devill, who is a feend of darknes, to appeare in the likenes of an angell of light, and therefore worse then nought.
But where it plainly appears to be nought indeed, by nimbleness of wit, and volubility of tongue, to smooth it over with colourable probabilities, thereby (as Far as thou Canst) to give the truth an overthrow, this is but to guild over a rotten post, to call good evil, and evil good, to let lose Barabbas, and destroy Iesus, to make the Devil, who is a fiend of darkness, to appear in the likeness of an angel of Light, and Therefore Worse then nought.
or because others doe ioine with them, and make it a common quarrell, or because they loue ( Salamander - like) to bee broyling in the fire of contention, can by no meanes bee disswaded from their wicked enterprise.
or Because Others do join with them, and make it a Common quarrel, or Because they love (Salamander - like) to be broiling in the fire of contention, can by no means be dissuaded from their wicked enterprise.
This matter so wickedly, & mischievously begun, one counsellour or other, (that loues (with the eele-catchers in the olde comedie) to bee fishing in muddie waters,
This matter so wickedly, & mischievously begun, one counselor or other, (that loves (with the Eel-catchers in the old comedy) to be fishing in muddy waters,
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Hee must prolong iudgment, and deferre the matter frō one day to an other, from one tearme to an other, from one yeare to an other, from one court to an other;
He must prolong judgement, and defer the matter from one day to an other, from one term to an other, from one year to an other, from one court to an other;
Well were it for the cōmonwealth if such seditious quarrellers, and make-bates were by some severe punishment, taught not to delude iustice, and oppresse the truth:
Well were it for the commonwealth if such seditious quarrellers, and Makebates were by Some severe punishment, taught not to delude Justice, and oppress the truth:
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If my words do sound harshly in the eares of some of my hearers, I must say of them as Hierom saith of some in his epistle to Rusticus: dum mihi irascūtur, suam indicant conscientiam, multo { que } peiùs de se, quàm de me iudicant.
If my words do found harshly in the ears of Some of my hearers, I must say of them as Hieronymus Says of Some in his epistle to Rusticus: dum mihi irascūtur, suam indicant conscientiam, Much { que } peiùs de se, quàm de me judicant.
If they be offended with me, they bewray their own guilty consciences, and haue a farre worse opinion of themselues, then they haue of me. I name none; I know none.
If they be offended with me, they bewray their own guilty Consciences, and have a Far Worse opinion of themselves, then they have of me. I name none; I know none.
but to helpe every man to his right, to cut away strife and contention, and to restore peace and vnitie in the cōmon-wealth, that all the members of the body politicke may be of one heart, and one soule.
but to help every man to his right, to Cut away strife and contention, and to restore peace and unity in the commonwealth, that all the members of the body politic may be of one heart, and one soul.
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Remember that our God is called the God of peace, his Gospell, the Gospell of peace, his ministers the Ambassadours of peace; his naturall sonne, the author of peace, his adopted sonnes, the children of peace: if then yee will bee the sonnes of the most highest, your endeavour must be this, to preserue the vnitie of the spirit in the bond of peace.
remember that our God is called the God of peace, his Gospel, the Gospel of peace, his Ministers the ambassadors of peace; his natural son, the author of peace, his adopted Sons, the children of peace: if then ye will be the Sons of the most highest, your endeavour must be this, to preserve the unity of the Spirit in the bound of peace.
Finally to speake vnto all (and so to make an end of all) seeing that we are all tenants at will, and must be thrust out of the doores, of these earthly tabernacles, whensoever it shal please our great landlord to call vs hence:
Finally to speak unto all (and so to make an end of all) seeing that we Are all tenants At will, and must be thrust out of the doors, of these earthly Tabernacles, whensoever it shall please our great landlord to call us hence:
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when the time of his departing is at hand say with the blessed Apostle, I haue fought a good fight, and haue finished my course. I haue kept the faith;
when the time of his departing is At hand say with the blessed Apostle, I have fought a good fight, and have finished my course. I have kept the faith;
