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1. Cor. 12. 25 Least there should be any diuision in the body, but that the members should haue the same care one for another.
1. Cor. 12. 25 Least there should be any division in the body, but that the members should have the same care one for Another.
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26 Therefore if one member suffer, all suffer with it: if one member be had in honour, all the members reioyce with it.
26 Therefore if one member suffer, all suffer with it: if one member be had in honour, all the members rejoice with it.
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27 Now yee are the body of Christ, and members for your part.
27 Now ye Are the body of christ, and members for your part.
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THe Apostle S. Paul hauing planted a church at Corinth, and now labouring with the glad tidings of the Gospel, to lightē the hearts of the Philippians,
THe Apostle S. Paul having planted a Church At Corinth, and now labouring with the glad tidings of the Gospel, to lighten the hearts of the Philippians,
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or (as some thinke) the Ephesians, who sate in darkenesse and shadow of death:
or (as Some think) the Ephesians, who sat in darkness and shadow of death:
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absent from Corinth in bodie, though present in spirite;
absent from Corinth in body, though present in Spirit;
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in the meane time it is not credible, what tares the enuious man sowed in the Lordes field, among the Lordes wheate,
in the mean time it is not credible, what tares the envious man sowed in the lords field, among the lords wheat,
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neither how many rauening wolues entred, not sparing the flocke.
neither how many ravening wolves entered, not sparing the flock.
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Hence there arose in their religion, in some, Apostasie and falling from God, starting a side like a broken bow:
Hence there arose in their Religion, in Some, Apostasy and falling from God, starting a side like a broken bow:
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in some others there were itching eares, and desire of nouelties: In their liues, singular iniquitie and wickednesse:
in Some Others there were itching ears, and desire of novelties: In their lives, singular iniquity and wickedness:
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in their sacraments, intollerable corruption and prophanation:
in their Sacraments, intolerable corruption and profanation:
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in euery thing studie of partes and contention, so as one held of Paul, another of Apollos, another of Cephas:
in every thing study of parts and contention, so as one held of Paul, Another of Apollos, Another of Cephas:
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and, that which in this place did of all other most miserablie vexe the Church,
and, that which in this place did of all other most miserably vex the Church,
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and threatned as it were an vtter ruine, the greater, and men of more excellent gifts, cōtemned them of meaner gifts, insulting ouer them, pleasing themselues aboue measure, in loue and liking with their owne excellencie:
and threatened as it were an utter ruin, the greater, and men of more excellent Gifts, contemned them of meaner Gifts, insulting over them, pleasing themselves above measure, in love and liking with their own excellency:
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on the other side, they on whom God had bestowed gifts in smaller measure, enuied their superiors, repined to liue vnder their subiection,
on the other side, they on whom God had bestowed Gifts in smaller measure, envied their superiors, repined to live under their subjection,
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nay, they found fault with God himselfe, as though hee had not in due portion distributed his blessings.
nay, they found fault with God himself, as though he had not in due portion distributed his blessings.
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The Apostle in this similitude of the members of the body, goeth about as a good Phisition to heale this disease, shewing that no member, no not the least, not the meanest, is to be contemned,
The Apostle in this similitude of the members of the body, Goes about as a good physician to heal this disease, showing that no member, no not the least, not the Meanest, is to be contemned,
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nay, proouing that the meanest members and of least accompt, are most to be honoured. Euery man must walke in his calling contentedly:
nay, proving that the Meanest members and of least account, Are most to be honoured. Every man must walk in his calling contentedly:
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Non omnes possumus esse Caesares, saieth hee.Non omnes possumus esse Caesares, Saith he.
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They that brought not golde, nor siluer, nor precious stones to the building of the temple,
They that brought not gold, nor silver, nor precious stones to the building of the temple,
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yet did good offices, if they brought but wood or stone.
yet did good Offices, if they brought but wood or stone.
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If we cannot attaine to be in primis, to haue the first gole, yet is it praise woorthy if we may haue the second or the third.
If we cannot attain to be in Primis, to have the First goal, yet is it praise worthy if we may have the second or the third.
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In the building of the temple, they that laid the foundations, nay, that digged places to lay the first stone in, that hewed and squared the stone and timber, were of lesse reputation and account,
In the building of the temple, they that laid the foundations, nay, that dug places to lay the First stone in, that hewed and squared the stone and timber, were of less reputation and account,
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then those that carued & gilded the temple: yet was the others worke and labour far more necessarie.
then those that carved & gilded the temple: yet was the Others work and labour Far more necessary.
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They that till the land and sow the seed, that thresh and grind the corne, are of lesse reckoning and estimation,
They that till the land and sow the seed, that thresh and grind the corn, Are of less reckoning and estimation,
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then those that liue in princes courts: yet is their labour and seruice farre more needfull.
then those that live in Princes Courts: yet is their labour and service Far more needful.
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In mans body the soueraigntie is the heads: the eies, and eares, as in place, so in dignitie excell the handes and feete:
In men body the sovereignty is the Heads: the eyes, and ears, as in place, so in dignity excel the hands and feet:
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yet cannot the eye say to the hand, I haue no need of thee, nor the head agayne to the feete, I haue no need of you.
yet cannot the eye say to the hand, I have no need of thee, nor the head again to the feet, I have no need of you.
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Yea much rather those members of the body which seeme to be more feeble, are more necessarie. Yea much rather those members of the body which seem to be more feeble, Are more necessary.
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And vpon those members of the body which we thinke most vnhonest, put wee more honestie on, And upon those members of the body which we think most unhonest, put we more honesty on,
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and our vncomely partes haue more comelines on. and our uncomely parts have more comeliness on.
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For our comely partes need it not, but God hath tempered the body together, and hath giuen the more honour to that part which lacked. For our comely parts need it not, but God hath tempered the body together, and hath given the more honour to that part which lacked.
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And that (as it is in my text) least there should be any diuision in the body. &c. And that (as it is in my text) least there should be any division in the body. etc.
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This is then the Apostles scope & drift, that as there is great difference betwene the members of the bodie,
This is then the Apostles scope & drift, that as there is great difference between the members of the body,
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whether we respect the placing of them in the body, or their force or dignitie, yet none can lacke anothers helpe and ministerie:
whither we respect the placing of them in the body, or their force or dignity, yet none can lack another's help and Ministry:
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so in the church, they who are as heads or eies, that is, the chief, may not contemne the hands & feete, that is, the meanest,
so in the Church, they who Are as Heads or eyes, that is, the chief, may not contemn the hands & feet, that is, the Meanest,
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but must giue them the more honour:
but must give them the more honour:
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and on the other side, they that are the handes and feete, that is, the lowest and meanest, must not take vnto them the honour of the head,
and on the other side, they that Are the hands and feet, that is, the lowest and Meanest, must not take unto them the honour of the head,
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neither must murmure against it, and that therefore, least there should bee any diuision in the body,
neither must murmur against it, and that Therefore, lest there should be any division in the body,
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but that as members they ought to haue the same care one for an other.
but that as members they ought to have the same care one for an other.
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Great was the occasion that mooued the Apostle to vse this similitude, whereby he laid open their vaine & fruitlesse contention:
Great was the occasion that moved the Apostle to use this similitude, whereby he laid open their vain & fruitless contention:
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so as that if they were not blind, they might see their owne folly, and waxe wise,
so as that if they were not blind, they might see their own folly, and wax wise,
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& euery man esteeme & iudge of himself according to his place & conditiō, whereunto the lord hath called him.
& every man esteem & judge of himself according to his place & condition, whereunto the lord hath called him.
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And I would to god we had not now a greater cause, & might not make a more iust complaint then S. Paul might.
And I would to god we had not now a greater cause, & might not make a more just complaint then S. Paul might.
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As in a cōmon fire euery mā bringeth somwhat with him, either water to quench, or somewhat els to helpe, no man at such a time standeth idle;
As in a Common fire every man brings somewhat with him, either water to quench, or somewhat Else to help, no man At such a time Stands idle;
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so I at this time, and in this place, doe bring to you this saying of the Apostle.
so I At this time, and in this place, do bring to you this saying of the Apostle.
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Least there should be diuision in the body, let the members haue the same care one for another. lest there should be division in the body, let the members have the same care one for Another.
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If one member suffer, all suffer with it, if one member be had in honor, al reioice with it. If one member suffer, all suffer with it, if one member be had in honour, all rejoice with it.
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In handing whereof, I purpose by Gods assistance, and your patience, to followe the diuision that Chrysost. in his 31. homilie on this epistle, & on these words maketh. Tria igitur hîc flagitauit Apostolus: Ne scindantur, sed penitissimè copulentur: ex aequo sibi prospiciant: quicquid incidat, commune putent.
In handing whereof, I purpose by God's assistance, and your patience, to follow the division that Chrysostom in his 31. homily on this epistle, & on these words makes. Tria igitur hîc flagitauit Apostles: Ne scindantur, sed penitissimè copulentur: ex Aequo sibi prospiciant: quicquid incidat, commune putent.
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The Apostle hath required (saith he) three things: first, that they be not rent or diuided among themselues, but most firmely coupled together,
The Apostle hath required (Says he) three things: First, that they be not rend or divided among themselves, but most firmly coupled together,
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and that in these wordes, lest there should be any diuision in the body.
and that in these words, lest there should be any division in the body.
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Secondly, that the members should haue a mutuall care one for another, and that in these wordes, that the members should haue the same care one for another.
Secondly, that the members should have a mutual care one for Another, and that in these words, that the members should have the same care one for Another.
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Thirdly, that they should accompt that all things that happened to one, were common to all, and that in these wordes:
Thirdly, that they should account that all things that happened to one, were Common to all, and that in these words:
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Therefore if one member suffer, all the members suffer with it: if one be had in honour, all reioyce with it. Therefore if one member suffer, all the members suffer with it: if one be had in honour, all rejoice with it.
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First here is a prohibition, Let there be no faction or diuision among you:
First Here is a prohibition, Let there be no faction or division among you:
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then, a mutual care, Let the members haue not onely a care, but the same care, one for another:
then, a mutual care, Let the members have not only a care, but the same care, one for Another:
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thirdly, not onely a care is commanded, but a commiseration, If one member suffer, al the rest suffer with it, &c.
Thirdly, not only a care is commanded, but a commiseration, If one member suffer, all the rest suffer with it, etc.
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And lastly, if the time will suffer, shall be added the explication and application of the Apostles similitude in the wordes following:
And lastly, if the time will suffer, shall be added the explication and application of the Apostles similitude in the words following:
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Ye are the bodie of Christ, and members in part. You Are the body of christ, and members in part.
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The first part.
The First part.
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Lest there should be any diuision in the body, &c. Nature the common parent of vs all, who (as Philosophie teacheth) doth nothing in vaine,Lest there should be any division in the body, etc. Nature the Common parent of us all, who (as Philosophy Teaches) does nothing in vain,
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albeit that all her motions be by contraries; and that in this great and wide world, wherein there is wonderful and strange variety,
albeit that all her motions be by contraries; and that in this great and wide world, wherein there is wondered and strange variety,
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yet hath she so tempered and mingled all things, that there is not onely not any diuision and discord,
yet hath she so tempered and mingled all things, that there is not only not any division and discord,
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but (if we beleeue some Philosophers) such and so sweete a harmony, that,
but (if we believe Some Philosophers) such and so sweet a harmony, that,
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as he saith of vertue, if it might be seene with bodily eies, it would stirre vp incredible loue thereof:
as he Says of virtue, if it might be seen with bodily eyes, it would stir up incredible love thereof:
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so if this harmonie might be heard with our outward senses, it would not only rauish vs more then the sweete Syrene songs,
so if this harmony might be herd with our outward Senses, it would not only ravish us more then the sweet Syrene songs,
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(4) part (DIV2)
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but woulde replenish vs with an vnspeakeable kind of pleasure, fitter for the heauenly gods (as they thinke) then for earthly men.
but would replenish us with an unspeakable kind of pleasure, fitter for the heavenly God's (as they think) then for earthly men.
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In this litle world, this tabernacle of our bodies, this microcosmos, albeit it consist altogether of contrarie elements,
In this little world, this tabernacle of our bodies, this Microcosm, albeit it consist altogether of contrary elements,
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and of those whereof euery one seeketh to destroy another, and that by most contrarie qualities,
and of those whereof every one seeks to destroy Another, and that by most contrary qualities,
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as the extremities of heate, colde, moisture, and drought:
as the extremities of heat, cold, moisture, and drought:
c-acp dt n2 pp-f n1, j-jn, n1, cc n1:
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and albeit there be neuer any peace or rest, vntill (as Aristotle teacheth) there be elementum praedominans, a prędominant element that ruleth all the rest:
and albeit there be never any peace or rest, until (as Aristotle Teaches) there be Elementum praedominans, a prędominant element that Ruleth all the rest:
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yet al the rest so serue and obey it, so consent all to the good of the bodie, the water asswaging the extremitie of the fire, the fire warming the coldnes of the water,
yet all the rest so serve and obey it, so consent all to the good of the body, the water assuaging the extremity of the fire, the fire warming the coldness of the water,
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and so of the rest, euery one abating others exceedings, euery one supplying others wants, that albeit (as is in the prouerbe) nothing be more contrarie then fire and water, heate and colde:
and so of the rest, every one abating Others exceedings, every one supplying Others Wants, that albeit (as is in the proverb) nothing be more contrary then fire and water, heat and cold:
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yet as Physitions of diuers deadly poisons make one wholesome medicine, and as Bees of diuers noisome flowers make one sweete honie,
yet as Physicians of diverse deadly poisons make one wholesome medicine, and as Bees of diverse noisome flowers make one sweet honey,
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so nature the best scholemistres, of many contraries hath made one the most sweete and pleasant mixture in the bodie.
so nature the best scholemistres, of many contraries hath made one the most sweet and pleasant mixture in the body.
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And that therefore, lest there should be any diuision in the bodie.
And that Therefore, lest there should be any division in the body.
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In this similitude of the Apostle, albeit the head be placed as the watch-tower, the eies & eares as watchmen, the handes as champions, the shoulders and sides as walles or bulwarkes, the feete as proppes to support,
In this similitude of the Apostle, albeit the head be placed as the watchtower, the eyes & ears as watchmen, the hands as champions, the shoulders and sides as walls or bulwarks, the feet as props to support,
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or as quicke postes to dispatche, the tongue as an Interpretor or Ambassador:
or as quick posts to dispatch, the tongue as an Interpreter or Ambassador:
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yet they all, head, eies, eares, hands and feete, so consent and agree, euery one lending helpe to another, that that which toucheth one, is regarded and cared for of all.
yet they all, head, eyes, ears, hands and feet, so consent and agree, every one lending help to Another, that that which touches one, is regarded and cared for of all.
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Barnarde in his meditations, to shewe howe easily euery man might be directed and amended by himselfe, saith, that euery one hath in his owne house accusatorem, testem, iudicem, an accuser, a witnesse, and a iudge.
Barnard in his meditations, to show how Easily every man might be directed and amended by himself, Says, that every one hath in his own house accusatorem, Testimony, Judge, an accuser, a witness, and a judge.
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Accusat me conscientia, te stis est memoria, ratio iudex. My conscience is mine accuser, my memorie the witnesse, my reason the iudge.Accusat me conscientia, te stis est memoria, ratio Judge. My conscience is mine accuser, my memory the witness, my reason the judge.
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The like hath S. Basill on these wordes, attende tibijpsi, so that farther then to himselfe,
The like hath S. Basil on these words, attend tibijpsi, so that farther then to himself,
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& to his owne house, to his owne conscience, to his owne memorie, to his owne reason, man needes not to seeke, the most certaine censurer of himselfe.
& to his own house, to his own conscience, to his own memory, to his own reason, man needs not to seek, the most certain censurer of himself.
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In like manner the Apostle S. Paule, to make manifest to the Corinthians what a mischiefe contention was in the Church, sendeth them to no other place then to their owne bodies:
In like manner the Apostle S. Paul, to make manifest to the Corinthians what a mischief contention was in the Church, sends them to no other place then to their own bodies:
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as if he should say, If contention and strife can not be betweene the head, eies, handes,
as if he should say, If contention and strife can not be between the head, eyes, hands,
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and feete, without the danger, nay destruction of the whole bodie, much lesse in the Church, vvhich is the bodie of Christ:
and feet, without the danger, nay destruction of the Whole body, much less in the Church, which is the body of christ:
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Ye are the bodie of Christ, and members in part. You Are the body of christ, and members in part.
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This is that leauen which we with the Corinthians must purge out, before we can be svveete bread.
This is that leaven which we with the Corinthians must purge out, before we can be sweet bred.
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These are those workes of darkenes, which we with them must cast off, before we can put on the armour of light.
These Are those works of darkness, which we with them must cast off, before we can put on the armour of Light.
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This is that olde man with his deceaueable lustes, which we must lay aside, before vve can put on the nevv man Christ Iesus, vvhich after God is shaped in righteousnes and true holines.
This is that old man with his deceaueable lusts, which we must lay aside, before we can put on the new man christ Iesus, which After God is shaped in righteousness and true holiness.
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God is charitie, and he that dwelleth in charitie dwelleth in God, and God in him. God is charity, and he that dwells in charity dwells in God, and God in him.
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Our God is the God of peace, our Christ is the prince of peace, his Gospell the Gospell of peace, his Apostles preachers of peace.
Our God is the God of peace, our christ is the Prince of peace, his Gospel the Gospel of peace, his Apostles Preachers of peace.
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The Prophets prophecied of him, that in his daies peace should flourish, the Woolfe and the Lambe, the Leopard and the Kid, the Calfe and the Lyon should dvvell together:
The prophets prophesied of him, that in his days peace should flourish, the Wolf and the Lamb, the Leopard and the Kid, the Calf and the lion should dwell together:
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that they should in his daies turne their svvordes into plovve shares, their launces into sithes or sickles, their speares into spades.
that they should in his days turn their svvordes into blow shares, their lances into Paths or sickles, their spears into spades.
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In his natiuitie the Angels sang peace, Glorie be to God on high, and in earth peace.
In his Nativity the Angels sang peace, Glory be to God on high, and in earth peace.
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His vvhole life vvas an example of peace: euery vvhere pax vobis. His commission to his Apostles, a commission of peace:
His Whole life was an Exampl of peace: every where pax vobis. His commission to his Apostles, a commission of peace:
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Into vvhat house soeuer ye enteter, say, Peace to this house. In his departure hence he left peace, My peace I •••e you, my peace I leaue you.
Into what house soever you enteter, say, Peace to this house. In his departure hence he left peace, My peace I •••e you, my peace I leave you.
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Gregorie Nissen expounding these vvordes, Pater noster qui es in coelis, As oft saith he,
Gregory Nissen expounding these words, Pater Noster qui es in Coelis, As oft Says he,
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as vve say, Our father which art in heauen, so oft vve must remember of vvhat stocke & linage we are,
as we say, Our father which art in heaven, so oft we must Remember of what stock & lineage we Are,
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namely sonnes of the almightie, and whither wee ought to aime and direct all our thoughts and deeds,
namely Sons of the almighty, and whither we ought to aim and Direct all our thoughts and Deeds,
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namely to the highest heauens, where our father dwelleth: otherwise, as bastard children, wee shall beate the aire, and shoote at an vncertaintie.
namely to the highest heavens, where our father dwells: otherwise, as bastard children, we shall beat the air, and shoot At an uncertainty.
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In like maner, as oft as we consider what a God our God is, what a Christ our Christ is, what a Gospel our Gospell is, what Apostles our Apostles were,
In like manner, as oft as we Consider what a God our God is, what a christ our christ is, what a Gospel our Gospel is, what Apostles our Apostles were,
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how that his birth, life, death, and all these, resounded nothing so much as peace:
how that his birth, life, death, and all these, resounded nothing so much as peace:
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so oft (as Chrysostome noteth) we must labour Vt similitudinem patris indicet actus prolis, that is, that we may be fatherlike, that if wee will be coheires with Christ, we (as Cyprian saith) see that we abide in the peace of Christ.
so oft (as Chrysostom notes) we must labour Vt similitudinem patris indicet actus prolis, that is, that we may be fatherlike, that if we will be coheirs with christ, we (as Cyprian Says) see that we abide in the peace of christ.
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For seeing we haue all one and the same father, redeemer, comforter, all one and the same milke of the word, and food of the Sacraments:
For seeing we have all one and the same father, redeemer, comforter, all one and the same milk of the word, and food of the Sacraments:
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Seeing we all inhabite here one and the same vale of miserie, the valley of teares, hauing all one and the same sworne enemie, the olde malicious and canckred serpent:
Seeing we all inhabit Here one and the same vale of misery, the valley of tears, having all one and the same sworn enemy, the old malicious and cankered serpent:
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Seeing there is but one God, one faith, one baptisme:
Seeing there is but one God, one faith, one Baptism:
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Seeing we are all branches of the same vine, drawing all iuice & moisture alike from the same roote, all seruants of the same master, children of the same father,
Seeing we Are all branches of the same vine, drawing all juice & moisture alike from the same root, all Servants of the same master, children of the same father,
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and (as the Apostle saith) all members of the same body: why do we either contemne or contend one with another?
and (as the Apostle Says) all members of the same body: why do we either contemn or contend one with Another?
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Seeing we all runne for one gole, we all wrestle for one garland, we all striue for one crowne, a crowne immarcessible:
Seeing we all run for one goal, we all wrestle for one garland, we all strive for one crown, a crown Immarcessible:
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Seeing as this our Apostle saieth, that by one spirit we are all baptized into one body,
Seeing as this our Apostle Saith, that by one Spirit we Are all baptised into one body,
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whether we bee Iewes or Graecians, whether we bee bound or free, and haue bene all made to drinke of one spirite:
whither we be Iewes or Greeks, whither we be bound or free, and have be all made to drink of one Spirit:
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Why forsake we one another? why despise we (as the Prophet saieth) the sonne of our mother, the sonne of our heauenly father?
Why forsake we one Another? why despise we (as the Prophet Saith) the son of our mother, the son of our heavenly father?
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Chrysostome expounding this place of the Apostle in his 30. homilie on this epistle, saith that the Apostle vsed that word To haue drunke of the same spirite, in most apt and fit maner:
Chrysostom expounding this place of the Apostle in his 30. homily on this epistle, Says that the Apostle used that word To have drunk of the same Spirit, in most apt and fit manner:
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for as we see (saieth he) in gardens, herbes and plants all, although of diuers qualities,
for as we see (Saith he) in gardens, herbs and plants all, although of diverse qualities,
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yet to be all watred with one and the same raine, and all to fructifie and encrease:
yet to be all watered with one and the same rain, and all to fructify and increase:
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so we, although of diuers nations, of diuers callings, yet haue all bin partakers of the same spirit,
so we, although of diverse Nations, of diverse callings, yet have all been partakers of the same Spirit,
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& haue all tasted of the same grace. If therfore one spirit haue fashioned vs all, and haue made vs all one body,
& have all tasted of the same grace. If Therefore one Spirit have fashioned us all, and have made us all one body,
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and fed vs with one & the same heauenly table, haue watred vs all with one heauenly deaw from aboue, which all are to haue drunke of the same spirit:
and fed us with one & the same heavenly table, have watered us all with one heavenly dew from above, which all Are to have drunk of the same Spirit:
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If it haue vnited vs who were before so farre different one from another:
If it have united us who were before so Far different one from Another:
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If the members then make one body, when they all as it were do grow and knit thēselues together:
If the members then make one body, when they all as it were do grow and knit themselves together:
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why dreame we of any the least dissention, the least difference? And a litle after,
why dream we of any the least dissension, the least difference? And a little After,
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albeit the members be many and diuers, yet this is the prerogatiue of the body, to make all those,
albeit the members be many and diverse, yet this is the prerogative of the body, to make all those,
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although many and diuers, yet all one.
although many and diverse, yet all one.
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In like maner, albeit the Christiās be many, scattered farre and wide throughout all the world:
In like manner, albeit the Christiās be many, scattered Far and wide throughout all the world:
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and although (as Tertul. saith) that Christs kingdom is not conteined in any bounds,
and although (as Tertulian Says) that Christ Kingdom is not contained in any bounds,
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as the Germans, Britons, & others are: but whither soeuer you go, his name is beleeued on, & his power stretched out:
as the Germanes, Britons, & Others Are: but whither soever you go, his name is believed on, & his power stretched out:
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& that although ye go to the Indians, to the Moores, or whither soeuer els, euery where you shall find, In the beginning was the word,
& that although you go to the Indians, to the Moors, or whither soever Else, every where you shall find, In the beginning was the word,
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and the word was with God, & that word was God: and the word was with God, & that word was God:
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yet notwithstanding, of al these, although thus far distant, yet while they obserue the vnitie of the spirit in the bōd of peace,
yet notwithstanding, of all these, although thus Far distant, yet while they observe the unity of the Spirit in the bound of peace,
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as of the 5000. in the Acts of the Apostles, there is Cor vnum & anima vna, one heart, one soule.
as of the 5000. in the Acts of the Apostles, there is Cor One & anima Una, one heart, one soul.
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This is the prerogatiue of the Church, to make that they, who are in bodies many and diuers,
This is the prerogative of the Church, to make that they, who Are in bodies many and diverse,
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yet being vnited in spirit, make all one mysticall body vnder their head Iesus Christ. This is that catholike Church which we beleue:
yet being united in Spirit, make all one mystical body under their head Iesus christ. This is that catholic Church which we believe:
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this is that communion of Saints, which not flesh & blood, but our father which is in heauen hath gathered together.
this is that communion of Saints, which not Flesh & blood, but our father which is in heaven hath gathered together.
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This is that body whereof our Apostle here speaketh, whose head is Christ, whose mēbers we are, wherin the Apostle laboureth for agreement & confort,
This is that body whereof our Apostle Here speaks, whose head is christ, whose members we Are, wherein the Apostle Laboureth for agreement & Comfort,
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and that therefore, Least there should be any diuision in the body.
and that Therefore, lest there should be any division in the body.
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Dissention, diuision, is a most miserable thing, whether ye respect the Church, common welth, or priuate families.
Dissension, division, is a most miserable thing, whither you respect the Church, Common wealth, or private families.
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The contention of the Apostles of our Sauiour, sauoured of those things which are of the world and not of God.
The contention of the Apostles of our Saviour, savoured of those things which Are of the world and not of God.
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The dissentions betweene Paul and Barnabas, although the Lord turned all to his greatest glory, yet gaue the Church a shrewd blow, euen in her swadling clothes.
The dissensions between Paul and Barnabas, although the Lord turned all to his greatest glory, yet gave the Church a shrewd blow, even in her swaddling clothes.
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The strife betweene the East and West Churches about the feast of Easter, armed the enemies of both against both.
The strife between the East and West Churches about the feast of Easter, armed the enemies of both against both.
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The quarels betweene Theophilus and Epiphanius, Chrysost. Augustine, Ierome & Ruffinus, caused Christ and his kingdom to be ill spoken of.
The quarrels between Theophilus and Epiphanius, Chrysostom Augustine, Jerome & Ruffinus, caused christ and his Kingdom to be ill spoken of.
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Clem. Alexandrinus Strom. li. 7. saieth, the Heathens were wont to obiect on this maner, Ye Christians dissent among your selues,Clem. Alexandrian Strom. li. 7. Saith, the heathens were wont to Object on this manner, You Christians dissent among your selves,
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and maintaine so many sectes, which although euery one doe chalenge to it selfe the title of Christianitie,
and maintain so many Sects, which although every one do challenge to it self the title of Christianity,
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yet euery one doeth hate & condemne another.
yet every one doth hate & condemn Another.
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For this cause said Chrysostome, wee are become ridiculous both to Iewes and Gentiles, while the Church is rent into a thousand pieces.
For this cause said Chrysostom, we Are become ridiculous both to Iewes and Gentiles, while the Church is rend into a thousand Pieces.
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The familie of Loue in reproch in their writings, call vs the deuided people.
The family of Love in reproach in their writings, call us the divided people.
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Chrysostome on the Actes noteth, that some were woont in his time to say, I would be a Christian,
Chrysostom on the Acts notes, that Some were wont in his time to say, I would be a Christian,
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but I know not to which side to cleaue: The one saieth, I say true: the other saieth, I say true.
but I know not to which side to cleave: The one Saith, I say true: the other Saith, I say true.
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Which if euer it were true in any age, in this of ours is most true.
Which if ever it were true in any age, in this of ours is most true.
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By this wee see many obstinate confirmed in their errour, many weake to be kept backe,
By this we see many obstinate confirmed in their error, many weak to be kept back,
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and many wicked to take occasion hence, to say in their hearts Non est Deus: There is no God.
and many wicked to take occasion hence, to say in their hearts Non est Deus: There is no God.
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For albeit our contention be not so bitter as it was in Poperie among the Dominicans and Franciscans,
For albeit our contention be not so bitter as it was in Popery among the Dominicans and Franciscans,
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and that whole vnholy rable, euery one striuing pro aris & focis, one crying out,
and that Whole unholy rabble, every one striving Pro aris & focis, one crying out,
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Loe here is Christ, another, loe here is Christ, which euery one hath seene in euery angle of euery great temple, at euery sacring of euery masse, all which controuersies Iesuitisme hath almost swalowed vp:
Lo Here is christ, Another, lo Here is christ, which every one hath seen in every angle of every great temple, At every sacring of every mass, all which controversies Jesuitism hath almost swallowed up:
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yet as long as we with the Corinthians, hold one of Paul, another of Apollos, another of Cephas, are we not carnall? doe we not make a rent in the body? I am sory that these things,
yet as long as we with the Corinthians, hold one of Paul, Another of Apollos, Another of Cephas, Are we not carnal? do we not make a rend in the body? I am sorry that these things,
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and greater then these may be spoken of vs. Paul, Apollos, Cephas were excellent men in the church of God, & adorned with most excellent & rare gifts:
and greater then these may be spoken of us Paul, Apollos, Cephas were excellent men in the Church of God, & adorned with most excellent & rare Gifts:
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yet did the apostle reprehend the Corinthiās for depending on them, for diuiding the church for them.
yet did the apostle reprehend the Corinthians for depending on them, for dividing the Church for them.
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If the Apostle might in these our dayes reuiue & see our strife, what itching eares we haue,
If the Apostle might in these our days revive & see our strife, what itching ears we have,
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how we heap vp teachers to our owne liking, how that is holy that wee will,
how we heap up Teachers to our own liking, how that is holy that we will,
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and as long as we like, how like straying sheepe we forsake our owne sheepfold,
and as long as we like, how like straying sheep we forsake our own sheepfold,
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and like foolish chickens flie frō vnder the hens wings, how in this citie sundry assemblies in diuers places are thought far more holy then this daies assemblie,
and like foolish chickens fly from under the hens wings, how in this City sundry assemblies in diverse places Are Thought Far more holy then this days assembly,
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or any other at this place or the like: what may we thinke he would doe or say?
or any other At this place or the like: what may we think he would do or say?
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Be it that they are (which God knoweth they are not) as Paul, Apollos, Cephas:
Be it that they Are (which God Knoweth they Are not) as Paul, Apollos, Cephas:
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yet as long as for them, or by them the church is rent, vntill Paul, Apollos, Cephas (if any such be) take away the scandall, the stumbling blocke, is there not dissention in the body? So long as euery one draweth disciples after him, seeking our owne and not Christes glory:
yet as long as for them, or by them the Church is rend, until Paul, Apollos, Cephas (if any such be) take away the scandal, the stumbling block, is there not dissension in the body? So long as every one draws Disciples After him, seeking our own and not Christ's glory:
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So long as in giuing honour, we go not one before another:
So long as in giving honour, we go not one before Another:
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So long as we giue not due food in due season, but as crowes feed on carrion,
So long as we give not due food in due season, but as crows feed on carrion,
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so we fill our auditors eares with the supposed faults of other men:
so we fill our Auditors ears with the supposed Faults of other men:
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So long as we see not the beame in our own eie, but are euer hagling at the mote in our brothers eie:
So long as we see not the beam in our own eye, but Are ever haggling At the mote in our Brother's eye:
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So long as we put our faults into the hinder part of the wallet, and lie prying into our brethrens which we hang before vs:
So long as we put our Faults into the hinder part of the wallet, and lie prying into our Brothers' which we hang before us:
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So long as we doe nothing but with cursed Cham lay open our fathers nakednes: while we speake not to the heart of Hierusalē:
So long as we do nothing but with cursed Cham lay open our Father's nakedness: while we speak not to the heart of Hierusalē:
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So long we make a schisme, a dissention in the body, so long Christ dwelleth not in our hearts by faith:
So long we make a Schism, a dissension in the body, so long christ dwells not in our hearts by faith:
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So long we may seeme zelous, but not for good.
So long we may seem zealous, but not for good.
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So long we grieue the good spirit of God, wherwith we are sealed against the day of redemption,
So long we grieve the good Spirit of God, wherewith we Are sealed against the day of redemption,
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and heape wrath vnto our selues against the day of wrath.
and heap wrath unto our selves against the day of wrath.
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As oft as I consider a notable fruit of this contention, which is in deed the contempt of the ministerie (& I thinke of it oftentimes) so oft I cannot but tremble at the heauie iudgements which haue befallen so godlesse people.
As oft as I Consider a notable fruit of this contention, which is in deed the contempt of the Ministry (& I think of it oftentimes) so oft I cannot but tremble At the heavy Judgments which have befallen so godless people.
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What befell Mary Moises sister for her murmuring? Chora, Dathan and Abiram that set themselues against Moises? the boyes that mocked olde Elizeus? what became of the holy citie Hierusalem? Niniue, Corinth, Galatia, Ephesus, Colossa, Laodicea,
What befell Marry Moses sister for her murmuring? Chora, Dathan and Abiram that Set themselves against Moses? the boys that mocked old Elisha? what became of the holy City Jerusalem? Nineveh, Corinth, Galatia, Ephesus, Colossae, Laodicea,
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and others, now heapes of stones, now dens and cages for vncleane birdes and beastes,
and Others, now heaps of stones, now dens and cages for unclean Birds and beasts,
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now of Churches planted by the Apostle, become slaues, and bound to Mahomet and infidelitie, are things to all the world manifest,
now of Churches planted by the Apostle, become slaves, and bound to Mahomet and infidelity, Are things to all the world manifest,
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and need not any further explication.
and need not any further explication.
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As oft as I heare men for their age reuerend, for their learning excellent, for their conuersation without iust reprehension, examples of the flocke, elders that rule well, worthie of double honor, to be reprochfully traduced, to be made laughing stocks to men and angels,
As oft as I hear men for their age reverend, for their learning excellent, for their Conversation without just reprehension, Examples of the flock, Elders that Rule well, worthy of double honour, to be reproachfully traduced, to be made laughing stocks to men and Angels,
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and being such as haue left all for Christ, yet to be termed Antichrists, sometime in the pulpit, sometime at your tables, sometime in lewde and shamelesse libels,
and being such as have left all for christ, yet to be termed Antichrists, sometime in the pulpit, sometime At your tables, sometime in lewd and shameless libels,
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and euery where to be handled vnworthily, to be enuied at, that kings haue bene their nursing fathers, and queenes their nursing mothers:
and every where to be handled unworthily, to be envied At, that Kings have be their nursing Father's, and queens their nursing mother's:
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As oft as I behold his platforme, whome I am lothe to name, that personatus histrio Martine, who thirsteth at the ouerthrowe of Bishoprickes,
As oft as I behold his platform, whom I am loath to name, that personatus histrio Martin, who Thirsteth At the overthrown of Bishoprics,
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and Cathedrall Churches, like vnto him that reapeth where he sowed not:
and Cathedral Churches, like unto him that reapeth where he sowed not:
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so oft me thinketh that I see a miserable ruine, first of the Vniuersities, and so consequently of the Church.
so oft me Thinketh that I see a miserable ruin, First of the Universities, and so consequently of the Church.
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It is a thing woorth the marking, that at this day in our Vniuersities many either altogether leaue the Vniuersitie,
It is a thing worth the marking, that At this day in our Universities many either altogether leave the university,
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or if they stay, yet doe shunne the studie of Diuinitie: some studie Physicke, some Lawe, dat Galenus opes, dat Iustinianus honores.
or if they stay, yet do shun the study of Divinity: Some study Physic, Some Law, that Galenus Opens, that Iustinianus honores.
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It is truely said by Cicero, honos alit artes, omnésque incenduntur ad studia gloria, iacéntque ea quae apud quosque improbantur.
It is truly said by Cicero, honos alit arts, omnésque incenduntur ad Studia gloria, iacéntque ea Quae apud quosque improbantur.
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Honour nourisheth artes, and all men are stirred vp to studie with glorie, and those things are left alone which are reproued of all men.
Honour Nourishes arts, and all men Are stirred up to study with glory, and those things Are left alone which Are reproved of all men.
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It is a prophane speech (they say) But no man goeth a warfare at any time at his owne charges.
It is a profane speech (they say) But no man Goes a warfare At any time At his own charges.
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There is a goale for them that runne, and to them that striue, and striue lawfully, there is a crowne prepared.
There is a goal for them that run, and to them that strive, and strive lawfully, there is a crown prepared.
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After seede time there is a haruest. Wee may not mussel the mouth of the oxe that treadeth out ye corne.
After seed time there is a harvest. we may not mussel the Mouth of the ox that treadeth out the corn.
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The Elders that rule well are worthie of double honour:
The Elders that Rule well Are worthy of double honour:
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For if they sowe spirituall things, is it a great matter if they reape temporall things?
For if they sow spiritual things, is it a great matter if they reap temporal things?
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This practise hath already deterred many from the ministerie, & some that haue entred one steppe, it hath caused to leaue their calling,
This practice hath already deterred many from the Ministry, & Some that have entered one step, it hath caused to leave their calling,
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and yer long be, it will cause that fewe will addict themselues to the studie thereof.
and year long be, it will cause that few will addict themselves to the study thereof.
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Although I doubt not that there be in England 7. thousand, that neuer would bowe their knee to Baal, that neuer will take their hand from the plowe, that would followe Christ through good report and ill report, that would accompt all as dung to winne him, men that knowe,
Although I doubt not that there be in England 7. thousand, that never would bow their knee to Baal, that never will take their hand from the plow, that would follow christ through good report and ill report, that would account all as dung to win him, men that know,
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as the Apostle saith, egere & abundare, to lacke and to abounde:
as the Apostle Says, egere & abundare, to lack and to abound:
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For what shall I doubt what they would doe, when I see what they haue done, veterani milites, olde souldiers, nay most valiant captaines:
For what shall I doubt what they would do, when I see what they have done, Veterani Militias, old Soldiers, nay most valiant Captains:
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yet forasmuch as nemo nascitur artifex, no man is borne his craftes master: seeing that Christians are made, not borne, fiunt, non nascuntur Christiani:
yet forasmuch as nemo nascitur artifex, no man is born his crafts master: seeing that Christians Are made, not born, Fluent, non nascuntur Christians:
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seeing men are not nowe immediatly taught of God, but (as the Apostle saith) they must attendere lectioni, attend to reading:
seeing men Are not now immediately taught of God, but (as the Apostle Says) they must attendere lectioni, attend to reading:
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and forasmuch as the parents hand and heade is chiefe in the education of this childe, whose endeuour for the most part is to leaue them a name to posteritie here vpon earth:
and forasmuch as the Parents hand and head is chief in the education of this child, whose endeavour for the most part is to leave them a name to posterity Here upon earth:
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what can we thinke to be the ende of this? I might vse many examples to this purpose:
what can we think to be the end of this? I might use many Examples to this purpose:
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I will onely shewe you this one.
I will only show you this one.
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There is a notable storie recorded of the mother and of the sonnes of Zebede, the mother of an holie kinred:
There is a notable story recorded of the mother and of the Sons of Zebedee, the mother of an holy kindred:
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if any were, it is like she and hers were well taught;
if any were, it is like she and hers were well taught;
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the children the seede of the faithfull, she asketh, they aske, shee asketh that her sonnes may sit the one on the right hand, the other on the left;
the children the seed of the faithful, she asks, they ask, she asks that her Sons may fit the one on the right hand, the other on the left;
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The Apostles Iames and Iohn, the sonnes of Thunder, elected by Christ to that place, taught by God, they make the same request,
The Apostles James and John, the Sons of Thunder, elected by christ to that place, taught by God, they make the same request,
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as the answere, You know not what ye aske, manifestly sheweth.
as the answer, You know not what you ask, manifestly shows.
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Nowe if so good a mother, as the mother of the sonnes of Zebede, make this suite for her sonnes already elected, already possessed of the Apostleship:
Now if so good a mother, as the mother of the Sons of Zebedee, make this suit for her Sons already elected, already possessed of the Apostleship:
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if the Apostles, touched (no doubt) with a good measure of Gods spirite (for they had left all they had,
if the Apostles, touched (no doubt) with a good measure of God's Spirit (for they had left all they had,
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and followed him) yet dreamed of an earthly kingdom: what shal vve thinke that animalis homo, the carnal man vvill doe?
and followed him) yet dreamed of an earthly Kingdom: what shall we think that Animalis homo, the carnal man will do?
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Surely in this case Demas vvill forsake tvventie Paules, and the yong man in the Gospell,
Surely in this case Demas will forsake tvventie Paul's, and the young man in the Gospel,
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although he vvill bragge of doing all things commanded him, and that from his youth,
although he will brag of doing all things commanded him, and that from his youth,
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yet if it come to suffer affliction vvith Christ, nay if it be but to sell all and follovv him, vvill depart from him sad and heauie.
yet if it come to suffer affliction with christ, nay if it be but to fell all and follow him, will depart from him sad and heavy.
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The parents gather for their children, not the children for their parents.
The Parents gather for their children, not the children for their Parents.
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What parent vvill gather miserie, beggerie? Who vvill lay out these deare pledges to reproche and ignominie?
What parent will gather misery, beggary? Who will lay out these deer pledges to reproach and ignominy?
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The best mother must yeelde to the mother of the sonnes of Zebede: the best schollers that are, are inferiour to Iames and Iohn:
The best mother must yield to the mother of the Sons of Zebedee: the best Scholars that Are, Are inferior to James and John:
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yet both mother and sonnes, desire the right and left hand.
yet both mother and Sons, desire the right and left hand.
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What may wee then thinke of our tender plantes, our yong nouices, that may be turned into what their parents will? who as in duetie they are bound, depend wholy on their parents care and prouidence.
What may we then think of our tender plants, our young Novices, that may be turned into what their Parents will? who as in duty they Are bound, depend wholly on their Parents care and providence.
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Phisitions when they deliuer any pils, or the like medicines, to prouide that they might not offend, either the taste with bitternes,
Physicians when they deliver any pills, or the like medicines, to provide that they might not offend, either the taste with bitterness,
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or the sight with the vnpleasantnes of the matter, wrappe them commonly in gold or sugar,
or the sighed with the unpleasantness of the matter, wrap them commonly in gold or sugar,
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and so draw on the patient to receiue the medicine:
and so draw on the patient to receive the medicine:
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euen so in the worke of the ministerie, Christian Magistrates as good Phisitions, to stirre men vp to that calling, whereunto vix quisque idoneus, scarse any man is fit, haue wrapped the outsides thereof in golde or sugar, that is with recompence after long labours,
even so in the work of the Ministry, Christian Magistrates as good Physicians, to stir men up to that calling, whereunto vix Quisque Idoneus, scarce any man is fit, have wrapped the outsides thereof in gold or sugar, that is with recompense After long labours,
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whereas in deede within, if men duely wey the burthen thereof, there is nothing but that which is heauie and bitter.
whereas in deed within, if men duly weigh the burden thereof, there is nothing but that which is heavy and bitter.
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In poperie the chiefest families were drawen hereunto, in hope to make their children Cardinals, Bishops,
In popery the chiefest families were drawn hereunto, in hope to make their children Cardinals, Bishops,
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and great men, and with vs it was vsuall;
and great men, and with us it was usual;
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and in Fraunce it is in euery second brother, almost in euery great house, & surely many among vs did it of a zeale, although it were but blind.
and in France it is in every second brother, almost in every great house, & surely many among us did it of a zeal, although it were but blind.
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But what shall I say of these, that vnder pretence to reforme, seeke to ouerthrowe all, abusing the zeale and credulitie of the simple? who among them hath with Anna dedicated her one Samuel to serue the Lorde,
But what shall I say of these, that under pretence to reform, seek to overthrown all, abusing the zeal and credulity of the simple? who among them hath with Anna dedicated her one Samuel to serve the Lord,
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or once to encounter the common enemies?
or once to encounter the Common enemies?
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To speake what I thinke, and to speake my conscience freely, they that with Martine seeke the ouerthrow of all, doe offer sacrifice to their god their owne bellie:
To speak what I think, and to speak my conscience freely, they that with Martin seek the overthrow of all, do offer sacrifice to their god their own belly:
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and although they would seeme the most sincere, yet in this seeking after the church spoiles, they are in deed the greatest idolators, seruing their god Mammon.
and although they would seem the most sincere, yet in this seeking After the Church spoils, they Are in deed the greatest Idolaters, serving their god Mammon.
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And these are they that stirre vp these tragedies, men whome nothing can satisfie, and yet they enuie the ministerie,
And these Are they that stir up these tragedies, men whom nothing can satisfy, and yet they envy the Ministry,
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if without them or their charges, by the Lordes blessing they may liue.
if without them or their charges, by the lords blessing they may live.
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If Ananias and Saphira for keeping backe but halfe that which was their owne, were stroken stone dead;
If Ananias and Sapphira for keeping back but half that which was their own, were stroken stone dead;
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what may they looke for, that to reape where they sowed not, seeke to ouerthrowe all?
what may they look for, that to reap where they sowed not, seek to overthrown all?
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The deuill also plaieth his part in this tragedie.
The Devil also playeth his part in this tragedy.
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For as Pharao thought that there could be no more ready way to destroy Gods people,
For as Pharaoh Thought that there could be no more ready Way to destroy God's people,
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then by killing their male children:
then by killing their male children:
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so the deuill seeing in the Primitiue Church, that some resisted vnto blood, and that some others most notable men,
so the Devil seeing in the Primitive Church, that Some resisted unto blood, and that Some Others most notable men,
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as Cranmer sometime Archbishop of Canterburie, Ridlie Bishop of this See, Latimer Bishop of Worcester, Hooper Bishop of Glocester, Farrer Bishop of S. Dauis, Bradford, Saunders, Philpot,
as Cranmer sometime Archbishop of Canterbury, Ridley Bishop of this See, Latimer Bishop of Worcester, Hooper Bishop of Gloucester, Farrer Bishop of S. Davis, Bradford, Saunders, Philpot,
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and others, in the middest of the flames to haue giuen testimonie to the Lorde Iesus:
and Others, in the midst of the flames to have given testimony to the Lord Iesus:
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and albeit he see and perceaue, that by our contention hee hath profited much:
and albeit he see and perceive, that by our contention he hath profited much:
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yet seeing not all things to succeede after his minde, he returneth ad ingenium Pharaonis, to kill the male children of the Hebrewes, euen in their swadling cloutes:
yet seeing not all things to succeed After his mind, he returns and ingenium Pharaonis, to kill the male children of the Hebrews, even in their swaddling clouts:
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that is, by taking away the reward of their labour and studies, to drawe men by litle and litle from the studie of Diuinitie,
that is, by taking away the reward of their labour and studies, to draw men by little and little from the study of Divinity,
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and so to make their desire and zeale lesse earnest.
and so to make their desire and zeal less earnest.
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For although there be nowe many (the Lord be praised) that can and dare meete this enemie in the gappe:
For although there be now many (the Lord be praised) that can and Dare meet this enemy in the gap:
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yet he hopeth for a day, and that yer long be, when there shall be none to barke at the wolfe when he commeth.
yet he Hopes for a day, and that year long be, when there shall be none to bark At the wolf when he comes.
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Principijs obstat, he seeketh to hinder the very beginnings.Principijs obstat, he seeks to hinder the very beginnings.
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Dum seges in herba est, while the corne is in the blade and greene, he maketh readie both sieth and sickle.Dum sedges in herba est, while the corn is in the blade and green, he makes ready both sieth and fickle.
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He indeuoureth to stoppe and choke the first springs, before they breake out into any streames.
He endeavoureth to stop and choke the First springs, before they break out into any streams.
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His care is to writhe and wrest the trees, while they be but yong, before they get either toppe, roote, or great strength.
His care is to writhen and wrest the trees, while they be but young, before they get either top, root, or great strength.
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This mysterie of iniquitie hath not now first begun to worke and shewe it selfe; nay, it hath bene seene and noted in all ages:
This mystery of iniquity hath not now First begun to work and show it self; nay, it hath be seen and noted in all ages:
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and to leaue off multitude of examples of auncient time, I will onely bring three witnesses of famous memorie, omni exceptione maiores, of our age, who in the spirite sawe what monsters these latter daies should yeelde, three notable learned men, Caluine, Brentius, and Gualter.
and to leave off multitude of Examples of ancient time, I will only bring three Witnesses of famous memory, omni exception maiores, of our age, who in the Spirit saw what monsters these latter days should yield, three notable learned men, Calvin, Brent, and Gualter.
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Caluine in an Epistle extant to that most reuerend father Cranmer, Archbishop of Canterburie, exhorting him to haue a care, that in England there might be established a certaine forme of religion, whereunto (saith he) as all other that beare rule there, must by common endeuour applie themselues, vt praecipuae tamen sint tuae partes, yet so,
Calvin in an Epistle extant to that most reverend father Cranmer, Archbishop of Canterbury, exhorting him to have a care, that in England there might be established a certain Form of Religion, whereunto (Says he) as all other that bear Rule there, must by Common endeavour apply themselves, vt praecipuae tamen sint tuae parts, yet so,
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as that the chiefe care must lie on your shoulders:
as that the chief care must lie on your shoulders:
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Vides quid locus iste postulat, vel magis quid pro muneris quod tibi iniunxit ratione abs te suo iure exigat Deus. Vides quid locus iste postulat, vel magis quid Pro muneris quod tibi iniunxit ratione abs te Sue iure exigat Deus.
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Thou seest (saith he) what this thy place (he meaneth of an Archbishoppe) requireth,
Thou See (Says he) what this thy place (he means of an Archbishop) requires,
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nay rather, what God may exact at thy handes by reason of the office which he hath laid vpon thee.
nay rather, what God may exact At thy hands by reason of the office which he hath laid upon thee.
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Summa est in te authoritas, &c. There is in thee the chiefe authoritie, which not onely thy place of honour,Summa est in te Authoritas, etc. There is in thee the chief Authority, which not only thy place of honour,
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but also the opinion of thy wisedome and integritie hath purchased with all men. Vnum tamen apertum obstaculum esse intelligo, quod praedae expositi sint Ecclesiae redditus, malum sanè intollerabile.
but also the opinion of thy Wisdom and integrity hath purchased with all men. One tamen apertum obstaculum esse intelligo, quod Praedae Exposition sint Ecclesiae redditus, malum sanè intollerabile.
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Yet I vnderstande that there is one open let or hinderance, that the Church reuenewes are laid open for a pray. A mischiefe truly intollerable.
Yet I understand that there is one open let or hindrance, that the Church revenues Are laid open for a prey. A mischief truly intolerable.
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What thinke you would he haue said, if he had seene Martines plat-forme?
What think you would he have said, if he had seen Martines platform?
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Brentius in an Epistle to Iohn Schopper, Abbat in Heilsbrunen, prefixed before his Homilies on the acts of the Apostles, saith on this wise:
Brent in an Epistle to John Shopper, Abbot in Heilsbrunen, prefixed before his Homilies on the acts of the Apostles, Says on this wise:
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I thinke (saith he) that not onely Antichrist by his impietie, & the Turke by his crueltie, threaten the destruction of the church,
I think (Says he) that not only Antichrist by his impiety, & the Turk by his cruelty, threaten the destruction of the Church,
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but those also to seeke the vtter subuersion thereof, Qui occupationibus & direptionibus facultatū ecclesiasticarū, quas maiores nostri ad conseruanda studia religionis contulerunt, adolescentes à studio sacrarum literarum deterrent.
but those also to seek the utter subversion thereof, Qui occupationibus & direptionibus facultatū ecclesiasticarū, quas maiores Our ad conseruanda Studia Religion contulerunt, adolescentes à study sacrarum Literarum deterrent.
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Who by inuading and spoiling the Church possessions, which our ancestors haue bestowed to conserue & maintaine the studies of religion, deterre and driue away yong men from the studie of Diuinitie.
Who by invading and spoiling the Church possessions, which our Ancestors have bestowed to conserve & maintain the studies of Religion, deter and driven away young men from the study of Divinity.
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I know (saith he) that the church of Christ is builded on a sounder rocke, thē that it can bee ouerthrowen with any storme, although neuer so vehement:
I know (Says he) that the Church of christ is built on a sounder rock, them that it can be overthrown with any storm, although never so vehement:
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& that the Church which resteth on the power of the holie Ghost, greatly needeth not the aide of externall riches:
& that the Church which rests on the power of the holy Ghost, greatly needs not the aid of external riches:
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tamen quia hi qui facultates Ecclesiasticas diripiunt, & in priuatum suum vsum transferunt, depraedationibus suis id efficiunt, quo pauciores sacris literis operam dent, tamen quia him qui facultates Ecclesiasticas diripiunt, & in priuatum suum vsum transferunt, depraedationibus suis id efficiunt, quo pauciores sacris literis Operam dent,
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& ad obeunda publica Ecclesiae munera erudiantur, profectò Ecclesiam Christi, quantum in ipsis est, euertunt & deuastant. & ad obeunda Public Ecclesiae Munera erudiantur, profectò Church Christ, quantum in Ipse est, euertunt & deuastant.
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Yet forasmuch as they who spoile the Church possessions, and turne them to their priuate vse,
Yet forasmuch as they who spoil the Church possessions, and turn them to their private use,
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and by their robberie bring to passe that the fewer doe studie Diuinitie, and be trained vp to doe the publike functions thereof,
and by their robbery bring to pass that the fewer do study Divinity, and be trained up to do the public functions thereof,
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truely as much as lieth in them, they ouerthrow & lay waste the Church of Christ.
truly as much as lies in them, they overthrow & lay waste the Church of christ.
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And a litle after, Non ferenda barbaries est, vt ea organa per quae Christus incrementum suae conseruationis effudit, tam foedè conculcentur.
And a little After, Non ferenda barbaries est, vt ea Organs per Quae Christus Incrementum suae conseruationis effudit, tam foedè conculcentur.
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It is a barbarisme not to be suffred, that those meanes and instruments whereby Christ had spread into the world the increase of his kingdome, shoulde be so filthily wasted.
It is a barbarism not to be suffered, that those means and Instruments whereby christ had spread into the world the increase of his Kingdom, should be so filthily wasted.
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Gualter on the 21. of S.
Gualter on the 21. of S.
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Lukes Gospell in his 183. homilie, speaking vpon the occasion of the poore widowe, that cast in two mites to the treasurie,
Lukes Gospel in his 183. homily, speaking upon the occasion of the poor widow, that cast in two mites to the treasury,
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and our Sauiours preferring her before the richer, and those that offred greater gifts:
and our Saviour's preferring her before the Richer, and those that offered greater Gifts:
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forasmuch (saith he) as Christ is wont to behold such things, we must remember, that he also seeth them, qui opes ecclesiasticas sacrilega audacia adse recipiunt, aut saltem illas in vsus illicitos atque prophanos conuertunt.
forasmuch (Says he) as christ is wont to behold such things, we must Remember, that he also sees them, qui opes Ecclesiasticas sacrilegam audacia adse recipiunt, Or Saltem Illas in vsus illicitos atque prophanos conuertunt.
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Who with a sacrilegious boldnes take the Church goods vnto themselues, or els conuert them to vnlawfull and prophane vses.
Who with a sacrilegious boldness take the Church goods unto themselves, or Else convert them to unlawful and profane uses.
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Graue ergo illorum scelus, & omni detestatione dignum sacrilegium est, opes illas in vsum alienum conuertere, siue id publicè fiat, siue priuatim. Grave ergo Illorum scelus, & omni detestation dignum Sacrilege est, opes Illas in vsum Alienum conuertere, siue id publicè fiat, siue Privately.
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Hainous therefore is their offence, and a sacriledge worthie by all meanes to be detested, to conuert those possessions to any other vse,
Heinous Therefore is their offence, and a sacrilege worthy by all means to be detested, to convert those possessions to any other use,
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whether it be done publikely or priuately, & yet it is too too vsuall & frequent.
whither it be done publicly or privately, & yet it is too too usual & frequent.
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And first he sheweth how in the papacie these things are abused. But to let them passe:
And First he shows how in the papacy these things Are abused. But to let them pass:
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But among them (saith he) qui Euangelij nomine & doctrina gloriantur, & religionis reformatae sectatores videri volunt, impudentissimè the sauri illi sacri distrahuntur.
But among them (Says he) qui Evangelist nomine & Doctrina gloriantur, & Religion Reformed Sectators videri volunt, impudentissimè the sauri illi sacri distrahuntur.
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Who glorie in the name and doctrine of the Gospell, and would seeme followers of reformed religion, those holy treasures are most impudently wasted:
Who glory in the name and Doctrine of the Gospel, and would seem followers of reformed Religion, those holy treasures Are most impudently wasted:
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some snatching part to their own priuate vse, other some casting all that is left into the publique treasurie or checker, to make thereof vayne houses, to erect towers and bulwarkes and munitions, to make gunnes and other engines to shed Christian blood, to pay wages to bloody souldiours.
Some snatching part to their own private use, other Some casting all that is left into the public treasury or checker, to make thereof vain houses, to erect towers and bulwarks and munitions, to make guns and other Engines to shed Christian blood, to pay wages to bloody Soldiers.
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It commeth then (saieth hee) to passe, Vt alijs ex ecclesia ditescentibus qui huius labes & macula dici poterant, ministri eius fideles cum inopia & fame conflictentur, scholae frigeant, doctissimi qui { que } dilabantur, pauperes item, &c. that some waxing rich of the Church reuenues, who are in deed the spots and blemishes thereof, that the faithfull ministers striue with famine and penurie, schooles are euery where cōtemned, learned men as water slide away vnrewarded,
It comes then (Saith he) to pass, Vt Alijs ex Church ditescentibus qui Huius labes & macula dici poterant, ministri eius fideles cum Inopia & fame conflictentur, School frigeant, doctissimi qui { que } dilabantur, Paupers item, etc. that Some waxing rich of the Church revenues, who Are in deed the spots and blemishes thereof, that the faithful Ministers strive with famine and penury, Schools Are every where contemned, learned men as water slide away unrewarded,
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and the poore to the great reproch of the Gospell, are constrained from doore too doore to beg of them, who hate them and their profession.
and the poor to the great reproach of the Gospel, Are constrained from door too door to beg of them, who hate them and their profession.
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Did not these men (thinke we) in the spirite foresee the Martines and Macheuils of this our age? or is not this the same spirite that possessed the pretensed reformers in their dayes? did Caluine, Brentius or Gualter either maintaine an idole ministerie,
Did not these men (think we) in the Spirit foresee the Martines and Macheuils of this our age? or is not this the same Spirit that possessed the pretenced reformers in their days? did Calvin, Brent or Gualter either maintain an idol Ministry,
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or serue Mammō or their owne belly, when thus they bewailed and reprooued in the old Martinists this shamelesse Church robbery?
or serve Mammō or their own belly, when thus they bewailed and reproved in the old Martinists this shameless Church robbery?
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But whereunto shall we ascribe this vpstart insolencie? Cyprian saieth, that idlenes and long peace haue corrupted the discipline which the Apostles left.
But whereunto shall we ascribe this upstarted insolency? Cyprian Saith, that idleness and long peace have corrupted the discipline which the Apostles left.
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Euseb. by much libertie and ouermuch indulgence, our maners bee depraued, and discipline corrupted, while we enuie one another,
Eusebius by much liberty and overmuch indulgence, our manners be depraved, and discipline corrupted, while we envy one Another,
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while wee derogate one from another, while we bite and accuse one another, and stirre vp warre and strife among our selues.
while we derogate one from Another, while we bite and accuse one Another, and stir up war and strife among our selves.
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Vnthankfull to God, who hath vouchsafed vs so great blessings:
Unthankful to God, who hath vouchsafed us so great blessings:
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vnthankfull to our soueraigne, to make a rent in her kingdome, who hath protected vs in so great dangers.
unthankful to our sovereign, to make a rend in her Kingdom, who hath protected us in so great dangers.
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(4) part (DIV2)
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Herein we shew our selues most like the Vipers brood, who neuer are brought foorth, but by renting their mothers wombe:
Herein we show our selves most like the Vipers brood, who never Are brought forth, but by renting their mother's womb:
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(4) part (DIV2)
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Or to yong Mules, of whome Plinie writeth, that they being well fed, all to beate their dammes with their heeles for recompence:
Or to young Mules, of whom Pliny Writeth, that they being well fed, all to beat their dammes with their heals for recompense:
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Or to those beasts of whom Aristotle writeth, that hauing sucked vp their dammes milke, are not contented,
Or to those beasts of whom Aristotle Writeth, that having sucked up their dammes milk, Are not contented,
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vnlesse they may sucke vp their blood also.
unless they may suck up their blood also.
cs pns32 vmb vvi a-acp po32 n1 av.
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Whatsoeuer the pretence is, if this course may run on a while, neither shall God haue that glory,
Whatsoever the pretence is, if this course may run on a while, neither shall God have that glory,
r-crq dt n1 vbz, cs d n1 vmb vvi p-acp dt n1, dx vmb np1 vhi d n1,
(4) part (DIV2)
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nor the prince that honour, nor learning that reward, nor the Church that peace, nor the common wealth that gouernment, that in the feare of God, all good lawes,
nor the Prince that honour, nor learning that reward, nor the Church that peace, nor the Common wealth that government, that in the Fear of God, all good laws,
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(4) part (DIV2)
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and all conscience appertaineth to them all.
and all conscience appertaineth to them all.
cc d n1 vvz p-acp pno32 d.
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Of these I may say as Seneca some time sayd of the like, lib. 2. de Ira, cap. 9. Sitantum irasci vis sapientem, quantum scelerum indignitas postulat, non irascendum illi sed insaniendumest.
Of these I may say as Senecca Some time said of the like, lib. 2. de Ira, cap. 9. Sitantum Irascible vis sapientem, quantum Scelerum indignitas postulat, non irascendum illi sed insaniendumest.
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If you will haue a wise man to be so angry as the hainousnes of the offence doth require, hee must not be angry but he must be mad.
If you will have a wise man to be so angry as the hainousnes of the offence does require, he must not be angry but he must be mad.
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To haue eaten an apple as Adam did, to haue looked backe to Sodome with Lothes wife, to haue made an Ephod as did Gedeon, to haue receiued a reward as Gehezi did, to haue denied Christ, to haue doubted of the resurrection, to haue kept backe halfe a mans owne, in most men had bene matters not of so great moment:
To have eaten an apple as Adam did, to have looked back to Sodom with Loathes wife, to have made an Ephod as did Gideon, to have received a reward as Gehazi did, to have denied christ, to have doubted of the resurrection, to have kept back half a men own, in most men had be matters not of so great moment:
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but in Adam, Loths wife, Gedeon, Gehezi, Peter, Thomas and Ananias, they were most hainous and grieuous offences.
but in Adam, Loths wife, Gideon, Gehazi, Peter, Thomas and Ananias, they were most heinous and grievous offences.
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(4) part (DIV2)
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If Papists, Atheists, Turkes or Infidels, should attempt this, it were but a matter of small waight:
If Papists, Atheists, Turkes or Infidels, should attempt this, it were but a matter of small weight:
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(4) part (DIV2)
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but that they who are armed with the name of the Church doe fight against the Church, Ecclesiae nomine armantur, & contra ecclesiam dimicant, as Cyprian saieth, that filij sponsi, the children of the bridegrome, that Inimici eius, domestici eius, that they of his owne house, should be his enemies,
but that they who Are armed with the name of the Church do fight against the Church, Ecclesiae nomine armantur, & contra Church dimicant, as Cyprian Saith, that filij sponsi, the children of the bridegroom, that Inimici eius, Domestici eius, that they of his own house, should be his enemies,
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nay that hee who dippeth his hand in the dish with vs, a man of our owne peace, that is called a brother should doe this, should slaunder the brethren, should seeke the subuersion of the Church, is to others incredible, in him intollerable.
nay that he who dippeth his hand in the dish with us, a man of our own peace, that is called a brother should do this, should slander the brothers, should seek the subversion of the Church, is to Others incredible, in him intolerable.
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(4) part (DIV2)
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What is this, but (as our Sauiour saieth) Percutiam pastorem & dispargentur oues? I will strike the sheepeheard,
What is this, but (as our Saviour Saith) Percutiam Pastorem & dispargentur oues? I will strike the shepherd,
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and the sheepe shal be scattered? nay, what if it come to this passe, eyther to make no sheepeheard at all,
and the sheep shall be scattered? nay, what if it come to this pass, either to make no shepherd At all,
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(4) part (DIV2)
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or els to make that the sheepeheard shall be pastor idolum?
or Else to make that the shepherd shall be pastor idolum?
cc av pc-acp vvi cst dt n1 vmb vbi n1 fw-la?
(4) part (DIV2)
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Take away the reward, lay open reproch and ignominie, and then see who will put his hand to this plough.
Take away the reward, lay open reproach and ignominy, and then see who will put his hand to this plough.
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Who will then say with the Prophet, En ego domine, mitte me. Loe here I am Lord, send me.
Who will then say with the Prophet, En ego domine, Mitte me. Lo Here I am Lord, send me.
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(4) part (DIV2)
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The Lacedemonians finding a boie delighted in picking out birdes eyes, put him to death: for they foresawe that hee would prooue in time a most dangerous citizen.
The Lacedaemonians finding a boy delighted in picking out Birds eyes, put him to death: for they foresaw that he would prove in time a most dangerous citizen.
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The Romanes seeing one that in his walke did euer vse to chop off the heads of the Poppies, adiudged that in time he would cut off mens heads.
The Romans seeing one that in his walk did ever use to chop off the Heads of the Poppies, adjudged that in time he would Cut off men's Heads.
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What shall we thinke they would doe or say, if they might see what is shot at by these men, who aime not at the heads of poppies or birds eies,
What shall we think they would do or say, if they might see what is shot At by these men, who aim not At the Heads of poppies or Birds eyes,
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but at bishoprikes and cathedrall Churches which they planted not, the most renoumed monuments through Europe?
but At Bishoprics and cathedral Churches which they planted not, the most renowned monuments through Europe?
cc-acp p-acp n2 cc n1 n2 r-crq pns32 vvd xx, dt av-ds j-vvn n2 p-acp np1?
(4) part (DIV2)
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What will be the end, the Lord onely knoweth:
What will be the end, the Lord only Knoweth:
q-crq vmb vbi dt n1, dt n1 av-j vvz:
(4) part (DIV2)
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but for the one vniuersitie, I can speake of knowledge, that Sathan and these master builders haue profited thus much, that where as there were in some Colleges and Halles where they liue at their parents charge an hundred or more, there are now in many not half the number, in some scant twentie;
but for the one University, I can speak of knowledge, that Sathan and these master Builders have profited thus much, that where as there were in Some Colleges and Halls where they live At their Parents charge an hundred or more, there Are now in many not half the number, in Some scant twentie;
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(4) part (DIV2)
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in other Colledges where there is allowed maintenaunce, although the number be not much diminished,
in other Colleges where there is allowed maintenance, although the number be not much diminished,
p-acp j-jn n2 c-crq pc-acp vbz vvn n1, cs dt n1 vbb xx av-d vvn,
(4) part (DIV2)
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yet many change their studies, and most doubt what is to be done, what course is to be followed.
yet many change their studies, and most doubt what is to be done, what course is to be followed.
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(4) part (DIV2)
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If Sathan may transplant these yong plantes, if hee may drie vp these fountaines and welsprings,
If Sathan may transplant these young plants, if he may dry up these fountains and wellsprings,
cs np1 vmb vvi d j n2, cs pns31 vmb vvi a-acp d n2 cc n2,
(4) part (DIV2)
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if he may cut off this tender corne in the greene blade:
if he may Cut off this tender corn in the green blade:
cs pns31 vmb vvi a-acp d j n1 p-acp dt j-jn n1:
(4) part (DIV2)
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what can we then looke for but Barbarisme & a sinke of all mischiefe to ouerflow all?
what can we then look for but Barbarism & a sink of all mischief to overflow all?
r-crq vmb pns12 av vvb p-acp p-acp n1 cc dt n1 pp-f d n1 pc-acp vvi d?
(4) part (DIV2)
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It is truly said of Aristotle, Finis intentione primus, executione vltimus. The end although it bee last attained, yet it is first intended:
It is truly said of Aristotle, Finis intention primus, execution Last. The end although it be last attained, yet it is First intended:
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(4) part (DIV2)
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and we here liue among men, Non cum perfectis, not with perfect men, and therefore they are to be drawen on by humane meanes.
and we Here live among men, Non cum perfectis, not with perfect men, and Therefore they Are to be drawn on by humane means.
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(4) part (DIV2)
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Martine Senior braggeth of an hundred thousand, whom he termeth not a few, nor of small reputation,
Martin Senior braggeth of an hundred thousand, whom he termeth not a few, nor of small reputation,
np1 np1 vvz pp-f dt crd crd, ro-crq pns31 vvz xx dt d, ccx pp-f j n1,
(4) part (DIV2)
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but in maner the strength of our land, the sinew of her Maiesties royall gouernment, whom yet he reprehendeth, both Preachers and people, that they suffer these things.
but in manner the strength of our land, the sinew of her Majesties royal government, whom yet he reprehendeth, both Preachers and people, that they suffer these things.
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There are many, I am sory to see it, and I must confesse it, whom this vanitie hath led aside, many that do reuerence and admire this mans doings,
There Are many, I am sorry to see it, and I must confess it, whom this vanity hath led aside, many that do Reverence and admire this men doings,
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vnto whom what greater euill could a man wish, then as he sayd of a couetous man Vt diu viuat: so to them none other greater then this, that with their owne mouthes they should lay open their owne reproch?
unto whom what greater evil could a man wish, then as he said of a covetous man Vt Diu viuat: so to them none other greater then this, that with their own mouths they should lay open their own reproach?
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The euill man out of the euill treasure of his heart bringeth out euil things: and who so priuily slandreth his neighbour, him will I destroy, saith the Lord.
The evil man out of the evil treasure of his heart brings out evil things: and who so privily Slandereth his neighbour, him will I destroy, Says the Lord.
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Michael the Archangel contending with the deuil about the body of Moises, gaue no reuiling speeches,
Michael the Archangel contending with the Devil about the body of Moses, gave no reviling Speeches,
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but said, The Lord reprooue thee. Neuer did any godly man write or speake on this maner.
but said, The Lord reprove thee. Never did any godly man write or speak on this manner.
cc-acp vvd, dt n1 vvi pno21. av-x vdd d j n1 vvi cc vvi p-acp d n1.
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None of the fathers of the primitiue Church euer delt in this sort, no not with most damnable heretikes.
None of the Father's of the primitive Church ever dealt in this sort, no not with most damnable Heretics.
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(4) part (DIV2)
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None of the most wicked heretikes vsed such reprochfull taunts against the fathers.
None of the most wicked Heretics used such reproachful taunts against the Father's.
pix pp-f dt av-ds j n2 vvd d j n2 p-acp dt n2.
(4) part (DIV2)
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It cannot proceed from Gods spirit, to lay open Gods children to be derided of Gods enemies.
It cannot proceed from God's Spirit, to lay open God's children to be derided of God's enemies.
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No man that by reading of holy scriptures, praying, or meditating, talketh with God, can speake with a spirit so void of God.
No man that by reading of holy Scriptures, praying, or meditating, talketh with God, can speak with a Spirit so void of God.
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(4) part (DIV2)
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O holy Patriarchs, Prophets and Apostles, holy bishops. Martyrs, Confessors, haue ye so wonne kingdoms to Christ, conuerted nations, planted faith?
Oh holy Patriarchs, prophets and Apostles, holy Bishops. Martyrs, Confessors, have you so won kingdoms to christ, converted Nations, planted faith?
uh j n2, n2 cc n2, j n2. ng1, n2, vhb pn22 av vvn n2 p-acp np1, vvn n2, vvn n1?
(4) part (DIV2)
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Is this, to reuile our brethrē, to make a scorne of the Lordes ministerie, to haue all our speech powdered with salt? Is this to minister grace to the hearers? Is this to edifie the Church? Is this to beare one anothers burthen?
Is this, to revile our brothers, to make a scorn of the lords Ministry, to have all our speech powdered with salt? Is this to minister grace to the hearers? Is this to edify the Church? Is this to bear one another's burden?
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(4) part (DIV2)
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In this lauish and vncharitable reproching of fathers and brethrē, I must say to them as Seneca in an epistle, saith, Similes sunt canibus rabidis qui plusquam exigit fames mordent:
In this lavish and uncharitable reproaching of Father's and brothers, I must say to them as Senecca in an epistle, Says, Similes sunt canibus rabidis qui plusquam exigit Fames mordent:
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They are like vnto mad dogs that bite more then their hunger or necessitie requireth.
They Are like unto mad Dogs that bite more then their hunger or necessity requires.
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It is notably said of Ierome in his 3. apologie against Ruffinus, in a matter of farre lesse inconuenience then this is, wherein Ruffinus delt in respect of Martine modestly and charitably.
It is notably said of Jerome in his 3. apology against Ruffinus, in a matter of Far less inconvenience then this is, wherein Ruffinus dealt in respect of Martin modestly and charitably.
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(4) part (DIV2)
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Quid necesse est in multorū scandala ruinam { que } proferri, quae secretò corripere valeas aut emendare? What needeth it to haue things spread abroad to the offence and fault of many, which thou maiest secretly either correct or amend? Of this man I will say,Quid Necessary est in multorū Scandal ruinam { que } proferri, Quae secretò corripere valeas Or emendare? What needs it to have things spread abroad to the offence and fault of many, which thou Mayest secretly either correct or amend? Of this man I will say,
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(4) part (DIV2)
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as sometime Seneca lib. 14. epistola 95. said of Marius, Quid tu Caium Marium semel consulem (vnum enim consulatum accepit, caeteros rapuit) &c.
as sometime Senecca lib. 14. Epistolam 95. said of Marius, Quid tu Caium Marium semel consulem (One enim consulatum accepit, Others Ravished) etc.
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(4) part (DIV2)
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What mooued Caius Marius who was once chosen Consull (for in the rest they chose not him but hee chose them) to pursue the Teutonikes and the Cymbrians,
What moved Caius Marius who was once chosen Consul (for in the rest they chosen not him but he chosen them) to pursue the Teutonikes and the Cymbrians,
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and to follow Iugurth through the deserts of Africa, and to vndertake so many perils & dangers? Was he (thinke you) mooued thereunto by any instinct of vertue? Marius exercitū, Marium ducebat ambitio, Marius led the armie,
and to follow Iugurth through the deserts of Africa, and to undertake so many perils & dangers? Was he (think you) moved thereunto by any instinct of virtue? Marius exercitū, Marium ducebat ambitio, Marius led the army,
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but ambition led Marius, saieth he. In like maner, if you aske what hath moued Martine to this so great boldnesse,
but ambition led Marius, Saith he. In like manner, if you ask what hath moved Martin to this so great boldness,
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whether there hath therein appeared any sparke of vertue? I answere, Martinus populum, Martinum ambitio ducit, Martine leadeth the people,
whither there hath therein appeared any spark of virtue? I answer, Martinus Populum, Martinum ambitio Ducit, Martin leads the people,
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but ambition or perhaps auarice leadeth Martine. As that wretch burned Dianaes temple to make himselfe famous:
but ambition or perhaps avarice leads Martin. As that wretch burned Diana's temple to make himself famous:
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and as he ouerturned Omnia iura diuina & humana, propter eum quem ipse sibi opinionis errore finxerat principatū, as Cicero saith, to make himselfe great, ouerthrew all the lawes of God & man:
and as he overturned Omnia Jerusalem Divine & Humana, propter Eum Whom ipse sibi opinionis Error finxerat principatū, as Cicero Says, to make himself great, overthrew all the laws of God & man:
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so this mā to satiffie his owne opiniō, careth not though he do coelum & terrā miscere, ouerturn all estates neuer so wel established.
so this man to satiffie his own opinion, Careth not though he do coelum & terrā miscere, overturn all estates never so well established.
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It is a spice of singular enuie, nay of impietie, to enuie the church, that kings haue bene her nourishing fathers,
It is a spice of singular envy, nay of impiety, to envy the Church, that Kings have be her nourishing Father's,
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and Queenes her nursing mothers, that kings haue ferued the lord, that they haue kissed the sonne, that is, that they haue done all things for the Church,
and Queens her nursing mother's, that Kings have ferued the lord, that they have kissed the son, that is, that they have done all things for the Church,
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and the aduancement of the ministers thereof.
and the advancement of the Ministers thereof.
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Is thy eye euill, because I am good? Chrysostome in his 31. homilie on the first to the Corinthians, prooueth that enuie is worse and more hatefull,Is thy eye evil, Because I am good? Chrysostom in his 31. homily on the First to the Corinthians, proveth that envy is Worse and more hateful,
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then couetousnesse the roote of all euils. The couetous man (saieth hee) reioyceth when hee gaineth:
then covetousness the root of all evils. The covetous man (Saith he) rejoices when he gains:
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the enuious man when another looseth, hee counteth it to goe well with him, when it goeth ill with others, measuring his owne felicitie by other mens miseries:
the envious man when Another loses, he counteth it to go well with him, when it Goes ill with Others, measuring his own felicity by other men's misery's:
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a fruitlesse drone pining at others profitable labors: Expressa quaedam Sathanae imago, a very liuely image of Sathan.
a fruitless drone pining At Others profitable labors: Express quaedam Sathanae imago, a very lively image of Sathan.
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But as Ioseph the more he was enuied, the more the Lord prospered him: and the more Moises and Aaron were maligned, the more the Lord wrought for them:
But as Ioseph the more he was envied, the more the Lord prospered him: and the more Moses and Aaron were maligned, the more the Lord wrought for them:
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and the more Iob was humbled, the more the Lord exalted and restored him:
and the more Job was humbled, the more the Lord exalted and restored him:
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so this fruit will come of these foes, that the more they shal set themselues against the Church,
so this fruit will come of these foes, that the more they shall Set themselves against the Church,
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and seeke to vndermine it, so much the more the Lord will strengthen and confirme it.
and seek to undermine it, so much the more the Lord will strengthen and confirm it.
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What grieueth it thee (saieth Chrysostome) that thy brother hath receiued a spirituall or temporal blessing? but of whom hath he, I pray thee, receiued it? hath he it not from him from whom euery good and perfect gift descendeth? hath he it not from God aboue? bee angry then with him who hath giuen it, not with him that hath receiued it.
What grieves it thee (Saith Chrysostom) that thy brother hath received a spiritual or temporal blessing? but of whom hath he, I pray thee, received it? hath he it not from him from whom every good and perfect gift Descendeth? hath he it not from God above? be angry then with him who hath given it, not with him that hath received it.
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Grieueth it Martine, that the Lord hath in so large a measure blessed his Church, that as yet there remaine some steppes, some monuments of kingly and gracious liberalitie, that at this day our most gracious soueraigne (whom God long preserue) her faithfull Senate of elders laie not open all things to the rashenesse and temeritie of some? let him bend his anger agaynst GOD, in whose handes Princes hearts are, a gainst the prince, against the state,
Grieves it Martin, that the Lord hath in so large a measure blessed his Church, that as yet there remain Some steps, Some monuments of kingly and gracious liberality, that At this day our most gracious sovereign (whom God long preserve) her faithful Senate of Elders lay not open all things to the rashness and temerity of Some? let him bend his anger against GOD, in whose hands Princes hearts Are, a gainst the Prince, against the state,
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for that they suffer not the Church to bee a praie vnto their teeth.
for that they suffer not the Church to be a pray unto their teeth.
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Regalius est addere quàm adimere, it is a more royall thing to adde then to take away.Regalius est addere quàm adimere, it is a more royal thing to add then to take away.
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Sooner may one rakehell burne Dianaes temple to ashes, then all the princes of the world build it vp againe.
Sooner may one rakehell burn Diana's temple to Ashes, then all the Princes of the world built it up again.
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In Phisike the methode to kill, is easier then to cure. It is a rule in Aristotle, Facilius destruere, quàm construere.
In Physic the method to kill, is Easier then to cure. It is a Rule in Aristotle, Facilius destruere, quàm construere.
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Easier it is to pull downe then to set vp. I may well in this matter say as it is reported, that Agesipolis once did:
Easier it is to pull down then to Set up. I may well in this matter say as it is reported, that Agesipolis once did:
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vnto whom when one reported as a strāge thing, that Philip king of Macedonie had in a few daies space taken,
unto whom when one reported as a strange thing, that Philip King of Macedonia had in a few days Molle taken,
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and sacked, and rased Olinthus a most famous citie, and had either slayne or sent into banishment all the citizens,
and sacked, and rased Olynthus a most famous City, and had either slain or sent into banishment all the Citizens,
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and had made a miserable spectacle of so renowmed a place:
and had made a miserable spectacle of so renowned a place:
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Atqui, per deos inquit, but I sweare by the gods saith this heathen man, that Philip king of Macedonie,Atqui, per Gods inquit, but I swear by the God's Says this heathen man, that Philip King of Macedonia,
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although a greatking and a mightie conqueror, yet can hee not in a farre longer time, no not in many yee res build such a citie as Olinthus was.
although a greatking and a mighty conqueror, yet can he not in a Far longer time, no not in many ye Rest built such a City as Olynthus was.
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Let Martine brag of his thousands, of his good successe, in deed of his owne shame:
Let Martin brag of his thousands, of his good success, in deed of his own shame:
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yet shal he not in many yeres, nay not in many ages, erect such a state, build such temples as this before your eyes is, endow them with such possessions, prepare such recompences for learning and learned men.
yet shall he not in many Years, nay not in many ages, erect such a state, built such Temples as this before your eyes is, endow them with such possessions, prepare such recompenses for learning and learned men.
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If his plat might take place, he might then say, Ecclesiam inueni auream, relinquam aeream, I haue found the Church of gold, I will leaue it of brasse:
If his plate might take place, he might then say, Church Inueni Auream, relinquam aeream, I have found the Church of gold, I will leave it of brass:
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or, I found it of Marble, I will leaue it of Bricke, I found it couered with Lead, I will doe as Dyonisius did with Aesculapius, in taking away his golden cloke, I will thatche it with broome, it is lighter in the sommer, & warmer in the winter.
or, I found it of Marble, I will leave it of Brick, I found it covered with Led, I will do as Dionysius did with Aesculapius, in taking away his golden cloak, I will thatch it with broom, it is lighter in the summer, & warmer in the winter.
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If this mans counsell might be heard, I will say as Cicero saith in another case, Rempublicam saith he,
If this men counsel might be herd, I will say as Cicero Says in Another case, res publicam Says he,
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but ecclesiam say I, quae nunc aliqua est nullam haberemus, wheras nowe by Gods great blessing,
but Church say I, Quae nunc Any est Nullam haberemus, whereas now by God's great blessing,
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and her Maiesties gratious fauour, wee haue a Church, wee shoulde then haue none at all.
and her Majesties gracious favour, we have a Church, we should then have none At all.
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Let no man obiect to me and my brethren, while we followe this argument, that of Demetrius the siluer Smith, Great is Diana of the Ephesians:
Let no man Object to me and my brothers, while we follow this argument, that of Demetrius the silver Smith, Great is Diana of the Ephesians:
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for we herein cōmunicate not with flesh and blood.
for we herein communicate not with Flesh and blood.
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Many of vs haue one foote in the graue, and al our life ought to be a meditation of death:
Many of us have one foot in the graven, and all our life ought to be a meditation of death:
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this wevrge, that the Church possessions, Christes patrimonie, is not as they desire, being so bountifully bestowed,
this wevrge, that the Church possessions, Christ's patrimony, is not as they desire, being so bountifully bestowed,
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so gratiously protected, so wickedly to be pulled downe, and scattered abroad. If it be euill spent by some, it is their fault that abuse it:
so graciously protected, so wickedly to be pulled down, and scattered abroad. If it be evil spent by Some, it is their fault that abuse it:
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and if some fewe be faultie, why should all be punished? Euen in the best times, there haue bene euil Priests.
and if Some few be faulty, why should all be punished? Even in the best times, there have be evil Priests.
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S. Hierome on the sixt to the Ephesians, on these wordes:
S. Jerome on the sixt to the Ephesians, on these words:
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Fathers, prouoke not your children to wrath, but bring them vp in discipline, willeth Bishops and Priestes diligently to reade that place, who bring vp their sonnes in secular learning,Father's, provoke not your children to wrath, but bring them up in discipline, wills Bishops and Priests diligently to read that place, who bring up their Sons in secular learning,
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and cause them to reade wanton comedies, and to sing filthie rimes, and peraduenture, such as they maintaine with the Church reuenewes.
and cause them to read wanton comedies, and to sing filthy rhymes, and Peradventure, such as they maintain with the Church revenues.
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Eli the Priest was himselfe an holie man:
Eli the Priest was himself an holy man:
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but because he brought not vp his children in discipline with due correction, he fell backward, and brake his necke.
but Because he brought not up his children in discipline with due correction, he fell backward, and brake his neck.
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And a litle after in the same place:
And a little After in the same place:
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If the Apostle require of the Ephesians, of Laye men, and of such as were conuersant in the affaires of the world, to bring vp their children in discipline,
If the Apostle require of the Ephesians, of Say men, and of such as were conversant in the affairs of the world, to bring up their children in discipline,
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and in the feare of the Lorde:
and in the Fear of the Lord:
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what may wee thinke he requireth at the Bishops and Priestes hands, of whome he writeth to Timothie, that their children must be brought vp in obedience and all honestie? and repeating the same to Titus, he saith, A Bishops children must be faithfull, not riotous, not disobedient, and (as though the childrens offences were to be imputed to their fathers,) he addeth: coniunctionem causalem, a coniunction causall:
what may we think he requires At the Bishops and Priests hands, of whom he Writeth to Timothy, that their children must be brought up in Obedience and all honesty? and repeating the same to Titus, he Says, A Bishops children must be faithful, not riotous, not disobedient, and (as though the Children's offences were to be imputed to their Father's,) he adds: coniunctionem causalem, a conjunction causal:
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oportetenim Episcopum, &c. For it behoueth a Bishop to be without crime, as the steward of God, and concludeth thus:oportetenim Bishop, etc. For it behooves a Bishop to be without crime, as the steward of God, and Concludeth thus:
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Non est ergo sine crimine Episcopus, cuius filius non fuerit subditus, aut in accusatione luxuriae. The Bishop therefore is not without fault, whose sonne is either disobedient or dissolute.Non est ergo sine crimine Episcopus, cuius filius non fuerit Subditus, Or in accusation Luxuriae. The Bishop Therefore is not without fault, whose son is either disobedient or dissolute.
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Be it that some such there are, that feede themselues and not the flocke, some wicked, irreligious, accompting gaine godlines, that haue made the house of God a denne of theeues, that are but spots in our feastes:
Be it that Some such there Are, that feed themselves and not the flock, Some wicked, irreligious, accounting gain godliness, that have made the house of God a den of thieves, that Are but spots in our feasts:
vbb pn31 cst d d a-acp vbr, cst vvb px32 cc xx dt n1, d j, j, vvg n1 n1, cst vhb vvn dt n1 pp-f np1 dt n1 pp-f n2, cst vbr p-acp n2 p-acp po12 n2:
(4) part (DIV2)
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yet, the Lord be praised, the Lord hath his, that watch ouer Sion day and night, that weepe for her, that pray for her, that preferre Hierusalem in all their mirth, that goe in and out before Gods people, that giue due foode in due season, that care for the soules committed to their charge,
yet, the Lord be praised, the Lord hath his, that watch over Sion day and night, that weep for her, that pray for her, that prefer Jerusalem in all their mirth, that go in and out before God's people, that give due food in due season, that care for the Souls committed to their charge,
av, dt n1 vbb vvn, dt n1 vhz po31, cst vvb p-acp np1 n1 cc n1, cst vvb p-acp pno31, cst vvb p-acp pno31, cst vvb np1 p-acp d po32 n1, cst vvb p-acp cc av p-acp ng1 n1, cst vvb j-jn n1 p-acp j-jn n1, cst vvb p-acp dt n2 vvn p-acp po32 n1,
(4) part (DIV2)
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as men that must giue a strict accompt to the searcher of hearts and reines.
as men that must give a strict account to the searcher of hearts and reins.
c-acp n2 cst vmb vvi dt j n1 p-acp dt n1 pp-f n2 cc n2.
(4) part (DIV2)
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This land had some times euil Iudges and Iusticers, that turned iudgement into wormewood, and iustice into gall.
This land had Some times evil Judges and Justicers, that turned judgement into wormwood, and Justice into Gall.
d n1 vhd d n2 j-jn n2 cc n2, cst vvd n1 p-acp n1, cc n1 p-acp n1.
(4) part (DIV2)
124
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There was at Rome a proude Tarquine for their king, yea this nation hath had tyrants:
There was At Room a proud Tarquin for their King, yea this Nation hath had Tyrants:
a-acp vbds p-acp n1 dt j np1 p-acp po32 n1, uh d n1 vhz vhn n2:
(4) part (DIV2)
125
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what then? Liuie saith of Rome, regale ius non regni, sedregis vitijs ademptumest:
what then? Alive Says of Room, regale Just non Regni, sedregis vitijs ademptumest:
r-crq av? np1 vvz pp-f n1, n1 crd fw-la fw-la, fw-la fw-la vv2:
(4) part (DIV2)
125
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the kinglie power was not taken away for the fault of the kingdome, the manner of gouernment, but for the kings faults.
the kingly power was not taken away for the fault of the Kingdom, the manner of government, but for the Kings Faults.
dt j n1 vbds xx vvn av p-acp dt n1 pp-f dt n1, dt n1 pp-f n1, cc-acp p-acp dt ng1 n2.
(4) part (DIV2)
125
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408
Tertullian de praescriptione aduersus haereticos, Quidergo si Episcopus, &c. What then if a Bishop, if a Deacon,Tertullian de prescription Adversus haereticos, Quidergo si Episcopus, etc. What then if a Bishop, if a Deacon,
np1 fw-fr n1 fw-la vvi, vvi fw-la fw-la, av q-crq av cs dt n1, cs dt n1,
(4) part (DIV2)
126
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if a widowe, if a virgine, if a Doctor, if a Martyr, fall from the faith? shall heresies seeme to haue the victorie? ex personis probamus fidem, an ex fide personas? Doe we approoue the faith by the persons,
if a widow, if a Virgae, if a Doctor, if a Martyr, fallen from the faith? shall heresies seem to have the victory? ex Persons probamus fidem, an ex fide personas? Do we approve the faith by the Persons,
cs dt n1, cs dt n1, cs dt n1, cs dt n1, vvb p-acp dt n1? vmb n2 vvi pc-acp vhi dt n1? fw-la fw-la fw-la fw-la, dt fw-la fw-la fw-la? vdb pns12 vvi dt n1 p-acp dt n2,
(4) part (DIV2)
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or the persons by the faith? let them flie away, chaffe of light faith, with euery blast of tentation, the Lordes corne shal be put vp farre the cleaner into the Lordes garner.
or the Persons by the faith? let them fly away, chaff of Light faith, with every blast of tentation, the lords corn shall be put up Far the cleaner into the lords garner.
cc dt n2 p-acp dt n1? vvb pno32 vvi av, n1 pp-f j n1, p-acp d n1 pp-f n1, dt ng1 n1 vmb vbi vvn a-acp av-j dt jc p-acp dt ng1 n1.
(4) part (DIV2)
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Iudas the Treasurer became a traitor, Philetus, and Hermogenes, Phigellus, and Hymeneus forsooke Saint Paule.
Iudas the Treasurer became a traitor, Philetus, and Hermogenes, Phigellus, and Hymenaeus forsook Saint Paul.
np1 dt n1 vvd dt n1, np1, cc np1, np1, cc np1 vvd n1 np1.
(4) part (DIV2)
126
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412
S. Augustine saith well in Psal. 131. Nonperijt fraternitas propter eos qui profitentur quod non sunt:
S. Augustine Says well in Psalm 131. Nonperijt fraternitas propter eos qui profitentur quod non sunt:
np1 np1 vvz av p-acp np1 crd np1 fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la:
(4) part (DIV2)
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the brotherhood perisheth not for them that professe that which they are not.
the brotherhood Perishes not for them that profess that which they Are not.
dt n1 vvz xx p-acp pno32 cst vvb cst r-crq pns32 vbr xx.
(4) part (DIV2)
127
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414
Chrysostom hom. 4. de verbis Esaiae, Vidi Dominum, Quū videris Sacerdotem indignum, ne traducas sacerdotium, Iudas proditor fuit, verùm ob id non accusatur ordo Apostolicus, nec crimen est sacerdotij, sedanimi. Chrysostom hom. 4. de verbis Esaias, Vidi Dominum, Quū videris Sacerdotem indignum, ne traducas sacerdotium, Iudas proditor fuit, verùm ob id non accusatur ordo Apostolic, nec crimen est sacerdotij, sedanimi.
np1 av-an. crd fw-la fw-la np1, fw-la fw-la, fw-la fw-la fw-la fw-la, fw-la fw-la n1, np1 n1 fw-la, fw-la fw-la fw-la fw-la fw-la fw-mi np1, fw-la fw-la fw-la fw-la, fw-la.
(4) part (DIV2)
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415
When thou shalt see an vnworthie Priest, accuse not his calling:
When thou shalt see an unworthy Priest, accuse not his calling:
c-crq pns21 vm2 vvi dt j n1, vvb xx po31 n-vvg:
(4) part (DIV2)
128
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416
Iudas was a traitor, yet was it not the fault of the Apostles order, it is the fault of his minde, not of his ministerie.
Iudas was a traitor, yet was it not the fault of the Apostles order, it is the fault of his mind, not of his Ministry.
np1 vbds dt n1, av vbds pn31 xx dt n1 pp-f dt n2 n1, pn31 vbz dt n1 pp-f po31 n1, xx pp-f po31 n1.
(4) part (DIV2)
128
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As water that runneth through a woodden or a leaden pipe, neither washeth away the furrednes of the pipe,
As water that Runneth through a wooden or a leaden pipe, neither washes away the furrednes of the pipe,
p-acp n1 cst vvz p-acp dt j cc dt j n1, av-dx vvz av dt n1 pp-f dt n1,
(4) part (DIV2)
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nor defileth it selfe, but watereth the garden whither it goeth, and maketh it fruitfull:
nor Defileth it self, but Waters the garden whither it Goes, and makes it fruitful:
ccx vvz pn31 n1, cc-acp vvz dt n1 c-crq pn31 vvz, cc vv2 pn31 j:
(4) part (DIV2)
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and as the Sunne beames shine through many lothsome places, and yet neither can purge the place, nor the place pollute them;
and as the Sun beams shine through many loathsome places, and yet neither can purge the place, nor the place pollute them;
cc c-acp dt n1 n2 vvb p-acp d j n2, cc av dx vmb vvi dt n1, ccx dt n1 vvi pno32;
(4) part (DIV2)
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euen so the word of God may be fruitfull to others, when it is fruitlesse in him that teacheth others:
even so the word of God may be fruitful to Others, when it is fruitless in him that Teaches Others:
av av dt n1 pp-f np1 vmb vbi j p-acp n2-jn, c-crq pn31 vbz j p-acp pno31 cst vvz ng2-jn:
(4) part (DIV2)
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it may be a whetstone to giue an edge, or a trumpet to stirre vp, when yet we may be as dull as stones, as heauie as lead:
it may be a whetstone to give an edge, or a trumpet to stir up, when yet we may be as dull as stones, as heavy as led:
pn31 vmb vbi dt n1 pc-acp vvi dt n1, cc dt n1 pc-acp vvi a-acp, c-crq av pns12 vmb vbi a-acp j c-acp n2, c-acp j c-acp n1:
(4) part (DIV2)
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and therefore the Apostle praieth that when he hath taught others, he may not him selfe be found blame worthie.
and Therefore the Apostle Prayeth that when he hath taught Others, he may not him self be found blame worthy.
cc av dt n1 vvz d c-crq pns31 vhz vvn ng2-jn, pns31 vmb xx pno31 n1 vbi vvn vvi j.
(4) part (DIV2)
129
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Good corne is not the woorse for a patched sacke, nor bad wine the better for a golden cuppe.
Good corn is not the Worse for a patched sack, nor bad wine the better for a golden cup.
j n1 vbz xx dt jc p-acp dt j-vvn n1, ccx j n1 dt jc p-acp dt j n1.
(4) part (DIV2)
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No man refuseth golde for the drosse that is mixed with it, nor roses for the thornes that growe among them.
No man Refuseth gold for the dross that is mixed with it, nor roses for the thorns that grow among them.
dx n1 vvz n1 p-acp dt n1 cst vbz vvn p-acp pn31, ccx n2 p-acp dt n2 cst vvb p-acp pno32.
(4) part (DIV2)
130
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425
What if Saule be among the Prophets? What if Iudas be among the Apostles?
What if Saule be among the prophets? What if Iudas be among the Apostles?
q-crq cs np1 vbb p-acp dt n2? q-crq cs np1 vbb p-acp dt n2?
(4) part (DIV2)
130
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426
If the like measure might be vsed against any estates, against the nobilitie of this land, the iudges & gentlemen,
If the like measure might be used against any estates, against the Nobilt of this land, the judges & gentlemen,
cs dt j n1 vmd vbi vvn p-acp d n2, p-acp dt n1 pp-f d n1, dt n2 cc n2,
(4) part (DIV2)
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and you the Citizens of this citie, for the pretended faultes of some fewe to ouerturne the state of all, who might promise him selfe one howers securitie? and we are some part of the bodie.
and you the Citizens of this City, for the pretended Faults of Some few to overturn the state of all, who might promise him self one hours security? and we Are Some part of the body.
cc pn22 dt n2 pp-f d n1, p-acp dt j-vvn n2 pp-f d d pc-acp vvi dt n1 pp-f d, r-crq vmd vvi pno31 n1 crd ng2 n1? cc pns12 vbr d n1 pp-f dt n1.
(4) part (DIV2)
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But I doubt not, but as England hath heretofore had many notable men, most worthie martyrs, whom not England onely,
But I doubt not, but as England hath heretofore had many notable men, most worthy Martyrs, whom not England only,
cc-acp pns11 vvb xx, cc-acp c-acp np1 vhz av vhn d j n2, av-ds j n2, ro-crq xx np1 av-j,
(4) part (DIV2)
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but all Europe doth for many excellent giftes of God admire:
but all Europe does for many excellent Gifts of God admire:
cc-acp d np1 vdz p-acp d j n2 pp-f np1 vvi:
(4) part (DIV2)
132
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so I doubt not, but at this day there are many Abrahams, Phineeses, Noahs, Loths, Peters, Paules,
so I doubt not, but At this day there Are many Abrahams, Phineeses, Noahs, Loths, Peter's, Paul's,
av pns11 vvb xx, cc-acp p-acp d n1 pc-acp vbr d np1, vvz, npg1, vvz, np1, npg1,
(4) part (DIV2)
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euen seuen thousands, that is to say, innumerable, who neuer bowed knee to Baal, and would, notvvithstanding all those calumniations, accompt all as drosse to vvinne Christ,
even seuen thousands, that is to say, innumerable, who never bowed knee to Baal, and would, notwithstanding all those calumniations, account all as dross to win christ,
av-j crd crd, cst vbz pc-acp vvi, j, r-crq av-x vvd n1 p-acp np1, cc vmd, a-acp d d n2, n1 d c-acp n1 pc-acp vvi np1,
(4) part (DIV2)
132
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and let them enioy Gods blessings in his Church. I am sorie that I haue occasion to carrie you thus along vvith this discourse:
and let them enjoy God's blessings in his Church. I am sorry that I have occasion to carry you thus along with this discourse:
cc vvb pno32 vvi npg1 n2 p-acp po31 n1. pns11 vbm j cst pns11 vhb n1 pc-acp vvi pn22 av a-acp p-acp d n1:
(4) part (DIV2)
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but I must ansvvere as Tertullian in another case said:
but I must answer as Tertullian in Another case said:
cc-acp pns11 vmb vvi p-acp np1 p-acp j-jn n1 vvd:
(4) part (DIV2)
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Conditio praesentium temporum prouocat hanc admonitionem nostram, the estate of these times prouoketh this our admonition.Condition praesentium Temporum prouocat hanc admonitionem nostram, the estate of these times provoketh this our admonition.
fw-la fw-la fw-la fw-la fw-la fw-la fw-la, dt n1 pp-f d n2 vvz d po12 n1.
(4) part (DIV2)
133
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The second part.
The second part.
dt ord n1.
(5) part (DIV2)
133
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The second thing that I noted in the Apost••s words was, that there should be a mutuall care, Let the members haue the same care one for another.
The second thing that I noted in the Apost••s words was, that there should be a mutual care, Let the members have the same care one for Another.
dt ord n1 cst pns11 vvd p-acp dt ng1 n2 vbds, cst a-acp vmd vbi dt j n1, vvb dt n2 vhb dt d vvb pi p-acp n-jn.
(5) part (DIV2)
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Al the members in the bodie haue one and the same beginning, all one and the same substance,
All the members in the body have one and the same beginning, all one and the same substance,
d dt n2 p-acp dt n1 vhi crd cc dt d n1, d crd cc dt d n1,
(5) part (DIV2)
135
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and none can doe well, if any one doe amisse:
and none can do well, if any one do amiss:
cc pix vmb vdi av, cs d crd vdb av:
(5) part (DIV2)
135
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if one perish or putrifie, it infecteth first the next, and so in time anoieth all:
if one perish or putrify, it Infecteth First the next, and so in time annoyeth all:
cs pi vvb cc vvi, pn31 vvz ord dt ord, cc av p-acp n1 vvz d:
(5) part (DIV2)
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or if any one in a common calamitie deny helpe to another, all thereby are brought into danger:
or if any one in a Common calamity deny help to Another, all thereby Are brought into danger:
cc cs d pi p-acp dt j n1 vvi n1 p-acp j-jn, d av vbr vvn p-acp n1:
(5) part (DIV2)
135
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euen so among Christians, let no man suppose, that his brethrens cause appertaineth not vnto him,
even so among Christians, let no man suppose, that his Brothers' cause appertaineth not unto him,
av av p-acp np1, vvb dx n1 vvb, cst po31 ng2 n1 vvz xx p-acp pno31,
(5) part (DIV2)
135
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but as the mēbers of the bodie, the inferior serue, the superior rule, euery one careth for, and regardeth another:
but as the members of the body, the inferior serve, the superior Rule, every one Careth for, and Regardeth Another:
cc-acp c-acp dt n2 pp-f dt n1, dt j-jn vvi, dt j-jn n1, d pi vvz p-acp, cc vvz j-jn:
(5) part (DIV2)
135
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so in the Church, so in the common wealth, let the highest and lowest, and all agree,
so in the Church, so in the Common wealth, let the highest and lowest, and all agree,
av p-acp dt n1, av p-acp dt j n1, vvb dt js cc js, cc d vvb,
(5) part (DIV2)
135
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and consent to the good of all.
and consent to the good of all.
cc vvi p-acp dt j pp-f d.
(5) part (DIV2)
135
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As in the bodie, without the mutuall consent of the members, neither all, neither any of them, can be long in health, or continue without griefe:
As in the body, without the mutual consent of the members, neither all, neither any of them, can be long in health, or continue without grief:
c-acp p-acp dt n1, p-acp dt j n1 pp-f dt n2, dx d, dx d pp-f pno32, vmb vbi j p-acp n1, cc vvi p-acp n1:
(5) part (DIV2)
136
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so in the Church, without a mutual care, a mutual concord, nothing can succeede to the good of the Church,
so in the Church, without a mutual care, a mutual concord, nothing can succeed to the good of the Church,
av p-acp dt n1, p-acp dt j n1, dt j n1, pix vmb vvi p-acp dt j pp-f dt n1,
(5) part (DIV2)
136
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or the increase or aduancement of the cause or kingdome of Christ, or any member thereof.
or the increase or advancement of the cause or Kingdom of christ, or any member thereof.
cc dt n1 cc n1 pp-f dt n1 cc n1 pp-f np1, cc d n1 av.
(5) part (DIV2)
136
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Let the members haue the same care. A speech of great Emphasis, euery word carying his iust waight.Let the members have the same care. A speech of great Emphasis, every word carrying his just weight.
vvb dt n2 vhb dt d n1. dt n1 pp-f j n1, d n1 vvg po31 j n1.
(5) part (DIV2)
137
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First the name of the members teacheth obedience to the head, care for all the rest, loue to all the rest. Let the members care.
First the name of the members Teaches Obedience to the head, care for all the rest, love to all the rest. Let the members care.
np1 dt n1 pp-f dt n2 vvz n1 p-acp dt n1, vvb p-acp d dt n1, vvb p-acp d dt n1. vvb dt n2 vvb.
(5) part (DIV2)
137
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Let no man thinke his brothers matters not to appertaine vnto him.
Let no man think his Brother's matters not to appertain unto him.
vvb dx n1 vvi po31 ng1 n2 xx pc-acp vvi p-acp pno31.
(5) part (DIV2)
138
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Let the members not only haue a care, but the same care, let the members haue the same care, let there be no distraction or separation of mindes.
Let the members not only have a care, but the same care, let the members have the same care, let there be no distraction or separation of minds.
vvb dt n2 xx av-j vhi dt n1, cc-acp dt d n1, vvb dt n2 vhb dt d n1, vvb pc-acp vbi dx n1 cc n1 pp-f n2.
(5) part (DIV2)
139
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This place requireth, that they who are in the Church and common wealth, the chiefe should haue good respect to them ouer whome they are placed, euen of the meanest:
This place requires, that they who Are in the Church and Common wealth, the chief should have good respect to them over whom they Are placed, even of the Meanest:
d n1 vvz, cst pns32 r-crq vbr p-acp dt n1 cc j n1, dt j-jn vmd vhi j n1 p-acp pno32 p-acp ro-crq pns32 vbr vvn, av pp-f dt js:
(5) part (DIV2)
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and that they whom the Lord hath not exalted to so high place, should in the Lorde obey their rulers:
and that they whom the Lord hath not exalted to so high place, should in the Lord obey their Rulers:
cc cst pns32 r-crq dt n1 vhz xx vvn p-acp av j n1, vmd p-acp dt n1 vvb po32 n2:
(5) part (DIV2)
140
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that as the bodie then prospereth, when all the members agree together:
that as the body then prospereth, when all the members agree together:
cst p-acp dt n1 av vvz, c-crq d dt n2 vvb av:
(5) part (DIV2)
140
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so they all shall prosper, when they growe vp as one man in Christ Iesus, which is the head ouer all, in all, and through all.
so they all shall prosper, when they grow up as one man in christ Iesus, which is the head over all, in all, and through all.
av pns32 d vmb vvi, c-crq pns32 vvb a-acp p-acp crd n1 p-acp np1 np1, r-crq vbz dt n1 p-acp d, p-acp d, cc p-acp d.
(5) part (DIV2)
140
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It is a great mischiefe and present danger to the bodie, if the members care not one for another:
It is a great mischief and present danger to the body, if the members care not one for Another:
pn31 vbz dt j n1 cc j n1 p-acp dt n1, cs dt n2 vvb xx pi p-acp n-jn:
(5) part (DIV2)
141
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but it is farre greater, if they rise one against another if they fight one with another.
but it is Far greater, if they rise one against Another if they fight one with Another.
cc-acp pn31 vbz av-j jc, cs pns32 vvb pi p-acp n-jn cs pns32 vvb pi p-acp n-jn.
(5) part (DIV2)
141
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458
There is a notable historie in Esdras, of them that builded the Temple.
There is a notable history in Ezra, of them that built the Temple.
pc-acp vbz dt j n1 p-acp np1, pp-f pno32 cst vvd dt n1.
(5) part (DIV2)
142
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459
Wee (say they) will builde, and we alone will builde, and wee will builde together:
we (say they) will build, and we alone will build, and we will build together:
pns12 (vvb pns32) vmb vvi, cc pns12 av-j vmb vvi, cc pns12 vmb vvi av:
(5) part (DIV2)
142
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460
as if they would say, Wee all couet, we all care for, wee all as one desire the speedie building of the Lordes house.
as if they would say, we all covet, we all care for, we all as one desire the speedy building of the lords house.
c-acp cs pns32 vmd vvi, pns12 d vvb, pns12 d n1 p-acp, pns12 d p-acp crd n1 dt j n-vvg pp-f dt ng1 n1.
(5) part (DIV2)
142
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Apocal. 12. Michael and his Angels al fight against the Dragon, all as one, all desire the same victorie, all set vpon the same enemie.
Apocalypse 12. Michael and his Angels all fight against the Dragon, all as one, all desire the same victory, all Set upon the same enemy.
np1 crd np1 cc po31 n2 d n1 p-acp dt n1, d c-acp crd, d n1 dt d n1, d vvn p-acp dt d n1.
(5) part (DIV2)
143
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462
Virtus vnita fortior, force vnited is the more forcible.Virtus vnita fortior, force united is the more forcible.
fw-la fw-la fw-la, n1 j-vvn vbz dt av-dc j.
(5) part (DIV2)
143
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463
This teacheth vs thus much, that all must concurre together, that all must labour together, that all must care together.
This Teaches us thus much, that all must concur together, that all must labour together, that all must care together.
d vvz pno12 av av-d, cst d vmb vvi av, cst d vmb vvi av, cst d vmb vvi av.
(5) part (DIV2)
144
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464
Art thou a member? care for the bodie:
Art thou a member? care for the body:
vb2r pns21 dt n1? vvb p-acp dt n1:
(5) part (DIV2)
144
Image 22
465
carest thou not? thou bringest the bodie into danger, and shewest thy selfe an euill member.
Carest thou not? thou bringest the body into danger, and shewest thy self an evil member.
vv2 pns21 xx? pns21 vv2 dt n1 p-acp n1, cc vv2 po21 n1 dt j-jn n1.
(5) part (DIV2)
144
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466
All the souldiers of Iesus Christ must prepare them selues to fight vnder the banner of Christ, to fight the Lordes fight, to put on the whole armour of God, that they may resist in the euill day.
All the Soldiers of Iesus christ must prepare them selves to fight under the banner of christ, to fight the lords fight, to put on the Whole armour of God, that they may resist in the evil day.
d dt n2 pp-f np1 np1 vmb vvi pno32 n2 pc-acp vvi p-acp dt n1 pp-f np1, pc-acp vvi dt ng1 n1, pc-acp vvi p-acp dt j-jn n1 pp-f np1, cst pns32 vmb vvi p-acp dt j-jn n1.
(5) part (DIV2)
145
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467
For as none is crowned but he that striueth, and as none obteineth the goale,
For as none is crowned but he that strives, and as none obtaineth the goal,
p-acp p-acp pix vbz vvn cc-acp pns31 cst vvz, cc c-acp pix vvz dt n1,
(5) part (DIV2)
145
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468
but he that runneth, and as no man receaueth the pennie, but he that laboureth in the vineyard,
but he that Runneth, and as no man receiveth the penny, but he that Laboureth in the vineyard,
cc-acp pns31 cst vvz, cc p-acp dx n1 vvz dt n1, cc-acp pns31 cst vvz p-acp dt n1,
(5) part (DIV2)
145
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469
neither doth any raigne with Christ, but such as suffer with him:
neither does any Reign with christ, but such as suffer with him:
av-dx vdz d vvi p-acp np1, cc-acp d c-acp vvi p-acp pno31:
(5) part (DIV2)
145
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470
so except the members care, and haue the same care, they shewe themselues not sound members of that bodie, whereof Iesus Christ is the heade.
so except the members care, and have the same care, they show themselves not found members of that body, whereof Iesus christ is the head.
av c-acp dt n2 vvb, cc vhb dt d n1, pns32 vvb px32 xx j n2 pp-f d n1, c-crq np1 np1 vbz dt n1.
(5) part (DIV2)
145
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471
God hath so mixed all things in this worlde, that nothing, that no estate can stand by it selfe.
God hath so mixed all things in this world, that nothing, that no estate can stand by it self.
np1 vhz av vvn d n2 p-acp d n1, cst pix, cst dx n1 vmb vvi p-acp pn31 n1.
(5) part (DIV2)
145
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472
Tum tua res agitur paries cùm proximus ardet. Then is thy matter in hande, when thy neighbours house is on fire.Tum tua Rest agitur paries cùm Proximus Ardet. Then is thy matter in hand, when thy neighbours house is on fire.
fw-la fw-la fw-la fw-la fw-fr fw-la fw-la fw-la. av vbz po21 n1 p-acp n1, c-crq po21 ng1 n1 vbz p-acp n1.
(5) part (DIV2)
145
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473
The husbandman ploweth not, soweth not for him selfe alone: the seafaring man saileth not for himselfe:
The husbandman ploweth not, Soweth not for him self alone: the seafaring man saileth not for himself:
dt n1 vvz xx, vvz xx p-acp pno31 n1 av-j: dt j n1 vvz xx p-acp px31:
(5) part (DIV2)
146
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474
the souldier fighteth for his king and countrey, not for his owne cause: the marchant aduentureth for forreine commodities, but not for himselfe alone, but for others also.
the soldier fights for his King and country, not for his own cause: the merchant adventureth for foreign commodities, but not for himself alone, but for Others also.
dt n1 vvz p-acp po31 n1 cc n1, xx p-acp po31 d n1: dt n1 vvz p-acp j n2, cc-acp xx p-acp px31 av-j, cc-acp p-acp n2-jn av.
(5) part (DIV2)
146
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475
Nemo sibi nascitur, no man is borne to himselfe, no man may liue to himselfe. The king ruleth not for his owne, but for others cōmodities.Nemo sibi nascitur, no man is born to himself, no man may live to himself. The King Ruleth not for his own, but for Others commodities.
np1 fw-la fw-la, dx n1 vbz vvn p-acp px31, dx n1 vmb vvi p-acp px31. dt n1 vvz xx p-acp po31 d, cc-acp p-acp n2-jn n2.
(5) part (DIV2)
146
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476
The preacher preacheth not for his owne, but for others edifyings.
The preacher Preacheth not for his own, but for Others edifyings.
dt n1 vvz xx p-acp po31 d, cc-acp p-acp n2-jn n2.
(5) part (DIV2)
148
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477
It was a lawe among the Lacedemonians, as I take it, that if any thing were stollen from any man, his next neighbour should make it good,
It was a law among the Lacedaemonians, as I take it, that if any thing were stolen from any man, his next neighbour should make it good,
pn31 vbds dt n1 p-acp dt njp2, c-acp pns11 vvb pn31, cst cs d n1 vbdr vvn p-acp d n1, po31 ord n1 vmd vvi pn31 j,
(5) part (DIV2)
149
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478
and that because he had not greater care of his neighbours safetie.
and that Because he had not greater care of his neighbours safety.
cc d c-acp pns31 vhd xx jc n1 pp-f po31 ng1 n1.
(5) part (DIV2)
149
Image 22
479
The time suffereth me not to shewe how farre off all estats almost are, from this regard one of another.
The time suffers me not to show how Far off all estates almost Are, from this regard one of Another.
dt n1 vvz pno11 xx pc-acp vvi c-crq av-j a-acp d n2 av vbr, p-acp d n1 crd pp-f n-jn.
(5) part (DIV2)
150
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480
If we consider how that many that are the heads and greatest, eate vp the poore as bread; grinding their faces:
If we Consider how that many that Are the Heads and greatest, eat up the poor as bred; grinding their faces:
cs pns12 vvb c-crq d d cst vbr dt n2 cc js, vvb a-acp dt j c-acp n1; vvg po32 n2:
(5) part (DIV2)
151
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481
howe some ioyne house to house, as though they would dwell alone vpon the lande:
how Some join house to house, as though they would dwell alone upon the land:
c-crq d vvb n1 p-acp n1, c-acp cs pns32 vmd vvi av-j p-acp dt n1:
(5) part (DIV2)
151
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482
howe they nestle themselues, as high as Eagles, & (as the Prophet saith) call their houses by their owne names:
how they nestle themselves, as high as Eagles, & (as the Prophet Says) call their houses by their own names:
c-crq pns32 vvb px32, c-acp j c-acp n2, cc (c-acp dt n1 vvz) vvi po32 n2 p-acp po32 d n2:
(5) part (DIV2)
151
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483
how you of this citie haue with vsurie eaten vp many ancient families, the fat of the lande,
how you of this City have with Usury eaten up many ancient families, the fat of the land,
c-crq pn22 pp-f d n1 vhb p-acp n1 vvn a-acp d j n2, dt j pp-f dt n1,
(5) part (DIV2)
151
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484
and by your Monopolie haue almost ouerthrowen all your sister cities, turning the common wealth to your owne priuate commoditie:
and by your Monopoly have almost overthrown all your sister cities, turning the Common wealth to your own private commodity:
cc p-acp po22 n1 vhb av vvn d po22 n1 n2, vvg dt j n1 p-acp po22 d j n1:
(5) part (DIV2)
151
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485
what may we say, thinke you? that there is a mutuall care? nay rather,
what may we say, think you? that there is a mutual care? nay rather,
r-crq vmb pns12 vvi, vvb pn22? cst a-acp vbz dt j n1? uh-x av-c,
(5) part (DIV2)
151
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486
neither faith nor trueth, nor loue left among men.
neither faith nor truth, nor love left among men.
d n1 ccx n1, ccx n1 vvn p-acp n2.
(5) part (DIV2)
151
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487
All which duely weied, we shall appeare, first scant to be members, or if wee be members, scarce caring members:
All which duly weighed, we shall appear, First scant to be members, or if we be members, scarce caring members:
d r-crq av-jn vvn, pns12 vmb vvi, ord vvb pc-acp vbi n2, cc cs pns12 vbb n2, av-j vvg n2:
(5) part (DIV2)
152
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488
or if we care, we care not idem, we haue not the same care.
or if we care, we care not idem, we have not the same care.
cc cs pns12 vvb, pns12 vvb xx fw-la, pns12 vhb xx dt d n1.
(5) part (DIV2)
152
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489
It was notably said of Agesilaus, that citie that hath this care, although it haue no walles,
It was notably said of Agesilaus, that City that hath this care, although it have no walls,
pn31 vbds av-j vvn pp-f np1, cst n1 cst vhz d n1, cs pn31 vhb dx n2,
(5) part (DIV2)
153
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490
yet hath it stronger walles, then walles of brasse:
yet hath it Stronger walls, then walls of brass:
av vhz pn31 jc n2, cs n2 pp-f n1:
(5) part (DIV2)
153
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491
and where this regard is not, although the walles be of brasse, yet are they as weake as paper.
and where this regard is not, although the walls be of brass, yet Are they as weak as paper.
cc c-crq d n1 vbz xx, cs dt n2 vbb pp-f n1, av vbr pns32 p-acp j c-acp n1.
(5) part (DIV2)
153
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492
Magistrates, ministers, the highest, the learnedest in the church & cōmon wealths cause, must all concurre.
Magistrates, Ministers, the highest, the Learnedest in the Church & Common wealths cause, must all concur.
n2, n2, dt js, dt js p-acp dt n1 cc j ng1 n1, vmb d vvi.
(5) part (DIV2)
154
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493
The cutting off of the least part in the bodie, doeth not onely bring a deformitie,
The cutting off of the least part in the body, doth not only bring a deformity,
dt n-vvg a-acp pp-f dt ds n1 p-acp dt n1, vdz xx av-j vvi dt n1,
(5) part (DIV2)
155
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494
but a detriment to the whole bodie.
but a detriment to the Whole body.
cc-acp dt n1 p-acp dt j-jn n1.
(5) part (DIV2)
155
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495
Chrysost. hom. 30. in 1. Cor. 12. Those members of the body which are but meane,Chrysostom hom. 30. in 1. Cor. 12. Those members of the body which Are but mean,
np1 av-an. crd p-acp crd np1 crd d n2 pp-f dt n1 r-crq vbr cc-acp j,
(5) part (DIV2)
156
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and seeme to haue litle vse, yet being taken away, disgrace the whole bodie:
and seem to have little use, yet being taken away, disgrace the Whole body:
cc vvb pc-acp vhi j n1, av vbg vvn av, vvb dt j-jn n1:
(5) part (DIV2)
156
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497
quid enim capillis vilius? what is more vile then the haires? yet shaue them either from thy eie lids,quid enim capillis Vilius? what is more vile then the hairs? yet shave them either from thy eye lids,
fw-la fw-la n2 fw-la? q-crq vbz av-dc j cs dt n2? av vvb pno32 d p-acp po21 n1 n2,
(5) part (DIV2)
156
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498
or frō thy brovves, thou shalt not onely disfigure thy face, but hinder the sharpnes of thy sight.
or from thy brows, thou shalt not only disfigure thy face, but hinder the sharpness of thy sighed.
cc p-acp po21 n2, pns21 vm2 xx av-j vvi po21 n1, cc-acp vvi dt n1 pp-f po21 n1.
(5) part (DIV2)
156
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499
Cut off the nose, let but one foote be lame: the vvhole bodie is maimed, though it be but the vvant of one member.
cut off the nose, let but one foot be lame: the Whole body is maimed, though it be but the want of one member.
j-vvn a-acp dt n1, vvb p-acp crd n1 vbb j: dt j-jn n1 vbz vvn, cs pn31 vbb p-acp dt n1 pp-f crd n1.
(5) part (DIV2)
156
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500
Cut off one finger, nay but the litle fingers naile, thou shalt finde the rest lesse able to doe their vvorke.
cut off one finger, nay but the little fingers nail, thou shalt find the rest less able to do their work.
j-vvn a-acp crd n1, uh-x p-acp dt j ng1 n1, pns21 vm2 vvi dt n1 av-dc j pc-acp vdi po32 n1.
(5) part (DIV2)
156
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501
There is a notable treatise of S. Augustine in his 50. homilies, homil. 15. of the maner how we should loue one another.
There is a notable treatise of S. Augustine in his 50. homilies, Homily. 15. of the manner how we should love one Another.
pc-acp vbz dt j n1 pp-f n1 np1 p-acp po31 crd n2, n1. crd pp-f dt n1 c-crq pns12 vmd vvi pi j-jn.
(5) part (DIV2)
157
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502
Consider (saieth hee) and marke what is done among vs, euen naturally how euery member careth one for another.
Consider (Saith he) and mark what is done among us, even naturally how every member Careth one for Another.
np1 (vvz pns31) cc vvb r-crq vbz vdn p-acp pno12, av av-j c-crq d n1 vvz pi p-acp n-jn.
(5) part (DIV2)
157
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503
Ecce, spinam calcat pes, Behold, the foot striketh against a thorne.Ecce, spinam Calcat pes, Behold, the foot striketh against a thorn.
fw-la, fw-la n1 fw-la, vvb, dt n1 vvz p-acp dt n1.
(5) part (DIV2)
157
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504
What is so farre off from the eie as the foote? farre distant in place, yet neere in affection:
What is so Far off from the eye as the foot? Far distant in place, yet near in affection:
q-crq vbz av av-j a-acp p-acp dt n1 p-acp dt n1? av-j j p-acp n1, av av-j p-acp n1:
(5) part (DIV2)
157
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505
the thorne pricketh but in one and that a litle place, and yet see the backe bone boweth it selfe, the eyes search, the eares hearken, if any can giue help:
the thorn pricks but in one and that a little place, and yet see the back bone boweth it self, the eyes search, the ears harken, if any can give help:
dt n1 vvz p-acp p-acp crd cc d dt j n1, cc av vvb dt n1 n1 vvz pn31 n1, dt n2 vvb, dt n2 vvb, cs d vmb vvi n1:
(5) part (DIV2)
157
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506
the hands handle most tenderly, and although the eies, the eares, the heart, the head, the hands,
the hands handle most tenderly, and although the eyes, the ears, the heart, the head, the hands,
dt n2 vvi av-ds av-j, cc cs dt n2, dt n2, dt n1, dt n1, dt n2,
(5) part (DIV2)
157
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507
and all be wel, yea the foote it selfe, euery where sauing where it is pricked:
and all be well, yea the foot it self, every where Saving where it is pricked:
cc d vbb av, uh dt n1 pn31 n1, d c-crq vvg c-crq pn31 vbz vvn:
(5) part (DIV2)
157
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508
yet heart, eyes, eares, hands and all, although they be not hurt, yet haue a mutuall care to cure and comfort the part grieued,
yet heart, eyes, ears, hands and all, although they be not hurt, yet have a mutual care to cure and Comfort the part grieved,
av n1, n2, n2, n2 cc d, cs pns32 vbb xx vvn, av vhb dt j n1 pc-acp vvi cc vvi dt n1 vvd,
(5) part (DIV2)
157
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509
though it be but the litle toe. Mutuis auxilijs stant omnia, All things are maintained by mutuall helpes.
though it be but the little toe. Mutuis auxilijs stant omnia, All things Are maintained by mutual helps.
cs pn31 vbb p-acp dt j n1. np1 fw-la fw-fr fw-la, d n2 vbr vvn p-acp j n2.
(5) part (DIV2)
157
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510
Gen. 13. When Abraham heard that his nephew Loth was taken and caried away of the fiue kings that made warre against Sodome, he prepared himself with 318. borne and bred vp in his house,
Gen. 13. When Abraham herd that his nephew Loath was taken and carried away of the fiue Kings that made war against Sodom, he prepared himself with 318. born and bred up in his house,
np1 crd c-crq np1 vvd cst po31 n1 j vbds vvn cc vvn av pp-f dt crd n2 cst vvd n1 p-acp np1, pns31 vvd px31 p-acp crd vvn cc vvn a-acp p-acp po31 n1,
(5) part (DIV2)
159
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511
and pursueth the enemies, slaieth the kings, and recouereth and reskueth Loth and all his substance.
and pursueth the enemies, slays the Kings, and recovers and reskueth Loath and all his substance.
cc vvz dt n2, vvz dt n2, cc vvz cc vvz j cc d po31 n1.
(5) part (DIV2)
159
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512
In the 10. of Iosue when Adonizedek king of Hierusalē, Hoham king of Hebron, Piraking of Iarmuth, Iaphia king of Lachis, Dabir king of Eglon, make war against the Gibeonites,
In the 10. of Iosue when Adonizedek King of Hierusalē, Hoham King of Hebron, Piraking of Jarmuth, Iaphia King of Lachis, Dabir King of Eglon, make war against the Gibeonites,
p-acp dt crd pp-f np1 c-crq np1 n1 pp-f np1, np1 n1 pp-f np1, vvg pp-f np1, np1 n1 pp-f np1, np1 n1 pp-f np1, vvb n1 p-acp dt np1,
(5) part (DIV2)
160
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513
for that they had ioined themselues to Iosue, who had deuoted himselfe vnto the Lord:
for that they had joined themselves to Iosue, who had devoted himself unto the Lord:
c-acp cst pns32 vhd vvn px32 p-acp np1, r-crq vhd j-vvn px31 p-acp dt n1:
(5) part (DIV2)
160
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514
then ought Iosue as a feeling member, to send succour to them of Gibeon, to pursue the enemies:
then ought Iosue as a feeling member, to send succour to them of Gibeon, to pursue the enemies:
av vmd np1 p-acp dt j-vvg n1, pc-acp vvi n1 p-acp pno32 pp-f np1, pc-acp vvi dt n2:
(5) part (DIV2)
160
Image 23
515
the Lord will shut them vp in a caue, Iosues souldiers shall set their feete vpon their necks, Iosue sha and hang them vp vpon siue trees, vntill the Euening.
the Lord will shut them up in a cave, Joshua Soldiers shall Set their feet upon their necks, Iosue sha and hang them up upon siue trees, until the Evening.
dt n1 vmb vvi pno32 a-acp p-acp dt n1, vvz n2 vmb vvi po32 n2 p-acp po32 n2, np1 vmb cc vvi pno32 a-acp p-acp fw-la n2, c-acp dt n1.
(5) part (DIV2)
160
Image 24
516
Abraham, Iosue, al that feare God, must set themselues agaynst idolaters, Gods enemies.
Abraham, Iosue, all that Fear God, must Set themselves against Idolaters, God's enemies.
np1, np1, d cst n1 np1, vmb vvi px32 p-acp n2, n2 n2.
(5) part (DIV2)
160
Image 24
517
In like maner, if we bee liuely members vnder our head Christ Iesus, let vs not onely haue a care,
In like manner, if we be lively members under our head christ Iesus, let us not only have a care,
p-acp j n1, cs pns12 vbb j n2 p-acp po12 n1 np1 np1, vvb pno12 xx j vhb dt n1,
(5) part (DIV2)
161
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but the same care with them.
but the same care with them.
cc-acp dt d n1 p-acp pno32.
(5) part (DIV2)
161
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519
Wherefore it is most honorably done of her Maiestie, while the Pope and Spaniard, and all the Leaguers bend themselues against our neighbour king,
Wherefore it is most honorably done of her Majesty, while the Pope and Spaniard, and all the Leaguers bend themselves against our neighbour King,
c-crq pn31 vbz av-ds av-j vdn pp-f po31 n1, cs dt n1 cc np1, cc d dt n2 vvb px32 p-acp po12 n1 n1,
(5) part (DIV2)
162
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520
because he hath set himselfe to seeke the Lord, and to aduaunce his trueth, to assist that Iosue:
Because he hath Set himself to seek the Lord, and to advance his truth, to assist that Iosue:
c-acp pns31 vhz vvn px31 pc-acp vvi dt n1, cc pc-acp vvi po31 n1, pc-acp vvi cst np1:
(5) part (DIV2)
162
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521
and we as members are to pray, that the Lord may abate the edge of the enemies sword,
and we as members Are to pray, that the Lord may abate the edge of the enemies sword,
cc pns12 p-acp n2 vbr pc-acp vvi, cst dt n1 vmb vvi dt n1 pp-f dt ng1 n1,
(5) part (DIV2)
162
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522
and graunt him victorie in the daie of battell.
and grant him victory in the day of battle.
cc vvi pno31 n1 p-acp dt n1 pp-f n1.
(5) part (DIV2)
162
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523
In the first of Iudges, Iudah sayd vnto Simeon his brother, Goe vp with mee into my lot, that wee may fight against the Chananites,
In the First of Judges, Iudah said unto Simeon his brother, Go up with me into my lot, that we may fight against the Canaanites,
p-acp dt ord pp-f n2, np1 vvd p-acp np1 po31 n1, vvb a-acp p-acp pno11 p-acp po11 n1, cst pns12 vmb vvi p-acp dt np2,
(5) part (DIV2)
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and I will goe vp with thee into thy lot also: as if hee should confesse themselues being seuered, to bee vnable to match the Chananites,
and I will go up with thee into thy lot also: as if he should confess themselves being severed, to be unable to match the Canaanites,
cc pns11 vmb vvi a-acp p-acp pno21 p-acp po21 n1 av: c-acp cs pns31 vmd vvi px32 vbg vvn, pc-acp vbi j pc-acp vvi dt np2,
(5) part (DIV2)
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but if either would take care of other, eyther helpe other in his lot, that then there were hope of happy victorie.
but if either would take care of other, either help other in his lot, that then there were hope of happy victory.
cc-acp cs d vmd vvi n1 pp-f n-jn, d n1 j-jn p-acp po31 n1, cst av pc-acp vbdr n1 pp-f j n1.
(5) part (DIV2)
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O that those things might take deepe roote in our hearts, that Iudah would helpe Simeon in his lot,
O that those things might take deep root in our hearts, that Iudah would help Simeon in his lot,
sy cst d n2 vmd vvi j-jn n1 p-acp po12 n2, cst np1 vmd vvi np1 p-acp po31 n1,
(5) part (DIV2)
163
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527
and Simeon helpe Iudah in his lot:
and Simeon help Iudah in his lot:
cc np1 vvb np1 p-acp po31 n1:
(5) part (DIV2)
163
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if Christian princes abroad, and wee as brethren at home, would helpe one another, wee should with ease ere this haue subdued all the Chananites.
if Christian Princes abroad, and we as brothers At home, would help one Another, we should with ease ere this have subdued all the Canaanites.
cs np1 n2 av, cc pns12 p-acp n2 p-acp n1-an, vmd vvi pi j-jn, pns12 vmd p-acp n1 c-acp d vhb vvn d dt np2.
(5) part (DIV2)
163
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529
If ye of the laitie would fauour the ministerie;
If you of the laity would favour the Ministry;
cs pn22 pp-f dt n1 vmd vvi dt n1;
(5) part (DIV2)
164
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530
If we of the ministerie would painfully preach to, and pray for you of the laitie;
If we of the Ministry would painfully preach to, and pray for you of the laity;
cs pns12 pp-f dt n1 vmd av-j vvi p-acp, cc vvb p-acp pn22 pp-f dt n1;
(5) part (DIV2)
164
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531
If we would helpe you in your lot, and you helpe vs in our lot:
If we would help you in your lot, and you help us in our lot:
cs pns12 vmd vvi pn22 p-acp po22 n1, cc pn22 vvb pno12 p-acp po12 n1:
(5) part (DIV2)
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532
surely Gods glory would be much more promoted, and our comfort on both sides farre the greater:
surely God's glory would be much more promoted, and our Comfort on both sides Far the greater:
av-j npg1 n1 vmd vbi av-d av-dc vvn, cc po12 n1 p-acp d n2 av-j dt jc:
(5) part (DIV2)
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533
where this care taketh place, all things prosper.
where this care Takes place, all things prosper.
c-crq d n1 vvz n1, d n2 vvi.
(5) part (DIV2)
164
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534
It is truly said of him, Concordia res paruae crescunt, discordia maximae dilabuntur, by concord small things increase, by discord the greatest are soone wasted.
It is truly said of him, Concord Rest paruae crescunt, Discordia maximae dilabuntur, by concord small things increase, by discord the greatest Are soon wasted.
pn31 vbz av-j vvn pp-f pno31, np1 fw-la fw-gr fw-la, fw-la fw-la fw-la, p-acp n1 j n2 vvi, p-acp n1 dt js vbr av vvn.
(5) part (DIV2)
165
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535
Seneca reporteth in an epistle of his, that M. Agrippa a famous man was woont to say that hee did owe much to this sentence:
Senecca Reporteth in an epistle of his, that M. Agrippa a famous man was wont to say that he did owe much to this sentence:
np1 vvz p-acp dt n1 pp-f png31, cst n1 np1 dt j n1 vbds vvn pc-acp vvi cst pns31 vdd vvi d p-acp d n1:
(5) part (DIV2)
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536
Hac se aiebat & fratrem & amicum optimū factum, for that hereby he said he was made the best brother, and the best friend.Hac se aiebat & fratrem & Amicum optimū factum, for that hereby he said he was made the best brother, and the best friend.
fw-la fw-la fw-la cc fw-la cc fw-la fw-la fw-la, p-acp cst av pns31 vvd pns31 vbds vvn dt js n1, cc dt js n1.
(5) part (DIV2)
166
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537
If an heathen learned thus much by the light of nature and humane philosophie, what ought wee to say, who haue bene taught as the trueth is,
If an heathen learned thus much by the Light of nature and humane philosophy, what ought we to say, who have be taught as the truth is,
cs dt j-jn j av av-d p-acp dt n1 pp-f n1 cc j n1, r-crq vmd pns12 pc-acp vvi, r-crq vhb vbn vvn p-acp dt n1 vbz,
(5) part (DIV2)
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538
and haue tasted how sweete the Lord Iesus is?
and have tasted how sweet the Lord Iesus is?
cc vhb vvn c-crq j dt n1 np1 vbz?
(5) part (DIV2)
167
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539
This may teach vs (as the Apostle saith) one to support and helpe another, one to edifie and build vp another,
This may teach us (as the Apostle Says) one to support and help Another, one to edify and built up Another,
d vmb vvi pno12 (c-acp dt n1 vvz) pi pc-acp vvi cc vvi j-jn, pi pc-acp vvi cc vvi a-acp j-jn,
(5) part (DIV2)
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540
if it be possible, and as much as lieth in vs, to haue peace with all men, one to beare anothers burdens, that so we may fulfill the law of Christ.
if it be possible, and as much as lies in us, to have peace with all men, one to bear another's burdens, that so we may fulfil the law of christ.
cs pn31 vbb j, cc c-acp d c-acp vvz p-acp pno12, pc-acp vhi n1 p-acp d n2, pi pc-acp vvi j-jn n2, cst av pns12 vmb vvi dt n1 pp-f np1.
(5) part (DIV2)
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541
S. Augustine in his booke of 83. questions, and in the 71. questiō, expounding these words, Beare one anothers burden, citeth out of Plinie a storie of the Hartes, which when they passe ouer the sea to any Island to pasture, doe on this sort order themselues, that they beare the burthen of their heads, by reason of the weight of their hornes, one vpon anothers backe,
S. Augustine in his book of 83. questions, and in the 71. question, expounding these words, Bear one another's burden, citeth out of Pliny a story of the Hearts, which when they pass over the sea to any Island to pasture, do on this sort order themselves, that they bear the burden of their Heads, by reason of the weight of their horns, one upon another's back,
np1 np1 p-acp po31 n1 pp-f crd n2, cc p-acp dt crd n1, vvg d n2, vvb pi ng1-jn n1, vvz av pp-f np1 dt n1 pp-f dt n2, r-crq c-crq pns32 vvb p-acp dt n1 p-acp d n1 pc-acp vvi, vdb p-acp d n1 vvi px32, cst pns32 vvb dt n1 pp-f po32 n2, p-acp n1 pp-f dt n1 pp-f po32 n2, pi p-acp ng1-jn n1,
(5) part (DIV2)
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542
so as euery one that commeth behinde, doeth thrust out his necke and laie his head on him that goeth before:
so as every one that comes behind, doth thrust out his neck and lay his head on him that Goes before:
av c-acp d pi cst vvz a-acp, vdz vvi av po31 n1 cc vvi po31 n1 p-acp pno31 cst vvz a-acp:
(5) part (DIV2)
169
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543
and because hee that leadeth the rest, hath none vpon whom hee may rest his head, Vicibus id agere dicuntur, &c. they are said to do it by courses:
and Because he that leads the rest, hath none upon whom he may rest his head, Vicibus id agere dicuntur, etc. they Are said to do it by courses:
cc c-acp pns31 cst vvz dt n1, vhz pix p-acp ro-crq pns31 vmb vvi po31 n1, fw-la fw-la fw-la fw-la, av pns32 vbr vvn pc-acp vdi pn31 p-acp n2:
(5) part (DIV2)
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544
so as that he being wearied with the weight of his hornes, doeth cast about,
so as that he being wearied with the weight of his horns, doth cast about,
av c-acp cst pns31 vbg vvn p-acp dt n1 pp-f po31 n2, vdz vvi a-acp,
(5) part (DIV2)
169
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545
and commeth after all, & into his place the next succeedeth, whose head he did beare when hee led:
and comes After all, & into his place the next succeedeth, whose head he did bear when he led:
cc vvz p-acp d, cc p-acp po31 n1 dt ord vvz, rg-crq n1 pns31 vdd vvi c-crq pns31 vvd:
(5) part (DIV2)
169
Image 25
546
so one bearing anothers burthen they passe the sea, vntill they come to firme land.
so one bearing another's burden they pass the sea, until they come to firm land.
av pi vvg j-jn n1 pns32 vvb dt n1, c-acp pns32 vvb p-acp j n1.
(5) part (DIV2)
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547
If nature haue thus taught wild beasts, what ought, not naturall men or philosophers, but Christians who haue after another sort learned Christ, to doe?
If nature have thus taught wild beasts, what ought, not natural men or Philosophers, but Christians who have After Another sort learned christ, to do?
cs n1 vhb av vvn j n2, r-crq vmd, xx j n2 cc n2, cc-acp np1 q-crq vhb p-acp j-jn n1 vvn np1, pc-acp vdi?
(5) part (DIV2)
170
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548
If Harts doe so agree, and so one support and beare anothers burthen, and that in the middest of the sea, among the raging waues:
If Harts do so agree, and so one support and bear another's burden, and that in the midst of the sea, among the raging waves:
cs np1 vdb av vvi, cc av crd n1 cc vvi j-jn n1, cc cst p-acp dt n1 pp-f dt n1, p-acp dt j-vvg n2:
(5) part (DIV2)
171
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549
if there one forsake not another, but all alike, the greatest as well as the least, yeeld to those mutuall seruices,
if there one forsake not Another, but all alike, the greatest as well as the least, yield to those mutual services,
cs a-acp pi vvb xx j-jn, cc-acp d av-j, dt js c-acp av c-acp dt ds, vvb p-acp d j n2,
(5) part (DIV2)
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550
and that onely for a litle pasture sake:
and that only for a little pasture sake:
cc cst av-j p-acp dt j n1 n1:
(5) part (DIV2)
171
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551
what ought we to doe, who floting in this sea of miseries, yet looke for a citie hauing a foundation,
what ought we to do, who floating in this sea of misery's, yet look for a City having a Foundation,
q-crq vmd pns12 pc-acp vdi, r-crq vvg p-acp d n1 pp-f n2, av vvb p-acp dt n1 vhg dt n1,
(5) part (DIV2)
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552
for better foode, the ioyes prepared for the iust in the land of the liuing?
for better food, the Joys prepared for the just in the land of the living?
p-acp jc n1, dt n2 vvn p-acp dt j p-acp dt n1 pp-f dt n-vvg?
(5) part (DIV2)
171
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553
Thus it succeedeth euery where not onely among Christians and naturall men, but euen among the beasts of the field,
Thus it succeedeth every where not only among Christians and natural men, but even among the beasts of the field,
av pn31 vvz d q-crq xx av-j p-acp np1 cc j n2, cc-acp av-j p-acp dt n2 pp-f dt n1,
(5) part (DIV2)
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554
while there is a common care one for another.
while there is a Common care one for Another.
cs pc-acp vbz dt j n1 pi p-acp n-jn.
(5) part (DIV2)
172
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555
I might here take iust occasion to speake against ciuill dissention, where none careth for other,
I might Here take just occasion to speak against civil dissension, where none Careth for other,
pns11 vmd av vvi j n1 pc-acp vvi p-acp j n1, c-crq pix vvz p-acp n-jn,
(5) part (DIV2)
173
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556
but euery one seeketh to destroy and supplant another.
but every one seeks to destroy and supplant Another.
cc-acp d pi vvz pc-acp vvi cc vvi j-jn.
(5) part (DIV2)
173
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557
While the two eyes of Greece, Athens and Lacedemon, were either agaynst other, neither caring for other, they both felt the smart,
While the two eyes of Greece, Athens and Lacedaemon, were either against other, neither caring for other, they both felt the smart,
cs dt crd n2 pp-f np1, np1 cc np1, vbdr av-d p-acp n-jn, av-dx vvg p-acp n-jn, pns32 d vvd dt n1,
(5) part (DIV2)
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558
and Greece became a praie to the enemie.
and Greece became a pray to the enemy.
cc np1 vvd dt vvb p-acp dt n1.
(5) part (DIV2)
174
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559
While Hanno and Hanibal enuied either other, neither caring for the good estate of Carthage, Carthage came to her confusion.
While Hanno and Hannibal envied either other, neither caring for the good estate of Carthage, Carthage Come to her confusion.
n1 np1 cc np1 vvd d n-jn, av-dx vvg p-acp dt j n1 pp-f np1, np1 vvd p-acp po31 n1.
(5) part (DIV2)
174
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560
While the two brethren Etheocles and Polinices, contended about the kingdome of Thebes, neither regarding the one the other,
While the two brothers Eteocles and Polinices, contended about the Kingdom of Thebes, neither regarding the one the other,
cs dt crd n2 np1 cc npg1, vvn p-acp dt n1 pp-f np1, av-dx vvg dt pi dt n-jn,
(5) part (DIV2)
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561
nor the good state of the kingdome, they both lost themselues, and that they fought for.
nor the good state of the Kingdom, they both lost themselves, and that they fought for.
ccx dt j n1 pp-f dt n1, pns32 d vvd px32, cc cst pns32 vvd p-acp.
(5) part (DIV2)
175
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562
While Aristobulus and Hircanus contended for the kingdome of Hierusalem, forgetting that they were brethten,
While Aristobulus and Hircanus contended for the Kingdom of Jerusalem, forgetting that they were brethten,
cs np1 cc np1 vvd p-acp dt n1 pp-f np1, vvg cst pns32 vbdr vvn,
(5) part (DIV2)
176
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563
or that it was the holy citie, or that there was the holy temple, the temple of the Lord, Hierusalem is made a praie to the Romans power.
or that it was the holy City, or that there was the holy temple, the temple of the Lord, Jerusalem is made a pray to the Roman power.
cc cst pn31 vbds dt j n1, cc cst a-acp vbds dt j n1, dt n1 pp-f dt n1, np1 vbz vvn dt vvb p-acp dt njp2 n1.
(5) part (DIV2)
176
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564
Iosephus reporteth, that not the famine within, which was such that Marie the daughter of Eleazar did eate her owne child,
Iosephus Reporteth, that not the famine within, which was such that marry the daughter of Eleazar did eat her own child,
np1 vvz, cst xx dt n1 a-acp, r-crq vbds d cst vvb dt n1 pp-f np1 vdd vvi pno31 d n1,
(5) part (DIV2)
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565
nor the sword without, did so much harme to them, and good to the enemies, as the contentiō of the brethren & the mutinie of the multitude.
nor the sword without, did so much harm to them, and good to the enemies, as the contention of the brothers & the mutiny of the multitude.
ccx dt n1 p-acp, vdd av av-d vvi p-acp pno32, cc j p-acp dt n2, c-acp dt n1 pp-f dt n2 cc dt n1 pp-f dt n1.
(5) part (DIV2)
177
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566
It is notablie sayd of Plutarch, In praeceptis politicis, Nullum in medio reliquit fortuna certaminis praemium.
It is notably said of Plutarch, In praeceptis Politicis, Nullum in medio reliquit fortuna certaminis Premium.
pn31 vbz av-j vvn pp-f np1, p-acp fw-la fw-la, fw-la p-acp fw-la fw-la fw-la fw-la fw-la.
(5) part (DIV2)
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567
There is an excellent storie in Liuie, lib. 1. decad. 1. to this purpose woorth the marking.
There is an excellent story in Alive, lib. 1. decade. 1. to this purpose worth the marking.
pc-acp vbz dt j n1 p-acp np1, n1. crd n1. crd p-acp d n1 j dt vvg.
(5) part (DIV2)
179
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568
There was between the Romans and the Albans deadly fued, such as no way might bee ended but by dint of sword:
There was between the Roman and the Albans deadly sued, such as no Way might be ended but by dint of sword:
pc-acp vbds p-acp dt njp2 cc dt np1 av-j vvd, d c-acp dx n1 vmd vbi vvn cc-acp p-acp n1 pp-f n1:
(5) part (DIV2)
179
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569
on both sides great preparation, and whē both armies had now as it were pitched the field,
on both sides great preparation, and when both armies had now as it were pitched the field,
p-acp d n2 j n1, cc c-crq d n2 vhd av c-acp pn31 vbdr vvn dt n1,
(5) part (DIV2)
179
Image 25
570
and set their battell in order, and were now not farre distant the one from the other,
and Set their battle in order, and were now not Far distant the one from the other,
cc vvi po32 n1 p-acp n1, cc vbdr av xx av-j j dt crd p-acp dt n-jn,
(5) part (DIV2)
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571
euen readie to ioyne battell, and to encounter together, whereof was sure to follow much bloodshed that might threaten the ruine of both kingdoms:
even ready to join battle, and to encounter together, whereof was sure to follow much bloodshed that might threaten the ruin of both kingdoms:
av j pc-acp vvi n1, cc pc-acp vvi av, c-crq vbds j pc-acp vvi d n1 cst vmd vvi dt n1 pp-f d n2:
(5) part (DIV2)
179
Image 25
572
Metius Suffetius generall of the Albanes, goeth to king Tullus, to whom he speaketh on this wise:
Metius Suffetius general of the Albanians, Goes to King Tullus, to whom he speaks on this wise:
np1 np1 n1 pp-f dt np1, vvz p-acp n1 np1, p-acp ro-crq pns31 vvz p-acp d n1:
(5) part (DIV2)
179
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573
Let Tullus king of Romans vnderstand thus much, that the Hetrurians, a people mightie by sea and land, enuie vs both,
Let Tullus King of Roman understand thus much, that the Etrurians, a people mighty by sea and land, envy us both,
vvb np1 n1 pp-f njp2 vvi av av-d, cst dt njp2, dt n1 j p-acp n1 cc n1, vvb pno12 d,
(5) part (DIV2)
179
Image 25
574
and onely looke while wee spoyle one another, Vt nobis bello exhaustis, & Roma, & Alba potiantur:
and only look while we spoil one Another, Vt nobis bello exhaustis, & Roma, & Alba potiantur:
cc av-j vvi cs pns12 vvb pi j-jn, fw-la fw-la fw-la fw-la, cc np1, cc np1 fw-la:
(5) part (DIV2)
179
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575
that when we shall haue dispatched one another, they may make a praie of Rome and Alba.
that when we shall have dispatched one Another, they may make a pray of Room and Alba.
cst c-crq pns12 vmb vhi vvn pi j-jn, pns32 vmb vvi dt vvb pp-f n1 cc np1.
(5) part (DIV2)
179
Image 25
576
Let vs therefore thinke of some other way, that so great a slaughter may not happen to both nations, Tullus receiueth the condicion:
Let us Therefore think of Some other Way, that so great a slaughter may not happen to both Nations, Tullus receiveth the condition:
vvb pno12 av vvi pp-f d j-jn n1, cst av j dt n1 vmb xx vvi p-acp d n2, np1 vvz dt n1:
(5) part (DIV2)
179
Image 25
577
and by chance there were in either armie three brethren, three of Rome, three of Alba, three Horatians, three Curiatians,
and by chance there were in either army three brothers, three of Room, three of Alba, three Horatians, three Curiatians,
cc p-acp n1 a-acp vbdr p-acp d n1 crd n2, crd pp-f n1, crd pp-f np1, crd np1, crd np1,
(5) part (DIV2)
179
Image 26
578
neither vnlike in age or abilitie.
neither unlike in age or ability.
av-dx av-j p-acp n1 cc n1.
(5) part (DIV2)
179
Image 26
579
The condition is, that these three of either side should end the matter, Et ibi imperium fore, vnde victoria fuerit, that there the soueraigntie & empire should be, where the victorie was.
The condition is, that these three of either side should end the matter, Et There imperium before, vnde victoria fuerit, that there the sovereignty & empire should be, where the victory was.
dt n1 vbz, cst d crd pp-f d n1 vmd vvi dt n1, fw-la fw-la fw-la n1, fw-la fw-la fw-la, cst a-acp dt n1 cc n1 vmd vbi, c-crq dt n1 vbds.
(5) part (DIV2)
179
Image 26
580
The kings on both sides encourage their champions, shewing that in their vertue and prowesse depend the estate of their gods, their kings, their countries,
The Kings on both sides encourage their champions, showing that in their virtue and prowess depend the estate of their God's, their Kings, their countries,
dt n2 p-acp d n2 vvi po32 n2, vvg cst p-acp po32 n1 cc n1 vvb dt n1 pp-f po32 n2, po32 n2, po32 n2,
(5) part (DIV2)
179
Image 26
581
and their parents, that on them were cast the eies of the whole armie.
and their Parents, that on them were cast the eyes of the Whole army.
cc po32 n2, cst p-acp pno32 vbdr vvn dt n2 pp-f dt j-jn n1.
(5) part (DIV2)
179
Image 26
582
The trumpets sound, the champions on both sides with might and maine grapple together, although not with the strength,
The trumpets found, the champions on both sides with might and main grapple together, although not with the strength,
dt n2 vvb, dt n2 p-acp d n2 p-acp n1 cc n1 vvb av, cs xx p-acp dt n1,
(5) part (DIV2)
179
Image 26
583
yet with the courage of both armies:
yet with the courage of both armies:
av p-acp dt n1 pp-f d n2:
(5) part (DIV2)
179
Image 26
584
none of them nowe regarded his owne estate, for that on them depended the good estate of Rome, of Alba, the religion of their Gods, the soueraigntie of their king, the safetie of themselues and countrey.
none of them now regarded his own estate, for that on them depended the good estate of Room, of Alba, the Religion of their God's, the sovereignty of their King, the safety of themselves and country.
pi pp-f pno32 av vvd po31 d n1, c-acp cst p-acp pno32 vvd dt j n1 pp-f n1, pp-f np1, dt n1 pp-f po32 n2, dt n1 pp-f po32 n1, dt n1 pp-f px32 cc n1.
(5) part (DIV2)
179
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585
The glittering of their armour, the clashing of their swordes, the distilling droppes of blood kept the Romans and the Albans Spem inter metúmque, betweene hope and feare.
The glittering of their armour, the clashing of their swords, the distilling drops of blood kept the Roman and the Albans Spem inter metúmque, between hope and Fear.
dt j-vvg pp-f po32 n1, dt n-vvg pp-f po32 n2, dt j-vvg n2 pp-f n1 vvd dt njp2 cc dt np1 fw-la fw-la fw-la, p-acp n1 cc n1.
(5) part (DIV2)
179
Image 26
586
At the length two of the Romanes fell downe dead, and the three Curiatij were sore wounded, the third Roman being not once touched:
At the length two of the Romans fell down dead, and the three Curiatij were soar wounded, the third Roman being not once touched:
p-acp dt n1 crd pp-f dt njp2 vvd a-acp j, cc dt crd fw-la vbdr av-j vvn, dt ord njp vbg xx a-acp vvn:
(5) part (DIV2)
179
Image 26
587
who seeing himselfe vnable to encounter three, Fuga sibi consulendum putauit, determined to take himselfe to his heeles:
who seeing himself unable to encounter three, Fuga sibi consulendum putauit, determined to take himself to his heals:
r-crq vvg px31 j pc-acp vvi crd, fw-la fw-la fw-la fw-la, vvd pc-acp vvi px31 p-acp po31 n2:
(5) part (DIV2)
179
Image 26
588
which they beholding, follow him as fast as euer they can, and as their woundes would giue them leaue:
which they beholding, follow him as fast as ever they can, and as their wounds would give them leave:
r-crq pns32 vvg, vvb pno31 c-acp av-j c-acp av pns32 vmb, cc p-acp po32 n2 vmd vvi pno32 vvi:
(5) part (DIV2)
179
Image 26
589
and while euery one did as it were burne with desire of glorie, forgetting their owne feeblenesse, their brethrens woundes and weakenesse, they did not as members of the body hold together,
and while every one did as it were burn with desire of glory, forgetting their own feebleness, their Brothers' wounds and weakness, they did not as members of the body hold together,
cc cs d pi vdd c-acp pn31 vbdr n1 p-acp n1 pp-f n1, vvg po32 d n1, po32 ng2 n2 cc n1, pns32 vdd xx p-acp n2 pp-f dt n1 vvb av,
(5) part (DIV2)
179
Image 26
590
but as they were of the more strength, did runne the faster, and so forsooke their brethren:
but as they were of the more strength, did run the faster, and so forsook their brothers:
cc-acp c-acp pns32 vbdr pp-f dt av-dc n1, vdd vvi dt jc, cc av vvd po32 n2:
(5) part (DIV2)
179
Image 26
591
which when the Roman once perceiued, seeing them a good way asunder, he suddenly turned backe,
which when the Roman once perceived, seeing them a good Way asunder, he suddenly turned back,
r-crq c-crq dt njp a-acp vvd, vvg pno32 dt j n1 av, pns31 av-j vvd av,
(5) part (DIV2)
179
Image 26
592
and killed him that was next, wounded before and wearied, before the second could succour him,
and killed him that was next, wounded before and wearied, before the second could succour him,
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and the second also, before the third could rescue him:
and the second also, before the third could rescue him:
cc dt ord av, p-acp dt ord vmd vvi pno31:
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there now remained onely one-to one, and of the Albans he that came lag, most wounded, most wearied, euen cleane spent.
there now remained only one-to one, and of the Albans he that Come lag, most wounded, most wearied, even clean spent.
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(5) part (DIV2)
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Here was great inequalitie, great oddes.
Here was great inequality, great odds.
av vbds j n1, j n2.
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596
The Roman vntouched, imbrued in blood, puffed vp with victorie, Behold (saieth hee) here lie thy brethren dead,
The Roman untouched, imbrued in blood, puffed up with victory, Behold (Saith he) Here lie thy brothers dead,
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(5) part (DIV2)
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and so thrust him through that was scant able to hold his shield. True it is, that we of Alba haue had a long contention with the Romans:
and so thrust him through that was scant able to hold his shield. True it is, that we of Alba have had a long contention with the Roman:
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we haue perhaps of three slayne two, that is the greater part, yet so, as we are all wounded:
we have perhaps of three slain two, that is the greater part, yet so, as we Are all wounded:
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and although we bee all yet left aliue, and haue but one Roman to encounter withall,
and although we be all yet left alive, and have but one Roman to encounter withal,
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(5) part (DIV2)
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yet if in pursuit of him, wee hold not altogether, but runne stragling, euery man as the heate of his affections carie him,
yet if in pursuit of him, we hold not altogether, but run straggling, every man as the heat of his affections carry him,
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as did these Curiatij, if he may once deuide vs, he will destroy vs, although three to one,
as did these Curiatij, if he may once divide us, he will destroy us, although three to one,
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yet if the mans pollicie, may separate vs, it is not credible how easilie hee will ouercome vs. Thus are those three euery one not caring for anothers safetie,
yet if the men policy, may separate us, it is not credible how Easily he will overcome us Thus Are those three every one not caring for another's safety,
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as no good members of Alba, causers of their owne slaughter, and of the perpetuall subiection of their countrey to the Romans.
as no good members of Alba, causers of their own slaughter, and of the perpetual subjection of their country to the Roman.
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Shall I apply this to our selues, how we in the chase of this Roman are diuided? Or shall I shew how we haue now for many yeeres left folowing after him,
Shall I apply this to our selves, how we in the chase of this Roman Are divided? Or shall I show how we have now for many Years left following After him,
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& being all wounded by him, haue fallē to fighting, nay to woūding, nay to killing one of another, shething our swords in our brothers bowels? O my brethren, that the members would haue the same care!
& being all wounded by him, have fallen to fighting, nay to wounding, nay to killing one of Another, shething our swords in our Brother's bowels? O my brothers, that the members would have the same care!
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O that we would seeke those things which belong to the peace of Hierusalem!
O that we would seek those things which belong to the peace of Jerusalem!
sy cst pns12 vmd vvi d n2 r-crq vvb p-acp dt n1 pp-f np1!
(5) part (DIV2)
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607
It is a fable, but hath a morall, that the Mouse and the Frogge did so long contend for the masterie of the marrish ground,
It is a fable, but hath a moral, that the Mouse and the Frog did so long contend for the mastery of the marrish ground,
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vntill the Kite in their contention caught vp both. The Lion and the Beare fell at one time on a yong Colt:
until the Kite in their contention caught up both. The lion and the Bear fell At one time on a young Colt:
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either claimeth the praie to bee his: the lion alledgeth his soueraigntie ouer the beasts: the Beare pleadeth his strength, neither is content to deuide with other:
either claimeth the pray to be his: the Lion allegeth his sovereignty over the beasts: the Bear pleads his strength, neither is content to divide with other:
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they both fight so long, vntil being wounded and wearied, they are enforced to lie downe to take breath:
they both fight so long, until being wounded and wearied, they Are Enforced to lie down to take breath:
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then the Foxe, who all the while lay behind a bush to behold their fight, to both their griefes tooke the whole praie from both.
then the Fox, who all the while lay behind a bush to behold their fight, to both their griefs took the Whole pray from both.
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Aristotle in his 9. booke De historia animalium, writeth of the Cibind and the Eagle, that they doe so vehemently contend and striue, that oftentimes clasping together in the aire, they fall downe vnto the earth,
Aristotle in his 9. book De History Animals, Writeth of the Simon and the Eagl, that they do so vehemently contend and strive, that oftentimes clasping together in the air, they fallen down unto the earth,
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and are taken vp aliue of sheepeheards:
and Are taken up alive of shepherds:
cc vbr vvn a-acp j pp-f ng1:
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and that the Cranes in like maner fight so eagerly, that they will rather abide to bee taken vp of men passing by, then to leaue off.
and that the Cranes in like manner fight so eagerly, that they will rather abide to be taken up of men passing by, then to leave off.
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(5) part (DIV2)
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615
It was a heauie iudgement of the Lord agaynst the Madianites, who came in number as many as the grashoppers are,
It was a heavy judgement of the Lord against the Midianites, who Come in number as many as the grasshoppers Are,
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or as the sand in the sea shore against Gedeon: and against the Philistines, who in like maner came against Saul:
or as the sand in the sea shore against Gideon: and against the philistines, who in like manner Come against Saul:
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and against the Ammonites and Moabites, and the inhabitaunts of mount Seir, who came against Iehosephat, that euery of them forgetting their enemie against whom they waged battell, should euery one slay another.
and against the Ammonites and Moabites, and the inhabitants of mount Seir, who Come against Jehoshaphat, that every of them forgetting their enemy against whom they waged battle, should every one slay Another.
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(5) part (DIV2)
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Let vs (beloued in our Sauiour) consider with our selues, that most mightie nations, most valiant people, most flourishing Cities, Greece, Carthage, Thebes,
Let us (Beloved in our Saviour) Consider with our selves, that most mighty Nations, most valiant people, most flourishing Cities, Greece, Carthage, Thebes,
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(5) part (DIV2)
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and Hierusalem, for want of this due care, by this one mischiefe of dissenting among themselues, to haue come to an vtter ouerthrow:
and Jerusalem, for want of this due care, by this one mischief of dissenting among themselves, to have come to an utter overthrow:
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on the other side, Abraham with 318. agreeing together, to haue deliuered his nephew Loth, and to haue killed the fiue kings:
on the other side, Abraham with 318. agreeing together, to have Delivered his nephew Loath, and to have killed the fiue Kings:
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(5) part (DIV2)
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and Iosue, with an handfull in respect, to haue ouercome fiue mightie princes, with all their power.
and Iosue, with an handful in respect, to have overcome fiue mighty Princes, with all their power.
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It is well said of Seneca, Auxilia humilia firma consensus facit. Small helpes by consent growe mightie.
It is well said of Senecca, Auxilia humilia Firm consensus facit. Small helps by consent grow mighty.
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If wee haue the courage of Lyons, the strength of Beares, yet if we contend about our pray, the Foxe will deceaue both.
If we have the courage of Lyons, the strength of Bears, yet if we contend about our prey, the Fox will deceive both.
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If wee haue the eies and winges of Eagles, or the strength of the Cibind or Cranes, that we dare fight in the aire,
If we have the eyes and wings of Eagles, or the strength of the Simon or Cranes, that we Dare fight in the air,
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yet shall wee be taken vp by sheep heards, by them that passe by.
yet shall we be taken up by sheep heards, by them that pass by.
av vmb pns12 vbi vvn a-acp p-acp n1 n2, p-acp pno32 cst vvb p-acp.
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What? are we either more, or mightier then the Madianites, Ammonites, Philistims, or Moabites?
What? Are we either more, or Mightier then the Midianites, Ammonites, philistines, or Moabites?
q-crq? vbr pns12 d dc, cc jc cs dt np2, np2, njp2, cc np2?
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627
It was a great plague that the Lord laid vpon them, that euery one of them should be anothers slaughter man.
It was a great plague that the Lord laid upon them, that every one of them should be another's slaughter man.
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Be it that there be two Romanes already by vs vanquished, it may be that there is yet one left vntouched:
Be it that there be two Romans already by us vanquished, it may be that there is yet one left untouched:
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if he can separate vs, surely he will destroy vs, for wee are already wounded: but what if wee who are wounded wound one another?
if he can separate us, surely he will destroy us, for we Are already wounded: but what if we who Are wounded wound one Another?
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Nestor perswading Achilles and Agamemnon to concord, vsed this reason, For that otherwise Priamus and his sonnes would laugh at their variance.
Nestor persuading Achilles and Agamemnon to concord, used this reason, For that otherwise Priam and his Sons would laugh At their variance.
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In like manner, Priamus of Rome, and his sonnes, our sworne enemies, seeing our hostilitie in bookes, in reprochfull taunts,
In like manner, Priam of Rome, and his Sons, our sworn enemies, seeing our hostility in books, in reproachful taunts,
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and slaunderous libets, laugh at it, and cry ouer vs, There, there, loe so would we haue it.
and slanderous libets, laugh At it, and cry over us, There, there, lo so would we have it.
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It was wisely said of Socrates, as Xenophon reporteth, that without mutuall care and concord, neither could any citie be well gouerned, nor any house quietly inhabited.
It was wisely said of Socrates, as Xenophon Reporteth, that without mutual care and concord, neither could any City be well governed, nor any house quietly inhabited.
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Sixe things there be which my soule hateth, saith the Lord, and the seuenth my soule detesteth:
Sixe things there be which my soul hates, Says the Lord, and the Seventh my soul detesteth:
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namely, him that soweth discord among brethren. He doth iniurie to Christ, that setteth Christians at contention.
namely, him that Soweth discord among brothers. He does injury to christ, that sets Christians At contention.
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Wherefore if this, namely the members not to care for the members, not to haue the same care, hath brought confusion to most mightie nations.
Wherefore if this, namely the members not to care for the members, not to have the same care, hath brought confusion to most mighty Nations.
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If it make vs a laughing stocke to our enemies: if it shewe vs not to be the sonnes of God:
If it make us a laughing stock to our enemies: if it show us not to be the Sons of God:
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(5) part (DIV2)
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if he be not onely hated, but accursed, that setteth debate betweene brethren: If euery kingdome or house deuided within it selfe, shall come to destruction:
if he be not only hated, but accursed, that sets debate between brothers: If every Kingdom or house divided within it self, shall come to destruction:
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(5) part (DIV2)
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If when we bite one another, we shall be consumed one of another: let vs haue brotherly loue among vs, brotherly care one for another.
If when we bite one Another, we shall be consumed one of Another: let us have brotherly love among us, brotherly care one for Another.
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(5) part (DIV2)
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Salomon saith, that a brother that is holpen of his brother, is as a strong or well fenced citie.
Solomon Says, that a brother that is helped of his brother, is as a strong or well fenced City.
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Ecce quàm bonum, & quàm iucundum est, habitare fratres in vnum. Ecce quàm bonum, & quàm iucundum est, habitare Brothers in One.
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(5) part (DIV2)
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First Ecce, beholde, with an admiration, and then, howe good, and howe pleasant a thing it is, brethren to dwel together in vnitie!
First Ecce, behold, with an admiration, and then, how good, and how pleasant a thing it is, brothers to dwell together in unity!
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not contented as you see, to say, It is good, or it is pleasant, but beholde,
not contented as you see, to say, It is good, or it is pleasant, but behold,
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how good and howe pleasant it is. Many thinges are good that are not pleasant, as affliction, and the like:
how good and how pleasant it is. Many things Are good that Are not pleasant, as affliction, and the like:
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and many things pleasant that are not good, as the bread of wickednes: but brethren to dwell together in vnitie, is, Beholde how good and how pleasant, &c. S. Austen on this Psalme saith:
and many things pleasant that Are not good, as the bred of wickedness: but brothers to dwell together in unity, is, Behold how good and how pleasant, etc. S. Austen on this Psalm Says:
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Ita dulcis est sonus, vt qui psalterium nesciunt, ipsum tamen versum cantent. Ita dulcis est Sound, vt qui psalterium nesciunt, ipsum tamen versum cantent.
fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la.
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The sound (saith he) of Ecce quàm bonum, & quàm iucundum est, habitare fratres in vnum, is so sweete, that they who knowe not the psalter, yet sing the verse.
The found (Says he) of Ecce quàm bonum, & quàm iucundum est, habitare Brothers in One, is so sweet, that they who know not the psalter, yet sing the verse.
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The summe and conclusion of this point is, that we loue one another: Thereby shall all men knowe (saith our Sauiour,) that you are my disciples,
The sum and conclusion of this point is, that we love one Another: Thereby shall all men know (Says our Saviour,) that you Are my Disciples,
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if ye loue one another, as I haue loued you. Owe nothing to any man, but this, that ye loue one another. if you love one Another, as I have loved you. Owe nothing to any man, but this, that you love one Another.
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For in Christ Iesu, neither circumcision auaileth any thing, neither vncircumcision, but faith that worketh by loue. For in christ Iesu, neither circumcision avails any thing, neither uncircumcision, but faith that works by love.
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The ende and fulfilling of the lawe is loue. Let vs therefore not loue in worde or tongue, but in deede and trueth: The end and fulfilling of the law is love. Let us Therefore not love in word or tongue, but in deed and truth:
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with a loue without dissimulation, with such a loue, swill couer the multitude of offences.
with a love without dissimulation, with such a love, swill cover the multitude of offences.
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It was the Apostles ioye, which he by many obtestations besought them to fulfil, to be like minded,
It was the Apostles joy, which he by many obtestations besought them to fulfil, to be like minded,
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and as here is required the same care, so there the selfe same loue. Phil. 2.
and as Here is required the same care, so there the self same love. Philip 2.
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Let vs therefore (as the Apostle saith to the Hebrues) consider one another, to prouoke to loue, and to good workes. Let us Therefore (as the Apostle Says to the Hebrews) Consider one Another, to provoke to love, and to good works.
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I might speake, and so had purposed, much more to this sence:
I might speak, and so had purposed, much more to this sense:
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but the time hath so ouertaken me, that I must referre that, as also the third part of mutuall compassion, and the application:
but the time hath so overtaken me, that I must refer that, as also the third part of mutual compassion, and the application:
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Yee are the bodie of Christ, and members for your part, to your Christian consideration.Ye Are the body of christ, and members for your part, to your Christian consideration.
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Onely this I wish you all consider, that as in the griefe of the bodie, the very heart sigheth, the cies shead teares, the head aketh, the stomacke refuseth foode, the whole bodie is made feeble,
Only this I wish you all Consider, that as in the grief of the body, the very heart sigheth, the cies shed tears, the head aketh, the stomach Refuseth food, the Whole body is made feeble,
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though it be but the griefe of a finger, or of a toe:
though it be but the grief of a finger, or of a toe:
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so in the church there ought to be a sympathie, and fellowe feeling, to weepe with them that weepe, to reioyce with them that reioyce.
so in the Church there ought to be a Sympathy, and fellow feeling, to weep with them that weep, to rejoice with them that rejoice.
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Who is weake (saith the Apostle) and I am not weake? to remember them that are bound, as bounde with them.
Who is weak (Says the Apostle) and I am not weak? to Remember them that Are bound, as bound with them.
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It is most aptly saide of Chrysostome to this sence, hom. 35. in Matth. Doeth thy brother suffer trouble or losse? if thou be sorie for him, thou art placed as a mēber in the bodie of the Church:
It is most aptly said of Chrysostom to this sense, hom. 35. in Matthew Doth thy brother suffer trouble or loss? if thou be sorry for him, thou art placed as a member in the body of the Church:
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if thou sorow not, if thou suffer not, thou art cut off, and peraduenture thou therefore sorowest not, because thou art cut off.
if thou sorrow not, if thou suffer not, thou art Cut off, and Peradventure thou Therefore sorowest not, Because thou art Cut off.
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Tamdiu dolet membrum, quamdiu in corpore continetur: si autem abscissum fuerit, nec dolere poterit, nec sentire. Tamdiu Dolet Limb, Quamdiu in corpore continetur: si autem abscissum fuerit, nec Dolere poterit, nec sentire.
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The member so long grieueth, as it is conteined in the body: but being cut off, it hath neither sorowe nor sence:
The member so long grieves, as it is contained in the body: but being Cut off, it hath neither sorrow nor sense:
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and so euery Christian that contemneth his brother, Quia iam est alienus à corpore, ideò affectum charitatis non tenet in corde.
and so every Christian that contemneth his brother, Quia iam est alienus à corpore, ideò affectum charitatis non tenet in cord.
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Because he is nowe a stranger from the Church, therefore he holdeth not the affection of charitie in his heart.
Because he is now a stranger from the Church, Therefore he holds not the affection of charity in his heart.
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This your Sympathie and commiseration should shewe it selfe in releeuing your needie brethren.
This your sympathy and commiseration should show it self in relieving your needy brothers.
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in helping and succouring the poore maimed souldiers, in aiding and assisting your afflicted brethren in Fraunce and Flaunders for the Gospels sake.
in helping and succouring the poor maimed Soldiers, in aiding and assisting your afflicted brothers in France and Flanders for the Gospels sake.
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Nowe is the time when Pharaoh of Rome, Senacherib of Spaine, Rabsace of Flaunders, in their pride set themselues against the Lorde,
Now is the time when Pharaoh of Rome, Sennacherib of Spain, Rabsace of Flanders, in their pride Set themselves against the Lord,
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and his Christ, seeke to displace your dread Soueraigne, (whome let vs beseech God euer mightily to maintaine) to conquere & subdue this nation to a forraine yoke, to spoile man, woman,
and his christ, seek to displace your dread Sovereign, (whom let us beseech God ever mightily to maintain) to conquer & subdue this Nation to a foreign yoke, to spoil man, woman,
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and childe, and to make vs all slaues to their Romish and Spanish crueltie.
and child, and to make us all slaves to their Romish and Spanish cruelty.
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A heathen man could say, Qui non propulsat cùm potest iniuriam, &c. He that doth not put away force or violence when he may, is as much in fault,
A heathen man could say, Qui non propulsat cùm potest iniuriam, etc. He that does not put away force or violence when he may, is as much in fault,
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as if he should forsake his parents or his countrey.
as if he should forsake his Parents or his country.
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Our Sauiour saith, Quod vni existis, &c. What you haue done to one of these for my name sake, you haue done it vnto me:
Our Saviour Says, Quod vni existis, etc. What you have done to one of these for my name sake, you have done it unto me:
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is it true in reliefe of the bodie with foode and raiment, and not in preseruing the body and soule from idolatrie and superstition?
is it true in relief of the body with food and raiment, and not in preserving the body and soul from idolatry and Superstition?
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In the 9. of the Actes, Christ saith to Saule, Saule, Saule, why persecutest thou me? Saule persecuted the Christians, not Christ that was in heauen,
In the 9. of the Acts, christ Says to Saule, Saule, Saule, why Persecutest thou me? Saule persecuted the Christians, not christ that was in heaven,
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yet (saith Christ) because he had a compassion with his members, his Church, that that might be verified which the Apostle here saith:
yet (Says christ) Because he had a compassion with his members, his Church, that that might be verified which the Apostle Here Says:
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If one member suffer, all suffer with it. Quando minimos meos persequeris, me persequeris. Whē thou persecutest the least of mine, for my name sake, thou persecutest me.If one member suffer, all suffer with it. Quando minimos meos persequeris, me persequeris. When thou Persecutest the least of mine, for my name sake, thou Persecutest me.
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It is saide by our Sauiour, what you haue giuen to one of these, ye haue giuen it to me:
It is said by our Saviour, what you have given to one of these, you have given it to me:
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for he that giueth to the poore, lendeth to the Lorde:
for he that gives to the poor, dares to the Lord:
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and truely in this case, he that assisteth them that fight the Lordes fight, lendeth vnto the Lord,
and truly in this case, he that assisteth them that fight the lords fight, dares unto the Lord,
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& it shall be paied him againe, and the Lorde shall deliuer him in the day of trouble.
& it shall be paid him again, and the Lord shall deliver him in the day of trouble.
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In which respects, in these daies of the Spanish intended inuasions, of the seeking to supplant Christ and his members in our neighbours of Fraunce, ye should not only not murmure at any helpe sent them,
In which respects, in these days of the Spanish intended invasions, of the seeking to supplant christ and his members in our neighbours of France, you should not only not murmur At any help sent them,
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or looke to be pressed thereunto by power or authoritie, but freely and chearefully to offer, to make a free will offering to serue the Lord.
or look to be pressed thereunto by power or Authority, but freely and cheerfully to offer, to make a free will offering to serve the Lord.
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The cause is Christes, the enemie ours as well as theirs, and therefore we, aswell as they, should suffer with them.
The cause is Christ's, the enemy ours as well as theirs, and Therefore we, aswell as they, should suffer with them.
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The king is the Lordes annointed:
The King is the lords anointed:
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he is our neighbour, a good neighbour, & such a one as feareth God, that hath from his youth borne the Lordes yoke:
he is our neighbour, a good neighbour, & such a one as fears God, that hath from his youth born the lords yoke:
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the danger great, for that through his sides he shooteth at vs, and by his ouerthrow, making as it were a bridge on his backe, the enemie hopeth for an entrance to vs. Let vs all therefore in this case, for asmuch as the danger is common, make the care common:
the danger great, for that through his sides he shoots At us, and by his overthrow, making as it were a bridge on his back, the enemy Hopes for an Entrance to us Let us all Therefore in this case, for as as the danger is Common, make the care Common:
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let vs not seeke to lay all on her Maiesties backe, whose care, and cost is onely for vs and our safetie, who for Christ and his Gospell sake,
let us not seek to lay all on her Majesties back, whose care, and cost is only for us and our safety, who for christ and his Gospel sake,
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for the freedome and libertie of her loyall and louing subiects, to serue the Lorde her God, hath aduentured the wrath and indignation of most mightie and malicious enemies,
for the freedom and liberty of her loyal and loving Subjects, to serve the Lord her God, hath adventured the wrath and Indignation of most mighty and malicious enemies,
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and hath suffered the most detestable and damnable practises of most vile and wicked wretches. But the Lorde her God, whome she serueth, hath stoode by her, and deliuered her,
and hath suffered the most detestable and damnable practises of most vile and wicked wretches. But the Lord her God, whom she serveth, hath stood by her, and Delivered her,
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and they are fallen into the pitte they prepared for others, and haue inherited the reward of blood.
and they Are fallen into the pit they prepared for Others, and have inherited the reward of blood.
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There was a time, when our swordes were turned into plowe shares:
There was a time, when our swords were turned into plow shares:
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but the case is nowe altered, we must turne our shares into swordes, and he that hath no sworde, must sell his coate and buy asworde.
but the case is now altered, we must turn our shares into swords, and he that hath no sword, must fell his coat and buy asworde.
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Surely as Gods cause against whome they fight, is the principall motiue that stirreth vp those our enemies thus to maligne vs:
Surely as God's cause against whom they fight, is the principal motive that stirs up those our enemies thus to malign us:
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so a second adiuuant cause is, that abundance and plentie, vvherevvith the Lord our God in his mercie, hath so richly blessed vs. Novve as our Sauiour saith, he that vvill saue his life shall lose it:
so a second adiuuant cause is, that abundance and plenty, wherewith the Lord our God in his mercy, hath so richly blessed us Now as our Saviour Says, he that will save his life shall loose it:
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so vvhen Gods cause and our Countries requireth it, he that vvill spare then, shall lose all.
so when God's cause and our Countries requires it, he that will spare then, shall loose all.
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I may say of this kind of men that hoord vp their filuer and gold, that are rich in plate and iewels,
I may say of this kind of men that hoard up their filuer and gold, that Are rich in plate and Jewels,
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and the like, (which these men thirst after) as Aiax once did to Vlisses,
and the like, (which these men thirst After) as Ajax once did to Ulysses,
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when they stroue for Achilles armour. Cur spolieris erit, non cur metuaris ab hoste.
when they strove for Achilles armour. Cur spolieris erit, non cur metuaris ab host.
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So this abundance, nay rather this close keeping of it, when our prince and country may require it, where it rusteth and profiteth not, Cur spolieris erit. It shall be a cause why wee shall be spoiled, not why wee shall be feared.
So this abundance, nay rather this close keeping of it, when our Prince and country may require it, where it rusteth and profiteth not, Cur spolieris erit. It shall be a cause why we shall be spoiled, not why we shall be feared.
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But I see I forget my selfe and abuse your patience:
But I see I forget my self and abuse your patience:
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I must therefore, the time being spent, without repetition end, humbly beseeching the almightie God for his great mercy sake,
I must Therefore, the time being spent, without repetition end, humbly beseeching the almighty God for his great mercy sake,
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so to softē our hard hearts, that there be no strife or contention among vs,
so to soften our hard hearts, that there be no strife or contention among us,
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but that all bitternesse may be laid aside, and that, as members, we may all haue a care,
but that all bitterness may be laid aside, and that, as members, we may all have a care,
cc-acp cst d n1 vmb vbi vvn av, cc cst, c-acp n2, pns12 vmb av-d vhb dt n1,
(5) part (DIV2)
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708
and the same care, that if one suffer, all may suffer with it, if one be honoured, all may reioyce with it, that as we are the body of Christ and members for our part,
and the same care, that if one suffer, all may suffer with it, if one be honoured, all may rejoice with it, that as we Are the body of christ and members for our part,
cc dt d n1, cst cs pi vvb, d vmb vvi p-acp pn31, cs pi vbb vvn, d vmb vvi p-acp pn31, cst c-acp pns12 vbr dt n1 pp-f np1 cc n2 p-acp po12 n1,
(5) part (DIV2)
222
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709
so we may with one mind and one mouth, glorifie God the father of our Lord Iesus Christ.
so we may with one mind and one Mouth, Glorify God the father of our Lord Iesus christ.
av pns12 vmb p-acp crd n1 cc crd n1, vvi np1 dt n1 pp-f po12 n1 np1 np1.
(5) part (DIV2)
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710
To whom with the holy ghost, three persons in one most glorious Trinitie, one God in Vnitie, might and maiestie, be yeelded all honour, prayse and glory, for euer and euer. Amen.
To whom with the holy ghost, three Persons in one most glorious Trinity, one God in Unity, might and majesty, be yielded all honour, praise and glory, for ever and ever. Amen.
p-acp ro-crq p-acp dt j n1, crd n2 p-acp pi av-ds j np1, crd np1 p-acp n1, n1 cc n1, vbb vvn d n1, n1 cc n1, c-acp av cc av. uh-n.
(5) part (DIV2)
222
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